diff --git a/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Negative Mitzvot/English/Mishnah Torah, Yod ha-hazakah, trans. by Simon Glazer, 1927.json b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Negative Mitzvot/English/Mishnah Torah, Yod ha-hazakah, trans. by Simon Glazer, 1927.json new file mode 100644 index 0000000000000000000000000000000000000000..631c586f71ac19eb1eb64e99dedc630a121f39ea --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Negative Mitzvot/English/Mishnah Torah, Yod ha-hazakah, trans. by Simon Glazer, 1927.json @@ -0,0 +1,394 @@ +{ + "language": "en", + "title": "Mishneh Torah, Negative Mitzvot", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001922235", + "versionTitle": "Mishnah Torah, Yod ha-hazakah, trans. by Simon Glazer, 1927", + "status": "locked", + "priority": 2.0, + "license": "Public Domain", + "versionNotes": "", + "digitizedBySefaria": true, + "versionTitleInHebrew": "משנה תורה, יד החזקה, תורגם ע״י סיימון גלייזר, 1927", + "shortVersionTitle": "Simon Glazer, 1927", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, מצוות לא תעשה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Introduction" + ], + "text": [ + "Not to believe in the existence of any but the One God. Ex. 20.3.", + "Not to make, or order others to make, any images. Ex. 20. 4; Ex. 34. 17.", + "Not to make any idols, even for others. Ibid.", + "Not to make any idolatrous forms, even for beauty sake only. Ibid.", + "Not to bow down to the stars and planets, even though that be not the usual reverence idolaters pay to them. Ex. 20. 5.", + "Not to worship the stars and planets in the manner idolaters do pay homage to them. Ibid.", + "Not to bring sacrifices of children to Moloch. Lev. 18.21.", + "Not to practice necromancy. Lev. 19.31.", + "Not to call on familiar spirits. Ibid.", + "Not to turn towards the service of the stars and planets. Lev. 19.4.", + "Not to erect a pillar. Lev. 26. 1.", + "Not to erect any figured stone. Ibid.", + "Not to plant an Asherah of any kind of tree in the Sanctuary. Deut. 16.21.", + "Not to take oath in the name of idols. Ex. 23.13.", + "Not to lead astray toward idolatry. Ibid.", + "Not to seduce an Israelite to embrace idolatry. Deut. 13.11.", + "Not to show love for the seducer. Deut. 13.8.", + "Not to abandon the hatred one must bear against the seducer. Ibid.", + "Not to rescue the seducer or show pity for him. Ibid.", + "Not to defend the seducer's action. Ibid.", + "Not to conceal testimony against the seducer. Ibid.", + "Not to use the ornament of idols. Deut. 7. 25.", + "Not to rebuild an idolatrous city. Deut. 13.16.", + "Not to retain aught of the spoils of an idolatrous city. Deut. 13.17.", + "Not to use any belongings of idols or idolaters, either provisions or libations offered to idols. Deut. 7. 26.", + "Not to prophesy in the name of idols. Deut. 18.20.", + "Not to prophesy falsely. Ibid.", + "Not to hearken to one who is prophesying in the name of idols.", + "Not to prevent the death penalty from being inflicted against a false prophet, and to have no fear for him. Deut. 18.22.", + "Not to imitate idolaters or practice their rites. Lev. 20.23.", + "Not to use divination. Deut. 18.10.", + "Not to designate certain days or hours as lucky or unlucky. Lev. 19.26.", + "Not to pay attention to soothsaying. Ibid.", + "Not to practice sorcery. Deut. 18.10.", + "Not to practice enchantry. Deut. 18.11.", + "Not to practice spiritualism. Ibid.", + "Not to practice augury. Ibid.", + "Not to practice necromancy. Ibid.", + "That women shall not attire in male garments. Deut. 22.5.", + "That men shall not attire in female garments. Ibid.", + "Not to practice tattooism (or totemism). Lev. 19.28.", + "Not to wear garments of mingled stuff, made of wool and linen together, as the idolatrous priests wear. Deut. 22.10.", + "Not to round the corners of the head as do the idolatrous priests. Lev. 19.27.", + "Not to destroy the corners of the beard as the idolatrous priests do. Ibid.", + "Not to lacerate oneself for the dead. Deut. 14.1.", + "Not to settle permanently in Egypt. Deut. 17.16.", + "Not to indulge in impure thoughts and sights. Num. 15.39.", + "Not to enter into any covenant with the seven (Canaanite) nations. Ex. 23. 32.", + "Not to preserve a soul from among the seven (Canaanite) nations. Ibid.", + "Not to show grace to idolaters. Deut. 7.3.", + "Not to permit idolatrous settlers in the holy land. Ibid.", + "Not to intermarry with idolaters. Ibid.", + "Not to give in marriage any daughter of Israel to an Amonite or Moabite. Deut. 23.3.", + "Not to refuse admission in Israel to a descendent of Esau after the third generation. Deut. 23.8–9.", + "Not to refuse admission in Israel any Egyptian after the third generation. Ibid.", + "Not to make peace proposals to Amonites and Moabites at the commencement of a war against them, as is mandatory to do to other nations. Deut. 23.7.", + "Not to destroy fruit-trees wantonly. Deut. 20.19.", + "That warriors do not fear the enemy. Deut. 3.22; Deut. 7. 21; Deut. 20.3.", + "Not to forget the evil wrought by Amalek. Deut. 25.10.", + "Not to commit blasphemy against the Holy Name. Ex. 22.27.", + "Not to violate any oath, even when taken rashly. Lev. 19.12.", + "Not to take the name of the Lord in vain. Ex. 20.7.", + "Not to profane the name of God. Lev. 22.32.", + "Not to tempt God. Deut. 6.16.", + "Not to destroy aught of the Sanctuary, synagogue, or school, or erase any letter of the Holy Name. or destroy sacred books. Deut. 12.2–4.", + "Not to suffer the body of one hanged to remain suspended on the tree over night. Deut. 21.23.", + "Not to leave the Sanctuary without a watch. Num. 18.5.", + "That priests shall not enter the Sanctuary at all times. Lev. 16.2.", + "That a blemished priest shall not enter further than the altar. Lev. 16.23.", + "That a priest with a blemish shall not serve in the Sanctuary. Lev. 16.17.", + "That a temporary blemished priest shall not serve in the Sanctuary. Lev. 16. 21.", + "That Levites shall not enter the service of the priests and vice versa. Num. 18.3.", + "That an intoxicated person shall not enter the Sanctuary, nor instruct in the Torah. Lev. 10.9.", + "That strangers not of the seed of Aaron shall not serve in the Sanctuary. Num. 18.7.", + "That unclean priests shall not serve in the Sanctuary. Lev. 22.3.", + "That a priest who had an immersion from uncleanness during the day shall not join the service in the Sanctuary till after sunset. Lev. 22.7.", + "That an unclean priest shall not enter the Court. Num. 5.3.", + "That an unclean priest shall not enter the Camp of the Levites. Deut. 23.10.", + "Not to erect an altar of hewn stone. Ex. 20.22.", + "Not to ascend by steps upon the altar. Ex. 20.23.", + "Not to extinguish the perpetual fire on the alter. Lev. 6.13.", + "Not to burn nor offer incense upon the Golden Altar. Ex. 30.9.", + "Not to compound any oil like unto the anointing oil. Ex. 30.32.", + "Not to misuse the holy oil by pouring it upon a stranger. Ibid.", + "Not to compound any like the holy incense for oneself. Ex. 30.37.", + "Not to remove the staves from the Ark. Ex. 25.15.", + "Not to loosen the breast-plate from the Ephod.", + "Not to rend the robe from the Ephod. Ex. 28.32.", + "Not to slaughter sacrificial animals without the Temple. Deut. 12.13.", + "Not to offer any sacrifices without the Temple. Lev. 17.3–4.", + "Not to sanctify blemished animals for sacrifices. Lev. 22.20.", + "Not to slaughter any blemished animals as a sacrifice. Lev. 22.21.", + "Not to sprinkle the blood of blemished animals upon the altar. Ibid.", + "Not to make a fire-offering of the limbs of a blemished animal. Ibid.", + "Not to bring a sacrifice of an animal which has a temporary blemish. Deut. 17.1.", + "Not to offer a blemished animal tendered by a foreigner as a sacrifice. Lev. 22.25.", + "Not to cause any blemish to sanctified animals. Lev. 22.21.", + "Not to offer in a sacrifice honey or leaven. Lev. 2.11.", + "Not to offer unsalted (tophel) oblation. Lev. 2. 13.", + "Not to bring sacrifices of the hire of a harlot, or the price of a dog. Deut. 23.18.", + "Not to slaughter an animal and its young on the same day. Lev. 22.28.", + "Not to use olive oil in a sin-offering. Lev. 5. 11.", + "Not to use frankincense upon a sin-offering. Ibid.", + "Not to use olive oil in a jealousy-offering. Num. 5. 15.", + "Not to offer frankincense upon a jealousy-offering. Ibid.", + "Not to exchange animals sanctified as offerings. Lev. 27.10.", + "Not to take an animal intended for one kind of sacrifice and consecrate it again for another kind of sacrifice.", + "Not to redeem the first-born of among clean cattle. Num. 18.17.", + "Not to sell of the tithe of the herd. Lev. 27.33.", + "Not to sell a dedicated field. Lev. 27.28.", + "Not to redeem a dedicated field. Ibid.", + "Not to tear asunder the head of the fowl in a sin-offering. Lev. 5.8.", + "Not to work with the firstling of clean cattle. Deut. 15.19.", + "Not to shear the firstling of a flock of sheep. Ibid.", + "Not to slaughter the Paschal Lamb while there is yet leaven. Ex. 22.18.", + "Not to leave the fat of the Paschal feast all night until the morning. Ibid.", + "Not to leave any part of the Paschal flesh all night until morning. Ex. 12.10.", + "Not to leave any of the Festal offering of the fourteenth day of Nissan until the third day, as it was traditionally interpreted that the Torah here speaks of the Festal offering, and that the morning spoken of herein means the morning of the Second Day of Passover. Deut.16.4.", + "Not to leave part of the Second Passover lamb until the morning. Num. 9.12", + "Not to leave any part of the thank-offering until the morning, nor any other meat of sacrifices which may be eaten, longer than the time permitted. Ex. 12.10.", + "Not to break a bone of the Paschal Lamb on Passover. Ex. 12.46.", + "Not to break a bone of the Paschal Lamb on the Second Passover. Num. 9.12.", + "Not to carry the flesh of the Paschal Lamb out of the house. Ex. 12.46.", + "Not to allow the remnants of the meat-offering to become leavened. Lev. 6.17.", + "Not to eat the Paschal Lamb raw or sodden. Ex. 12.9.", + "Not to permit a stranger to partake of the Paschal Lamb. Ex. 12.45.", + "Not to permit the uncircumcised to partake of the Paschal Lamb. Ex. 12. 48.", + "Not to permit an apostate Israelite to partake of the Paschal Lamb. Ex. 12.43.", + "Not to permit an unclean person to eat holy things. Lev. 7.18.", + "Not to eat holy things which became polluted. Lev. 7.19.", + "Not to eat of that which is left of sacrifices (Notar). Lev. 7.20.", + "Not to eat of sacrifices which were condemned. Lev. 19.8.", + "Not to permit a stranger to eat of the heave-offering. Lev. 22.4.", + "Not to permit a priest's guest, or hired servant, to eat of the heave-offering. Ibid.", + "Not to permit an uncircumcised person to eat of the heave-offering. Ibid.", + "Not to permit an unclean priest to eat of the heave-offering. Lev. 22.10.", + "Not to permit a priest's daughter married to a stranger to eat holy things. Lev. 22.12.", + "Not to eat of the meat-offering of a priest. Lev. 6. 23.", + "Not to eat the flesh of a sin-offering. Lev. 6.30.", + "Not to eat holy things which have been deliberately defiled. Deut. 14.3.", + "Not to eat the second tithe of corn without Jerusalem. Deut. 12.17.", + "Not to eat the second tithe of the vintage without Jerusalem. Ibid.", + "Not to eat of the second tithe of the oil without Jerusalem. Ibid.", + "Not to eat the pure firstling (Be'hor Tom) without Jerusalem. Ibid.", + "The priests should not eat outside of the Court of the sin-offering, nor of the trespass-offering. Ibid.", + "The priests should not eat outside of the Court the flesh of the burnt-offering. Ibid.", + "The priests should not eat outside of the Court the flesh of the lighter-offerings (Kod'shim Kalim) before the blood has been sprinkled. Ibid.", + "Not to permit a stranger to eat of the most holy things. Ex. 29.33.", + "That the priest shall not eat of the first-fruits before they are brought into the Court. Deut. 12.17.", + "Not to eat the second tithe, even in Jerusalem, in impurity, until it be redeemed. Deut. 26.14.", + "Not to eat of the second tithe even in Jerusalem, in mourning, until it be redeemed. Ibid.", + "Not to use the proceeds of the second tithe for any purpose except for eating and drinking. Ibid.", + "Not to eat any grain before the heave-offerings and tithes have been separated therefrom. Lev. 22. 15.", + "Not to change the order by separating the heave-offering before the first-fruits, nor first-tithes before the heave-offering, nor second tithes before the first-tithes; for the order must be this wise: first-fruits; great-heave-offering; first tithes and second tithes. Ex. 22.28.", + "Not to delay vows and free-will offerings. Deut. 23.21.", + "Not to attend a festival without an offering. Ex. 23.15.", + "Not to violate vows. Num. 30.2.", + "A priest shall not take in marriage a harlot. Lev. 21. 7.", + "A priest shall not take in marriage a profane woman. Ibid.", + "A priest shall not take in marriage a divorcee. Ibid.", + "A high-priest shall not take in marriage a widow. Lev. 21.14.", + "A high-priest shall not make a widow his concubine. Ibid.", + "Priests shall not enter the Sanctuary with uncovered heads. Lev. 10.6.", + "Priests shall not enter the Sanctuary with torn garments. Ibid.", + "The priests shall not leave the Court during service. Lev. 10.7.", + "Priests shall not be polluted by dead other than their (seven) relatives. Lev. 21.1–11.", + "High-priests shall not be polluted by any dead. Ibid.", + "High-priests shall not enter the vicinity of the dead. Ibid.", + "No member of the tribe of Levi shall share in the holy land. Deut. 18.1.", + "No member of the tribe of Levi shall participate in the spoils at the conquest of the holy land. Ibid.", + "Not to make oneself bald for the dead. Deut. 14.1.", + "Not to eat of unclean cattle. Lev. 11.4.", + "Not to eat of unclean fishes. Ibid.", + "Not to eat of unclean fowl. Ibid.", + "Not to eat of creeping things that fly. Ibid.", + "Not to eat of creeping things that creep upon the earth. Ibid.", + "Not to eat reptiles. Ibid.", + "Not to eat worms. Ibid.", + "Not to eat creeping things of the waters. Lev. 13.42–44; Deut. 14.19.", + "Not to eat of a beast that died of itself. Ex. 22.31.", + "Not to eat of a beast that was torn, or which is Trephah. Ex. 23.30.", + "Not to eat a limb of a living beast. Deut. 12.23.", + "Not to eat the sinew which shrank. Gen. 32.33.", + "Not to eat blood. Lev. 7. 26.", + "Not to eat tallow fat. Lev. 7. 23.", + "Not to boil flesh and milk together. Ex. 23.19; Ex. 34.26; Deut. 14.21.", + "Not to eat flesh and milk together. Ibid.", + "Not to eat flesh of an ox that was condemned to be stoned. Ex. 21.28.", + "Not to eat of bread made of new grain before the Passover offering was brought. Lev. 23.14.", + "Not to eat roasted new grain before the Passover offering was brought. Ibid.", + "Not to eat green ears of new grain before the Passover offering was brought. Ibid.", + "Not to eat the fruit of a young tree until fully three years have elapsed from the day of planting it. Lev. 19.23.", + "Not to eat of mixed seeds of the vineyard. Deut. 22.9.", + "Not to drink wine mixed as a wine-offering for idolatry. Deut. 32.38.", + "Not to be a glutton or drunkard. Lev. 19.26; Deut. 21.20.", + "Not to eat on the Day of Atonement. Lev. 23.29.", + "Not to eat leavened bread on Passover. Ex. 12.19.", + "Not to eat any food mixed with leaven on Passover. Ex. 12.20.", + "Not to eat leaven after the middle of the fourteenth day of Nissan. Deut. 16.3.", + "Not to expose leaven during the Passover. Ex. 12.19.", + "Not to have leaven in one's possession during the Passover. Ibid.", + "That a Nazarite shall not drink wine or any grape beverage, or any beverage mixed with wine. Num. 6.3–4.", + "That a Nazarite shall not eat fresh grapes. Ibid.", + "That a Nazarite shall not eat dried grapes. Ibid.", + "That a Nazarite shall not eat pressed grapes. Ibid.", + "That a Nazarite shall not eat the grape-stone. Ibid.", + "That a Nazarite shall not pollute himself for any dead. Num. 5.7.", + "That a Nazarite shall not enter the tent of the dead. Ibid.", + "That a Nazarite shall not shave his hair. Ibid.", + "Not to reap the whole field. Lev. 19.9–10; Deut. 24.19-20.", + "Not to gather the fallen ears of grain in harvest. Ibid.", + "Not to cut off all the clusters of the vineyard. Ibid.", + "Not to gather every grape of the vineyard. Ibid.", + "Not to return to take a forgotten handful. Ibid.", + "Not to sow different kinds of seed together in one field. Lev. 19.19; Deut. 22.9.", + "Not to sow grain or herbs in a vineyard. Ibid.", + "Not to gender cattle with those of diverse species. Lev. 19.19.", + "Not to use for work two different kinds of cattle together. Deut. 22.10.", + "Not to prevent an animal working in the field from eating. Deut. 25.4.", + "Not to till the ground in the Sabbatical year. Lev. 25.4–5.", + "Not to prune the trees in the Sabbatical year. Ibid.", + "Not to harvest the spontaneously grown grain in the Sabbatical year. Ibid.", + "Not to gather the fruit of the trees in the Sabbatical year. Ibid.", + "Not to till the ground or prune the trees in the Jubilee year. Lev. 25.11.", + "Not to harvest the spontaneously grown grain in the Jubilee year. Ibid.", + "Not to gather the fruit of the trees in the Jubilee year. Ibid.", + "Not to sell a field in Eretz Yisrael in perpetuity. Lev. 25.23.", + "Not to change the suburbs or the fields apportioned to the Levites. Lev. 25.11.", + "Not to leave the Levites without support by with-holding from them their due, particularly during the Festivals. Deut. 12.19.", + "Not to demand the amount of a debt after the lapse of the Sabbatical year. Deut. 15.2.", + "Not to refuse to lend to the poor on account of the release of the Sabbatical year. Deut. 15.9.", + "Not to refuse to lend to the poor or give him the things which he requires for his maintenance. Deut. 15.7.", + "Not to send away a Hebrew servant empty-handed. Deut. 15.13.", + "Not to exact the return of a loan from a poor man when it is known that he is poor. Ex. 22.24.", + "Not to loan to an Israelite on usury. Lev. 25.37; Ex. 22.25; Deut.23.19.", + "Not to accept a loan from an Israelite on usury. Ibid.", + "Not to participate in, or become an agent, surety, witness, or write an instrument for a loan on usury. Ibid.", + "Not to delay the payment of wages to a workingman. Lev. 19.13.", + "Not to exact a pledge from a debtor by force. Deut. 24.6; Deut. 10.17.", + "Not to retain a pledge from a poor debtor when he requires it. Ibid.", + "Not to receive a pledge from a widow. Ibid.", + "Not to receive tools wherewith one makes his living as a pledge. Ibid.", + "Not to kidnap a person in Israel. Ex. 20.13.", + "Not to steal any property. Lev. 19.11.", + "Not to rob by violence. Lev. 19.13.", + "Not to remove a neighbor's landmark. Deut. 19. 14.", + "Not to defraud. Lev. 19. 13.", + "Not to defraud a neighbor of his property. Lev. 19.11.", + "Not to swear falsely with regard to a neighbor's property. Ibid.", + "Not to misrepresent in bargaining. Lev. 25.14.", + "Not to practice deceit by words. Ex. 22.21; Lev. 25. 17.", + "Not to practice deceit upon a foreigner. Ibid.", + "Not to deceive a foreigner in bargaining. Ibid.", + "Not to deliver a fugitive slave to his master. Deut. 23.15–16.", + "Not to vex a fugitive slave by deceiving him. Ibid.", + "Not to afflict the widow or orphan. Ex. 22.22.", + "Not to use a Hebrew servant as slave. Lev. 25.39.", + "Not to sell a Hebrew servant as a bondman. Lev. 25. 42.", + "Not to treat a Hebrew servant cruelly. Lev. 25. 43.", + "Not to permit an idolater to treat a Hebrew servant cruelly. Lev. 25.53.", + "Not to sell a Hebrew maid-servant. Ex. 21.8.", + "Not to withold from a betrothed Hebrew maid-servant food, raiment or conjugal rights. Ex. 21.10.", + "Not to sell a beautiful captive as a slave. Deut. 21.14.", + "Not to humble a beautiful woman captive by making her a hand-servant. Ibid.", + "Not to covet another man's wife. Ex. 20.17.", + "Not to covet another man's property. Deut. 5. 21.", + "A hireling shall not cut down standing grain for himself to eat. Deut. 23.24.", + "A hireling shall not take more fruit than he can eat. Ibid.", + "Not to hide oneself from restoring a lost article to the owner. Deut. 22.3.", + "Not to refrain from helping an animal fallen under its burden. Deut. 22.4.", + "Not to perpetrate fraud by having false weights. Lev. 19.35; Deut. 25.13–14.", + "Not to perpetrate fraud by having false measures. Ibid.", + "Not to practice unrighteousness in judgment. Lev. 19.35.", + "Not to accept bribes. Ex. 23.8.", + "Not to be partial in rendering judgment. Lev. 19. 15; Deut. 1.17.", + "Not to be afraid in rendering judgment. Ibid.", + "Not to pity the poor in judgment. Ex. 23.3.", + "Not to pervert the judgment of a sinner. Ex. 23. 6.", + "Not to spare the offender in matters of fine. Deut. 19.13.", + "Not to pervert the judgment of aliens or orphans. Deut. 24.17.", + "Not to hear one litigant except in the presence of the other. Ex. 23.1.", + "Not to decide by a majority of one in capital case. Ex. 23.2.", + "Not to plead against a man in a capital case, after having pleaded for him. Ibid.", + "Not to appoint as judge one who is not learned in the Torah, though he be learned otherwise. Deut. 1.17.", + "Not to bear false witness. Ex. 20.16.", + "Not to accept the testimony of a wicked person. Ex. 23.1.", + "Not to accept the testimony of a relative. Deut. 24.16.", + "Not to pronounce judgment upon the testimony of only one witness. Deut. 19.15.", + "Not to kill the innocent. Ex. 20.13.", + "Not to render decision on mere presumption, for two witnesses must see the actual happening. Ex. 23.7.", + "That a witness in a capital case shall not become a judge in the case. Num. 35.30.", + "Not to execute any one charged with crime before he be convicted. Num. 35.12.", + "Not to pity or spare the persecutor. Deut. 25.12.", + "Not to punish the victim in a case of rape. Deut. 22.26.", + "Not to accept ransom for a murderer. Num. 35.31.", + "Not to accept ransom for an excusable manslayer. Num. 35.32.", + "Not to tolerate blood-shed. Lev. 19.16.", + "Not to leave a stumbling-block in the way. Deut. 22. 8; Lev. 19.14.", + "Not to cause the simple-minded to stumble on the road. Ibid.", + "Not to exceed the number of lashes assigned to the guilty. Deut. 25.3.", + "Not to calumniate. Lev. 19.16.", + "Not to lodge hatred in one's heart. Lev. 19.17.", + "Not to put to shame any person in Israel. Ibid.", + "Not to seek revenge. Lev. 19.18.", + "Not to bear a grudge. Ibid.", + "Not to take the mother bird together with the young. Deut. 22.6.", + "Not to shave the hair of the scall. Lev. 13.33.", + "Not to pluck out the marks of leprosy. Deut. 14.8.", + "Not to plow or sow in a valley in which a slain body has been found. Deut. 12.4.", + "Not to suffer a witch to live. Ex. 22.18.", + "Not to force a bridegroom to perform military service. Deut. 24.5.", + "Not to rebel against the Sanhedrin. Deut. 17.11.", + "Not to add to the commandments of the Torah. Deut. 12.32.", + "Not to detract from the commandments of the Torah. Ibid.", + "Not to curse the judges. Ex. 22.28.", + "Not to curse a prince or ruler. Lev. 19.14.", + "Not to curse an Israelite. Ibid.", + "Not to curse a father or mother. Ex. 21.15.", + "Not to smite a father or mother. Ex. 21.17.", + "Not to do any servile work on the Sabbath. Ex. 20.10.", + "Not to go out beyond the prescribed limits of one's domicile on the Sabbath. Ibid.", + "Not to inflict punishment on the Sabbath. Ex. 35.3.", + "Not to work on the first day of Passover. Ex. 12.16.", + "Not to work on the seventh day of Passover. Ibid.", + "Not to work on the Feast of She'buot. Lev. 23.7.", + "Not to work on the first day of Tishri (Rosh ha-Shanah) Lev. 23.16.", + "Not to work on the Day of Atonement. Lev. 23.20.", + "Not to work on the first day of Sukkot. Lev. 23. 25–28.", + "Not to work on the eighth day of Sukkot (She'mini Azeret). Lev. 23.35–36.", + "Not to commit incest with a mother. Lev. 18.7.", + "Not to commit incest or be married to a sister. Lev. 18.8.", + "Not to commit incest with or be married to a father's wife. Lev. 18.9.", + "Not to commit incest with or be married to a half sister. Lev. 18.10.", + "Not to commit incest with or be married to a grand-daughter through a son. Lev. 18.11.", + "Not to commit incest with or be married to a grand-daughter through a daughter. Lev. 18.12.", + "Not to commit incest with or be married to a daughter. Ibid.", + "Not to commit incest with or be married to a wife's daughter. Ibid.", + "Not to commit incest with or be married to a wife's grand-daughter through her son. Lev. 18.13.", + "Not to commit incest with or be married to a wife's grand-daughter through her daughter.", + "Not to commit incest with or be married to a mother's sister. Lev. 18.15.", + "Not to commit incest with or be married to a father's sister. Lev. 18.16.", + "Not to commit incest with or be married to a wife of a father's brother. Ibid.", + "Not to commit incest with or be married to a daughter-in-law. Lev. 18.17.", + "Not to commit incest with or be married to a brother's wife. Ibid.", + "Not to commit incest with or be married to a wife's sister. Ibid.", + "Not to have intercourse with a menstrous woman. Lev. 18.19.", + "Not to have intercourse with another man's wife. Lev. 7.14.", + "Not to have intercourse with a female animal. Lev. 7. 20.", + "Not to have intercourse with a male animal. Ibid.", + "Not to commit sodomy upon a male. Ibid.", + "Not to commit sodomy upon a father. Ibid.", + "Not to commit sodomy upon a father's brother. Lev. 18.22.", + "Not to arouse sexual passion in any relative which may lead to incest. Lev. 18.23–24.", + "Not to permit the marriage of a bastard with a daughter in Israel. Deut. 23.2.", + "Not to permit harlotry. Deut. 23.17.", + "Not to permit a divorcee, who had married another man, to remarry her first husband. Deut. 24.4.", + "Not to permit a widow whose husband died childless to marry anyone but the brother of the deceased husband. Deut. 25.5.", + "Not to divorce a victim of rape from the offending husband. Deut. 22.29.", + "Not to divorce a woman from a husband who brought an evil name upon her. Deut. 22.9.", + "That a eunuch shall not marry a daughter of Israel. Deut. 23.1.", + "Not to castrate any male whatsoever. Lev. 22.24", + "Not to elect a stranger as king over Israel. Deut. 17.15.", + "That a ruler of Israel shall not have an excessive number of horses. Deut. 17.16.", + "That a ruler of Israel shall not have an excessive number of wives. Ibid.", + "That a ruler of Israel shall not have an unduly large quantity of silver or gold. Deut. 17.18." + ], + "sectionNames": [ + "Mitzvah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Negative Mitzvot/English/Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007.json b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Negative Mitzvot/English/Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007.json new file mode 100644 index 0000000000000000000000000000000000000000..cda2c2f5cebacebeec1020e59ae0f5d8d600b5c4 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Negative Mitzvot/English/Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007.json @@ -0,0 +1,400 @@ +{ + "language": "en", + "title": "Mishneh Torah, Negative Mitzvot", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI", + "versionTitle": "Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007", + "status": "locked", + "priority": 4.0, + "license": "CC-BY-NC", + "versionNotes": "\n Dedicated in memory of Irving Montak, z\"l

© Published and Copyright by Moznaim Publications.
Must obtain written permission from Moznaim Publications for any commercial use. Any use must cite Copyright by Moznaim Publications. Released into the commons with a CC-BY-NC license.\n ", + "digitizedBySefaria": false, + "shortVersionTitle": "Trans. by Eliyahu Touger, Moznaim Publishing", + "purchaseInformationImage": "https://storage.googleapis.com/sefaria-physical-editions/touger-mishneh-torah-hilkhot-teshuvah-purchase-img.png", + "purchaseInformationURL": "https://moznaim.com/products/mishneh-torah-rambam", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, מצוות לא תעשה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Introduction" + ], + "text": [ + "The first mitzvah of the negative commandments is not to consider the thought that there is another divinity aside from God, as [Exodus 20:3] states: \"You shall have no other gods before Me.\"", + "Not to make an idol - not to make one oneself or have one made for oneself by others - as [Exodus 20:4] states: \"Do not make an idol for yourselves.\"", + "Not to make false gods even for others, as [Leviticus 19:4] states: \"Do not make molten gods for yourselves.\"", + "Not to make images for decoration, even when one does not worship them, as [Exodus 20:20] states: \"Do not make a representation of anything that is with Me.\"", + "Not to bow down to any false gods, even though they are not generally worshiped by bowing down before them, as [Exodus 20:5] states: \"Do not bow down to them.\"", + "Not to worship false gods with the types of service with which it is customary to worship them, as [Exodus 20:3] states: \"Do not serve them.\"", + "Not to offer one's son to Molech, as [Leviticus 18:21] states: \"Do not give [any] of your children to offer to Molech.\"", + "Not to perform the deeds associated with an ov, as [Leviticus 19:31] states: \"Do not turn to the ovot.\"", + "Not to perform the deeds associated with a yid'oni, as [Leviticus 19:31] states: \"Do not turn to... the yid'onim.\"", + "Not to take interest in the worship of false gods, as [Leviticus 19:4] states: \"Do not turn to false gods.\"", + "Not to erect a pillar [for purposes of worship], as [Deuteronomy 16:22] states: \"Do not erect a pillar for yourselves.\"", + "Not to make hewn stones [upon which to prostrate oneself], as [Leviticus 26:1] states: \"You shall not place hewn stones...\"", + "Not to plant a tree on the Temple [premises], as [Deuteronomy 16:21] states: \"Do not plant an asherah or any other tree....\"", + "Not to take an oath on a false god [as requested by] one of its worshipers, nor to have one of them take an oath on [their false god], as [Exodus 23:13] states: \"And the name of other gods you shall not mention, nor should it be heard from your mouth.\"", + "Not to act as a missionary [madiach] to persuade the Jews to worship false gods], as [Exodus 23:13] states: \"And the name of other gods... shall not be heard from your mouth.\" [Our Sages taught that] this is a prohibition against acting as a missionary for the worship of false gods.", + "Not to act as a missionary [mesit] to persuade an individual Jew to worship false gods, as [Deuteronomy 13:12] states with regard to such missionaries: \"And they shall not continue to do so.\"", + "Not to show affection for a mesit, as [Deuteronomy 13:9] states: \"Do not show appreciation for him.\"", + "Not to reduce one's hatred for a mesit, as [Deuteronomy 13:9] states: \"Do not listen to him.\"", + "Not to [try to] save a mesit, but rather to see to it that he is executed, as [Deuteronomy 13:9] states: \"Do not have mercy upon him.\"", + "For the person whom a mesit tried to convince not to advance any arguments on behalf of the mesit, as [Deuteronomy 13:9] states: \"Do not have pity... [upon him].\"", + "For the person whom a mesit tried to convince not to withhold any evidence he is aware of that would incriminate the mesit, as [Deuteronomy 13:9] states: \"And do not try to cover up for him.\"", + "Not to benefit from ornaments that have adorned false gods, as [Deuteronomy 7:25] states: \"Do not covet the gold or silver which is upon them....\"", + "Not to rebuild an apostate city to its former stature, as [Deuteronomy 13:17] states: \"It shall never be rebuilt.\"", + "Not to benefit from the property of an apostate city, as [Deuteronomy 13:18] states: \"Let nothing that has been condemned cling to your hand.\"", + "Not to benefit from false gods, from any of their accessories, anything offered to them, or any wine brought as a libation for them, as [Deuteronomy 7:26] states: \"Do not bring an abomination into your house.\"", + "Not to prophesy in the name of false gods, as [Deuteronomy 18:20] states: \"[The prophet]... who speaks in the name of other gods [shall die].\"", + "Not to relate false prophecies, as [Deuteronomy 18:20] states: \"When a prophet presumptu-ously makes a declaration in My name which I have not commanded him....\"", + "Not to listen to someone who prophesies in the name of false gods, as [Deuteronomy 13:4] states: \"Do not listen to the words of that prophet.\"", + "Not to refrain from executing a false prophet, nor to fear him, as [Deuteronomy 18:22] states: \"Do not fear him.\"", + "Not to follow the laws or customs of the worshipers of false gods, as [Leviticus 20:23] states: \"Do not follow the practices of the nation [that I am driving out before you]....\"", + "Not to practice black magic, as [Deuteronomy 18:10] states: \"There shall not be found among you... a magician.\"", + "Not to practice divination, as [Leviticus 19:26] states: \"Do not practice divination.\"", + "Not to act as a soothsayer, as [Leviticus, ibid.] states: \"Do not act as a soothsayer.\"", + "Not to practice sorcery, as [Deuteronomy 18:10] states: \"There shall not be found among you... a sorcerer.\"", + "Not to cast spells, as [Deuteronomy 18:11] states: \"[There shall not be found among you...] one who casts spells.\"", + "Not to consult an ov, as [Deuteronomy, ibid.] states: \"[There shall not be found among you...] one who consults an ov.\"", + "Not to consult a yid'oni, as [Deuteronomy, ibid.] states: \"[There shall not be found among you...] one who consults an ov or a yid'oni.\"", + "Not to seek information from the dead in dreams, as [Deuteronomy, ibid.] states: \"[There shall not be found among you...] one who attempts to communicate with the dead.\"", + "For a woman not to wear articles appropriate for men, as [Deuteronomy 22:5] states: \"A woman should not wear a man's clothing.\"", + "For a man not to wear articles appropriate for women, as [Deuteronomy 22:5] states: \"A man should not wear a woman's clothing.\" [This prohibition was instituted] because this is an idolatrous custom. Explicit statements to this effect are found in the texts describing their worship.", + "Not to tattoo our bodies like the worshipers of false gods, as [Leviticus 19:28] states: \"Do not tattoo your flesh.\"", + "Not to wear sha'atnez, as do the priests of false gods, as [Deuteronomy 22:11] states: \"Do not wear sha'atnez.\"", + "Not to shave the temples of our heads, as do the worshipers of false gods, as [Leviticus 19:27] states: \"Do not shave your temples.\"", + "Not to shave off our beards entirely, as do the priests of false gods, as [Leviticus 19:27] states: \"Do not shave the corners of your beard.\"", + "Not to make cuts in our flesh, as the worshipers of false gods do, as [Deuteronomy 14:1] states: \"Do not cut yourselves.\" Gedidah is another term for cutting.", + "Not to ever dwell in the land of Egypt, as [Deuteronomy 17:16] states: \"Do not ever return on this path again.\"", + "Not to stray after the thoughts of one's heart or the sights one's eyes behold, as [Numbers 15:39] states: \"Do not stray after your heart and eyes.\"", + "Not to establish a covenant with the seven [Canaanite] nations, as [Deuteronomy 7:2] states: \"Do not establish a covenant with them.\"", + "Not to allow a single member of the seven [Canaanite] nations to live, as [Deuteronomy 20:16] states: \"Do not allow a soul to live.\"", + "Not to show favor to the worshipers of false gods, as [Deuteronomy 7:2] states: \"Do not show them favor.\"", + "Not to allow the worshipers of false gods to settle in our land, as [Exodus 23:33] states: \"They shall not settle in your land.\"", + "Not to marry gentiles, as [Deuteronomy 7:3] states: \"Do not marry among them.\"", + "For a Jewish woman never to marry an Ammonite or Moabite [even after conversion], as [Deuteronomy 23:4] states: \"An Ammonite or a Moabite shall never enter the congregation of God.\"", + "Not to prevent the third generation of [converts from] the descendants of Esau from marrying among [the Jewish people], as [Deuteronomy 23:8] states: \"Do not [utterly] despise an Edomite.\"", + "Not to prevent the third generation of Egyptian [converts] from marrying among [the Jewish people], as [Deuteronomy 23:8] states: \"Do not [utterly] despise an Egyptian.\"", + "Not to make an offer of peace to Ammon and Moav at the outbreak of war, as is done for other nations, as [Deuteronomy 23:7] states: \"Do not seek their peace and welfare....\"", + "Not to destroy fruit trees nor to destroy anything else of value, as [Deuteronomy 20:19] states: \"Do not destroy its trees.\"", + "For soldiers not to fear or become frightened of the enemy during war, as [Deuteronomy 7:21] states: \"Do not panic before them,\" and [Deuteronomy 3:22] states: \"Do not fear them.\"", + "Not to forget the wicked deeds which Amalek perpetrated against us, as [Deuteronomy 25:19] states: \"Do not forget.\"", + "The prohibition against blessing [i.e., cursing] God's name, as [Exodus 22:27] states: \"Do not curse God.\" [Leviticus 24:16] mentions the punishment: \"One who curses the name of God shall surely die.\" This is a general principle: A negative commandment is involved whenever the Torah mentions the punishments of karet or execution - with the exception of circumcision and the Paschal sacrifice which are positive commandments pun-ishable by karet.", + "Not to violate an oath, as [Leviticus 19:12] states: \"Do not swear falsely in My name.\"", + "Not to take an oath in vain, as [Exodus 20:7] states: \"Do not take the name of God, your Lord, in vain.\"", + "Not to profane the name of the Holy One, blessed be He, as [Leviticus 22:32] states: \"Do not profane My holy name.\"", + "Not to test the promises of God, as [Deuteronomy 6:16] states: \"Do not test God, your Lord.\"", + "Not to destroy the Temple, synagogues, or houses of study; and similarly, not to erase any of [God’s] sacred names, nor to destroy any sacred texts, as [Deuteronomy 12:3-4] states: \"You shall surely destroy them. Do not do this to God, your Lord.\"1Note the comments of the Kessef Mishneh, who differentiates between sacred texts whose destruction Hilchot Yesodei HaTorah 6:8 considers a rabbinic offense, and the destruction of the other objects which are forbidden by the Torah itself.", + "Not to leave a corpse that was hung on the gallows, as [Deuteronomy 21:23] states: \"Do not leave his body on the gallows.\"", + "Not to interrupt the watch held around the Temple, as [Leviticus 18:30] states: \"And you shall keep My watch.\"2Though this prooftext is quoted in the printed editions of the Mishneh Torah, it appears to be an error, because the passage it introduces deals with sexual offenses. In Sefer HaMitzvot, the Rambam quotes as a prooftext Numbers 18:5, \"And you shall keep the watch over the holy articles.\"", + "For a priest not to enter the Temple building at all times, as [Leviticus 16:2] states: \"And he shall not enter the sanctuary at all times.\"", + "For a priest with a disqualifying physical deformity not to proceed beyond [the beginning of] the altar, as [Leviticus 21:23] states: \"However, to the parochet3The parochet was the curtain separating the Temple sanctuary from the Holy of Holies. he shall not approach.\"", + "For a priest with a disqualifying physical deformity not to serve [in the Temple], as [Leviticus 21:17] states: \"[Anyone...] who has a blemish [may not approach to present]....\"", + "For a priest with a disqualifying physical deformity of a temporary nature not to serve [in the Temple], as [Leviticus 21:18] states: \"Anyone who has a blemish may not approach [to offer a sacrifice].", + "For the Levites not to perform the services of the priests, and for the priests not to perform the services of the Levites, as [Numbers 18:3] states with regard to the Levites: \"Neither to the sacred vessels nor to the altar shall they approach, so that they do not die, neither they nor you.\"", + "For a person who is intoxicated not to enter the Temple nor to render a halachic decision, as [Leviticus 10:9] states: \"Do not drink wine or strong drink when you enter the Tent of Testimony,\" and [ibid., 10:11] states: \"or when you render a decision for the children of Israel.\"", + "For a non-priest not to serve in the Temple, as [Numbers 18:4] states: \"An unauthorized person shall not approach them.\"", + "For a priest who is ritually impure not to serve [in the Temple], as [Leviticus 22:2] states: \"And they shall separate themselves from the sacred offerings of the children of Israel.\"", + "For a priest who has immersed himself in a mikveh in order to purify himself from ritual impurity not to serve [in the Temple] until the conclusion, of that day, as [Leviticus 21:6] states: \"And they shall not profane....\"", + "For a priest who is ritually impure not to enter the Temple courtyard, as [Numbers 5:3] states: \"And they shall not make your camp impure.\" This refers to the camp of the Divine Presence.", + "For a person who is impure not to enter the camp of the Levites, the parallel for all time being the Temple Mount, as [Deuteronomy 23:11] states: \"Do not enter the camp.\" This refers to the camp of the Levites.", + "Not to build the altar with hewn stones, as [Exodus 20:22] states: \"Do not make them hewn.\"", + "Not to ascend to the altar using steps, as [Exodus 20:23] states: \"Do not ascend My altar with steps.\"", + "Not to extinguish the fire of the altar, as [Leviticus 6:6] states: \"Burn a continuous fire on the altar. Do not extinguish it.\"", + "Not to offer any [undesired] incense offering or any sacrifices on the golden altar, as [Exodus 30:9] states: \"Do not offer any unauthorized incense upon it.\"", + "Not to duplicate the composition of the anointing oil, as [Exodus 30:32] states: \"And do not duplicate its formula.\"", + "Not to anoint an unauthorized person with the anointing oil, as [Exodus 30:32] states: \"Do not anoint the flesh of a person with it.\"", + "Not to duplicate the composition of the incense offering, as [Exodus 30:37] states: \"Do not duplicate its formula.\"", + "Not to remove the staves of the ark, as [Exodus 25:16] states: \"They shall not be removed from it.\"", + "For the [High Priest's] breastplate not to come loose from the ephod, as [Exodus 28:28] states: \"The breastplate shall not come loose from the ephod.\"", + "For the [High Priest's] cloak not to tear, as [Exodus 28:32] states: \"It shall have a woven border around it. It shall not tear.\"", + "Not to offer sacred offerings outside [the Temple], as [Deuteronomy 12:13] states: \"Be careful, lest you offer your burnt offerings....\"", + "Not to slaughter sacred offerings outside [the Temple], as [Leviticus 17:3-4] states: \"A person who slaughters an ox or a sheep without bringing it to the Tent of Testimony. He shall be punished by karet.\"", + "Not to consecrate animals with disqualifying physical blemishes [as sacrifices to be offered on] the altar, as [Leviticus 22:20] states: \"Any [animal] which has a blemish shall not be sacrificed.\" This prohibition involves [the animal's] consecration.", + "Not to slaughter animals with disqualifying physical blemishes as sacrifices, as [Leviticus 22:22] states: \"Do not sacrifice these to God.\"", + "Not to sprinkle the blood of animals with disqualifying physical blemishes on the altar, as [Leviticus 22:24] states: \"Do not sacrifice to God....\" This prohibition involves sprinkling [the animal's] blood.\"", + "Not to burn the sacrificial portions of animals with disqualifying physical blemishes [as sacrifices on the altar], as [Leviticus 22:22] states: \"Do not make a fire offering of them.\"", + "Not to offer animals with disqualifying physical blemishes of a temporary nature as sacrifices, as [Deuteronomy 17:1] states: \"Do not sacrifice to God, your Lord, an ox or a sheep that has a blemish.\" This refers to a blemish of a temporary nature.", + "Not to offer an animal with a disqualifying physical blemish as a sacrifice when it was brought by gentiles, as [Leviticus 22:25] states: \"Do not offer sacrifices [from these animals] when they are given by gentiles.\"", + "Not to inflict a disqualifying physical blemish upon a consecrated animal, as [Leviticus 22:21] states: \"It shall not have a blemish.\" This can be interpreted to mean: Do not inflict a blemish upon it.", + "Not to burn as an offering anything which is sweetened or leavened, as [Leviticus 2:11] states: \"You may not burn anything leavened or sweet [as a fire offering].\"", + "Not to offer a sacrifice which is unsalted, as [Leviticus 2:13] states: \"Do not omit the salt of God's covenant.\"", + "Not to offer as a sacrifice an animal received by a prostitute as her fee, or an animal received in exchange for a dog, as [Deuteronomy 23:19] states: \"Do not bring a prostitute's fee or the price of a dog....\"", + "Not to slaughter an animal and its offspring on the same day, as [Leviticus 22:28] states: \"Do not slaughter it and its offspring on the same day.\"", + "Not to place olive oil on the meal offering brought by a sinner, as [Leviticus 5:11] states: \"Do not place oil upon it.\"", + "Not to place frankincense on such a sacrifice, as [Leviticus, ibid.] continues: \"...and do not place frankincense upon it.\"", + "Not to place oil on the meal offering brought by a sotah, as [Numbers 5:15] states: \"Do not pour oil upon it.\"", + "Not to place frankincense on such a sacrifice, as [Numbers, ibid.] continues: \"...and do not place frankincense upon it.\"", + "Not to substitute [another animal] for [one selected as] a sacred offering, as [Leviticus 27:10] states: \"Do not exchange it or substitute another for it.\"", + "Not to change the designation of a consecrated animal from one sacrifice to another, as [Leviticus 27:26] states regarding a firstling animal: \"A person should not consecrate it\" - i.e., he should not consecrate it as another sacrifice.", + "Not to redeem a firstling kosher animal, as [Numbers 18:17] states: \"Nevertheless, a firstling ox... do not redeem.\"", + "Not to sell the tithe of cattle, as [Leviticus 27:33] states: \"It shall not be redeemed.\"", + "Not to sell a field that has been dedicated, as [Leviticus 27:28] states: \"It shall not be sold.\"", + "Not to redeem a field that has been dedicated, as [Leviticus, ibid.] states: \"It shall not be redeemed.\"", + "Not to sever the head of a bird [brought as] a sin offering, as [Leviticus 5:8] states: \"He shall pinch off its head...[without separating it].\"", + "Not to work with consecrated animals, as [Deuteronomy 15:19] states: \"Do not work with your firstling ox.\"", + "Not to shear consecrated animals, as [Deuteronomy 15:19] states: \"Do not shear your firstling sheep.\"", + "Not to slaughter the Paschal sacrifice while one possesses chametz, as [Exodus 23:18] states: \"Do not sacrifice the blood of My offering in the presence of chametz.\"", + "Not to allow the sacrificial portions of the Paschal sacrifice to become disqualified by re-maining overnight, as [Exodus 23:18] states: \"Do not allow the fat of My festive offering to remain until the morning.\"", + "Not to allow the meat of the Paschal sacrifice to remain [overnight], as [Exodus 12:10] states: \"Do not leave over any of it until the morning.\"", + "Not to allow the meat of the Chaggigah sacrifice to remain until the third day, as [Deuteronomy 16:4] states: \"Do not leave over any of the meat....\" According to the oral tradition, we have learned that the verse refers to the Chaggigah sacrifice offered on the fourteenth of Nisan. The phrase \"until the morning\" [in that verse] refers to the morning of the second day of Pesach, the third day after [the sacrifice] was offered.", + "Not to allow the meat of the second Paschal sacrifice to remain until the morning, as [Numbers 9:12] states: \"Do not leave over any of it until the morning.\"", + "Not to allow the meat of the thanksgiving offering to remain until the morning, as [Leviticus 22:30] states: \"Do not leave over any of it until the morning.\" The same law applies to all other sacrifices. They should not be left over beyond the time allotted for their consumption.", + "Not to break any of the bones of the Paschal sacrifice, as [Exodus 12:46] states: \"Neither shall you break a bone of it.\"", + "Not to break any of the bones of the Second Paschal sacrifice, as [Numbers 9:12] states: \"Neither shall you break a bone of it.\"", + "Not to remove the meat of the Paschal sacrifice from the company [in which it is being eaten], as [Exodus 12:46] states: \"Do not remove [any of the meat] from the house....\"", + "Not to allow any of the remaining portions of the meal offerings to leaven, as [Leviticus 6:10] states: \"It shall not be baked as leaven. Their portion....\"", + "Not to eat the meat of the Paschal sacrifice raw or boiled in water, as [Exodus 12:9] states: \"Do not eat from it raw or boiled in water.\"", + "Not to feed the meat of the Paschal sacrifice to a resident alien, as [Exodus 12:45] states: \"No temporary resident or hired worker may eat from it.\"", + "Not to feed the meat of the Paschal sacrifice to an uncircumcised male, as [Exodus 12:48] states: \"No uncircumcised person may eat of it.\"", + "Not to feed the meat of the Paschal sacrifice to an apostate Jew, as [Exodus 12:43] states: \"No outsider may eat from it.\" This refers to a Jew who has become assimilated among the gentiles and serves false gods, as they do. He must not partake [of the Paschal sacrifice].", + "For a person who became ritually impure not to partake of consecrated foods, as [Leviticus 7:20] states: \"And a soul who partakes of the meat of the peace sacrifice while he is impure....\"", + "Not to partake of consecrated foods that have contracted ritual impurity, as [Leviticus 7:19] states: \"Meat that has touched any impurity shall not be eaten.\"", + "Not to eat sacrificial meat that has remained past the limits allotted for its consumption, as [Leviticus 19:8] states: \"One who eats it shall bear his guilt,... his soul will be punished by karet.\"", + "Not to eat piggul, as [Leviticus 7:18] states: \"It will not be accepted for him. Instead, it will be considered as piggul. Any person who eats it will bear his guilt.\" This sin is punishable by karet.", + "For an unauthorized person not to partake of the terumot,4The plural terumot includes bikkurim (the first fruits), challah (the dough offering), and terumat ma'aser (the tenth of the tithe separated by the Levites), as well as the terumah gedolah. as [Leviticus 22:10] states: \"No unauthorized person shall eat it.\"", + "For even a tenant or a hired worker employed by a priest not to partake of terumah, as [Leviticus 22:10] states: \"A tenant of a priest or [his] hired worker shall not eat the holy [food].\"", + "For an uncircumcised person not to partake of terumah or other consecrated foods. This concept was derived from a gezerah shavah and is not explicitly mentioned in the Torah. [Nevertheless,] based on the oral tradition, the prohibition against an uncircumcised person partaking of consecrated foods is considered as a [prohibition of] the Torah itself and not a decree of the Sages.5A gezerah shavah is one of the thirteen principles of Biblical exegesis in which an association is drawn between two verses based on a common word.
In Sefer HaMitzvot (General Principle 2), the Rambam states that all of the 613 mitzvot are explicitly mentioned in the Torah and are not dependent on the exegesis of a verse according to the oral tradition. Therefore, he finds it necessary to explain that there is a specific oral tradition that this mitzvah is an exception to that rule.", + "For a priest who is impure not to partake of terumah, as [Leviticus 22:4] states: \"Any of your descendants... shall not eat from the consecrated foods.\"6Though this prooftext is quoted in the printed editions of the Mishneh Torah, it represents a misquotation of the verse, borrowing a phrase from Leviticus 21:17 and inserting it into Leviticus 22:4.", + "For a chalalah not to partake of consecrated foods, neither terumah, nor the breast and the shankbone [given to the priest], as [Leviticus 22:12] states: \"When a priest's daughter marries an unauthorized person, she shall not eat [from the sacred, elevated gifts].\"", + "For a meal offering brought by a priest not to be eaten, as [Leviticus 6:16] states: \"Any meal offering brought by a priest shall be consumed entirely [by fire]; it shall not be eaten.\"", + "Not to partake of the meat of the sin offerings [whose blood is sprinkled] within [the Temple sanctuary], as [Leviticus 6:23] states: \"Any sin offering whose blood has been brought....\"", + "Not to partake of consecrated animals that were disqualified [for use as sacrifices because] a blemish was intentionally inflicted upon them, as [Deuteronomy 14:3] states: \"Do not eat of any abomination.\" According to the oral tradition, we have learned that the verse refers to consecrated animals that were disqualified for use because of a blemish inflicted upon them.", + "Not to eat grain [separated as] the second tithe outside of Jerusalem, as [Deuteronomy 12:17] states: \"You may not eat within your gates the tithe from your grain.\"", + "Not to consume wine [separated as] the second tithe outside of Jerusalem, as [Deuteronomy, ibid.] continues: \"...your wine....\"", + "Not to consume oil [separated as] the second tithe outside of Jerusalem, as [Deuteronomy, ibid.] continues: \"...and your oil....\"", + "Not to eat an unblemished firstling animal outside of Jerusalem, as [Deuteronomy, ibid.] states: \"You may not eat [within your gates]... and the firstlings [of your cattle and flocks]....\"", + "For the priests not to eat a sin offering or a guilt offering outside the Temple courtyard, as [Deuteronomy, ibid.] continues: \"...your cattle and your flocks.\" According to the oral tradition, the purpose of this phrase is only to forbid the consumption of the sin offerings and the guilt offerings outside the Temple courtyard. Anything that is eaten outside the place intended for it is covered by the [prohibition]: \"You may not eat within your gates....\"", + "Not to eat the meat of a burnt offering, as [Deuteronomy, ibid.] states: \"You may not [eat]...[the sacrifices] you have vowed [to bring]...,\" meaning to say: You may not eat [the sacrifices] you have vowed to give. This is a warning against a person's benefiting from the [unauthorized use] of consecrated articles which he is forbidden to use. If he derives such benefit, he transgresses.", + "Not to eat the meat of sacrifices of a lesser order of holiness before the sprinkling of their blood, as [Deuteronomy, ibid.] states: \"You may not [eat]... the [animals] you have pledged [to bring as sacrifices]...\" - i.e., you are not allowed to eat from the sacrifices you have pledged until their blood has been sprinkled.", + "For an unauthorized person not to eat the meat of the sacrifices of the highest order of sanctity, as [Exodus 29:33] states: \"An unauthorized person shall not partake of them, for they are holy.\"", + "For a priest not to partake of the first fruits [Bikkurim] before they are placed down in the Temple courtyard, as [Deuteronomy, ibid.] states: \"You may not [eat]... the elevated gifts [delivered by] hand.\" The [latter phrase] refers to the first fruits.", + "Not to eat the second tithe which has become impure, even within Jerusalem, until it has been redeemed, as [Deuteronomy 26:14] states: \"I have not consumed it while it is impure.\"", + "Not to eat the second tithe while in mourning, as [Deuteronomy, ibid.] states: \"I have not eaten from it while in mourning.\"", + "Not to use the proceeds [from the redemption of] the second tithe for anything aside from food and drink, as [Deuteronomy, ibid.] states: \"I have not used it for the dead.\" Anything that is not associated with the needs of a living body is referred to as \"used for the dead.\"7Though the Rambam's statements are based on the Sifre, his interpretation of the verse appears to be original and not quoted from other sources.", + "Not to eat tevel. Tevel refers to produce from which one is obligated to separate terumah and tithes from which God's terumah has not been separated, as [Leviticus 22:15] states: \"And they shall not profane the sacred gifts which the children of Israel will separate for God.\" This implies that the produce which [the Jews] will ultimately separate for God should not be treated in a mundane manner and eaten while tevel.", + "Not to separate terumah before the first fruits, nor the first tithe before terumah, nor the second tithe before the first. Rather, [the agricultural gifts] must be given in order - first, the first fruits; afterwards, terumah; afterwards, the first tithe; and, afterwards, the second tithe - as [implied by Exodus 22:28]: \"Do not delay your offerings of newly ripened produce and your agricultural offerings.\" [This means:] Do not delay bringing an offering that should be brought first.", + "Not to delay bringing sacrifices you have vowed to offer, or animals which you have pledged to bring as sacrifices, as [Deuteronomy 23:22] states: \"[When you make a pledge to God,] do not delay paying it.\"", + "Not to make a festive pilgrimage without [bringing] a sacrifice, as [Exodus 23:15] states: \"Do not appear before Me empty-handed.\"", + "Not to violate a vow which a person makes forbidding his use of anything, as [Numbers 30:3] states: \"He shall not violate his word.\"", + "For a priest not to marry an immoral woman [zonah], as [Leviticus 21:7] states: \"They shall not marry an immoral woman or a chalalah.\"", + "For a priest not to marry a chalalah,8A chalalah is a woman who engaged in sexual relations with a priest when she was forbidden to do so, or a woman who was conceived from such relations (Hilchot Issurei Bi'ah 19:1). as [Leviticus 21:7] states: \"They shall not marry... a chalalah.\"", + "For a priest not to marry a divorcee, as [Leviticus 21:7] states: \"...nor may they marry a woman divorced from her husband.\"", + "For a High Priest not to marry a widow, as [Leviticus 21:14] states: \"A widow, a divorcee, a chalalah, or an immoral woman - these he must not marry.\"", + "For a High Priest not to have sexual relations with a widow even outside the context of marriage, because by doing so he profanes her, as [Leviticus 21:15] states: \"He shall not profane his progeny....\" This [also] implies that he must not cause a woman eligible to marry a priest to become ineligible [as happens through the relations described above].", + "For a priest not to enter the Temple with hair that has grown unseemingly long, as [implied by Leviticus 10:6]: \"Do not let your hair grow long.\"", + "For a priest not to enter the Temple with torn garments, as [implied by Leviticus, ibid.]: \"Do not rend your garments.\"", + "For a priest not to leave the Temple courtyard in the midst of service, as [implied by Leviticus 10:7]: \"Do not depart from before the entrance to the Tent of Testimony.\"", + "For a common priest not to become impure through contact with a corpse [with the exception of the specific instances permitted by the Torah], as [Leviticus 21:1] states: \"He shall not become impure [through contact with] the dead.\"", + "For a High Priest not to become impure [through contact with any corpse], even [those of] his relatives, as [Leviticus 21:11] states: \"He shall not become impure, [even] for his father and mother.\"", + "For a High Priest not to enter the place where a corpse is found, as [Leviticus 21:11] states: \"He should not come in contact with any dead body.\" According to the oral tradition, we have learned that he is obligated [for violating both the prohibitions:] not to become impure and not to enter [the place of a corpse].", + "For the tribe of Levi not to take a portion of Eretz Yisrael, as [Deuteronomy 18:2] states: \"He shall not receive an inheritance.\"", + "For the tribe of Levi not to take a portion of the spoils in the conquest of Eretz Yisrael, as [Deuteronomy 18:1] states: \"The priests and the Levites shall not receive a portion or an inheritance.\"", + "Not to tear out hair [in mourning] for the dead, as [Deuteronomy 14:1] states: \"Do not make a bald spot upon your heads.\"", + "Not to eat non-kosher animals, as [Deuteronomy 14:7] states: \"Nevertheless, among those who chew the cud, these you may not eat....\"", + "Not to eat non-kosher fish, as [Leviticus 11:11] states: \"They shall be [regarded as] a detestable thing for you. Do not eat of their flesh.\"", + "Not to eat non-kosher birds, as [Leviticus 11:13] states: \"These birds you must regard as detestable. Do not eat them.\"", + "Not to eat flying insects, as [Deuteronomy 14:19] states: \"Every flying insect [that is] not-kosher for you shall not be eaten.\"", + "Not to eat insects that breed on land, as [Leviticus 11:41] states: \"Every insect that creeps upon the earth must be regarded as detestable. It may not be eaten.\"", + "Not to eat anything that creeps on the earth, as [Leviticus 11:44] states: \"Do not make your souls impure with any insect that creeps upon the earth.\"", + "Not to eat worms that breed in produce after they become exposed to the air, as [Leviticus 11:42] states: \"...for any swarming creature which breeds upon the land, you shall not eat them.\"", + "Not to eat swarming creatures that breed in the water, as [Leviticus 11:43] states: \"Do not make yourselves detestable [by eating] any swarming creature.\"", + "Not to eat carrion, as [Deuteronomy 14:21] states: \"Do not eat carrion.\"", + "Not to eat an animal with a mortal infliction (trefah), as [Exodus 22:30] states: \"Do not eat flesh torn off [by a predator].\"", + "Not to eat a limb from a living animal, as [Deuteronomy 12:23] states: \"Do not eat the life [of an animal] with its flesh.\"", + "Not to eat the displaced [sciatic] nerve as [Genesis 32:33] states: \"Therefore, the children of Israel do not eat the displaced nerve.\"", + "Not to consume blood, as [Leviticus 7:26] states: \"Do not consume any blood.\"", + "Not to partake of [hard] fat, as [Leviticus 7:23] states: \"Do not eat any of the fat in an ox, sheep, or goat.\"", + "Not to cook meat and milk [together], as [Exodus 23:19] states: \"Do not cook a kid in its mother's milk.\"", + "Not to eat meat and milk [together], as [Exodus 34:26] states: \"Do not cook a kid in its mother's milk.\" Based on the oral tradition, we have learned that one [of these verses] implies a prohibition against cooking [the two together], and the other, a prohibition against eating [from the combination].", + "Not to partake of the meat of an ox that was stoned to death, as [Exodus 21:28] states: \"And do not eat its flesh.\"", + "Not to eat bread made from newly grown produce before Pesach, as [Leviticus 23:14] states: \"[Until that day,...] you may not eat bread...\"", + "Not to eat roasted grain from newly grown produce before Pesach, as [Leviticus, ibid.] continues: \"[Until that day,...] you may not eat... roasted grain...\"", + "Not to eat fresh grain from newly grown produce before Pesach, as [Leviticus, ibid.] continues: \"[Until that day,...] you may not eat... fresh grain.\"", + "Not to eat orlah for three years, as [Leviticus 19:23] states: \"For three years, you must regard its fruit as a forbidden growth. It may not be eaten.\"", + "Not to eat mixed species planted in a vineyard, as [Deuteronomy 22:9] states: \"...lest the yield of the crops you planted and the fruit of the vineyard shall become forfeit.\" This refers to a prohibition against eating [such produce].", + "Not to drink wine used for idolatrous libations, as [Deuteronomy 32:38] states: \"...who ate the fat of their sacrifices and drank the wine of their libations.\"", + "Not to eat or drink like a glutton and a drunkard, as [Deuteronomy 21:20] states: \"This son of ours is a glutton and a drunkard.\"9Note that in Hilchot Mamrim 7:1, where the Rambam discusses this prohibition, he quotes a different prooftext.", + "Not to eat on the day of the fast [of Yom Kippur], as [Leviticus 23:29] states: \"For any person who does not afflict himself [on that day]....\"", + "Not to partake of chametz on Pesach, as [Exodus 13:3] states: \"Do not eat chametz.\"", + "Not to eat a mixture of chametz, as [Exodus 12:20] states: \"Do not eat any leavened matter.\"", + "Not to eat chametz after noontime on the fourteenth [of Nisan], as [Deuteronomy 16:3] states: \"Do not eat chametz with it.\"", + "Not to have chametz seen [in one's possession during Pesach], as [Exodus 13:7] states: \"No chametz and no leaven may be seen in your territories.\"", + "Not to have chametz found [in one's possession during Pesach], as [Exodus 13:7] states: \"No chametz may be found in your homes.\"", + "For a Nazarite not to drink wine or partake of anything in which wine was mixed and has the taste of wine, as [Numbers 6:3] states: \"He shall not drink any grape beverage.\" [This prohibition applies] even if the wine or other beverage with which the wine was mixed has become sour, as the above verse states: \"He may not drink vinegar from wine or wine-brandy.\"", + "[For a Nazarite] not to eat fresh grapes, as [Numbers, ibid.] states: \"[He shall not eat] fresh... grapes.\"", + "[For a Nazarite] not to eat raisins, as [Numbers, ibid.] states: \"[He shall not eat]... dried grapes.\"", + "[For a Nazarite] not to eat grape seeds, as [Numbers 6:4] states: \"He shall not eat [anything from wine grapes] from its seeds....\"", + "[For a Nazarite] not to eat grape peels, as [Numbers, ibid.] continues: \"He shall not eat [anything from wine grapes,...] to its peels.\"", + "For a Nazarite not to become impure through contact with a dead body, as [Numbers 6:7] states: \"He may not become impure even for his father, his mother,....\"", + "[For a Nazarite] not to enter below any roof beneath which a corpse is found, as [Leviticus 21:11] states: \"He shall not come into contact with any dead body.\"10Though this prooftext is quoted in the printed editions of the Mishneh Torah, it appears to be an error, because the passage it introduces deals with the prohibition against a High Priest's coming into contact with a corpse. Perhaps the intended prooftext is Numbers 6:6, \"he may not have contact with the dead.\"", + "[For a Nazarite] not to shave, as [Numbers 6:5] states: \"A razor shall not pass upon his head.\"", + "Not to harvest one's entire field, as [Leviticus 23:22] states: \"Do not completely harvest the ends of your fields.\"", + "Not to gather the [individual] stalks that fall in the harvest, as [Leviticus, ibid.] states: \"Do not gather the leket of your harvest.\"", + "Not to harvest underdeveloped grape clusters, as [Leviticus 19:10] states: \"Do not pick the incompletely formed grape clusters in your vine-yard.\"", + "Not to gather individual [fallen grapes], as [Leviticus, ibid.] states: \"Do not gather the individual [fallen grapes] in your vineyard.\"", + "Not to take a sheaf which has been forgotten, as [Deuteronomy 24:19] states: \"Do not go back to take it.\" [This prohibition also applies to] all trees, as [ibid. 24:20] states: \"Do not carefully re-harvest it.\"", + "Not to sow mixed species of seeds together, as [Leviticus 19:19] states: \"Do not sow different species of seed in your field.\"", + "Not to sow grain or vegetables in a vineyard, as [Deuteronomy 22:9] states: \"Do not plant different species in your vineyard.\"", + "Not to crossbreed different species of animals, as [Leviticus 19:19] states: \"Do not crossbreed your livestock with other species.\"", + "Not to work with two different species of animals together, as [Deuteronomy 22:10] states: \"Do not plow with an ox and a donkey together.\"", + "Not to muzzle an ox while it is working with produce from which it would eat and derive benefit, as [Deuteronomy 25:4] states: \"Do not muzzle an ox while it is treading grain.\"", + "Not to cultivate the land in the seventh year, as [Leviticus 25:4] states: \"Do not sow your field.\"", + "Not to cultivate trees in the seventh year, as [Leviticus, ibid.] continues: \"Do not prune your vineyard.\"", + "Not to reap crops that grow on their own in the seventh year in the same manner as in an ordinary year, as [Leviticus 25:5] states: \"Do not reap the crops of your harvest that grow on their own.\"", + "Not to reap fruit that grows on trees in the seventh year in the same manner as in an ordinary year, as [Leviticus, ibid.] continues: \"...and do not gather the grapes of your vines from which you must abstain.\"", + "Not to do [agricultural] work - whether with land or trees - in the Jubilee year, as [Leviticus 25:11] states: \"Do not sow....\"", + "Not to reap crops that grow on their own in the Jubilee year in the same manner as in an ordinary year, as [Leviticus, ibid.] states: \"Do not harvest the crops which grow on their own.\"", + "Not to reap the fruit of the Jubilee year in the same manner as in an ordinary year, as [Leviticus, ibid.] continues: \"...and do not gather the grapes of your vines from which you must abstain.\"", + "Not to sell a field in Eretz Yisrael in perpetuity, as [Leviticus 25:23] states: \"Do not make a permanent sale of the land.\"", + "Not to change [the purpose of] the open areas and fields [granted to] the Levites, as [Leviticus 25:34] states: \"The fields of the open areas [surrounding] their cities shall not be sold.\" According to the oral tradition, we have learned that this verse is a prohibition against changing [the purpose for which these lands are used].", + "Not to forsake the Levites, as [Deuteronomy 12:19 states: \"Be very careful not to abandon the Levite.\" Rather, we must give them the portions they are due and rejoice with them on each of the festivals.", + "Not to demand the repayment of a loan after the seventh year has passed, as [Deuteronomy 15:2] states: \"Do not demand payment from your fellow man.\"", + "Not to withhold lending money to a poor person because of the advent of the shemitah year, as [Deuteronomy 15:9] states \"Be careful, lest an idea...[occur to you....]\" This is an accepted general principle: Whenever [the Torah] uses the expressions \"Be careful,\" \"Lest,\" or \"Do not,\" a negative commandment is involved.", + "Not to withhold lending money to a poor person or providing him with his needs, as [Deuteronomy 15:7] states: \"Do not harden your heart.\" Thus, a person who gives charity fulfills a positive commandment, while one who spurns the opportunity to give not only fails to perform a positive commandment, but also transgresses a negative commandment.", + "Not to send away a Hebrew servant empty-handed when he goes free, as [Deuteronomy 15:13] states: \"Do not send him away empty-handed.\"", + "Not to demand payment of a debt from a poor person when one knows that he is impoverished, nor to cause him grief, as [Exodus 22:24] states: \"Do not behave like a creditor towards him.\"", + "Not to lend at interest to a Jew, as [Leviticus 25:37] states: \"Do not lend him your money at interest.\"", + "Not to borrow with interest, as [inferred from Deuteronomy 23:20, which] states: \"Do not take interest from your brother.\" According to the oral tradition, this verse is interpreted as a prohibition, forbidding a borrower from paying interest to a lender.", + "Not to intermediate between the borrower and lender when interest is involved, not to act as a guarantor or a witness [to such a loan], nor to draw up a contract for it, as [Exodus 22:24] states: \"Do not charge him interest.\"", + "Not to delay payment of a worker, as [Leviticus 19:13] states: \"Do not hold back a worker's wages overnight.\"", + "Not to take security from a debtor by force, as [Deuteronomy 24:10] states: \"Do not enter his home to take security.\"", + "Not to withhold the return of security to its owner when he needs it, as [Deuteronomy 24:12] states: \"Do not lie down [to sleep] with his security\" - i.e., do not lie down while holding his security. Instead, return it to him at night when he needs it at night.", + "Not to take security from a widow, as [Deuteronomy 24:17] states: \"Do not take a widow's garment as security.\"", + "Not to take utensils used in the preparation of food, as [Deuteronomy 24:6] states: \"Do not take either the upper or lower millstone as a pledge.\"", + "Not to kidnap a Jewish person, as [Exodus 20:13] states: \"Do not steal.\" This refers to kidnapping.", + "Not to steal, as [Leviticus 19:11] states: \"Do not steal.\" This refers to stealing money.", + "Not to rob, as [Leviticus 19:13] states: \"Do not rob.\"", + "Not to alter land boundaries, as [Deuteronomy 19:14] states: \"Do not remove your neighbor's landmark.\"", + "Not to wrong [a colleague by withholding his due], as [Leviticus 19:13] states: \"Do not wrong your neighbor.\"", + "Not to deny [a just claim], as [Leviticus 19:11] states: \"Do not deny your neighbor's [claim].\"", + "Not to swear falsely in denying a monetary [obligation to] a colleague, as [Leviticus, ibid.] states: \"Do not swear [falsely]\" - i.e., do not swear falsely about money owed to a colleague.", + "Not to cheat in business, as [Leviticus 25:14] states: \"One man should not cheat his brother.\"", + "Not to hurt someone with words, as [Leviticus 25:17] states: \"And one man shall not wrong another.\" This [prohibition refers to] hurting someone with words.", + "Not to hurt a convert with words, as [Exodus 22:20] states: \"And do not wrong a convert....\"", + "Not to cheat a convert in business, as [Exodus, ibid.] continues: \"...nor oppress him.\"", + "Not to return a slave who fled to Eretz Yisrael to his master [who lives] in the Diaspora, as [Deuteronomy 23:16] states: \"Do not deliver a servant to his master.\"", + "Not to wrong such a servant, as [Deuteronomy 23:17] states: \"He shall dwell in your midst, in the place which he selects... as he sees fit. Do not wrong him.\"", + "Not to oppress any widow or orphan, as [Exodus 22:21] states: \"Do not oppress any widow or orphan.\"", + "Not to have a Hebrew servant perform servile tasks, as [Leviticus 25:39] states: \"Do not work him like a slave.\"", + "Not to sell [a Hebrew servant] as slaves are sold, as [Leviticus 25:42] states: \"Do not sell him as slaves are sold.\"", + "Not to make a Hebrew servant perform rigorous work, as [Leviticus 25:43] states: \"Do not rule over him with rigor.\"", + "Not to allow a gentile [who purchased a Hebrew servant] to make him work rigorously, as [Leviticus 25:53] states: \"He shall not rule over him with rigor.\"", + "Not to sell a Hebrew maidservant to another person, as [Exodus 21:8] states: \"He shall have no power to sell her.\"", + "Not to withhold from a Hebrew maidservant who has been designated as a bride living expenses, clothing, or conjugal rights, as [Exodus 21:10] states: \"He may not diminish her living expenses, clothing, or conjugal rights.\" The above applies also to other wives.", + "Not to sell a yefat to'ar, as a maidservant as [Deuteronomy 21:14] states: \"Do not sell her.\"", + "Not to force a yefat to'ar to serve as a maidservant, as [Deuteronomy, ibid.] continues: \"Do not rule over her.\"", + "Not to covet, as [Exodus 20:14] states: \"Do not be envious of your neighbor's wife.\"", + "Not to desire, as [Deuteronomy 5:18] states: \"Do not desire your neighbor's house.\"", + "For a worker who is harvesting crops not to eat from the unpicked produce before he has finished work, as [Deuteronomy 23:26] states: \"Do not lift a sickle....\"", + "For a worker not to take more than what he eats [from the produce he harvests], as [Deuteronomy 23:25] states: \"Do not put any into your receptacles.\"", + "Not to ignore a lost object, as [Deuteronomy 22:3] states: \"You may not ignore it.\"", + "Not to leave an animal fallen under its load on the road, as [Deuteronomy 22:4] states: \"You may not watch your neighbor's donkey....\"", + "Not to falsify measurements, as [Leviticus 19:35] states: \"Do not act deceitfully in judgment....\" According to the oral tradition, we have learned that this verse prohibits acting deceitfully regarding measurements.", + "Not to possess two sets of weights and measures, as [Deuteronomy 25:13] states: \"You may not have in your home....\"", + "Not to act deceitfully in judgment, as [Leviticus 19:15] states: \"Do not pervert justice.\"", + "Not to accept bribes, as [Exodus 23:8] states: \"Do not take a bribe.\"", + "Not to honor a man of stature in judgment, as [Leviticus 19:15] states: \"Do not show respect to a great man.\"", + "For a judge not to fear rendering [a just] judgment because of a wicked man, as [Deuteronomy 1:17] states: \"Do not fear anyone.\"", + "Not to have mercy on a poor person in judgment, as [Exodus 23:3] states: \"And do not favor a poor man in his cause.\"", + "Not to pervert judgment against a sinner, as [implied by Exodus 23:6, which] states: \"Do not pervert the judgment of a poor person.\" This refers to someone who is poor with regard to [the observance of] the mitzvot.", + "Not to have pity on a person who has caused damages in judgments concerning fines, as [Deuteronomy 25:12] states: \"Let your eye not pity.\"", + "Not to pervert the justice due converts or orphans, as [Deuteronomy 24:17] states: \"Do not pervert the judgment of a convert or an orphan.\"", + "Not to listen to one litigant in the absence of the other, as [Exodus 23:1] states: \"Do not hear a false report.\"", + "Not to render a conviction in a capital case when there is only a majority of one, as [Exodus 23:2] states: \"Do not follow the majority to do evil.\"", + "For a person who argued in favor of acquittal in a capital case not to argue for a conviction, as [Exodus, ibid.] states: \"Do not speak up in a trial to influence....\"", + "Not to appoint as a judge a man who is unlearned in the Torah, even if he is learned in other disciplines, as [Deuteronomy 1:17] states: \"Do not show favoritism regarding judgment.\"", + "Not to give false testimony, as [Exodus 20:13] states: \"Do not give false testimony against your neighbor.\"", + "For a sinner not to act as a witness, as [Exodus 23:1] states: \"Do not conspire with a wicked person to be a corrupt witness.\"", + "For a relative not to act as a witness, as [Deuteronomy 24:16] states: \"Fathers shall not die because of children.\" According to the oral tradition, we have learned [that the verse teaches that] fathers should not die through the testimony of [their] sons. The same law applies regarding other relatives.", + "Not to render a decision based on the testimony of a single witness, as [Deuteronomy 19:15] states: \"A single witness shall not rise up against a person.\"", + "Not to kill an innocent person, as [Exodus 20:13] states: \"Do not murder.\"", + "Not to render a decision on the basis of a presumption, unless two witnesses observe the actual matter, as [Exodus 23:7] states: \"Do not slay the innocent and the righteous.\"", + "For a witness not to render a decision in a capital case in which he testified, as [Numbers 35:30] states: \"One witness shall not testify in a capital case...\"", + "Not to execute a person liable for execution before he stands trial, as [Numbers 35:12] states: \"The murderer shall not die [until he stands before the congregation].\"", + "Not to have pity on a pursuer. Rather, he should be killed before he kills or rapes the person he is pursuing, as [Deuteronomy 25:12] states: \"And you shall cut off her hand. Show no pity.\"", + "Not to punish a person forced [to commit a sin], as [Deuteronomy 22:26] states: \"Do not do anything to the maiden.\"", + "Not to take a ransom from a murderer, as [Numbers 35:31] states: \"Do not take a ransom for the life of a murderer.\"", + "Not to take a ransom in return for exile for a person who kills accidentally, as [Numbers 35:32] states: \"And do not take a ransom [for having] to flee to his refuge city.\"", + "Not to neglect [a person] in mortal danger, as [Leviticus 19:16] states: \"Do not stand still in the face of mortal danger.\"", + "Not to leave obstacles, as [Deuteronomy 22:8] states: \"...lest you bring blood upon your house.\"", + "Not to mislead an unsuspecting person, as [Leviticus 19:14] states: \"Do not place a stumbling block before the blind.\"", + "Not to add lashes when whipping a person liable for such punishment, as [Deuteronomy 25:3] states: \"Do not add [lashes], lest by [giving him] this additional [punishment]....\"", + "Not to gossip, as [Leviticus 19:16] states: \"Do not go around as a gossiper among your people.\"", + "Not to bear hatred in one's heart, as [Leviticus 19:17] states: \"Do not hate your brother in your heart.\"", + "Not to embarrass any Jewish person, as [Leviticus, ibid.] states: \"You shall surely rebuke your neighbor and not bear a sin because of him.\"", + "Not to take revenge, as [Leviticus 19:18] states: \"Do not take revenge.\"", + "Not to bear a grudge, as [Leviticus, ibid.] states: \"Do not bear a grudge.\"", + "Not to take a mother bird together with the young, as [Deuteronomy 22:6] states: \"Do not take the mother bird together with the young.\"", + "Not to shave the hair around a bald spot brought about by tzara’at], as [Leviticus 13:33] states: \"And he shall not shave the bald spot.\"", + "Not to remove the signs of tzara’at, as [Deuteronomy 24:8] states: \"Be very careful concerning signs of tzara’at.\"", + "Not to till or sow the land [around] a powerful river [at which atonement was made for an unsolved murder], as [Deuteronomy 21:4] states: \"...which must never be tilled and never be sown.\"", + "Not to allow a sorcerer to live, as [Exodus 22:17] states: \"Do not allow a witch to live.\"", + "For a groom not to be held liable for any type of public service - e.g., army, guarding the walls [of a city], and the like - as [Deuteronomy 24:5] states: \"He shall not go out to the army, nor be charged with any duties.\"", + "Not to reject the authority of the court, as [Deuteronomy 17:11] states: \"Do not swerve from the word which they tell you.\"", + "Not to add to the mitzvot of the Torah. [This applies] both to the Written Law and to its explanation conveyed by the oral tradition, as [Deuteronomy 13:1] states: \"Carefully observe everything which I command you to do. Do not add to it.\"", + "Not to diminish from any of the mitzvot of the Torah, as [Deuteronomy, ibid.] continues: \"...and do not diminish from it.\"", + "Not to curse a judge, as [Exodus 22:27] states: \"Do not curse judges.\"", + "Not to curse a nasi - i.e., the king or the head of the academy in Eretz Yisrael - as [Exodus, ibid.] continues: \"...and do not curse the nasi of your people.\"", + "Not to curse any other Jew, as [Leviticus 19:14] states: \"Do not curse [even] a deaf-mute.\"", + "Not to curse one's father or mother, as [Exodus 21:17] states: \"One who curses his father or mother shall surely die.\"", + "Not to strike one's father or mother, as [Exodus 21:15] states: \"One who strikes his father or mother shall surely die.\"", + "Not to work on the Sabbath, as [Exodus 20:10] states: \"Do not do any work.\"", + "Not to travel beyond the boundaries of a city on the Sabbath as travelers do, as [Exodus 16:29] states: \"A person should not leave his place [on the Sabbath day].\"", + "[For a court] not to inflict punishment on the Sabbath, as [Exodus 35:3] states: \"Do not kindle a fire on the Sabbath day.\"", + "Not to work on the first day of Pesach, as [Leviticus 23:7] states concerning it: \"Do not do any servile11The term \"servile work\" refers to any of the labors forbidden on the Sabbath which are not associated with the preparation of food. work on these [days].\"", + "Not to work on the seventh day of Pesach, as [Leviticus 23:8] states concerning it: \"Do not do any servile work on these [days].\"", + "Not to work on the holiday of Shavuot, as [Leviticus 23:21] states concerning it: \"Do not do any servile work.\"", + "Not to work on the first day of the seventh month [the day of Rosh HaShanah], as [Leviticus 23:25] states concerning it: \"Do not do any servile work.\"", + "Not to work on Yom Kippur, as [Leviticus 23:28] states concerning it: \"Do not do any servile12The verse is quoted in the above manner in the published texts of the Mishneh Torah. There is, however, a printing error, for on Yom Kippur the Torah forbids all work, even those labors involved in the preparation of food. work.\"", + "Not to work on the first day of the festival [of Sukkot], as [Leviticus 23:35] states concerning it: \"Do not do any servile work.\"", + "Not to work on the eighth day of the festival [of Sukkot], as [Leviticus 23:36] states concerning it: \"Do not do any servile work.\"", + "Not to have intimate relations with one's mother, as [Leviticus 18:7] states: \"She is your mother, do not commit incest with her.\"", + "Not to have intimate relations with one's father's wife, as [Leviticus 18:8] states: \"Do not commit incest with your father's wife.\"", + "Not to have intimate relations with one's sister, as [Leviticus 18:9] states: \"Do not commit incest with your sister, your father's daughter.\"", + "Not to have intimate relations with a sister,13Sefer HaMitzvot notes that this prohibition is almost identical with Negative Mitzvah 331, and explains that the Torah forbids such relations with two separate commands so that a person who commits such a sin will be held liable on two counts. [the daughter of] either your father or your mother, as [Leviticus 18:11] states: \"She is the daughter of your father, your father's progeny, do not commit incest with her.\"", + "Not to have intimate relations with one's son's daughter, as [Leviticus 18:10] states: \"[Do not commit] incest with your son's daughter.\"", + "Not to have intimate relations with one's daughter's daughter, as [Leviticus, ibid.] continues: \"...and do not commit incest with your daughter's daughter.\"", + "Not to have intimate relations with one's daughter. Why was this prohibition not explicitly stated in the Torah? Since the Torah forbade [relations with] one's daughter's daughter, it did not mention [the prohibition against relations with] one's daughter. [Nevertheless, according to the oral tradition, the prohibition against [relations with] one's daughter has the status of a Torah law like the other sexual offences [and is not considered as Rabbinic in origin].14As mentioned in note 15, in Sefer HaMitzvot (General Principle 2), the Rambam states that all of the 613 mitzvot are explicitly mentioned in the Torah and are not dependent on the exegesis of a verse according to the oral tradition. Therefore, in Sefer HaMitzvot, he elaborates in the explanation why this prohibition can be considered a negative commandment of the Torah even though the Torah does not explicitly mention it.", + "Not to have intimate relations with a woman and her daughter, as [Leviticus 18:17] states: \"Do not commit incest [by marrying] a woman and her daughter.\"", + "Not to have intimate relations with a woman and her son's daughter, as [Leviticus, ibid.] continues: \"...her son's daughter....\"", + "Not to have intimate relations with a woman and her daughter's daughter, as [Leviticus, ibid.] continues: \"...her daughter's daughter,... you shall not take.\"", + "Not to have intimate relations with one's father's sister, as [Leviticus 18:12] states: \"Do not commit incest with your father's sister.\"", + "Not to have intimate relations with one's mother's sister, as [Leviticus 18:13] states: \"Do not commit incest with your mother's sister.\"", + "Not to have intimate relations with the wife of one's father's brother, as [Leviticus 18:14] states: \"Do not commit incest with his wife. [She is your aunt.]\"", + "Not to have intimate relations with one's son's wife, as [Leviticus 18:15] states: \"Do not commit incest with your daughter-in-law.\"", + "Not to have intimate relations with one's brother's wife, as [Leviticus 18:16] states: \"Do not commit incest with your brother's wife.\"", + "Not to have intimate relations with one's wife's sister, as [Leviticus 18:18] states: \"Do not take a woman as a wife together with her sister.\"", + "Not to have intimate relations with a woman in the niddah state, as [Leviticus 18:19] states: \"Do not come close to a woman in the niddah state of impurity.\"", + "Not to have intimate relations with a married woman, as [Leviticus 18:20] states: \"Do not lie carnally with your neighbor's wife.\"", + "Not to perform a sexual act with an animal, as [Leviticus 18:23] states: \"And do not lie carnally with any animal.\"", + "For a woman not to perform a sexual act with an animal, as [Leviticus 18:23] continues: \"...and a woman should not present herself to an animal for sexual purposes.\"", + "Not to commit sodomy, as [Leviticus 18:22] states: \"And do not lie with a male....\"", + "Not to commit sodomy with one's father, as [Leviticus 18:7] states: \"Do not commit a sexual offense with your father.\"", + "Not to commit sodomy with one's father's brother, as [Leviticus 18:14] states: \"Do not commit a sexual offense with your father's brother.\"", + "Not to be intimate with a woman with whom sexual relations are forbidden in matters that might lead to intercourse - e.g., embracing, kissing, winks, or signs - as [Leviticus 18:6] states: \"No person shall approach a close relative to commit a sexual offense.” Based on the oral tradition, we have learned that this prohibits intimacy that might lead to sexual relations .", + "For a mamzer not to marry a natural born Jewess, as [Deuteronomy 23:3 states: \"A mamzer may not enter God's congregation.\"", + "For there not to be a kedeishah - i.e., a woman who engages in intimate relations without a marriage contract and a marriage ceremony - [among the Jewish people], as [Deuteronomy 23:18] states: \"There shall not be akedeishah....\"", + "For a man who is divorced not to remarry his divorcee after she marries anyone else, as [Deuteronomy 24:4] states: \"Her first husband who divorced her may not take her as a wife again.\"", + "For a yevamah not to marry anyone other than her yavam, as [Deuteronomy 25:5] states: \"The wife of the deceased shall not....\"", + "For a rapist not to divorce the woman he raped, as [Deuteronomy 22:29] states: \"He may not send her away for his entire life.\"", + "For a person who defamed his wife's character not to divorce her, as [Deuteronomy 22:19] states: \"He may not send her away for his entire life.\"", + "For a man incapable of procreation not to marry a natural born Jewess, as [Deuteronomy 23:2] states: \"A man with crushed testicles... may not enter [God's congregation].\"", + "Not to castrate a male from any species - neither a human, a domestic animal, a wild beast, nor a bird, as [Leviticus 22:24] states: \"You shall not do this in your land.\"", + "Not to appoint a convert [to a position of authority] over the Jewish people, as [Deuteronomy 17:15] states: \"You may not appoint a foreigner over you.\"", + "For a king not to accumulate many horses, as [Deuteronomy 17:16] states: \"And he may not accumulate many horses.\"", + "For a king not to accumulate many wives, as [Deuteronomy 17:17] states: \"And he may not accumulate many wives.\"", + "For a king not to accumulate much silver and gold, as [Deuteronomy, ibid.] continues: \"And he may not accumulate very much silver and gold.\"", + "These 613 mitzvot were given to Moses on Mount Sinai together with their general principles, particular points, and details. These general principles, particular points, and details represent the Oral Law, which each court received from the previous court.", + "There are [also] other commandments that were instituted after the giving of the Torah. They were established by the Prophets and Sages and spread throughout Israel, for example, the reading of the Megillah, [lighting] a Chanukah candle, fasting on Tish'ah b'Av, [setting up] eruvim, and [washing one's] hands [in preparation for prayer and eating]. Each of these commandments also possesses explanatory aspects and details. All of this will be explained in this text.", + "We are obligated to accept and observe all these commandments which [the Rabbis] instituted, as [implied by Deuteronomy 17:11]: \"Do not deviate from the instructions that they will give you, left or right.\" They are not considered to be additions to the commandments of the Torah. [If so,] what was the intention of the Torah's warning (Deuteronomy 13:11): \"Do not add to it and do not detract from it\"? That a prophet is not permitted to introduce a new measure and say that the Holy One, blessed be He, commanded this mitzvah to us and that it should be added to the Torah's mitzvot, or [say that He commanded that we] eliminate one of the 613 mitzvot mentioned above.", + "However, if a court, together with the prophet of that age, adds a commandment as an ordinance, a lesson, or as a decree, this is not considered as an addition. He is not saying that the Holy One, blessed be He, commanded us to make an eruv or read the Megillah at its [appointed] time. Were he to say so, he would be adding to the Torah.", + "Instead, we are saying that the prophets and the courts ordained and commanded that the Megillah be read at its [appointed] time in order to recall the praise of the Holy One, blessed be He, the salvation He wrought for us, and His response to our cries, so that we will bless Him, extol Him, and inform the future generations of the truth of the Torah's promise (Deuteronomy 4:7): \"What nation is so great that it has God [close to it....]\". Similar principles apply with regard to all the other Rabbinic commandments, be they positive commandments or negative commandments." + ], + "sectionNames": [ + "Mitzvah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Negative Mitzvot/English/Sefaria Community Translation.json b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Negative Mitzvot/English/Sefaria Community Translation.json new file mode 100644 index 0000000000000000000000000000000000000000..6b307df1060944320b4caf5f520240a0fc92eadb --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Negative Mitzvot/English/Sefaria Community Translation.json @@ -0,0 +1,22 @@ +{ + "language": "en", + "title": "Mishneh Torah, Negative Mitzvot", + "versionSource": "https://www.sefaria.org", + "versionTitle": "Sefaria Community Translation", + "versionTitleInHebrew": "תרגום קהילת ספריא", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, מצוות לא תעשה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Introduction" + ], + "text": [], + "sectionNames": [ + "Mitzvah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Negative Mitzvot/English/The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949.json b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Negative Mitzvot/English/The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949.json new file mode 100644 index 0000000000000000000000000000000000000000..32d014f8cc4f9dbf270f3b55aa2aad869ec63099 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Negative Mitzvot/English/The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949.json @@ -0,0 +1,397 @@ +{ + "language": "en", + "title": "Mishneh Torah, Negative Mitzvot", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002108865", + "versionTitle": "The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949", + "status": "locked", + "priority": 3.0, + "license": "Public Domain", + "versionNotes": "", + "digitizedBySefaria": true, + "versionTitleInHebrew": "משנה תורה להרמב״ם, תורגם ע״י משה חיימסון, 1937-1949", + "shortVersionTitle": "Moses Hyamson, 1937-1949", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, מצוות לא תעשה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Introduction" + ], + "text": [ + "The first of the negative precepts is not to entertain the idea that there is any god but the Eternal, as it is said, “Thou shalt have no other gods before me” (Ex. 20:3).", + "Not to make a graven image; neither to make it oneself not to have it made by others, as it is said, “Thou shalt not make unto thee any graven image” (Ex. 20:4).", + "Not to make idols even for others, as it is said, “Thou shalt not make unto thee molten gods” (Ex. 34:17).", + "Not to make any figures for ornament, even if they are not worshipped, as it is said, “Ye shall not make with me (gods of silver….)” (Ex. 20:23).", + "Not to bow down to an idol, even if that be not its mode of worship, as it is said, “Thou shalt not bow down to them” (Ex. 20:5).", + "Not to worship an idol in the way in which it is usually worshipped, as it is said, “And thou shalt not serve them” (Ex. 20:5).", + "Not to pass (a child through the fire) to Molech, as it is said, “And thou shalt not give any of thy seed to pass through (the fire) to Molech” (Lev. 18:21).", + "Not to consult ghosts, as it is said, “Turn ye not unto the ghosts” (Lev. 19:31).", + "Not to resort to familiar spirits as it is said, “…. nor to familiar spirits” (ibid.).", + "Not to turn to idolatry, as it is said, “Turn ye not unto idols” (Lev. 19:4).", + "Not to set up a pillar (for worship), as it is said, “Neither shalt thou set thee up a pillar (which the Lord thy God hateth)” (Deut. 16:22).", + "Not to lay down a figured stone for worship, as it is said, “Neither shall ye put down a figured stone in your land” (Lev. 26:1).", + "Not to plant a tree in the Sanctuary, as it is said, “Thou shalt not plant a grove of any kind of tree (near unto the altar of the Lord, thy God)” (Deut. 16:21).", + "Not to swear by an idol, to its worshipers, nor cause them to swear by it, as it is said, “And make no mention of the names of other gods” (Ex. 23:13).", + "Not to lead the children of Israel*Prohibition 15 refers to seduction of inhabitants of a city or tribe in Israel to idolatry; prohibition 16, to enticement of individual Israelites. astray to idolatry, as it is said, “Neither let it be heard out of thy mouth” (Ex. 23:13). This is a prohibition of seduction to idolatry.", + "Not to entice an Israelite to idolatry, as it is said, (And all Israel shall hear and fear) and shall do no more any such wickedness….” (Deut. 13:12).", + "Not to love the enticer to idolatry, as it is said, “Thou shalt not consent**׳תאבה taken in the sense of “to desire”; “to have an affection for”. to him” (Deut. 13:9).", + "Not to give up hating the enticer, as it is said, “Nor hearken unto him” (ibid.).", + "Not to save the enticer from capital punishment, but to stand by at his execution, as it is said, “Thine eye shall not pity him” (ibid.).", + "A person whom he attempted to entice to idolatry shall not urge pleas for the acquittal of the enticer, as it is said, “Neither shalt thou spare” (ibid.).", + "A person whom he attempted to entice shall not refrain from giving evidence of the enticer’s guilt, if he has such evidence, as it is said, “Neither shalt thou conceal him” (ibid.).", + "Not to use the ornament (cover) of any object of idolatrous worship, as it is said, “Thou shalt not covet the silver or gold that is on them” (Deut. 7:25).", + "Not to rebuild a city that has been led astray to idolatry, as it is said, “…. it shall not be built again” (Deut. 13:17).", + "Not to make use of the property of a city that has been so led astray, as it is said, “And there shall cleave naught (of the accursed thing) to thine hand” (Deut. 13:18; authorized English version: 13:17).", + "Not to make use of an idol, or its accessory objects, or its offerings, or its libations, as it is said, “Neither shalt thou bring an abomination into thy house” (Deut. 7:26).", + "Not to prophesy in its name, as it is said, “…. or he that shall speak in the name of other gods (even that prophet shall die)” (ibid. 18:20).", + "Not to prophesy falsely, as it is said, “(But the prophet) who shall presume to speak a word in my name which I have not commanded him” (ibid. 18:20).", + "Not to hearken to one who prophesies in the name of an idol, as it is said, “Thou shalt not hearken unto the words of that prophet” (Deut. 13:4).", + "Not to refrain from putting a false prophet to death, nor be in fear of him, as it is said, “Thou shalt not be afraid of him” (Deut. 18:22).", + "Not to adopt the institutions of idolaters nor their customs, as it is said, “And ye shall not walk in the manners of the nation (which I am casting out before you) (Lev. 20:23).", + "Not to practice divination, as it is said, “There shall not be found among you…. any one that useth divination” (Deut. 18:10).", + "Not to observe times*Or “Not to practice soothsaying”. (as favourable or the reverse), as it is said, “…. nor observe times” (Lev. 19:26).", + "Not to practise enchantments, as it is said, “Neither shall ye use enchantments” (ibid. 19:26).", + "Not to practise witchcraft, as it is said, “There shall not be found among you…. a wizard” (Deut. 18:10).", + "Not to practise the art of the charmer, as it is said, “…. or a charmer” (Deut. 18:11).", + "Not to consult ghosts, as it is said, “Or a consulter of ghosts” (ibid.).", + "Not to consult a familar spirit, as it is said, “…. or a familiar spirit” (ibid.).", + "Not to enquire of the dead in a dream (necromancy), as it is said, “Or a necromancer” (ibid.).", + "That a woman shall not wear the attire of a man, as it is said, “The woman shall not wear that which pertaineth to a man” (Deut. 22:5).", + "That a man shall not wear the attire of a woman, as it is said, “Neither shall a man put on a woman’s garment” (ibid.); for this was the custom of idolaters, as is explained in books treating of idolatrous worship.", + "Not to tatoo the body, like the idolaters, as it is said, “…. nor shall ye print any marks upon you” (Lev. 19:28).", + "Not to wear garments made of wool and linen, such as the idolatrous priests wear, as it is said, “Thou shalt not wear a garment of diverse sorts….” (Deut. 22:11).", + "Not to round the corners of the head, as the idolatrous priests do, as it is said, “Ye shall not round the corner of your head” (Lev. 19:27).", + "Not to remove the entire beard, like the idolaters, as it is said, “Neither shalt thou mar the corners of the beard” (ibid.).", + "Not to cut oneself, like the idolaters, as it is said, “Ye shall not cut yourselves” (Deut. 14:1). “Cutting oneself” (Deut. 14:1) and “Making incisions in the flesh” (Lev. 19:28) are the same.", + "Never to settle in the land of Egypt, as it is said, “Ye shall henceforth return no more that way” (Deut. 17:16).", + "Not to indulge in wayward thoughts and wanton sights, as it is said, “And that ye seek not after your heart (nor after your eyes)” (Num. 15:39).", + "Not to make a covenant with the seven (Canaanite, idolatrous) nations, as it is said, “Thou shalt make no covenant with them” (Ex. 23:32; Deut. 7:2).", + "Not to keep alive any individual of these seven nations, as it is said, “…. thou shalt save no soul alive” (Deut. 20:16).", + "Not to show favour to idolaters, as it is said, “Nor show them favour” (Deut. 7:2).", + "Not to settle idolaters in our land, as it is said, “They shall not dwell in thy land” (Ex. 23: 33).", + "Not to intermarry with idolaters, as it is said, “Neither shalt thou make marriages with them” (Deut. 7:3).", + "That an Ammonite or Moabite shall never marry the daughter of an Israelite, as it is said, “An Ammonite or Moabite shall not enter (into the congregation of the Lord)” (Deut. 23:4).", + "Not to exclude a descendant of Esau from the community of Israel for three generations, as it is said, “Thou shalt not abhor an Edomite …. (the children that are begotten of them shall enter into the congregation of the Lord in their third generation)” (Deut. 23:8-9).", + "Not to exclude an Egyptian from the community of Israel for three generations, as it is said, “Thou shalt not abhor an Egyptian….” (Deut. 23:8-9).", + "Not to offer peace to the Ammonites and Moabites before waging war on them, as should be done to other nations, as it is said, “Thou shalt not seek their peace and prosperity (all thy days for ever)” (Deut. 23:7; Authorized English version: 23:6).", + "Not to destroy fruit-trees (wantonly or in warfare), nor may anything else be (wantonly) destroyed, as it is said, “Thou shalt not destroy the tree thereof” (Deut. 20:19-20).", + "That those engaged in warfare shall not fear their enemies nor be panic-stricken by them during the battle, as it is said, “….do not tremble, nor be ye terrified because of them” (Deut. 3:22; 7:21; 20:3).", + "That the evil done to us by Amalek shall not depart from our minds, as it is said, “Thou shalt not forget” (Deut. 25:19).", + "(We are charged) not to blaspheme, as it is said, “Thou shalt not revile God” (Ex. 22:27); and in regard to the penalty, it is said, “And he that blasphemeth the name of the Lord shall surely be put to death” (Lev. 24:16). The general principle is that wherever the Scripture prescribes the penalty of excision or a judicial sentence of capital punishment, the offence is the violation of a prohibition. The only exceptions are Circumcision and the Passover, which are affirmative precepts, while their neglect involves the penalty of excision.", + "Not to violate an oath (even when it only accompanies the statement of what one intends to do), as it is said, “Ye shall not swear by My name falsely” (Lev. 19:12).", + "Not to swear needlessly, as it is said, “Thou shalt not take the name of the Lord, thy God, in vain” (Ex. 20:7).", + "Not to profane the name of the Holy One, blessed be He, as it is said, “Ye shall not profane My holy name” (Lev. 22:32).", + "Not to put the word of God to the test, as it is said, “Ye shall not tempt the Lord, your God” (Deut. 6:16).", + "Not to destroy aught of the Sanctuary, of synagogues, or of houses of study, nor erase the holy names (of God); nor may sacred scriptures be destroyed, as it is said, “Ye shall utterly destroy (all the places wherein the nations…. served their gods) …. and burn their groves…. ye shall not do so unto the Lord your God” (Deut. 12:2-4).", + "That the dead body of an executed criminal shall not remain hanging on the tree over night, as it is said, “Thou shalt not suffer his corpse to remain (over night)” (Deut. 21:23).", + "Not to allow the Sanctuary to remain unwatched, as it is said, “And ye shall keep the charge of the Sanctuary” (Num. 18:5).", + "That the priest shall not enter the Sanctuary at all times*But only when he is to perform service there., as it is said, “(Speak to Aaron thy brother) that he come not at all times into the holy place” (Lev. 16:2).", + "That a person with a physical blemish shall not enter the Sanctuary further than the altar, as it is said, “…. only he shall not go in unto the veil (nor come nigh unto the altar)” (Lev. 21:23).", + "That a person with a physical blemish shall not serve (in the Sanctuary), as it is said, “Whoever that hath any blemish, shall not approach (to offer the bread of his God)” (Lev. 21:17).", + "That a priest, with a temporary blemish, shall not serve there, as it is said, “No man, in whom there is a blemish, shall draw nigh (to offer the fire-offerings of the Lord)” (Lev. 21:21).", + "That the Levites shall not occupy themselves with the service that belongs to the priests, nor the priests, with that belonging to the Levites, as it is said, “…. only they shall not come nigh the vessels of the Sanctuary and the altar, that neither they nor ye die” (Num. 18:3).", + "That an intoxicated person shall not enter the Sanctuary, nor give decisions in matters of the Law, as it is said, “Do not drink wine nor strong drink…. when ye go into the Tabernacle…. and that ye may teach the children of Israel” (Lev. 10:9-11).", + "That one, not a descendant of Aaron in the male line, shall not serve (in the Sanctuary), as it is said, “And a stranger shall not come nigh unto you” (Num. 18:4-7).", + "That a priest who is unclean shall not serve (in the Sanctuary), as it is said, “(Speak unto Aaron and his sons) that they separate themselves from the holy things of the children of Israel….” (Lev. 22:2-3).", + "That a priest who had had an immersion during the day (to cleanse him from his uncleanness) shall not serve in the Sanctuary till after sunset, as it is said, “…. and they shall not profane the name of their God” (Lev. 21:6).**The permission to serve after sunset can be inferred from Lev. 22:7: “And when the sun is down, he shall be clean, and shall afterwards eat of the holy things, because it is his food.” The prohibition is implied in Lev. 21:6, as above.", + "That a priest who is unclean shall not enter the courtyard (of the Sanctuary), as it is said, “That they defile not their Camps (in the midst whereof I dwell)” (Num. 5:2-3). This refers to the Camp of the Schechinah (the precincts of the Sanctuary).", + "That anyone who is unclean shall not enter the Camp of the Levites, and corresponding to it, in subsequent generations was the Temple mount, as it is said, “…. he shall not come within the camp” (Deut. 23:11).", + "Not to build an altar of hewn stone, as it is said, “Thou shalt not build it of hewn stone” (Ex. 20:25).", + "Not to mount the altar by steps, as it is said, “Neither shalt thou go up by steps unto mine altar” (Ex. 20:26).", + "Not to extinguish the fire on the altar, as it is said, “Fire shall ever be burning upon the altar, it shall never go out” (Lev. 6:6).", + "Not to offer (strange) incense nor any sacrifice upon the golden altar, as it is said, “Ye shall offer no strange incense thereon (nor burnt sacrifice)….” (Ex. 30:9).", + "Not to compound oil (for lay use) after the formula of the anointing oil (Ex. 30:23-24), as it is said, “Neither shall ye make aught like it, after the composition thereof” (Ex. 30:32).", + "Not to anoint a stranger with the anointing oil, as it is said, “Upon man’s flesh shall it not be poured” (Ex. 30:32).", + "Not to compound aught after the formula of the incense, as it is said, “…. ye shall not make unto yourselves according to the composition thereof” (Ex. 30:37).", + "Not to remove the staves from the Ark, as it is said, “…. they shall not be taken from it” (Ex. 25:15).", + "That the breastplate shall not be loosened from the ephod, as it is said, “That the breastplate be not loosed from the ephod” (Ex. 28:28).", + "Not to tear the High Priest’s robe, as it is said, “(it shall have a binding of woven work round about the hole of it)…. that it be not rent” (Ex. 28:32).", + "Not to offer up sacrifices outside (the Sanctuary), as it is said, “Take heed to thyself that thou offer not thy burnt-offerings (in any place)” (Deut. 12:13).", + "Not to slaughter beasts set apart for sacrifices outside (the Sanctuary), as it is said, “What man soever there be…. who killeth an ox or lamb…. and bringeth it not unto the door of the tabernacle of the congregation…. (that man) shall be cut off….” (Lev. 17:3-4).", + "Not to sanctify blemished cattle for sacrifice on the altar, as it is said, “Whatsoever hath a blemish, that shall ye not offer” (Lev. 22:20). This text prohibits such beasts being set apart for sacrifice on the altar.", + "Not to slaughter blemished cattle as sacrifices, as it is said, “….ye shall not offer these unto the Lord” (Lev. 22:22).", + "Not to sprinkle the blood of blemished cattle upon the altar, as it is said, “Ye shall not offer unto the Lord” (Lev. 22:24). This refers to the sprinkling of the blood.", + "Not to burn the limbs of blemished cattle upon the altar, as it is said, “Nor make an offering by fire of them upon the altar” (ibid. 22:22).", + "Not to offer up a beast that has a temporary blemish, as it is said, “Thou shalt not sacrifice unto the Lord, thy God, a bullock or sheep wherein is a blemish” (Deut. 17:1). This refers to a passing blemish.", + "Not to offer up a blemished beast that comes from non-Israelites, as it is said, “Neither from a stranger’s hand shall ye offer….” (Lev. 22:25).", + "Not to inflict a blemish on cattle set apart for sacrifice, as it is said, “There shall be no blemish therein” (Lev. 22:21). This means, “Thou shalt not cause a blemish in it.”", + "Not to offer up leaven or honey, as it is said, “For ye shall burn no leaven, nor any honey” (Lev. 2:11).", + "Not to offer up any offering unsalted, as it is said, “Neither shalt thou suffer the salt of the covenant of thy God to be lacking….” (Lev. 2:13).", + "Not to bring sacrifices out of the hire of a harlot, or price of a dog*This is a euphemism for sodomy. See Deut. 23:18; (Authorized English Version, 23:17)., as it is said, “Thou shall not bring the hire of a whore or the price of a dog (into the house of the Lord, thy God)” (Deut. 23:19).", + "Not to slaughter an animal and its young on the same day, as it is said, “Ye shall not kill it and its young, both in one day” (Lev. 22:28).", + "Not to put olive oil in a sin-offering made of flour, as it is said, “He shall put no oil upon it” (Lev. 5:11).", + "Not to put frankincense on it, as it is said, “Neither shall he put frankincense thereon” (ibid.).", + "Not to put olive oil in the meal-offering of a woman suspected of adultery, as it is said, “He shall pour no oil upon it” (Num. 5:15).", + "Not to put frankincense on it, as it is said, “Nor put frankincense thereon” (ibid. 5:15).", + "Not to exchange a beast set aside for sacrifice, as it is said, “He shall not alter it nor change it” (Lev. 27:10).", + "Not to transfer a beast set apart for sacrifice from one class of sacrifices to another, as it is said concerning the first-born of cattle, “(The firstling of the beasts….) no man shall sanctify it” (Lev. 27:26); that is, no one shall offer it up as another kind of sacrifice.", + "Not to redeem the firstling of a clean beast, as it is said, “But the firstling of an ox…. thou shalt not redeem” (Num. 18:17).", + "Not to sell the tithe of the herd, as it is said, “…. it shall not be redeemed” (Lev. 27:32-33).", + "Not to sell a field devoted to the Lord, as it is said, “No devoted thing…. shall be sold” (Lev. 27:28).", + "Not to redeem a field devoted to the Lord, as it is said, “Nor shall it be redeemed” (ibid.).", + "Not to sever completely the head of a fowl, brought as a sin-offering, as it is said, “…. and he shall wring its head from its neck, but shall not divide it asunder” (Lev. 5:8).", + "Not to do work with cattle set apart for sacrifice, as it is said, “Thou shalt do no work with the firstling*By extensive interpretation, the rule is applied to all cattle set apart for any sacrifices.*By extensive interpretation, the rule is applied to all cattle set apart for any sacrifices. of thy bullock….” (Deut. 15:19).", + "Not to shear beasts set apart for sacrifice, as it is said, “Nor shear the firstling of thy sheep” (ibid.).", + "Not to slaughter the Paschal lamb while there is leaven in the home, as it is said, “Thou shalt not offer the blood of my sacrifice with leaven” (Ex. 23:18 and 34:25).", + "Not to leave the part of the Paschal lamb that should be burnt on the altar, till the morning, when it will be no longer fit to be burnt, as it is said, “Neither shall the fat of my sacrifice remain until the morning” (Ex. 23:18 and 34:25).", + "Not to leave any portion of the flesh of the Paschal sacrifice till the morning unconsumed, as it is said, “And ye shall let nothing of it remain….” (Ex. 12:10).", + "Not to leave any portion of the festival offering, brought on the fourteenth day of Nissan, unto the third day, as it is said, “….neither shall any of the flesh (which thou sacrificest the first day at even) remain all night (unto the morning)” (Deut. 16:4). Traditionally it was learnt, that this verse refers to the festival offering brought on the fourteenth of Nissan, and the phrase ‘unto the morning’ means until the morning of the second day of Passover, which is the third day from that on which it was killed.", + "Not to leave any flesh of the Paschal lamb, brought on the second Passover, until the morning, as it is said, “They shall leave none of it unto the morning” (Num. 9:12).", + "Not to leave any flesh of the thanksgiving offering until the morning, as it is said, “Ye shall leave none of it until the morrow” (Lev. 22:30). The same rule applies to the flesh or other sacrifices which may not be left over beyond the time appointed for their consumption.", + "Not to break a bone of the Pachal lamb, as it is said, “…. neither shall ye break a bone thereof” (Ex. 12:46).", + "Not to break a bone of the Paschal lamb brought on the second Passover, as it is said, “Neither shall they break a bone thereof” (Num. 9:12).", + "Not to take any of the flesh of the Paschal lamb from the company’s place of assembly, as it is said, “Thou shall not carry forth (aught of the flesh) out of the house” (Ex. 12:46).", + "Not to allow the remainder of the meal-offerings (eaten by the priests) to become leavened, as it is said, “It shall not be baked with leaven; (I have given it as) their portion” (Lev. 6:10).", + "Not to eat the flesh of the Paschal lamb, raw or sodden, as it is said, “Eat not of it, raw nor sodden at all” (Ex. 12:9).", + "Not to give flesh of the Paschal lamb to a denizen**A non-Israelite who lives in the land of Israel, and keeps the seven Noachide precepts., to eat thereof, as it is said, “A foreigner and a hired servant shall not eat thereof” (Ex. 12:45).", + "That the uncircumcised shall not eat of the flesh of the Paschal lamb, as it is said, “But no uncircumcised person shall eat thereof” (Ex. 12:48).", + "Not to give of the flesh of the Paschal lamb to an Israelite who had become an apostate, as it is said, “There shall no stranger eat thereof” (Ex. 12:43). That is to say, an Israelite, who joined aliens and worshipped like them, shall not eat of it.", + "That a person who is unclean shall not eat of things that are holy, as it is said, “But the soul that eateth of the flesh of the sacrifice of peace-offerings…. (having his uncleanness upon him, even that soul shall be cut off from his people)” (Lev. 7:20).", + "Not to eat of holy things that have become unclean, as it is said, “And the flesh that toucheth anything unclean shall not be eaten” (Lev. 7:19).", + "Not to eat flesh of a sacrifice that has been left over (beyond the time appointed for its consumption), as it is said, “Any one who eateth it shall bear his iniquity…. and the soul shall be cut off (from his people)” (Lev. 19:8).", + "Not to eat of sacrifices that are abhorrent (because it was intended to be eaten beyond the appointed time) as it is said, “….(And if any of the flesh of the sacrifice of his peace-offerings be eaten at all*Explained as meaning, “intended to be eaten on the third day”. See Maimonides’ ‘Book of Precepts’ (Prohibition 132). on the third day, it shall not be accepted); neither shall it be imputed unto him that offereth it; it shall be an abomination” (Lev. 7:18). The penalty is excision. (“The soul that eateth of it shall bear his iniquity”) (ibid.).", + "That a stranger (one who is not a priest, nor the wife of a priest, nor his unmarried daughter) shall not eat of the heave-offering, as it is said, “There shall no stranger eat of the holy thing” (Lev. 22:10).", + "That even a sojourner with a priest (Hebrew bondman released in the Jubilee year), or his hired servant (Hebrew bondman released after six years of service) shall not eat of the heave-offering, as it is said, “A sojourner of the priest, or an hired servant (shall not eat of the holy thing)” (ibid.).", + "That an uncircumcised person shall not eat of the heave-offering; and the same applies to other holy things. This rule is inferred from the law of the Paschal offering, by similarity of phrase (Ex. 12:44-45 and Lev. 22:10); but it is not explicitly set forth in the Torah. Traditionally it has been learnt that the rule that the uncircumcised must not eat holy things is an essential principle of the Torah and not an enactment of the Scribes.", + "That a priest who is unclean shall not eat of the heave-offering, as it is said, “Anyone of thy seed…. who is a leper or hath an issue…. he shall not eat of the holy things….” (Lev. 22:3-4).", + "A priest’s daughter who profaned herself shall not eat of holy things, neither of the heave-offering, nor of the breast, nor of the shoulder (of peace-offerings) (Lev. 10:14), as it is said, “If the priest’s daughter also be married unto a stranger**The law applies also to a priest’s daughter who has profaned herself by illicit intercourse., (she may not eat of the heave-offering of the holy things)” (Lev. 22:12).", + "Not to eat of the meal-offering brought by the priests, as it is said, “And every meal-offering for the priest shall be wholly offered up. It shall not be eaten” (Lev. 6:16).", + "Not to eat of the flesh of sin-offerings, the blood of which is brought within the Sanctuary and sprinkled towards the Veil, as it is said, “And no sin-offering, whereof (any of the blood) is brought into the Tabernacle of the congregation…. shall be eaten; it shall be burnt in the fire” (Lev. 6:23).", + "Not to eat the flesh of beasts set apart as sacrifices, that have been rendered unfit to be offered up by deliberately inflicted blemish, as it is said, “Thou shalt not eat any abominable thing” (Deut. 14:3). We learn by tradition that this text refers to sacrificial beasts rendered unfit by the infliction of a blemish.", + "Not to eat the second tithe of cereals outside Jerusalem, as it is said, “Thou mayest not eat within thy gates the tithe of thy corn” (Deut. 12:17).", + "Not to consume the second tithe of the vintage outside Jerusalem, as it is said, “or of thy wine” (ibid.).", + "Not to consume the second tithe of the oil outside Jerusalem, as it is said, “or of thy oil” (ibid.).", + "Not to eat of the unblemished firstling outside Jerusalem, as it is said, “or the firstling (of thy herds or of thy flock)” (ibid.).", + "That the priests shall not eat the flesh of the sin-offering or trespass-offering outside the Courtyard (of the Sanctuary); since the text “Thou mayest not eat within thy gates” (ibid.) applies to whatever is eaten outside the place appointed for its consumption.", + "Not to eat the flesh of the burnt-offering, as it is said, (“Thou mayest not (eat within thy gates)…. nor any of thy vows which thou vowest” (ibid.). This is a prohibition applying to every trespasser, not to enjoy any of the holy things. If he does so, he commits a trespass.", + "Not to eat of the flesh of the sacrifices that are holy in a minor degree***Such as peace-offerings, consumed by the owners, with the exception of what is burnt on the alter and the priests’ portions., before the blood has been sprinkled (on the altar), as it is said, “Thou mayest not eat…. thy free-will offerings” (Deut. 12:17); that is, thou mayest not eat thy free-will offerings, till the blood has been sprinkled.", + "That one not of the seed of Aaron, shall not eat the flesh of the holy sacrifices****Such as sin-offerings, trespass-offerings., as it is said, “But a stranger shall not eat thereof, because they are holy” (Ex. 29: 33).", + "That the priest shall not eat the first-fruits before they are set down in the Courtyard (of the Sanctuary), as it is said, “(Thou mayest not eat within thy gates)…. nor heave-offerings of thy hand” (Deut. 12:17); this refers to first-fruits.", + "Not to eat the Second Tithe, even in Jerusalem, in a state of uncleanness, until the tithe had been redeemed, as it is said, “Nor have I removed aught thereof while unclean” (Deut. 26:14).", + "Not to eat the Second Tithe, when mourning, as it is said, “I have not eaten thereof in my mourning” (ibid.).", + "Not to expend the proceeds of the second tithe on anything but food and drink, as it is said, “Nor given aught thereof for the dead”, (ibid.). Anything outside of things necessary for sustenance comes within the class in the phrase “Given for the dead”.", + "Not to eat Tevel. Tevel is produce of the soil, from which heave-offering and tithes have to be separated, so-called before this has been done, as it is said, “And they shall not profane the holy things of the children of Israel which they offer to the Lord” (Lev. 22:15). This means that things from which a portion has to be separated to the Lord must not be regarded as secular and eaten before the separation has taken place.", + "Not to separate from the produce the heave-offerings (given to the priest), before the first-fruits, nor the first tithe before the heave-offering, nor the second tithe before the first tithe (Levites’ dues); but the separation should proceed in the due order; first-fruits at the beginning, then the great heave-offering, then the first tithe, and last the second tithe, as it is said, “Thou shalt not delay the first of thy ripe fruits, and of thy liquors” (Ex. 22:28); that is to say, not to defer the offering which should be brought earlier.", + "Not to delay bringing vowed or free-will*An offering is vowed, when a particular beast has been set apart for sacrifice. A free-will offering is so called when one promised to bring a special kind of sacrifice without setting apart a particular beast. offerings, as it is said, “(When thou shalt vow a vow unto the Lord, thy God) thou shalt not delay to pay it” (Deut. 23:22).", + "Not to go up to the Sanctuary for the festival without bringing an offering, as it is said, “They shall not appear before Me empty” (Ex. 23:15).", + "Not to transgress in matters wherein one has assumed an obligation, as it is said, “….he shall not break his word” (Num. 30:3).", + "That a priest shall not take a harlot in marriage, as it is said, “They shall not take a wife that is a harlot” (Lev. 21:7).", + "That a priest shall not take a profaned woman in marriage, as it is said, “…. or profaned” (ibid.).", + "That a priest shall not take a divorced woman in marriage, as it is said, “Neither shall they take a woman, put away from her husband” (ibid.).", + "That the High Priest shall not take a widow in marriage, as it is said, “A widow, or a divorced woman, or profane, or a harlot (these shall he not take)” (Lev. 21:14).", + "That the High Priest shall not cohabit with a widow, even without marriage, because he profanes her, and it is said, “Neither shall he profane his seed among his people” (ibid. 21:15). He is thus prohibited from profaning one who would be eligible to be married to a priest.", + "That a priest shall not enter the Sanctuary with dishevelled hair*So Maimonides explains it in his Sefer-ha-Mitzvoth, Prohibition 163., as it is said, “Let not the hair of your heads be dishevelled” (Lev. 10:6).", + "That a priest shall not enter the Sanctuary with torn garments, as it is said, “Neither rend your garments” (ibid. 10:6).", + "That the priest shall not leave the Courtyard of the Sanctuary, during service, as it is said, “And ye shall not go out from the door of the tent of the congregation, lest ye die” (Lev. 10:7).", + "That the ordinary priest shall not defile himself by contact with any dead, other than immediate relatives, as it is said, “There shall none be defiled among his people” (Lev. 21:1-3).", + "That a High Priest shall not defile himself with any dead, even if they are relatives, as it is said, “Nor defile himself for his father or mother….” (Lev. 21:11).", + "That a High Priest shall not go (under the same roof) with a dead body, as it is said, “Neither shall he go in unto any dead body (nor defile himself)” (ibid. 21:11). It has been learnt by tradition that a priest, who does so, violates the prohibition, “Neither shall he go in….”, and also the prohibition, “He shall not defile himself”.", + "That none of the tribe of Levi shall take any portion of territory in the land (of Israel), as it is said, (“The priests, the Levites, even all the tribe of Levi) shall have (no portion) nor inheritance (with Israel)” (Deut. 18:1).", + "That none of the tribe of Levi shall take any share of the spoil (at the conquest of the Promised Land), as it is said, “The priests, (the Levites) shall have no portion” (ibid.).", + "Not to make a bald spot for the dead, as it is said, “Nor make any baldness between your eyes for the dead” (Deut. 14:1).", + "Not to eat the flesh of unclean beasts, as it is said, “Nevertheless, these shall ye not eat of them that chew the cud” or of them that divide the hoof…(Lev. 11:4).", + "Not to eat unclean fish, as it is said, “They shall be an abomination unto you. Ye shall not eat of their flesh” (Lev. 11:11).", + "Not to eat unclean fowl, as it is said, “And these ye shall have in abomination among the fowls; they shall not be eaten” (Lev. 11:13).", + "Not to eat of winged insects, as it is said, “And all winged swarming things are unclean to you; (they shall not be eaten)” (Deut. 14:19).", + "Not to eat of things that creep upon the earth*Maimonides, in the Sefer-Ha-Mitzvoth, says, on the authority of the Sifra, that prohibition 176 refers to vermin that procreate their kind, while prohibition 177 refers to those that do not do so., as it is said, “And every creeping thing that creepeth upon the earth is an abomination; it shall not be eaten” (Lev. 11:41-42).", + "Not to eat any vermin of the earth, as it is said, “Neither shall ye defile yourselves (with any manner of swarming thing that moveth upon the earth)” (Lev. 11:44).", + "Not to eat a worm found in fruit, after it has emerged, as it is said, “Any swarming thing that creepeth (upon the earth)” (Lev. 11:41).", + "Not to eat things that swarm in the water, as it is said, “Ye shall not make yourselves abominable with any swarming thing” (Lev. 11:43 and 46).", + "Not to eat the flesh of a beast that died of itself, as it is said, “Ye shall not eat of any thing that dieth of itself” (Deut. 14:21).", + "Not to eat the flesh of a beast that is terefah (lit. torn), as it is said, “Neither shall ye eat flesh that is torn of beasts in the field” (Ex. 22:30).", + "Not to eat a limb removed from a living beast, as it is said, “And thou shalt not eat the life with the flesh” (Deut. 12:23).", + "Not to eat the sinew of the thigh-vein which shrank, as it is said, “….the children of Israel eat not of the sinew which shrank” (Gen. 32:33).", + "Not to eat blood, as it is said, “Ye shall eat no manner of blood” (Lev. 7:26).", + "Not to eat tallow-fat, as it is said, “Ye shall eat no manner of fat, of ox, or of sheep, or of goat” (Lev. 7:23).", + "Not to boil flesh-meat with milk, as it is said, “Thou shalt not seethe a kid in its mother’s milk” (Ex. 23:19).", + "Not to eat flesh with milk, as it is said, a second time, “Thou shalt not seethe a kid in its mother’s milk” (Ex. 34:26). It is learnt by tradition that one of these texts (Ex. 23:19) refers to the prohibition of boiling, the other (Ex. 34:26), to the prohibition of eating.", + "Not to eat the flesh of an ox that was condemned to be stoned, as it is said, “…. and its flesh shall not be eaten” (Ex. 21:28).", + "Not to eat bread made of new grain before (the Omer of barley has been offered up on the second day of) Passover, as it is said, “And ye shall eat neither bread, nor parched corn, nor fresh ears until the self-same day”**When the Omer meal-offering was offered up with its prescribed sacrifice. (Lev. 23:14).", + "Not to eat roasted grain of the new produce (before that time), as it is said, “Nor parched corn…. shall ye eat….” (ibid.).", + "Not to eat fresh ears of the new grain (before that time), as it is said, “And green ears shall ye not eat (until this self-same day)” (ibid).", + "Not to eat the fruit of a tree for three years from the time it was planted, as it is said, “…. three years shall it be forbidden unto you. It shall not be eaten” (Lev. 19:23).", + "Not to eat the produce of diverse seeds sown in a vineyard, as it is said, “(Thou shalt not sow thy vineyard with diverse seeds); lest the fruit of thy seed which thou hast sown be forfeited, together with the increase of thy vineyard” (Deut. 22:9). This means that the fruit is prohibited to be eaten.", + "Not to drink wine of idolaters, as it is said, “Which did eat the fat of their sacrifices, and drank the wine of their sacrifices” (Deut. 32:38).", + "Not to eat or drink like a glutton or drunkard, as it is said, “(This our son is stubborn and rebellious….); he is a glutton and a drunkard” (Deut. 21:20).", + "Not to eat on the Day of the Fast (Day of Atonement), as it is said, “For whatsoever soul it be that shall not be afflicted (in that same day)*The M S. has here incorrectly והאבדתי “and I shall destroy” which is in the next verse and refers to the violation of the prohibition of work on the Day of Atonement. shall be cut off from among his people” (Lev. 23:29).", + "Not to eat leavened bread on Passover, as it is said, “There shall no leavened bread be eaten” (Ex. 13:3).", + "Not to eat on Passover any food containing leaven, as it is said, “Ye shall eat nothing leavened” (Ex. 12:20).", + "Not to eat leavened bread after mid-day on the fourteenth (of Nissan), as it is said, “Thou shalt eat no leavened bread with it**The previous verse (Deut. 16:2) reads “Thou shalt sacrifice the Paschal offering unto the Lord, thy God”. No leaven must be eaten by the Israelite when the Paschal sacrifice is offered up (Maimonides’ Sefer-Ha-Mitzvoth on this precept).” (Deut. 16:3).", + "That leavened bread shall not be seen (in an Israelite’s home during Passover), as it is said, “And there shall no leavened bread be seen with thee”. (Ex. 13:7).", + "That no leaven be in the Israelite’s possession (during Passover), as it is said, “…. there shall be no leaven found in your houses” (Ex. 12:19).", + "That a Nazarite shall not drink wine, or anything mixed with wine which tastes like wine, as it is said, “Neither shall he drink any liquor of grapes” (Num. 6:3); and even if the wine or the mixture has turned sour, it is prohibited to him, as it is said, “And he shall drink no vinegar of wine or vinegar of strong drink” (ibid.).", + "That he shall not eat fresh grapes, as it is said, “Nor eat moist grapes” (ibid. 6:3).", + "That he shall not eat dried grapes (raisins), as it is said, “Nor eat dried (grapes)” (ibid.).", + "That he shall not eat the kernels***חרצנים and זג are respectively so rendered in the Targum Onkelos, Rashi and the Biur. The Philadelphia version translates the former term as “pressed grapes”, and the latter as “grape-stones”.***חרצנים and זג are respectively so rendered in the Targum Onkelos, Rashi and the Biur. The Philadelphia version translates the former term as “pressed grapes”, and the latter as “grape-stones”. of the grapes, as it is said, “He shall not eat from the kernels” (ibid. 6:4).", + "That he shall not eat of the skins of the grapes, as it is said, “He shall not eat…. even to the husk” (ibid. 6:4).", + "That a Nazarite shall not defile himself for any dead person, as it is said, “He shall not make himself unclean for his father, or for his mother…. when they die” (ibid. 6:7).", + "That he shall not enter any covered structure where there is a dead body, as it is said, “…. he shall not come near to a dead body” (ibid. 6:6).", + "That the Nazarite shall not cut his hair, as it is said, “…. no razor shall come upon his head” (ibid. 6:5).", + "Not to reap the entire field, as it is said, “…. thou shalt not wholly reap the corner of thy field” (Lev. 19:9 and 23:22).", + "Not to gather the ears that have fallen to the ground while reaping, as it is said, “Neither shalt thou gather the gleanings of thy harvest” (ibid. 19:9).", + "Not to gather the imperfect clusters of the vineyard, as it is said, “And thou shalt not glean thy vineyard” (Lev. 19:10).", + "Not to gather the clusters of grapes that have fallen to the ground”; as it is said, “Neither shalt thou gather every grape of thy vineyard” (Lev. 19:10).", + "Not to return to take a forgotten sheaf, as it is said, (“When thou reapest thy harvest) and hast forgotten a sheaf in the field, thou shalt not go again to fetch it” (Deut. 24:19). This applies to all fruit trees, as it is said, “Thou shalt not go over the boughs again” (ibid. 24:20).", + "Not to sow different kinds of seed together in one field, as it is said, “Thou shalt not sow thy field with diverse seed” (Lev. 19:19).", + "Not to sow grain or herbs in a vineyard, as it is said, “Thou shalt not sow thy vineyard with diverse seed” (Deut. 22:9).", + "Not to cross-breed cattle of different species, as it is said, “Thou shalt not let thy cattle gender with a diverse kind” (Lev. 19:19).", + "Not to work with beasts of different species, yoked together, as it is said, “Thou shalt not plough with an ox and with an ass together” (Deut. 22:10).", + "Not to muzzle a beast, while it is working in produce which it can eat and enjoy, as it is said, “Thou shalt not muzzle an ox, when it is treading out the corn” (Deut. 25:4).", + "Not to till the ground in the Sabbatical year, as it is said, “…. thou shalt not sow thy field….” (Lev. 25:4).", + "Not to do any work on the trees in the Sabbatical year, as it is said, “Nor prune thy vineyard” (ibid. 25:4).", + "Not to reap the aftermath that grows in the Sabbatical year, in the same way as it is reaped in other years, as it is said, “That which groweth of itself of thy harvest, thou shalt not reap” (Lev. 25:5).", + "Not to gather the fruit of the tree in the Sabbatical year in the same way as it is gathered in other years, as it is said, “And the grapes of thy untended vine, thou shalt not gather” (ibid.).", + "Not to cultivate the soil nor do any work on the trees, in the Jubilee Year, as it is said in reference to it, “Ye shall not sow” (Lev. 25:11).", + "Not to reap the aftermath of the field that grew of itself in the Jubilee Year, in the same way as in other years, as it is said, “Neither reap that which groweth of itself” (ibid. (25:11).", + "Not to gather the fruit of the tree in the Jubilee Year, in the same way as in other years, as it is said, “Nor gather the grapes in it of the untended vine” (Lev. 25:11).", + "Not to sell a field in the land of Israel in perpetuity, as it is said, “And the land shall not be sold in perpetuity” (Lev. 25:23).", + "Not to change the character of the open land (about the cities of) the Levites or of their fields*That is, to change the suburbs into town lots, or vice versa, or the fields into either of the two former classes of land. (T.B. Sotah 57b and Maimonides’ Sefer-Ha-Mitzvoth on Prohibition 228)., as it is said, “But the field of the open land of their cities may not be sold” (Lev. 25:34). It has been learnt by tradition that this is a prohibition forbidding any such change.", + "Not to forsake the Levites, as it is said, “Take heed to thyself that thou forsake not the Levite” (Deut. 12:19); but their gifts (dues) should be given to them, so that they might rejoice therewith on each and every festival.", + "Not to demand return of a loan after the Sabbatical year has elapsed as it is said, “….he shall not exact it of his neighbour, or of his brother” (Deut. 15:2).", + "Not to refrain from making a loan to a poor man, because of the Sabbatical year, as it is said, “Beware, that there be not a base thought (in thy heart saying: the seventh year, the year of release is at hand….)” (Deut. 15:9). The general rule is that wherever the term “Beware”, “lest”, or “do not” occur, it expresses a prohibition.", + "Not to refrain from maintaining a poor man and giving him what he needs, as it is said, “Thou shalt not harden thine heart….” (ibid. 15:7). Hence, whoever bestows charity, fulfils an affirmative precept, while one who shuts his eyes and refrains from giving charity, not only neglects a positive duty, but also violates a prohibition.", + "Not to send away a Hebrew bondman servant empty handed, when he is freed from service, as it is said, “…. thou shalt not let him go away empty” (Deut. 15:13).", + "Not to demand from a poor man repayment of his debt, when the creditor knows that he is poor, nor press him, as it is said, “Thou shalt not be unto him as a usurer” (Ex. 22:24).", + "Not to make a loan to an Israelite on interest, as it is said, “Thou shalt not give him thy money upon interest” (Lev. 25:37).", + "Not to take a loan on interest, as it is said, “Thou shalt not cause thy brother to lend on interest” (Deut. 23:20; Authorized English version 23:19)**Here, תשיך, a causative Hiphil form, is used and literally means that the borrower shall not cause the lender to bite him by usury.. It has been learnt by tradition that this is a prohibition to the borrower not to give the lender an occasion for taking interest.", + "Not to take part in any usurious transaction between borrower and lender, neither as a surety, nor as a witness, nor as a writer of the bond for them, as it is said, “Neither shall ye lay upon him usury” (Ex. 22:24).", + "Not to delay payment of a hired man’s wages, as it is said, “The wages of the hired man shall not abide with thee all night….” (Lev. 19:13).", + "Not to exact a pledge from a debtor by force, as it is said, “….thou shalt not go into his house to exact a pledge” (Deut. 24:10).", + "Not to keep the pledge from its owner, who is a poor man, at the time when he needs it, as it is said, “…. thou shalt not lie down with his pledge” (Deut. 24:12). This means: thou shalt not go to sleep while the debtor’s pledge is with thee, but shalt return it to him at night, as he needs it at night.", + "Not to take a pledge from a widow, as it is said, “…. nor take a widow’s raiment as a pledge” (Deut. 24:17).", + "Not to take in pledge utensils used in preparing food, as it is said, “No man shall take the nether or upper millstone as a pledge” (Deut. 24:6).", + "Not to kidnap any person in Israel, as it is said, “Thou shalt not steal” (Ex. 20:13). This text refers to kidnapping.", + "Not to steal personal property, as it is said, “Ye shall not steal” (Lev. 19:11). This text refers to theft of property.", + "Not to rob by violence, as it is said, “Nor rob” (Lev. 19:13).", + "Not to remove landmarks, as it is said, “Thou shalt not remove thy neighbour’s landmark” (Deut. 19:14).", + "Not to defraud, as it is said, “Thou shalt not defraud thy neighbour” (Lev. 19:13).", + "Not to deny falsely another’s property rights, as it is said, “Neither deal falsely” (Lev. 19:11).", + "Not to swear falsely in denial of another’s property rights, as it is said, “Neither lie one to another” (ibid.), that is, do not swear falsely in regard to your neighbour’s property which is in your possession.", + "Not to do wrong in buying or selling, as it is said, “And if thou sell aught unto thy neighbour, or buyest aught of thy neighbour, ye shall not wrong one another” (Lev. 25:14).", + "Not to wrong any one in speech, as it is said, “Ye shall not wrong one another” (ibid. 25:17). This refers to wronging in speech*Maimonides, in his Sefer-Ha-Mitzvoth (Prohibition 251), explains it as annoying one by sneers or reproaches..", + "Not to wrong the stranger in speech, as it is said, “Thou shalt not vex a stranger” (Ex. 22:20).", + "Not to wrong the stranger in buying or selling, as it is said, “…. nor oppress him” (Ex. 22:20; Authorized English version 22:21).", + "Not to surrender a slave, who has fled to the land of Israel, to his owner who lives outside Palestine, as it is said, “Thou shalt not deliver unto his master, the servant (who is escaped from his master unto thee)” (Deut. 23:16).", + "Not to wrong such a slave, as it is said, “He shall dwell with thee, in thy midst…. thou shalt not oppress him” (ibid. 23:17).", + "Not to afflict an orphan or a widow, as it is said, “Ye shall not afflict any widow or fatherless child” (Ex. 22:21).", + "Not to compel the Hebrew servant to do the work of a slave, as it is said, “(And if thy brother…. be sold unto thee) thou shalt not compel him to serve as a bondman” (Lev. 25:39).", + "Not to sell him as a slave, as it is said, “…. they shall not be sold as bondmen” (ibid. 25:42).", + "Not to treat a Hebrew servant rigorously, as it is said, “Thou shalt not rule over him with rigour” (ibid. 25:43).", + "Not to permit a Gentile to treat harshly a Hebrew bondman sold to him, as it is said, “…. he shall not rule with rigour over him in thy sight” (ibid. 25:53).", + "Not to sell a Hebrew maid-servant to another person, as it is said, “…. he shall have no power to sell her, seeing he hath dealt deceitfully with her” (Ex. 21:8).", + "Not to withhold from an espoused Hebrew bondwoman, food, clothing or conjugal rights, as it is said, “…. her food, her raiment, and her duty of marriage, shall he not diminish” (ibid. 21:10). The same is the rule in regard to all married women.", + "Not to sell a beautiful woman, (taken captive in war), as it is said, “…thou shalt not sell her for money (Deut. 21:14).", + "Not to degrade a beautiful woman (taken captive in war) to the condition of a bondwoman, as it is said, “Thou shalt not make merchandise**According to Sifré, quoted by Maimonides in the Sefer-Ha-Mitzvoth, “make menial use of her”. of her” (ibid. 21:14).", + "Not to covet***To covet is to plan “taking away what belongs to another”; to lust, is “to long for it”. what belongs to another, as it is said, “Thou shalt not covet thy neighbour’s wife….” (Ex. 20:17).", + "Not to lust, as it is said, “Neither shalt thou… desire thy neighbour’s house…” (Deut. 5:18).", + "That a hired labourer shall not eat produce attached to the soil, at which he is working, at a time when it is not being harvested, as it is said, “…. but thou shalt not move a sickle (unto thy neighbour’s standing corn)” (Deut. 23:26).", + "That the hired labourer (at harvest time), shall not take more than he can eat, as it is said, “Thou mayest eat grapes thy fill at thy own pleasure, (but thou shalt not put any in thy vessel)” (Deut. 23:25; Authorized English version 23:24).", + "Not to pretend not to have seen lost property, so as to save oneself the trouble of recovering it and restoring it to the owner, as it is said, “… thou mayest not hide thyself….” (Deut. 22:3).", + "Not to leave a beast, that has fallen down beneath its burden, unaided, as it is said, “Thou shalt not see thy brother’s ass (or his ox fall down by the way…. thou shalt surely help him to lift them up again)” (Deut. 22:4; see also Ex. 23:5).", + "Not to commit fraud in measuring, as it is said, “Ye shall do no unrighteousness in judgment, in meteyard” (Lev. 19:35).*Maimonides, in Sefer-Ha-Mitzvoth, (Prohibition 271), explains this to mean a prohibition of measuring land by estimation or otherwise than with absolute accuracy. Traditionally, it has been learnt that this text prohibits unrighteousness in judging of measurements.", + "Not to have in our possession diverse**Diverse measures and weights pretending that they are the same denomination. measures and weights, as it is said, “Thou shalt not have in thy house diverse measures, great and small. Thou shalt not have in thy bag diverse weights, great and small” (Deut. 25:13-14).", + "Not to render iniquitous decisions, as it is said, “Ye shall do no unrighteousness in judgment” (Lev. 19:15).", + "Not to take a bribe, as it is said, “And thou shalt take no gift” (Ex. 23:8).", + "Not to show special courtesy to a great man, when trying a case, as it is said, “…. nor favour the person of the great” (Lev. 19:15).", + "Not to be afraid of a bad man, when trying a case, as it is said, “Ye shall not be afraid of any man” (Deut. 1:17).", + "Not to be moved in trying a case, by the poverty of one of the parties, as it is said, “…. thou shalt not respect the person of the poor” (Lev. 19:15).", + "Not to pervert the judgment of a sinner, as it is said, “Thou shalt not wrest the judgment of thy poor (in his cause)” (Ex. 23:6). Traditionally, it is learnt that this text refers to one who is poor in the fulfilments of precepts.", + "Not to spare the offender, in imposing the prescribed penalties on one who has caused damage, as it is said, “Thine eye shall not pity him” (Deut. 19:13).", + "Not to pervert the judgment of strangers or orphans, as it is said, “Thou shalt not wrest the judgment of the stranger or the fatherless” (Deut. 24:17).", + "Not to hear one of the parties to a suit in the absence of the other party, as it is said, “Thou shalt not receive a vain report” (Ex. 23:1).", + "Not to decide, in capital cases, according to the view of the majority, when those who are for condemnation exceed by one only, those who are for acquittal, as it is said, “Thou shalt not follow a multitude to do evil” (Ex. 23:2).", + "That, in capital cases, one who had argued for acquittal, shall not later on argue for condemnation, as it is said, “Thou shalt not speak out in a cause, turning aside” (Ex. 23:2).", + "Not to appoint as a judge, a person who is not well versed in the laws of the Torah, even if he is expert in other branches of knowledge, as it is said, “Ye shall not respect persons in judgment” (Deut. 1:17).", + "Not to testify falsely, as it is said, “Thou shalt not bear false witness against thy neighbour” (Ex. 20:16).", + "That a transgressor shall not testify,***This means that this evidence it not to be received by the Court.***This means that this evidence it not to be received by the Court. as it is said, “…. put not thine hand with the wicked, to be an unrighteousness witness” (Ex. 23:1).", + "That a relative shall not testify, as it is said, “The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers” (Deut. 24:16). By tradition, it is learnt that this text means that parents are not to be put to death on the evidence of their children, and the same principle applies to other relatives.", + "Not to decide a case on the evidence of a single witness, as it is said, “One witness shall not rise up against a man….” (Deut. 19:15).", + "Not to slay an innocent person, as it is said, “Thou shalt not kill” (Ex. 20:13).", + "Not to render a decision on one’s personal opinion, but only on the evidence of two witnesses, who saw what actually occurred, as it is said, “And the innocent and the righteous slay not” (Ex. 23:7).", + "That a witness, who has testified in a capital case, shall not lay down the law in that particular case, as it is said, “But one witness shall not testify****The Hebrew word יענה, is taken in the sense of “declare”. Deut. 19:15 prohibits a decision on the evidence of one witness (Prohibition 288). against any person to cause him to die” (Num. 35:30).", + "Not to execute one guilty of a capital offence, before he has stood his trial, as it is said, “…. that the manslayer die not until he stand before the congregation for judgment” (Num. 35:12).", + "Not to spare a pursuer, but he is to be slain before he reaches the pursued and slays the latter, or uncovers his nakedness, as it is said, “…. then, thou shalt cut off her hand; thine eye shall not pity her” (Deut. 25:12).", + "Not to punish any one who has committed an offence under duress, as it is said, “But unto the damsel thou shalt do nothing ….” (Deut. 22:26).", + "Not to accept ransom from a murderer, as it is said, “Ye shall take no ransom for the life of a murderer” (Num. 35:31).*In Maimonides’ Sefer-Ha-Mitzvoth, the order of Prohibitions 295 and 296 is reversed.*In Maimonides’ Sefer-Ha-Mitzvoth, the order of Prohibitions 295 and 296 is reversed.", + "Not to accept ransom from an accidental homicide, so as to relieve him from exile, as it is said, “And ye shall take no ransom for him that is to flee to the city of his refuge” (Num. 35: 32).", + "Not to stand by idly when a human life is in danger, as it is said, “Thou shalt not stand by the blood of thy neighbour” (Lev. 19:16).", + "Not to leave something that might cause hurt, as it is said, “…. that thou bring not blood upon thine house….” (Deut. 22:8).", + "Not to give occasion to the simple-minded to stumble on the road, as it is said, “Nor put a stumbling block before the blind” (Lev. 19:14)**In Maimonides’ Sefer-Ha-Mitzvoth, this prohibits misleading anyone..", + "Not to exceed the statutory number of stripes laid on one who has incurred that punishment, as it is said, “(Forty stripes he may give him) and not exceed, lest if he should exceed…” (Deut. 25:3).", + "Not to carry tales, as it is said, “Thou shalt not go about as a talebearer among thy people” (Lev. 19:16).", + "Not to cherish hatred in one’s heart, as it is said, “Thou shalt not hate thy brother in thy heart” (Lev. 19:17).", + "Not to put any person in Israel to shame, as it is said, “Thou shalt surely rebuke thy brother, and not suffer sin***Explained in the Sifra, on this verse, as meaning that, in rebuking, we must not put the rebuked person to shame. upon him” (Lev. 19:17).", + "Not to take revenge, as it is said, “Thou shalt not avenge” (ibid. 19:18).", + "Not to bear a grudge, as it is said, “Nor bear a grudge….” (ibid.).", + "Not to take the mother-bird with the young, as it is said, “…. thou shalt not take the mother-bird with the young” (Deut. 22:6).", + "Not to shave off the hair of the scall, as it is said, “…. but the scall shall he not shave” (Lev. 13:33).", + "Not to pluck out the marks of leprosy, as it is said, “Take heed in the plague of leprosy” (Deut. 24:8).", + "Not to plough nor sow the rough valley (in which a heifer’s neck was broken in expiation of a murder on the road, the perpetrator of which remained undiscovered), as it is said, “…. (a rough valley) which may not be ploughed nor sown” (Deut. 21:4).", + "Not to suffer any one practising witchcraft to live, as it is said, “Thou shalt not suffer a witch to live” (Ex. 22:17).", + "That a bridegroom shall be exempt for a whole year from taking part in any public labour, such as military service, guarding the wall and similar duties, as it is said, “(When a man hath taken a new wife) he shall not go out to war, neither shall he be charged with any business; (but he shall be at home one year….)” (Deut. 24:5).", + "Not to rebel against the orders of the Court, as it is said, “Thou shalt not depart from the sentence (which they shall tell thee)” (Deut. 17:11).", + "Not to add to the commandments of the Torah, whether in the Written Law or in its interpretation received by tradition, as it is said, “What thing soever I command you, observe to do it, thou shalt not add to it” (Deut. 13:1; Authorized English version 12:32).", + "Not to take away from the commandments of the Torah, as it is said, “Nor diminish from it” (ibid.).", + "Not to curse a judge, as it is said, “Thou shalt not curse the judges”****Elohim taken in the sense of “judges”. So too, in Ps. 82:1b. (Ex. 22:27; Authorized English version 22:28).", + "Not to curse a ruler, that is, the King or the head of the College in the land of Israel, as it is said, “Nor curse the ruler of thy people” (ibid. 22:27; Authorized English Version 22:28).", + "Not to curse any other Israelite, as it is said, “Thou shalt not curse the deaf” (Lev. 19:14).", + "Not to curse a father or mother, as it is said, “And he that curseth his father or his mother shall surely be put to death” (Ex. 21:17).", + "Not to smite a father or a mother, as it is said, “And he that smiteth his father or mother shall surely be put to death” (Ex. 21:15).", + "Not to do work on the Sabbath, as it is said, “…. thou shalt not do any work” (Ex. 20:10).", + "Not to travel on the Sabbath outside the limits of one’s place of residence,*2,000 cubits beyond the limits of a town. as it is said, “Let no man go out of his place (on the Sabbath day)” (Ex. 16:29).", + "Not to inflict punishment on the Sabbath day, as it is said, “Ye shall kindle no fire in all your habitations (on the Sabbath day)”**Capital punishment by burning could not be inflicted on the Sabbath, and therefore no punishments are inflicted on that day. (Ex. 35:3).", + "Not to do work on the first day of Passover, as it is said, “…. (And on the first day there shall be a holy convocation) …. no manner of work shall be done in them” (Ex. 12:16).", + "Not to do work on the seventh day of Passover, as it is said, “…. no manner of work shall be done in them” (ibid.).", + "Not to do work on the Feast of Pentecost, as it is said, concerning it, “….ye shall do no servile work” (Lev. 23:21).", + "Not to do work on the first day of the seventh month, as it is said concerning it, “Ye shall do no servile work” (ibid. 23:25).", + "Not to do work on the Day of Atonement, as it is said concerning it, “Ye shall do no manner of work” (Lev. 23:31).", + "Not to do work on the first day of the Feast (of Tabernacles), as it is said concerning it, “Ye shall do no servile work” (ibid. 23:35).", + "Not to do work on the eighth day of the Feast (of Tabernacles), as it is said concerning it, “Ye shall do no servile work” (ibid. 23:36).", + "Not to commit incest with one’s mother (Lev. 18:7).", + "Not to commit incest with one’s father’s wife (ibid. 18:8).", + "Not to commit incest with one’s sister (ibid. 18:9).", + "Not to commit incest with one’s half sister (ibid. 18:9).", + "Not to commit incest with one’s son’s daughter (ibid. 18:10).", + "Not to commit incest with one’s daughter’s daughter (ibid. 18:10).", + "Not to commit incest with one’s daughter. Why has this not been explicitly set forth in the Torah ? Since the Torah forbids incest with one’s daughter’s daughter, it is silent on the prohibition of incest with one’s daughter.***As being unnecessary to set forth. It is learnt by tradition that this is an essential law of the Torah like the prohibition of the other classes of incest.", + "Not to commit incest with one’s wife’s daughter (ibid. 18:17).", + "Not to commit incest with the daughter of one’s wife’s son (ibid. 18:17).", + "Not to commit incest with the daughter of one’s wife’s daughter (ibid. 18:17).", + "Not to commit incest with one’s father’s sister (ibid. 18:12).", + "Not to commit incest with one’s mother’s sister (ibid. 18:13).", + "Not to commit incest with one’s father’s brother’s wife (ibid. 18:14).", + "Not to commit incest with one’s son’s wife (ibid. 18:15).", + "Not to commit incest with one’s brother’s wife (ibid. 18:16).", + "Not to commit incest with one’s wife’s sister (ibid. 18:18).", + "Not to have intercourse with a woman, in her menstrual period (ibid. 18:19).", + "Not to have intercourse with another man’s wife (ibid. 18:20).", + "Not to have intercourse with a beast (Lev. 18:23).", + "That a woman shall not have intercourse with a beast (Lev. 18:23).", + "Not to commit sodomy with a male (Lev. 18:22).", + "Not to commit sodomy with one’s father (Lev. 18:7).", + "Not to commit sodomy with one’s father’s brother (Lev. 18:14).", + "Not to indulge in familiarities with relatives, such as kissing, embracing, winking, skipping, which may lead to incest, as it is said, “None of you shall approach to any that is near of kin to him, to uncover their nakedness” (Lev. 18:6). It is learnt by tradition that this text is a prohibition of any familiarity that may lead to incest.", + "That a bastard shall not marry the daughter of an Israelite, as it is said, “A bastard shall not enter into the congregation of the Lord” (Deut. 23:2).", + "That there shall be no harlot (in Israel); that is, that there shall be no intercourse with a woman, without previous marriage with a deed of marriage and formal declaration of marriage, as it is said, “There shall be no harlot of the daughters of Israel” (Deut. 23:18; authorized English version 23:17).", + "That one who divorced his wife shall not re-marry her, if after the divorce she had been married to another man, as it is said, “Her former husband, who had sent her away, may not take her again after that she is defiled” (Deut. 24:4).", + "That a widow whose husband died childless must not be married to anyone but her deceased husband’s brother*Unless he formally releases her by the ceremony of Chalitza (Deut. 25:7-10)., as it is said, “The wife of the dead shall not be married abroad unto one not of his kin” (Deut. 25:5).", + "That one who has raped a damsel and has then (in accordance with the law) married her, may not divorce her, as it is said, “He may not put her away all his days” (Deut. 22:29).", + "That a man may not divorce his wife concerning whom he has published an evil report, as it is said, “He may not put her away all his days” (Deut. 22:19).", + "That a eunuch shall not marry a daughter of Israel, as it is said, “He that is crushed (or maimed in his privy parts) shall not enter into the congregation of the Lord” (Deut. 23:2; authorized English version 23:1).", + "Not to castrate the male of any species; neither a man, nor a domestic or wild beast, nor a fowl, as it is said, “….neither shall ye do thus in your land” (Lev. 22:24).", + "Not to appoint as ruler over Israel, one who comes from non-Israelites, as it is said, “Thou mayest not set a stranger over thee….” (Deut. 17:15).", + "That the King shall not acquire an excessive number of horses, as it is said, “But he shall not multiply horses to himself” (Deut. 17:16).", + "That the King shall not take an excessive number of wives, as it is said, “Neither shall he multiply wives to himself” (Deut. 17:17).", + "That he shall not accumulate an excessive quantity of gold and silver, as it is said, “Neither shall he greatly multiply to himself silver and gold” (Deut. 17:17).", + "These are the six hundred and thirteen precepts which were orally imparted to Moses on Sinai, together with their general principles, detailed applications, and minute particulars. All these principles, details, particulars and the exposition of every precept constitute the Oral Law, which each court received from its predecessor. There are other precepts which originated after the Sinaitic Revelation, were instituted by prophets and sages and were universally accepted by all Israel. Such are the reading of the Scroll of Esther (on Purim), the kindling of the Chanucah lights, fasting on the Ninth of Ab, washing of the hands before meals and Erubin (ritual for relaxing the prohibition of carrying on Sabbath or walking outside a city beyond the prescribed limits on Sabbaths and festivals). Each of these precepts has its special interpretations and details, all of which will be expounded in this work.", + "All these newly established precepts, we are in duty bound to accept and observe, as it is said, “Thou shalt not turn aside (from the sentence which they shall declare unto thee, to the right hand, nor to the left)” (Deut. 17:11). They are not an addition to the precepts of the Torah. In regard to what, then, did the Torah warn us, “Thou shalt not add thereto, nor diminish (from it)” (Deut. 13:1)? The purpose of this text is to teach us that a prophet is not permitted to make an innovation and declare that the Holy One, blessed be He, had commanded him to add it to the precepts of the Torah or had bidden him to abrogate one of these six hundred and thirteen precepts. But if the Court, together with the prophet living at the time, institute an additional precept as an ordinance, judicial decision or decree, this is not an addition (to the precepts of the Torah). For they did not assert that the Holy One, blessed be He, commanded the making of an Erub, or ordered the reading of the Scroll of Esther at the appointed time. Had they said this, they would have been adding to the Torah. We hold, however, that the prophets, in conjunction with the Court, enacted these ordinances, and commanded that the Scroll of Esther be read at the appointed time, so as to proclaim the praises of the Holy One, blessed be He, recount the salvations that He wrought for us, and that He was ever nigh when we cried to Him, and that we should therefore bless and laud Him and inform future generations how true is the reassurance of the Torah in the text, “For what great nation is there that hath God so nigh unto them, as the Lord, our God is (to us), whensoever we call upon Him” (Deut. 4:7). In this way every precept, affirmative or negative, instituted by the Scribes, is to be understood.", + "I have seen fit to divide this work into fourteen books." + ], + "sectionNames": [ + "Mitzvah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Negative Mitzvot/English/merged.json b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Negative Mitzvot/English/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..ad974b73ec32c722e3638c0428575784df0cd621 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Negative Mitzvot/English/merged.json @@ -0,0 +1,393 @@ +{ + "title": "Mishneh Torah, Negative Mitzvot", + "language": "en", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Mishneh_Torah,_Negative_Mitzvot", + "text": [ + "The first mitzvah of the negative commandments is not to consider the thought that there is another divinity aside from God, as [Exodus 20:3] states: \"You shall have no other gods before Me.\"", + "Not to make an idol - not to make one oneself or have one made for oneself by others - as [Exodus 20:4] states: \"Do not make an idol for yourselves.\"", + "Not to make false gods even for others, as [Leviticus 19:4] states: \"Do not make molten gods for yourselves.\"", + "Not to make images for decoration, even when one does not worship them, as [Exodus 20:20] states: \"Do not make a representation of anything that is with Me.\"", + "Not to bow down to any false gods, even though they are not generally worshiped by bowing down before them, as [Exodus 20:5] states: \"Do not bow down to them.\"", + "Not to worship false gods with the types of service with which it is customary to worship them, as [Exodus 20:3] states: \"Do not serve them.\"", + "Not to offer one's son to Molech, as [Leviticus 18:21] states: \"Do not give [any] of your children to offer to Molech.\"", + "Not to perform the deeds associated with an ov, as [Leviticus 19:31] states: \"Do not turn to the ovot.\"", + "Not to perform the deeds associated with a yid'oni, as [Leviticus 19:31] states: \"Do not turn to... the yid'onim.\"", + "Not to take interest in the worship of false gods, as [Leviticus 19:4] states: \"Do not turn to false gods.\"", + "Not to erect a pillar [for purposes of worship], as [Deuteronomy 16:22] states: \"Do not erect a pillar for yourselves.\"", + "Not to make hewn stones [upon which to prostrate oneself], as [Leviticus 26:1] states: \"You shall not place hewn stones...\"", + "Not to plant a tree on the Temple [premises], as [Deuteronomy 16:21] states: \"Do not plant an asherah or any other tree....\"", + "Not to take an oath on a false god [as requested by] one of its worshipers, nor to have one of them take an oath on [their false god], as [Exodus 23:13] states: \"And the name of other gods you shall not mention, nor should it be heard from your mouth.\"", + "Not to act as a missionary [madiach] to persuade the Jews to worship false gods], as [Exodus 23:13] states: \"And the name of other gods... shall not be heard from your mouth.\" [Our Sages taught that] this is a prohibition against acting as a missionary for the worship of false gods.", + "Not to act as a missionary [mesit] to persuade an individual Jew to worship false gods, as [Deuteronomy 13:12] states with regard to such missionaries: \"And they shall not continue to do so.\"", + "Not to show affection for a mesit, as [Deuteronomy 13:9] states: \"Do not show appreciation for him.\"", + "Not to reduce one's hatred for a mesit, as [Deuteronomy 13:9] states: \"Do not listen to him.\"", + "Not to [try to] save a mesit, but rather to see to it that he is executed, as [Deuteronomy 13:9] states: \"Do not have mercy upon him.\"", + "For the person whom a mesit tried to convince not to advance any arguments on behalf of the mesit, as [Deuteronomy 13:9] states: \"Do not have pity... [upon him].\"", + "For the person whom a mesit tried to convince not to withhold any evidence he is aware of that would incriminate the mesit, as [Deuteronomy 13:9] states: \"And do not try to cover up for him.\"", + "Not to benefit from ornaments that have adorned false gods, as [Deuteronomy 7:25] states: \"Do not covet the gold or silver which is upon them....\"", + "Not to rebuild an apostate city to its former stature, as [Deuteronomy 13:17] states: \"It shall never be rebuilt.\"", + "Not to benefit from the property of an apostate city, as [Deuteronomy 13:18] states: \"Let nothing that has been condemned cling to your hand.\"", + "Not to benefit from false gods, from any of their accessories, anything offered to them, or any wine brought as a libation for them, as [Deuteronomy 7:26] states: \"Do not bring an abomination into your house.\"", + "Not to prophesy in the name of false gods, as [Deuteronomy 18:20] states: \"[The prophet]... who speaks in the name of other gods [shall die].\"", + "Not to relate false prophecies, as [Deuteronomy 18:20] states: \"When a prophet presumptu-ously makes a declaration in My name which I have not commanded him....\"", + "Not to listen to someone who prophesies in the name of false gods, as [Deuteronomy 13:4] states: \"Do not listen to the words of that prophet.\"", + "Not to refrain from executing a false prophet, nor to fear him, as [Deuteronomy 18:22] states: \"Do not fear him.\"", + "Not to follow the laws or customs of the worshipers of false gods, as [Leviticus 20:23] states: \"Do not follow the practices of the nation [that I am driving out before you]....\"", + "Not to practice black magic, as [Deuteronomy 18:10] states: \"There shall not be found among you... a magician.\"", + "Not to practice divination, as [Leviticus 19:26] states: \"Do not practice divination.\"", + "Not to act as a soothsayer, as [Leviticus, ibid.] states: \"Do not act as a soothsayer.\"", + "Not to practice sorcery, as [Deuteronomy 18:10] states: \"There shall not be found among you... a sorcerer.\"", + "Not to cast spells, as [Deuteronomy 18:11] states: \"[There shall not be found among you...] one who casts spells.\"", + "Not to consult an ov, as [Deuteronomy, ibid.] states: \"[There shall not be found among you...] one who consults an ov.\"", + "Not to consult a yid'oni, as [Deuteronomy, ibid.] states: \"[There shall not be found among you...] one who consults an ov or a yid'oni.\"", + "Not to seek information from the dead in dreams, as [Deuteronomy, ibid.] states: \"[There shall not be found among you...] one who attempts to communicate with the dead.\"", + "For a woman not to wear articles appropriate for men, as [Deuteronomy 22:5] states: \"A woman should not wear a man's clothing.\"", + "For a man not to wear articles appropriate for women, as [Deuteronomy 22:5] states: \"A man should not wear a woman's clothing.\" [This prohibition was instituted] because this is an idolatrous custom. Explicit statements to this effect are found in the texts describing their worship.", + "Not to tattoo our bodies like the worshipers of false gods, as [Leviticus 19:28] states: \"Do not tattoo your flesh.\"", + "Not to wear sha'atnez, as do the priests of false gods, as [Deuteronomy 22:11] states: \"Do not wear sha'atnez.\"", + "Not to shave the temples of our heads, as do the worshipers of false gods, as [Leviticus 19:27] states: \"Do not shave your temples.\"", + "Not to shave off our beards entirely, as do the priests of false gods, as [Leviticus 19:27] states: \"Do not shave the corners of your beard.\"", + "Not to make cuts in our flesh, as the worshipers of false gods do, as [Deuteronomy 14:1] states: \"Do not cut yourselves.\" Gedidah is another term for cutting.", + "Not to ever dwell in the land of Egypt, as [Deuteronomy 17:16] states: \"Do not ever return on this path again.\"", + "Not to stray after the thoughts of one's heart or the sights one's eyes behold, as [Numbers 15:39] states: \"Do not stray after your heart and eyes.\"", + "Not to establish a covenant with the seven [Canaanite] nations, as [Deuteronomy 7:2] states: \"Do not establish a covenant with them.\"", + "Not to allow a single member of the seven [Canaanite] nations to live, as [Deuteronomy 20:16] states: \"Do not allow a soul to live.\"", + "Not to show favor to the worshipers of false gods, as [Deuteronomy 7:2] states: \"Do not show them favor.\"", + "Not to allow the worshipers of false gods to settle in our land, as [Exodus 23:33] states: \"They shall not settle in your land.\"", + "Not to marry gentiles, as [Deuteronomy 7:3] states: \"Do not marry among them.\"", + "For a Jewish woman never to marry an Ammonite or Moabite [even after conversion], as [Deuteronomy 23:4] states: \"An Ammonite or a Moabite shall never enter the congregation of God.\"", + "Not to prevent the third generation of [converts from] the descendants of Esau from marrying among [the Jewish people], as [Deuteronomy 23:8] states: \"Do not [utterly] despise an Edomite.\"", + "Not to prevent the third generation of Egyptian [converts] from marrying among [the Jewish people], as [Deuteronomy 23:8] states: \"Do not [utterly] despise an Egyptian.\"", + "Not to make an offer of peace to Ammon and Moav at the outbreak of war, as is done for other nations, as [Deuteronomy 23:7] states: \"Do not seek their peace and welfare....\"", + "Not to destroy fruit trees nor to destroy anything else of value, as [Deuteronomy 20:19] states: \"Do not destroy its trees.\"", + "For soldiers not to fear or become frightened of the enemy during war, as [Deuteronomy 7:21] states: \"Do not panic before them,\" and [Deuteronomy 3:22] states: \"Do not fear them.\"", + "Not to forget the wicked deeds which Amalek perpetrated against us, as [Deuteronomy 25:19] states: \"Do not forget.\"", + "The prohibition against blessing [i.e., cursing] God's name, as [Exodus 22:27] states: \"Do not curse God.\" [Leviticus 24:16] mentions the punishment: \"One who curses the name of God shall surely die.\" This is a general principle: A negative commandment is involved whenever the Torah mentions the punishments of karet or execution - with the exception of circumcision and the Paschal sacrifice which are positive commandments pun-ishable by karet.", + "Not to violate an oath, as [Leviticus 19:12] states: \"Do not swear falsely in My name.\"", + "Not to take an oath in vain, as [Exodus 20:7] states: \"Do not take the name of God, your Lord, in vain.\"", + "Not to profane the name of the Holy One, blessed be He, as [Leviticus 22:32] states: \"Do not profane My holy name.\"", + "Not to test the promises of God, as [Deuteronomy 6:16] states: \"Do not test God, your Lord.\"", + "Not to destroy the Temple, synagogues, or houses of study; and similarly, not to erase any of [God’s] sacred names, nor to destroy any sacred texts, as [Deuteronomy 12:3-4] states: \"You shall surely destroy them. Do not do this to God, your Lord.\"1Note the comments of the Kessef Mishneh, who differentiates between sacred texts whose destruction Hilchot Yesodei HaTorah 6:8 considers a rabbinic offense, and the destruction of the other objects which are forbidden by the Torah itself.", + "Not to leave a corpse that was hung on the gallows, as [Deuteronomy 21:23] states: \"Do not leave his body on the gallows.\"", + "Not to interrupt the watch held around the Temple, as [Leviticus 18:30] states: \"And you shall keep My watch.\"2Though this prooftext is quoted in the printed editions of the Mishneh Torah, it appears to be an error, because the passage it introduces deals with sexual offenses. In Sefer HaMitzvot, the Rambam quotes as a prooftext Numbers 18:5, \"And you shall keep the watch over the holy articles.\"", + "For a priest not to enter the Temple building at all times, as [Leviticus 16:2] states: \"And he shall not enter the sanctuary at all times.\"", + "For a priest with a disqualifying physical deformity not to proceed beyond [the beginning of] the altar, as [Leviticus 21:23] states: \"However, to the parochet3The parochet was the curtain separating the Temple sanctuary from the Holy of Holies. he shall not approach.\"", + "For a priest with a disqualifying physical deformity not to serve [in the Temple], as [Leviticus 21:17] states: \"[Anyone...] who has a blemish [may not approach to present]....\"", + "For a priest with a disqualifying physical deformity of a temporary nature not to serve [in the Temple], as [Leviticus 21:18] states: \"Anyone who has a blemish may not approach [to offer a sacrifice].", + "For the Levites not to perform the services of the priests, and for the priests not to perform the services of the Levites, as [Numbers 18:3] states with regard to the Levites: \"Neither to the sacred vessels nor to the altar shall they approach, so that they do not die, neither they nor you.\"", + "For a person who is intoxicated not to enter the Temple nor to render a halachic decision, as [Leviticus 10:9] states: \"Do not drink wine or strong drink when you enter the Tent of Testimony,\" and [ibid., 10:11] states: \"or when you render a decision for the children of Israel.\"", + "For a non-priest not to serve in the Temple, as [Numbers 18:4] states: \"An unauthorized person shall not approach them.\"", + "For a priest who is ritually impure not to serve [in the Temple], as [Leviticus 22:2] states: \"And they shall separate themselves from the sacred offerings of the children of Israel.\"", + "For a priest who has immersed himself in a mikveh in order to purify himself from ritual impurity not to serve [in the Temple] until the conclusion, of that day, as [Leviticus 21:6] states: \"And they shall not profane....\"", + "For a priest who is ritually impure not to enter the Temple courtyard, as [Numbers 5:3] states: \"And they shall not make your camp impure.\" This refers to the camp of the Divine Presence.", + "For a person who is impure not to enter the camp of the Levites, the parallel for all time being the Temple Mount, as [Deuteronomy 23:11] states: \"Do not enter the camp.\" This refers to the camp of the Levites.", + "Not to build the altar with hewn stones, as [Exodus 20:22] states: \"Do not make them hewn.\"", + "Not to ascend to the altar using steps, as [Exodus 20:23] states: \"Do not ascend My altar with steps.\"", + "Not to extinguish the fire of the altar, as [Leviticus 6:6] states: \"Burn a continuous fire on the altar. Do not extinguish it.\"", + "Not to offer any [undesired] incense offering or any sacrifices on the golden altar, as [Exodus 30:9] states: \"Do not offer any unauthorized incense upon it.\"", + "Not to duplicate the composition of the anointing oil, as [Exodus 30:32] states: \"And do not duplicate its formula.\"", + "Not to anoint an unauthorized person with the anointing oil, as [Exodus 30:32] states: \"Do not anoint the flesh of a person with it.\"", + "Not to duplicate the composition of the incense offering, as [Exodus 30:37] states: \"Do not duplicate its formula.\"", + "Not to remove the staves of the ark, as [Exodus 25:16] states: \"They shall not be removed from it.\"", + "For the [High Priest's] breastplate not to come loose from the ephod, as [Exodus 28:28] states: \"The breastplate shall not come loose from the ephod.\"", + "For the [High Priest's] cloak not to tear, as [Exodus 28:32] states: \"It shall have a woven border around it. It shall not tear.\"", + "Not to offer sacred offerings outside [the Temple], as [Deuteronomy 12:13] states: \"Be careful, lest you offer your burnt offerings....\"", + "Not to slaughter sacred offerings outside [the Temple], as [Leviticus 17:3-4] states: \"A person who slaughters an ox or a sheep without bringing it to the Tent of Testimony. He shall be punished by karet.\"", + "Not to consecrate animals with disqualifying physical blemishes [as sacrifices to be offered on] the altar, as [Leviticus 22:20] states: \"Any [animal] which has a blemish shall not be sacrificed.\" This prohibition involves [the animal's] consecration.", + "Not to slaughter animals with disqualifying physical blemishes as sacrifices, as [Leviticus 22:22] states: \"Do not sacrifice these to God.\"", + "Not to sprinkle the blood of animals with disqualifying physical blemishes on the altar, as [Leviticus 22:24] states: \"Do not sacrifice to God....\" This prohibition involves sprinkling [the animal's] blood.\"", + "Not to burn the sacrificial portions of animals with disqualifying physical blemishes [as sacrifices on the altar], as [Leviticus 22:22] states: \"Do not make a fire offering of them.\"", + "Not to offer animals with disqualifying physical blemishes of a temporary nature as sacrifices, as [Deuteronomy 17:1] states: \"Do not sacrifice to God, your Lord, an ox or a sheep that has a blemish.\" This refers to a blemish of a temporary nature.", + "Not to offer an animal with a disqualifying physical blemish as a sacrifice when it was brought by gentiles, as [Leviticus 22:25] states: \"Do not offer sacrifices [from these animals] when they are given by gentiles.\"", + "Not to inflict a disqualifying physical blemish upon a consecrated animal, as [Leviticus 22:21] states: \"It shall not have a blemish.\" This can be interpreted to mean: Do not inflict a blemish upon it.", + "Not to burn as an offering anything which is sweetened or leavened, as [Leviticus 2:11] states: \"You may not burn anything leavened or sweet [as a fire offering].\"", + "Not to offer a sacrifice which is unsalted, as [Leviticus 2:13] states: \"Do not omit the salt of God's covenant.\"", + "Not to offer as a sacrifice an animal received by a prostitute as her fee, or an animal received in exchange for a dog, as [Deuteronomy 23:19] states: \"Do not bring a prostitute's fee or the price of a dog....\"", + "Not to slaughter an animal and its offspring on the same day, as [Leviticus 22:28] states: \"Do not slaughter it and its offspring on the same day.\"", + "Not to place olive oil on the meal offering brought by a sinner, as [Leviticus 5:11] states: \"Do not place oil upon it.\"", + "Not to place frankincense on such a sacrifice, as [Leviticus, ibid.] continues: \"...and do not place frankincense upon it.\"", + "Not to place oil on the meal offering brought by a sotah, as [Numbers 5:15] states: \"Do not pour oil upon it.\"", + "Not to place frankincense on such a sacrifice, as [Numbers, ibid.] continues: \"...and do not place frankincense upon it.\"", + "Not to substitute [another animal] for [one selected as] a sacred offering, as [Leviticus 27:10] states: \"Do not exchange it or substitute another for it.\"", + "Not to change the designation of a consecrated animal from one sacrifice to another, as [Leviticus 27:26] states regarding a firstling animal: \"A person should not consecrate it\" - i.e., he should not consecrate it as another sacrifice.", + "Not to redeem a firstling kosher animal, as [Numbers 18:17] states: \"Nevertheless, a firstling ox... do not redeem.\"", + "Not to sell the tithe of cattle, as [Leviticus 27:33] states: \"It shall not be redeemed.\"", + "Not to sell a field that has been dedicated, as [Leviticus 27:28] states: \"It shall not be sold.\"", + "Not to redeem a field that has been dedicated, as [Leviticus, ibid.] states: \"It shall not be redeemed.\"", + "Not to sever the head of a bird [brought as] a sin offering, as [Leviticus 5:8] states: \"He shall pinch off its head...[without separating it].\"", + "Not to work with consecrated animals, as [Deuteronomy 15:19] states: \"Do not work with your firstling ox.\"", + "Not to shear consecrated animals, as [Deuteronomy 15:19] states: \"Do not shear your firstling sheep.\"", + "Not to slaughter the Paschal sacrifice while one possesses chametz, as [Exodus 23:18] states: \"Do not sacrifice the blood of My offering in the presence of chametz.\"", + "Not to allow the sacrificial portions of the Paschal sacrifice to become disqualified by re-maining overnight, as [Exodus 23:18] states: \"Do not allow the fat of My festive offering to remain until the morning.\"", + "Not to allow the meat of the Paschal sacrifice to remain [overnight], as [Exodus 12:10] states: \"Do not leave over any of it until the morning.\"", + "Not to allow the meat of the Chaggigah sacrifice to remain until the third day, as [Deuteronomy 16:4] states: \"Do not leave over any of the meat....\" According to the oral tradition, we have learned that the verse refers to the Chaggigah sacrifice offered on the fourteenth of Nisan. The phrase \"until the morning\" [in that verse] refers to the morning of the second day of Pesach, the third day after [the sacrifice] was offered.", + "Not to allow the meat of the second Paschal sacrifice to remain until the morning, as [Numbers 9:12] states: \"Do not leave over any of it until the morning.\"", + "Not to allow the meat of the thanksgiving offering to remain until the morning, as [Leviticus 22:30] states: \"Do not leave over any of it until the morning.\" The same law applies to all other sacrifices. They should not be left over beyond the time allotted for their consumption.", + "Not to break any of the bones of the Paschal sacrifice, as [Exodus 12:46] states: \"Neither shall you break a bone of it.\"", + "Not to break any of the bones of the Second Paschal sacrifice, as [Numbers 9:12] states: \"Neither shall you break a bone of it.\"", + "Not to remove the meat of the Paschal sacrifice from the company [in which it is being eaten], as [Exodus 12:46] states: \"Do not remove [any of the meat] from the house....\"", + "Not to allow any of the remaining portions of the meal offerings to leaven, as [Leviticus 6:10] states: \"It shall not be baked as leaven. Their portion....\"", + "Not to eat the meat of the Paschal sacrifice raw or boiled in water, as [Exodus 12:9] states: \"Do not eat from it raw or boiled in water.\"", + "Not to feed the meat of the Paschal sacrifice to a resident alien, as [Exodus 12:45] states: \"No temporary resident or hired worker may eat from it.\"", + "Not to feed the meat of the Paschal sacrifice to an uncircumcised male, as [Exodus 12:48] states: \"No uncircumcised person may eat of it.\"", + "Not to feed the meat of the Paschal sacrifice to an apostate Jew, as [Exodus 12:43] states: \"No outsider may eat from it.\" This refers to a Jew who has become assimilated among the gentiles and serves false gods, as they do. He must not partake [of the Paschal sacrifice].", + "For a person who became ritually impure not to partake of consecrated foods, as [Leviticus 7:20] states: \"And a soul who partakes of the meat of the peace sacrifice while he is impure....\"", + "Not to partake of consecrated foods that have contracted ritual impurity, as [Leviticus 7:19] states: \"Meat that has touched any impurity shall not be eaten.\"", + "Not to eat sacrificial meat that has remained past the limits allotted for its consumption, as [Leviticus 19:8] states: \"One who eats it shall bear his guilt,... his soul will be punished by karet.\"", + "Not to eat piggul, as [Leviticus 7:18] states: \"It will not be accepted for him. Instead, it will be considered as piggul. Any person who eats it will bear his guilt.\" This sin is punishable by karet.", + "For an unauthorized person not to partake of the terumot,4The plural terumot includes bikkurim (the first fruits), challah (the dough offering), and terumat ma'aser (the tenth of the tithe separated by the Levites), as well as the terumah gedolah. as [Leviticus 22:10] states: \"No unauthorized person shall eat it.\"", + "For even a tenant or a hired worker employed by a priest not to partake of terumah, as [Leviticus 22:10] states: \"A tenant of a priest or [his] hired worker shall not eat the holy [food].\"", + "For an uncircumcised person not to partake of terumah or other consecrated foods. This concept was derived from a gezerah shavah and is not explicitly mentioned in the Torah. [Nevertheless,] based on the oral tradition, the prohibition against an uncircumcised person partaking of consecrated foods is considered as a [prohibition of] the Torah itself and not a decree of the Sages.5A gezerah shavah is one of the thirteen principles of Biblical exegesis in which an association is drawn between two verses based on a common word.
In Sefer HaMitzvot (General Principle 2), the Rambam states that all of the 613 mitzvot are explicitly mentioned in the Torah and are not dependent on the exegesis of a verse according to the oral tradition. Therefore, he finds it necessary to explain that there is a specific oral tradition that this mitzvah is an exception to that rule.", + "For a priest who is impure not to partake of terumah, as [Leviticus 22:4] states: \"Any of your descendants... shall not eat from the consecrated foods.\"6Though this prooftext is quoted in the printed editions of the Mishneh Torah, it represents a misquotation of the verse, borrowing a phrase from Leviticus 21:17 and inserting it into Leviticus 22:4.", + "For a chalalah not to partake of consecrated foods, neither terumah, nor the breast and the shankbone [given to the priest], as [Leviticus 22:12] states: \"When a priest's daughter marries an unauthorized person, she shall not eat [from the sacred, elevated gifts].\"", + "For a meal offering brought by a priest not to be eaten, as [Leviticus 6:16] states: \"Any meal offering brought by a priest shall be consumed entirely [by fire]; it shall not be eaten.\"", + "Not to partake of the meat of the sin offerings [whose blood is sprinkled] within [the Temple sanctuary], as [Leviticus 6:23] states: \"Any sin offering whose blood has been brought....\"", + "Not to partake of consecrated animals that were disqualified [for use as sacrifices because] a blemish was intentionally inflicted upon them, as [Deuteronomy 14:3] states: \"Do not eat of any abomination.\" According to the oral tradition, we have learned that the verse refers to consecrated animals that were disqualified for use because of a blemish inflicted upon them.", + "Not to eat grain [separated as] the second tithe outside of Jerusalem, as [Deuteronomy 12:17] states: \"You may not eat within your gates the tithe from your grain.\"", + "Not to consume wine [separated as] the second tithe outside of Jerusalem, as [Deuteronomy, ibid.] continues: \"...your wine....\"", + "Not to consume oil [separated as] the second tithe outside of Jerusalem, as [Deuteronomy, ibid.] continues: \"...and your oil....\"", + "Not to eat an unblemished firstling animal outside of Jerusalem, as [Deuteronomy, ibid.] states: \"You may not eat [within your gates]... and the firstlings [of your cattle and flocks]....\"", + "For the priests not to eat a sin offering or a guilt offering outside the Temple courtyard, as [Deuteronomy, ibid.] continues: \"...your cattle and your flocks.\" According to the oral tradition, the purpose of this phrase is only to forbid the consumption of the sin offerings and the guilt offerings outside the Temple courtyard. Anything that is eaten outside the place intended for it is covered by the [prohibition]: \"You may not eat within your gates....\"", + "Not to eat the meat of a burnt offering, as [Deuteronomy, ibid.] states: \"You may not [eat]...[the sacrifices] you have vowed [to bring]...,\" meaning to say: You may not eat [the sacrifices] you have vowed to give. This is a warning against a person's benefiting from the [unauthorized use] of consecrated articles which he is forbidden to use. If he derives such benefit, he transgresses.", + "Not to eat the meat of sacrifices of a lesser order of holiness before the sprinkling of their blood, as [Deuteronomy, ibid.] states: \"You may not [eat]... the [animals] you have pledged [to bring as sacrifices]...\" - i.e., you are not allowed to eat from the sacrifices you have pledged until their blood has been sprinkled.", + "For an unauthorized person not to eat the meat of the sacrifices of the highest order of sanctity, as [Exodus 29:33] states: \"An unauthorized person shall not partake of them, for they are holy.\"", + "For a priest not to partake of the first fruits [Bikkurim] before they are placed down in the Temple courtyard, as [Deuteronomy, ibid.] states: \"You may not [eat]... the elevated gifts [delivered by] hand.\" The [latter phrase] refers to the first fruits.", + "Not to eat the second tithe which has become impure, even within Jerusalem, until it has been redeemed, as [Deuteronomy 26:14] states: \"I have not consumed it while it is impure.\"", + "Not to eat the second tithe while in mourning, as [Deuteronomy, ibid.] states: \"I have not eaten from it while in mourning.\"", + "Not to use the proceeds [from the redemption of] the second tithe for anything aside from food and drink, as [Deuteronomy, ibid.] states: \"I have not used it for the dead.\" Anything that is not associated with the needs of a living body is referred to as \"used for the dead.\"7Though the Rambam's statements are based on the Sifre, his interpretation of the verse appears to be original and not quoted from other sources.", + "Not to eat tevel. Tevel refers to produce from which one is obligated to separate terumah and tithes from which God's terumah has not been separated, as [Leviticus 22:15] states: \"And they shall not profane the sacred gifts which the children of Israel will separate for God.\" This implies that the produce which [the Jews] will ultimately separate for God should not be treated in a mundane manner and eaten while tevel.", + "Not to separate terumah before the first fruits, nor the first tithe before terumah, nor the second tithe before the first. Rather, [the agricultural gifts] must be given in order - first, the first fruits; afterwards, terumah; afterwards, the first tithe; and, afterwards, the second tithe - as [implied by Exodus 22:28]: \"Do not delay your offerings of newly ripened produce and your agricultural offerings.\" [This means:] Do not delay bringing an offering that should be brought first.", + "Not to delay bringing sacrifices you have vowed to offer, or animals which you have pledged to bring as sacrifices, as [Deuteronomy 23:22] states: \"[When you make a pledge to God,] do not delay paying it.\"", + "Not to make a festive pilgrimage without [bringing] a sacrifice, as [Exodus 23:15] states: \"Do not appear before Me empty-handed.\"", + "Not to violate a vow which a person makes forbidding his use of anything, as [Numbers 30:3] states: \"He shall not violate his word.\"", + "For a priest not to marry an immoral woman [zonah], as [Leviticus 21:7] states: \"They shall not marry an immoral woman or a chalalah.\"", + "For a priest not to marry a chalalah,8A chalalah is a woman who engaged in sexual relations with a priest when she was forbidden to do so, or a woman who was conceived from such relations (Hilchot Issurei Bi'ah 19:1). as [Leviticus 21:7] states: \"They shall not marry... a chalalah.\"", + "For a priest not to marry a divorcee, as [Leviticus 21:7] states: \"...nor may they marry a woman divorced from her husband.\"", + "For a High Priest not to marry a widow, as [Leviticus 21:14] states: \"A widow, a divorcee, a chalalah, or an immoral woman - these he must not marry.\"", + "For a High Priest not to have sexual relations with a widow even outside the context of marriage, because by doing so he profanes her, as [Leviticus 21:15] states: \"He shall not profane his progeny....\" This [also] implies that he must not cause a woman eligible to marry a priest to become ineligible [as happens through the relations described above].", + "For a priest not to enter the Temple with hair that has grown unseemingly long, as [implied by Leviticus 10:6]: \"Do not let your hair grow long.\"", + "For a priest not to enter the Temple with torn garments, as [implied by Leviticus, ibid.]: \"Do not rend your garments.\"", + "For a priest not to leave the Temple courtyard in the midst of service, as [implied by Leviticus 10:7]: \"Do not depart from before the entrance to the Tent of Testimony.\"", + "For a common priest not to become impure through contact with a corpse [with the exception of the specific instances permitted by the Torah], as [Leviticus 21:1] states: \"He shall not become impure [through contact with] the dead.\"", + "For a High Priest not to become impure [through contact with any corpse], even [those of] his relatives, as [Leviticus 21:11] states: \"He shall not become impure, [even] for his father and mother.\"", + "For a High Priest not to enter the place where a corpse is found, as [Leviticus 21:11] states: \"He should not come in contact with any dead body.\" According to the oral tradition, we have learned that he is obligated [for violating both the prohibitions:] not to become impure and not to enter [the place of a corpse].", + "For the tribe of Levi not to take a portion of Eretz Yisrael, as [Deuteronomy 18:2] states: \"He shall not receive an inheritance.\"", + "For the tribe of Levi not to take a portion of the spoils in the conquest of Eretz Yisrael, as [Deuteronomy 18:1] states: \"The priests and the Levites shall not receive a portion or an inheritance.\"", + "Not to tear out hair [in mourning] for the dead, as [Deuteronomy 14:1] states: \"Do not make a bald spot upon your heads.\"", + "Not to eat non-kosher animals, as [Deuteronomy 14:7] states: \"Nevertheless, among those who chew the cud, these you may not eat....\"", + "Not to eat non-kosher fish, as [Leviticus 11:11] states: \"They shall be [regarded as] a detestable thing for you. Do not eat of their flesh.\"", + "Not to eat non-kosher birds, as [Leviticus 11:13] states: \"These birds you must regard as detestable. Do not eat them.\"", + "Not to eat flying insects, as [Deuteronomy 14:19] states: \"Every flying insect [that is] not-kosher for you shall not be eaten.\"", + "Not to eat insects that breed on land, as [Leviticus 11:41] states: \"Every insect that creeps upon the earth must be regarded as detestable. It may not be eaten.\"", + "Not to eat anything that creeps on the earth, as [Leviticus 11:44] states: \"Do not make your souls impure with any insect that creeps upon the earth.\"", + "Not to eat worms that breed in produce after they become exposed to the air, as [Leviticus 11:42] states: \"...for any swarming creature which breeds upon the land, you shall not eat them.\"", + "Not to eat swarming creatures that breed in the water, as [Leviticus 11:43] states: \"Do not make yourselves detestable [by eating] any swarming creature.\"", + "Not to eat carrion, as [Deuteronomy 14:21] states: \"Do not eat carrion.\"", + "Not to eat an animal with a mortal infliction (trefah), as [Exodus 22:30] states: \"Do not eat flesh torn off [by a predator].\"", + "Not to eat a limb from a living animal, as [Deuteronomy 12:23] states: \"Do not eat the life [of an animal] with its flesh.\"", + "Not to eat the displaced [sciatic] nerve as [Genesis 32:33] states: \"Therefore, the children of Israel do not eat the displaced nerve.\"", + "Not to consume blood, as [Leviticus 7:26] states: \"Do not consume any blood.\"", + "Not to partake of [hard] fat, as [Leviticus 7:23] states: \"Do not eat any of the fat in an ox, sheep, or goat.\"", + "Not to cook meat and milk [together], as [Exodus 23:19] states: \"Do not cook a kid in its mother's milk.\"", + "Not to eat meat and milk [together], as [Exodus 34:26] states: \"Do not cook a kid in its mother's milk.\" Based on the oral tradition, we have learned that one [of these verses] implies a prohibition against cooking [the two together], and the other, a prohibition against eating [from the combination].", + "Not to partake of the meat of an ox that was stoned to death, as [Exodus 21:28] states: \"And do not eat its flesh.\"", + "Not to eat bread made from newly grown produce before Pesach, as [Leviticus 23:14] states: \"[Until that day,...] you may not eat bread...\"", + "Not to eat roasted grain from newly grown produce before Pesach, as [Leviticus, ibid.] continues: \"[Until that day,...] you may not eat... roasted grain...\"", + "Not to eat fresh grain from newly grown produce before Pesach, as [Leviticus, ibid.] continues: \"[Until that day,...] you may not eat... fresh grain.\"", + "Not to eat orlah for three years, as [Leviticus 19:23] states: \"For three years, you must regard its fruit as a forbidden growth. It may not be eaten.\"", + "Not to eat mixed species planted in a vineyard, as [Deuteronomy 22:9] states: \"...lest the yield of the crops you planted and the fruit of the vineyard shall become forfeit.\" This refers to a prohibition against eating [such produce].", + "Not to drink wine used for idolatrous libations, as [Deuteronomy 32:38] states: \"...who ate the fat of their sacrifices and drank the wine of their libations.\"", + "Not to eat or drink like a glutton and a drunkard, as [Deuteronomy 21:20] states: \"This son of ours is a glutton and a drunkard.\"9Note that in Hilchot Mamrim 7:1, where the Rambam discusses this prohibition, he quotes a different prooftext.", + "Not to eat on the day of the fast [of Yom Kippur], as [Leviticus 23:29] states: \"For any person who does not afflict himself [on that day]....\"", + "Not to partake of chametz on Pesach, as [Exodus 13:3] states: \"Do not eat chametz.\"", + "Not to eat a mixture of chametz, as [Exodus 12:20] states: \"Do not eat any leavened matter.\"", + "Not to eat chametz after noontime on the fourteenth [of Nisan], as [Deuteronomy 16:3] states: \"Do not eat chametz with it.\"", + "Not to have chametz seen [in one's possession during Pesach], as [Exodus 13:7] states: \"No chametz and no leaven may be seen in your territories.\"", + "Not to have chametz found [in one's possession during Pesach], as [Exodus 13:7] states: \"No chametz may be found in your homes.\"", + "For a Nazarite not to drink wine or partake of anything in which wine was mixed and has the taste of wine, as [Numbers 6:3] states: \"He shall not drink any grape beverage.\" [This prohibition applies] even if the wine or other beverage with which the wine was mixed has become sour, as the above verse states: \"He may not drink vinegar from wine or wine-brandy.\"", + "[For a Nazarite] not to eat fresh grapes, as [Numbers, ibid.] states: \"[He shall not eat] fresh... grapes.\"", + "[For a Nazarite] not to eat raisins, as [Numbers, ibid.] states: \"[He shall not eat]... dried grapes.\"", + "[For a Nazarite] not to eat grape seeds, as [Numbers 6:4] states: \"He shall not eat [anything from wine grapes] from its seeds....\"", + "[For a Nazarite] not to eat grape peels, as [Numbers, ibid.] continues: \"He shall not eat [anything from wine grapes,...] to its peels.\"", + "For a Nazarite not to become impure through contact with a dead body, as [Numbers 6:7] states: \"He may not become impure even for his father, his mother,....\"", + "[For a Nazarite] not to enter below any roof beneath which a corpse is found, as [Leviticus 21:11] states: \"He shall not come into contact with any dead body.\"10Though this prooftext is quoted in the printed editions of the Mishneh Torah, it appears to be an error, because the passage it introduces deals with the prohibition against a High Priest's coming into contact with a corpse. Perhaps the intended prooftext is Numbers 6:6, \"he may not have contact with the dead.\"", + "[For a Nazarite] not to shave, as [Numbers 6:5] states: \"A razor shall not pass upon his head.\"", + "Not to harvest one's entire field, as [Leviticus 23:22] states: \"Do not completely harvest the ends of your fields.\"", + "Not to gather the [individual] stalks that fall in the harvest, as [Leviticus, ibid.] states: \"Do not gather the leket of your harvest.\"", + "Not to harvest underdeveloped grape clusters, as [Leviticus 19:10] states: \"Do not pick the incompletely formed grape clusters in your vine-yard.\"", + "Not to gather individual [fallen grapes], as [Leviticus, ibid.] states: \"Do not gather the individual [fallen grapes] in your vineyard.\"", + "Not to take a sheaf which has been forgotten, as [Deuteronomy 24:19] states: \"Do not go back to take it.\" [This prohibition also applies to] all trees, as [ibid. 24:20] states: \"Do not carefully re-harvest it.\"", + "Not to sow mixed species of seeds together, as [Leviticus 19:19] states: \"Do not sow different species of seed in your field.\"", + "Not to sow grain or vegetables in a vineyard, as [Deuteronomy 22:9] states: \"Do not plant different species in your vineyard.\"", + "Not to crossbreed different species of animals, as [Leviticus 19:19] states: \"Do not crossbreed your livestock with other species.\"", + "Not to work with two different species of animals together, as [Deuteronomy 22:10] states: \"Do not plow with an ox and a donkey together.\"", + "Not to muzzle an ox while it is working with produce from which it would eat and derive benefit, as [Deuteronomy 25:4] states: \"Do not muzzle an ox while it is treading grain.\"", + "Not to cultivate the land in the seventh year, as [Leviticus 25:4] states: \"Do not sow your field.\"", + "Not to cultivate trees in the seventh year, as [Leviticus, ibid.] continues: \"Do not prune your vineyard.\"", + "Not to reap crops that grow on their own in the seventh year in the same manner as in an ordinary year, as [Leviticus 25:5] states: \"Do not reap the crops of your harvest that grow on their own.\"", + "Not to reap fruit that grows on trees in the seventh year in the same manner as in an ordinary year, as [Leviticus, ibid.] continues: \"...and do not gather the grapes of your vines from which you must abstain.\"", + "Not to do [agricultural] work - whether with land or trees - in the Jubilee year, as [Leviticus 25:11] states: \"Do not sow....\"", + "Not to reap crops that grow on their own in the Jubilee year in the same manner as in an ordinary year, as [Leviticus, ibid.] states: \"Do not harvest the crops which grow on their own.\"", + "Not to reap the fruit of the Jubilee year in the same manner as in an ordinary year, as [Leviticus, ibid.] continues: \"...and do not gather the grapes of your vines from which you must abstain.\"", + "Not to sell a field in Eretz Yisrael in perpetuity, as [Leviticus 25:23] states: \"Do not make a permanent sale of the land.\"", + "Not to change [the purpose of] the open areas and fields [granted to] the Levites, as [Leviticus 25:34] states: \"The fields of the open areas [surrounding] their cities shall not be sold.\" According to the oral tradition, we have learned that this verse is a prohibition against changing [the purpose for which these lands are used].", + "Not to forsake the Levites, as [Deuteronomy 12:19 states: \"Be very careful not to abandon the Levite.\" Rather, we must give them the portions they are due and rejoice with them on each of the festivals.", + "Not to demand the repayment of a loan after the seventh year has passed, as [Deuteronomy 15:2] states: \"Do not demand payment from your fellow man.\"", + "Not to withhold lending money to a poor person because of the advent of the shemitah year, as [Deuteronomy 15:9] states \"Be careful, lest an idea...[occur to you....]\" This is an accepted general principle: Whenever [the Torah] uses the expressions \"Be careful,\" \"Lest,\" or \"Do not,\" a negative commandment is involved.", + "Not to withhold lending money to a poor person or providing him with his needs, as [Deuteronomy 15:7] states: \"Do not harden your heart.\" Thus, a person who gives charity fulfills a positive commandment, while one who spurns the opportunity to give not only fails to perform a positive commandment, but also transgresses a negative commandment.", + "Not to send away a Hebrew servant empty-handed when he goes free, as [Deuteronomy 15:13] states: \"Do not send him away empty-handed.\"", + "Not to demand payment of a debt from a poor person when one knows that he is impoverished, nor to cause him grief, as [Exodus 22:24] states: \"Do not behave like a creditor towards him.\"", + "Not to lend at interest to a Jew, as [Leviticus 25:37] states: \"Do not lend him your money at interest.\"", + "Not to borrow with interest, as [inferred from Deuteronomy 23:20, which] states: \"Do not take interest from your brother.\" According to the oral tradition, this verse is interpreted as a prohibition, forbidding a borrower from paying interest to a lender.", + "Not to intermediate between the borrower and lender when interest is involved, not to act as a guarantor or a witness [to such a loan], nor to draw up a contract for it, as [Exodus 22:24] states: \"Do not charge him interest.\"", + "Not to delay payment of a worker, as [Leviticus 19:13] states: \"Do not hold back a worker's wages overnight.\"", + "Not to take security from a debtor by force, as [Deuteronomy 24:10] states: \"Do not enter his home to take security.\"", + "Not to withhold the return of security to its owner when he needs it, as [Deuteronomy 24:12] states: \"Do not lie down [to sleep] with his security\" - i.e., do not lie down while holding his security. Instead, return it to him at night when he needs it at night.", + "Not to take security from a widow, as [Deuteronomy 24:17] states: \"Do not take a widow's garment as security.\"", + "Not to take utensils used in the preparation of food, as [Deuteronomy 24:6] states: \"Do not take either the upper or lower millstone as a pledge.\"", + "Not to kidnap a Jewish person, as [Exodus 20:13] states: \"Do not steal.\" This refers to kidnapping.", + "Not to steal, as [Leviticus 19:11] states: \"Do not steal.\" This refers to stealing money.", + "Not to rob, as [Leviticus 19:13] states: \"Do not rob.\"", + "Not to alter land boundaries, as [Deuteronomy 19:14] states: \"Do not remove your neighbor's landmark.\"", + "Not to wrong [a colleague by withholding his due], as [Leviticus 19:13] states: \"Do not wrong your neighbor.\"", + "Not to deny [a just claim], as [Leviticus 19:11] states: \"Do not deny your neighbor's [claim].\"", + "Not to swear falsely in denying a monetary [obligation to] a colleague, as [Leviticus, ibid.] states: \"Do not swear [falsely]\" - i.e., do not swear falsely about money owed to a colleague.", + "Not to cheat in business, as [Leviticus 25:14] states: \"One man should not cheat his brother.\"", + "Not to hurt someone with words, as [Leviticus 25:17] states: \"And one man shall not wrong another.\" This [prohibition refers to] hurting someone with words.", + "Not to hurt a convert with words, as [Exodus 22:20] states: \"And do not wrong a convert....\"", + "Not to cheat a convert in business, as [Exodus, ibid.] continues: \"...nor oppress him.\"", + "Not to return a slave who fled to Eretz Yisrael to his master [who lives] in the Diaspora, as [Deuteronomy 23:16] states: \"Do not deliver a servant to his master.\"", + "Not to wrong such a servant, as [Deuteronomy 23:17] states: \"He shall dwell in your midst, in the place which he selects... as he sees fit. Do not wrong him.\"", + "Not to oppress any widow or orphan, as [Exodus 22:21] states: \"Do not oppress any widow or orphan.\"", + "Not to have a Hebrew servant perform servile tasks, as [Leviticus 25:39] states: \"Do not work him like a slave.\"", + "Not to sell [a Hebrew servant] as slaves are sold, as [Leviticus 25:42] states: \"Do not sell him as slaves are sold.\"", + "Not to make a Hebrew servant perform rigorous work, as [Leviticus 25:43] states: \"Do not rule over him with rigor.\"", + "Not to allow a gentile [who purchased a Hebrew servant] to make him work rigorously, as [Leviticus 25:53] states: \"He shall not rule over him with rigor.\"", + "Not to sell a Hebrew maidservant to another person, as [Exodus 21:8] states: \"He shall have no power to sell her.\"", + "Not to withhold from a Hebrew maidservant who has been designated as a bride living expenses, clothing, or conjugal rights, as [Exodus 21:10] states: \"He may not diminish her living expenses, clothing, or conjugal rights.\" The above applies also to other wives.", + "Not to sell a yefat to'ar, as a maidservant as [Deuteronomy 21:14] states: \"Do not sell her.\"", + "Not to force a yefat to'ar to serve as a maidservant, as [Deuteronomy, ibid.] continues: \"Do not rule over her.\"", + "Not to covet, as [Exodus 20:14] states: \"Do not be envious of your neighbor's wife.\"", + "Not to desire, as [Deuteronomy 5:18] states: \"Do not desire your neighbor's house.\"", + "For a worker who is harvesting crops not to eat from the unpicked produce before he has finished work, as [Deuteronomy 23:26] states: \"Do not lift a sickle....\"", + "For a worker not to take more than what he eats [from the produce he harvests], as [Deuteronomy 23:25] states: \"Do not put any into your receptacles.\"", + "Not to ignore a lost object, as [Deuteronomy 22:3] states: \"You may not ignore it.\"", + "Not to leave an animal fallen under its load on the road, as [Deuteronomy 22:4] states: \"You may not watch your neighbor's donkey....\"", + "Not to falsify measurements, as [Leviticus 19:35] states: \"Do not act deceitfully in judgment....\" According to the oral tradition, we have learned that this verse prohibits acting deceitfully regarding measurements.", + "Not to possess two sets of weights and measures, as [Deuteronomy 25:13] states: \"You may not have in your home....\"", + "Not to act deceitfully in judgment, as [Leviticus 19:15] states: \"Do not pervert justice.\"", + "Not to accept bribes, as [Exodus 23:8] states: \"Do not take a bribe.\"", + "Not to honor a man of stature in judgment, as [Leviticus 19:15] states: \"Do not show respect to a great man.\"", + "For a judge not to fear rendering [a just] judgment because of a wicked man, as [Deuteronomy 1:17] states: \"Do not fear anyone.\"", + "Not to have mercy on a poor person in judgment, as [Exodus 23:3] states: \"And do not favor a poor man in his cause.\"", + "Not to pervert judgment against a sinner, as [implied by Exodus 23:6, which] states: \"Do not pervert the judgment of a poor person.\" This refers to someone who is poor with regard to [the observance of] the mitzvot.", + "Not to have pity on a person who has caused damages in judgments concerning fines, as [Deuteronomy 25:12] states: \"Let your eye not pity.\"", + "Not to pervert the justice due converts or orphans, as [Deuteronomy 24:17] states: \"Do not pervert the judgment of a convert or an orphan.\"", + "Not to listen to one litigant in the absence of the other, as [Exodus 23:1] states: \"Do not hear a false report.\"", + "Not to render a conviction in a capital case when there is only a majority of one, as [Exodus 23:2] states: \"Do not follow the majority to do evil.\"", + "For a person who argued in favor of acquittal in a capital case not to argue for a conviction, as [Exodus, ibid.] states: \"Do not speak up in a trial to influence....\"", + "Not to appoint as a judge a man who is unlearned in the Torah, even if he is learned in other disciplines, as [Deuteronomy 1:17] states: \"Do not show favoritism regarding judgment.\"", + "Not to give false testimony, as [Exodus 20:13] states: \"Do not give false testimony against your neighbor.\"", + "For a sinner not to act as a witness, as [Exodus 23:1] states: \"Do not conspire with a wicked person to be a corrupt witness.\"", + "For a relative not to act as a witness, as [Deuteronomy 24:16] states: \"Fathers shall not die because of children.\" According to the oral tradition, we have learned [that the verse teaches that] fathers should not die through the testimony of [their] sons. The same law applies regarding other relatives.", + "Not to render a decision based on the testimony of a single witness, as [Deuteronomy 19:15] states: \"A single witness shall not rise up against a person.\"", + "Not to kill an innocent person, as [Exodus 20:13] states: \"Do not murder.\"", + "Not to render a decision on the basis of a presumption, unless two witnesses observe the actual matter, as [Exodus 23:7] states: \"Do not slay the innocent and the righteous.\"", + "For a witness not to render a decision in a capital case in which he testified, as [Numbers 35:30] states: \"One witness shall not testify in a capital case...\"", + "Not to execute a person liable for execution before he stands trial, as [Numbers 35:12] states: \"The murderer shall not die [until he stands before the congregation].\"", + "Not to have pity on a pursuer. Rather, he should be killed before he kills or rapes the person he is pursuing, as [Deuteronomy 25:12] states: \"And you shall cut off her hand. Show no pity.\"", + "Not to punish a person forced [to commit a sin], as [Deuteronomy 22:26] states: \"Do not do anything to the maiden.\"", + "Not to take a ransom from a murderer, as [Numbers 35:31] states: \"Do not take a ransom for the life of a murderer.\"", + "Not to take a ransom in return for exile for a person who kills accidentally, as [Numbers 35:32] states: \"And do not take a ransom [for having] to flee to his refuge city.\"", + "Not to neglect [a person] in mortal danger, as [Leviticus 19:16] states: \"Do not stand still in the face of mortal danger.\"", + "Not to leave obstacles, as [Deuteronomy 22:8] states: \"...lest you bring blood upon your house.\"", + "Not to mislead an unsuspecting person, as [Leviticus 19:14] states: \"Do not place a stumbling block before the blind.\"", + "Not to add lashes when whipping a person liable for such punishment, as [Deuteronomy 25:3] states: \"Do not add [lashes], lest by [giving him] this additional [punishment]....\"", + "Not to gossip, as [Leviticus 19:16] states: \"Do not go around as a gossiper among your people.\"", + "Not to bear hatred in one's heart, as [Leviticus 19:17] states: \"Do not hate your brother in your heart.\"", + "Not to embarrass any Jewish person, as [Leviticus, ibid.] states: \"You shall surely rebuke your neighbor and not bear a sin because of him.\"", + "Not to take revenge, as [Leviticus 19:18] states: \"Do not take revenge.\"", + "Not to bear a grudge, as [Leviticus, ibid.] states: \"Do not bear a grudge.\"", + "Not to take a mother bird together with the young, as [Deuteronomy 22:6] states: \"Do not take the mother bird together with the young.\"", + "Not to shave the hair around a bald spot brought about by tzara’at], as [Leviticus 13:33] states: \"And he shall not shave the bald spot.\"", + "Not to remove the signs of tzara’at, as [Deuteronomy 24:8] states: \"Be very careful concerning signs of tzara’at.\"", + "Not to till or sow the land [around] a powerful river [at which atonement was made for an unsolved murder], as [Deuteronomy 21:4] states: \"...which must never be tilled and never be sown.\"", + "Not to allow a sorcerer to live, as [Exodus 22:17] states: \"Do not allow a witch to live.\"", + "For a groom not to be held liable for any type of public service - e.g., army, guarding the walls [of a city], and the like - as [Deuteronomy 24:5] states: \"He shall not go out to the army, nor be charged with any duties.\"", + "Not to reject the authority of the court, as [Deuteronomy 17:11] states: \"Do not swerve from the word which they tell you.\"", + "Not to add to the mitzvot of the Torah. [This applies] both to the Written Law and to its explanation conveyed by the oral tradition, as [Deuteronomy 13:1] states: \"Carefully observe everything which I command you to do. Do not add to it.\"", + "Not to diminish from any of the mitzvot of the Torah, as [Deuteronomy, ibid.] continues: \"...and do not diminish from it.\"", + "Not to curse a judge, as [Exodus 22:27] states: \"Do not curse judges.\"", + "Not to curse a nasi - i.e., the king or the head of the academy in Eretz Yisrael - as [Exodus, ibid.] continues: \"...and do not curse the nasi of your people.\"", + "Not to curse any other Jew, as [Leviticus 19:14] states: \"Do not curse [even] a deaf-mute.\"", + "Not to curse one's father or mother, as [Exodus 21:17] states: \"One who curses his father or mother shall surely die.\"", + "Not to strike one's father or mother, as [Exodus 21:15] states: \"One who strikes his father or mother shall surely die.\"", + "Not to work on the Sabbath, as [Exodus 20:10] states: \"Do not do any work.\"", + "Not to travel beyond the boundaries of a city on the Sabbath as travelers do, as [Exodus 16:29] states: \"A person should not leave his place [on the Sabbath day].\"", + "[For a court] not to inflict punishment on the Sabbath, as [Exodus 35:3] states: \"Do not kindle a fire on the Sabbath day.\"", + "Not to work on the first day of Pesach, as [Leviticus 23:7] states concerning it: \"Do not do any servile11The term \"servile work\" refers to any of the labors forbidden on the Sabbath which are not associated with the preparation of food. work on these [days].\"", + "Not to work on the seventh day of Pesach, as [Leviticus 23:8] states concerning it: \"Do not do any servile work on these [days].\"", + "Not to work on the holiday of Shavuot, as [Leviticus 23:21] states concerning it: \"Do not do any servile work.\"", + "Not to work on the first day of the seventh month [the day of Rosh HaShanah], as [Leviticus 23:25] states concerning it: \"Do not do any servile work.\"", + "Not to work on Yom Kippur, as [Leviticus 23:28] states concerning it: \"Do not do any servile12The verse is quoted in the above manner in the published texts of the Mishneh Torah. There is, however, a printing error, for on Yom Kippur the Torah forbids all work, even those labors involved in the preparation of food. work.\"", + "Not to work on the first day of the festival [of Sukkot], as [Leviticus 23:35] states concerning it: \"Do not do any servile work.\"", + "Not to work on the eighth day of the festival [of Sukkot], as [Leviticus 23:36] states concerning it: \"Do not do any servile work.\"", + "Not to have intimate relations with one's mother, as [Leviticus 18:7] states: \"She is your mother, do not commit incest with her.\"", + "Not to have intimate relations with one's father's wife, as [Leviticus 18:8] states: \"Do not commit incest with your father's wife.\"", + "Not to have intimate relations with one's sister, as [Leviticus 18:9] states: \"Do not commit incest with your sister, your father's daughter.\"", + "Not to have intimate relations with a sister,13Sefer HaMitzvot notes that this prohibition is almost identical with Negative Mitzvah 331, and explains that the Torah forbids such relations with two separate commands so that a person who commits such a sin will be held liable on two counts. [the daughter of] either your father or your mother, as [Leviticus 18:11] states: \"She is the daughter of your father, your father's progeny, do not commit incest with her.\"", + "Not to have intimate relations with one's son's daughter, as [Leviticus 18:10] states: \"[Do not commit] incest with your son's daughter.\"", + "Not to have intimate relations with one's daughter's daughter, as [Leviticus, ibid.] continues: \"...and do not commit incest with your daughter's daughter.\"", + "Not to have intimate relations with one's daughter. Why was this prohibition not explicitly stated in the Torah? Since the Torah forbade [relations with] one's daughter's daughter, it did not mention [the prohibition against relations with] one's daughter. [Nevertheless, according to the oral tradition, the prohibition against [relations with] one's daughter has the status of a Torah law like the other sexual offences [and is not considered as Rabbinic in origin].14As mentioned in note 15, in Sefer HaMitzvot (General Principle 2), the Rambam states that all of the 613 mitzvot are explicitly mentioned in the Torah and are not dependent on the exegesis of a verse according to the oral tradition. Therefore, in Sefer HaMitzvot, he elaborates in the explanation why this prohibition can be considered a negative commandment of the Torah even though the Torah does not explicitly mention it.", + "Not to have intimate relations with a woman and her daughter, as [Leviticus 18:17] states: \"Do not commit incest [by marrying] a woman and her daughter.\"", + "Not to have intimate relations with a woman and her son's daughter, as [Leviticus, ibid.] continues: \"...her son's daughter....\"", + "Not to have intimate relations with a woman and her daughter's daughter, as [Leviticus, ibid.] continues: \"...her daughter's daughter,... you shall not take.\"", + "Not to have intimate relations with one's father's sister, as [Leviticus 18:12] states: \"Do not commit incest with your father's sister.\"", + "Not to have intimate relations with one's mother's sister, as [Leviticus 18:13] states: \"Do not commit incest with your mother's sister.\"", + "Not to have intimate relations with the wife of one's father's brother, as [Leviticus 18:14] states: \"Do not commit incest with his wife. [She is your aunt.]\"", + "Not to have intimate relations with one's son's wife, as [Leviticus 18:15] states: \"Do not commit incest with your daughter-in-law.\"", + "Not to have intimate relations with one's brother's wife, as [Leviticus 18:16] states: \"Do not commit incest with your brother's wife.\"", + "Not to have intimate relations with one's wife's sister, as [Leviticus 18:18] states: \"Do not take a woman as a wife together with her sister.\"", + "Not to have intimate relations with a woman in the niddah state, as [Leviticus 18:19] states: \"Do not come close to a woman in the niddah state of impurity.\"", + "Not to have intimate relations with a married woman, as [Leviticus 18:20] states: \"Do not lie carnally with your neighbor's wife.\"", + "Not to perform a sexual act with an animal, as [Leviticus 18:23] states: \"And do not lie carnally with any animal.\"", + "For a woman not to perform a sexual act with an animal, as [Leviticus 18:23] continues: \"...and a woman should not present herself to an animal for sexual purposes.\"", + "Not to commit sodomy, as [Leviticus 18:22] states: \"And do not lie with a male....\"", + "Not to commit sodomy with one's father, as [Leviticus 18:7] states: \"Do not commit a sexual offense with your father.\"", + "Not to commit sodomy with one's father's brother, as [Leviticus 18:14] states: \"Do not commit a sexual offense with your father's brother.\"", + "Not to be intimate with a woman with whom sexual relations are forbidden in matters that might lead to intercourse - e.g., embracing, kissing, winks, or signs - as [Leviticus 18:6] states: \"No person shall approach a close relative to commit a sexual offense.” Based on the oral tradition, we have learned that this prohibits intimacy that might lead to sexual relations .", + "For a mamzer not to marry a natural born Jewess, as [Deuteronomy 23:3 states: \"A mamzer may not enter God's congregation.\"", + "For there not to be a kedeishah - i.e., a woman who engages in intimate relations without a marriage contract and a marriage ceremony - [among the Jewish people], as [Deuteronomy 23:18] states: \"There shall not be akedeishah....\"", + "For a man who is divorced not to remarry his divorcee after she marries anyone else, as [Deuteronomy 24:4] states: \"Her first husband who divorced her may not take her as a wife again.\"", + "For a yevamah not to marry anyone other than her yavam, as [Deuteronomy 25:5] states: \"The wife of the deceased shall not....\"", + "For a rapist not to divorce the woman he raped, as [Deuteronomy 22:29] states: \"He may not send her away for his entire life.\"", + "For a person who defamed his wife's character not to divorce her, as [Deuteronomy 22:19] states: \"He may not send her away for his entire life.\"", + "For a man incapable of procreation not to marry a natural born Jewess, as [Deuteronomy 23:2] states: \"A man with crushed testicles... may not enter [God's congregation].\"", + "Not to castrate a male from any species - neither a human, a domestic animal, a wild beast, nor a bird, as [Leviticus 22:24] states: \"You shall not do this in your land.\"", + "Not to appoint a convert [to a position of authority] over the Jewish people, as [Deuteronomy 17:15] states: \"You may not appoint a foreigner over you.\"", + "For a king not to accumulate many horses, as [Deuteronomy 17:16] states: \"And he may not accumulate many horses.\"", + "For a king not to accumulate many wives, as [Deuteronomy 17:17] states: \"And he may not accumulate many wives.\"", + "For a king not to accumulate much silver and gold, as [Deuteronomy, ibid.] continues: \"And he may not accumulate very much silver and gold.\"", + "These 613 mitzvot were given to Moses on Mount Sinai together with their general principles, particular points, and details. These general principles, particular points, and details represent the Oral Law, which each court received from the previous court.", + "There are [also] other commandments that were instituted after the giving of the Torah. They were established by the Prophets and Sages and spread throughout Israel, for example, the reading of the Megillah, [lighting] a Chanukah candle, fasting on Tish'ah b'Av, [setting up] eruvim, and [washing one's] hands [in preparation for prayer and eating]. Each of these commandments also possesses explanatory aspects and details. All of this will be explained in this text.", + "We are obligated to accept and observe all these commandments which [the Rabbis] instituted, as [implied by Deuteronomy 17:11]: \"Do not deviate from the instructions that they will give you, left or right.\" They are not considered to be additions to the commandments of the Torah. [If so,] what was the intention of the Torah's warning (Deuteronomy 13:11): \"Do not add to it and do not detract from it\"? That a prophet is not permitted to introduce a new measure and say that the Holy One, blessed be He, commanded this mitzvah to us and that it should be added to the Torah's mitzvot, or [say that He commanded that we] eliminate one of the 613 mitzvot mentioned above.", + "However, if a court, together with the prophet of that age, adds a commandment as an ordinance, a lesson, or as a decree, this is not considered as an addition. He is not saying that the Holy One, blessed be He, commanded us to make an eruv or read the Megillah at its [appointed] time. Were he to say so, he would be adding to the Torah.", + "Instead, we are saying that the prophets and the courts ordained and commanded that the Megillah be read at its [appointed] time in order to recall the praise of the Holy One, blessed be He, the salvation He wrought for us, and His response to our cries, so that we will bless Him, extol Him, and inform the future generations of the truth of the Torah's promise (Deuteronomy 4:7): \"What nation is so great that it has God [close to it....]\". Similar principles apply with regard to all the other Rabbinic commandments, be they positive commandments or negative commandments." + ], + "versions": [ + [ + "Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007", + "https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI" + ] + ], + "heTitle": "משנה תורה, מצוות לא תעשה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Introduction" + ], + "sectionNames": [ + "Mitzvah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Negative Mitzvot/Hebrew/Wikisource Mishneh Torah.json b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Negative Mitzvot/Hebrew/Wikisource Mishneh Torah.json new file mode 100644 index 0000000000000000000000000000000000000000..54765847175b5a5c12bd33086c2534d22325f076 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Negative Mitzvot/Hebrew/Wikisource Mishneh Torah.json @@ -0,0 +1,396 @@ +{ + "language": "he", + "title": "Mishneh Torah, Negative Mitzvot", + "versionSource": "http://he.wikisource.org/wiki/%D7%A8%D7%9E%D7%91%22%D7%9D_%D7%94%D7%A7%D7%93%D7%9E%D7%94_%D7%9C%D7%9E%D7%A9%D7%A0%D7%94_%D7%AA%D7%95%D7%A8%D7%94_(%D7%AA%D7%95%D7%9B%D7%9F_%D7%94%D7%97%D7%99%D7%91%D7%95%D7%A8)", + "versionTitle": "Wikisource Mishneh Torah", + "status": "locked", + "license": "CC-BY-SA", + "versionTitleInHebrew": "משנה תורה (ויקיטקסט)", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "משנה תורה, מצוות לא תעשה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Introduction" + ], + "text": [ + "מצוה ראשונה ממצוות לא תעשה, שלא לעלות במחשבה שיש שם אלוה זולתי ה', שנאמר \"לא יהיה לך אלוהים אחרים, על פניי\" (שמות כ,ב; דברים ה,ו).", + "שלא לעשות פסל, לא יעשה בידו ולא יעשו לו אחרים, שנאמר \"לא תעשה לך פסל\" (שמות כ,ג; דברים ה,ז).", + "שלא לעשות עבודה זרה ואפילו לאחרים, שנאמר \"ואלוהי מסכה, לא תעשו לכם\" (ויקרא יט,ד).", + "שלא לעשות צורות לנואי, ואף על פי שאין עובדין אותן, שנאמר \"לא תעשון, איתי\" (שמות כ,יט).", + "שלא להשתחוות לעבודה זרה, ואף על פי שאין דרך עבודתה בהשתחוויה, שנאמר \"לא תשתחווה להם\" (שמות כ,ד; דברים ה,ח).", + "שלא לעבוד עבודה זרה בדברים שדרכה להיעבד בהם, שנאמר \"ולא תעבדם\" (שמות כ,ד; שמות כג,כד; דברים ה,ח).", + "שלא להעביר למולך, שנאמר \"ומזרעך לא תיתן, להעביר למולך\" (ויקרא יח,כא).", + "שלא לעשות מעשה אוב, שנאמר \"אל תפנו אל האובות\" (ויקרא יט,לא).", + "שלא לעשות מעשה יידעוני, שנאמר \"ואל היידעונים\" (ויקרא יט,לא).", + "שלא לפנות אחר עבודה זרה, שנאמר (ויקרא יט, ד): \"אל תפנו אל האלילים\".", + "שלא להקים מצבה, שנאמר \"ולא תקים לך, מצבה\" (דברים טז,כב).", + "שלא ליתן אבן משכית, שנאמר \"ואבן משכית לא תיתנו בארצכם\" (ויקרא כו,א).", + "שלא ליטע אילן במקדש, שנאמר \"לא תיטע לך אשרה, כל עץ\" (דברים טז,כא).", + "שלא לישבע בעבודה זרה לעובדיה, ולא משביעין אותן בה, שנאמר \"ושם אלוהים אחרים לא תזכירו, לא יישמע על פיך\" (שמות כג,יג).", + "שלא להדיח בני ישראל אחר עבודה זרה, שנאמר \"לא יישמע על פיך\" (שמות כג,יג); זו אזהרה למדיח.", + "שלא להסית אדם מישראל אחר עבודה זרה, שנאמר במסית \"ולא יוסיפו לעשות\" (דברים יג,יב).", + "שלא לאהוב המסית, שנאמר \"לא תאבה לו\" (דברים יג,ט).", + "שלא לעזוב השנאה למסית, שנאמר \"ולא תשמע אליו\" (דברים יג,ט).", + "שלא להציל המסית אלא עומד על דמו, שנאמר \"לא תחוס עינך עליו\" (דברים יג,ט).", + "שלא ילמד המוסת זכות על המסית, שנאמר \"לא תחמול\" (דברים יג,ט).", + "שלא ישתוק המוסת מללמד חובה על המסית, אם ידע לו חובה, שנאמר \"ולא תכסה עליו\" (דברים יג,ט).", + "שלא ליהנות בציפויי נעבד, שנאמר \"לא תחמוד כסף וזהב עליהם\" (דברים ז,כה).", + "שלא לבנות עיר הנידחת לכמות שהייתה, שנאמר \"לא תיבנה עוד\" (דברים יג,יז).", + "שלא ליהנות בממון עיר הנידחת, שנאמר \"ולא ידבק בידך מאומה, מן החרם\" (דברים יג,יח).", + "שלא ליהנות בעבודה זרה, ובכל משמשיה ובתקרובת שלה וביין שנתנסך לה, שנאמר \"ולא תביא תועבה אל ביתך\" (דברים ז,כו).", + "שלא להתנבא בשמה, שנאמר \"ואשר ידבר, בשם אלוהים אחרים\" (דברים יח,כ).", + "שלא להתנבא בשקר, שנאמר \"אשר יזיד לדבר דבר בשמי, את אשר לא ציוויתיו\" (דברים יח,כ).", + "שלא לשמוע למתנבא בשם עבודה זרה, שנאמר \"לא תשמע, אל דברי הנביא\" (דברים יג,ד).", + "שלא נימנע מהריגת נביא השקר ולא נירא ממנו, שנאמר \"לא תגור ממנו\" (דברים יח,כב).", + "שלא ללכת בחוקות עובדי עבודה זרה ולא במנהגותם, שנאמר \"ולא תלכו בחוקות הגוי\" (ויקרא כ,כג).", + "שלא לקסום, שנאמר \"לא יימצא בך . . . קוסם קסמים\" (דברים יח,י).", + "שלא לעונן, שנאמר \"לא תעוננו\" (ויקרא יט,כו).", + "שלא לנחש, שנאמר \"לא תנחשו\" (ויקרא יט,כו).", + "שלא לכשף, שנאמר \"לא יימצא בך . . . ומכשף\" (דברים יח,י).", + "שלא לחבור חבר, שנאמר \"וחובר, חבר\" (דברים יח,יא).", + "שלא לשאול באוב, שנאמר \"ושואל אוב\" (דברים יח,יא).", + "שלא לשאול ביידעוני, שנאמר \"ושואל אוב ויידעוני\" (דברים יח,יא).", + "שלא לשאול בחלום מן המתים, שנאמר \"ודורש אל המתים\" (דברים יח,יא).", + "שלא תעדה אישה עדי איש, שנאמר \"לא יהיה כלי גבר על אישה\" (דברים כב,ה).", + "שלא יעדה איש עדי אישה, שנאמר \"ולא ילבש גבר שמלת אישה\" (דברים כב,ה), מפני שזה היה מנהג עובדי עבודה זרה וכן מפורש בספרי עבודתה.", + "שלא לכתוב בגוף כעובדי עבודה זרה, שנאמר \"וכתובת קעקע, לא תיתנו בכם\" (ויקרא יט,כח).", + "שלא ללבוש שעטנז כמו שלובשין כומרי עבודה זרה, שנאמר \"לא תלבש שעטנז\" (דברים כב,יא).", + "שלא להקיף פיאת ראש ככומרי עבודה זרה, שנאמר \"ולא תקיפו, פאת ראשכם\" (ראה ויקרא יט,כז).", + "שלא להשחית כל הזקן כעובדי עבודה זרה, שנאמר \"ולא תשחית, את פאת זקנך\" (ויקרא יט,כז).", + "שלא להתגודד כעובדי עבודה זרה, שנאמר \"לא תתגודדו\" (דברים יד,א); וגדידה ושריטה אחת היא.", + "שלא לשכון בארץ מצריים לעולם, שנאמר \"לא תוסיפון לשוב בדרך הזה, עוד\" (דברים יז,טז).", + "שלא לתור אחר מחשבות הלב וראיית העיניים, שנאמר \"ולא תתורו . . .\" (במדבר טו,לט).", + "שלא לכרות ברית לשבעה עממין, שנאמר \"לא תכרות להם ברית\" (דברים ז,ב).", + "שלא להחיות אדם משבעה עממים, שנאמר \"לא תחייה, כל נשמה\" (דברים כ,טז).", + "שלא לחון על עובדי עבודה זרה, שנאמר \"ולא תחונם\" (דברים ז,ב).", + "שלא להושיב עובדי עבודה זרה בארצנו, שנאמר \"לא יישבו בארצך\" (שמות כג,לג).", + "שלא להתחתן בעובדי עבודה זרה, שנאמר \"ולא תתחתן, בם\" (דברים ז,ג).", + "שלא יישא עמוני ומואבי בת ישראל לעולם, שנאמר \"לא יבוא עמוני ומואבי, בקהל ה'\" (דברים כג,ד).", + "שלא להרחיק זרע עשיו מן הקהל אלא עד שלושה דורות, שנאמר \"לא תתעב אדומי\" (דברים כג,ח).", + "שלא להרחיק מצרי מלבוא בקהל אלא עד שלושה דורות, שנאמר \"לא תתעב מצרי\" (דברים כג,ח).", + "שלא לקרוא שלום לעמון ומואב בתחילה בשעת מלחמה כשאר גויים, שנאמר \"לא תדרוש שלומם, וטובתם\" (דברים כג,ז).", + "שלא להשחית אילני מאכל, וכן כל שיש בו השחתה אסור, שנאמר \"לא תשחית את עצה\" (דברים כ,יט).", + "שלא ייראו אנשי המלחמה ולא יפחדו מאויביהם בשעת מלחמה, שנאמר \"לא תערוץ, מפניהם\" (דברים ז,כא), \"לא, תיראום\" (דברים ג,כב).", + "שלא יסור מליבנו מעשה עמלק הרע שעשה לנו, שנאמר \"לא, תשכח\" (דברים כה,יט).", + "שאנו מוזהרין על ברכת השם, שנאמר \"אלוהים, לא תקלל\" (שמות כב,כז), ונאמר בעונש \"ונוקב שם ה' מות יומת\" (ויקרא כד,טז). .וזה הכלל: .כל שענש עליו הכתוב כרת או מיתת בית דין, הרי זו מצות לא תעשה--חוץ ממילה ופסח, שהן בכרת והן מצוות עשה.", + "שלא לעבור על שבועת ביטוי, שנאמר \"וְלֹא תִשָּׁבְעוּ בִשְׁמִי לַשָּׁקֶר\" (ויקרא יט, יב)", + "שלא ישבע לשוא, שנאמר \"לֹא תִשָּׂא אֶת שָׁם ה' אֱלֹהֶיךָ לַשָּׁוְא\" (שמות כ, ו; דברים ה, י).", + "שלא לחלל את שם הקדוש ברוך הוא, שנאמר \"וְלֹא תְחַלְּלוּ אֶת שֵׁם קָדְשִׁי\" (ויקרא כב, לב).", + "שלא לנסות את דבר ה', שנאמר \"לֹא תְנַסּוּ אֶת ה' אֱלֹהֵיכֶם\" (דברים ו, טז).", + "שלא לאבד בית המקדש, או בתי כנסייות, או בתי מדרשות; וכן אין מוחקין את השמות המוקדשין, ואין מאבדין כתבי הקודש, שנאמר \"אַבֵּד תְּאַבְּדוּן\" (דברים יב, ב), \"לֹא תַעֲשׂוּן כֵּן לַה' אֱלֹהֵיכֶם\" (שם, ד).", + "שלא ילין הצלוב על העץ, שנאמר \"לֹא תָלִין נִבְלָתוֹ עַל הָעֵץ\" (דברים כא, כג).", + "שלא להשבית שמירה סביב למקדש, שנאמר \"וּשְׁמַרְתֶּם אֶת מִשְׁמַרְתִּי\" (ויקרא יח, ל).", + "שלא יכנס כהן להיכל בכל עת, שנאמר \"וְאַל יָבֹא בְּכָל עֵת אֶל הַקֹדֶשׁ\" (ויקרא טז, ב).", + "שלא יכנס בעל מום מן המזבח ולפנים, שנאמר \"אַךְ אֶל הַפָּרֹכֶת לֹא יָבֹא\" (ויקרא כא, כג).", + "שלא יעבוד בעל מום, שנאמר \"אֲשֶׁר יִהְיֶה בוֹ מוּם\" (ויקרא כא, יז).", + "שלא יעבוד בעל מום עובר, שנאמר \"כָּל אִישׁ אֲשֶׁר בּוֹ מוּם לֹא יִקְרַב\" (ויקרא כא, יח).", + "שלא יתעסקו הלויים בעבודת הכהנים ולא הכהנים בעבודת הלויים, שנאמר \"אֶל כְּלֵי הַקֹּדֶשׁ וְאֶל הַמִּזְבֵּחַ לֹא יִקְרְבוּ גַם הֵם גַּם אַתֶּם\" (במדבר יח, ג).", + "שלא יכנס למקדש ולא יורה בתורה שתוי יין, שנאמר \"יַיִן וְשֵׁכָר אַל תֵּשְׁתְּ בְּבוֹאֲכֶם אֶל אֹהֶל מוֹעֵד\" (ויקרא י, ט) ונאמר \"וּלְהוֹרוֹת אֶת בְּנֵי יִשְׂרָאֵל\" (ויקרא י, יא).", + "שלא יעבוד הזר במקדש, שנאמר \"וְזָר לֹא יִקְרַב אֲלֵיכֶם\" (במדבר יח, ד).", + "שלא יעבוד כהן טמא, שנאמר \"וְיִנָּזְרוּ מִקָּדְשֵׁי בְנֵי יִשְׂרָאֵל\" (ויקרא כב, ב).", + "שלא יעבוד כהן טבול יום עד שיעריב שמשו, שנאמר \"וְלֹא יְחַלְּלוּ\" (ויקרא כא, ו).", + "שלא יכנס טמא לעזרה, שנאמר \"וְלֹא יְטַמְּאוּ אֶת מַחֲנֵיהֶם\" (במדבר ה, ג); זה מחנה שכינה.", + "שלא יכנס טמא למחנה לויה שכנגדו לדורות הר הבית, שנאמר \"לֹא יָבֹא אֶל תּוֹךְ הַמַּחֲנֶה\" (דברים כג, יא); זה מחנה לויה.", + "שלא לבנות אבני מזבח גזית, שנאמר \"לֹא תִבְנֶה אֶתְהֶן גָּזִית\" (שמות כ, כא).", + "שלא לפסוע על המזבח, שנאמר \"וְלֹא תַעֲלֶה בְּמַעֲלוֹת עַל מִזְבְּחִי\" (שמות כ, כב).", + "שלא לכבות אש המזבח, שנאמר \"אש, תמיד תוקד על המזבח--לא תכבה\" (ויקרא ו,ו).", + "שלא להקטיר ולהקריב במזבח הזהב, שנאמר \"לא תעלו עליו קטורת זרה\" (שמות ל,ט).", + "שלא לעשות במתכונת שמן המשחה, שנאמר \"ובמתכונתו, לא תעשו\" (שמות ל,לב).", + "שלא לסוך בשמן המשחה זר, שנאמר \"על בשר אדם, לא ייסך\" (שמות ל,לב).", + "שלא לעשות במתכונת הקטורת, שנאמר \"ובמתכונתה, לא תעשו\" (ראה שמות ל,לז).", + "שלא להוציא בדי הארון, שנאמר \"לֹא יָסֻרוּ מִמֶּנּוּ\" (שמות כה, טו).", + "שלא ייזח החושן מעל האיפוד, שנאמר \"ולא ייזח החושן, מעל האיפוד\" (שמות כח,כח; שמות לט,כא).", + "שלא ייקרע המעיל, שנאמר \"כפי תחרא יהיה לו--לא ייקרע\" (שמות כח,לב).", + "שלא להעלות קודשים בחוץ, שנאמר \"הישמר לך, פן תעלה עולותיך\" (דברים יב,יג).", + "שלא לשחוט קודשים בחוץ, שנאמר \"איש . . . אשר ישחט שור או כשב\" (ויקרא יז,ג) \"ואל פתח אוהל מועד, לא הביאו . . . ונכרת\" (ויקרא יז,ד).", + "שלא להקדיש בעלי מומין למזבח, שנאמר \"כול אשר בו מום, לא תקריבו\" (ויקרא כב,כ); זה הוא איסור הקדשו.", + "שלא לשחוט בעלי מומין לשם קרבן, שנאמר \"לא תקריבו אלה, לה'\" (ויקרא כב,כב).", + "שלא לזרוק דם בעלי מומין לגבי המזבח, שנאמר בבעלי מומין \"לא תקריבו לה'\" (ויקרא כב,כד); וזה הוא איסור זריקת דמו.", + "שלא להקטיר אימורי בעלי מומין, שנאמר \"ואישה, לא תיתנו מהם\" (ויקרא כב,כב).", + "שלא להקריב בעל מום עובר, שנאמר \"לא תזבח לה' אלוהיך שור ושה, אשר יהיה בו מום\" (דברים יז,א); זה הוא מום עובר.", + "שלא להקריב בעל מום מיד הגויים, שנאמר \"ומיד בן נכר, לא תקריבו\" (ויקרא כב,כה).", + "שלא ייתן מום בקודשים, שנאמר \"מום לא יהיה בו\" (ויקרא כב,כא); כלומר, לא תיתן בו מום.", + "שלא להקריב שאור או דבש, שנאמר (ויקרא ב, יא): \"כִּי כָל שְׂאוֹר וְכָל דְבַשׁ, לֹא תַקְטִירוּ\".", + "שלא להקריב תפל, שנאמר \"ולא תשבית מלח ברית אלוהיך\" (ויקרא ב,יג).", + "שלא להקריב אתנן ומחיר, שנאמר \"לא תביא אתנן זונה ומחיר כלב\" (דברים כג,יט).", + "שלא לשחוט אותו ואת בנו, שנאמר \"אותו ואת בנו, לא תשחטו ביום אחד\" (ויקרא כב,כח).", + "שלא ליתן שמן זית במנחת חוטא, שנאמר \"לא ישים עליה שמן\" (ויקרא ה,יא).", + "שלא ליתן עליה לבונה, שנאמר \"ולא ייתן עליה לבונה\" (ויקרא ה,יא).", + "שלא ייתן שמן במנחת סוטה, שנאמר \"לא ייצוק עליו שמן\" (במדבר ה,טו).", + "שלא ייתן עליו לבונה, שנאמר \"ולא ייתן עליו לבונה\" (במדבר ה,טו).", + "שלא להמיר את הקודשים, שנאמר \"לא יחליפנו, ולא ימיר אותו\" (ויקרא כז,י).", + "שלא לשנות את הקודשים מקרבן לקרבן, שנאמר בבכור \"לא יקדיש איש, אותו\" (ויקרא כז,כו); כלומר, לא יקדישנו לקרבן אחר.", + "שלא לפדות בכור בהמה טהורה, שנאמר \"אך בכור שור . . . לא תפדה\" (במדבר יח,יז).", + "שלא למכור מעשר בהמה, שנאמר \"לא ייגאל\" (ויקרא כז,לג).", + "שלא למכור שדה החרם, שנאמר \"לא יימכר\" (ויקרא כז,כח).", + "שלא לפדות שדה החרם, שנאמר \"לא ייגאל\" (ויקרא כז,כח).", + "שלא יבדיל ראש חטאת העוף, שנאמר \"ומלק את ראשו ממול עורפו\" (ויקרא ה,ח).", + "שלא לעבוד בקודשים, שנאמר \"לא תעבוד בבכור שורך\" (דברים טו,יט).", + "שלא לגזוז את הקודשים, שנאמר \"ולא תגוז בכור צאנך\" (דברים טו,יט).", + "שלא ישחוט הפסח והחמץ קיים, שנאמר \"לא תשחט על חמץ, דם זבחי\" (שמות לד,כה).", + "שלא להניח אימורי הפסח עד שיפסלו בלינה, שנאמר \"ולא ילין חלב חגי, עד בוקר\" (שמות כג,יח).", + "שלא להותיר מבשר הפסח, שנאמר \"ולא תותירו ממנו, עד בוקר\" (שמות יב,י).", + "שלא להותיר מחגיגת ארבעה עשר ליום השלישי, שנאמר \"ולא ילין מן הבשר\" (דברים טז,ד); מפי השמועה למדו שבבשר חגיגת ארבעה עשר הכתוב מדבר, וזה שנאמר \"לבוקר\" (שם) לבוקרו של יום שני של פסח, שהוא שלישי לשחיטה.", + "שלא להותיר מבשר פסח שני עד בוקר, שנאמר \"ולא ישאירו ממנו עד בוקר\" (ראה במדבר ט,יב).", + "שלא להותיר מבשר התודה עד בוקר, שנאמר \"ולא תותירו ממנו, עד בוקר\" (ראה ויקרא כב,ל); והוא הדין לשאר הקודשים, שאין מניחין אותן לאחר זמן אכילתן.", + "שלא לשבור עצם בפסח, שנאמר (שמות יב, מו): \"ועצם לא תשברו בו\".", + "שלא לשבור עצם בפסח שני, שנאמר (שמות יב, מו): \"ועצם לא תשברו בו\".", + "שלא להוציא מבשר הפסח מן החבורה, שנאמר \"לא תוציא מן הבית\" (שמות יב,מו).", + "שלא לעשות שיירי מנחות חמץ, שנאמר \"לא תיאפה חמץ, חלקם\" (ויקרא ו,י).", + "שלא לאכול בשר הפסח נא ומבושל, שנאמר \"אל תאכלו ממנו נא, ובשל\" (שמות יב,ט).", + "שלא להאכיל בשר הפסח לגר תושב, שנאמר \"תושב ושכיר, לא יאכל בו\" (שמות יב,מה).", + "שלא יאכל הערל בשר הפסח, שנאמר \"כל ערל, לא יאכל בו\" (שמות יב,מח).", + "שלא להאכיל בשר הפסח לישראל שנשתמד, שנאמר \"כל בן נכר, לא יאכל בו\" (שמות יב,מג); כלומר, ישראל שנלווה לבני נכר ועבד עבודה זרה כמותם לא יאכל בו.", + "שלא יאכל אדם שנטמא קודשים, שנאמר \"והנפש אשר תאכל בשר, מזבח השלמים אשר לה', וטומאתו, עליו\" (ויקרא ז,כ).", + "שלא לאכול מן הקודשים שנטמאו, שנאמר \"והבשר אשר ייגע בכל טמא, לא ייאכל\" (ויקרא ז,יט).", + "שלא לאכול נותר, שנאמר \"ואוכליו עוונו יישא . . . ונכרתה הנפש ההיא, מעמיה\" (ויקרא יט,ח).", + "שלא לאכול פיגול, שנאמר \"המקריב אותו לא ייחשב לו, פיגול יהיה; והנפש האוכלת ממנו, עוונה תישא\" (ויקרא ז,יח); והוא בכרת.", + "שלא יאכל זר תרומות, שנאמר \"וכל זר, לא יאכל קודש\" (ויקרא כב,י).", + "שלא יאכל אפילו תושב כוהן ושכירו תרומה, שנאמר \"תושב כוהן ושכיר, לא יאכל קודש\" (ויקרא כב,י).", + "שלא יאכל ערל תרומה, והוא הדין לשאר קודשים. .ודבר זה לימדו הכתוב מן הפסח בגזירה שווה, ואינו בפירוש מן התורה; ומפי השמועה למדו שאיסור ערל בקודשים מגופי תורה, ואינו מדברי סופרים.", + "שלא יאכל כוהן טמא תרומה, שנאמר \"איש מזרעך . . . בקודשים לא יאכל\" (ראה ויקרא כא,יז; ויקרא כב,ד).", + "שלא תאכל חללה קודש, לא תרומות ולא חזה ושוק, שנאמר \"ובת כוהן--כי תהיה, לאיש זר\" (ויקרא כב,יב).", + "שלא תיאכל מנחת כוהן, שנאמר \"וכל מנחת כוהן כליל תהיה, לא תיאכל\" (ויקרא ו,טז).", + "שלא לאכול בשר חטאות הנעשות בפנים, שנאמר \"וכל חטאת אשר יובא מדמה\" (ויקרא ו,כג).", + "שלא לאכול פסולי המוקדשין שהוטל בהם מום בכוונה, שנאמר \"לא תאכל, כל תועבה\" (דברים יד,ג); מפי השמועה למדנו שבפסולי המוקדשין שהוטל בהם מום הכתוב מדבר.", + "שלא לאכול מעשר שני של דגן חוץ לירושלים, שנאמר \"לא תוכל לאכול בשעריך, מעשר דגנך\" (דברים יב,יז).", + "שלא לאכול מעשר שני של תירוש חוץ לירושלים, שנאמר \"תירושך\" (דברים יב,יז).", + "שלא לאכול מעשר שני של יצהר חוץ לירושלים, שנאמר \"ויצהרך\" (דברים יב,יז).", + "שלא לאכול בכור תמים חוץ לירושלים, שנאמר \"לא תוכל . . . ובכורות\" (דברים יב,יז).", + "שלא יאכלו הכוהנים חטאת ואשם חוץ לעזרה, שנאמר \"לא תוכל . . . בקרך, וצאנך\" (דברים יב,יז); מפי השמועה למדו שלא בא הכתוב אלא לאסור בשר חטאות ואשמות חוץ לעזרה, לפי שכל דבר שייאכל חוץ למקום אכילתו \"לא תוכל לאכול בשעריך\" (שם) אקרא בו.", + "שלא לאכול בשר העולה, שנאמר \"לא תוכל . . . נדריך אשר תידור\" (דברים יב,יז); כלומר, לא תוכל לאכול נדריך אשר תידור. .וזו היא אזהרה של כל מועל, שלא ייהנה מן הקודשים האסורים ליהנות מהם; ואם נהנה, מעל.", + "שלא לאכול בשר קודשים קלים קודם זריקת דמים, שנאמר \"לא תוכל . . . ונדבותיך\" (דברים יב,יז); כלומר, לא תוכל לאכול נדבותיך עד שייזרק דמם.", + "שלא יאכל זר בשר קודשי קודשים, שנאמר \"וזר לא יאכל, כי קודש הם\" (שמות כט,לג).", + "שלא יאכל כוהן ביכורים קודם הנחה בעזרה, שנאמר \"לא תוכל . . . ותרומת ידך\" (דברים יב,יז); אלו הביכורים.", + "שלא לאכול מעשר שני בטומאה ואפילו בירושלים עד שייפדה, שנאמר \"לא ביערתי ממנו בטמא\" (דברים כו,יד).", + "שלא לאכול מעשר שני באנינות, שנאמר \"לא אכלתי באוני ממנו\" (דברים כו,יד).", + "שלא להוציא דמי מעשר שני בשאר דברים שאין בהם אכילה ושתייה, שנאמר \"ולא נתתי ממנו, למת\" (דברים כו,יד); וכל שהוא חוץ לצורכי הגוף החי, \"נתתי ממנו, למת\" אקרא בו.", + "שלא לאכול הטבל; והטבל הוא הדבר שגידוליו מן הארץ החייב בתרומות ומעשרות, שלא הוציאו ממנו תרומת ה': .שנאמר \"ולא יחללו, את קודשי בני ישראל--את אשר ירימו, לה'\" (ויקרא כב,טו); כלומר, דברים שהם עתידין להרים אותם לה', לא יעשו אותם חול ויאכלו אותם בטבלם.", + "שלא להקדים תרומה לביכורים, ולא מעשר ראשון לתרומה, ולא מעשר שני לראשון, אלא מוציאין על הסדר: .ביכורים תחילה, ואחר כך תרומה גדולה, ואחר כך מעשר ראשון, ואחר כך מעשר שני; שנאמר \"מלאתך ודמעך, לא תאחר\" (שמות כב,כח), כלומר לא תאחר דבר הראוי להקדימו.", + "שלא לאחר הנדרים והנדבות שנדר ושנדב, שנאמר \"לא תאחר לשלמו\" (דברים כג,כב).", + "שלא לעלות לחג בלא קרבן, שנאמר \"ולא ייראו פניי, ריקם\" (שמות כג,טו).", + "שלא לעבור על דברים שאסר אדם על נפשו, שנאמר \"לא יחל, דברו\" (במדבר ל,ג).", + "שלא ייקח כוהן זונה, שנאמר \"אישה זונה וחללה לא ייקחו\" (ויקרא כא,ז).", + "שלא ייקח כוהן חללה, שנאמר \"וחללה לא ייקחו\" (ויקרא כא,ז).", + "שלא ייקח כוהן גרושה, שנאמר \"ואישה גרושה מאישה לא ייקחו\" (ויקרא כא,ז).", + "שלא ייקח כוהן גדול אלמנה, שנאמר \"אלמנה וגרושה וחללה זונה, את אלה לא ייקח\" (ויקרא כא,יד).", + "שלא יבעול כוהן גדול אלמנה, ואפילו בלא קידושים, מפני שמחללה, שנאמר \"לא יחלל זרעו, בעמיו\" (ויקרא כא,טו); הרי הוא מוזהר שלא לחלל כשרה.", + "שלא ייכנס כוהן למקדש פרוע ראש, שנאמר \"ראשיכם אל תפרעו\" (ויקרא י,ו).", + "שלא ייכנס כוהן למקדש קרוע בגדים, שנאמר \"ובגדיכם לא תפרומו\" (ויקרא י,ו).", + "שלא ייצא כוהן מן העזרה בשעת עבודה, שנאמר \"ומפתח אוהל מועד לא תצאו\" (ויקרא י,ז).", + "שלא ייטמא כוהן הדיוט לשאר מתים, שנאמר \"לנפש לא ייטמא בעמיו\" (ויקרא כא,א).", + "שלא ייטמא כוהן גדול ואפילו לקרוביו, שנאמר \"לאביו ולאימו, לא ייטמא\" (ויקרא כא,יא).", + "שלא ייכנס כוהן גדול עם מת, שנאמר \"ועל כל נפשות מת, לא יבוא\" (ויקרא כא,יא); כך למדו מפי השמועה, שהוא חייב בבל יבוא וחייב בבל ייטמא.", + "שלא ייקח כל שבט לוי חלק בארץ, שנאמר \"ונחלה לא יהיה לו\" (דברים יח,ב).", + "שלא ייקח כל שבט לוי חלק בביזה בשעת כיבוש הארץ, שנאמר \"לא יהיה לכוהנים הלויים . . . חלק ונחלה\" (דברים יח,א).", + "שלא לעשות קורחה על מת, שנאמר \"לא תשימו קורחה בין עיניכם--למת\" (דברים יד,א).", + "שלא לאכול בהמה טמאה, שנאמר \"אך את זה, לא תאכלו, ממעלי הגרה\" (ויקרא יא,ד; דברים יד,ז).", + "שלא לאכול דג טמא, שנאמר \"ושקץ, יהיו לכם; מבשרם לא תאכלו\" (ויקרא יא,יא).", + "שלא לאכול עוף טמא, שנאמר \"ואת אלה תשקצו מן העוף, לא ייאכלו\" (ויקרא יא,יג).", + "שלא לאכול שרץ העוף, שנאמר \"כול שרץ העוף, טמא הוא לכם\" (דברים יד,יט).", + "שלא לאכול שרץ הארץ, שנאמר \"וכל השרץ, השורץ על הארץ--שקץ הוא, לא ייאכל\" (ויקרא יא,מא).", + "שלא לאכול רמש הארץ, שנאמר \"ולא תטמאו את נפשותיכם, בכל השרץ הרומש על הארץ\" (ויקרא יא,מד).", + "שלא לאכול תולעת הפירות כשתצא לאוויר, שנאמר \"לכל השרץ, השורץ על הארץ--לא תאכלום\" (ויקרא יא,מב).", + "שלא לאכול שרץ המים, שנאמר \"אל תשקצו, את נפשותיכם, בכל השרץ\" (ויקרא יא,מג).", + "שלא לאכול מתה, שנאמר \"לא תאכלו כל נבילה\" (דברים יד,כא).", + "שלא לאכול טריפה, שנאמר \"ובשר בשדה טריפה לא תאכלו\" (שמות כב,ל).", + "שלא לאכול אבר מן החי, שנאמר \"לא תאכל הנפש, עם הבשר\" (דברים יב,כג).", + "שלא לאכול גיד הנשה, שנאמר \"על כן לא יאכלו בני ישראל את גיד הנשה\" (בראשית לב,לג).", + "שלא לאכול דם, שנאמר \"וכל דם, לא תאכלו\" (ויקרא ג,יז; ויקרא ז,כו).", + "שלא לאכול חלב, שנאמר \"כל חלב שור וכשב, ועז--לא תאכלו\" (ויקרא ז,כג).", + "שלא לבשל בשר בחלב, שנאמר \"לא תבשל גדי, בחלב אימו\" (שמות כג,יט; שמות לד,כו; דברים יד,כא).", + "שלא לאכול בשר בחלב, שנאמר \"לא תבשל גדי, בחלב אימו\" פעם שנייה (שמות לד,כו); כך למדו מפי השמועה, שאחד לאיסור בישול ואחד לאיסור אכילה.", + "שלא לאכול בשר שור הנסקל, שנאמר \"ולא ייאכל את בשרו\" (שמות כא,כח).", + "שלא לאכול פת תבואה חדשה קודם הפסח, שנאמר \"ולחם . . . לא תאכלו\" (ויקרא כג,יד).", + "שלא לאכול קלי מן החדש, שנאמר \"וקלי . . . לא תאכלו\" (ויקרא כג,יד).", + "שלא לאכול כרמל מתבואה חדשה, שנאמר \"וכרמל לא תאכלו\" (ויקרא כג,יד).", + "שלא לאכול עורלה, שנאמר \"שלוש שנים, יהיה לכם ערלים--לא ייאכל\" (ויקרא יט,כג).", + "שלא לאכול כלאי הכרם, שנאמר \"פן תקדש, המלאה הזרע אשר תזרע, ותבואת, הכרם\" (דברים כב,ט); זה הוא איסור אכילה.", + "שלא לשתות יין נסך, שנאמר \"אשר חלב זבחימו יאכלו, ישתו יין נסיכם\" (דברים לב,לח).", + "שלא לאכול ולשתות דרך זולל וסובא, שנאמר \"בננו זה . . . זולל, וסובא\" (דברים כא,כ).", + "שלא לאכול ביום הצום, שנאמר \"כי כל הנפש אשר לא תעונה\" (ויקרא כג,כט).", + "שלא לאכול חמץ בפסח, שנאמר \"לא ייאכל, חמץ\" (שמות יג,ג).", + "שלא לאכול תערובת חמץ, שנאמר \"כל מחמצת, לא תאכלו\" (שמות יב,כ).", + "שלא לאכול חמץ אחר חצות יום ארבעה עשר, שנאמר \"לא תאכל עליו חמץ\" (דברים טז,ג).", + "שלא ייראה חמץ, שנאמר \"לא ייראה לך חמץ\" (שמות יג,ז).", + "שלא יימצא חמץ, שנאמר \"שאור, לא יימצא בבתיכם\" (שמות יב,יט).", + "שלא ישתה הנזיר יין, ולא דבר שנתערב בו יין וטעמו כטעם יין, שנאמר \"וכל משרת ענבים\" (במדבר ו,ג); ואפילו החמיץ היין או דבר שנתערב בו היין, הרי זה אסור עליו, שנאמר \"חומץ יין וחומץ שיכר לא ישתה\" (שם).", + "שלא יאכל ענבים לחים, שנאמר \"וענבים לחים . . . לא יאכל\" (במדבר ו,ג).", + "שלא יאכל ענבים יבשים, שנאמר \"ויבשים לא יאכל\" (במדבר ו,ג).", + "שלא יאכל חרצנים, שנאמר \"מחרצנים . . . לא יאכל\" (במדבר ו,ד).", + "שלא יאכל זוגין, שנאמר \"ועד זג--לא יאכל\" (במדבר ו,ד).", + "שלא ייטמא הנזיר למת, שנאמר \"לאביו ולאימו . . . לא ייטמא להם, במותם\" (במדבר ו,ז).", + "שלא ייכנס באוהל המת, שנאמר \"על נפש מת, לא יבוא\" (במדבר ו,ו).", + "שלא יגלח הנזיר, שנאמר \"תער לא יעבור על ראשו\" (במדבר ו,ה).", + "שלא לקצור כל השדה, שנאמר \"לא תכלה פאת שדך בקוצרך\" (ויקרא כג,כב).", + "שלא ללקוט השיבולים הנופלות בשעת קצירה, שנאמר \"ולקט קצירך, לא תלקט\" (ויקרא יט,ט; ויקרא כג,כב).", + "שלא לבצור עוללות הכרם, שנאמר \"וכרמך לא תעולל\" (ויקרא יט,י).", + "שלא ללקוט פרט הכרם, שנאמר \"ופרט כרמך לא תלקט\" (ויקרא יט,י).", + "שלא ליקח עומר השכחה, שנאמר \"לא תשוב לקחתו\" (דברים כד,יט); וכן לכל האילנות יש שכחה, שנאמר \"לא תפאר אחריך\" (דברים כד,כ).", + "שלא לזרוע כלאי זרעים, שנאמר \"שדך לא תזרע כלאיים\" (ויקרא יט,יט).", + "שלא לזרוע תבואה או ירק בכרם, שנאמר \"לא תזרע כרמך, כלאיים\" (דברים כב,ט).", + "שלא להרביע בהמה מין בשאינו מינו, שנאמר \"בהמתך לא תרביע כלאיים\" (ויקרא יט,יט).", + "שלא יעשה מלאכה בשני מיני בהמה כאחד, שנאמר \"לא תחרוש בשור ובחמור, יחדיו\" (דברים כב,י).", + "שלא לחסום בהמה בשעת מלאכה בדבר שאוכלת ממנו ונהנית, שנאמר \"לא תחסום שור, בדישו\" (דברים כה,ד).", + "שלא לעבוד אדמה בשביעית, שנאמר \"שדך לא תזרע\" (ויקרא כה,ד).", + "שלא לעבוד אילן בשביעית, שנאמר \"וכרמך לא תזמור\" (ויקרא כה,ד).", + "שלא לקצור ספיחי שביעית כדרך שקוצרין בשאר השנים, שנאמר \"את ספיח קצירך לא תקצור\" (ויקרא כה,ה).", + "שלא לאסוף פירות האילן בשביעית כדרך שאוספין בכל שנה ושנה, שנאמר \"ואת עינבי נזיריך לא תבצור\" (ויקרא כה,ה).", + "שלא לעבוד בשנת יובל בין אדמה בין אילן, שנאמר בה \"לא תזרעו\" (ויקרא כה,יא).", + "שלא לקצור ספיחי יובל כשאר השנים, שנאמר בו \"לא תקצרו את ספיחיה\" (ויקרא כה,יא).", + "שלא לאסוף פירות יובל כאסיפת שאר השנים, שנאמר בו \"ולא תבצרו את נזיריה\" (ויקרא כה,יא).", + "שלא למכור שדה בארץ ישראל לצמיתות, שנאמר \"והארץ, לא תימכר לצמיתות\" (ויקרא כה,כג).", + "שלא לשנות מגרשי הלויים ושדותיהם, שנאמר \"ושדה מגרש עריהם, לא יימכר\" (ויקרא כה,לד); מפי השמועה למדו שזו אזהרה שלא ישתנה.", + "שלא לעזוב הלויים, שנאמר \"הישמר לך, פן תעזוב את הלוי\" (דברים יב,יט), אלא נותנין להם מתנותיהם ומשמחים אותם בהן בכל רגל ורגל.", + "שלא יתבע הלוואה שעברה עליה שביעית, שנאמר \"לא ייגוש את ריעהו ואת אחיו\" (דברים טו,ב).", + "שלא יימנע מלהלוות לעני מפני השמיטה, שנאמר \"הישמר לך פן יהיה דבר\" (דברים טו,ט). .זה הכלל--כל מקום שנאמר הישמר או פן או אל, אינו אלא מצות לא תעשה.", + "שלא יימנע מלהחיות לעני ומליתן לו מה שהוא צריך, שנאמר \"לא תאמץ את לבבך\" (דברים טו,ז); נמצא הנותן צדקה עושה מצות עשה, והמעלים עיניו מן הצדקה יתר על שביטל עשה עבר על לא תעשה.", + "שלא לשלח עבד עברי ריקם כשייצא חופשי, שנאמר \"לא תשלחנו, ריקם\" (דברים טו,יג).", + "שלא יתבע העני בחובו כשיידע שהוא עני, ולא יצר לו, שנאמר \"לא תהיה לו, כנושה\" (שמות כב,כד).", + "שלא להלוות בריבית לישראל, שנאמר \"את כספך--לא תיתן לו, בנשך\" (ויקרא כה,לז).", + "שלא ללוות בריבית, שנאמר \"לא תשיך לאחיך\" (דברים כג,כ); כך למדו מפי השמועה, שזו אזהרה ללווה שלא יינשך למלווה.", + "שלא להשית יד בין לווה ומלווה בריבית, ולא להיות ערב, ולא עד, ולא לכתוב שטר ביניהם, שנאמר \"לא תשימון עליו, נשך\" (שמות כב,כד).", + "שלא לאחר פעולת שכיר, שנאמר \"לא תלין פעולת שכיר, איתך\" (ויקרא יט,יג).", + "שלא ימשכן בעל חוב בזרוע, שנאמר \"לא תבוא אל ביתו, לעבוט עבוטו\" (דברים כד,י).", + "שלא למנוע העבוט מבעליו העני בעת שהוא צריך לו, שנאמר \"לא תשכב, בעבוטו\" (דברים כד,יב); כלומר, לא תשכב ועבוטו עימך, אלא תשיבנו לו בלילה, הואיל והוא צריך לו בלילה.", + "שלא למשכן האלמנה, שנאמר \"ולא תחבול בגד אלמנה\" (דברים כד, יז).", + "שלא לחבול כלים שעושין בהם אוכל נפש, שנאמר \"לא יחבול ריחיים, ורכב\" (דברים כד,ו).", + "שלא לגנוב נפש מישראל, שנאמר \"לא תגנוב\" (שמות כ,יב; דברים ה,טז); זה גונב נפש.", + "שלא לגנוב ממון, שנאמר \"לא, תגנובו\" (ויקרא יט,יא); זו היא גניבת ממון.", + "שלא לגזול, שנאמר \"לא תגזול\" (ויקרא יט,יג).", + "שלא להסיג גבול, שנאמר \"לא תסיג גבול ריעך\" (דברים יט,יד).", + "שלא לעשוק, שנאמר \"לא תעשוק את ריעך\" (ויקרא יט,יג).", + "שלא לכחש בממון חברו, שנאמר \"לא תכחשו\" (ויקרא יט,יא).", + "שלא לישבע על כפירת ממון חברו, שנאמר \"לא תשקרו\" (ויקרא יט,יא); כלומר, לא תישבע על שקר בממון שיש לחברך בידך.", + "שלא יונה במקח וממכר, שנאמר \"אל תונו, איש את אחיו\" (ויקרא כה,יד).", + "שלא יונה בדברים, שנאמר \"ולא תונו איש את עמיתו\" (ויקרא כה, יז); זו אונאת דברים.", + "שלא להונות את הגר בדברים, שנאמר \"וְגֵר לֹא תוֹנֶה\" (שמות כב, כ).", + "שלא להונות את הגר במקח וממכר, שנאמר \"וְלֹא תִלְחָצֶנּוּ\" (שמות כב, כ).", + "שלא להחזיר עבד שברח לארץ ישראל לאדוניו שבחוצה לארץ, שנאמר \"לֹא תַסְגִּיר עֶבֶד אֶל אֲדוֹנָיו\" (דברים כג, טז).", + "שלא להונות עבד זה, שנאמר \"עִמְּךָ יֵשֵׁב בְּקִרְבֶּךָ... בַּטּוֹב לוֹ לֹא תּוֹנֶנּוּ\" (דברים כג, יז).", + "שלא לענות יתום ואלמנה, שנאמר \"כָּל אַלְמָנָה וְיָתוֹם לֹא תְעַנּוּן\" (שמות כב, כא).", + "שלא לעבוד בעבד עברי כעבודת עבד, שנאמר \"לֹא תַעֲבֹד בּוֹ עֲבוֹדַת עָבֶד\" (ויקרא כה, לט).", + "שלא למכור אותו ממכרת עבד, שנאמר \"לֹא יִמָּכְרוּ מִמְכֶּרֶת עָבֶד\" (ויקרא כה, מב).", + "שלא לעבוד בעבד עברי בפרך, שנאמר \"לֹא תִרְדֶּה בּוֹ בְּפָרֶךְ\" (ויקרא כה, מג).", + "שלא להניח הגוי לעבד בעבד עברי הנמכר לו בפרך, שנאמר \"לֹא יִרְדֶּנּוּ בְּפָרֶךְ לְעֵינֶךָ\" (ויקרא כה, נג).", + "שלא למכור אמה עברייה לאחר, שנאמר \"לֹא יִמְשׁוֹל לְמָכְרָהּ בְּבִגְדוֹ בָהּ\" (שמות כא, ח).", + "שלא למנוע מאמה עברייה היעודה שאר כסות ועונה, שנאמר \"שְׁאֵרָהּ כְּסוּתָהּ וְעוֹנָתָהּ לֹא יִגְרָע\" (שמות כא, י); והוא הדין לשאר הנשים.", + "שלא למכור אשת יפת תואר, שנאמר \"ומכור לא תמכרנה\" (דברים כא, יד).", + "שלא לכבוש אשת יפת תואר שפחה, שנאמר \"לֹא תִתְעַמֵּר בָּהּ\" (דברים כא, יד).", + "שלא לחמוד, שנאמר \"לֹא תַחְמֹד אֵשֶׁת רֵעֶךָ\" (שמות כ, יג).", + "שלא להתאוות, שנאמר \"לֹא תִתְאַוֶּה בֵּית רֵעֶךָ\" (דברים ה, יז).", + "שלא יאכל השכיר שלא בשעת גמר מלאכה מן המחובר שהוא עושה בו, שנאמר \"וְחֶרְמֵשׁ לֹא תָנִיף\" (דברים כג, כו).", + "שלא ייקח השכיר יתר על אכילתו, שנאמר \"וְאָכַלְתָּ עֲנָבִים כְּנַפְשְׁךָ שָׂבְעֶךָ\" (דברים כג, כה).", + "שלא יתעלם מן האבידה, שנאמר \"לֹא תוּכַל לְהִתְעַלֵּם\" (דברים כב, ג).", + "שלא להניח הבהמה רובצת תחת משאה בדרך, שנאמר \"לֹא תִרְאֶה חֲמוֹר אָחִיךָ\" (ראה דברים כב, ד).", + "שלא לעשות עול במדה, שנאמר \"לֹא תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט בְּמִדָּה\" (ויקרא יט, לה); מפי השמועה למדו שהכתוב מזהיר לא תעשו עול במשפט המדה.", + "שלא להיות אצלנו איפה ואיפה אבן ואבן, שנאמר \"לֹא יִהְיֶה לְךָ בְּבֵיתְךָ אֵיפָה וְאֵיפָה\" (דברים כה, יד).", + "שלא לעוול המשפט, שנאמר \"לֹא תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט\" (ויקרא יט, טו).", + "שלא ליקח שוחד, שנאמר \"וְשֹׁחַד לֹא תִקָּח\" (שמות כג, ח).", + "שלא לכבד גדול בדין, שנאמר \"וְלֹא תֶהְדַּר פְּנֵי גָּדוֹל\" (ויקרא יט, טו).", + "שלא יירא הדיין בדין מאדם רע, שנאמר \"לֹא תָגוּרוּ מִפְּנֵי אִישׁ\" (דברים א, יז).", + "שלא לרחם על עני בדין, שנאמר \"וְדָל לֹא תֶהְדַּר בְּרִיבוֹ\" (שמות כג, ג).", + "שלא להטות משפט אדם חוטא, שנאמר \"לֹא תַטֶּה מִשְׁפַּט אֶבְיֹנְךָ\" (שמות כג, ו); למדו מפי השמועה, שזה אביון במצוות.", + "שלא לרחם על המזיק בדיני קנסות, שנאמר \"לֹא תָחוֹס עֵינְךָ\" (דברים יט, כא).", + "שלא להטות משפט גרים ויתומים, שנאמר \"לֹא תַטֶּה מִשְׁפַּט גֵר יָתוֹם\" (דברים כד, יז).", + "שלא לשמוע מאחד מבעלי דינין ואין חברו עימו, שנאמר \"לֹא תִשָּׂא שֵׁמַע שָׁוְא\" (שמות כג, א).", + "שלא לנטות אחרי רבים בדיני נפשות, אם היו המחייבין יתר על המזכין אחד, שנאמר \"לֹא תִהְיֶה אַחֲרֵי רַבִּים לְרָעוֹת\" (שמות כג, ב).", + "שלא ילמד חובה מי שלימד זכות תחילה בדיני נפשות, שנאמר \"לא תענה על ריב, לנטות\" (שמות כג, ב).", + "שלא למנות בדיינין אדם שאינו חכם בדברי תורה, אף על פי שהוא חכם בחכמות אחרות, שנאמר \"לֹא תַכִּירוּ פָּנִים בַּמִּשְׁפָּט\" (דברים א, יז).", + "שלא להעיד בשקר, שנאמר \"לֹא תַעֲנֶה בְּרֵעֲךָ עֵד שָׁקֶר\" (שמות כ, יב).", + "שלא יעיד בעל עבירה, שנאמר \"אַל תָּשֶׁת יָדְךָ עִם רָשָׁע לִהְיוֹת עֵד חָמָס\" (שמות כג, א).", + "שלא יעיד קרוב, שנאמר \"לֹא יוּמְתוּ אָבוֹת עַל בָּנִים\" (דברים כד, טז); מפי השמועה למדו שלא יומתו אבות בעדות בנים, והוא הדין לשאר הקרובים.", + "שלא לכרות הדין על פי עד אחד, שנאמר \"לֹא יָקוּם עֵד אֶחָד בְּאִישׁ\" (דברים יט, טו).", + "שלא להרוג נקי, שנאמר \"לֹא תִּרְצָח\" (שמות כ, יב; דברים ה, טז).", + "שלא לחתוך הדין באומד הדעת, עד שיראו שני עדים גופו של דבר, שנאמר \"וְנָקִי וְצַדִּיק אַל תַּהֲרֹג\" (שמות כג, ז).", + "שלא יורה העד בדין שהעיד בו בדיני נפשות, שנאמר \"וְעֵד אֶחָד לֹא יַעֲנֶה בְּנֶפֶשׁ\" (במדבר לה, ל).", + "שלא להרוג מחוייב הריגה קודם שיעמוד בדין, שנאמר \"וְלֹא יָמוּת הָרוֹצֵחַ עַד עָמְדוֹ לִפְנֵי הָעֵדָה\" (במדבר לה, יב).", + "שלא לחוס על הרודף, אלא הורגין אותו קודם שיגיע לנרדף ויהרגנו או יגלה ערוותו, שנאמר \"וְקַצּוֹתָה אֶת כַּפָּהּ לֹא תָחוֹס עֵינְךָ\" (דברים כה, יב).", + "שלא לענוש האנוס, שנאמר \"וְלַנַּעֲרָה לֹא תַעֲשֶׂה דָּבָר\" (דברים כב, כו).", + "שלא ליקח כופר מן הרוצח, שנאמר \"ולא תקחו כופר לנפש רוצח\" (במדבר לה, לא).", + "שלא ליקח כופר בגלות רוצח בשגגה, שנאמר \"וְלֹא תִקְחוּ כֹּפֶר לָנוּס אֶל עִיר מִקְלָטוֹ\" (במדבר לה, לב).", + "שלא לעמוד על הדם, שנאמר \"לֹא תַעֲמֹד עַל דַּם רֵעֶךָ\" (ויקרא יט, טז).", + "שלא להניח מכשול, שנאמר \"וְלֹא תָשִׂים דָּמִים בְּבֵיתֶךָ\" (דברים כב, ח).", + "שלא להכשיל תם בדרך, שנאמר \"וְלִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשׁוֹל\" (ויקרא יט, יד).", + "שלא להוסיף במלקות המחוייב מלקות, שנאמר \"לא יוסיף: .פן יוסיף\" (דברים כה,ג).", + "שלא לרגל, שנאמר \"לא תלך רכיל בעמיך\" (ויקרא יט,טז).", + "שלא לשנוא בלב, שנאמר \"לֹא תִשְׂנָא אֶת אָחִיךָ בִּלְבָבֶךָ\" (ויקרא יט, יז).", + "שלא להלבין פני אדם מישראל, שנאמר \"הוכח תוכיח את עמיתך, ולא תישא עליו חטא\" (ויקרא יט,יז).", + "שלא לנקום, שנאמר \"לא תיקום\" (ויקרא יט,יח).", + "שלא לנטור, שנאמר \"לא תיטור\" (ויקרא יט,יח).", + "שלא ליקח אם על הבנים, שנאמר \"לא תיקח האם, על הבנים\" (דברים כב,ו).", + "שלא לגלח שיער הנתק, שנאמר \"ואת הנתק, לא יגלח\" (ויקרא יג,לג).", + "שלא לתלוש סימני צרעת, שנאמר \"הישמר בנגע הצרעת\" (דברים כד,ח).", + "שלא לעבוד ולזרוע בנחל איתן, שנאמר \"אשר לא ייעבד בו, ולא ייזרע\" (דברים כא,ד).", + "שלא להחיות מכשף, שנאמר \"מכשפה, לא תחייה\" (שמות כב,יז).", + "שלא יתחייב חתן בדבר מצורכי רבים כל שנתו, כגון צבא ושמירת החומה וכיוצא בהן, שנאמר \"לא ייצא בצבא, ולא יעבור עליו לכל דבר\" (דברים כד,ה).", + "שלא להמרות על פי בית דין, שנאמר \"לא תסור, מכל הדבר\" (ראה דברים יז,יא).", + "שלא להוסיף על מצוות התורה, בין תורה שבכתב בין בפירושה שקיבלו על פה, שנאמר \"את כל הדבר, אשר אנוכי מצווה אתכם--אותו תשמרו, לעשות: .לא תוסף עליו\" (דברים יג,א).", + "שלא לגרוע מכל מצוות התורה, שנאמר \"ולא תגרע ממנו\" (דברים יג,א).", + "שלא לקלל הדיין, שנאמר \"אלוהים, לא תקלל\" (שמות כב,כז).", + "שלא לקלל הנשיא, והוא המלך או ראש ישיבת ארץ ישראל, שנאמר \"ונשיא בעמך, לא תאור\" (שמות כב,כז).", + "שלא לקלל אחד משאר ישראל, שנאמר \"לא תקלל חירש\" (ויקרא יט,יד).", + "שלא לקלל אב ואם, שנאמר \"ומקלל אביו ואימו, מות יומת\" (שמות כא,יז).", + "שלא להכות אב ואם, שנאמר \"ומכה אביו ואימו, מות יומת\" (שמות כא,טו).", + "שלא לעשות מלאכה בשבת, שנאמר \"לא תעשה כל מלאכה\" (שמות כ,ט; דברים ה,יג).", + "שלא להלך חוץ לתחום מדינה כהולכי דרכים בשבת, שנאמר \"אל ייצא איש ממקומו\" (שמות טז,כט).", + "שלא לענוש בשבת, שנאמר \"לא תבערו אש, בכול מושבותיכם\" (שמות לה,ג).", + "שלא לעשות מלאכה בראשון של פסח, שנאמר \"כל מלאכה, לא ייעשה בהם\" (שמות יב,טז).", + "שלא לעשות מלאכה בשביעי של פסח, שנאמר \"כל מלאכה, לא ייעשה בהם\" (שמות יב,טז).", + "שלא לעשות מלאכה בחג השבועות, שנאמר בו \"כל מלאכת עבודה, לא תעשו\" (ויקרא כג,כא; במדבר כח,כו).", + "שלא לעשות מלאכה באחד לחודש השביעי, שנאמר בו \"כל מלאכת עבודה, לא תעשו\" (ויקרא כג,כה; במדבר כט,א).", + "שלא לעשות מלאכה ביום הכיפורים, שנאמר בו \"כל מלאכה, לא תעשו\" (ויקרא טז,כט; ויקרא כג,כח; ויקרא כג,לא; במדבר כט,ז).", + "שלא לעשות מלאכה בראשון של חג, שנאמר בו \"כל מלאכת עבודה, לא תעשו\" (ויקרא כג,לה; ויקרא כג,לו; במדבר כט,יב).", + "שלא לעשות מלאכה ביום שמיני של חג, שנאמר בו \"כל מלאכת עבודה, לא תעשו\" (ויקרא כג,לו; במדבר כט,לה).", + "שלא לגלות ערוות אם, שנאמר \"אימך היא, לא תגלה ערוותה\" (ויקרא יח,ז).", + "שלא לגלות ערוות אשת אב, שנאמר \"ערוות אשת אביך, לא תגלה\" (ויקרא יח,ח).", + "שלא לגלות ערוות אחות, שנאמר \"ערוות אחותך . . . לא תגלה\" (ויקרא יח,ט).", + "שלא לגלות ערוות אחות מן האב ומן האם, שנאמר \"ערוות בת אשת אביך מולדת אביך, אחותך היא--לא תגלה, ערוותה\" (ויקרא יח,יא).", + "שלא לגלות ערוות בת הבן, שנאמר \"ערוות בת בנך\" (ויקרא יח,י).", + "שלא לגלות ערוות בת הבת, שנאמר \"או בת בתך, לא תגלה ערוותן\" (ויקרא יח,י).", + "שלא לגלות ערוות הבת; ולמה לא נתפרשה בתורה, מפני שאסר בת הבת שתק מן הבת, ומפי השמועה למדו שאיסור הבת מגופי תורה, כשאר עריות.", + "שלא לגלות ערוות אישה ובתה, שנאמר \"ערוות אישה ובתה, לא תגלה\" (ויקרא יח,יז).", + "שלא לגלות ערוות אישה ובת בנה, שנאמר \"את בת בנה\" (ויקרא יח,יז).", + "שלא לגלות ערוות אישה ובת בתה, שנאמר \"ואת בת בתה, לא תיקח\" (ויקרא יח,יז).", + "שלא לגלות ערוות אחות האב, שנאמר \"ערוות אחות אביך, לא תגלה\" (ויקרא יח,יב).", + "שלא לגלות ערוות אחות האם, שנאמר \"ערוות אחות אימך, לא תגלה\" (ויקרא יח,יג).", + "שלא לגלות ערוות אשת אחי האב, שנאמר \"אל אשתו לא תקרב, דודתך היא\" (ויקרא יח,יד).", + "שלא לגלות ערוות אשת הבן, שנאמר \"ערוות כלתך, לא תגלה\" (ויקרא יח,טו).", + "שלא לגלות ערוות אשת אח, שנאמר \"ערוות אשת אחיך, לא תגלה\" (ויקרא יח,טז).", + "שלא לגלות ערוות אחות אישה, שנאמר \"ואישה אל אחותה, לא תיקח\" (ויקרא יח,יח).", + "שלא לגלות ערוות נידה, שנאמר \"ואל אישה, בנידת טומאתה--לא תקרב\" (ויקרא יח,יט).", + "שלא לגלות ערוות אשת איש, שנאמר \"ואל אשת, עמיתך--לא תיתן שכובתך\" (ויקרא יח,כ).", + "שלא לשכב עם בהמה, שנאמר \"ובכל בהמה לא תיתן שכובתך, לזרע\" (ראה ויקרא יח,כ; ויקרא יח,כג).", + "שלא תביא אישה בהמה עליה, שנאמר \"ואישה, לא תעמוד לפני בהמה לרבעה\" (ויקרא יח,כג).", + "שלא לשכב עם זכר, שנאמר \"ואת זכר--לא תשכב\" (ויקרא יח,כב).", + "שלא לגלות ערוות האב עצמו, שנאמר \"ערוות אביך . . . לא תגלה\" (ויקרא יח,ז).", + "שלא לגלות ערוות אחי האב עצמו, שנאמר \"ערוות אחי אביך, לא תגלה\" (ויקרא יח,יד).", + "שלא ליקרב לעריות בדברים המביאין לידי גילוי ערווה, כגון חיבוק ונישוק ורמיזה וקפיצה, שנאמר \"אל כל שאר בשרו, לא תקרבו לגלות ערווה\" (ויקרא יח,ו); מפי השמועה למדו שזו אזהרה לקריבה המביאה לידי גילוי ערווה.", + "שלא יישא ממזר בת ישראל, שנאמר \"לא יבוא ממזר, בקהל ה'\" (דברים כג,ג).", + "שלא תהיה קדשה, והיא הנבעלת בלא כתובה וקידושין, שנאמר \"לא תהיה קדשה\" (דברים כג,יח).", + "שלא יחזיר המגרש גרושתו אחר שנישאת לאחר, שנאמר \"לא יוכל בעלה הראשון אשר שילחה לשוב לקחתה\" (דברים כד,ד).", + "שלא תינשא היבמה לאחר חוץ מיבמה, שנאמר \"לא תהיה אשת המת\" (דברים כה,ה).", + "שלא יגרש האונס אנוסתו, שנאמר \"לא יוכל שלחה, כל ימיו\" (דברים כב,כט).", + "שלא יגרש מוציא שם רע את אשתו, שנאמר בו \"לא יוכל לשלחה כל ימיו\" (דברים כב,יט).", + "שלא ייקח סריס בת ישראל, שנאמר \"לא יבוא פצוע דכא\" (דברים כג,ב).", + "שלא לסרס זכר מכל המינין, לא אדם ולא בהמה חיה ועוף, שנאמר \"ובארצכם, לא תעשו\" (ויקרא כב,כד).", + "שלא למנות על ישראל איש מקהל גרים, שנאמר \"לא תוכל לתת עליך איש נוכרי\" (דברים יז,טו).", + "שלא ירבה המלך סוסים, שנאמר \"לא ירבה לו סוסים\" (דברים יז,טז).", + "שלא ירבה המלך נשים, שנאמר \"לא ירבה לו נשים\" (דברים יז,יז).", + "שלא ירבה לו המלך כסף וזהב, שנאמר \"וכסף וזהב, לא ירבה לו מאוד\" (דברים יז,יז).", + "א .אלו הם שש מאות ושלוש עשרה מצוות שנאמרו לו למשה בסיניי, הן וכללותיהן ופרטותיהן ודקדוקיהן; וכל אותן הכללות והפרטות והדקדוקין והביאורין של כל מצוה ומצוה, היא תורה שבעל פה שקיבלו בית דין מפי בית דין.", + "ב .ויש מצוות אחרות שנתחדשו אחר מתן תורה, וקבעו אותן נביאים וחכמים ופשטו בכל ישראל--כגון מקרא מגילה, ונר חנוכה, ותענית תשעה באב, וידיים, ועירובין. .ויש לכל מצוה ומצוה מאלו פירושין ודקדוקין; והכול יתבאר בחיבור זה.", + "ג .כל אלו המצוות שנתחדשו--חייבין אנו לקבלם ולשומרם, שנאמר \"לא תסור, מכל הדבר . . .\" (ראה דברים יז,יא); ואינם תוספת על מצוות התורה. .ועל מה הזהירה תורה \"לא תוסף עליו, ולא תגרע ממנו\" (דברים יג,א)--שלא יהיה נביא רשאי לחדש דבר ולומר שהקדוש ברוך הוא ציווהו במצוה זו להוסיפה למצוות התורה, או לחסר אחת מאלו השש מאות ושלוש עשרה מצוות.", + "ד .אבל אם הוסיפו בית דין עם נביא שיהיה באותו הזמן מצוה דרך תקנה, או דרך הוראה, או דרך גזירה--אין זו תוספת: .שהרי לא אמרו שהקדוש ברוך הוא ציווה לעשות עירוב או לקרות מגילה בעונתה. .ואלו אמרו כן, היו מוסיפין על התורה.", + "ה .אלא כך אנו אומרים, שהנביאים עם בית דין תיקנו וציוו לקרות המגילה בעונתה כדי להזכיר שבחיו של הקדוש ברוך הוא ותשועות שעשה לנו, והיה קרוב לשווענו כדי לברכו ולהללו, וכדי להודיע לדורות הבאים שאמת מה שהבטיחנו בתורה, \"ומי גוי גדול, אשר לו אלוהים קרובים אליו\" (ראה דברים ד,ז; דברים ד,ח). .ועל דרך זו היא כל מצוה ומצוה שהיא מדברי סופרים, בין עשה ובין לא תעשה." + ], + "sectionNames": [ + "Mitzvah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Negative Mitzvot/Hebrew/merged.json b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Negative Mitzvot/Hebrew/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..b90d72e905de65e031803517aed76b97489a9ce6 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Negative Mitzvot/Hebrew/merged.json @@ -0,0 +1,393 @@ +{ + "title": "Mishneh Torah, Negative Mitzvot", + "language": "he", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Mishneh_Torah,_Negative_Mitzvot", + "text": [ + "מצוה ראשונה ממצוות לא תעשה, שלא לעלות במחשבה שיש שם אלוה זולתי ה', שנאמר \"לא יהיה לך אלוהים אחרים, על פניי\" (שמות כ,ב; דברים ה,ו).", + "שלא לעשות פסל, לא יעשה בידו ולא יעשו לו אחרים, שנאמר \"לא תעשה לך פסל\" (שמות כ,ג; דברים ה,ז).", + "שלא לעשות עבודה זרה ואפילו לאחרים, שנאמר \"ואלוהי מסכה, לא תעשו לכם\" (ויקרא יט,ד).", + "שלא לעשות צורות לנואי, ואף על פי שאין עובדין אותן, שנאמר \"לא תעשון, איתי\" (שמות כ,יט).", + "שלא להשתחוות לעבודה זרה, ואף על פי שאין דרך עבודתה בהשתחוויה, שנאמר \"לא תשתחווה להם\" (שמות כ,ד; דברים ה,ח).", + "שלא לעבוד עבודה זרה בדברים שדרכה להיעבד בהם, שנאמר \"ולא תעבדם\" (שמות כ,ד; שמות כג,כד; דברים ה,ח).", + "שלא להעביר למולך, שנאמר \"ומזרעך לא תיתן, להעביר למולך\" (ויקרא יח,כא).", + "שלא לעשות מעשה אוב, שנאמר \"אל תפנו אל האובות\" (ויקרא יט,לא).", + "שלא לעשות מעשה יידעוני, שנאמר \"ואל היידעונים\" (ויקרא יט,לא).", + "שלא לפנות אחר עבודה זרה, שנאמר (ויקרא יט, ד): \"אל תפנו אל האלילים\".", + "שלא להקים מצבה, שנאמר \"ולא תקים לך, מצבה\" (דברים טז,כב).", + "שלא ליתן אבן משכית, שנאמר \"ואבן משכית לא תיתנו בארצכם\" (ויקרא כו,א).", + "שלא ליטע אילן במקדש, שנאמר \"לא תיטע לך אשרה, כל עץ\" (דברים טז,כא).", + "שלא לישבע בעבודה זרה לעובדיה, ולא משביעין אותן בה, שנאמר \"ושם אלוהים אחרים לא תזכירו, לא יישמע על פיך\" (שמות כג,יג).", + "שלא להדיח בני ישראל אחר עבודה זרה, שנאמר \"לא יישמע על פיך\" (שמות כג,יג); זו אזהרה למדיח.", + "שלא להסית אדם מישראל אחר עבודה זרה, שנאמר במסית \"ולא יוסיפו לעשות\" (דברים יג,יב).", + "שלא לאהוב המסית, שנאמר \"לא תאבה לו\" (דברים יג,ט).", + "שלא לעזוב השנאה למסית, שנאמר \"ולא תשמע אליו\" (דברים יג,ט).", + "שלא להציל המסית אלא עומד על דמו, שנאמר \"לא תחוס עינך עליו\" (דברים יג,ט).", + "שלא ילמד המוסת זכות על המסית, שנאמר \"לא תחמול\" (דברים יג,ט).", + "שלא ישתוק המוסת מללמד חובה על המסית, אם ידע לו חובה, שנאמר \"ולא תכסה עליו\" (דברים יג,ט).", + "שלא ליהנות בציפויי נעבד, שנאמר \"לא תחמוד כסף וזהב עליהם\" (דברים ז,כה).", + "שלא לבנות עיר הנידחת לכמות שהייתה, שנאמר \"לא תיבנה עוד\" (דברים יג,יז).", + "שלא ליהנות בממון עיר הנידחת, שנאמר \"ולא ידבק בידך מאומה, מן החרם\" (דברים יג,יח).", + "שלא ליהנות בעבודה זרה, ובכל משמשיה ובתקרובת שלה וביין שנתנסך לה, שנאמר \"ולא תביא תועבה אל ביתך\" (דברים ז,כו).", + "שלא להתנבא בשמה, שנאמר \"ואשר ידבר, בשם אלוהים אחרים\" (דברים יח,כ).", + "שלא להתנבא בשקר, שנאמר \"אשר יזיד לדבר דבר בשמי, את אשר לא ציוויתיו\" (דברים יח,כ).", + "שלא לשמוע למתנבא בשם עבודה זרה, שנאמר \"לא תשמע, אל דברי הנביא\" (דברים יג,ד).", + "שלא נימנע מהריגת נביא השקר ולא נירא ממנו, שנאמר \"לא תגור ממנו\" (דברים יח,כב).", + "שלא ללכת בחוקות עובדי עבודה זרה ולא במנהגותם, שנאמר \"ולא תלכו בחוקות הגוי\" (ויקרא כ,כג).", + "שלא לקסום, שנאמר \"לא יימצא בך . . . קוסם קסמים\" (דברים יח,י).", + "שלא לעונן, שנאמר \"לא תעוננו\" (ויקרא יט,כו).", + "שלא לנחש, שנאמר \"לא תנחשו\" (ויקרא יט,כו).", + "שלא לכשף, שנאמר \"לא יימצא בך . . . ומכשף\" (דברים יח,י).", + "שלא לחבור חבר, שנאמר \"וחובר, חבר\" (דברים יח,יא).", + "שלא לשאול באוב, שנאמר \"ושואל אוב\" (דברים יח,יא).", + "שלא לשאול ביידעוני, שנאמר \"ושואל אוב ויידעוני\" (דברים יח,יא).", + "שלא לשאול בחלום מן המתים, שנאמר \"ודורש אל המתים\" (דברים יח,יא).", + "שלא תעדה אישה עדי איש, שנאמר \"לא יהיה כלי גבר על אישה\" (דברים כב,ה).", + "שלא יעדה איש עדי אישה, שנאמר \"ולא ילבש גבר שמלת אישה\" (דברים כב,ה), מפני שזה היה מנהג עובדי עבודה זרה וכן מפורש בספרי עבודתה.", + "שלא לכתוב בגוף כעובדי עבודה זרה, שנאמר \"וכתובת קעקע, לא תיתנו בכם\" (ויקרא יט,כח).", + "שלא ללבוש שעטנז כמו שלובשין כומרי עבודה זרה, שנאמר \"לא תלבש שעטנז\" (דברים כב,יא).", + "שלא להקיף פיאת ראש ככומרי עבודה זרה, שנאמר \"ולא תקיפו, פאת ראשכם\" (ראה ויקרא יט,כז).", + "שלא להשחית כל הזקן כעובדי עבודה זרה, שנאמר \"ולא תשחית, את פאת זקנך\" (ויקרא יט,כז).", + "שלא להתגודד כעובדי עבודה זרה, שנאמר \"לא תתגודדו\" (דברים יד,א); וגדידה ושריטה אחת היא.", + "שלא לשכון בארץ מצריים לעולם, שנאמר \"לא תוסיפון לשוב בדרך הזה, עוד\" (דברים יז,טז).", + "שלא לתור אחר מחשבות הלב וראיית העיניים, שנאמר \"ולא תתורו . . .\" (במדבר טו,לט).", + "שלא לכרות ברית לשבעה עממין, שנאמר \"לא תכרות להם ברית\" (דברים ז,ב).", + "שלא להחיות אדם משבעה עממים, שנאמר \"לא תחייה, כל נשמה\" (דברים כ,טז).", + "שלא לחון על עובדי עבודה זרה, שנאמר \"ולא תחונם\" (דברים ז,ב).", + "שלא להושיב עובדי עבודה זרה בארצנו, שנאמר \"לא יישבו בארצך\" (שמות כג,לג).", + "שלא להתחתן בעובדי עבודה זרה, שנאמר \"ולא תתחתן, בם\" (דברים ז,ג).", + "שלא יישא עמוני ומואבי בת ישראל לעולם, שנאמר \"לא יבוא עמוני ומואבי, בקהל ה'\" (דברים כג,ד).", + "שלא להרחיק זרע עשיו מן הקהל אלא עד שלושה דורות, שנאמר \"לא תתעב אדומי\" (דברים כג,ח).", + "שלא להרחיק מצרי מלבוא בקהל אלא עד שלושה דורות, שנאמר \"לא תתעב מצרי\" (דברים כג,ח).", + "שלא לקרוא שלום לעמון ומואב בתחילה בשעת מלחמה כשאר גויים, שנאמר \"לא תדרוש שלומם, וטובתם\" (דברים כג,ז).", + "שלא להשחית אילני מאכל, וכן כל שיש בו השחתה אסור, שנאמר \"לא תשחית את עצה\" (דברים כ,יט).", + "שלא ייראו אנשי המלחמה ולא יפחדו מאויביהם בשעת מלחמה, שנאמר \"לא תערוץ, מפניהם\" (דברים ז,כא), \"לא, תיראום\" (דברים ג,כב).", + "שלא יסור מליבנו מעשה עמלק הרע שעשה לנו, שנאמר \"לא, תשכח\" (דברים כה,יט).", + "שאנו מוזהרין על ברכת השם, שנאמר \"אלוהים, לא תקלל\" (שמות כב,כז), ונאמר בעונש \"ונוקב שם ה' מות יומת\" (ויקרא כד,טז). .וזה הכלל: .כל שענש עליו הכתוב כרת או מיתת בית דין, הרי זו מצות לא תעשה--חוץ ממילה ופסח, שהן בכרת והן מצוות עשה.", + "שלא לעבור על שבועת ביטוי, שנאמר \"וְלֹא תִשָּׁבְעוּ בִשְׁמִי לַשָּׁקֶר\" (ויקרא יט, יב)", + "שלא ישבע לשוא, שנאמר \"לֹא תִשָּׂא אֶת שָׁם ה' אֱלֹהֶיךָ לַשָּׁוְא\" (שמות כ, ו; דברים ה, י).", + "שלא לחלל את שם הקדוש ברוך הוא, שנאמר \"וְלֹא תְחַלְּלוּ אֶת שֵׁם קָדְשִׁי\" (ויקרא כב, לב).", + "שלא לנסות את דבר ה', שנאמר \"לֹא תְנַסּוּ אֶת ה' אֱלֹהֵיכֶם\" (דברים ו, טז).", + "שלא לאבד בית המקדש, או בתי כנסייות, או בתי מדרשות; וכן אין מוחקין את השמות המוקדשין, ואין מאבדין כתבי הקודש, שנאמר \"אַבֵּד תְּאַבְּדוּן\" (דברים יב, ב), \"לֹא תַעֲשׂוּן כֵּן לַה' אֱלֹהֵיכֶם\" (שם, ד).", + "שלא ילין הצלוב על העץ, שנאמר \"לֹא תָלִין נִבְלָתוֹ עַל הָעֵץ\" (דברים כא, כג).", + "שלא להשבית שמירה סביב למקדש, שנאמר \"וּשְׁמַרְתֶּם אֶת מִשְׁמַרְתִּי\" (ויקרא יח, ל).", + "שלא יכנס כהן להיכל בכל עת, שנאמר \"וְאַל יָבֹא בְּכָל עֵת אֶל הַקֹדֶשׁ\" (ויקרא טז, ב).", + "שלא יכנס בעל מום מן המזבח ולפנים, שנאמר \"אַךְ אֶל הַפָּרֹכֶת לֹא יָבֹא\" (ויקרא כא, כג).", + "שלא יעבוד בעל מום, שנאמר \"אֲשֶׁר יִהְיֶה בוֹ מוּם\" (ויקרא כא, יז).", + "שלא יעבוד בעל מום עובר, שנאמר \"כָּל אִישׁ אֲשֶׁר בּוֹ מוּם לֹא יִקְרַב\" (ויקרא כא, יח).", + "שלא יתעסקו הלויים בעבודת הכהנים ולא הכהנים בעבודת הלויים, שנאמר \"אֶל כְּלֵי הַקֹּדֶשׁ וְאֶל הַמִּזְבֵּחַ לֹא יִקְרְבוּ גַם הֵם גַּם אַתֶּם\" (במדבר יח, ג).", + "שלא יכנס למקדש ולא יורה בתורה שתוי יין, שנאמר \"יַיִן וְשֵׁכָר אַל תֵּשְׁתְּ בְּבוֹאֲכֶם אֶל אֹהֶל מוֹעֵד\" (ויקרא י, ט) ונאמר \"וּלְהוֹרוֹת אֶת בְּנֵי יִשְׂרָאֵל\" (ויקרא י, יא).", + "שלא יעבוד הזר במקדש, שנאמר \"וְזָר לֹא יִקְרַב אֲלֵיכֶם\" (במדבר יח, ד).", + "שלא יעבוד כהן טמא, שנאמר \"וְיִנָּזְרוּ מִקָּדְשֵׁי בְנֵי יִשְׂרָאֵל\" (ויקרא כב, ב).", + "שלא יעבוד כהן טבול יום עד שיעריב שמשו, שנאמר \"וְלֹא יְחַלְּלוּ\" (ויקרא כא, ו).", + "שלא יכנס טמא לעזרה, שנאמר \"וְלֹא יְטַמְּאוּ אֶת מַחֲנֵיהֶם\" (במדבר ה, ג); זה מחנה שכינה.", + "שלא יכנס טמא למחנה לויה שכנגדו לדורות הר הבית, שנאמר \"לֹא יָבֹא אֶל תּוֹךְ הַמַּחֲנֶה\" (דברים כג, יא); זה מחנה לויה.", + "שלא לבנות אבני מזבח גזית, שנאמר \"לֹא תִבְנֶה אֶתְהֶן גָּזִית\" (שמות כ, כא).", + "שלא לפסוע על המזבח, שנאמר \"וְלֹא תַעֲלֶה בְּמַעֲלוֹת עַל מִזְבְּחִי\" (שמות כ, כב).", + "שלא לכבות אש המזבח, שנאמר \"אש, תמיד תוקד על המזבח--לא תכבה\" (ויקרא ו,ו).", + "שלא להקטיר ולהקריב במזבח הזהב, שנאמר \"לא תעלו עליו קטורת זרה\" (שמות ל,ט).", + "שלא לעשות במתכונת שמן המשחה, שנאמר \"ובמתכונתו, לא תעשו\" (שמות ל,לב).", + "שלא לסוך בשמן המשחה זר, שנאמר \"על בשר אדם, לא ייסך\" (שמות ל,לב).", + "שלא לעשות במתכונת הקטורת, שנאמר \"ובמתכונתה, לא תעשו\" (ראה שמות ל,לז).", + "שלא להוציא בדי הארון, שנאמר \"לֹא יָסֻרוּ מִמֶּנּוּ\" (שמות כה, טו).", + "שלא ייזח החושן מעל האיפוד, שנאמר \"ולא ייזח החושן, מעל האיפוד\" (שמות כח,כח; שמות לט,כא).", + "שלא ייקרע המעיל, שנאמר \"כפי תחרא יהיה לו--לא ייקרע\" (שמות כח,לב).", + "שלא להעלות קודשים בחוץ, שנאמר \"הישמר לך, פן תעלה עולותיך\" (דברים יב,יג).", + "שלא לשחוט קודשים בחוץ, שנאמר \"איש . . . אשר ישחט שור או כשב\" (ויקרא יז,ג) \"ואל פתח אוהל מועד, לא הביאו . . . ונכרת\" (ויקרא יז,ד).", + "שלא להקדיש בעלי מומין למזבח, שנאמר \"כול אשר בו מום, לא תקריבו\" (ויקרא כב,כ); זה הוא איסור הקדשו.", + "שלא לשחוט בעלי מומין לשם קרבן, שנאמר \"לא תקריבו אלה, לה'\" (ויקרא כב,כב).", + "שלא לזרוק דם בעלי מומין לגבי המזבח, שנאמר בבעלי מומין \"לא תקריבו לה'\" (ויקרא כב,כד); וזה הוא איסור זריקת דמו.", + "שלא להקטיר אימורי בעלי מומין, שנאמר \"ואישה, לא תיתנו מהם\" (ויקרא כב,כב).", + "שלא להקריב בעל מום עובר, שנאמר \"לא תזבח לה' אלוהיך שור ושה, אשר יהיה בו מום\" (דברים יז,א); זה הוא מום עובר.", + "שלא להקריב בעל מום מיד הגויים, שנאמר \"ומיד בן נכר, לא תקריבו\" (ויקרא כב,כה).", + "שלא ייתן מום בקודשים, שנאמר \"מום לא יהיה בו\" (ויקרא כב,כא); כלומר, לא תיתן בו מום.", + "שלא להקריב שאור או דבש, שנאמר (ויקרא ב, יא): \"כִּי כָל שְׂאוֹר וְכָל דְבַשׁ, לֹא תַקְטִירוּ\".", + "שלא להקריב תפל, שנאמר \"ולא תשבית מלח ברית אלוהיך\" (ויקרא ב,יג).", + "שלא להקריב אתנן ומחיר, שנאמר \"לא תביא אתנן זונה ומחיר כלב\" (דברים כג,יט).", + "שלא לשחוט אותו ואת בנו, שנאמר \"אותו ואת בנו, לא תשחטו ביום אחד\" (ויקרא כב,כח).", + "שלא ליתן שמן זית במנחת חוטא, שנאמר \"לא ישים עליה שמן\" (ויקרא ה,יא).", + "שלא ליתן עליה לבונה, שנאמר \"ולא ייתן עליה לבונה\" (ויקרא ה,יא).", + "שלא ייתן שמן במנחת סוטה, שנאמר \"לא ייצוק עליו שמן\" (במדבר ה,טו).", + "שלא ייתן עליו לבונה, שנאמר \"ולא ייתן עליו לבונה\" (במדבר ה,טו).", + "שלא להמיר את הקודשים, שנאמר \"לא יחליפנו, ולא ימיר אותו\" (ויקרא כז,י).", + "שלא לשנות את הקודשים מקרבן לקרבן, שנאמר בבכור \"לא יקדיש איש, אותו\" (ויקרא כז,כו); כלומר, לא יקדישנו לקרבן אחר.", + "שלא לפדות בכור בהמה טהורה, שנאמר \"אך בכור שור . . . לא תפדה\" (במדבר יח,יז).", + "שלא למכור מעשר בהמה, שנאמר \"לא ייגאל\" (ויקרא כז,לג).", + "שלא למכור שדה החרם, שנאמר \"לא יימכר\" (ויקרא כז,כח).", + "שלא לפדות שדה החרם, שנאמר \"לא ייגאל\" (ויקרא כז,כח).", + "שלא יבדיל ראש חטאת העוף, שנאמר \"ומלק את ראשו ממול עורפו\" (ויקרא ה,ח).", + "שלא לעבוד בקודשים, שנאמר \"לא תעבוד בבכור שורך\" (דברים טו,יט).", + "שלא לגזוז את הקודשים, שנאמר \"ולא תגוז בכור צאנך\" (דברים טו,יט).", + "שלא ישחוט הפסח והחמץ קיים, שנאמר \"לא תשחט על חמץ, דם זבחי\" (שמות לד,כה).", + "שלא להניח אימורי הפסח עד שיפסלו בלינה, שנאמר \"ולא ילין חלב חגי, עד בוקר\" (שמות כג,יח).", + "שלא להותיר מבשר הפסח, שנאמר \"ולא תותירו ממנו, עד בוקר\" (שמות יב,י).", + "שלא להותיר מחגיגת ארבעה עשר ליום השלישי, שנאמר \"ולא ילין מן הבשר\" (דברים טז,ד); מפי השמועה למדו שבבשר חגיגת ארבעה עשר הכתוב מדבר, וזה שנאמר \"לבוקר\" (שם) לבוקרו של יום שני של פסח, שהוא שלישי לשחיטה.", + "שלא להותיר מבשר פסח שני עד בוקר, שנאמר \"ולא ישאירו ממנו עד בוקר\" (ראה במדבר ט,יב).", + "שלא להותיר מבשר התודה עד בוקר, שנאמר \"ולא תותירו ממנו, עד בוקר\" (ראה ויקרא כב,ל); והוא הדין לשאר הקודשים, שאין מניחין אותן לאחר זמן אכילתן.", + "שלא לשבור עצם בפסח, שנאמר (שמות יב, מו): \"ועצם לא תשברו בו\".", + "שלא לשבור עצם בפסח שני, שנאמר (שמות יב, מו): \"ועצם לא תשברו בו\".", + "שלא להוציא מבשר הפסח מן החבורה, שנאמר \"לא תוציא מן הבית\" (שמות יב,מו).", + "שלא לעשות שיירי מנחות חמץ, שנאמר \"לא תיאפה חמץ, חלקם\" (ויקרא ו,י).", + "שלא לאכול בשר הפסח נא ומבושל, שנאמר \"אל תאכלו ממנו נא, ובשל\" (שמות יב,ט).", + "שלא להאכיל בשר הפסח לגר תושב, שנאמר \"תושב ושכיר, לא יאכל בו\" (שמות יב,מה).", + "שלא יאכל הערל בשר הפסח, שנאמר \"כל ערל, לא יאכל בו\" (שמות יב,מח).", + "שלא להאכיל בשר הפסח לישראל שנשתמד, שנאמר \"כל בן נכר, לא יאכל בו\" (שמות יב,מג); כלומר, ישראל שנלווה לבני נכר ועבד עבודה זרה כמותם לא יאכל בו.", + "שלא יאכל אדם שנטמא קודשים, שנאמר \"והנפש אשר תאכל בשר, מזבח השלמים אשר לה', וטומאתו, עליו\" (ויקרא ז,כ).", + "שלא לאכול מן הקודשים שנטמאו, שנאמר \"והבשר אשר ייגע בכל טמא, לא ייאכל\" (ויקרא ז,יט).", + "שלא לאכול נותר, שנאמר \"ואוכליו עוונו יישא . . . ונכרתה הנפש ההיא, מעמיה\" (ויקרא יט,ח).", + "שלא לאכול פיגול, שנאמר \"המקריב אותו לא ייחשב לו, פיגול יהיה; והנפש האוכלת ממנו, עוונה תישא\" (ויקרא ז,יח); והוא בכרת.", + "שלא יאכל זר תרומות, שנאמר \"וכל זר, לא יאכל קודש\" (ויקרא כב,י).", + "שלא יאכל אפילו תושב כוהן ושכירו תרומה, שנאמר \"תושב כוהן ושכיר, לא יאכל קודש\" (ויקרא כב,י).", + "שלא יאכל ערל תרומה, והוא הדין לשאר קודשים. .ודבר זה לימדו הכתוב מן הפסח בגזירה שווה, ואינו בפירוש מן התורה; ומפי השמועה למדו שאיסור ערל בקודשים מגופי תורה, ואינו מדברי סופרים.", + "שלא יאכל כוהן טמא תרומה, שנאמר \"איש מזרעך . . . בקודשים לא יאכל\" (ראה ויקרא כא,יז; ויקרא כב,ד).", + "שלא תאכל חללה קודש, לא תרומות ולא חזה ושוק, שנאמר \"ובת כוהן--כי תהיה, לאיש זר\" (ויקרא כב,יב).", + "שלא תיאכל מנחת כוהן, שנאמר \"וכל מנחת כוהן כליל תהיה, לא תיאכל\" (ויקרא ו,טז).", + "שלא לאכול בשר חטאות הנעשות בפנים, שנאמר \"וכל חטאת אשר יובא מדמה\" (ויקרא ו,כג).", + "שלא לאכול פסולי המוקדשין שהוטל בהם מום בכוונה, שנאמר \"לא תאכל, כל תועבה\" (דברים יד,ג); מפי השמועה למדנו שבפסולי המוקדשין שהוטל בהם מום הכתוב מדבר.", + "שלא לאכול מעשר שני של דגן חוץ לירושלים, שנאמר \"לא תוכל לאכול בשעריך, מעשר דגנך\" (דברים יב,יז).", + "שלא לאכול מעשר שני של תירוש חוץ לירושלים, שנאמר \"תירושך\" (דברים יב,יז).", + "שלא לאכול מעשר שני של יצהר חוץ לירושלים, שנאמר \"ויצהרך\" (דברים יב,יז).", + "שלא לאכול בכור תמים חוץ לירושלים, שנאמר \"לא תוכל . . . ובכורות\" (דברים יב,יז).", + "שלא יאכלו הכוהנים חטאת ואשם חוץ לעזרה, שנאמר \"לא תוכל . . . בקרך, וצאנך\" (דברים יב,יז); מפי השמועה למדו שלא בא הכתוב אלא לאסור בשר חטאות ואשמות חוץ לעזרה, לפי שכל דבר שייאכל חוץ למקום אכילתו \"לא תוכל לאכול בשעריך\" (שם) אקרא בו.", + "שלא לאכול בשר העולה, שנאמר \"לא תוכל . . . נדריך אשר תידור\" (דברים יב,יז); כלומר, לא תוכל לאכול נדריך אשר תידור. .וזו היא אזהרה של כל מועל, שלא ייהנה מן הקודשים האסורים ליהנות מהם; ואם נהנה, מעל.", + "שלא לאכול בשר קודשים קלים קודם זריקת דמים, שנאמר \"לא תוכל . . . ונדבותיך\" (דברים יב,יז); כלומר, לא תוכל לאכול נדבותיך עד שייזרק דמם.", + "שלא יאכל זר בשר קודשי קודשים, שנאמר \"וזר לא יאכל, כי קודש הם\" (שמות כט,לג).", + "שלא יאכל כוהן ביכורים קודם הנחה בעזרה, שנאמר \"לא תוכל . . . ותרומת ידך\" (דברים יב,יז); אלו הביכורים.", + "שלא לאכול מעשר שני בטומאה ואפילו בירושלים עד שייפדה, שנאמר \"לא ביערתי ממנו בטמא\" (דברים כו,יד).", + "שלא לאכול מעשר שני באנינות, שנאמר \"לא אכלתי באוני ממנו\" (דברים כו,יד).", + "שלא להוציא דמי מעשר שני בשאר דברים שאין בהם אכילה ושתייה, שנאמר \"ולא נתתי ממנו, למת\" (דברים כו,יד); וכל שהוא חוץ לצורכי הגוף החי, \"נתתי ממנו, למת\" אקרא בו.", + "שלא לאכול הטבל; והטבל הוא הדבר שגידוליו מן הארץ החייב בתרומות ומעשרות, שלא הוציאו ממנו תרומת ה': .שנאמר \"ולא יחללו, את קודשי בני ישראל--את אשר ירימו, לה'\" (ויקרא כב,טו); כלומר, דברים שהם עתידין להרים אותם לה', לא יעשו אותם חול ויאכלו אותם בטבלם.", + "שלא להקדים תרומה לביכורים, ולא מעשר ראשון לתרומה, ולא מעשר שני לראשון, אלא מוציאין על הסדר: .ביכורים תחילה, ואחר כך תרומה גדולה, ואחר כך מעשר ראשון, ואחר כך מעשר שני; שנאמר \"מלאתך ודמעך, לא תאחר\" (שמות כב,כח), כלומר לא תאחר דבר הראוי להקדימו.", + "שלא לאחר הנדרים והנדבות שנדר ושנדב, שנאמר \"לא תאחר לשלמו\" (דברים כג,כב).", + "שלא לעלות לחג בלא קרבן, שנאמר \"ולא ייראו פניי, ריקם\" (שמות כג,טו).", + "שלא לעבור על דברים שאסר אדם על נפשו, שנאמר \"לא יחל, דברו\" (במדבר ל,ג).", + "שלא ייקח כוהן זונה, שנאמר \"אישה זונה וחללה לא ייקחו\" (ויקרא כא,ז).", + "שלא ייקח כוהן חללה, שנאמר \"וחללה לא ייקחו\" (ויקרא כא,ז).", + "שלא ייקח כוהן גרושה, שנאמר \"ואישה גרושה מאישה לא ייקחו\" (ויקרא כא,ז).", + "שלא ייקח כוהן גדול אלמנה, שנאמר \"אלמנה וגרושה וחללה זונה, את אלה לא ייקח\" (ויקרא כא,יד).", + "שלא יבעול כוהן גדול אלמנה, ואפילו בלא קידושים, מפני שמחללה, שנאמר \"לא יחלל זרעו, בעמיו\" (ויקרא כא,טו); הרי הוא מוזהר שלא לחלל כשרה.", + "שלא ייכנס כוהן למקדש פרוע ראש, שנאמר \"ראשיכם אל תפרעו\" (ויקרא י,ו).", + "שלא ייכנס כוהן למקדש קרוע בגדים, שנאמר \"ובגדיכם לא תפרומו\" (ויקרא י,ו).", + "שלא ייצא כוהן מן העזרה בשעת עבודה, שנאמר \"ומפתח אוהל מועד לא תצאו\" (ויקרא י,ז).", + "שלא ייטמא כוהן הדיוט לשאר מתים, שנאמר \"לנפש לא ייטמא בעמיו\" (ויקרא כא,א).", + "שלא ייטמא כוהן גדול ואפילו לקרוביו, שנאמר \"לאביו ולאימו, לא ייטמא\" (ויקרא כא,יא).", + "שלא ייכנס כוהן גדול עם מת, שנאמר \"ועל כל נפשות מת, לא יבוא\" (ויקרא כא,יא); כך למדו מפי השמועה, שהוא חייב בבל יבוא וחייב בבל ייטמא.", + "שלא ייקח כל שבט לוי חלק בארץ, שנאמר \"ונחלה לא יהיה לו\" (דברים יח,ב).", + "שלא ייקח כל שבט לוי חלק בביזה בשעת כיבוש הארץ, שנאמר \"לא יהיה לכוהנים הלויים . . . חלק ונחלה\" (דברים יח,א).", + "שלא לעשות קורחה על מת, שנאמר \"לא תשימו קורחה בין עיניכם--למת\" (דברים יד,א).", + "שלא לאכול בהמה טמאה, שנאמר \"אך את זה, לא תאכלו, ממעלי הגרה\" (ויקרא יא,ד; דברים יד,ז).", + "שלא לאכול דג טמא, שנאמר \"ושקץ, יהיו לכם; מבשרם לא תאכלו\" (ויקרא יא,יא).", + "שלא לאכול עוף טמא, שנאמר \"ואת אלה תשקצו מן העוף, לא ייאכלו\" (ויקרא יא,יג).", + "שלא לאכול שרץ העוף, שנאמר \"כול שרץ העוף, טמא הוא לכם\" (דברים יד,יט).", + "שלא לאכול שרץ הארץ, שנאמר \"וכל השרץ, השורץ על הארץ--שקץ הוא, לא ייאכל\" (ויקרא יא,מא).", + "שלא לאכול רמש הארץ, שנאמר \"ולא תטמאו את נפשותיכם, בכל השרץ הרומש על הארץ\" (ויקרא יא,מד).", + "שלא לאכול תולעת הפירות כשתצא לאוויר, שנאמר \"לכל השרץ, השורץ על הארץ--לא תאכלום\" (ויקרא יא,מב).", + "שלא לאכול שרץ המים, שנאמר \"אל תשקצו, את נפשותיכם, בכל השרץ\" (ויקרא יא,מג).", + "שלא לאכול מתה, שנאמר \"לא תאכלו כל נבילה\" (דברים יד,כא).", + "שלא לאכול טריפה, שנאמר \"ובשר בשדה טריפה לא תאכלו\" (שמות כב,ל).", + "שלא לאכול אבר מן החי, שנאמר \"לא תאכל הנפש, עם הבשר\" (דברים יב,כג).", + "שלא לאכול גיד הנשה, שנאמר \"על כן לא יאכלו בני ישראל את גיד הנשה\" (בראשית לב,לג).", + "שלא לאכול דם, שנאמר \"וכל דם, לא תאכלו\" (ויקרא ג,יז; ויקרא ז,כו).", + "שלא לאכול חלב, שנאמר \"כל חלב שור וכשב, ועז--לא תאכלו\" (ויקרא ז,כג).", + "שלא לבשל בשר בחלב, שנאמר \"לא תבשל גדי, בחלב אימו\" (שמות כג,יט; שמות לד,כו; דברים יד,כא).", + "שלא לאכול בשר בחלב, שנאמר \"לא תבשל גדי, בחלב אימו\" פעם שנייה (שמות לד,כו); כך למדו מפי השמועה, שאחד לאיסור בישול ואחד לאיסור אכילה.", + "שלא לאכול בשר שור הנסקל, שנאמר \"ולא ייאכל את בשרו\" (שמות כא,כח).", + "שלא לאכול פת תבואה חדשה קודם הפסח, שנאמר \"ולחם . . . לא תאכלו\" (ויקרא כג,יד).", + "שלא לאכול קלי מן החדש, שנאמר \"וקלי . . . לא תאכלו\" (ויקרא כג,יד).", + "שלא לאכול כרמל מתבואה חדשה, שנאמר \"וכרמל לא תאכלו\" (ויקרא כג,יד).", + "שלא לאכול עורלה, שנאמר \"שלוש שנים, יהיה לכם ערלים--לא ייאכל\" (ויקרא יט,כג).", + "שלא לאכול כלאי הכרם, שנאמר \"פן תקדש, המלאה הזרע אשר תזרע, ותבואת, הכרם\" (דברים כב,ט); זה הוא איסור אכילה.", + "שלא לשתות יין נסך, שנאמר \"אשר חלב זבחימו יאכלו, ישתו יין נסיכם\" (דברים לב,לח).", + "שלא לאכול ולשתות דרך זולל וסובא, שנאמר \"בננו זה . . . זולל, וסובא\" (דברים כא,כ).", + "שלא לאכול ביום הצום, שנאמר \"כי כל הנפש אשר לא תעונה\" (ויקרא כג,כט).", + "שלא לאכול חמץ בפסח, שנאמר \"לא ייאכל, חמץ\" (שמות יג,ג).", + "שלא לאכול תערובת חמץ, שנאמר \"כל מחמצת, לא תאכלו\" (שמות יב,כ).", + "שלא לאכול חמץ אחר חצות יום ארבעה עשר, שנאמר \"לא תאכל עליו חמץ\" (דברים טז,ג).", + "שלא ייראה חמץ, שנאמר \"לא ייראה לך חמץ\" (שמות יג,ז).", + "שלא יימצא חמץ, שנאמר \"שאור, לא יימצא בבתיכם\" (שמות יב,יט).", + "שלא ישתה הנזיר יין, ולא דבר שנתערב בו יין וטעמו כטעם יין, שנאמר \"וכל משרת ענבים\" (במדבר ו,ג); ואפילו החמיץ היין או דבר שנתערב בו היין, הרי זה אסור עליו, שנאמר \"חומץ יין וחומץ שיכר לא ישתה\" (שם).", + "שלא יאכל ענבים לחים, שנאמר \"וענבים לחים . . . לא יאכל\" (במדבר ו,ג).", + "שלא יאכל ענבים יבשים, שנאמר \"ויבשים לא יאכל\" (במדבר ו,ג).", + "שלא יאכל חרצנים, שנאמר \"מחרצנים . . . לא יאכל\" (במדבר ו,ד).", + "שלא יאכל זוגין, שנאמר \"ועד זג--לא יאכל\" (במדבר ו,ד).", + "שלא ייטמא הנזיר למת, שנאמר \"לאביו ולאימו . . . לא ייטמא להם, במותם\" (במדבר ו,ז).", + "שלא ייכנס באוהל המת, שנאמר \"על נפש מת, לא יבוא\" (במדבר ו,ו).", + "שלא יגלח הנזיר, שנאמר \"תער לא יעבור על ראשו\" (במדבר ו,ה).", + "שלא לקצור כל השדה, שנאמר \"לא תכלה פאת שדך בקוצרך\" (ויקרא כג,כב).", + "שלא ללקוט השיבולים הנופלות בשעת קצירה, שנאמר \"ולקט קצירך, לא תלקט\" (ויקרא יט,ט; ויקרא כג,כב).", + "שלא לבצור עוללות הכרם, שנאמר \"וכרמך לא תעולל\" (ויקרא יט,י).", + "שלא ללקוט פרט הכרם, שנאמר \"ופרט כרמך לא תלקט\" (ויקרא יט,י).", + "שלא ליקח עומר השכחה, שנאמר \"לא תשוב לקחתו\" (דברים כד,יט); וכן לכל האילנות יש שכחה, שנאמר \"לא תפאר אחריך\" (דברים כד,כ).", + "שלא לזרוע כלאי זרעים, שנאמר \"שדך לא תזרע כלאיים\" (ויקרא יט,יט).", + "שלא לזרוע תבואה או ירק בכרם, שנאמר \"לא תזרע כרמך, כלאיים\" (דברים כב,ט).", + "שלא להרביע בהמה מין בשאינו מינו, שנאמר \"בהמתך לא תרביע כלאיים\" (ויקרא יט,יט).", + "שלא יעשה מלאכה בשני מיני בהמה כאחד, שנאמר \"לא תחרוש בשור ובחמור, יחדיו\" (דברים כב,י).", + "שלא לחסום בהמה בשעת מלאכה בדבר שאוכלת ממנו ונהנית, שנאמר \"לא תחסום שור, בדישו\" (דברים כה,ד).", + "שלא לעבוד אדמה בשביעית, שנאמר \"שדך לא תזרע\" (ויקרא כה,ד).", + "שלא לעבוד אילן בשביעית, שנאמר \"וכרמך לא תזמור\" (ויקרא כה,ד).", + "שלא לקצור ספיחי שביעית כדרך שקוצרין בשאר השנים, שנאמר \"את ספיח קצירך לא תקצור\" (ויקרא כה,ה).", + "שלא לאסוף פירות האילן בשביעית כדרך שאוספין בכל שנה ושנה, שנאמר \"ואת עינבי נזיריך לא תבצור\" (ויקרא כה,ה).", + "שלא לעבוד בשנת יובל בין אדמה בין אילן, שנאמר בה \"לא תזרעו\" (ויקרא כה,יא).", + "שלא לקצור ספיחי יובל כשאר השנים, שנאמר בו \"לא תקצרו את ספיחיה\" (ויקרא כה,יא).", + "שלא לאסוף פירות יובל כאסיפת שאר השנים, שנאמר בו \"ולא תבצרו את נזיריה\" (ויקרא כה,יא).", + "שלא למכור שדה בארץ ישראל לצמיתות, שנאמר \"והארץ, לא תימכר לצמיתות\" (ויקרא כה,כג).", + "שלא לשנות מגרשי הלויים ושדותיהם, שנאמר \"ושדה מגרש עריהם, לא יימכר\" (ויקרא כה,לד); מפי השמועה למדו שזו אזהרה שלא ישתנה.", + "שלא לעזוב הלויים, שנאמר \"הישמר לך, פן תעזוב את הלוי\" (דברים יב,יט), אלא נותנין להם מתנותיהם ומשמחים אותם בהן בכל רגל ורגל.", + "שלא יתבע הלוואה שעברה עליה שביעית, שנאמר \"לא ייגוש את ריעהו ואת אחיו\" (דברים טו,ב).", + "שלא יימנע מלהלוות לעני מפני השמיטה, שנאמר \"הישמר לך פן יהיה דבר\" (דברים טו,ט). .זה הכלל--כל מקום שנאמר הישמר או פן או אל, אינו אלא מצות לא תעשה.", + "שלא יימנע מלהחיות לעני ומליתן לו מה שהוא צריך, שנאמר \"לא תאמץ את לבבך\" (דברים טו,ז); נמצא הנותן צדקה עושה מצות עשה, והמעלים עיניו מן הצדקה יתר על שביטל עשה עבר על לא תעשה.", + "שלא לשלח עבד עברי ריקם כשייצא חופשי, שנאמר \"לא תשלחנו, ריקם\" (דברים טו,יג).", + "שלא יתבע העני בחובו כשיידע שהוא עני, ולא יצר לו, שנאמר \"לא תהיה לו, כנושה\" (שמות כב,כד).", + "שלא להלוות בריבית לישראל, שנאמר \"את כספך--לא תיתן לו, בנשך\" (ויקרא כה,לז).", + "שלא ללוות בריבית, שנאמר \"לא תשיך לאחיך\" (דברים כג,כ); כך למדו מפי השמועה, שזו אזהרה ללווה שלא יינשך למלווה.", + "שלא להשית יד בין לווה ומלווה בריבית, ולא להיות ערב, ולא עד, ולא לכתוב שטר ביניהם, שנאמר \"לא תשימון עליו, נשך\" (שמות כב,כד).", + "שלא לאחר פעולת שכיר, שנאמר \"לא תלין פעולת שכיר, איתך\" (ויקרא יט,יג).", + "שלא ימשכן בעל חוב בזרוע, שנאמר \"לא תבוא אל ביתו, לעבוט עבוטו\" (דברים כד,י).", + "שלא למנוע העבוט מבעליו העני בעת שהוא צריך לו, שנאמר \"לא תשכב, בעבוטו\" (דברים כד,יב); כלומר, לא תשכב ועבוטו עימך, אלא תשיבנו לו בלילה, הואיל והוא צריך לו בלילה.", + "שלא למשכן האלמנה, שנאמר \"ולא תחבול בגד אלמנה\" (דברים כד, יז).", + "שלא לחבול כלים שעושין בהם אוכל נפש, שנאמר \"לא יחבול ריחיים, ורכב\" (דברים כד,ו).", + "שלא לגנוב נפש מישראל, שנאמר \"לא תגנוב\" (שמות כ,יב; דברים ה,טז); זה גונב נפש.", + "שלא לגנוב ממון, שנאמר \"לא, תגנובו\" (ויקרא יט,יא); זו היא גניבת ממון.", + "שלא לגזול, שנאמר \"לא תגזול\" (ויקרא יט,יג).", + "שלא להסיג גבול, שנאמר \"לא תסיג גבול ריעך\" (דברים יט,יד).", + "שלא לעשוק, שנאמר \"לא תעשוק את ריעך\" (ויקרא יט,יג).", + "שלא לכחש בממון חברו, שנאמר \"לא תכחשו\" (ויקרא יט,יא).", + "שלא לישבע על כפירת ממון חברו, שנאמר \"לא תשקרו\" (ויקרא יט,יא); כלומר, לא תישבע על שקר בממון שיש לחברך בידך.", + "שלא יונה במקח וממכר, שנאמר \"אל תונו, איש את אחיו\" (ויקרא כה,יד).", + "שלא יונה בדברים, שנאמר \"ולא תונו איש את עמיתו\" (ויקרא כה, יז); זו אונאת דברים.", + "שלא להונות את הגר בדברים, שנאמר \"וְגֵר לֹא תוֹנֶה\" (שמות כב, כ).", + "שלא להונות את הגר במקח וממכר, שנאמר \"וְלֹא תִלְחָצֶנּוּ\" (שמות כב, כ).", + "שלא להחזיר עבד שברח לארץ ישראל לאדוניו שבחוצה לארץ, שנאמר \"לֹא תַסְגִּיר עֶבֶד אֶל אֲדוֹנָיו\" (דברים כג, טז).", + "שלא להונות עבד זה, שנאמר \"עִמְּךָ יֵשֵׁב בְּקִרְבֶּךָ... בַּטּוֹב לוֹ לֹא תּוֹנֶנּוּ\" (דברים כג, יז).", + "שלא לענות יתום ואלמנה, שנאמר \"כָּל אַלְמָנָה וְיָתוֹם לֹא תְעַנּוּן\" (שמות כב, כא).", + "שלא לעבוד בעבד עברי כעבודת עבד, שנאמר \"לֹא תַעֲבֹד בּוֹ עֲבוֹדַת עָבֶד\" (ויקרא כה, לט).", + "שלא למכור אותו ממכרת עבד, שנאמר \"לֹא יִמָּכְרוּ מִמְכֶּרֶת עָבֶד\" (ויקרא כה, מב).", + "שלא לעבוד בעבד עברי בפרך, שנאמר \"לֹא תִרְדֶּה בּוֹ בְּפָרֶךְ\" (ויקרא כה, מג).", + "שלא להניח הגוי לעבד בעבד עברי הנמכר לו בפרך, שנאמר \"לֹא יִרְדֶּנּוּ בְּפָרֶךְ לְעֵינֶךָ\" (ויקרא כה, נג).", + "שלא למכור אמה עברייה לאחר, שנאמר \"לֹא יִמְשׁוֹל לְמָכְרָהּ בְּבִגְדוֹ בָהּ\" (שמות כא, ח).", + "שלא למנוע מאמה עברייה היעודה שאר כסות ועונה, שנאמר \"שְׁאֵרָהּ כְּסוּתָהּ וְעוֹנָתָהּ לֹא יִגְרָע\" (שמות כא, י); והוא הדין לשאר הנשים.", + "שלא למכור אשת יפת תואר, שנאמר \"ומכור לא תמכרנה\" (דברים כא, יד).", + "שלא לכבוש אשת יפת תואר שפחה, שנאמר \"לֹא תִתְעַמֵּר בָּהּ\" (דברים כא, יד).", + "שלא לחמוד, שנאמר \"לֹא תַחְמֹד אֵשֶׁת רֵעֶךָ\" (שמות כ, יג).", + "שלא להתאוות, שנאמר \"לֹא תִתְאַוֶּה בֵּית רֵעֶךָ\" (דברים ה, יז).", + "שלא יאכל השכיר שלא בשעת גמר מלאכה מן המחובר שהוא עושה בו, שנאמר \"וְחֶרְמֵשׁ לֹא תָנִיף\" (דברים כג, כו).", + "שלא ייקח השכיר יתר על אכילתו, שנאמר \"וְאָכַלְתָּ עֲנָבִים כְּנַפְשְׁךָ שָׂבְעֶךָ\" (דברים כג, כה).", + "שלא יתעלם מן האבידה, שנאמר \"לֹא תוּכַל לְהִתְעַלֵּם\" (דברים כב, ג).", + "שלא להניח הבהמה רובצת תחת משאה בדרך, שנאמר \"לֹא תִרְאֶה חֲמוֹר אָחִיךָ\" (ראה דברים כב, ד).", + "שלא לעשות עול במדה, שנאמר \"לֹא תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט בְּמִדָּה\" (ויקרא יט, לה); מפי השמועה למדו שהכתוב מזהיר לא תעשו עול במשפט המדה.", + "שלא להיות אצלנו איפה ואיפה אבן ואבן, שנאמר \"לֹא יִהְיֶה לְךָ בְּבֵיתְךָ אֵיפָה וְאֵיפָה\" (דברים כה, יד).", + "שלא לעוול המשפט, שנאמר \"לֹא תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט\" (ויקרא יט, טו).", + "שלא ליקח שוחד, שנאמר \"וְשֹׁחַד לֹא תִקָּח\" (שמות כג, ח).", + "שלא לכבד גדול בדין, שנאמר \"וְלֹא תֶהְדַּר פְּנֵי גָּדוֹל\" (ויקרא יט, טו).", + "שלא יירא הדיין בדין מאדם רע, שנאמר \"לֹא תָגוּרוּ מִפְּנֵי אִישׁ\" (דברים א, יז).", + "שלא לרחם על עני בדין, שנאמר \"וְדָל לֹא תֶהְדַּר בְּרִיבוֹ\" (שמות כג, ג).", + "שלא להטות משפט אדם חוטא, שנאמר \"לֹא תַטֶּה מִשְׁפַּט אֶבְיֹנְךָ\" (שמות כג, ו); למדו מפי השמועה, שזה אביון במצוות.", + "שלא לרחם על המזיק בדיני קנסות, שנאמר \"לֹא תָחוֹס עֵינְךָ\" (דברים יט, כא).", + "שלא להטות משפט גרים ויתומים, שנאמר \"לֹא תַטֶּה מִשְׁפַּט גֵר יָתוֹם\" (דברים כד, יז).", + "שלא לשמוע מאחד מבעלי דינין ואין חברו עימו, שנאמר \"לֹא תִשָּׂא שֵׁמַע שָׁוְא\" (שמות כג, א).", + "שלא לנטות אחרי רבים בדיני נפשות, אם היו המחייבין יתר על המזכין אחד, שנאמר \"לֹא תִהְיֶה אַחֲרֵי רַבִּים לְרָעוֹת\" (שמות כג, ב).", + "שלא ילמד חובה מי שלימד זכות תחילה בדיני נפשות, שנאמר \"לא תענה על ריב, לנטות\" (שמות כג, ב).", + "שלא למנות בדיינין אדם שאינו חכם בדברי תורה, אף על פי שהוא חכם בחכמות אחרות, שנאמר \"לֹא תַכִּירוּ פָּנִים בַּמִּשְׁפָּט\" (דברים א, יז).", + "שלא להעיד בשקר, שנאמר \"לֹא תַעֲנֶה בְּרֵעֲךָ עֵד שָׁקֶר\" (שמות כ, יב).", + "שלא יעיד בעל עבירה, שנאמר \"אַל תָּשֶׁת יָדְךָ עִם רָשָׁע לִהְיוֹת עֵד חָמָס\" (שמות כג, א).", + "שלא יעיד קרוב, שנאמר \"לֹא יוּמְתוּ אָבוֹת עַל בָּנִים\" (דברים כד, טז); מפי השמועה למדו שלא יומתו אבות בעדות בנים, והוא הדין לשאר הקרובים.", + "שלא לכרות הדין על פי עד אחד, שנאמר \"לֹא יָקוּם עֵד אֶחָד בְּאִישׁ\" (דברים יט, טו).", + "שלא להרוג נקי, שנאמר \"לֹא תִּרְצָח\" (שמות כ, יב; דברים ה, טז).", + "שלא לחתוך הדין באומד הדעת, עד שיראו שני עדים גופו של דבר, שנאמר \"וְנָקִי וְצַדִּיק אַל תַּהֲרֹג\" (שמות כג, ז).", + "שלא יורה העד בדין שהעיד בו בדיני נפשות, שנאמר \"וְעֵד אֶחָד לֹא יַעֲנֶה בְּנֶפֶשׁ\" (במדבר לה, ל).", + "שלא להרוג מחוייב הריגה קודם שיעמוד בדין, שנאמר \"וְלֹא יָמוּת הָרוֹצֵחַ עַד עָמְדוֹ לִפְנֵי הָעֵדָה\" (במדבר לה, יב).", + "שלא לחוס על הרודף, אלא הורגין אותו קודם שיגיע לנרדף ויהרגנו או יגלה ערוותו, שנאמר \"וְקַצּוֹתָה אֶת כַּפָּהּ לֹא תָחוֹס עֵינְךָ\" (דברים כה, יב).", + "שלא לענוש האנוס, שנאמר \"וְלַנַּעֲרָה לֹא תַעֲשֶׂה דָּבָר\" (דברים כב, כו).", + "שלא ליקח כופר מן הרוצח, שנאמר \"ולא תקחו כופר לנפש רוצח\" (במדבר לה, לא).", + "שלא ליקח כופר בגלות רוצח בשגגה, שנאמר \"וְלֹא תִקְחוּ כֹּפֶר לָנוּס אֶל עִיר מִקְלָטוֹ\" (במדבר לה, לב).", + "שלא לעמוד על הדם, שנאמר \"לֹא תַעֲמֹד עַל דַּם רֵעֶךָ\" (ויקרא יט, טז).", + "שלא להניח מכשול, שנאמר \"וְלֹא תָשִׂים דָּמִים בְּבֵיתֶךָ\" (דברים כב, ח).", + "שלא להכשיל תם בדרך, שנאמר \"וְלִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשׁוֹל\" (ויקרא יט, יד).", + "שלא להוסיף במלקות המחוייב מלקות, שנאמר \"לא יוסיף: .פן יוסיף\" (דברים כה,ג).", + "שלא לרגל, שנאמר \"לא תלך רכיל בעמיך\" (ויקרא יט,טז).", + "שלא לשנוא בלב, שנאמר \"לֹא תִשְׂנָא אֶת אָחִיךָ בִּלְבָבֶךָ\" (ויקרא יט, יז).", + "שלא להלבין פני אדם מישראל, שנאמר \"הוכח תוכיח את עמיתך, ולא תישא עליו חטא\" (ויקרא יט,יז).", + "שלא לנקום, שנאמר \"לא תיקום\" (ויקרא יט,יח).", + "שלא לנטור, שנאמר \"לא תיטור\" (ויקרא יט,יח).", + "שלא ליקח אם על הבנים, שנאמר \"לא תיקח האם, על הבנים\" (דברים כב,ו).", + "שלא לגלח שיער הנתק, שנאמר \"ואת הנתק, לא יגלח\" (ויקרא יג,לג).", + "שלא לתלוש סימני צרעת, שנאמר \"הישמר בנגע הצרעת\" (דברים כד,ח).", + "שלא לעבוד ולזרוע בנחל איתן, שנאמר \"אשר לא ייעבד בו, ולא ייזרע\" (דברים כא,ד).", + "שלא להחיות מכשף, שנאמר \"מכשפה, לא תחייה\" (שמות כב,יז).", + "שלא יתחייב חתן בדבר מצורכי רבים כל שנתו, כגון צבא ושמירת החומה וכיוצא בהן, שנאמר \"לא ייצא בצבא, ולא יעבור עליו לכל דבר\" (דברים כד,ה).", + "שלא להמרות על פי בית דין, שנאמר \"לא תסור, מכל הדבר\" (ראה דברים יז,יא).", + "שלא להוסיף על מצוות התורה, בין תורה שבכתב בין בפירושה שקיבלו על פה, שנאמר \"את כל הדבר, אשר אנוכי מצווה אתכם--אותו תשמרו, לעשות: .לא תוסף עליו\" (דברים יג,א).", + "שלא לגרוע מכל מצוות התורה, שנאמר \"ולא תגרע ממנו\" (דברים יג,א).", + "שלא לקלל הדיין, שנאמר \"אלוהים, לא תקלל\" (שמות כב,כז).", + "שלא לקלל הנשיא, והוא המלך או ראש ישיבת ארץ ישראל, שנאמר \"ונשיא בעמך, לא תאור\" (שמות כב,כז).", + "שלא לקלל אחד משאר ישראל, שנאמר \"לא תקלל חירש\" (ויקרא יט,יד).", + "שלא לקלל אב ואם, שנאמר \"ומקלל אביו ואימו, מות יומת\" (שמות כא,יז).", + "שלא להכות אב ואם, שנאמר \"ומכה אביו ואימו, מות יומת\" (שמות כא,טו).", + "שלא לעשות מלאכה בשבת, שנאמר \"לא תעשה כל מלאכה\" (שמות כ,ט; דברים ה,יג).", + "שלא להלך חוץ לתחום מדינה כהולכי דרכים בשבת, שנאמר \"אל ייצא איש ממקומו\" (שמות טז,כט).", + "שלא לענוש בשבת, שנאמר \"לא תבערו אש, בכול מושבותיכם\" (שמות לה,ג).", + "שלא לעשות מלאכה בראשון של פסח, שנאמר \"כל מלאכה, לא ייעשה בהם\" (שמות יב,טז).", + "שלא לעשות מלאכה בשביעי של פסח, שנאמר \"כל מלאכה, לא ייעשה בהם\" (שמות יב,טז).", + "שלא לעשות מלאכה בחג השבועות, שנאמר בו \"כל מלאכת עבודה, לא תעשו\" (ויקרא כג,כא; במדבר כח,כו).", + "שלא לעשות מלאכה באחד לחודש השביעי, שנאמר בו \"כל מלאכת עבודה, לא תעשו\" (ויקרא כג,כה; במדבר כט,א).", + "שלא לעשות מלאכה ביום הכיפורים, שנאמר בו \"כל מלאכה, לא תעשו\" (ויקרא טז,כט; ויקרא כג,כח; ויקרא כג,לא; במדבר כט,ז).", + "שלא לעשות מלאכה בראשון של חג, שנאמר בו \"כל מלאכת עבודה, לא תעשו\" (ויקרא כג,לה; ויקרא כג,לו; במדבר כט,יב).", + "שלא לעשות מלאכה ביום שמיני של חג, שנאמר בו \"כל מלאכת עבודה, לא תעשו\" (ויקרא כג,לו; במדבר כט,לה).", + "שלא לגלות ערוות אם, שנאמר \"אימך היא, לא תגלה ערוותה\" (ויקרא יח,ז).", + "שלא לגלות ערוות אשת אב, שנאמר \"ערוות אשת אביך, לא תגלה\" (ויקרא יח,ח).", + "שלא לגלות ערוות אחות, שנאמר \"ערוות אחותך . . . לא תגלה\" (ויקרא יח,ט).", + "שלא לגלות ערוות אחות מן האב ומן האם, שנאמר \"ערוות בת אשת אביך מולדת אביך, אחותך היא--לא תגלה, ערוותה\" (ויקרא יח,יא).", + "שלא לגלות ערוות בת הבן, שנאמר \"ערוות בת בנך\" (ויקרא יח,י).", + "שלא לגלות ערוות בת הבת, שנאמר \"או בת בתך, לא תגלה ערוותן\" (ויקרא יח,י).", + "שלא לגלות ערוות הבת; ולמה לא נתפרשה בתורה, מפני שאסר בת הבת שתק מן הבת, ומפי השמועה למדו שאיסור הבת מגופי תורה, כשאר עריות.", + "שלא לגלות ערוות אישה ובתה, שנאמר \"ערוות אישה ובתה, לא תגלה\" (ויקרא יח,יז).", + "שלא לגלות ערוות אישה ובת בנה, שנאמר \"את בת בנה\" (ויקרא יח,יז).", + "שלא לגלות ערוות אישה ובת בתה, שנאמר \"ואת בת בתה, לא תיקח\" (ויקרא יח,יז).", + "שלא לגלות ערוות אחות האב, שנאמר \"ערוות אחות אביך, לא תגלה\" (ויקרא יח,יב).", + "שלא לגלות ערוות אחות האם, שנאמר \"ערוות אחות אימך, לא תגלה\" (ויקרא יח,יג).", + "שלא לגלות ערוות אשת אחי האב, שנאמר \"אל אשתו לא תקרב, דודתך היא\" (ויקרא יח,יד).", + "שלא לגלות ערוות אשת הבן, שנאמר \"ערוות כלתך, לא תגלה\" (ויקרא יח,טו).", + "שלא לגלות ערוות אשת אח, שנאמר \"ערוות אשת אחיך, לא תגלה\" (ויקרא יח,טז).", + "שלא לגלות ערוות אחות אישה, שנאמר \"ואישה אל אחותה, לא תיקח\" (ויקרא יח,יח).", + "שלא לגלות ערוות נידה, שנאמר \"ואל אישה, בנידת טומאתה--לא תקרב\" (ויקרא יח,יט).", + "שלא לגלות ערוות אשת איש, שנאמר \"ואל אשת, עמיתך--לא תיתן שכובתך\" (ויקרא יח,כ).", + "שלא לשכב עם בהמה, שנאמר \"ובכל בהמה לא תיתן שכובתך, לזרע\" (ראה ויקרא יח,כ; ויקרא יח,כג).", + "שלא תביא אישה בהמה עליה, שנאמר \"ואישה, לא תעמוד לפני בהמה לרבעה\" (ויקרא יח,כג).", + "שלא לשכב עם זכר, שנאמר \"ואת זכר--לא תשכב\" (ויקרא יח,כב).", + "שלא לגלות ערוות האב עצמו, שנאמר \"ערוות אביך . . . לא תגלה\" (ויקרא יח,ז).", + "שלא לגלות ערוות אחי האב עצמו, שנאמר \"ערוות אחי אביך, לא תגלה\" (ויקרא יח,יד).", + "שלא ליקרב לעריות בדברים המביאין לידי גילוי ערווה, כגון חיבוק ונישוק ורמיזה וקפיצה, שנאמר \"אל כל שאר בשרו, לא תקרבו לגלות ערווה\" (ויקרא יח,ו); מפי השמועה למדו שזו אזהרה לקריבה המביאה לידי גילוי ערווה.", + "שלא יישא ממזר בת ישראל, שנאמר \"לא יבוא ממזר, בקהל ה'\" (דברים כג,ג).", + "שלא תהיה קדשה, והיא הנבעלת בלא כתובה וקידושין, שנאמר \"לא תהיה קדשה\" (דברים כג,יח).", + "שלא יחזיר המגרש גרושתו אחר שנישאת לאחר, שנאמר \"לא יוכל בעלה הראשון אשר שילחה לשוב לקחתה\" (דברים כד,ד).", + "שלא תינשא היבמה לאחר חוץ מיבמה, שנאמר \"לא תהיה אשת המת\" (דברים כה,ה).", + "שלא יגרש האונס אנוסתו, שנאמר \"לא יוכל שלחה, כל ימיו\" (דברים כב,כט).", + "שלא יגרש מוציא שם רע את אשתו, שנאמר בו \"לא יוכל לשלחה כל ימיו\" (דברים כב,יט).", + "שלא ייקח סריס בת ישראל, שנאמר \"לא יבוא פצוע דכא\" (דברים כג,ב).", + "שלא לסרס זכר מכל המינין, לא אדם ולא בהמה חיה ועוף, שנאמר \"ובארצכם, לא תעשו\" (ויקרא כב,כד).", + "שלא למנות על ישראל איש מקהל גרים, שנאמר \"לא תוכל לתת עליך איש נוכרי\" (דברים יז,טו).", + "שלא ירבה המלך סוסים, שנאמר \"לא ירבה לו סוסים\" (דברים יז,טז).", + "שלא ירבה המלך נשים, שנאמר \"לא ירבה לו נשים\" (דברים יז,יז).", + "שלא ירבה לו המלך כסף וזהב, שנאמר \"וכסף וזהב, לא ירבה לו מאוד\" (דברים יז,יז).", + "א .אלו הם שש מאות ושלוש עשרה מצוות שנאמרו לו למשה בסיניי, הן וכללותיהן ופרטותיהן ודקדוקיהן; וכל אותן הכללות והפרטות והדקדוקין והביאורין של כל מצוה ומצוה, היא תורה שבעל פה שקיבלו בית דין מפי בית דין.", + "ב .ויש מצוות אחרות שנתחדשו אחר מתן תורה, וקבעו אותן נביאים וחכמים ופשטו בכל ישראל--כגון מקרא מגילה, ונר חנוכה, ותענית תשעה באב, וידיים, ועירובין. .ויש לכל מצוה ומצוה מאלו פירושין ודקדוקין; והכול יתבאר בחיבור זה.", + "ג .כל אלו המצוות שנתחדשו--חייבין אנו לקבלם ולשומרם, שנאמר \"לא תסור, מכל הדבר . . .\" (ראה דברים יז,יא); ואינם תוספת על מצוות התורה. .ועל מה הזהירה תורה \"לא תוסף עליו, ולא תגרע ממנו\" (דברים יג,א)--שלא יהיה נביא רשאי לחדש דבר ולומר שהקדוש ברוך הוא ציווהו במצוה זו להוסיפה למצוות התורה, או לחסר אחת מאלו השש מאות ושלוש עשרה מצוות.", + "ד .אבל אם הוסיפו בית דין עם נביא שיהיה באותו הזמן מצוה דרך תקנה, או דרך הוראה, או דרך גזירה--אין זו תוספת: .שהרי לא אמרו שהקדוש ברוך הוא ציווה לעשות עירוב או לקרות מגילה בעונתה. .ואלו אמרו כן, היו מוסיפין על התורה.", + "ה .אלא כך אנו אומרים, שהנביאים עם בית דין תיקנו וציוו לקרות המגילה בעונתה כדי להזכיר שבחיו של הקדוש ברוך הוא ותשועות שעשה לנו, והיה קרוב לשווענו כדי לברכו ולהללו, וכדי להודיע לדורות הבאים שאמת מה שהבטיחנו בתורה, \"ומי גוי גדול, אשר לו אלוהים קרובים אליו\" (ראה דברים ד,ז; דברים ד,ח). .ועל דרך זו היא כל מצוה ומצוה שהיא מדברי סופרים, בין עשה ובין לא תעשה." + ], + "versions": [ + [ + "Wikisource Mishneh Torah", + "http://he.wikisource.org/wiki/%D7%A8%D7%9E%D7%91%22%D7%9D_%D7%94%D7%A7%D7%93%D7%9E%D7%94_%D7%9C%D7%9E%D7%A9%D7%A0%D7%94_%D7%AA%D7%95%D7%A8%D7%94_(%D7%AA%D7%95%D7%9B%D7%9F_%D7%94%D7%97%D7%99%D7%91%D7%95%D7%A8)" + ] + ], + "heTitle": "משנה תורה, מצוות לא תעשה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Introduction" + ], + "sectionNames": [ + "Mitzvah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Overview of Mishneh Torah Contents/English/Sefaria Community Translation.json b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Overview of Mishneh Torah Contents/English/Sefaria Community Translation.json new file mode 100644 index 0000000000000000000000000000000000000000..3953f5efc7648ef4ef9ee78432d97450d16318b9 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Overview of Mishneh Torah Contents/English/Sefaria Community Translation.json @@ -0,0 +1,42 @@ +{ + "language": "en", + "title": "Mishneh Torah, Overview of Mishneh Torah Contents", + "versionSource": "https://www.sefaria.org", + "versionTitle": "Sefaria Community Translation", + "license": "CC0", + "versionTitleInHebrew": "תרגום קהילת ספריא", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, תוכן החיבור", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Introduction" + ], + "text": [ + [ + "I have seen fit to divide this treatise into 14 books.", + "The first book: I will include in this all the commandments that are essential to the religion of Moses our teacher, and one needs to know them before anything else - for example, the unity of His name, may He be blessed, and the prohibition of pagan worship. I have called this book \"Sefer HaMadda\" - \"The Book of Knowledge\".", + "The second book: I will include in this the most frequent commandments, which we were commanded to do them in order to love the Omnipresent and to always remember Him - for example, the reading of the Shema, prayer, tefilin, blessings; and circumcision is included in this, for this is a sign on our skin to always remember, in a time in which we have no tefilin, nor tzitzit, etc. And I have called this book \"Sefer Ahava\" - \"The Book of Love\".", + "The third book: I will include in this all commandments that are known through time - for example, Shabbat, and the holidays. And I have called this book \"Sefer Zemanim\" - \"The Book of Times\".", + "The fourth book: I will include in this the commandments involving marriage - for example marriage (kiddushin) and divorce, and Levirite marriage (yibum) and the ceremony of the Removed Sandal (halitza). And I have called this book \"Sefer Nashim\" - \"The Book of Women\".", + "The fifth book: I will include in this the commandments involving forbidden sexual relationships, and the commandments involving forbidden foods - for these are both subjects in which the Omnipresent sanctified us, and separated us from the gentiles, through forbidden sexual relationships and forbidden foods, and for both of these it is said, \"And I separated you from the nations\" (Leviticus 20:26), \"Which I separated you from the nations\" (Leviticus 20:24). And I have called this book \"Sefer Kedusha\" - \"The Book of Holiness\".", + "The sixth book: I will include the commandments involving what a person is obligated in when he forbids himself from something - for example, vows and oaths. I have called this book \"Sefer Haflaah\" - \"The Book of Utterances\".", + "The seventh book: I will include the commandments that involve agriculture of the Land - for example, Sabbaticals and Jubilees, tithes and donations, and the rest of the commandments that are included in those topics. I have called this book \"Sefer Zeraim\" - \"The Book of Seeds.\"", + "The eight book: I will include the commandments that involve building the Sanctuary, and the daily public sacrifices. And I have called this book \"Sefer Avoda\" - \"The Book of Worship\".", + "The ninth book: I will include the commandments that relate to individuals' sacrifices. And I have called this book \"Sefer Qorbanot\" \"The Book of Sacrifices\".", + "The tenth book: I will include the commandments that relate to purity and impurity. And I have called this book \"Sefer Taharot\" \"The Book of Purity\".", + "The eleventh book: I will include the commandments that relate to a person and his neighbor, and involve financial damages or bodily harm. And I have called this book \"Sefer Neziqin\" \"The Book of Torts\".", + "The twelfth book: I will include the commandments that relate to sale and acquisition. And I have called this book \"Sefer Qinyan\" \"The Book of Acquisition\".", + "The thirteenth book: I will include the commandments that relate to a person and his neighbor in remaining cases that do not involve damages from the outset, such as guards, debtors, claims and their denial. And I have called this book \"Sefer Mishpatim\" \"The Book of Civil Laws\".", + "The fourteenth book: I will include commandments that are transferred to the Sanhedrin, such as executions by the Bet Din, acceptance of testimony, and laws concerning the king and his wars. And I have called this book \"Sefer Shoftim\" \"The Book of Judges\"." + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Overview of Mishneh Torah Contents/English/The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949.json b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Overview of Mishneh Torah Contents/English/The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949.json new file mode 100644 index 0000000000000000000000000000000000000000..476fde4d8c5b743b276ea28b9be3b709093d7315 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Overview of Mishneh Torah Contents/English/The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949.json @@ -0,0 +1,199 @@ +{ + "language": "en", + "title": "Mishneh Torah, Overview of Mishneh Torah Contents", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002108865", + "versionTitle": "The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949", + "status": "locked", + "priority": 1.0, + "license": "Public Domain", + "versionNotes": "", + "digitizedBySefaria": true, + "shortVersionTitle": "Moses Hyamson, 1937-1949", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, תוכן החיבור", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Introduction" + ], + "text": [ + [ + "I have seen fit to divide this work into fourteen books.", + "FIRST BOOK. I include in it all the precepts which constitute the very essence and principle of the faith taught by Moses, our teacher, and which it is necessary for one to know at the outset; as for example, acceptance of the unity of God, and the prohibition of idolatry. I have called this book: the Book of Knowledge.", + "SECOND BOOK. I include in it all the precepts which are to be continuously observed, and which we have been bidden to keep, in order that we may always love God and be ever mindful of Him. Such precepts are the recital of the Shema and of prayers, the wearing of phylacteries, the recital of the blessings. Included in this group is the rite of Circumcision, because this is a sign in our flesh, serving as a constant reminder, even when phylacteries and fringes of the garment, etc. are not being worn. I have called this book: The Book of Love.", + "THIRD BOOK. I include therein all the precepts to be fulfilled at stated periods, such as Sabbaths and Festivals. I have called this book: The Book of Seasons.", + "FOURTH BOOK. I include therein the precepts that refer to marital relations, such as marriage and divorce, levirate marriage and the form of release from the obligation of a levirate marriage. I have called this book: The Book of Women.", + "FIFTH BOOK. I include in it precepts having reference to illicit sexual unions, and those that relate to forbidden foods; because, in these two regards, the Omnipresent sanctified us and separated us from the nations, and of both classes of precepts it is said, “And I have set you apart from the peoples” (Lev. 20:26), “.... who have set you apart from the peoples” (Lev. 20:24). I have called this book: The Book of Holiness.", + "SIXTH BOOK. I include in it precepts binding on one who has incurred an obligation by utterances, e.g., by taking oaths or making vows. I have called this book: The Book of Specific Utterance.", + "SEVENTH BOOK. I include in it precepts relating to cultivation of the soil; such as Sabbatical years and Jubilees, tithes, heave-offerings, (priests’ dues of the crops), and other precepts connected with these and akin to them. I have called this book: The Book of Seeds.", + "EIGHTH BOOK. I include therein precepts relating to the erection of the Sanctuary and to the regular public sacrifices. I have called this book: The Book of Service.", + "NINTH BOOK. I include therein precepts that refer to sacrifices brought by private individuals. I have called this book: The Book of Sacrifices.", + "TENTH BOOK. I include therein precepts relating to things ritually clean or unclean. I have called this book: The Book of Purity.", + "ELEVENTH BOOK. I include therein precepts referring to civil relations which from the outset cause damage to property or injury to the person. I have called this book: The Book of Torts.", + "TWELFTH BOOK. I include in it precepts referring to sales and (other modes of) acquisition. I have called this book: The Book of Acquisition.", + "THIRTEENTH BOOK. I include in it precepts referring to civil relations in cases that do not, from the outset, cause damage, such as Bailments, Debts, Claims and Denials. I have called this book: The Book of Judgments.", + "FOURTEENTH BOOK. I include therein precepts, the fulfilment of which is assigned to the Sanhedrin, as for example, infliction of capital punishment, reception of evidence, administration of the laws affecting the sovereign, and wars. I have called this book: The Book of Judges.", + "The following is the division of groups of laws in this work, arranged according to the subject matter of the books, as also of the precepts appertaining to the topics in each of these groups.", + "BOOK OF KNOWLEDGE Its Halachoth (groups of laws) are five, in the following order: laws concerning the foundations of the Torah; laws concerning ethical behaviour; laws concerning the study of the Torah; laws concerning idolatry and institutions of the gentiles; laws concerning Repentance.", + "LAWS CONCERNING THE FOUNDATION OF THE TORAH.
These comprise ten precepts; of which, six are affirmative, and four are negative precepts, as follows: 1) To know that there is a God; 2) Not to entertain the thought that there is any other god but the Eternal; 3) To acknowledge His Unity; 4) To love Him; 5) To revere Him; 6) To hallow His name; 7) Not to desecrate His name; 8) Not to destroy things upon which His name is called; 9) To hear and accept the message of the prophet who speaks in His name; 10) Not to test Him.", + "LAWS OF ETHICAL BEHAVIOUR.
These comprise eleven precepts; of which, five are affirmative, and six are negative precepts. They are as follows: 1) To imitate His ways; 2) To cleave to those who know Him; 3) To love associates; 4) To love strangers; 5) Not to hate brothers; 6) To administer rebuke; 7) Not to put any one to shame; 8) Not to afflict the feeble and wretched; 9) Not to go about tale-bearing; 10) Not to avenge; 11) Not to bear a grudge.", + "LAWS CONCERNING THE STUDY OF THE TORAH.
These comprise two affirmative precepts; first, to learn Torah; second, to show honour to its teachers and to those versed in the knowledge of it.", + "LAWS CONCERNING IDOLATRY AND THE INSTITUTIONS OF HEATHEN NATIONS.
These comprise fifty-one precepts; of which, two are affirmative, and forty-nine, negative precepts. They are as follows: 1) Not to turn to idolatry; 2) Not to indulge in evil thoughts or sights; 3) Not to blaspheme; 4) Not to worship an idol in the customary mode; 5) Not to prostrate oneself before it; 6) Not to make a graven image for oneself; 7) Not to fashion a graven image, even for others; 8) Not to make images even for ornaments; 9) Not to draw others away after idol-worship; 10) To burn a city that has become idolatrous; 11) Not to rebuild such a city; 12) Not to use any of its property; 13) Not to entice an individual to idol worship; 14) Not to love the enticer; 15) Not to give up hating him; 16) Not to save him; 17) Not to urge pleas in his favour; 18) Not to refrain from urging pleas against him; 19) Not to prophesy in the name of an idol; 20) Not to listen to, and accept a message from, one who prophesies in its name; 21) Not to prophesy falsely even in the name of God; 22) Not to fear putting a false prophet to death; 23) Not to swear in the name of an idol; 24) Not to practise consultation of ghosts; 25) Not to practise consultation of familiar spirits; 26) Not to pass (anyone through the fire) to Molech; 27) Not to set up a pillar (for worship); 28) Not to prostrate oneself on a figured stone; 29) Not to plant an Asherah (grove for worship); 30) To destroy an idol and everything made for its sake; 31) Not to make use of an idol or articles subsidiary to its service; 32) Not to make use of the ornamental adjunct of anything worshipped; 33) Not to make a covenant with idolaters; 34) Not to show them favour; 35) That they should not settle in our land; 36) Not to adopt their customs, nor their mode of dress; 37) Not to practise enchantment; 38) Not to practise divination; 39) Not to practise soothsaying; 40) Not to practise charming; 41) Not to seek counsel of the dead; 42) Not to enquire of a ghost; 43) Not to enquire of a familiar spirit; 44) Not to practise witchcraft; 45) Not to round the corners of the head; 46) Not to remove the corners of the beard; 47) That a man shall not put on a woman's attire; 48) That a woman shall not put on a man's attire; 49) Not to tattoo the body; 50) Not to cut one's flesh (for the dead); 51) Not to make a bald spot for the dead.", + "LAWS CONCERNING REPENTANCE.
These are comprised in one affirmative precept, namely that the sinner shall repent of his sin and confess. ", + "The precepts included in this book are thus seventy-five, of which sixteen are affirmative, and fifty-nine negative precepts." + ], + [ + "BOOK OF LOVE", + "Its groups of laws are six in the following order: laws concerning reading of the Shema'; laws concerning prayer and the priestly benediction; laws concerning Tephillin (phylacteries), Mezuzah (passages of Scripture affixed in a case to the doors of dwellings) and scrolls of the Torah; laws concerning fringes (on the corners of garments); laws concerning blessings; laws of circumcision.", + "LAWS CONCERNING READING OF THE SHEMA'.
These are comprised in one affirmative precept, namely to read the Shema' twice daily.", + "LAWS CONCERNING PRAYERS AND THE PRIESTLY BENEDICTION.
These are comprised in two affirmative precepts; first, to serve the Eternal daily by prayer; secondly, that priests shall bless Israel daily.", + "LAWS CONCERNING TEPHILLIN (PHYLACTERIES), MEZUZAH AND SCROLL OF THE TORAH.
These comprise five affirmative precepts. In detail, they are as follows: to put a phylactery on the head; to bind it on the arm; to fix a mezuzah on the doors of entrances; that every one shall write a scroll of the Torah for himself; that the King shall write a second scroll for himself, so that he will have two scrolls of the Torah.", + "LAWS CONCERNING FRINGES.
These are comprised in one affirmative precept, namely, to put fringes on the corners of the garment.", + "LAWS CONCERNING BLESSINGS.
These are comprised in one affirmative precept; namely, to bless His Name after consuming food.", + "LAWS OF CIRCUMCISION.
These are comprised in one affirmative precept; namely, to circumcise male infants on the eighth day.", + "The precepts included in this book are thus eleven affirmative precepts." + ], + [ + "BOOK OF SEASONS", + "Its groups of laws are ten. They are treated in the following order: laws concerning the Sabbath; laws concerning Erubin (arrangements for permission to carry outside the house on the Sabbath day, or to walk outside the city beyond the prescribed limits); laws concerning the observance of rest on the tenth day of Tishri; laws concerning the observance of rest on the feasts; laws concerning leavened and unleavened bread (on Passover); laws concerning the sounding of the Ram's Horn (on the New Year); concerning booths (on the Feast of Tabernacles) and concerning the palm branch (and other plants to be taken on the Feast of Tabernacles); laws concerning the payment of shekels; laws concerning the solemn announcement of the beginning of the month; laws concerning fasts; laws concerning the reading of the Scroll of Esther (on the Feast of Purim) and concerning the observance of Chanucah (Feast of Lights).", + "THE LAWS OF THE SABBATH.
These comprise five precepts, of which two are affirmative precepts and three are negative precepts. The following are their details: 1) to rest on the seventh day; 2) not to do work on it; 3) not to inflict punishment on the Sabbath; 4) not to walk on the Sabbath (outside the city) beyond the prescribed limits; 5) to sanctify the day by express mention.", + "LAWS OF ERUBIN.
This treats of one affirmative precept instituted by the Scribes and which is not counted in the number of commandments of the Torah.", + "LAWS CONCERNING THE OBSERVANCE OF REST ON THE TENTH OF TISHRI.
These comprise four precepts, of which two are affirmative precepts and two are negative precepts. The following are their details: 1) to rest on that day from work; 2) not to do work on it; 3) to fast on it; 4) not to eat or drink on it.", + "LAWS CONCERNING THE OBSERVANCE OF REST ON THE FEASTS.
These comprise twelve precepts, of which six are affirmative precepts and six, negative precepts. Their details are as follows: 1) to rest on the first day of Passover; 2) not to do work on it; 3) to rest on the seventh day of Passover; 4) not to do work on it; 5) to rest on the Feast of Weeks; 6) not to do work on it; 7) to rest on the New Year; 8) not to do work on it; 9) to rest on the day of the Feast of Tabernacles; 10) not to do work on it; 11) to rest on the eighth day of the Feast; 12) not to do work on it.", + "LAWS CONCERNING LEAVENED AND UNLEAVENED BREAD.
These comprise eight precepts, of which three are affirmative precepts and five are negative precepts. Their details are as follows: 1) not to eat leavened food on the fourteenth day of Nissan, from noon onwards; 2) to destroy leaven on the fourteenth of Nissan; 3) not to eat leavened food during the seven days of Passover; 4) not to eat food which contains leaven, during the seven days of Passover; 5) that no leaven is to be exposed to view during those seven days; 6) that no leaven is to be found (in one's possession) during those seven days; 7) to eat unleavened bread on the (first) night of Passover; 8) to discourse concerning the departure from Egypt on that night.", + "LAWS CONCERNING THE RAM'S HORN; CONCERNING BOOTHS AND CONCERNING THE PALM BRANCH.
These comprise three affirmative precepts, as follows: 1) to hear the sound of the ram's horn on the first of Tishri; 2) to dwell in a booth during the seven days of the Feast of Tabernacles; 3) to take the palm-branch (and the other three plants), in the Temple during the seven days of the Feast.", + "LAWS OF THE SHEKEL-DUES.
These are comprised in one affirmative precept, namely, that every individual shall give every year half a shekel to the Sanctuary.", + "LAWS CONCERNING THE SOLEMN ANNOUNCEMENT OF THE FIRST DAY OF THE MONTH.
These are comprised in one affirmative precept, namely, to calculate, determine and fix the day which shall be the beginning of each month in the year.", + "LAWS CONCERNING FASTS.
These are comprised in one affirmative precept, namely, to fast and supplicate the Eternal, when a great calamity befalls the community.", + "LAWS CONCERNING READING THE SCROLL OF ESTHER AND CONCERNING THE FEAST OF LIGHTS.
These comprise two affirmative precepts ordained by the Scribes; and they are not counted in the number of precepts of the Pentateuch. ", + "The commandments of the Torah included in this book accordingly total thirty-five; of which nineteen are affirmative, and sixteen are negative precepts. There are also three precepts appointed by the Scribes." + ], + [ + "BOOK OF WOMEN", + "Its groups of laws are five in the following order: laws concerning marriage; laws concerning divorce; laws concerning levirate marriage and concerning formal release from the obligation to contract such a union; laws concerning virgin maidens; laws concerning a married woman suspected (by her husband) of infidelity.", + "LAWS CONCERNING MARRIAGE.
These comprise four precepts, of which two are affirmative precepts and two are negative precepts. The following are their details: 1) To wed by means of a marriage-contract (Kethubah) and sacramental ritual (Kiddushin); 2) Not to cohabit with a woman in the absence of a marriage-contract and sacramental ritual; 3) Not to withhold from a wife, her board, raiment and fulfilment of conjugal duty; 4) To be fruitful and multiply by cohabiting with her.", + "LAWS CONCERNING DIVORCE.
These comprise two precepts. The first is an affirmative precept, namely, that one who divorces (his wife) shall divorce her with a written document. The second precept is that he shall not take back the divorced woman as his wife, after she had been married to another man.", + "LAWS CONCERNING LEVIRATE MARRIAGE AND FORMAL RELEASE FROM THE OBLIGATION OF ENTERING INTO SUCH A UNION.
These comprise three precepts, of which two are affirmative precepts, while one is a negative precept. These, in detail, are as follows: 1) to marry the widow of a deceased brother who left no surviving issue; 2) that, if the brother is not willing to enter into such a union, he shall release the widow by a formal refusal in accordance with the prescribed ritual; 3) that she shall not marry another man till the levirate obligation has been removed.", + "LAWS CONCERNING VIRGIN MAIDENS.
These comprise five precepts, of which three are affirmative precepts and two are negative precepts. These, in detail, are as follows: 1) to fine the seducer; 2) that the violator of a virgin shall marry her; 3) that he shall not divorce her; 4) that the wife of one who has published a false and evil report (concerning her condition before marriage) shall remain with him forever; 5) that a husband who has published such an evil report, shall not divorce his wife.", + "LAWS CONCERNING A WOMAN SUSPECTED (BY HER HUSBAND) OF INFIDELITY.
These comprise three precepts, of which one is an affirmative precept, while two are negative precepts. They are, in detail, as follows: 1) to do unto the woman suspected of infidelity according to \"the law of jealousy\" set forth in the Torah (Num. 5:11-31); 2) not to put oil on her offering; 3) not to put frankincense on it. ", + "All the precepts comprised in this book are seventeen, of which nine are affirmative, and eight, negative precepts." + ], + [ + "BOOK OF HOLINESS", + "Its groups of laws are three, in the following order: laws concerning illicit sexual relations; laws concerning forbidden foods; laws concerning slaughtering of animals for food.", + "LAWS CONCERNING PROHIBITED SEXUAL RELATIONS.
These comprise thirty-seven precepts, of which one is an affirmative precept, while thirty-six are negative precepts. These are, in detail, as follows: not to cohabit 1) with one's mother; 2) with one's father's wife; 3) with one's sister; 4) with one's father's wife's daughter; 5) with one's son's daughter; 6) with one's daughter; 7) with one's daughter's daughter; not to take as a wife 8) a woman and her daughter; 9) a woman and her son's daughter; 10) a woman and her daughter's daughter; not to cohabit 11) with one's father's sister; 12) with one's mother's sister; 13) with one's father's brother's wife; 14) with one's son's wife; 15) with one's brother's wife; 16) with one's wife's sister; 17) not to lie carnally with a beast; 18) that a woman shall not have intercourse with a beast; that a man shall not have intercourse 19) with a male; 20) with one's father; 21) with one's father's brother; not to cohabit 22) with another man's wife; 23) with a woman in her menstruous period; 24) not to intermarry with gentiles; 25) that an Ammonite or Moabite shall not enter the community (by marriage); 26) not to keep an Egyptian of the third generation from so entering the community; 27) not to keep an Edomite of the third generation from so entering the community; 28) that a bastard shall not so enter the community; 29) that a eunuch shall not so enter the community; 30) not to castrate a male, even a domestic animal or wild beast, or fowl; 31) that the High Priest shall not marry a widow; 32) that the High Priest shall not cohabit with a widow, even without wedlock; 33) that the High Priest shall marry a virgin in her maidenhood; 34) that a priest shall not marry a divorced woman; 35) that he shall not marry a harlot; 36) that he shall not marry a \"profaned\" woman; 37) that he shall not draw near to one within the prohibited degrees, even if no actual intercourse takes place.", + "LAWS OF FORBIDDEN FOODS.
These comprise twenty-eight precepts, of which four are affirmative, and twenty-four, negative precepts. They are, in detail, as follows: 1) to examine the marks of the beast—domestic or wild—in order to distinguish the unclean from the clean; 2) to examine the marks of the fowl, to distinguish the unclean from the clean; 3) to examine the marks of locusts, to distinguish the unclean from the clean; 4) to examine the marks of fishes, (to distinguish the unclean from the clean); 5) not to eat of unclean beasts—domestic or wild; 6) not to eat of unclean fowl; 7) not to eat of unclean fishes; 8) not to eat of winged creeping things; 9) not to eat of things that creep upon the earth; 10 not to eat vermin that creep upon the earth; 11) not to eat a worm found in fruit after it has emerged on to the ground; 12) not to eat creeping things of the water; 13) not to eat the flesh of a beast that died of itself; 14) not to use in any way an ox (condemned to be) stoned; 15) not to eat of a beast that is Terefah; 16) not to eat of a limb removed from a beast while it was alive; 17) not to eat blood; 18) not to eat Cheleb (specified forbidden suet fat) of a clean beast; 19) not to eat of the sinew that shrank; 20) not to eat meat with milk; 21) not to boil it (with milk); 22) not to eat bread made of new grain (before the Omer is offered on the second day of Passover); 23) not to eat parched corn of the new produce (before the Omer is offered on the second day of Passover; 24) not to eat fresh ears of corn (before this offering has been brought); 25) not to eat Orlah (fruit borne by a tree till three years have elapsed since it was planted); 26) not to eat the produce of diverse seeds sown in a vineyard; 27) not to eat produce from which the priests' dues have not been separated; 28) not to drink wine of idolaters.", + "LAWS OF RITUAL MODE OF SLAYING ANIMALS FOR FOOD.
These comprise five precepts, of which three are affirmative, while two are negative precepts. They are, in detail, as follows: 1) to slay an animal (in the traditional mode) before eating of it; 2) not to slay a beast and its young on the same day; 3) to cover the blood of a wild beast or of a fowl; 4) not to take the mother-bird and its young; 5) to let the mother-bird go free, if one has taken it and its young. ", + "All the precepts comprised in this book are accordingly seventy, of which, eight are affirmative, and sixty-two are negative precepts." + ], + [ + "BOOK OF SPECIFIC UTTERANCE", + "Its groups of laws are four, in the following order: laws concerning oaths; laws concerning vows; laws concerning the Nazarite; laws concerning appraisals (of persons or things whose value was sanctified to the Lord) and of things devoted to the Sanctuary.", + "LAWS OF OATHS.
These comprise five precepts, of which one is an affirmative precept, while four are negative precepts. These are, in detail, as follows: 1) not to swear by God's Name falsely; 2) not to take His Name in vain; 3) not to deny falsely claim to an article left in trust; 4) not to swear in denial of a money claim; 5) to swear by His Name, truly.", + "LAWS OF VOWS.
These comprise three precepts of which two are affirmative precepts and one is a negative precept. They are, in detail, as follows: 1) to fulfill what one's lips have uttered and do as one has vowed; 2) not to break one's word; 3) that the vow or oath shall be annulled (on proper cause). This last is the content of the law of annulment of vows, explicitly set forth in the Written Law.", + "LAWS OF THE NAZARITE.
These comprise ten precepts, of which two are affirmative, and eight are negative precepts. The following are their details: 1) that the Nazarite shall let his hair grow long; 2) that he shall not shave off his hair during the entire period of his Nazariteship; 3) that the Nazarite shall not drink wine nor anything containing wine, not even their vinegar; 4) that he shall not eat fresh grapes; 5) that he shall not eat dried grapes (raisins); 6) that he shall not eat skins of grapes; 7) that he shall not eat kernels of grapes; 8) that he shall not enter a dwelling where there is a dead body; 9) that he shall not defile himself by contact with the dead; 10) that he shall shave off his hair when bringing his sacrifices at the completion of his Nazariteship or, if he is defiled, during that period.", + "LAWS OF APPRAISALS AND OF THINGS DEVOTED TO THE SANCTUARY.
These comprise seven precepts, of which five are affirmative and two are negative precepts. Their details are as follows: 1) in appraisals of values of human beings, to apply the standards explicitly set forth in the Torah; and these constitute the law of appraisals of human beings; 2) the law of the appraisal of cattle; 3) the law of the appraisal of dwellings; 4) the law of the appraisal of fields; 5) the law of one who devotes his property to the Sanctuary; 6) that what was so devoted shall not be sold; 7) that what was so devoted shall not be redeemed. ", + "The precepts comprised in this book are accordingly twenty-five, of which ten are affirmative and fifteen are negative precepts." + ], + [ + "BOOK OF SEEDS", + "Its groups of laws are seven, arranged as follows: laws concerning the sowing of diverse seeds; laws concerning gifts to the poor; laws concerning heave-offerings (dues to the priests); laws concerning tithes; laws concerning second tithes and the fruit of the fourth year; laws concerning first-fruits and other gifts to the priests given outside the Sanctuary; laws concerning the Sabbatical year and the year of the Jubilee.", + "LAWS CONCERNING THE SOWING OF DIVERSE SEEDS.
They comprise five affirmative precepts. The details are as follows: 1) not to sow diverse seeds together; 2) not to sow seeds of grain or herbs in a vineyard; 3) not to gender cattle of diverse species; 4) not to work with cattle of diverse species coupled together; 5) not to wear garments woven of diverse species (wool and linen).", + "LAWS OF GIFTS TO THE POOR.
These comprise thirteen precepts, of which seven are affirmative, and six are negative precepts. The details are as follows: 1) to leave a corner (of the field); 2) not wholly to reap the corner; 3) to leave the gleanings; 4) not to gather the gleanings; 5) to leave gleanings in the vineyard; 6) not to gather the gleanings in the vineyard; 7) to leave the single grapes of the vineyard; 8) not to gather the single grapes of the vineyard; 9) to leave the forgotten sheaf; 10) not to turn back in order to take the forgotten sheaf; 11) to set aside tithe for the poor; 12) to give charity according to one's means; 13) not to harden one's heart against the poor.", + "LAWS OF HEAVE-OFFERINGS (DUES TO THE PRIEST).
These comprise eight precepts, of which two are affirmative and six are negative precepts. Their details are as follows: 1) to set aside the great heave-offering; 2) to set aside the heave-offering of the tithes; 3) not to set apart the heave-offerings and the tithes, out of order, but to do so in the order prescribed; 4) that a stranger (to the priest's family) shall not eat of the heave-offering; 5) that even one who resides with the priest, or even his hired labourer shall not eat of the heave-offering; 6) that the uncircumcised shall not eat of the heave-offering; 7) that the priest who is unclean shall not eat of the heave-offering; 8) that the profaned woman shall not eat of the heave-offering nor of anything that has been taken from the holy things.", + "LAWS OF TITHES.
These are comprised in one precept, namely, to set apart the first tithe of the produce every year when the fields are sown and give it to the Levites.", + "LAWS OF SECOND TITHES AND THE FRUIT OF THE FOURTH YEAR FROM THE PLANTING OF THE TREES.
These comprise nine precepts, of which three are affirmative and six are negative precepts. Their detailed statement is as follows: 1) to set apart the second tithe; 2) not to expend the redemption money of this tithe for any necessaries but food, drink and oil for anointing the body; 3) not to eat the second tithe while in a state of uncleanness; 4) not to eat it while mourning for a deceased relative; 5) not to eat the second tithe of grain outside Jerusalem; 6) not to eat the second tithe of the vintage outside Jerusalem; 7) not to eat the second tithe of oil outside Jerusalem; 8) that the fruit of the fourth year after the trees were planted, shall be altogether holy, and the law is that it is to be eaten by its owner in Jerusalem and is to be treated in all respects like the second tithe; 9) to make the prescribed confession, (Deut. 26:13-15), when bringing the second tithe.", + "LAWS OF FIRST-FRUITS AND OTHER GIFTS TO THE PRIESTS OUTSIDE THE SANCTUARY.
These comprise nine precepts, of which eight are affirmative and one is a negative precept. The following is their detailed statement: 1) to set apart first-fruits and bring them to the Sanctuary; 2) that the priest (to whom they are presented) shall not eat the first-fruits outside Jerusalem; 3) to read the prescribed declaration (Deut. 26:3 and 5-11), when presenting the first-fruits; 4) to set apart a cake of dough for the priest; 5) to give the shoulder, the two cheeks and the maw (of a beast killed for food) to the priest; 6) to give to the priest the first fleece (at the shearing); 7) to redeem the first-born, if a son, and to give the redemption-money to the priest; 8) to redeem the firstling of an ass and give a Iamb in its stead, to the priest; 9) to break the neck of the firstling of an ass, if the owner does not wish to redeem it.", + "LAWS OF THE SABBATICAL YEAR AND THE YEAR OF THE JUBILEE.
These comprise twenty-two precepts, of which nine are affirmative, and thirteen are negative precepts. The detailed statement is as follows: 1) that the land shall remain untilled in the Sabbatical year; 2) that one should not engage in agricultural work in that year; 3) that one should not engage in arboricultural work in that year; 4) that one should not cut the aftermath which grows of itself after the manner of the reapers; 5) that one should not gather the fruit of the untended trees, after the manner of the workers who gather the fruit in vineyards and orchards; 6) that one should leave what the land produces (in the year) free to all; 7) that one should release all loans; 8) that one should not press or make demands upon the debtor; 9) that one should not refrain from making loans prior to the Sabbatical year, for fear of losing one's money; 10) to count the years by sevens; 11) to hallow the fiftieth year; 12) to sound the Shofar (ram's horn) on the tenth of Tishri (in that year), as a signal that slaves shall go out free; 13) that the soil shall not be tilled in that year; 14) not to cut the aftermath which grows of itself in this year after the manner of the reapers; 15) not to gather the fruits of the year of the untended trees after the manner of the workers who gather the fruit in vineyards and orchards; 16) to grant redemption of the land in this year. This is the law of land (in Palestine) whether inherited or acquired by purchase; 17) that the land shall not be sold in perpetuity; 18) the law concerning houses in walled cities; 19) that the entire tribe of Levi shall not receive a heritage in the land of Israel, but cities to dwell in shall be given to them as a gift; 20) that the tribe of Levi shall not take a share of the spoils of war; 21) to give to the Levites cities to dwell in, together with their suburbs; 22) that the suburbs of any of their cities shall never be sold (in perpetuity), but the Levites may redeem these suburbs at any time before the Jubilee or after the Jubilee. ", + "All the precepts included in this book are, accordingly, sixty-seven, of which thirty are affirmative, and thirty-seven are negative precepts." + ], + [ + "THE BOOK OF DIVINE SERVICE (IN THE SANCTUARY)", + "Its groups of laws are nine, arranged in the following order: laws concerning the National Sanctuary; laws concerning the vessels of the Sanctuary and those who serve in it; laws concerning admission into the Sanctuary; laws concerning prohibitions in connection with sacrifices on the altar; laws concerning the ritual of the offering up of sacrifices; laws concerning the daily offerings and the additional offerings; laws concerning sacrifices that have become unfit (to be offered up or consumed); laws concerning the Service on the Day of Atonement; laws concerning unlawful use of what has been set apart for sacrifices or of the property of the Sanctuary.", + "LAWS CONCERNING THE NATIONAL SANCTUARY.
These comprise six precepts, of which three are affirmative, and three are negative precepts. Their details are as follows: 1) to erect a Sanctuary; 2) not to build the altar of hewn stones; 3) not to go up by steps unto the altar; 4) to revere the Sanctuary; 5) to keep a guard about the Sanctuary; 6) not to leave the Sanctuary unguarded.", + "LAWS CONCERNING THE VESSELS OF THE SANCTUARY AND THOSE WHO SERVE IN IT.
These comprise fourteen precepts, of which six are affirmative, and eight are negative precepts. Their details are as follows: 1) to prepare the oil of anointment; 2) not to make oil like it (for secular use); 3) not to anoint oneself with it; 4) not to prepare a compound of spices after the formula of the incense; 5) not to offer on the golden altar anything but the incense; 6) to bear the ark on the shoulder; 7) that the staves of the Ark shall not be removed from it; 8) that the Levite shall serve in the Sanctuary; 9) that no one in the Sanctuary shall do the work assigned to another; 10) to consecrate the priest for the service; 11) that, on the festivals, all the divisions shall take part equally in the services; 12) to put on priestly vestments for the service; 13) that the priests' robes shall not be rent; 14) that the breast-plate be not loosed from the Ephod.", + "LAWS CONCERNING ADMISSION INTO THE SANCTUARY.
These comprise fifteen precepts, of which two are affirmative, and thirteen are negative precepts. Their details are as follows: 1) that an intoxicated person shall not enter the Sanctuary; 2) that no one, whose hair is dishevelled, shall enter the Sanctuary; 3) that one whose garment is torn, shall not enter it; 4) that a priest shall not go in to the Sanctuary at all times; 5) that a priest shall not go forth from the Sanctuary during service; 6) to send the ritually unclean out of the Sanctuary; 7) that one who is unclean shall not enter the Sanctuary; 8) that one who is unclean shall not enter the area of the Temple-Mount; 9) that one who is unclean shall not take part in the service; 10) that one who has been cleansed by immersion shall not take part in the service on the day (when he has been cleansed); 11) that one who serves in the Sanctuary shall sanctify his hands and feet (by washing at the laver); 12) that a person with a physical blemish shall not enter the Sanctuary nor approach at the altar; 13) that a person with a physical blemish shall not take part in the service; 14) that a person with a temporary physical blemish shall not take part in the service; 15) that a stranger (not descended from Aaron) shall not take part in the service.", + "LAWS CONCERNING RESTRICTIONS IN REGARD TO (SACRIFICES ON) THE ALTAR.
These comprise fourteen precepts, of which four are affirmative, and ten are negative precepts. Their details are as follows: 1) to offer for all sacrifices only unblemished cattle; 2) not to set apart a blemished beast for the altar; 3) not to slaughter (such a beast for the altar); 4) not to sprinkle its blood; 5) not to burn its fat (on the altar); 6) not to offer up a beast with a temporary blemish; 7) not to offer a beast with a blemish, even when presented by gentiles; 8) not to inflict a blemish in cattle set apart for the altar; 9) to redeem cattle, set apart for the altar, which have become unfit to be offered up; 10) to offer up a beast, only when at least eight days old; before then, it is styled immature and is not to be offered up; 11) not to offer up for sacrifice the hire of a harlot or \"the price of a dog\"; 12) not to burn on the altar leaven or honey; 13) to salt all sacrifices; 14) not to omit seasoning all sacrifices with salt.", + "LAWS CONCERNING THE PROCEDURE (IN THE OFFERING UP) OF SACRIFICES.
These comprise twenty-three precepts, of which ten are affirmative and thirteen are negative precepts. Their details are as follows: 1) in offering up the burnt-offering to follow the procedure in the prescribed order; 2) not to eat the flesh of the burnt-offering; 3) (to observe) the prescribed procedure of the sin-offering; 4) not to eat the flesh of the holiest sin-offerings; 5) not to divide asunder the fowl brought as a sin-offering; 6) (to observe) the prescribed procedure of the trespass offering; 7) that the priests shall eat the flesh of the holy sacrifices, within the Sanctuary; 8) that they shall not eat them outside the Courtyard of the Sanctuary; 9) that a stranger (not a priest) shall not eat any portion of the holy sacrifices; 10) (to observe) the prescribed procedure of the peace offerings; 11) not to eat the flesh of the offerings that are holy in a minor degree before their blood has been sprinkled (on the altar); 12) in offering up a meal-offering to observe the procedure specifically prescribed for it in the Torah; 13) not to put oil in a meal-offering brought as a sin-offering; 14) not to put frankincense upon it; 15) that the meal-offering of a priest shall not be eaten; 16) that a meal-offering shall not be baked as leavened bread; 17) that the priests shall eat the rest of the meal-offering (after a handful has been offered up on the altar); 18) that one shall fulfill all his vows and bring his free-will offerings on the first of the three festivals (after making such vows or promising such offerings); 19) not to delay fulfilling one's vow, or bringing one's free-will offering, or executing other obligations; 20) to offer up all sacrifices in the chosen (national) Sanctuary; 21) to bring all hallowed things outside Palestine to the national Sanctuary; 22) not to slaughter sacrifices outside the Courtyard (of the Sanctuary); 23) not to offer up a sacrifice outside the Courtyard (of the Sanctuary).", + "LAWS CONCERNING THE DAILY OFFERINGS AND ADDITIONAL OFFERINGS.
These comprise nineteen precepts, of which eighteen are affirmative precepts and one is a negative precept. The details are as follows: 1) to offer up every day two lambs as burnt-offerings; 2) to kindle fire upon the altar daily; 3) not to extinguish it; 4) to remove the ashes daily; 5) to burn incense daily; 6) to light lamps daily; 7) that the High Priest shall offer up a meal-offering every day. This is called Havitin; 8) to offer up on the Sabbath, in addition, two lambs as burnt-offerings; 9) to prepare (and set in order) the shew-bread; 10) (to offer up) the additional sacrifice of the New Moons; 11) the additional sacrifice of Passover; 12) to offer up the Omer as a wave-offering; 13) that every one shall count seven weeks from the day the Omer is brought; 14) to offer up the additional sacrifice of the Feast of Pentecost; 15) to bring on the Feast of Pentecost two loaves of bread together with the sacrifices brought in connection with them; 16) (to offer up) the additional sacrifice of the New Year; 17) the additional offering of the Day of Atonement; 18) the additional offering of the Feast of Tabernacles; 19) the additional offering of the Feast of Solemn Assembly.", + "LAWS CONCERNING SACRIFICES THAT HAVE BECOME UNFIT (TO BE OFFERED UP OR CONSUMED).
These comprise eight precepts, of which two are affirmative, and six are negative precepts. The following is their detailed list: 1) not to eat offerings that have become unfit or blemished; 2) not to eat of an offering that is vile; 3) not to leave the offerings beyond the time for their consumption, as specified (in the Torah); 4) not to eat what has been left over of the sacrifice beyond the specified time; 5) not to eat sacrifices that have become unclean; 6) that a man who has become unclean shall not eat of the sacrifices; 7) to burn that which has been left over; 8) to burn that which has become unclean.", + "LAWS CONCERNING THE SERVICE OF THE DAY OF ATONEMENT.
These refer to one affirmative precept; that is, to perform the service of the Day of Atonement in regard to the sacrifices, confessions, sending away of the Scapegoat and the remainder of the service, as prescribed in the section אחרי מות (Lev. ch. 16).", + "LAWS CONCERNING TRESPASS ON THINGS SET APART AS A SACRIFICE OR ON PROPERTY OF THE SANCTUARY.
These comprise three precepts, one of which is an affirmative precept, while two are negative precepts. The following is their detailed list: 1) that the one guilty of trespass shall pay for his trespass the value of what he has taken, and add a fifth, and bring an offering. This is the law of one who unlawfully takes holy things; 2) not to work with cattle set apart for sacrifices; 3) not to shear the fleece of such cattle. ", + "All the precepts included in this book number one hundred and three, of which forty-seven are affirmative, and fifty-six are negative precepts." + ], + [ + "BOOK OF SACRIFICES", + "Its groups of laws are six, treated in the following order: laws concerning the Paschal offering; laws concerning the celebration of the festivals; laws concerning the first-born; laws concerning offerings brought for sins committed in error; laws concerning those who have to bring sacrifices as an atonement; laws concerning substitution of a beast for one set apart for sacrifice.", + "LAWS OF THE PASCHAL OFFERING.
These comprise sixteen precepts, of which, four are affirmative and twelve are negative precepts. Their detailed enumeration is as follows: 1) to slaughter the Paschal offering at its appointed time; 2) not to slaughter it while leaven has not yet been removed (from the home); 3) not to let the fat of the Paschal offering remain all night, without being placed on the altar; 4) to kill a second Paschal lamb; 5) to eat the flesh of the Paschal offering with unleavened bread and bitter herbs on the night of the fifteenth of Nissan; 6) to eat the flesh of the Paschal offering on the night of the fifteenth of the second month; 7) nor to eat it raw or sodden; 8) not to take flesh of the Paschal lamb outside the place of assembly of the company (who had agreed to consume it); 9) that an apostate shall not eat of it; 10) that a non-Israelite denizen or a non-Israelite hired man shall not eat of it; 11) that an uncircumcised person shall not eat of it; 12) that one should not break a bone of it; 13) that one should not break a bone of the second Paschal offering; 14) that one should not leave any of it till the morning; 15) that one should not leave any portion of the second Paschal offering till the morning; 16) that one should not leave any of the flesh of the festival offering brought on the fourteenth of Nissan to the third day.", + "LAWS CONCERNING THE CELEBRATION OF THE FESTIVALS.
These comprise six precepts of which four are affirmative and two are negative precepts. Their detailed enumeration is as follows: 1) to appear before the Lord; 2) to celebrate the three festivals; 3) to rejoice on the festivals; 4) not to appear (before the Lord) empty-handed; 5) not to neglect the Levite but to make him rejoice and give him gifts on the festivals; 6) to assemble the people on the Feast of Tabernacles at the close of the Sabbatical year.", + "LAWS OF THE FIRST-BORN.
These comprise five precepts, of which two are affirmative precepts and three are negative precepts. Their detailed enumeration is as follows: 1) to set apart the first-born (of the cattle); 2) not to eat an unblemished first-born outside Jerusalem; 3) not to redeem the first-born (of the clean cattle); 4) to set apart tithe of the young of the clean cattle; 5) not to redeem the tithe of cattle. I have included the laws of tithe of cattle with those of first-born of cattle because the procedure is the same in both, and Scripture includes the former with the latter in the text \"Thou shalt sprinkle their blood (on the altar)\" (Num. 18:17), which text has been traditionally interpreted to refer to the blood of the tithe of cattle and the blood of firstlings.", + "LAWS CONCERNING OFFERINGS BROUGHT FOR TRANSGRESSIONS COMMITTED IN ERROR.
These comprise five affirmative precepts. Their detailed enumeration is as follows: 1) that an individual (who sinned) shall bring the definite sin-offering prescribed for his error; 2) that one who is uncertain whether he sinned or not, shall bring a trespass-offering till he has ascertained that he did sin and then he brings his sin-offering. The former offering is called the offering for a doubtful trespass; 3) that for certain specified transgressions, the sinner brings a trespass-offering. This is called offering for a certain trespass; 4) that for certain other specified transgressions, the sinner brings an offering. If he is wealthy, he brings a beast; if he is poor, a bird or a tenth of an Ephah of flour. This offering is called \"the offering that varies according to one's means\"; 5) that the Sanhedrin shall bring an offering if they have erred and given a decision not according to the law in matters involving a serious transgression..", + "LAWS CONCERNING THOSE WHO HAVE TO BRING SACRIFICES AS AN ATONEMENT.
These comprise four affirmative precepts. Their detailed enumeration is as follows: 1) that a woman who has a running issue, shall, when she becomes clean, bring an offering; 2) that a woman, after child-birth, shall bring an offering, when she is clean; 3) that a man who has a running issue shall bring an offering, when he becomes clean; 4) that a leper shall bring an offering when he is clean. After they have brought their offerings, their purification is complete.", + "LAWS CONCERNING SUBSTITUTION.
These comprise three precepts. One of these is an affirmative precept while two are negative precepts. Their detailed enumeration is as follows: 1) not to change (a beast set apart for sacrifice); 2) that, if a change was made, the substituted beast shall also be holy; 3) not to change things that have been consecrated from one category of holiness to another. ", + "All the precepts comprised in this book are, accordingly, thirty-nine, twenty of which are affirmative, while nineteen are negative precepts." + ], + [ + "BOOK OF PURITY", + "Its groups of laws are eight, treated in the following order: laws concerning defilement by a dead body; laws concerning the Red Heifer; laws concerning the uncleanness of leprosy; laws concerning defilement of a couch or a seat; laws concerning other original sources of defilement; laws concerning defilement of foods; laws concerning vessels; laws concerning ritual baths.", + "LAWS CONCERNING DEFILEMENT BY A DEAD BODY.
These are comprised in one affirmative precept, namely, that relating to defilement by a dead body.", + "LAWS CONCERNING THE RED HEIFER.
These comprise two affirmative precepts: 1) the Red Heifer; 2) the uncleanliness of the waters of sprinkling (Num. 19:9-22) and of the mode in which these are to be used for purification.", + "LAWS CONCERNING THE UNCLEANNESS OF LEPROSY.
These comprise eight precepts, of which six are affirmative, and two are negative precepts. Their detailed enumeration is as follows: 1) to give decisions on leprosy in human beings according to the rules prescribed in the Torah; 2) not to cut away the marks pointing to uncleanness; 3) not to shave the scall; 4) that the leper shall be recognised as such by rending his garments, allowing his hair to go loose and covering of the lips; 5) (the prescribed rules for) the cleansing of leprosy; 6) that the leper shall shave all his hair when he is clean; 7) the law of leprosy of a garment; 8) the law of leprosy of a house.", + "a LAWS CONCERNING DEFILEMENT OF A COUCH OR OF A SEAT.
These comprise four affirmative precepts. Their detailed enumeration is as follows: 1) the law of defilement of a menstruous woman; 2) the law of defilement of a woman in childbirth; 3) the law of defilement of a woman with a running issue; 4) the law of defilement of a man with a running issue.", + "b LAWS OF OTHER ORIGINAL SOURCES OF DEFILEMENT.
These comprise three affirmative precepts. Their detailed enumeration is as follows: 1) the law of defilement of that which died of itself; 2) the law of defilement of creeping things (vermin); 3) the law of defilement of seminal issue. An idol defiles to the same degree as a creeping thing. This defilement (by an idol) was instituted by the Scribes.", + "LAWS OF DEFILEMENT OF FOODS.
These are comprised in one precept, set forth in the laws concerning the defilement of liquids and solid foods, and the precedent condition which makes it possible for them to become defiled.", + "LAWS OF VESSELS.
These laws enable one to know which vessels contract defilement in any of the degrees above noted, and which do not become defiled; and likewise how these vessels become defiled or cause defilement.", + "LAWS CONCERNING RITUAL BATHS.
These are comprised in one affirmative precept, that whoever is unclean shall immerse his body in the waters of a ritual bath and then he will be clean. ", + "All the precepts comprised in this book are thus twenty; of which, eighteen are affirmative precepts and two are negative precepts." + ], + [ + "BOOK OF INJURIES", + "Its groups of laws are eight. The following is the order in which these are treated: laws concerning damages to property; laws concerning theft; laws concerning robbery and articles lost; laws concerning one who commits an injury to the person or to property; laws concerning a murderer and concerning the preservation of human life.", + "LAWS CONCERNING DAMAGES TO PROPERTY.
These comprise four affirmative precepts. Their detailed enumeration is as follows: the law concerning the goring ox; the law concerning trespassing cattle; law concerning (damages caused by) a pit; law concerning (damages caused by) fire.", + "LAWS CONCERNING THEFT.
These comprise seven precepts—two affirmative, and five negative precepts. Their detailed enumeration is as follows: not to steal anything of pecuniary value; the law concerning the thief; to ensure correct scales and weights; to commit no wrong in respect to measures and weights; not to have in one's possession two kinds of weights or measures, even if they are not used in buying and selling; not to remove a landmark; not to kidnap.", + "LAWS CONCERNING ROBBERY AND CONCERNING THINGS LOST.
These comprise seven precepts—two affirmative and five negative. Their detailed enumeration is as follows: 1) not to rob; 2) not to oppress; 3) not to covet; 4) not to desire (that which belongs to another person); 5) to restore what has been robbed; 6) not to pass by unheedingly when one sees anything that has been lost; 7) to restore lost property.", + "LAWS CONCERNING ONE WHO COMMITS AN INJURY TO PERSON OR TO PROPERTY.
These are comprised in one affirmative precept, namely to observe the law concerning one who inflicts an injury upon the person, or does damage to another's property.", + "LAWS CONCERNING MURDER AND CONCERNING THE PRESERVATION OF HUMAN LIFE.
These comprise seventeen precepts; seven are affirmative precepts and ten are negative precepts. Their detailed enumeration is as follows: 1) not to commit murder; 2) not to accept ransom for the life of a murderer; he is to be put to death; 3) that one who committed homicide accidentally shall be sent into exile; 4) not to accept ransom from one who has thus incurred exile; 5) that the murderer shall not be put to death when he has committed murder before he has been tried; 6) to save the pursued even at the cost of the life of the pursuer; 7) to show no pity for the pursuer; 8) not to stand idly by the blood (of another); 9) to set apart cities of refuge and make a proper road thereto for the benefit of one who had committed homicide accidentally; 10) to break the neck of the calf in the valley; 11) not to till that valley nor sow it; 12) not to cause loss of human life; 13) to build a parapet (to the roof of one's dwelling house); 14) not to leave anything that might cause injury to one unaware of it; 15) to relieve a man of his burden when he met with an accident on the road; 16) to help him to load it again; 17) not to leave him in a state of confusion, and go on one's way. ", + "All the precepts included in this book are thus thirty-six. Sixteen of these are affirmative precepts and twenty of them are negative precepts." + ], + [ + "THE BOOK OF ACQUISITION", + "Its groups of laws are five, arranged in the following order: laws of sale; laws of acquisition of derelict property and of gifts; laws (of mutual rights and obligations) of neighbours; laws of agents and partners; laws of bondmen.", + "LAWS OF SALE.
These comprise four precepts, one of which is an affirmative precept while four are negative precepts. Their detailed enumeration is as follows: 1) the law of purchase and sale; 2) not to do wrong in buying and selling; 3) not to wrong in speech; not to wrong a proselyte in regard to his possessions; 5) not to wrong him in speech.", + "LAWS OF ACQUISITION OF DERELICT PROPERTY AND GIFTS.
These laws (enable us) to know the law in regard to one who acquires derelict property and by what methods one acquires title to such property and the law in regard to the donor of a gift and its recipient; and which kind of gift reverts, and which does not revert.", + "THE LAWS OF NEIGHBOURS.
These laws (enable us) to know the law of partition of realty between partners and the avoidance of damage by each of them to his neighbour or owner of adjoining property ; the law in regard to the owner of adjacent property.", + "THE LAWS OF AGENTS AND PARTNERS.
These laws (enable us) to know the law in regard to an agent, or partner; and how to adjudicate cases of purchases and sales, losses and profits.", + "LAWS OF BONDMEN.
These comprise thirteen precepts, five of which are affirmative precepts and eight are negative precepts. The following is their detailed enumeration: 1) the law of the acquisition of a Hebrew bondman; 2) that he should not be sold as a slave is sold; 3) that he should not be forced to work rigorously; 4) that we should not let a denizen proselyte rule him with rigor; 5) that we should not force him to do the work of a slave; 6) to bestow upon him a liberal gift when he goes out free; 7) that he shall not go out empty-handed; 8) to redeem a Hebrew bondwoman; 9) to espouse her; 10) that she shall not be sold; 11) to keep a Canaanite slave in perpetual bondage, except if the master injured one of his limbs ; 12) not to surrender a slave who fled from territory outside the land of Israel to that land; 13) not to wrong such a slave who escaped to us. ", + "All the precepts comprised in this book are accordingly eighteen. Six of these are affirmative, while twelve are negative precepts." + ], + [ + "THE BOOK OF JUDGMENTS", + "Its groups of laws are five, arranged as follows: laws concerning hiring; laws concerning borrowing and deposit; laws concerning creditor and debtor; laws concerning plaintiff and defendant; laws concerning inheritances.", + "LAWS OF HIRING.
These comprise seven precepts, three of which are affirmative precepts and four are negative precepts. The detailed enumeration is as follows: 1) the law of the hired man and of the depositary for hire; 2) to pay the hired wage punctually; 3) not to delay the payment of the hired man's wage after it is due; 4) that the hired man may eat of the unsevered fruit at which he was working (at harvest time); 5) that he may not eat of the unsevered fruit when he is engaged in work at other times; 6) that the hired man must not take anything in addition to what he consumes; 7) that one must not muzzle the ox when he is treading out the corn; this rule applies also to other cattle.", + "LAWS CONCERNING BORROWING AN ARTICLE AND DEPOSIT.
These comprise two affirmative precepts; 1) the law appertaining to a borrower and 2) the law concerning a gratuitous depositary.", + "LAWS CONCERNING CREDITOR AND DEBTOR.
These comprise twelve precepts, four of which are affirmative, and eight negative precepts. Their detailed statement is as follows: 1) to lend to the poor and needy; 2) not to press him; 3) to press the idolater; 4) that the creditor shall not take a pledge by force; 5) to return the pledge to its owner when he is in need of it; 6) not to be tardy in returning it to the owner who is a poor man, when he is in need of it; 7) not to exact a pledge from a widow; 8) not to take in pledge utensils used in preparing food; 9) that the lender shall not give a loan at usury; 10) that the borrower shall not take a loan at usury; 11) that a person shall not act as intermediary between lender and borrower in a loan at usury; nor serve as witness in the transaction between them nor act as a surety, nor write the bond; 12) to borrow from, and lend to, an alien at interest.", + "THE LAWS OF PLAINTIFF AND DEFENDANT.
These are comprised in one affirmative precept; that is, (to observe) the rules for the case of one who makes a claim, an admission, or a denial.", + "THE LAWS OF INHERITANCES.
These are comprised in one affirmative precept; that is, (to observe) the law of the order of succession.", + "These precepts included in this book are accordingly twenty-three; of these, eleven are affirmative, and twelve are negative precepts." + ], + [ + "THE BOOK OF JUDGES", + "Its groups of laws are five, treated in the following order: laws concerning the Sanhedrin, and the penalties they inflict; laws concerning evidence; laws concerning the contumacious; laws concerning mourning; laws concerning sovereigns and wars.", + "LAWS CONCERNING THE SANHEDRIN AND THE PENALTIES WITHIN THEIR JURISDICTION.
These comprise thirty precepts, of which, ten are affirmative and twenty negative precepts. Their detailed list is as follows: 1) to appoint judges; 2) not to appoint a judge who does not know judicial procedure; 3) to follow the majority, when the judges differ; 4) not to execute the accused if there is only a bare majority for conviction, but to do so if there is at least a majority of two; 5) that, in capital cases, one who has presented pleas for the acquittal shall not again argue for conviction; 6) to put to death by stoning; 7) to put to death by burning; 8) to put to death by decapitation with the sword; 9) to put to death by strangling; 10) to hang; 11) to bury the body of the executed person, on the day of his execution; 12) not to let the body remain overnight; 13) not to suffer a sorcerer to live; 14) to punish the wicked with stripes; 15) not to exceed the number of stripes (prescribed in the Torah); 16) not to put the innocent to death, on presumption; 17) not to punish one who committed an offence under duress; 18) not to show pity for one who slays another person, or inflicts a physical injury upon him; 19) not to show compassion at a trial to a person who is poor; 20) not to show respect at a trial to a great man; 21) not to decide the cause of a habitual transgressor unjustly even if he is a sinner; 22) not to pervert judgment; 23) not to wrest the judgment of a stranger or an orphan; 24) to judge righteously; 25) not to be afraid, at a trial, of a man who is violent; 26) that one shall not take a bribe; 27) not to receive a baseless report; 28) not to revile judges; 29) not to revile the head of the state; 30) not to revile any other Israelite who leads a worthy life.", + "LAWS OF EVIDENCE.
These comprise eight precepts, three affirmative and eight negative. They are, in detail, as follows: 1) that one in possession of evidence, should testify in Court; 2) that the witnesses should be thoroughly examined; 3) that one who has given evidence in a capital case shall not act as judge in it; 4) that no decision shall be made on evidence tendered by one witness only; 5) that a transgressor shall be disqualified from testifying; 6) that a relative shall not testify; 7) that one shall not testify falsely; 8) to do unto a false witness as he had plotted to do to the accused.", + "LAWS CONCERNING THE CONTUMACIOUS.
These include nine precepts, three affirmative and six negative precepts. Their detailed list is as follows: 1) to act in accordance with the law of the Torah, as the Supreme Court declares it; 2) not to depart from the instructions of the members of the Court; 3) not to add to the Torah either in regard to the precepts in the Written Law or in regard to their exposition which we have learnt by tradition; 4) not to take aught away from the precepts; 5) not to curse one's father or mother; 6) not to smite one's father or mother; 7) to honour one's father and mother; 8) to revere one's father and mother; 9) that a son shall not rebel against the order of his father or mother.", + "LAWS OF MOURNING.
These comprise four precepts, of which one is an affirmative precept, and three are negative precepts. Their detailed list is as follows: 1) to mourn for (deceased) relatives; even a priest must defile himself (by contact with the bodies of) deceased relatives, and mourn for them, but one does not mourn for those who have been put to death by order of the Court. I have included these laws in this book, because they are analogous to the duty of burying the deceased on the day of his death, which is an affirmative precept; 2) that the High Priest shall not defile himself (by contact with the bodies of) deceased relatives; 3) that he should not be under the roof with the dead; 4) that an ordinary priest shall not defile himself for any one, except relatives.", + "LAWS OF SOVEREIGNS AND WARS.
These comprise twenty-three precepts, ten of which are affirmative, and thirteen are negative precepts. The detailed list is as follows: 1) to choose a king from among the Israelites; 2) not to choose him from the community of proselytes ; 3) that he shall not have many wives; 4) that he shall not acquire many horses; 5) that he shall not amass much gold and silver; 6) to destroy the seven (Canaanite) nations; 7) not to let any one of them live; 8) to blot out the seed of Amalek; 9) to remember what Amalek did to us; 10) not to forget his evil deeds, how he treacherously lay in wait on the way; 11) not to reside permanently in the land of Egypt; 12) to offer terms of peace to the inhabitants of a city that is besieged and to deal with it in the way set forth in the Torah, in case the city makes, or does not make peace; 13) not to seek peace with Ammon and Moab. This rule only applies, when besieging their cities; 14) when engaged in a siege, not to destroy fruit trees; 15) to prepare a place of convenience whither the members of the camp shall repair; 16) to have a paddle to dig therewith; 17) to anoint a priest to speak to the men of the army in wartime; 18) that the man who has taken a wife, erected a dwelling, or planted a vineyard shall rejoice a full year; and such newly wed men are sent back home from the war; 19) not to draft them for any purpose; they are not to go out for municipal service, service of the troops, nor any similar duty; 20) not to be afraid nor to retreat in the hour of battle; 21) the law of a beautiful woman taken captive in war; 22) that she is not to be sold; 23) that she is not to be retained in servitude, after cohabitation.", + "All the precepts included in this book are accordingly seventy-four, twenty-seven of which are affirmative and forty-seven negative precepts. ", + "And all the groups of precepts treated in these fourteen books are eighty-three groups.", + "And now with the help of the (Almighty) I shall begin to expound the rules of each precept and all the ordinances comprised in, and specifically connected with it according to the order of the groups set forth.." + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Overview of Mishneh Torah Contents/English/merged.json b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Overview of Mishneh Torah Contents/English/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..e67159705ca9906f6eb28c338ab19f5fb64acefc --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Overview of Mishneh Torah Contents/English/merged.json @@ -0,0 +1,194 @@ +{ + "title": "Mishneh Torah, Overview of Mishneh Torah Contents", + "language": "en", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Mishneh_Torah,_Overview_of_Mishneh_Torah_Contents", + "text": [ + [ + "I have seen fit to divide this work into fourteen books.", + "FIRST BOOK. I include in it all the precepts which constitute the very essence and principle of the faith taught by Moses, our teacher, and which it is necessary for one to know at the outset; as for example, acceptance of the unity of God, and the prohibition of idolatry. I have called this book: the Book of Knowledge.", + "SECOND BOOK. I include in it all the precepts which are to be continuously observed, and which we have been bidden to keep, in order that we may always love God and be ever mindful of Him. Such precepts are the recital of the Shema and of prayers, the wearing of phylacteries, the recital of the blessings. Included in this group is the rite of Circumcision, because this is a sign in our flesh, serving as a constant reminder, even when phylacteries and fringes of the garment, etc. are not being worn. I have called this book: The Book of Love.", + "THIRD BOOK. I include therein all the precepts to be fulfilled at stated periods, such as Sabbaths and Festivals. I have called this book: The Book of Seasons.", + "FOURTH BOOK. I include therein the precepts that refer to marital relations, such as marriage and divorce, levirate marriage and the form of release from the obligation of a levirate marriage. I have called this book: The Book of Women.", + "FIFTH BOOK. I include in it precepts having reference to illicit sexual unions, and those that relate to forbidden foods; because, in these two regards, the Omnipresent sanctified us and separated us from the nations, and of both classes of precepts it is said, “And I have set you apart from the peoples” (Lev. 20:26), “.... who have set you apart from the peoples” (Lev. 20:24). I have called this book: The Book of Holiness.", + "SIXTH BOOK. I include in it precepts binding on one who has incurred an obligation by utterances, e.g., by taking oaths or making vows. I have called this book: The Book of Specific Utterance.", + "SEVENTH BOOK. I include in it precepts relating to cultivation of the soil; such as Sabbatical years and Jubilees, tithes, heave-offerings, (priests’ dues of the crops), and other precepts connected with these and akin to them. I have called this book: The Book of Seeds.", + "EIGHTH BOOK. I include therein precepts relating to the erection of the Sanctuary and to the regular public sacrifices. I have called this book: The Book of Service.", + "NINTH BOOK. I include therein precepts that refer to sacrifices brought by private individuals. I have called this book: The Book of Sacrifices.", + "TENTH BOOK. I include therein precepts relating to things ritually clean or unclean. I have called this book: The Book of Purity.", + "ELEVENTH BOOK. I include therein precepts referring to civil relations which from the outset cause damage to property or injury to the person. I have called this book: The Book of Torts.", + "TWELFTH BOOK. I include in it precepts referring to sales and (other modes of) acquisition. I have called this book: The Book of Acquisition.", + "THIRTEENTH BOOK. I include in it precepts referring to civil relations in cases that do not, from the outset, cause damage, such as Bailments, Debts, Claims and Denials. I have called this book: The Book of Judgments.", + "FOURTEENTH BOOK. I include therein precepts, the fulfilment of which is assigned to the Sanhedrin, as for example, infliction of capital punishment, reception of evidence, administration of the laws affecting the sovereign, and wars. I have called this book: The Book of Judges.", + "The following is the division of groups of laws in this work, arranged according to the subject matter of the books, as also of the precepts appertaining to the topics in each of these groups.", + "BOOK OF KNOWLEDGE Its Halachoth (groups of laws) are five, in the following order: laws concerning the foundations of the Torah; laws concerning ethical behaviour; laws concerning the study of the Torah; laws concerning idolatry and institutions of the gentiles; laws concerning Repentance.", + "LAWS CONCERNING THE FOUNDATION OF THE TORAH.
These comprise ten precepts; of which, six are affirmative, and four are negative precepts, as follows: 1) To know that there is a God; 2) Not to entertain the thought that there is any other god but the Eternal; 3) To acknowledge His Unity; 4) To love Him; 5) To revere Him; 6) To hallow His name; 7) Not to desecrate His name; 8) Not to destroy things upon which His name is called; 9) To hear and accept the message of the prophet who speaks in His name; 10) Not to test Him.", + "LAWS OF ETHICAL BEHAVIOUR.
These comprise eleven precepts; of which, five are affirmative, and six are negative precepts. They are as follows: 1) To imitate His ways; 2) To cleave to those who know Him; 3) To love associates; 4) To love strangers; 5) Not to hate brothers; 6) To administer rebuke; 7) Not to put any one to shame; 8) Not to afflict the feeble and wretched; 9) Not to go about tale-bearing; 10) Not to avenge; 11) Not to bear a grudge.", + "LAWS CONCERNING THE STUDY OF THE TORAH.
These comprise two affirmative precepts; first, to learn Torah; second, to show honour to its teachers and to those versed in the knowledge of it.", + "LAWS CONCERNING IDOLATRY AND THE INSTITUTIONS OF HEATHEN NATIONS.
These comprise fifty-one precepts; of which, two are affirmative, and forty-nine, negative precepts. They are as follows: 1) Not to turn to idolatry; 2) Not to indulge in evil thoughts or sights; 3) Not to blaspheme; 4) Not to worship an idol in the customary mode; 5) Not to prostrate oneself before it; 6) Not to make a graven image for oneself; 7) Not to fashion a graven image, even for others; 8) Not to make images even for ornaments; 9) Not to draw others away after idol-worship; 10) To burn a city that has become idolatrous; 11) Not to rebuild such a city; 12) Not to use any of its property; 13) Not to entice an individual to idol worship; 14) Not to love the enticer; 15) Not to give up hating him; 16) Not to save him; 17) Not to urge pleas in his favour; 18) Not to refrain from urging pleas against him; 19) Not to prophesy in the name of an idol; 20) Not to listen to, and accept a message from, one who prophesies in its name; 21) Not to prophesy falsely even in the name of God; 22) Not to fear putting a false prophet to death; 23) Not to swear in the name of an idol; 24) Not to practise consultation of ghosts; 25) Not to practise consultation of familiar spirits; 26) Not to pass (anyone through the fire) to Molech; 27) Not to set up a pillar (for worship); 28) Not to prostrate oneself on a figured stone; 29) Not to plant an Asherah (grove for worship); 30) To destroy an idol and everything made for its sake; 31) Not to make use of an idol or articles subsidiary to its service; 32) Not to make use of the ornamental adjunct of anything worshipped; 33) Not to make a covenant with idolaters; 34) Not to show them favour; 35) That they should not settle in our land; 36) Not to adopt their customs, nor their mode of dress; 37) Not to practise enchantment; 38) Not to practise divination; 39) Not to practise soothsaying; 40) Not to practise charming; 41) Not to seek counsel of the dead; 42) Not to enquire of a ghost; 43) Not to enquire of a familiar spirit; 44) Not to practise witchcraft; 45) Not to round the corners of the head; 46) Not to remove the corners of the beard; 47) That a man shall not put on a woman's attire; 48) That a woman shall not put on a man's attire; 49) Not to tattoo the body; 50) Not to cut one's flesh (for the dead); 51) Not to make a bald spot for the dead.", + "LAWS CONCERNING REPENTANCE.
These are comprised in one affirmative precept, namely that the sinner shall repent of his sin and confess. ", + "The precepts included in this book are thus seventy-five, of which sixteen are affirmative, and fifty-nine negative precepts." + ], + [ + "BOOK OF LOVE", + "Its groups of laws are six in the following order: laws concerning reading of the Shema'; laws concerning prayer and the priestly benediction; laws concerning Tephillin (phylacteries), Mezuzah (passages of Scripture affixed in a case to the doors of dwellings) and scrolls of the Torah; laws concerning fringes (on the corners of garments); laws concerning blessings; laws of circumcision.", + "LAWS CONCERNING READING OF THE SHEMA'.
These are comprised in one affirmative precept, namely to read the Shema' twice daily.", + "LAWS CONCERNING PRAYERS AND THE PRIESTLY BENEDICTION.
These are comprised in two affirmative precepts; first, to serve the Eternal daily by prayer; secondly, that priests shall bless Israel daily.", + "LAWS CONCERNING TEPHILLIN (PHYLACTERIES), MEZUZAH AND SCROLL OF THE TORAH.
These comprise five affirmative precepts. In detail, they are as follows: to put a phylactery on the head; to bind it on the arm; to fix a mezuzah on the doors of entrances; that every one shall write a scroll of the Torah for himself; that the King shall write a second scroll for himself, so that he will have two scrolls of the Torah.", + "LAWS CONCERNING FRINGES.
These are comprised in one affirmative precept, namely, to put fringes on the corners of the garment.", + "LAWS CONCERNING BLESSINGS.
These are comprised in one affirmative precept; namely, to bless His Name after consuming food.", + "LAWS OF CIRCUMCISION.
These are comprised in one affirmative precept; namely, to circumcise male infants on the eighth day.", + "The precepts included in this book are thus eleven affirmative precepts." + ], + [ + "BOOK OF SEASONS", + "Its groups of laws are ten. They are treated in the following order: laws concerning the Sabbath; laws concerning Erubin (arrangements for permission to carry outside the house on the Sabbath day, or to walk outside the city beyond the prescribed limits); laws concerning the observance of rest on the tenth day of Tishri; laws concerning the observance of rest on the feasts; laws concerning leavened and unleavened bread (on Passover); laws concerning the sounding of the Ram's Horn (on the New Year); concerning booths (on the Feast of Tabernacles) and concerning the palm branch (and other plants to be taken on the Feast of Tabernacles); laws concerning the payment of shekels; laws concerning the solemn announcement of the beginning of the month; laws concerning fasts; laws concerning the reading of the Scroll of Esther (on the Feast of Purim) and concerning the observance of Chanucah (Feast of Lights).", + "THE LAWS OF THE SABBATH.
These comprise five precepts, of which two are affirmative precepts and three are negative precepts. The following are their details: 1) to rest on the seventh day; 2) not to do work on it; 3) not to inflict punishment on the Sabbath; 4) not to walk on the Sabbath (outside the city) beyond the prescribed limits; 5) to sanctify the day by express mention.", + "LAWS OF ERUBIN.
This treats of one affirmative precept instituted by the Scribes and which is not counted in the number of commandments of the Torah.", + "LAWS CONCERNING THE OBSERVANCE OF REST ON THE TENTH OF TISHRI.
These comprise four precepts, of which two are affirmative precepts and two are negative precepts. The following are their details: 1) to rest on that day from work; 2) not to do work on it; 3) to fast on it; 4) not to eat or drink on it.", + "LAWS CONCERNING THE OBSERVANCE OF REST ON THE FEASTS.
These comprise twelve precepts, of which six are affirmative precepts and six, negative precepts. Their details are as follows: 1) to rest on the first day of Passover; 2) not to do work on it; 3) to rest on the seventh day of Passover; 4) not to do work on it; 5) to rest on the Feast of Weeks; 6) not to do work on it; 7) to rest on the New Year; 8) not to do work on it; 9) to rest on the day of the Feast of Tabernacles; 10) not to do work on it; 11) to rest on the eighth day of the Feast; 12) not to do work on it.", + "LAWS CONCERNING LEAVENED AND UNLEAVENED BREAD.
These comprise eight precepts, of which three are affirmative precepts and five are negative precepts. Their details are as follows: 1) not to eat leavened food on the fourteenth day of Nissan, from noon onwards; 2) to destroy leaven on the fourteenth of Nissan; 3) not to eat leavened food during the seven days of Passover; 4) not to eat food which contains leaven, during the seven days of Passover; 5) that no leaven is to be exposed to view during those seven days; 6) that no leaven is to be found (in one's possession) during those seven days; 7) to eat unleavened bread on the (first) night of Passover; 8) to discourse concerning the departure from Egypt on that night.", + "LAWS CONCERNING THE RAM'S HORN; CONCERNING BOOTHS AND CONCERNING THE PALM BRANCH.
These comprise three affirmative precepts, as follows: 1) to hear the sound of the ram's horn on the first of Tishri; 2) to dwell in a booth during the seven days of the Feast of Tabernacles; 3) to take the palm-branch (and the other three plants), in the Temple during the seven days of the Feast.", + "LAWS OF THE SHEKEL-DUES.
These are comprised in one affirmative precept, namely, that every individual shall give every year half a shekel to the Sanctuary.", + "LAWS CONCERNING THE SOLEMN ANNOUNCEMENT OF THE FIRST DAY OF THE MONTH.
These are comprised in one affirmative precept, namely, to calculate, determine and fix the day which shall be the beginning of each month in the year.", + "LAWS CONCERNING FASTS.
These are comprised in one affirmative precept, namely, to fast and supplicate the Eternal, when a great calamity befalls the community.", + "LAWS CONCERNING READING THE SCROLL OF ESTHER AND CONCERNING THE FEAST OF LIGHTS.
These comprise two affirmative precepts ordained by the Scribes; and they are not counted in the number of precepts of the Pentateuch. ", + "The commandments of the Torah included in this book accordingly total thirty-five; of which nineteen are affirmative, and sixteen are negative precepts. There are also three precepts appointed by the Scribes." + ], + [ + "BOOK OF WOMEN", + "Its groups of laws are five in the following order: laws concerning marriage; laws concerning divorce; laws concerning levirate marriage and concerning formal release from the obligation to contract such a union; laws concerning virgin maidens; laws concerning a married woman suspected (by her husband) of infidelity.", + "LAWS CONCERNING MARRIAGE.
These comprise four precepts, of which two are affirmative precepts and two are negative precepts. The following are their details: 1) To wed by means of a marriage-contract (Kethubah) and sacramental ritual (Kiddushin); 2) Not to cohabit with a woman in the absence of a marriage-contract and sacramental ritual; 3) Not to withhold from a wife, her board, raiment and fulfilment of conjugal duty; 4) To be fruitful and multiply by cohabiting with her.", + "LAWS CONCERNING DIVORCE.
These comprise two precepts. The first is an affirmative precept, namely, that one who divorces (his wife) shall divorce her with a written document. The second precept is that he shall not take back the divorced woman as his wife, after she had been married to another man.", + "LAWS CONCERNING LEVIRATE MARRIAGE AND FORMAL RELEASE FROM THE OBLIGATION OF ENTERING INTO SUCH A UNION.
These comprise three precepts, of which two are affirmative precepts, while one is a negative precept. These, in detail, are as follows: 1) to marry the widow of a deceased brother who left no surviving issue; 2) that, if the brother is not willing to enter into such a union, he shall release the widow by a formal refusal in accordance with the prescribed ritual; 3) that she shall not marry another man till the levirate obligation has been removed.", + "LAWS CONCERNING VIRGIN MAIDENS.
These comprise five precepts, of which three are affirmative precepts and two are negative precepts. These, in detail, are as follows: 1) to fine the seducer; 2) that the violator of a virgin shall marry her; 3) that he shall not divorce her; 4) that the wife of one who has published a false and evil report (concerning her condition before marriage) shall remain with him forever; 5) that a husband who has published such an evil report, shall not divorce his wife.", + "LAWS CONCERNING A WOMAN SUSPECTED (BY HER HUSBAND) OF INFIDELITY.
These comprise three precepts, of which one is an affirmative precept, while two are negative precepts. They are, in detail, as follows: 1) to do unto the woman suspected of infidelity according to \"the law of jealousy\" set forth in the Torah (Num. 5:11-31); 2) not to put oil on her offering; 3) not to put frankincense on it. ", + "All the precepts comprised in this book are seventeen, of which nine are affirmative, and eight, negative precepts." + ], + [ + "BOOK OF HOLINESS", + "Its groups of laws are three, in the following order: laws concerning illicit sexual relations; laws concerning forbidden foods; laws concerning slaughtering of animals for food.", + "LAWS CONCERNING PROHIBITED SEXUAL RELATIONS.
These comprise thirty-seven precepts, of which one is an affirmative precept, while thirty-six are negative precepts. These are, in detail, as follows: not to cohabit 1) with one's mother; 2) with one's father's wife; 3) with one's sister; 4) with one's father's wife's daughter; 5) with one's son's daughter; 6) with one's daughter; 7) with one's daughter's daughter; not to take as a wife 8) a woman and her daughter; 9) a woman and her son's daughter; 10) a woman and her daughter's daughter; not to cohabit 11) with one's father's sister; 12) with one's mother's sister; 13) with one's father's brother's wife; 14) with one's son's wife; 15) with one's brother's wife; 16) with one's wife's sister; 17) not to lie carnally with a beast; 18) that a woman shall not have intercourse with a beast; that a man shall not have intercourse 19) with a male; 20) with one's father; 21) with one's father's brother; not to cohabit 22) with another man's wife; 23) with a woman in her menstruous period; 24) not to intermarry with gentiles; 25) that an Ammonite or Moabite shall not enter the community (by marriage); 26) not to keep an Egyptian of the third generation from so entering the community; 27) not to keep an Edomite of the third generation from so entering the community; 28) that a bastard shall not so enter the community; 29) that a eunuch shall not so enter the community; 30) not to castrate a male, even a domestic animal or wild beast, or fowl; 31) that the High Priest shall not marry a widow; 32) that the High Priest shall not cohabit with a widow, even without wedlock; 33) that the High Priest shall marry a virgin in her maidenhood; 34) that a priest shall not marry a divorced woman; 35) that he shall not marry a harlot; 36) that he shall not marry a \"profaned\" woman; 37) that he shall not draw near to one within the prohibited degrees, even if no actual intercourse takes place.", + "LAWS OF FORBIDDEN FOODS.
These comprise twenty-eight precepts, of which four are affirmative, and twenty-four, negative precepts. They are, in detail, as follows: 1) to examine the marks of the beast—domestic or wild—in order to distinguish the unclean from the clean; 2) to examine the marks of the fowl, to distinguish the unclean from the clean; 3) to examine the marks of locusts, to distinguish the unclean from the clean; 4) to examine the marks of fishes, (to distinguish the unclean from the clean); 5) not to eat of unclean beasts—domestic or wild; 6) not to eat of unclean fowl; 7) not to eat of unclean fishes; 8) not to eat of winged creeping things; 9) not to eat of things that creep upon the earth; 10 not to eat vermin that creep upon the earth; 11) not to eat a worm found in fruit after it has emerged on to the ground; 12) not to eat creeping things of the water; 13) not to eat the flesh of a beast that died of itself; 14) not to use in any way an ox (condemned to be) stoned; 15) not to eat of a beast that is Terefah; 16) not to eat of a limb removed from a beast while it was alive; 17) not to eat blood; 18) not to eat Cheleb (specified forbidden suet fat) of a clean beast; 19) not to eat of the sinew that shrank; 20) not to eat meat with milk; 21) not to boil it (with milk); 22) not to eat bread made of new grain (before the Omer is offered on the second day of Passover); 23) not to eat parched corn of the new produce (before the Omer is offered on the second day of Passover; 24) not to eat fresh ears of corn (before this offering has been brought); 25) not to eat Orlah (fruit borne by a tree till three years have elapsed since it was planted); 26) not to eat the produce of diverse seeds sown in a vineyard; 27) not to eat produce from which the priests' dues have not been separated; 28) not to drink wine of idolaters.", + "LAWS OF RITUAL MODE OF SLAYING ANIMALS FOR FOOD.
These comprise five precepts, of which three are affirmative, while two are negative precepts. They are, in detail, as follows: 1) to slay an animal (in the traditional mode) before eating of it; 2) not to slay a beast and its young on the same day; 3) to cover the blood of a wild beast or of a fowl; 4) not to take the mother-bird and its young; 5) to let the mother-bird go free, if one has taken it and its young. ", + "All the precepts comprised in this book are accordingly seventy, of which, eight are affirmative, and sixty-two are negative precepts." + ], + [ + "BOOK OF SPECIFIC UTTERANCE", + "Its groups of laws are four, in the following order: laws concerning oaths; laws concerning vows; laws concerning the Nazarite; laws concerning appraisals (of persons or things whose value was sanctified to the Lord) and of things devoted to the Sanctuary.", + "LAWS OF OATHS.
These comprise five precepts, of which one is an affirmative precept, while four are negative precepts. These are, in detail, as follows: 1) not to swear by God's Name falsely; 2) not to take His Name in vain; 3) not to deny falsely claim to an article left in trust; 4) not to swear in denial of a money claim; 5) to swear by His Name, truly.", + "LAWS OF VOWS.
These comprise three precepts of which two are affirmative precepts and one is a negative precept. They are, in detail, as follows: 1) to fulfill what one's lips have uttered and do as one has vowed; 2) not to break one's word; 3) that the vow or oath shall be annulled (on proper cause). This last is the content of the law of annulment of vows, explicitly set forth in the Written Law.", + "LAWS OF THE NAZARITE.
These comprise ten precepts, of which two are affirmative, and eight are negative precepts. The following are their details: 1) that the Nazarite shall let his hair grow long; 2) that he shall not shave off his hair during the entire period of his Nazariteship; 3) that the Nazarite shall not drink wine nor anything containing wine, not even their vinegar; 4) that he shall not eat fresh grapes; 5) that he shall not eat dried grapes (raisins); 6) that he shall not eat skins of grapes; 7) that he shall not eat kernels of grapes; 8) that he shall not enter a dwelling where there is a dead body; 9) that he shall not defile himself by contact with the dead; 10) that he shall shave off his hair when bringing his sacrifices at the completion of his Nazariteship or, if he is defiled, during that period.", + "LAWS OF APPRAISALS AND OF THINGS DEVOTED TO THE SANCTUARY.
These comprise seven precepts, of which five are affirmative and two are negative precepts. Their details are as follows: 1) in appraisals of values of human beings, to apply the standards explicitly set forth in the Torah; and these constitute the law of appraisals of human beings; 2) the law of the appraisal of cattle; 3) the law of the appraisal of dwellings; 4) the law of the appraisal of fields; 5) the law of one who devotes his property to the Sanctuary; 6) that what was so devoted shall not be sold; 7) that what was so devoted shall not be redeemed. ", + "The precepts comprised in this book are accordingly twenty-five, of which ten are affirmative and fifteen are negative precepts." + ], + [ + "BOOK OF SEEDS", + "Its groups of laws are seven, arranged as follows: laws concerning the sowing of diverse seeds; laws concerning gifts to the poor; laws concerning heave-offerings (dues to the priests); laws concerning tithes; laws concerning second tithes and the fruit of the fourth year; laws concerning first-fruits and other gifts to the priests given outside the Sanctuary; laws concerning the Sabbatical year and the year of the Jubilee.", + "LAWS CONCERNING THE SOWING OF DIVERSE SEEDS.
They comprise five affirmative precepts. The details are as follows: 1) not to sow diverse seeds together; 2) not to sow seeds of grain or herbs in a vineyard; 3) not to gender cattle of diverse species; 4) not to work with cattle of diverse species coupled together; 5) not to wear garments woven of diverse species (wool and linen).", + "LAWS OF GIFTS TO THE POOR.
These comprise thirteen precepts, of which seven are affirmative, and six are negative precepts. The details are as follows: 1) to leave a corner (of the field); 2) not wholly to reap the corner; 3) to leave the gleanings; 4) not to gather the gleanings; 5) to leave gleanings in the vineyard; 6) not to gather the gleanings in the vineyard; 7) to leave the single grapes of the vineyard; 8) not to gather the single grapes of the vineyard; 9) to leave the forgotten sheaf; 10) not to turn back in order to take the forgotten sheaf; 11) to set aside tithe for the poor; 12) to give charity according to one's means; 13) not to harden one's heart against the poor.", + "LAWS OF HEAVE-OFFERINGS (DUES TO THE PRIEST).
These comprise eight precepts, of which two are affirmative and six are negative precepts. Their details are as follows: 1) to set aside the great heave-offering; 2) to set aside the heave-offering of the tithes; 3) not to set apart the heave-offerings and the tithes, out of order, but to do so in the order prescribed; 4) that a stranger (to the priest's family) shall not eat of the heave-offering; 5) that even one who resides with the priest, or even his hired labourer shall not eat of the heave-offering; 6) that the uncircumcised shall not eat of the heave-offering; 7) that the priest who is unclean shall not eat of the heave-offering; 8) that the profaned woman shall not eat of the heave-offering nor of anything that has been taken from the holy things.", + "LAWS OF TITHES.
These are comprised in one precept, namely, to set apart the first tithe of the produce every year when the fields are sown and give it to the Levites.", + "LAWS OF SECOND TITHES AND THE FRUIT OF THE FOURTH YEAR FROM THE PLANTING OF THE TREES.
These comprise nine precepts, of which three are affirmative and six are negative precepts. Their detailed statement is as follows: 1) to set apart the second tithe; 2) not to expend the redemption money of this tithe for any necessaries but food, drink and oil for anointing the body; 3) not to eat the second tithe while in a state of uncleanness; 4) not to eat it while mourning for a deceased relative; 5) not to eat the second tithe of grain outside Jerusalem; 6) not to eat the second tithe of the vintage outside Jerusalem; 7) not to eat the second tithe of oil outside Jerusalem; 8) that the fruit of the fourth year after the trees were planted, shall be altogether holy, and the law is that it is to be eaten by its owner in Jerusalem and is to be treated in all respects like the second tithe; 9) to make the prescribed confession, (Deut. 26:13-15), when bringing the second tithe.", + "LAWS OF FIRST-FRUITS AND OTHER GIFTS TO THE PRIESTS OUTSIDE THE SANCTUARY.
These comprise nine precepts, of which eight are affirmative and one is a negative precept. The following is their detailed statement: 1) to set apart first-fruits and bring them to the Sanctuary; 2) that the priest (to whom they are presented) shall not eat the first-fruits outside Jerusalem; 3) to read the prescribed declaration (Deut. 26:3 and 5-11), when presenting the first-fruits; 4) to set apart a cake of dough for the priest; 5) to give the shoulder, the two cheeks and the maw (of a beast killed for food) to the priest; 6) to give to the priest the first fleece (at the shearing); 7) to redeem the first-born, if a son, and to give the redemption-money to the priest; 8) to redeem the firstling of an ass and give a Iamb in its stead, to the priest; 9) to break the neck of the firstling of an ass, if the owner does not wish to redeem it.", + "LAWS OF THE SABBATICAL YEAR AND THE YEAR OF THE JUBILEE.
These comprise twenty-two precepts, of which nine are affirmative, and thirteen are negative precepts. The detailed statement is as follows: 1) that the land shall remain untilled in the Sabbatical year; 2) that one should not engage in agricultural work in that year; 3) that one should not engage in arboricultural work in that year; 4) that one should not cut the aftermath which grows of itself after the manner of the reapers; 5) that one should not gather the fruit of the untended trees, after the manner of the workers who gather the fruit in vineyards and orchards; 6) that one should leave what the land produces (in the year) free to all; 7) that one should release all loans; 8) that one should not press or make demands upon the debtor; 9) that one should not refrain from making loans prior to the Sabbatical year, for fear of losing one's money; 10) to count the years by sevens; 11) to hallow the fiftieth year; 12) to sound the Shofar (ram's horn) on the tenth of Tishri (in that year), as a signal that slaves shall go out free; 13) that the soil shall not be tilled in that year; 14) not to cut the aftermath which grows of itself in this year after the manner of the reapers; 15) not to gather the fruits of the year of the untended trees after the manner of the workers who gather the fruit in vineyards and orchards; 16) to grant redemption of the land in this year. This is the law of land (in Palestine) whether inherited or acquired by purchase; 17) that the land shall not be sold in perpetuity; 18) the law concerning houses in walled cities; 19) that the entire tribe of Levi shall not receive a heritage in the land of Israel, but cities to dwell in shall be given to them as a gift; 20) that the tribe of Levi shall not take a share of the spoils of war; 21) to give to the Levites cities to dwell in, together with their suburbs; 22) that the suburbs of any of their cities shall never be sold (in perpetuity), but the Levites may redeem these suburbs at any time before the Jubilee or after the Jubilee. ", + "All the precepts included in this book are, accordingly, sixty-seven, of which thirty are affirmative, and thirty-seven are negative precepts." + ], + [ + "THE BOOK OF DIVINE SERVICE (IN THE SANCTUARY)", + "Its groups of laws are nine, arranged in the following order: laws concerning the National Sanctuary; laws concerning the vessels of the Sanctuary and those who serve in it; laws concerning admission into the Sanctuary; laws concerning prohibitions in connection with sacrifices on the altar; laws concerning the ritual of the offering up of sacrifices; laws concerning the daily offerings and the additional offerings; laws concerning sacrifices that have become unfit (to be offered up or consumed); laws concerning the Service on the Day of Atonement; laws concerning unlawful use of what has been set apart for sacrifices or of the property of the Sanctuary.", + "LAWS CONCERNING THE NATIONAL SANCTUARY.
These comprise six precepts, of which three are affirmative, and three are negative precepts. Their details are as follows: 1) to erect a Sanctuary; 2) not to build the altar of hewn stones; 3) not to go up by steps unto the altar; 4) to revere the Sanctuary; 5) to keep a guard about the Sanctuary; 6) not to leave the Sanctuary unguarded.", + "LAWS CONCERNING THE VESSELS OF THE SANCTUARY AND THOSE WHO SERVE IN IT.
These comprise fourteen precepts, of which six are affirmative, and eight are negative precepts. Their details are as follows: 1) to prepare the oil of anointment; 2) not to make oil like it (for secular use); 3) not to anoint oneself with it; 4) not to prepare a compound of spices after the formula of the incense; 5) not to offer on the golden altar anything but the incense; 6) to bear the ark on the shoulder; 7) that the staves of the Ark shall not be removed from it; 8) that the Levite shall serve in the Sanctuary; 9) that no one in the Sanctuary shall do the work assigned to another; 10) to consecrate the priest for the service; 11) that, on the festivals, all the divisions shall take part equally in the services; 12) to put on priestly vestments for the service; 13) that the priests' robes shall not be rent; 14) that the breast-plate be not loosed from the Ephod.", + "LAWS CONCERNING ADMISSION INTO THE SANCTUARY.
These comprise fifteen precepts, of which two are affirmative, and thirteen are negative precepts. Their details are as follows: 1) that an intoxicated person shall not enter the Sanctuary; 2) that no one, whose hair is dishevelled, shall enter the Sanctuary; 3) that one whose garment is torn, shall not enter it; 4) that a priest shall not go in to the Sanctuary at all times; 5) that a priest shall not go forth from the Sanctuary during service; 6) to send the ritually unclean out of the Sanctuary; 7) that one who is unclean shall not enter the Sanctuary; 8) that one who is unclean shall not enter the area of the Temple-Mount; 9) that one who is unclean shall not take part in the service; 10) that one who has been cleansed by immersion shall not take part in the service on the day (when he has been cleansed); 11) that one who serves in the Sanctuary shall sanctify his hands and feet (by washing at the laver); 12) that a person with a physical blemish shall not enter the Sanctuary nor approach at the altar; 13) that a person with a physical blemish shall not take part in the service; 14) that a person with a temporary physical blemish shall not take part in the service; 15) that a stranger (not descended from Aaron) shall not take part in the service.", + "LAWS CONCERNING RESTRICTIONS IN REGARD TO (SACRIFICES ON) THE ALTAR.
These comprise fourteen precepts, of which four are affirmative, and ten are negative precepts. Their details are as follows: 1) to offer for all sacrifices only unblemished cattle; 2) not to set apart a blemished beast for the altar; 3) not to slaughter (such a beast for the altar); 4) not to sprinkle its blood; 5) not to burn its fat (on the altar); 6) not to offer up a beast with a temporary blemish; 7) not to offer a beast with a blemish, even when presented by gentiles; 8) not to inflict a blemish in cattle set apart for the altar; 9) to redeem cattle, set apart for the altar, which have become unfit to be offered up; 10) to offer up a beast, only when at least eight days old; before then, it is styled immature and is not to be offered up; 11) not to offer up for sacrifice the hire of a harlot or \"the price of a dog\"; 12) not to burn on the altar leaven or honey; 13) to salt all sacrifices; 14) not to omit seasoning all sacrifices with salt.", + "LAWS CONCERNING THE PROCEDURE (IN THE OFFERING UP) OF SACRIFICES.
These comprise twenty-three precepts, of which ten are affirmative and thirteen are negative precepts. Their details are as follows: 1) in offering up the burnt-offering to follow the procedure in the prescribed order; 2) not to eat the flesh of the burnt-offering; 3) (to observe) the prescribed procedure of the sin-offering; 4) not to eat the flesh of the holiest sin-offerings; 5) not to divide asunder the fowl brought as a sin-offering; 6) (to observe) the prescribed procedure of the trespass offering; 7) that the priests shall eat the flesh of the holy sacrifices, within the Sanctuary; 8) that they shall not eat them outside the Courtyard of the Sanctuary; 9) that a stranger (not a priest) shall not eat any portion of the holy sacrifices; 10) (to observe) the prescribed procedure of the peace offerings; 11) not to eat the flesh of the offerings that are holy in a minor degree before their blood has been sprinkled (on the altar); 12) in offering up a meal-offering to observe the procedure specifically prescribed for it in the Torah; 13) not to put oil in a meal-offering brought as a sin-offering; 14) not to put frankincense upon it; 15) that the meal-offering of a priest shall not be eaten; 16) that a meal-offering shall not be baked as leavened bread; 17) that the priests shall eat the rest of the meal-offering (after a handful has been offered up on the altar); 18) that one shall fulfill all his vows and bring his free-will offerings on the first of the three festivals (after making such vows or promising such offerings); 19) not to delay fulfilling one's vow, or bringing one's free-will offering, or executing other obligations; 20) to offer up all sacrifices in the chosen (national) Sanctuary; 21) to bring all hallowed things outside Palestine to the national Sanctuary; 22) not to slaughter sacrifices outside the Courtyard (of the Sanctuary); 23) not to offer up a sacrifice outside the Courtyard (of the Sanctuary).", + "LAWS CONCERNING THE DAILY OFFERINGS AND ADDITIONAL OFFERINGS.
These comprise nineteen precepts, of which eighteen are affirmative precepts and one is a negative precept. The details are as follows: 1) to offer up every day two lambs as burnt-offerings; 2) to kindle fire upon the altar daily; 3) not to extinguish it; 4) to remove the ashes daily; 5) to burn incense daily; 6) to light lamps daily; 7) that the High Priest shall offer up a meal-offering every day. This is called Havitin; 8) to offer up on the Sabbath, in addition, two lambs as burnt-offerings; 9) to prepare (and set in order) the shew-bread; 10) (to offer up) the additional sacrifice of the New Moons; 11) the additional sacrifice of Passover; 12) to offer up the Omer as a wave-offering; 13) that every one shall count seven weeks from the day the Omer is brought; 14) to offer up the additional sacrifice of the Feast of Pentecost; 15) to bring on the Feast of Pentecost two loaves of bread together with the sacrifices brought in connection with them; 16) (to offer up) the additional sacrifice of the New Year; 17) the additional offering of the Day of Atonement; 18) the additional offering of the Feast of Tabernacles; 19) the additional offering of the Feast of Solemn Assembly.", + "LAWS CONCERNING SACRIFICES THAT HAVE BECOME UNFIT (TO BE OFFERED UP OR CONSUMED).
These comprise eight precepts, of which two are affirmative, and six are negative precepts. The following is their detailed list: 1) not to eat offerings that have become unfit or blemished; 2) not to eat of an offering that is vile; 3) not to leave the offerings beyond the time for their consumption, as specified (in the Torah); 4) not to eat what has been left over of the sacrifice beyond the specified time; 5) not to eat sacrifices that have become unclean; 6) that a man who has become unclean shall not eat of the sacrifices; 7) to burn that which has been left over; 8) to burn that which has become unclean.", + "LAWS CONCERNING THE SERVICE OF THE DAY OF ATONEMENT.
These refer to one affirmative precept; that is, to perform the service of the Day of Atonement in regard to the sacrifices, confessions, sending away of the Scapegoat and the remainder of the service, as prescribed in the section אחרי מות (Lev. ch. 16).", + "LAWS CONCERNING TRESPASS ON THINGS SET APART AS A SACRIFICE OR ON PROPERTY OF THE SANCTUARY.
These comprise three precepts, one of which is an affirmative precept, while two are negative precepts. The following is their detailed list: 1) that the one guilty of trespass shall pay for his trespass the value of what he has taken, and add a fifth, and bring an offering. This is the law of one who unlawfully takes holy things; 2) not to work with cattle set apart for sacrifices; 3) not to shear the fleece of such cattle. ", + "All the precepts included in this book number one hundred and three, of which forty-seven are affirmative, and fifty-six are negative precepts." + ], + [ + "BOOK OF SACRIFICES", + "Its groups of laws are six, treated in the following order: laws concerning the Paschal offering; laws concerning the celebration of the festivals; laws concerning the first-born; laws concerning offerings brought for sins committed in error; laws concerning those who have to bring sacrifices as an atonement; laws concerning substitution of a beast for one set apart for sacrifice.", + "LAWS OF THE PASCHAL OFFERING.
These comprise sixteen precepts, of which, four are affirmative and twelve are negative precepts. Their detailed enumeration is as follows: 1) to slaughter the Paschal offering at its appointed time; 2) not to slaughter it while leaven has not yet been removed (from the home); 3) not to let the fat of the Paschal offering remain all night, without being placed on the altar; 4) to kill a second Paschal lamb; 5) to eat the flesh of the Paschal offering with unleavened bread and bitter herbs on the night of the fifteenth of Nissan; 6) to eat the flesh of the Paschal offering on the night of the fifteenth of the second month; 7) nor to eat it raw or sodden; 8) not to take flesh of the Paschal lamb outside the place of assembly of the company (who had agreed to consume it); 9) that an apostate shall not eat of it; 10) that a non-Israelite denizen or a non-Israelite hired man shall not eat of it; 11) that an uncircumcised person shall not eat of it; 12) that one should not break a bone of it; 13) that one should not break a bone of the second Paschal offering; 14) that one should not leave any of it till the morning; 15) that one should not leave any portion of the second Paschal offering till the morning; 16) that one should not leave any of the flesh of the festival offering brought on the fourteenth of Nissan to the third day.", + "LAWS CONCERNING THE CELEBRATION OF THE FESTIVALS.
These comprise six precepts of which four are affirmative and two are negative precepts. Their detailed enumeration is as follows: 1) to appear before the Lord; 2) to celebrate the three festivals; 3) to rejoice on the festivals; 4) not to appear (before the Lord) empty-handed; 5) not to neglect the Levite but to make him rejoice and give him gifts on the festivals; 6) to assemble the people on the Feast of Tabernacles at the close of the Sabbatical year.", + "LAWS OF THE FIRST-BORN.
These comprise five precepts, of which two are affirmative precepts and three are negative precepts. Their detailed enumeration is as follows: 1) to set apart the first-born (of the cattle); 2) not to eat an unblemished first-born outside Jerusalem; 3) not to redeem the first-born (of the clean cattle); 4) to set apart tithe of the young of the clean cattle; 5) not to redeem the tithe of cattle. I have included the laws of tithe of cattle with those of first-born of cattle because the procedure is the same in both, and Scripture includes the former with the latter in the text \"Thou shalt sprinkle their blood (on the altar)\" (Num. 18:17), which text has been traditionally interpreted to refer to the blood of the tithe of cattle and the blood of firstlings.", + "LAWS CONCERNING OFFERINGS BROUGHT FOR TRANSGRESSIONS COMMITTED IN ERROR.
These comprise five affirmative precepts. Their detailed enumeration is as follows: 1) that an individual (who sinned) shall bring the definite sin-offering prescribed for his error; 2) that one who is uncertain whether he sinned or not, shall bring a trespass-offering till he has ascertained that he did sin and then he brings his sin-offering. The former offering is called the offering for a doubtful trespass; 3) that for certain specified transgressions, the sinner brings a trespass-offering. This is called offering for a certain trespass; 4) that for certain other specified transgressions, the sinner brings an offering. If he is wealthy, he brings a beast; if he is poor, a bird or a tenth of an Ephah of flour. This offering is called \"the offering that varies according to one's means\"; 5) that the Sanhedrin shall bring an offering if they have erred and given a decision not according to the law in matters involving a serious transgression..", + "LAWS CONCERNING THOSE WHO HAVE TO BRING SACRIFICES AS AN ATONEMENT.
These comprise four affirmative precepts. Their detailed enumeration is as follows: 1) that a woman who has a running issue, shall, when she becomes clean, bring an offering; 2) that a woman, after child-birth, shall bring an offering, when she is clean; 3) that a man who has a running issue shall bring an offering, when he becomes clean; 4) that a leper shall bring an offering when he is clean. After they have brought their offerings, their purification is complete.", + "LAWS CONCERNING SUBSTITUTION.
These comprise three precepts. One of these is an affirmative precept while two are negative precepts. Their detailed enumeration is as follows: 1) not to change (a beast set apart for sacrifice); 2) that, if a change was made, the substituted beast shall also be holy; 3) not to change things that have been consecrated from one category of holiness to another. ", + "All the precepts comprised in this book are, accordingly, thirty-nine, twenty of which are affirmative, while nineteen are negative precepts." + ], + [ + "BOOK OF PURITY", + "Its groups of laws are eight, treated in the following order: laws concerning defilement by a dead body; laws concerning the Red Heifer; laws concerning the uncleanness of leprosy; laws concerning defilement of a couch or a seat; laws concerning other original sources of defilement; laws concerning defilement of foods; laws concerning vessels; laws concerning ritual baths.", + "LAWS CONCERNING DEFILEMENT BY A DEAD BODY.
These are comprised in one affirmative precept, namely, that relating to defilement by a dead body.", + "LAWS CONCERNING THE RED HEIFER.
These comprise two affirmative precepts: 1) the Red Heifer; 2) the uncleanliness of the waters of sprinkling (Num. 19:9-22) and of the mode in which these are to be used for purification.", + "LAWS CONCERNING THE UNCLEANNESS OF LEPROSY.
These comprise eight precepts, of which six are affirmative, and two are negative precepts. Their detailed enumeration is as follows: 1) to give decisions on leprosy in human beings according to the rules prescribed in the Torah; 2) not to cut away the marks pointing to uncleanness; 3) not to shave the scall; 4) that the leper shall be recognised as such by rending his garments, allowing his hair to go loose and covering of the lips; 5) (the prescribed rules for) the cleansing of leprosy; 6) that the leper shall shave all his hair when he is clean; 7) the law of leprosy of a garment; 8) the law of leprosy of a house.", + "a LAWS CONCERNING DEFILEMENT OF A COUCH OR OF A SEAT.
These comprise four affirmative precepts. Their detailed enumeration is as follows: 1) the law of defilement of a menstruous woman; 2) the law of defilement of a woman in childbirth; 3) the law of defilement of a woman with a running issue; 4) the law of defilement of a man with a running issue.", + "b LAWS OF OTHER ORIGINAL SOURCES OF DEFILEMENT.
These comprise three affirmative precepts. Their detailed enumeration is as follows: 1) the law of defilement of that which died of itself; 2) the law of defilement of creeping things (vermin); 3) the law of defilement of seminal issue. An idol defiles to the same degree as a creeping thing. This defilement (by an idol) was instituted by the Scribes.", + "LAWS OF DEFILEMENT OF FOODS.
These are comprised in one precept, set forth in the laws concerning the defilement of liquids and solid foods, and the precedent condition which makes it possible for them to become defiled.", + "LAWS OF VESSELS.
These laws enable one to know which vessels contract defilement in any of the degrees above noted, and which do not become defiled; and likewise how these vessels become defiled or cause defilement.", + "LAWS CONCERNING RITUAL BATHS.
These are comprised in one affirmative precept, that whoever is unclean shall immerse his body in the waters of a ritual bath and then he will be clean. ", + "All the precepts comprised in this book are thus twenty; of which, eighteen are affirmative precepts and two are negative precepts." + ], + [ + "BOOK OF INJURIES", + "Its groups of laws are eight. The following is the order in which these are treated: laws concerning damages to property; laws concerning theft; laws concerning robbery and articles lost; laws concerning one who commits an injury to the person or to property; laws concerning a murderer and concerning the preservation of human life.", + "LAWS CONCERNING DAMAGES TO PROPERTY.
These comprise four affirmative precepts. Their detailed enumeration is as follows: the law concerning the goring ox; the law concerning trespassing cattle; law concerning (damages caused by) a pit; law concerning (damages caused by) fire.", + "LAWS CONCERNING THEFT.
These comprise seven precepts—two affirmative, and five negative precepts. Their detailed enumeration is as follows: not to steal anything of pecuniary value; the law concerning the thief; to ensure correct scales and weights; to commit no wrong in respect to measures and weights; not to have in one's possession two kinds of weights or measures, even if they are not used in buying and selling; not to remove a landmark; not to kidnap.", + "LAWS CONCERNING ROBBERY AND CONCERNING THINGS LOST.
These comprise seven precepts—two affirmative and five negative. Their detailed enumeration is as follows: 1) not to rob; 2) not to oppress; 3) not to covet; 4) not to desire (that which belongs to another person); 5) to restore what has been robbed; 6) not to pass by unheedingly when one sees anything that has been lost; 7) to restore lost property.", + "LAWS CONCERNING ONE WHO COMMITS AN INJURY TO PERSON OR TO PROPERTY.
These are comprised in one affirmative precept, namely to observe the law concerning one who inflicts an injury upon the person, or does damage to another's property.", + "LAWS CONCERNING MURDER AND CONCERNING THE PRESERVATION OF HUMAN LIFE.
These comprise seventeen precepts; seven are affirmative precepts and ten are negative precepts. Their detailed enumeration is as follows: 1) not to commit murder; 2) not to accept ransom for the life of a murderer; he is to be put to death; 3) that one who committed homicide accidentally shall be sent into exile; 4) not to accept ransom from one who has thus incurred exile; 5) that the murderer shall not be put to death when he has committed murder before he has been tried; 6) to save the pursued even at the cost of the life of the pursuer; 7) to show no pity for the pursuer; 8) not to stand idly by the blood (of another); 9) to set apart cities of refuge and make a proper road thereto for the benefit of one who had committed homicide accidentally; 10) to break the neck of the calf in the valley; 11) not to till that valley nor sow it; 12) not to cause loss of human life; 13) to build a parapet (to the roof of one's dwelling house); 14) not to leave anything that might cause injury to one unaware of it; 15) to relieve a man of his burden when he met with an accident on the road; 16) to help him to load it again; 17) not to leave him in a state of confusion, and go on one's way. ", + "All the precepts included in this book are thus thirty-six. Sixteen of these are affirmative precepts and twenty of them are negative precepts." + ], + [ + "THE BOOK OF ACQUISITION", + "Its groups of laws are five, arranged in the following order: laws of sale; laws of acquisition of derelict property and of gifts; laws (of mutual rights and obligations) of neighbours; laws of agents and partners; laws of bondmen.", + "LAWS OF SALE.
These comprise four precepts, one of which is an affirmative precept while four are negative precepts. Their detailed enumeration is as follows: 1) the law of purchase and sale; 2) not to do wrong in buying and selling; 3) not to wrong in speech; not to wrong a proselyte in regard to his possessions; 5) not to wrong him in speech.", + "LAWS OF ACQUISITION OF DERELICT PROPERTY AND GIFTS.
These laws (enable us) to know the law in regard to one who acquires derelict property and by what methods one acquires title to such property and the law in regard to the donor of a gift and its recipient; and which kind of gift reverts, and which does not revert.", + "THE LAWS OF NEIGHBOURS.
These laws (enable us) to know the law of partition of realty between partners and the avoidance of damage by each of them to his neighbour or owner of adjoining property ; the law in regard to the owner of adjacent property.", + "THE LAWS OF AGENTS AND PARTNERS.
These laws (enable us) to know the law in regard to an agent, or partner; and how to adjudicate cases of purchases and sales, losses and profits.", + "LAWS OF BONDMEN.
These comprise thirteen precepts, five of which are affirmative precepts and eight are negative precepts. The following is their detailed enumeration: 1) the law of the acquisition of a Hebrew bondman; 2) that he should not be sold as a slave is sold; 3) that he should not be forced to work rigorously; 4) that we should not let a denizen proselyte rule him with rigor; 5) that we should not force him to do the work of a slave; 6) to bestow upon him a liberal gift when he goes out free; 7) that he shall not go out empty-handed; 8) to redeem a Hebrew bondwoman; 9) to espouse her; 10) that she shall not be sold; 11) to keep a Canaanite slave in perpetual bondage, except if the master injured one of his limbs ; 12) not to surrender a slave who fled from territory outside the land of Israel to that land; 13) not to wrong such a slave who escaped to us. ", + "All the precepts comprised in this book are accordingly eighteen. Six of these are affirmative, while twelve are negative precepts." + ], + [ + "THE BOOK OF JUDGMENTS", + "Its groups of laws are five, arranged as follows: laws concerning hiring; laws concerning borrowing and deposit; laws concerning creditor and debtor; laws concerning plaintiff and defendant; laws concerning inheritances.", + "LAWS OF HIRING.
These comprise seven precepts, three of which are affirmative precepts and four are negative precepts. The detailed enumeration is as follows: 1) the law of the hired man and of the depositary for hire; 2) to pay the hired wage punctually; 3) not to delay the payment of the hired man's wage after it is due; 4) that the hired man may eat of the unsevered fruit at which he was working (at harvest time); 5) that he may not eat of the unsevered fruit when he is engaged in work at other times; 6) that the hired man must not take anything in addition to what he consumes; 7) that one must not muzzle the ox when he is treading out the corn; this rule applies also to other cattle.", + "LAWS CONCERNING BORROWING AN ARTICLE AND DEPOSIT.
These comprise two affirmative precepts; 1) the law appertaining to a borrower and 2) the law concerning a gratuitous depositary.", + "LAWS CONCERNING CREDITOR AND DEBTOR.
These comprise twelve precepts, four of which are affirmative, and eight negative precepts. Their detailed statement is as follows: 1) to lend to the poor and needy; 2) not to press him; 3) to press the idolater; 4) that the creditor shall not take a pledge by force; 5) to return the pledge to its owner when he is in need of it; 6) not to be tardy in returning it to the owner who is a poor man, when he is in need of it; 7) not to exact a pledge from a widow; 8) not to take in pledge utensils used in preparing food; 9) that the lender shall not give a loan at usury; 10) that the borrower shall not take a loan at usury; 11) that a person shall not act as intermediary between lender and borrower in a loan at usury; nor serve as witness in the transaction between them nor act as a surety, nor write the bond; 12) to borrow from, and lend to, an alien at interest.", + "THE LAWS OF PLAINTIFF AND DEFENDANT.
These are comprised in one affirmative precept; that is, (to observe) the rules for the case of one who makes a claim, an admission, or a denial.", + "THE LAWS OF INHERITANCES.
These are comprised in one affirmative precept; that is, (to observe) the law of the order of succession.", + "These precepts included in this book are accordingly twenty-three; of these, eleven are affirmative, and twelve are negative precepts." + ], + [ + "THE BOOK OF JUDGES", + "Its groups of laws are five, treated in the following order: laws concerning the Sanhedrin, and the penalties they inflict; laws concerning evidence; laws concerning the contumacious; laws concerning mourning; laws concerning sovereigns and wars.", + "LAWS CONCERNING THE SANHEDRIN AND THE PENALTIES WITHIN THEIR JURISDICTION.
These comprise thirty precepts, of which, ten are affirmative and twenty negative precepts. Their detailed list is as follows: 1) to appoint judges; 2) not to appoint a judge who does not know judicial procedure; 3) to follow the majority, when the judges differ; 4) not to execute the accused if there is only a bare majority for conviction, but to do so if there is at least a majority of two; 5) that, in capital cases, one who has presented pleas for the acquittal shall not again argue for conviction; 6) to put to death by stoning; 7) to put to death by burning; 8) to put to death by decapitation with the sword; 9) to put to death by strangling; 10) to hang; 11) to bury the body of the executed person, on the day of his execution; 12) not to let the body remain overnight; 13) not to suffer a sorcerer to live; 14) to punish the wicked with stripes; 15) not to exceed the number of stripes (prescribed in the Torah); 16) not to put the innocent to death, on presumption; 17) not to punish one who committed an offence under duress; 18) not to show pity for one who slays another person, or inflicts a physical injury upon him; 19) not to show compassion at a trial to a person who is poor; 20) not to show respect at a trial to a great man; 21) not to decide the cause of a habitual transgressor unjustly even if he is a sinner; 22) not to pervert judgment; 23) not to wrest the judgment of a stranger or an orphan; 24) to judge righteously; 25) not to be afraid, at a trial, of a man who is violent; 26) that one shall not take a bribe; 27) not to receive a baseless report; 28) not to revile judges; 29) not to revile the head of the state; 30) not to revile any other Israelite who leads a worthy life.", + "LAWS OF EVIDENCE.
These comprise eight precepts, three affirmative and eight negative. They are, in detail, as follows: 1) that one in possession of evidence, should testify in Court; 2) that the witnesses should be thoroughly examined; 3) that one who has given evidence in a capital case shall not act as judge in it; 4) that no decision shall be made on evidence tendered by one witness only; 5) that a transgressor shall be disqualified from testifying; 6) that a relative shall not testify; 7) that one shall not testify falsely; 8) to do unto a false witness as he had plotted to do to the accused.", + "LAWS CONCERNING THE CONTUMACIOUS.
These include nine precepts, three affirmative and six negative precepts. Their detailed list is as follows: 1) to act in accordance with the law of the Torah, as the Supreme Court declares it; 2) not to depart from the instructions of the members of the Court; 3) not to add to the Torah either in regard to the precepts in the Written Law or in regard to their exposition which we have learnt by tradition; 4) not to take aught away from the precepts; 5) not to curse one's father or mother; 6) not to smite one's father or mother; 7) to honour one's father and mother; 8) to revere one's father and mother; 9) that a son shall not rebel against the order of his father or mother.", + "LAWS OF MOURNING.
These comprise four precepts, of which one is an affirmative precept, and three are negative precepts. Their detailed list is as follows: 1) to mourn for (deceased) relatives; even a priest must defile himself (by contact with the bodies of) deceased relatives, and mourn for them, but one does not mourn for those who have been put to death by order of the Court. I have included these laws in this book, because they are analogous to the duty of burying the deceased on the day of his death, which is an affirmative precept; 2) that the High Priest shall not defile himself (by contact with the bodies of) deceased relatives; 3) that he should not be under the roof with the dead; 4) that an ordinary priest shall not defile himself for any one, except relatives.", + "LAWS OF SOVEREIGNS AND WARS.
These comprise twenty-three precepts, ten of which are affirmative, and thirteen are negative precepts. The detailed list is as follows: 1) to choose a king from among the Israelites; 2) not to choose him from the community of proselytes ; 3) that he shall not have many wives; 4) that he shall not acquire many horses; 5) that he shall not amass much gold and silver; 6) to destroy the seven (Canaanite) nations; 7) not to let any one of them live; 8) to blot out the seed of Amalek; 9) to remember what Amalek did to us; 10) not to forget his evil deeds, how he treacherously lay in wait on the way; 11) not to reside permanently in the land of Egypt; 12) to offer terms of peace to the inhabitants of a city that is besieged and to deal with it in the way set forth in the Torah, in case the city makes, or does not make peace; 13) not to seek peace with Ammon and Moab. This rule only applies, when besieging their cities; 14) when engaged in a siege, not to destroy fruit trees; 15) to prepare a place of convenience whither the members of the camp shall repair; 16) to have a paddle to dig therewith; 17) to anoint a priest to speak to the men of the army in wartime; 18) that the man who has taken a wife, erected a dwelling, or planted a vineyard shall rejoice a full year; and such newly wed men are sent back home from the war; 19) not to draft them for any purpose; they are not to go out for municipal service, service of the troops, nor any similar duty; 20) not to be afraid nor to retreat in the hour of battle; 21) the law of a beautiful woman taken captive in war; 22) that she is not to be sold; 23) that she is not to be retained in servitude, after cohabitation.", + "All the precepts included in this book are accordingly seventy-four, twenty-seven of which are affirmative and forty-seven negative precepts. ", + "And all the groups of precepts treated in these fourteen books are eighty-three groups.", + "And now with the help of the (Almighty) I shall begin to expound the rules of each precept and all the ordinances comprised in, and specifically connected with it according to the order of the groups set forth.." + ] + ], + "versions": [ + [ + "The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949", + "https://www.nli.org.il/he/books/NNL_ALEPH002108865" + ] + ], + "heTitle": "משנה תורה, תוכן החיבור", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Introduction" + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Overview of Mishneh Torah Contents/Hebrew/Wikisource Mishneh Torah.json b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Overview of Mishneh Torah Contents/Hebrew/Wikisource Mishneh Torah.json new file mode 100644 index 0000000000000000000000000000000000000000..7c4fdf6dda4f61658f352db1656f8aa0dc90040b --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Overview of Mishneh Torah Contents/Hebrew/Wikisource Mishneh Torah.json @@ -0,0 +1,197 @@ +{ + "language": "he", + "title": "Mishneh Torah, Overview of Mishneh Torah Contents", + "versionSource": "http://he.wikisource.org/wiki/%D7%A8%D7%9E%D7%91%22%D7%9D_%D7%94%D7%A7%D7%93%D7%9E%D7%94_%D7%9C%D7%9E%D7%A9%D7%A0%D7%94_%D7%AA%D7%95%D7%A8%D7%94_(%D7%AA%D7%95%D7%9B%D7%9F_%D7%94%D7%97%D7%99%D7%91%D7%95%D7%A8)", + "versionTitle": "Wikisource Mishneh Torah", + "status": "locked", + "license": "CC-BY-SA", + "versionTitleInHebrew": "משנה תורה (ויקיטקסט)", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "משנה תורה, תוכן החיבור", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Introduction" + ], + "text": [ + [ + "וראיתי לחלק חיבור זה לארבעה עשר ספרים:", + "ספר ראשון. אכלול בו כל המצוות שהן עיקר דת משה רבנו, וצריך אדם לידע אותם תחילת הכול – כגון ייחוד שמו ברוך הוא, ואיסור עבודה זרה. וקראתי שם ספר זה ספר המדע.", + "ספר שני. אכלול בו המצוות שהן תדירות, שנצטווינו בהם כדי לאהוב את המקום ולזוכרו תמיד – כגון קרית שמע, ותפילה, ותפילין, וברכות; ומילה בכלל, לפי שהיא אות בבשרנו להזכיר תמיד בשעה שאין שם לא תפילין ולא ציצית וכיוצא בהן. וקראתי שם ספר זה ספר אהבה.", + "ספר שלישי. אכלול בו כל המצוות שהן בזמנים ידועים – כגון שבת, ומועדות. וקראתי שם ספר זה ספר זמנים.", + "ספר רביעי. אכלול בו המצוות של בעילה – כגון קידושין וגירושין, וייבום וחליצה. וקראתי שם ספר זה ספר נשים.", + "ספר חמישי. אכלול בו מצוות של ביאות אסורות, ומצוות של מאכלות אסורות – לפי שבשני עניינים האלו קידשנו המקום והבדילנו מן האומות בעריות ובמאכלות אסורות, ובשניהם נאמר \"ואבדיל אתכם מן העמים\" (ויקרא כ, כו), \"אשר הבדלתי אתכם מן העמים\" (ויקרא כ,כד). וקראתי שם ספר זה ספר קדושה.", + "ספר שישי. אכלול בו מצוות שיתחייב אדם בהן מי שאסר עצמו בדברים – כגון שבועות ונדרים. וקראתי שם ספר זה ספר הפלאה.", + "ספר שביעי. אכלול בו מצוות שהם בזרע הארץ – כגון שמיטין ויובלות, ומעשרות ותרומות, ושאר מצוות הנכללים עימהן מעניינם. וקראתי שם ספר זה ספר זרעים.", + "ספר שמיני. אכלול בו מצוות שהן בבניין מקדש וקרבנות ציבור התמידין. וקראתי שם ספר זה ספר עבודה.", + "ספר תשיעי. אכלול בו מצוות שהן בקרבנות היחיד. וקראתי שם ספר זה ספר קרבנות.", + "ספר עשירי. אכלול בו מצוות שהן בטהרות וטמאות. וקראתי שם ספר זה ספר טהרה.", + "ספר אחד עשר. אכלול בו מצוות שבין אדם לחברו, ויש בהם היזק תחילה בממון או בגוף. וקראתי שם ספר זה ספר נזקים.", + "ספר שנים עשר. אכלול בו מצוות מכירה וקנייה. וקראתי שם ספר זה ספר קניין.", + "ספר שלושה עשר. אכלול בו מצוות שבין אדם לחברו, בשאר דינין שאין בתחילתן היזק – כגון שומרין, ובעלי חובות, וטענות וכפירות. וקראתי שם ספר זה ספר משפטים.", + "ספר ארבעה עשר. אכלול בו מצוות שהן מסורין לסנהדרין – כגון מיתות בית דין, וקבלת עדות, ודין המלך ומלחמותיו. וקראתי שם ספר זה ספר שופטים.", + "וזה הוא חילוק הלכות של חיבור זה לפי ענייני הספרים, וחילוק המצוות לפי ענייני ההלכות.", + "ספר המדע הלכותיו חמש, וזה הוא סידורן: הלכות יסודי התורה, הלכות דעות, הלכות תלמוד תורה, הלכות עבודה זרה וחוקות הגוים, הלכות תשובה.", + "הלכות יסודי התורה יש בכללן עשר מצוות: שש מצוות עשה, וארבע מצוות לא תעשה. וזה הוא פרטן: (א) לידע שיש שם אלוה. (ב) שלא יעלה במחשבה שיש שם אלוה זולתי יי. (ג) לייחדו. (ד) לאהבו. (ה) ליראה ממנו. (ו) לקדש שמו. (ז) שלא לחלל את שמו. (ח) שלא לאבד דברים שנקרא שמו עליהם. (ט) לשמוע מן הנביא המדבר בשמו. (י) שלא לנסותו.", + "הלכות דעות יש בכללן אחת עשרה מצוות: חמש מצוות עשה, ושש מצוות לא תעשה. וזה הוא פרטן: (א) להדמות בדרכיו. (ב) להדבק ביודעיו. (ג) לאהוב את רעים. (ד) לאהוב את הגרים. (ה) שלא לשנוא אחים. (ו) להוכיח. (ז) שלא להלבין פנים. (ח) שלא לענות אמללין. (ט) שלא להלוך רכיל. (י) שלא לנקום. (יא) שלא לנטור.", + "הלכות תלמוד תורה יש בכללן שתי מצוות עשה: ראשונה ללמוד תורה, שניה לכבד מלמדיה ויודעיה.", + "הלכות עבודה זרה וחוקות הגויים יש בכללן אחת וחמישים מצוות: שתי מצוות עשה, ותשע וארבעים מצוות לא תעשה. וזה הוא פרטן: (א) שלא לפנות אחר עבודה זרה. (ב) שלא לתור אחר הרהור הלב וראיית העיניים. (ג) שלא לגדף. (ד) שלא יעבוד אותה כדרך עבודתה. (ה) שלא ישתחוה לה. (ו) שלא לעשות פסל לעצמו. (ז) שלא לעשות פסל אפילו לאחרים. (ח) שלא לעשות צורות אפילו לנואי. (ט) שלא להדיח אחרים אחריה. (י) לשרוף עיר הנידחת. (יא) שלא לבנותה. (יב) שלא ליהנות מכל ממונה. (יג) שלא להסית יחיד לעובדה. (יד) שלא לאהוב המסית. (טו) שלא לעזוב שנאתו. (טז) שלא להצילו. (יז) שלא ללמד עליו זכות. (יח) שלא ימנע מללמד עליו חובה. (יט) שלא להתנבא בשמה. (כ) שלא לשמוע מן המתנבא בשמה. (כא) שלא להתנבא בשקר, ואפילו בשם יי. (כב) שלא לגור מהריגת נביא שקר. (כג) שלא לישבע בשם עבודה זרה. (כד) שלא לעשות אוב. (כה) שלא לעשות ידעוני. (כו) שלא להעביר למולך. (כז) שלא להקים מצבה. (כח) שלא להשתחוות על אבן משכית. (כט) שלא ליטע אשרה. (ל) לאבד עבודה זרה וכל הנעשה בשבילה. (לא) שלא ליהנות בעבודה זרה ובכל משמשיה. (לב) שלא ליהנות בציפויי נֶעבד. (לג) שלא לכרות ברית לעובדי עבודה זרה. (לד) שלא לחון עליהם. (לה) שלא ישבו בארצנו. (לו) שלא להדמות במנהגותן ובמלבושן. (לז) שלא לנחש. (לח) שלא לקסום. (לט) שלא לעונן. (מ) שלא לחבור חבר. (מא) שלא לדרוש אל המתים. (מב) שלא לשאול באוב. (מג) שלא לשאול בידעוני. (מד) שלא לכשף. (מה) שלא להקיף פאת ראש. (מו) שלא להשחית פאת הזקן. (מז) שלא יעדה איש עדי אישה. (מח) שלא תעדה אישה עדי איש. (מט) שלא לכתוב קעקע. (נ) שלא להתגודד. (נא) שלא לעשות קורחה על מת.", + "הלכות תשובה מצוַת עשה אחת, והיא שישוב החוטא מחטאו לפני יי ויתוַדה.", + "נמצאו כל המצוות הנכללות בספר זה חמש ושבעים: שש עשרה מהן מצוות עשה, ותשע וחמישים מצוות לא תעשה." + ], + [ + "ספר אהבה", + "הלכותיו שש, וזה הוא סידורן: הלכות קרית שמע, הלכות תפילה וברכת כוהנים, הלכות תפילין ומזוזה וספר תורה, הלכות ציצית, הלכות ברכות, הלכות מילה.", + "הלכות קרית שמע. מצות עשה אחת, והיא לקרות קרית שמע פעמיים ביום.", + "הלכות תפילה וברכת כוהנים. יש בכללן שתי מצוות עשה: (א) לעבוד את ה' בתפילה בכל יום; (ב) לברך כוהנים את ישראל בכל יום.", + "הלכות תפילין ומזוזה וספר תורה. יש בכללן חמש מצוות עשה; וזה הוא פרטן: (א) להיות תפילין על הראש; (ב) לקושרם על היד; (ג) לקבוע מזוזה בפתחי השערים; (ד) לכתוב כל איש ספר תורה לעצמו; (ה) לכתוב המלך ספר שני לעצמו כדי שיהיה לו שני ספרי תורה.", + "הלכות ציצית. מצות עשה אחת, והיא לעשות ציצית על כנפי הכסות.", + "הלכות ברכות. מצות עשה אחת, והיא לברך את שמו אחר אכילה.", + "הלכות מילה. מצות עשה אחת, והיא למול את הזכרים ביום השמיני.", + "נמצאו כל המצוות הנכללות בספר זה, אחת עשרה מצוות עשה." + ], + [ + "ספר זמנים", + "הלכותיו עשר, וזה הוא סידורן: הלכות שבת, הלכות עירובין, הלכות שביתת עשור, הלכות שביתת יום טוב, הלכות חמץ ומצה, הלכות שופר וסוכה ולולב, הלכות שקלים, הלכות קידוש החודש, הלכות תענייות, הלכות מגילה וחנוכה.", + "הלכות שבת. יש בכללן חמש מצוות – שתי מצוות עשה, ושלוש מצוות לא תעשה; וזה הוא פרטן: (א) לשבות בשביעי; (ב) שלא לעשות בו מלאכה; (ג) שלא לענוש בשבת; (ד) שלא לצאת חוץ לגבול בשבת; (ה) לקדש היום בזכירה.", + "הלכות עירובין. מצות עשה אחת, והיא מדברי סופרים ואינה מן המניין.", + "הלכות שביתת עשור. יש בכללן ארבע מצוות – שתי מצוות עשה, ושתי מצוות לא תעשה; וזה הוא פרטן: (א) לשבות בו ממלאכה; (ב) שלא לעשות בו מלאכה; (ג) להתענות בו; (ד) שלא לאכול ולשתות בו.", + "הלכות שביתת יום טוב. יש בכללן שתים עשרה מצוות – שש מצוות עשה, ושש מצוות לא תעשה; וזה הוא פרטן: (א) לשבות בראשון של פסח; (ב) שלא לעשות בו מלאכה; (ג) לשבות בשביעי של פסח; (ד) שלא לעשות בו מלאכה; (ה) לשבות ביום חג השבועות; (ו) שלא לעשות בו מלאכה; (ז) לשבות בראש השנה; (ח) שלא לעשות בו מלאכה; (ט) לשבות בראשון של חג הסוכות; (י) שלא לעשות בו מלאכה; (יא) לשבות בשמיני של חג; (יב) שלא לעשות בו מלאכה.", + "הלכות חמץ ומצה. יש בכללן שמונה מצוות – שלוש מצוות עשה, וחמש מצוות לא תעשה; וזה הוא פרטן: (א) שלא לאכול חמץ ביום ארבעה עשר מחצות היום ולמעלה; (ב) להשבית שאור מארבעה עשר; (ג) שלא לאכול חמץ כל שבעה; (ד) שלא לאכול תערובת חמץ כל שבעה; (ה) שלא ייראה חמץ כל שבעה; (ו) שלא יימצא חמץ כל שבעה; (ז) לאכול מצה בלילי הפסח; (ח) לספר ביציאת מצריים באותו הלילה.", + "הלכות שופר וסוכה ולולב. יש בכללן שלוש מצוות עשה; וזה הוא פרטן: (א) לשמוע קול שופר באחד בתשרי; (ב) לישב בסוכה שבעת ימי החג; (ג) ליטול לולב במקדש כל שבעת ימי החג.", + "הלכות שקלים. מצות עשה אחת, והיא ליתן כל איש מחצית השקל בכל שנה.", + "הלכות קידוש החודש. מצות עשה אחת, והיא לחשוב ולידע ולקבוע באיזה יום הוא תחילת כל חודש וחודש מחודשי השנה.", + "הלכות תעניות. מצות עשה אחת, והיא להתענות ולזעוק לפני ה' בעת כל צרה גדולה שתבוא על הציבור.", + "הלכות מגילה וחנוכה. יש בכללן שתי מצוות עשה מדברי סופרים, ואינם מן המניין.", + "נמצאו כל המצוות של תורה הנכללות בספר זה, חמש ושלושים – תשע עשרה מהן מצוות עשה, ושש עשרה מצוות לא תעשה; ויש בו שלוש מצוות מדברי סופרים." + ], + [ + "ספר נשים", + "הלכותיו חמש, וזה הוא סידורן: הלכות אישות, הלכות גירושין, הלכות ייבום וחליצה, הלכות נערה בתולה, הלכות סוטה.", + "הלכות אישות. יש בכללן ארבע מצוות – שתי מצוות עשה, ושתי מצוות לא תעשה; וזה הוא פרטן: (א) לישא אישה בכתובה וקידושין; (ב) שלא תיבעל אישה בלא כתובה וקידושין; (ג) שלא ימנע שאר כסות ועונה; (ד) לפרות ולרבות ממנה.", + "הלכות גירושין. יש בכללן שתי מצוות: (א) מצות עשה, והוא שיגרש המגרש בספר; (ב) שלא יחזיר גרושתו משנישאת.", + "הלכות ייבום וחליצה. יש בכללן שלוש מצוות – שתי מצוות עשה, ואחת מצות לא תעשה; וזה הוא פרטן: (א) לייבם; (ב) לחלוץ; (ג) שלא תינשא יבמה לאיש זר עד שתסור רשות היבם מעליה.", + "הלכות נערה בתולה. יש בכללן חמש מצוות – שלוש מצוות עשה, ושתי מצוות לא תעשה; וזה הוא פרטן: (א) לקנוס המפתה; (ב) שיישא האונס אנוסתו; (ג) שלא יגרש האונס; (ד) שתשב אשת מוציא שם רע תחת בעלה לעולם; (ה) שלא יגרש מוציא שם רע את אשתו.", + "הלכות סוטה. יש בכללן שלוש מצוות – אחת מצות עשה, ושתיים מצוות לא תעשה; וזה הוא פרטן: (א) לעשות לסוטה כתורת הקנאות הסדורה בתורה; (ב) שלא ליתן שמן על קרבנה; (ג) שלא ליתן עליו לבונה.", + "נמצאו כל המצוות הנכללות בספר זה, שבע עשרה – מהן תשע מצוות עשה, ושמונה מצוות לא תעשה." + ], + [ + "ספר קדושה", + "הלכותיו שלוש, וזה הוא סידורן: הלכות איסורי ביאה, הלכות מאכלות אסורות, הלכות שחיטה.", + "הלכות איסורי ביאה. יש בכללן שבע ושלושים מצוות – אחת מצות עשה, ושש ושלושים מצוות לא תעשה; וזה הוא פרטן: (א) שלא לבוא על האם; (ב) שלא לבוא על אשת אב; (ג) שלא לבעול אחות; (ד) שלא לבעול בת אשת אב; (ה) שלא לבעול בת הבן; (ו) שלא לבעול בת; (ז) שלא לבעול בת הבת; (ח) שלא לישא אישה ובתה; (ט) שלא לישא אישה ובת בנה; (י) שלא לישא אישה ובת בתה; (יא) שלא לבעול אחות אב; (יב) שלא לבעול אחות אם; (יג) שלא לבעול אשת אחי האב; (יד) שלא לבעול אשת הבן; (טו) שלא לבעול אשת אח; (טז) שלא לבעול אחות אשתו; (יז) שלא לשכב עם בהמה; (יח) שלא תביא אישה בהמה עליה; (יט) שלא לשכב עם זכר; (כ) שלא לגלות ערוות אב; (כא) שלא לגלות ערוות אחי האב; (כב) שלא לבעול אשת איש; (כג) שלא לבעול נידה; (כד) שלא להתחתן בגויים; (כה) שלא יבוא עמוני ומואבי בקהל; (כו) שלא להרחיק דור שלישי מצרי מלבוא בקהל; (כז) שלא להרחיק דור שלישי אדומי מלבוא בקהל; (כח) שלא יבוא ממזר בקהל; (כט) שלא יבוא סריס בקהל; (ל) שלא לסרס זכר, ואפילו בהמה חיה ועוף; (לא) שלא יישא כוהן גדול אלמנה; (לב) שלא יבעול כוהן גדול אלמנה, אפילו בלא נישואין; (לג) שיישא כוהן גדול בתולה בנערותה; (לד) שלא יישא כוהן גרושה; (לה) שלא יישא זונה; (לו) שלא יישא חללה; (לז) שלא יקרב אדם לאחת מכל העריות, ואפילו שלא בעל.", + "הלכות מאכלות אסורות. יש בכללן שמונה ועשרים מצוות – ארבע מצוות עשה, וארבע ועשרים מצוות לא תעשה; וזה הוא פרטן: (א) לבדוק בסימני בהמה וחיה להבדיל בין טמאה לטהורה; (ב) לבדוק בסימני העוף להבדיל בין טמא לטהור; (ג) לבדוק בסימני חגבים להבדיל בין טמא לטהור; (ד) לבדוק בסימני דגים להבדיל בין טמא לטהור; (ה) שלא לאכול בהמה וחיה טמאה; (ו) שלא לאכול עוף טמא; (ז) שלא לאכול דגים טמאים; (ח) שלא לאכול שרץ העוף; (ט) שלא לאכול שרץ הארץ; (י) שלא לאכול רמש הארץ; (יא) שלא לאכול תולעת הפירות כשתצא לארץ; (יב) שלא לאכול שרץ המים; (יג) שלא לאכול נבילה; (יד) שלא ליהנות בשור הנסקל; (טו) שלא לאכול טריפה; (טז) שלא לאכול אבר מן החי; (יז) שלא לאכול דם; (יח) שלא לאכול חלב בהמה טהורה; (יט) שלא לאכול גיד הנשה; (כ) שלא לאכול בשר בחלב; (כא) שלא לבשלו; (כב) שלא לאכול לחם תבואה חדשה; (כג) שלא לאכול קלי מן החדש; (כד) שלא לאכול כרמל מן החדש; (כה) שלא לאכול עורלה; (כו) שלא לאכול כלאי הכרם; (כז) שלא לאכול טבל; (כח) שלא לשתות יין נסך.", + "הלכות שחיטה. יש בכללן חמש מצוות – שלוש מצוות עשה, ושתיים מצוות לא תעשה; וזה הוא פרטן: (א) לשחוט ואחר כך יאכל; (ב) שלא לשחוט אותו ואת בנו ביום אחד; (ג) לכסות דם חיה ועוף; (ד) שלא ליקח האם על הבנים; (ה) לשלח האם, אם לקחה על הבנים.", + "נמצאו כל המצוות הנכללות בספר זה, שבעים – מהם שמונה מצוות עשה, ושתיים ושישים מצוות לא תעשה." + ], + [ + "ספר הפלאה", + "הלכותיו ארבע, וזה הוא סידורן: הלכות שבועות, הלכות נדרים, הלכות נזירות, הלכות ערכין וחרמים.", + "הלכות שבועות. יש בכללן חמש מצוות – אחת מצות עשה, וארבע מצוות לא תעשה; וזה הוא פרטן: (א) שלא לישבע בשמו לשקר; (ב) שלא לישא את שמו לשוא; (ג) שלא לכפור בפיקדון; (ד) שלא לישבע על כפירת ממון; (ה) לישבע בשמו באמת.", + "הלכות נדרים. יש בכללן שלוש מצוות – שתיים מצוות עשה, ואחת מצות לא תעשה; וזה הוא פרטן: (א) שישמור מוצא שפתיו ויעשה כמו שנדר; (ב) שלא יחל דברו; (ג) שיופר הנדר או השבועה, וזה הוא דין הפר נדרים המפורש בתורה שבכתב.", + "הלכות נזירות. יש בכללן עשר מצוות – שתיים מצוות עשה, ושמונה מצוות לא תעשה; וזה הוא פרטן: (א) שיגדל הנזיר פרע; (ב) שלא יגלח שיערו כל ימי נזרו; (ג) שלא ישתה הנזיר יין ולא תערובת יין, ואפילו חומץ שלהן; (ד) שלא יאכל ענבים לחים; (ה) שלא יאכל צימוקין; (ו) שלא יאכל חרצנים; (ז) שלא יאכל זוגים; (ח) שלא ייכנס לאוהל המת; (ט) שלא ייטמא למתים; (י) שיגלח על הקרבנות, כשישלים נזירותו או כשייטמא.", + "הלכות ערכין וחרמים. יש בכללן שבע מצוות – חמש מצוות עשה, ושתיים מצוות לא תעשה; וזה הוא פרטן: (א) לדון בערכי אדם כאשר מפורש בתורה, וזה הוא דין ערכי אדם; (ב) דין ערכי בהמה; (ג) דין ערכי בתים; (ד) דין ערכי שדות; (ה) דין מחרים נכסיו; (ו) שלא יימכר חרם; (ז) שלא ייגאל חרם.", + "נמצאו כל המצוות הנכללות בספר זה, חמש ועשרים – עשר מהן מצוות עשה, וחמש עשרה מצוות לא תעשה." + ], + [ + "ספר זרעים", + "הלכותיו שבע, וזה הוא סידורן: הלכות כלאיים, הלכות מתנות עניים, הלכות תרומות, הלכות מעשרות, הלכות מעשר שני ונטע רבעי, הלכות ביכורים ושאר מתנות כהונה שבגבולין, הלכות שמיטה ויובל.", + "הלכות כלאיים. יש בכללן חמש מצוות לא תעשה; וזה הוא פרטן: (א) שלא לזרוע זרעים כלאיים; (ב) שלא לזרוע תבואה או ירק בכרם; (ג) שלא להרביע בהמה כלאיים; (ד) שלא לעשות מלאכה בכלאי בהמה כאחד; (ה) שלא ללבוש כלאיים.", + "הלכות מתנות עניים. יש בכללן שלוש עשרה מצוות – שבע מצוות עשה, ושש מצוות לא תעשה; וזה הוא פרטן: (א) להניח פיאה; (ב) שלא יכלה הפיאה; (ג) להניח לקט; (ד) שלא ילקט הלקט; (ה) לעזוב עוללות בכרם; (ו) שלא יעולל הכרם; (ז) לעזוב פרט הכרם; (ח) שלא ילקט פרט הכרם; (ט) להניח השכחה; (י) שלא ישוב לקחת השכחה; (יא) להפריש מעשר לעניים; (יב) ליתן צדקה כמיסת יד; (יג) שלא יאמץ לבבו על העני.", + "הלכות תרומות. יש בכללן שמונה מצוות – שתיים מצוות עשה, ושש מצוות לא תעשה; וזה הוא פרטן: (א) להפריש תרומה גדולה; (ב) להפריש תרומת מעשר; (ג) שלא יקדים תרומות ומעשרות זה לזה, אלא יפריש על הסדר; (ד) שלא יאכל זר תרומה; (ה) שלא יאכל אפילו תושב כוהן או שכירו תרומה; (ו) שלא יאכל ערל תרומה; (ז) שלא יאכל כוהן טמא תרומה; (ח) שלא תאכל חללה תרומה, ולא מורם מן הקודשים.", + "הלכות מעשר. מצות עשה אחת, והיא להפריש מעשר ראשון בכל שנה ושנה משני הזריעה וייתנו ללויים.", + "הלכות מעשר שני ונטע רבעי. יש בכללן תשע מצוות – שלוש מצוות עשה, ושש מצוות לא תעשה; וזה הוא פרטן: (א) להפריש מעשר שני; (ב) שלא להוציא דמיו בשאר צורכי האדם, חוץ מאכילה ושתייה וסיכה; (ג) שלא לאוכלו בטומאה; (ד) שלא לאוכלו באנינות; (ה) שלא לאכול מעשר שני של דגן חוץ לירושלים; (ו) שלא לאכול מעשר תירוש חוץ לירושלים; (ז) שלא לאכול מעשר יצהר חוץ לירושלים; (ח) להיות נטע רבעי כולו קודש, ודינו להיאכל בירושלים לבעליו כמעשר שני לכל דבר; (ט) להתוודות וידוי מעשר.", + "הלכות ביכורים עם שאר מתנות כהונה שבגבולין. יש בכללן תשע מצוות – שמונה מצוות עשה, ואחת מצות לא תעשה; וזה הוא פרטן: (א) להפריש ביכורים ולהעלותן למקדש; (ב) שלא יאכל הכוהן ביכורים חוץ לירושלים; (ג) לקרות עליהן; (ד) להפריש חלה לכוהן; (ה) לתת זרוע ולחיים וקיבה לכוהן; (ו) ליתן לו ראשית הגז; (ז) לפדות בכור הבן וליתן פדיונו לכוהן; (ח) לפדות פטר חמור וליתן פדיונו לכוהן; (ט) לערוף פטר חמור, אם לא רצה לפדותו.", + "הלכות שמיטה ויובל. יש בכללן שתיים ועשרים מצוות – תשע מצוות עשה, ושלוש עשרה מצוות לא תעשה; וזה הוא פרטן: (א) שתשבות הארץ ממלאכתה בשביעית; (ב) שלא יעבוד עבודת הארץ בשנה זו; (ג) שלא יעבוד עבודת האילן בשנה זו; (ד) שלא יקצור הספיח כנגד הקוצרים; (ה) שלא יבצור הנזירים כנגד הבוצרים; (ו) שישמיט מה שתוציא הארץ; (ז) שישמיט כל הלוואתו; (ח) שלא ייגוש ולא יתבע הלוואה; (ט) שלא יימנע מלהלוות קודם השמיטה כדי שלא יאבד ממונו; (י) לספור שנים שבע שבע; (יא) לקדש שנת החמישים; (יב) לתקוע בשופר בעשירי לתשרי כדי לצאת עבדים חופשיים; (יג) שלא תעבוד אדמה בשנה זו; (יד) שלא יקצור ספיחיה כנגד הקוצרים; (טו) שלא יבצור נזיריה כנגד הבוצרים; (טז) ליתן גאולה לארץ בשנה זו, והוא דין שדה אחוזה ושדה מקנה; (יז) שלא תימכר הארץ לצמיתות; (יח) דין בתי ערי חומה; (יט) שלא ינחל כל שבט לוי בארץ ישראל, אלא נותנים להם ערים מתנה לשבת בהם; (כ) שלא ייקח שבט לוי חלק בביזה; (כא) ליתן ללויים ערים לשבת ומגרשיהם; (כב) שלא יימכר מגרש עריהם, אלא גואלים לעולם בין לפני היובל בין לאחר היובל.", + "נמצאו כל המצוות הנכללות בספר זה, שבע ושישים – מהן שלושים מצוות עשה, ושבע ושלושים מצוות לא תעשה." + ], + [ + "ספר עבודה", + "הלכותיו תשע, וזה הוא סידורן: הלכות בית הבחירה, הלכות כלי המקדש והעובדים בו, הלכות ביאת המקדש, הלכות איסורי המזבח, הלכות מעשה הקרבנות, הלכות תמידין ומוספין, הלכות פסולי המוקדשין, הלכות עבודת יום הכיפורים, הלכות מעילה.", + "הלכות בית הבחירה. יש בכללן שש מצוות – שלוש מצוות עשה, ושלוש מצוות לא תעשה; וזה הוא פרטן: (א) לבנות מקדש; (ב) שלא לבנות המזבח גזית; (ג) שלא לעלות במעלות עליו; (ד) ליראה מן המקדש; (ה) לשמור את המקדש סביב; (ו) שלא להשבית שמירת המקדש.", + "הלכות כלי המקדש והעובדים בו. יש בכללן ארבע עשרה מצוות – שש מצוות עשה, ושמונה מצוות לא תעשה; וזה הוא פרטן: (א) לעשות שמן המשחה; (ב) שלא לעשות כמוהו; (ג) שלא לסוך ממנו; (ד) שלא לעשות כמתכונת הקטורת; (ה) שלא להקטיר על מזבח הזהב חוץ מן הקטורת; (ו) לשאת הארון על הכתף; (ז) שלא יסורו הבדים ממנו; (ח) שיעבוד הלוי במקדש; (ט) שלא יעשה אחד במלאכת חברו במקדש; (י) לקדש הכוהן לעבודה; (יא) שיהיו כל המשמרות שוות ברגלים; (יב) ללבוש בגדי כהונה לעבודה; (יג) שלא ייקרע המעיל; (יד) שלא ייזח החושן מעל האיפוד.", + "הלכות ביאת המקדש. יש בכללן חמש עשרה מצוות – שתי מצוות עשה, ושלוש עשרה מצוות לא תעשה; וזה הוא פרטן: (א) שלא ייכנס כוהן שיכור למקדש; (ב) שלא ייכנס לו כוהן פרוע ראש; (ג) שלא ייכנס לו כוהן קרוע בגדים; (ד) שלא ייכנס כוהן בכל עת אל ההיכל; (ה) שלא ייצא כוהן מן המקדש בשעת העבודה; (ו) לשלח טמאים מן המקדש; (ז) שלא ייכנס טמא למקדש; (ח) שלא ייכנס טמא להר הבית; (ט) שלא ישמש טמא; (י) שלא ישמש טבול יום; (יא) לקדש העובד ידיו ורגליו; (יב) שלא ייכנס בעל מום להיכל ולמזבח; (יג) שלא יעבוד בעל מום; (יד) שלא יעבוד בעל מום עובר; (טו) שלא יעבוד זר.", + "הלכות איסורי מזבח. יש בכללן ארבע עשרה מצוות – ארבע מצוות עשה, ועשר מצוות לא תעשה; וזה הוא פרטן: (א) להקריב כל הקרבנות תמימין; (ב) שלא להקדיש בעל מום למזבח; (ג) שלא ישחוט; (ד) שלא יזרוק דמו; (ה) שלא יקטיר חלבו; (ו) שלא יקריב בעל מום עובר; (ז) שלא יקריב בעל מום, אפילו בקרבנות הגויים; (ח) שלא יטיל מום בקודשים; (ט) לפדות פסולי המוקדשים; (י) להקריב מיום השמיני והלאה, וקודם זמן זה הוא הנקרא מחוסר זמן ואין מקריבין אותו; (יא) שלא להקריב אתנן ומחיר; (יב) שלא להקטיר שאור ודבש; (יג) למלוח כל הקרבנות; (יד) שלא להשבית מלח מעל הקרבנות.", + "הלכות מעשה הקרבנות. יש בכללן שלוש ועשרים מצוות – עשר מצוות עשה, ושלוש עשרה מצוות לא תעשה; וזה הוא פרטן: (א) לעשות העולה כמעשיה הכתובים על הסדר; (ב) שלא לאכול בשר העולה; (ג) סדר החטאת; (ד) שלא לאכול מבשר חטאת הפנימית; (ה) שלא יבדיל בחטאת העוף; (ו) סדר האשם; (ז) שיאכלו הכוהנים בשר קודשי קודשים במקדש; (ח) שלא יאכלום חוץ לעזרה; (ט) שלא יאכל זר מקודשי קודשים; (י) סדר השלמים; (יא) שלא לאכול בשר קודשים קלים קודם זריקת דמים; (יב) לעשות כל מנחה כסדר מעשיה הכתובים בתורה; (יג) שלא ישים שמן על מנחת חוטא; (יד) שלא ייתן עליה לבונה; (טו) שלא תיאכל מנחת כוהן; (טז) שלא תיאפה מנחת חמץ; (יז) שיאכלו הכוהנים שיירי מנחות; (יח) שיביא כל נדריו ונדבותיו ברגל שפגע בו ראשון; (יט) שלא יאחר נדרו ונדבתו ושאר דברים שהוא חייב בהן; (כ) להקריב כל הקרבנות בבית הבחירה; (כא) להביא קודשי חוצה לארץ לבית הבחירה; (כב) שלא לשחוט קרבנות חוץ לעזרה; (כג) שלא להקריב קרבן חוץ לעזרה.", + "הלכות תמידין ומוספין. יש בכללן תשע עשרה מצוות – שמונה עשרה מצוות עשה, ואחת מצות לא תעשה; וזה הוא פרטן: (א) להקריב שני כבשים בכל יום עולות; (ב) להדליק אש על המזבח בכל יום; (ג) שלא לכבותה; (ד) להרים את הדשן בכל יום; (ה) להקטיר קטורת בכל יום; (ו) להדליק נרות בכל יום; (ז) שיקריב כוהן גדול מנחה בכל יום, והיא הנקראת חביתין; (ח) להוסיף שני כבשים עולות בשבת; (ט) לעשות לחם הפנים; (י) מוסף ראשי חודשים; (יא) מוסף הפסח; (יב) להקריב עומר התנופה; (יג) לספור כל איש ואיש שבעה שבועות מיום הקרבת העומר; (יד) מוסף עצרת; (טו) להביא שתי הלחם עם הקרבנות הבאות בגלל הלחם ביום עצרת; (טז) מוסף ראש השנה; (יז) מוסף יום צום; (יח) מוסף החג; (יט) מוסף שמיני עצרת.", + "הלכות פסולי המוקדשין. יש בכללן שמונה מצוות – שתי מצוות עשה, ושש מצוות לא תעשה; וזה הוא פרטן: (א) שלא לאכול קודשים שנפסלו ושהוטל בהם מום; (ב) שלא לאכול פיגול; (ג) שלא יותיר קודשים לאחר זמנן; (ד) שלא יאכל נותר; (ה) שלא יאכל קודשים שנטמאו; (ו) שלא יאכל אדם שנטמא את הקודשים; (ז) לשרוף את הנותר; (ח) לשרוף את הטמא.", + "הלכות עבודת יום הכיפורים. מצות עשה אחת – והיא שיעשה מעשה יום הכיפורים כולו על הסדר כמו שכתוב בפרשת אחרי מות, הקרבנות והווידויין ושילוח השעיר ושאר העבודה.", + "הלכות מעילה. יש בכללן שלוש מצוות – אחת מצות עשה, ושתיים מצוות לא תעשה; וזה הוא פרטן: (א) לשלם המועל אשר חטא בתוספת חומש וקרבן, וזה הוא דין המועל; (ב) שלא לעבוד בקודשים; (ג) שלא לגוז קודשים.", + "נמצאו כל המצוות הנכללות בספר זה, מאה ושלוש – מהם שבע וארבעים מצוות עשה, ושש וחמישים מצוות לא תעשה." + ], + [ + "ספר קרבנות", + "הלכותיו שש, וזה הוא סידורן: הלכות קרבן פסח, הלכות חגיגה, הלכות בכורות, הלכות שגגות, הלכות מחוסרי כפרה, הלכות תמורה.", + "הלכות קרבן פסח. יש בכללן שש עשרה מצוות – ארבע מצוות עשה, ושתים עשרה מצוות לא תעשה; וזה הוא פרטן: (א) לשחוט הפסח בזמנו; (ב) שלא לזבוח אותו על החמץ; (ג) שלא תלין אימוריו; (ד) לשחוט פסח שני; (ה) לאכול בשר הפסח על מצה ומרור בלילי חמישה עשר; (ו) לאכול בשר פסח שני על מצה ומרור בלילי חמישה עשר לחודש השני; (ז) שלא יאכל נא ומבושל; (ח) שלא יוציא מבשר הפסח חוץ לחבורה; (ט) שלא יאכל ממנו משומד; (י) שלא יאכיל ממנו לתושב או שכיר; (יא) שלא יאכל ממנו ערל; (יב) שלא ישבור בו עצם; (יג) שלא ישבור עצם בפסח שני; (יד) שלא ישאיר ממנו לבוקר; (טו) שלא ישאיר מפסח שני לבוקר; (טז) שלא ישאיר מבשר חגיגת ארבעה עשר עד יום שלישי.", + "הלכות חגיגה. יש בכללן שש מצוות – ארבע מצוות עשה, ושתי מצוות לא תעשה; וזה הוא פרטן: (א) להיראות פני ה'; (ב) לחוג בשלושה רגלים; (ג) לשמוח ברגלים; (ד) שלא ייראה ריקם; (ה) שלא יעזוב לוי מלשמחו וליתן לו מתנותיו ברגלים; (ו) להקהיל את העם בחג הסוכות במוצאי שמיטה.", + "הלכות בכורות. יש בכללן חמש מצוות – שתי מצוות עשה, ושלוש מצוות לא תעשה; וזה הוא פרטן: (א) להפריש בכורות; (ב) שלא ייאכל בכור תמים חוץ לירושלים; (ג) שלא ייפדה הבכור; (ד) להפריש מעשר בהמה; (ה) שלא ייגאל מעשר בהמה. וכללתי המעשר עם הבכור – לפי שמעשה שניהם אחד, והכתוב כללו עימו: שנאמר \"ואת דמם תזרוק\" (ראה במדבר יח, יז) – כך למדו מפי השמועה, שזה דם מעשר ודם בכור.", + "הלכות שגגות. יש בכללן חמש מצוות עשה; וזה הוא פרטן: (א) שיקריב היחיד קרבן חטאת קבוע על שגגתו; (ב) שיקריב אשם מי שלא נודע לו אם חטא אם לא חטא עד שייוודע לו ויביא חטאתו, וזה הוא הנקרא אשם תלוי; (ג) שיקריב החוטא אשם על עבירות ידועות, וזה הוא הנקרא אשם ודאי; (ד) שיקריב החוטא קרבן על עבירות ידועות, אם היה עשיר בהמה ואם היה עני עוף או עשירית האיפה, וזה הוא הנקרא קרבן עולה ויורד; (ה) שיקריבו הסנהדרין קרבן, אם טעו והורו שלא כהלכה באחת מן החמורות.", + "הלכות מחוסרי כפרה. יש בכללן ארבע מצוות עשה; וזה הוא פרטן: (א) שתקריב הזבה כשתטהר קרבן; (ב) שתקריב היולדת כשתטהר קרבן; (ג) שיקריב הזב כשיטהר קרבן; (ד) שיקריב המצורע כשיטהר קרבן. ואחר שיקריבו קרבנותיהן, תיגמר טהרתן.", + "הלכות תמורה. יש בכללן שלוש מצוות – אחת מצות עשה, ושתיים מצוות לא תעשה; וזה הוא פרטן: (א) שלא ימיר; (ב) שתהיה התמורה קודש, אם המיר; (ג) שלא ישנה הקודשים מקדושה לקדושה.", + "נמצאו כל המצוות הנכללות בספר זה, תשע ושלושים – מהן עשרים מצוות עשה, ותשע עשרה מצוות לא תעשה." + ], + [ + "ספר טהרה", + "הלכותיו שמונה, וזה הוא סידורן: הלכות טומאת מת, הלכות פרה אדומה, הלכות טומאת צרעת, הלכות מטמאי משכב ומושב, הלכות שאר אבות הטמאות, הלכות טומאת אוכלין, הלכות כלים, הלכות מקוות.", + "הלכות טומאת מת. מצות עשה אחת, והוא דין טומאת מת.", + "הלכות פרה אדומה. יש בכללן שתי מצוות עשה; וזה הוא פרטן: (א) דין פרה אדומה; (ב) דין טומאת מי נידה וטהרתן.", + "הלכות טומאת צרעת. יש בכללן שמונה מצוות – שש מצוות עשה, ושתי מצוות לא תעשה; וזה הוא פרטן: (א) להורות בצרעת אדם כדינה הכתוב בתורה; (ב) שלא יקוץ סימני טומאה; (ג) שלא יגלח הנתק; (ד) שיהא המצורע מפורסם בקריעת בגדיו ופריעת ראשו ועטייה על שפם; (ה) טהרת צרעת; (ו) שיגלח המצורע את כל שיערו כשיטהר; (ז) דין צרעת הבגד; (ח) דין צרעת הבית.", + "הלכות מטמאי משכב ומושב. יש בכללן ארבע מצוות עשה; וזה הוא פרטן: (א) דין טומאת נידה; (ב) דין טומאת יולדת; (ג) דין טומאת זבה; (ד) דין טומאת זב.", + "הלכות שאר אבות הטמאות. יש בכללן שלוש מצוות עשה; וזה הוא פרטן: (א) דין טומאת נבילה; (ב) דין טומאת שרץ; (ג) דין טומאת שכבת זרע. ועבודה זרה מטמאה כשרץ, וטומאתה מדברי סופרים.", + "הלכות טומאת אוכלין. מצות עשה אחת, והיא דין טומאת משקין ואוכלין והכשרן.", + "הלכות כלים. עניין אלו ההלכות לידע כלים שמקבלין טומאה מכל אלו הטמאות, וכלים שאינם מיטמאין, וכיצד מיטמאין הכלים ומטמאין.", + "הלכות מקוות. מצות עשה אחת, והיא שיטבול כל טמא במי מקוה ואחר כך יטהר.", + "נמצאו כל המצוות הנכללות בספר זה, עשרים – מהן שמונה עשרה מצוות עשה, ושתי מצוות לא תעשה." + ], + [ + "ספר נזקים", + "הלכותיו חמש, וזה הוא סידורן: הלכות נזקי ממון, הלכות גניבה, הלכות גזילה ואבידה, הלכות חובל ומזיק, הלכות רוצח ושמירת נפש.", + "הלכות נזקי ממון. יש בכללן ארבע מצוות עשה; וזה הוא פרטן: (א) דין השור; (ב) דין ההבער; (ג) דין הבור; (ד) דין הבעירה.", + "הלכות גניבה. יש בכללן שבע מצוות – שתי מצוות עשה, וחמש מצוות לא תעשה; וזה הוא פרטן: (א) שלא לגנוב ממון; (ב) דין הגנב; (ג) לצדק המאזניים עם המשקלות; (ד) שלא יעשה עוול במידות ובמשקלות; (ה) שלא יהיה לאדם אבן ואבן איפה ואיפה, אף על פי שאינו לוקח ונותן בהם; (ו) שלא יסיג גבול; (ז) שלא לגנוב נפשות.", + "הלכות גזילה ואבידה. יש בכללן שבע מצוות – שתי מצוות עשה, וחמש מצוות לא תעשה; וזה הוא פרטן: (א) שלא לגזול; (ב) שלא לעשוק; (ג) שלא לחמוד; (ד) שלא להתאוות; (ה) להשיב את הגזילה; (ו) שלא יתעלם מן האבידה; (ז) להשיב האבידה.", + "הלכות חובל ומזיק. מצות עשה אחת, והוא דין חובל בחברו או מזיק ממון חברו.", + "הלכות רוצח ושמירת נפש. יש בכללן שבע עשרה מצוות – שבע מצוות עשה, ועשר מצוות לא תעשה; וזה הוא פרטן: (א) שלא לרצוח; (ב) שלא ליקח כופר לנפש רוצח, אלא יומת; (ג) להגלות הרוצח בשגגה; (ד) שלא ליקח כופר למחוייב גלות; (ה) שלא יומת הרוצח כשירצח, קודם עמידה בדין; (ו) להציל הנרדף בנפשו של רודף; (ז) שלא לחוס על הרודף; (ח) שלא לעמוד על דם; (ט) להפריש ערי מקלט ולהכין להם הדרך; (י) לערוף את העגלה בנחל; (יא) שלא יעבוד באותה קרקע ולא תיזרע; (יב) שלא לשים דמים; (יג) לעשות מעקה; (יד) שלא יכשיל תמים בדבר; (טו) לפרוק עם מי שנכשל בדרך; (טז) לטעון עימו; (יז) שלא יניחנו בדרך נבהל במשאו וילך לו.", + "נמצאו כל המצוות הנכללות בספר זה, שש ושלושים – מהן שש עשרה מצוות עשה, ועשרים מצוות לא תעשה." + ], + [ + "ספר קניין", + "הלכותיו חמש, וזה הוא סידורן: הלכות מכירה, הלכות זכייה ומתנה, הלכות שכנים, הלכות שלוחין ושותפין, הלכות עבדים.", + "הלכות מכירה. יש בכללן חמש מצוות – אחת מצות עשה, וארבע מצוות לא תעשה; וזה הוא פרטן: (א) דין מקח וממכר; (ב) שלא יונה במקח וממכר; (ג) שלא יונה בדברים; (ד) שלא יונה גר צדק בממונו; (ה) שלא יונהו בדברים.", + "הלכות זכייה ומתנה. עניין אלו ההלכות לידע דין זוכה מן ההפקר היאך יקנה ובמה יקנה, ודין נותן מתנה ומקבל ואיזו מתנה חוזרת ואיזו אינה חוזרת.", + "הלכות שכנים. עניין אלו ההלכות לידע דין חילוק הקרקעות בין השותפין, והרחקת נזקי כל אחד מהן משכנו ומבעל המצר שלו, ודין בעל המצר.", + "הלכות שלוחין ושותפין. עניין אלו ההלכות לידע דין שלוחו של אדם ושותפו, ומשפטיהן במקחן וממכרן ובהפסדן ושכרן.", + "הלכות עבדים. יש בכללן שלוש עשרה מצוות – חמש מצוות עשה, ושמונה מצוות לא תעשה; וזה הוא פרטן: (א) דין קניין עבד עברי; (ב) שלא יימכר ממכרת עבד; (ג) שלא יעבידנו בפרך; (ד) שלא נניח גר תושב לרדות בו בפרך; (ה) שלא נעבוד בו עבודת עבד; (ו) להעניק לו בצאתו חופשי; (ז) שלא ייצא ריקם; (ח) לפדות אמה עברייה; (ט) לייעדה; (י) שלא תימכר; (יא) לעבוד בעבד כנעני לעולם, אלא אם הפיל לו אדוניו אחד מראשי אבריו; (יב) שלא להסגיר עבד שברח מחוצה לארץ לארץ ישראל; (יג) שלא להונות עבד זה הניצול אלינו.", + "נמצאו כל המצוות הנכללות בספר זה, שמונה עשרה – שש מהן מצוות עשה, ושתים עשרה מצוות לא תעשה." + ], + [ + "ספר משפטים", + "הלכותיו חמש, וזה הוא סידורן: הלכות שכירות, הלכות שאלה ופיקדון, הלכות מלווה ולווה, הלכות טוען ונטען, הלכות נחלות.", + "הלכות שכירות. יש בכללן שבע מצוות – שלוש מצוות עשה, וארבע מצוות לא תעשה; וזה הוא פרטן: (א) דין שכיר ושומר שכר; (ב) ליתן שכר שכיר ביומו; (ג) שלא יאחר שכר שכיר אחר זמנו; (ד) שיאכל השכיר מן המחובר שיעשה בו; (ה) שלא יאכל השכיר מן המחובר שלא בשעת גמר מלאכה; (ו) שלא יוליך השכיר בידו יתר על מה שאכל; (ז) שלא יחסום שור בדישו, וכן שאר הבהמה.", + "הלכות שאלה ופיקדון. יש בכללן שתי מצוות עשה: (א) דין השואל; (ב) דין שומר חינם.", + "הלכות מלווה ולווה. יש בכללן שתים עשרה מצוות – ארבע מצוות עשה, ושמונה מצוות לא תעשה; וזה הוא פרטן: (א) להלוות לעני ומך; (ב) שלא ייגוש אותו; (ג) לנגוש את הנוכרי; (ד) שלא ימשכן בעל חוב בזרוע; (ה) להחזיר המשכון לבעליו, בזמן שהוא צריך לו; (ו) שלא יאחר המשכון מבעליו העני, בעת שהוא צריך לו; (ז) שלא יחבול אלמנה; (ח) שלא יחבול כלים שעושים בהן אוכל נפש; (ט) שלא ייתן המלווה בריבית; (י) שלא ילווה הלווה בריבית; (יא) שלא יתעסק אדם בין מלווה ולווה בריבית, ולא יעיד ביניהן ולא יכתוב שטר ולא יערוב; (יב) ללוות מן הנוכרי ולהלוותו בריבית.", + "הלכות טוען ונטען. מצות עשה אחת, והיא דין טוען ומודה או כופר.", + "הלכות נחלות. מצות עשה אחת, והוא דין סדר נחלות.", + "נמצאו כל המצוות הנכללות בספר זה, שלוש ועשרים – מהן אחת עשרה מצוות עשה, ושתים עשרה מצוות לא תעשה." + ], + [ + "ספר שופטים", + "הלכותיו חמש, וזה הוא סידורן: הלכות סנהדרין והעונשין המסורין להם, הלכות עדות, הלכות ממרים, הלכות אבל, הלכות מלכים ומלחמות.", + "הלכות סנהדרין והעונשין המסורין להם. יש בכללן שלושים מצוות – עשר מצוות עשה, ועשרים מצוות לא תעשה; וזה הוא פרטן: (א) למנות שופטים; (ב) שלא למנות דיין שאינו יודע דרך המשפט; (ג) לנטות אחרי רבים, אם נחלקו השופטים; (ד) שלא להרוג אם רבו המחייבין באיש אחד, עד שיהיו יתר שניים; (ה) שלא ילמד חובה מי שלימד זכות בדיני נפשות; (ו) להרוג בסקילה; (ז) להרוג בשריפה; (ח) להרוג בסיף; (ט) להרוג בחנק; (י) לתלות; (יא) לקבור הנהרג ביום הריגתו; (יב) שלא תלין נבלתו; (יג) שלא להחיות מכשף; (יד) להלקות לרשע; (טו) שלא יוסיף בהכית הלוקה; (טז) שלא להרוג נקי באומדן הדעת; (יז) שלא לענוש אנוס; (יח) שלא לחוס על הורג חברו או חובל בו; (יט) שלא לרחם על הדל בדין; (כ) שלא להדר גדול בדין; (כא) שלא להטות הדין על בעל עבירות, אף על פי שהוא חוטא; (כב) שלא לעוול משפט; (כג) שלא להטות משפט גר יתום; (כד) לשפוט בצדק; (כה) שלא ליראה בדין מאיש זרוע; (כו) שלא ליקח שוחד; (כז) שלא לישא שמע שוא; (כח) שלא לקלל הדיינין; (כט) שלא לקלל הנשיא; (ל) שלא לקלל אדם משאר בני ישראל הכשרים.", + "הלכות עדות. יש בכללן שמונה מצוות – שלוש מצוות עשה, וחמש מצוות לא תעשה; וזה הוא פרטן: (א) להעיד בבית דין למי שיודע לו עדות; (ב) לדרוש ולחקור העדים; (ג) שלא יורה העד בדין זה שהעיד עליו, בדיני נפשות; (ד) שלא יקום דבר בעדות אחד; (ה) שלא יעיד בעל עבירה; (ו) שלא יעיד קרוב; (ז) שלא להעיד בשקר; (ח) לעשות לעד זומם כאשר זמם.", + "הלכות ממרים. יש בכללן תשע מצוות – שלוש מצוות עשה, ושש מצוות לא תעשה; וזה הוא פרטן: (א) לעשות על פי התורה שיאמרו בית דין הגדול; (ב) שלא לסור מדבריהם; (ג) שלא להוסיף על התורה, לא במצוות שבכתב ולא בפירושן שלמדנו מפי השמועה; (ד) שלא לגרוע מן הכול; (ה) שלא לקלל אב ואם; (ו) שלא להכות אב ואם; (ז) לכבד אב ואם; (ח) ליראה מאב ואם; (ט) שלא יהיה הבן סורר ומורה על קול אביו ואימו.", + "הלכות אבל. יש בכללן ארבע מצוות – אחת מצות עשה, ושלוש מצוות לא תעשה; וזה הוא פרטן: (א) להתאבל על הקרובים, ואפילו כוהן מיטמא ומתאבל על הקרובים. ואין אדם מתאבל על הרוגי בית דין; ולפי זה כללתי הלכות אלו בספר זה, שהם מעין קבורה ביום מיתה שהיא מצות עשה. (ב) שלא ייטמא כוהן גדול לקרובים; (ג) שלא ייכנס עם המת באוהל; (ד) שלא ייטמא כוהן הדיוט לנפש אדם אלא לקרובים בלבד.", + "הלכות מלכים ומלחמות. יש בכללן שלוש ועשרים מצוות – עשר מצוות עשה, ושלוש עשרה מצוות לא תעשה; וזה הוא פרטן: (א) למנות מלך מישראל; (ב) שלא יימנה מקהל גרים; (ג) שלא ירבה לו נשים; (ד) שלא ירבה לו סוסים; (ה) שלא ירבה לו כסף וזהב; (ו) להחרים שבעה עממים; (ז) שלא להחיות מהן נשמה; (ח) למחות זרעו של עמלק; (ט) לזכור מה שעשה עמלק; (י) שלא לשכוח מעשיו הרעים ואריבתו בדרך; (יא) שלא לשכון בארץ מצריים; (יב) לשלוח שלום ליושבי העיר כשצרים עליה, ולדון בה כאשר מפורש בתורה, אם תשלים ואם לא תשלים; (יג) שלא לדרוש שלום מעמון ומואב בלבד, כשצרים עליהן; (יד) שלא להשחית אילני מאכל במצור; (טו) להתקין יד שייצאו בו בעלי המחנה להיפנות בו; (טז) להתקין יתד לחפור בו; (יז) למשוח כוהן לדבר באוזני אנשי הצבא בשעת המלחמה; (יח) להיות מארס ובונה בניין ונוטע כרם שמחים בקניינם שנה תמימה, ומחזירין אותן מן המלחמה; (יט) שלא יעבור עליהן דבר, ולא ייצאו אפילו לצורכי העיר וצורכי הגדוד והדומה להן; (כ) שלא לערוץ ולחזור לאחור בשעת מלחמה; (כא) דין יפת תואר; (כב) שלא תימכר יפת תואר; (כג) שלא יכבשנה לעבדות אחר שנבעלה.", + "נמצאו כל המצוות הנכללות בספר זה, ארבע ושבעים – מהן שבע ועשרים מצוות עשה, ושבע וארבעים מצוות לא תעשה.", + "ונמצאו כל ההלכות של ארבעה עשר ספר, שלוש ושמונים הלכות.", + "ועתה אתחיל לבאר משפטי כל מצוה ומצוה וכל הדינין הנגללין עימה מעניינה על סדר ההלכות, בעזרת שדי." + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Overview of Mishneh Torah Contents/Hebrew/merged.json b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Overview of Mishneh Torah Contents/Hebrew/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..45871c408145613b5192208399f0aa4f8972de1c --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Overview of Mishneh Torah Contents/Hebrew/merged.json @@ -0,0 +1,194 @@ +{ + "title": "Mishneh Torah, Overview of Mishneh Torah Contents", + "language": "he", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Mishneh_Torah,_Overview_of_Mishneh_Torah_Contents", + "text": [ + [ + "וראיתי לחלק חיבור זה לארבעה עשר ספרים:", + "ספר ראשון. אכלול בו כל המצוות שהן עיקר דת משה רבנו, וצריך אדם לידע אותם תחילת הכול – כגון ייחוד שמו ברוך הוא, ואיסור עבודה זרה. וקראתי שם ספר זה ספר המדע.", + "ספר שני. אכלול בו המצוות שהן תדירות, שנצטווינו בהם כדי לאהוב את המקום ולזוכרו תמיד – כגון קרית שמע, ותפילה, ותפילין, וברכות; ומילה בכלל, לפי שהיא אות בבשרנו להזכיר תמיד בשעה שאין שם לא תפילין ולא ציצית וכיוצא בהן. וקראתי שם ספר זה ספר אהבה.", + "ספר שלישי. אכלול בו כל המצוות שהן בזמנים ידועים – כגון שבת, ומועדות. וקראתי שם ספר זה ספר זמנים.", + "ספר רביעי. אכלול בו המצוות של בעילה – כגון קידושין וגירושין, וייבום וחליצה. וקראתי שם ספר זה ספר נשים.", + "ספר חמישי. אכלול בו מצוות של ביאות אסורות, ומצוות של מאכלות אסורות – לפי שבשני עניינים האלו קידשנו המקום והבדילנו מן האומות בעריות ובמאכלות אסורות, ובשניהם נאמר \"ואבדיל אתכם מן העמים\" (ויקרא כ, כו), \"אשר הבדלתי אתכם מן העמים\" (ויקרא כ,כד). וקראתי שם ספר זה ספר קדושה.", + "ספר שישי. אכלול בו מצוות שיתחייב אדם בהן מי שאסר עצמו בדברים – כגון שבועות ונדרים. וקראתי שם ספר זה ספר הפלאה.", + "ספר שביעי. אכלול בו מצוות שהם בזרע הארץ – כגון שמיטין ויובלות, ומעשרות ותרומות, ושאר מצוות הנכללים עימהן מעניינם. וקראתי שם ספר זה ספר זרעים.", + "ספר שמיני. אכלול בו מצוות שהן בבניין מקדש וקרבנות ציבור התמידין. וקראתי שם ספר זה ספר עבודה.", + "ספר תשיעי. אכלול בו מצוות שהן בקרבנות היחיד. וקראתי שם ספר זה ספר קרבנות.", + "ספר עשירי. אכלול בו מצוות שהן בטהרות וטמאות. וקראתי שם ספר זה ספר טהרה.", + "ספר אחד עשר. אכלול בו מצוות שבין אדם לחברו, ויש בהם היזק תחילה בממון או בגוף. וקראתי שם ספר זה ספר נזקים.", + "ספר שנים עשר. אכלול בו מצוות מכירה וקנייה. וקראתי שם ספר זה ספר קניין.", + "ספר שלושה עשר. אכלול בו מצוות שבין אדם לחברו, בשאר דינין שאין בתחילתן היזק – כגון שומרין, ובעלי חובות, וטענות וכפירות. וקראתי שם ספר זה ספר משפטים.", + "ספר ארבעה עשר. אכלול בו מצוות שהן מסורין לסנהדרין – כגון מיתות בית דין, וקבלת עדות, ודין המלך ומלחמותיו. וקראתי שם ספר זה ספר שופטים.", + "וזה הוא חילוק הלכות של חיבור זה לפי ענייני הספרים, וחילוק המצוות לפי ענייני ההלכות.", + "ספר המדע הלכותיו חמש, וזה הוא סידורן: הלכות יסודי התורה, הלכות דעות, הלכות תלמוד תורה, הלכות עבודה זרה וחוקות הגוים, הלכות תשובה.", + "הלכות יסודי התורה יש בכללן עשר מצוות: שש מצוות עשה, וארבע מצוות לא תעשה. וזה הוא פרטן: (א) לידע שיש שם אלוה. (ב) שלא יעלה במחשבה שיש שם אלוה זולתי יי. (ג) לייחדו. (ד) לאהבו. (ה) ליראה ממנו. (ו) לקדש שמו. (ז) שלא לחלל את שמו. (ח) שלא לאבד דברים שנקרא שמו עליהם. (ט) לשמוע מן הנביא המדבר בשמו. (י) שלא לנסותו.", + "הלכות דעות יש בכללן אחת עשרה מצוות: חמש מצוות עשה, ושש מצוות לא תעשה. וזה הוא פרטן: (א) להדמות בדרכיו. (ב) להדבק ביודעיו. (ג) לאהוב את רעים. (ד) לאהוב את הגרים. (ה) שלא לשנוא אחים. (ו) להוכיח. (ז) שלא להלבין פנים. (ח) שלא לענות אמללין. (ט) שלא להלוך רכיל. (י) שלא לנקום. (יא) שלא לנטור.", + "הלכות תלמוד תורה יש בכללן שתי מצוות עשה: ראשונה ללמוד תורה, שניה לכבד מלמדיה ויודעיה.", + "הלכות עבודה זרה וחוקות הגויים יש בכללן אחת וחמישים מצוות: שתי מצוות עשה, ותשע וארבעים מצוות לא תעשה. וזה הוא פרטן: (א) שלא לפנות אחר עבודה זרה. (ב) שלא לתור אחר הרהור הלב וראיית העיניים. (ג) שלא לגדף. (ד) שלא יעבוד אותה כדרך עבודתה. (ה) שלא ישתחוה לה. (ו) שלא לעשות פסל לעצמו. (ז) שלא לעשות פסל אפילו לאחרים. (ח) שלא לעשות צורות אפילו לנואי. (ט) שלא להדיח אחרים אחריה. (י) לשרוף עיר הנידחת. (יא) שלא לבנותה. (יב) שלא ליהנות מכל ממונה. (יג) שלא להסית יחיד לעובדה. (יד) שלא לאהוב המסית. (טו) שלא לעזוב שנאתו. (טז) שלא להצילו. (יז) שלא ללמד עליו זכות. (יח) שלא ימנע מללמד עליו חובה. (יט) שלא להתנבא בשמה. (כ) שלא לשמוע מן המתנבא בשמה. (כא) שלא להתנבא בשקר, ואפילו בשם יי. (כב) שלא לגור מהריגת נביא שקר. (כג) שלא לישבע בשם עבודה זרה. (כד) שלא לעשות אוב. (כה) שלא לעשות ידעוני. (כו) שלא להעביר למולך. (כז) שלא להקים מצבה. (כח) שלא להשתחוות על אבן משכית. (כט) שלא ליטע אשרה. (ל) לאבד עבודה זרה וכל הנעשה בשבילה. (לא) שלא ליהנות בעבודה זרה ובכל משמשיה. (לב) שלא ליהנות בציפויי נֶעבד. (לג) שלא לכרות ברית לעובדי עבודה זרה. (לד) שלא לחון עליהם. (לה) שלא ישבו בארצנו. (לו) שלא להדמות במנהגותן ובמלבושן. (לז) שלא לנחש. (לח) שלא לקסום. (לט) שלא לעונן. (מ) שלא לחבור חבר. (מא) שלא לדרוש אל המתים. (מב) שלא לשאול באוב. (מג) שלא לשאול בידעוני. (מד) שלא לכשף. (מה) שלא להקיף פאת ראש. (מו) שלא להשחית פאת הזקן. (מז) שלא יעדה איש עדי אישה. (מח) שלא תעדה אישה עדי איש. (מט) שלא לכתוב קעקע. (נ) שלא להתגודד. (נא) שלא לעשות קורחה על מת.", + "הלכות תשובה מצוַת עשה אחת, והיא שישוב החוטא מחטאו לפני יי ויתוַדה.", + "נמצאו כל המצוות הנכללות בספר זה חמש ושבעים: שש עשרה מהן מצוות עשה, ותשע וחמישים מצוות לא תעשה." + ], + [ + "ספר אהבה", + "הלכותיו שש, וזה הוא סידורן: הלכות קרית שמע, הלכות תפילה וברכת כוהנים, הלכות תפילין ומזוזה וספר תורה, הלכות ציצית, הלכות ברכות, הלכות מילה.", + "הלכות קרית שמע. מצות עשה אחת, והיא לקרות קרית שמע פעמיים ביום.", + "הלכות תפילה וברכת כוהנים. יש בכללן שתי מצוות עשה: (א) לעבוד את ה' בתפילה בכל יום; (ב) לברך כוהנים את ישראל בכל יום.", + "הלכות תפילין ומזוזה וספר תורה. יש בכללן חמש מצוות עשה; וזה הוא פרטן: (א) להיות תפילין על הראש; (ב) לקושרם על היד; (ג) לקבוע מזוזה בפתחי השערים; (ד) לכתוב כל איש ספר תורה לעצמו; (ה) לכתוב המלך ספר שני לעצמו כדי שיהיה לו שני ספרי תורה.", + "הלכות ציצית. מצות עשה אחת, והיא לעשות ציצית על כנפי הכסות.", + "הלכות ברכות. מצות עשה אחת, והיא לברך את שמו אחר אכילה.", + "הלכות מילה. מצות עשה אחת, והיא למול את הזכרים ביום השמיני.", + "נמצאו כל המצוות הנכללות בספר זה, אחת עשרה מצוות עשה." + ], + [ + "ספר זמנים", + "הלכותיו עשר, וזה הוא סידורן: הלכות שבת, הלכות עירובין, הלכות שביתת עשור, הלכות שביתת יום טוב, הלכות חמץ ומצה, הלכות שופר וסוכה ולולב, הלכות שקלים, הלכות קידוש החודש, הלכות תענייות, הלכות מגילה וחנוכה.", + "הלכות שבת. יש בכללן חמש מצוות – שתי מצוות עשה, ושלוש מצוות לא תעשה; וזה הוא פרטן: (א) לשבות בשביעי; (ב) שלא לעשות בו מלאכה; (ג) שלא לענוש בשבת; (ד) שלא לצאת חוץ לגבול בשבת; (ה) לקדש היום בזכירה.", + "הלכות עירובין. מצות עשה אחת, והיא מדברי סופרים ואינה מן המניין.", + "הלכות שביתת עשור. יש בכללן ארבע מצוות – שתי מצוות עשה, ושתי מצוות לא תעשה; וזה הוא פרטן: (א) לשבות בו ממלאכה; (ב) שלא לעשות בו מלאכה; (ג) להתענות בו; (ד) שלא לאכול ולשתות בו.", + "הלכות שביתת יום טוב. יש בכללן שתים עשרה מצוות – שש מצוות עשה, ושש מצוות לא תעשה; וזה הוא פרטן: (א) לשבות בראשון של פסח; (ב) שלא לעשות בו מלאכה; (ג) לשבות בשביעי של פסח; (ד) שלא לעשות בו מלאכה; (ה) לשבות ביום חג השבועות; (ו) שלא לעשות בו מלאכה; (ז) לשבות בראש השנה; (ח) שלא לעשות בו מלאכה; (ט) לשבות בראשון של חג הסוכות; (י) שלא לעשות בו מלאכה; (יא) לשבות בשמיני של חג; (יב) שלא לעשות בו מלאכה.", + "הלכות חמץ ומצה. יש בכללן שמונה מצוות – שלוש מצוות עשה, וחמש מצוות לא תעשה; וזה הוא פרטן: (א) שלא לאכול חמץ ביום ארבעה עשר מחצות היום ולמעלה; (ב) להשבית שאור מארבעה עשר; (ג) שלא לאכול חמץ כל שבעה; (ד) שלא לאכול תערובת חמץ כל שבעה; (ה) שלא ייראה חמץ כל שבעה; (ו) שלא יימצא חמץ כל שבעה; (ז) לאכול מצה בלילי הפסח; (ח) לספר ביציאת מצריים באותו הלילה.", + "הלכות שופר וסוכה ולולב. יש בכללן שלוש מצוות עשה; וזה הוא פרטן: (א) לשמוע קול שופר באחד בתשרי; (ב) לישב בסוכה שבעת ימי החג; (ג) ליטול לולב במקדש כל שבעת ימי החג.", + "הלכות שקלים. מצות עשה אחת, והיא ליתן כל איש מחצית השקל בכל שנה.", + "הלכות קידוש החודש. מצות עשה אחת, והיא לחשוב ולידע ולקבוע באיזה יום הוא תחילת כל חודש וחודש מחודשי השנה.", + "הלכות תעניות. מצות עשה אחת, והיא להתענות ולזעוק לפני ה' בעת כל צרה גדולה שתבוא על הציבור.", + "הלכות מגילה וחנוכה. יש בכללן שתי מצוות עשה מדברי סופרים, ואינם מן המניין.", + "נמצאו כל המצוות של תורה הנכללות בספר זה, חמש ושלושים – תשע עשרה מהן מצוות עשה, ושש עשרה מצוות לא תעשה; ויש בו שלוש מצוות מדברי סופרים." + ], + [ + "ספר נשים", + "הלכותיו חמש, וזה הוא סידורן: הלכות אישות, הלכות גירושין, הלכות ייבום וחליצה, הלכות נערה בתולה, הלכות סוטה.", + "הלכות אישות. יש בכללן ארבע מצוות – שתי מצוות עשה, ושתי מצוות לא תעשה; וזה הוא פרטן: (א) לישא אישה בכתובה וקידושין; (ב) שלא תיבעל אישה בלא כתובה וקידושין; (ג) שלא ימנע שאר כסות ועונה; (ד) לפרות ולרבות ממנה.", + "הלכות גירושין. יש בכללן שתי מצוות: (א) מצות עשה, והוא שיגרש המגרש בספר; (ב) שלא יחזיר גרושתו משנישאת.", + "הלכות ייבום וחליצה. יש בכללן שלוש מצוות – שתי מצוות עשה, ואחת מצות לא תעשה; וזה הוא פרטן: (א) לייבם; (ב) לחלוץ; (ג) שלא תינשא יבמה לאיש זר עד שתסור רשות היבם מעליה.", + "הלכות נערה בתולה. יש בכללן חמש מצוות – שלוש מצוות עשה, ושתי מצוות לא תעשה; וזה הוא פרטן: (א) לקנוס המפתה; (ב) שיישא האונס אנוסתו; (ג) שלא יגרש האונס; (ד) שתשב אשת מוציא שם רע תחת בעלה לעולם; (ה) שלא יגרש מוציא שם רע את אשתו.", + "הלכות סוטה. יש בכללן שלוש מצוות – אחת מצות עשה, ושתיים מצוות לא תעשה; וזה הוא פרטן: (א) לעשות לסוטה כתורת הקנאות הסדורה בתורה; (ב) שלא ליתן שמן על קרבנה; (ג) שלא ליתן עליו לבונה.", + "נמצאו כל המצוות הנכללות בספר זה, שבע עשרה – מהן תשע מצוות עשה, ושמונה מצוות לא תעשה." + ], + [ + "ספר קדושה", + "הלכותיו שלוש, וזה הוא סידורן: הלכות איסורי ביאה, הלכות מאכלות אסורות, הלכות שחיטה.", + "הלכות איסורי ביאה. יש בכללן שבע ושלושים מצוות – אחת מצות עשה, ושש ושלושים מצוות לא תעשה; וזה הוא פרטן: (א) שלא לבוא על האם; (ב) שלא לבוא על אשת אב; (ג) שלא לבעול אחות; (ד) שלא לבעול בת אשת אב; (ה) שלא לבעול בת הבן; (ו) שלא לבעול בת; (ז) שלא לבעול בת הבת; (ח) שלא לישא אישה ובתה; (ט) שלא לישא אישה ובת בנה; (י) שלא לישא אישה ובת בתה; (יא) שלא לבעול אחות אב; (יב) שלא לבעול אחות אם; (יג) שלא לבעול אשת אחי האב; (יד) שלא לבעול אשת הבן; (טו) שלא לבעול אשת אח; (טז) שלא לבעול אחות אשתו; (יז) שלא לשכב עם בהמה; (יח) שלא תביא אישה בהמה עליה; (יט) שלא לשכב עם זכר; (כ) שלא לגלות ערוות אב; (כא) שלא לגלות ערוות אחי האב; (כב) שלא לבעול אשת איש; (כג) שלא לבעול נידה; (כד) שלא להתחתן בגויים; (כה) שלא יבוא עמוני ומואבי בקהל; (כו) שלא להרחיק דור שלישי מצרי מלבוא בקהל; (כז) שלא להרחיק דור שלישי אדומי מלבוא בקהל; (כח) שלא יבוא ממזר בקהל; (כט) שלא יבוא סריס בקהל; (ל) שלא לסרס זכר, ואפילו בהמה חיה ועוף; (לא) שלא יישא כוהן גדול אלמנה; (לב) שלא יבעול כוהן גדול אלמנה, אפילו בלא נישואין; (לג) שיישא כוהן גדול בתולה בנערותה; (לד) שלא יישא כוהן גרושה; (לה) שלא יישא זונה; (לו) שלא יישא חללה; (לז) שלא יקרב אדם לאחת מכל העריות, ואפילו שלא בעל.", + "הלכות מאכלות אסורות. יש בכללן שמונה ועשרים מצוות – ארבע מצוות עשה, וארבע ועשרים מצוות לא תעשה; וזה הוא פרטן: (א) לבדוק בסימני בהמה וחיה להבדיל בין טמאה לטהורה; (ב) לבדוק בסימני העוף להבדיל בין טמא לטהור; (ג) לבדוק בסימני חגבים להבדיל בין טמא לטהור; (ד) לבדוק בסימני דגים להבדיל בין טמא לטהור; (ה) שלא לאכול בהמה וחיה טמאה; (ו) שלא לאכול עוף טמא; (ז) שלא לאכול דגים טמאים; (ח) שלא לאכול שרץ העוף; (ט) שלא לאכול שרץ הארץ; (י) שלא לאכול רמש הארץ; (יא) שלא לאכול תולעת הפירות כשתצא לארץ; (יב) שלא לאכול שרץ המים; (יג) שלא לאכול נבילה; (יד) שלא ליהנות בשור הנסקל; (טו) שלא לאכול טריפה; (טז) שלא לאכול אבר מן החי; (יז) שלא לאכול דם; (יח) שלא לאכול חלב בהמה טהורה; (יט) שלא לאכול גיד הנשה; (כ) שלא לאכול בשר בחלב; (כא) שלא לבשלו; (כב) שלא לאכול לחם תבואה חדשה; (כג) שלא לאכול קלי מן החדש; (כד) שלא לאכול כרמל מן החדש; (כה) שלא לאכול עורלה; (כו) שלא לאכול כלאי הכרם; (כז) שלא לאכול טבל; (כח) שלא לשתות יין נסך.", + "הלכות שחיטה. יש בכללן חמש מצוות – שלוש מצוות עשה, ושתיים מצוות לא תעשה; וזה הוא פרטן: (א) לשחוט ואחר כך יאכל; (ב) שלא לשחוט אותו ואת בנו ביום אחד; (ג) לכסות דם חיה ועוף; (ד) שלא ליקח האם על הבנים; (ה) לשלח האם, אם לקחה על הבנים.", + "נמצאו כל המצוות הנכללות בספר זה, שבעים – מהם שמונה מצוות עשה, ושתיים ושישים מצוות לא תעשה." + ], + [ + "ספר הפלאה", + "הלכותיו ארבע, וזה הוא סידורן: הלכות שבועות, הלכות נדרים, הלכות נזירות, הלכות ערכין וחרמים.", + "הלכות שבועות. יש בכללן חמש מצוות – אחת מצות עשה, וארבע מצוות לא תעשה; וזה הוא פרטן: (א) שלא לישבע בשמו לשקר; (ב) שלא לישא את שמו לשוא; (ג) שלא לכפור בפיקדון; (ד) שלא לישבע על כפירת ממון; (ה) לישבע בשמו באמת.", + "הלכות נדרים. יש בכללן שלוש מצוות – שתיים מצוות עשה, ואחת מצות לא תעשה; וזה הוא פרטן: (א) שישמור מוצא שפתיו ויעשה כמו שנדר; (ב) שלא יחל דברו; (ג) שיופר הנדר או השבועה, וזה הוא דין הפר נדרים המפורש בתורה שבכתב.", + "הלכות נזירות. יש בכללן עשר מצוות – שתיים מצוות עשה, ושמונה מצוות לא תעשה; וזה הוא פרטן: (א) שיגדל הנזיר פרע; (ב) שלא יגלח שיערו כל ימי נזרו; (ג) שלא ישתה הנזיר יין ולא תערובת יין, ואפילו חומץ שלהן; (ד) שלא יאכל ענבים לחים; (ה) שלא יאכל צימוקין; (ו) שלא יאכל חרצנים; (ז) שלא יאכל זוגים; (ח) שלא ייכנס לאוהל המת; (ט) שלא ייטמא למתים; (י) שיגלח על הקרבנות, כשישלים נזירותו או כשייטמא.", + "הלכות ערכין וחרמים. יש בכללן שבע מצוות – חמש מצוות עשה, ושתיים מצוות לא תעשה; וזה הוא פרטן: (א) לדון בערכי אדם כאשר מפורש בתורה, וזה הוא דין ערכי אדם; (ב) דין ערכי בהמה; (ג) דין ערכי בתים; (ד) דין ערכי שדות; (ה) דין מחרים נכסיו; (ו) שלא יימכר חרם; (ז) שלא ייגאל חרם.", + "נמצאו כל המצוות הנכללות בספר זה, חמש ועשרים – עשר מהן מצוות עשה, וחמש עשרה מצוות לא תעשה." + ], + [ + "ספר זרעים", + "הלכותיו שבע, וזה הוא סידורן: הלכות כלאיים, הלכות מתנות עניים, הלכות תרומות, הלכות מעשרות, הלכות מעשר שני ונטע רבעי, הלכות ביכורים ושאר מתנות כהונה שבגבולין, הלכות שמיטה ויובל.", + "הלכות כלאיים. יש בכללן חמש מצוות לא תעשה; וזה הוא פרטן: (א) שלא לזרוע זרעים כלאיים; (ב) שלא לזרוע תבואה או ירק בכרם; (ג) שלא להרביע בהמה כלאיים; (ד) שלא לעשות מלאכה בכלאי בהמה כאחד; (ה) שלא ללבוש כלאיים.", + "הלכות מתנות עניים. יש בכללן שלוש עשרה מצוות – שבע מצוות עשה, ושש מצוות לא תעשה; וזה הוא פרטן: (א) להניח פיאה; (ב) שלא יכלה הפיאה; (ג) להניח לקט; (ד) שלא ילקט הלקט; (ה) לעזוב עוללות בכרם; (ו) שלא יעולל הכרם; (ז) לעזוב פרט הכרם; (ח) שלא ילקט פרט הכרם; (ט) להניח השכחה; (י) שלא ישוב לקחת השכחה; (יא) להפריש מעשר לעניים; (יב) ליתן צדקה כמיסת יד; (יג) שלא יאמץ לבבו על העני.", + "הלכות תרומות. יש בכללן שמונה מצוות – שתיים מצוות עשה, ושש מצוות לא תעשה; וזה הוא פרטן: (א) להפריש תרומה גדולה; (ב) להפריש תרומת מעשר; (ג) שלא יקדים תרומות ומעשרות זה לזה, אלא יפריש על הסדר; (ד) שלא יאכל זר תרומה; (ה) שלא יאכל אפילו תושב כוהן או שכירו תרומה; (ו) שלא יאכל ערל תרומה; (ז) שלא יאכל כוהן טמא תרומה; (ח) שלא תאכל חללה תרומה, ולא מורם מן הקודשים.", + "הלכות מעשר. מצות עשה אחת, והיא להפריש מעשר ראשון בכל שנה ושנה משני הזריעה וייתנו ללויים.", + "הלכות מעשר שני ונטע רבעי. יש בכללן תשע מצוות – שלוש מצוות עשה, ושש מצוות לא תעשה; וזה הוא פרטן: (א) להפריש מעשר שני; (ב) שלא להוציא דמיו בשאר צורכי האדם, חוץ מאכילה ושתייה וסיכה; (ג) שלא לאוכלו בטומאה; (ד) שלא לאוכלו באנינות; (ה) שלא לאכול מעשר שני של דגן חוץ לירושלים; (ו) שלא לאכול מעשר תירוש חוץ לירושלים; (ז) שלא לאכול מעשר יצהר חוץ לירושלים; (ח) להיות נטע רבעי כולו קודש, ודינו להיאכל בירושלים לבעליו כמעשר שני לכל דבר; (ט) להתוודות וידוי מעשר.", + "הלכות ביכורים עם שאר מתנות כהונה שבגבולין. יש בכללן תשע מצוות – שמונה מצוות עשה, ואחת מצות לא תעשה; וזה הוא פרטן: (א) להפריש ביכורים ולהעלותן למקדש; (ב) שלא יאכל הכוהן ביכורים חוץ לירושלים; (ג) לקרות עליהן; (ד) להפריש חלה לכוהן; (ה) לתת זרוע ולחיים וקיבה לכוהן; (ו) ליתן לו ראשית הגז; (ז) לפדות בכור הבן וליתן פדיונו לכוהן; (ח) לפדות פטר חמור וליתן פדיונו לכוהן; (ט) לערוף פטר חמור, אם לא רצה לפדותו.", + "הלכות שמיטה ויובל. יש בכללן שתיים ועשרים מצוות – תשע מצוות עשה, ושלוש עשרה מצוות לא תעשה; וזה הוא פרטן: (א) שתשבות הארץ ממלאכתה בשביעית; (ב) שלא יעבוד עבודת הארץ בשנה זו; (ג) שלא יעבוד עבודת האילן בשנה זו; (ד) שלא יקצור הספיח כנגד הקוצרים; (ה) שלא יבצור הנזירים כנגד הבוצרים; (ו) שישמיט מה שתוציא הארץ; (ז) שישמיט כל הלוואתו; (ח) שלא ייגוש ולא יתבע הלוואה; (ט) שלא יימנע מלהלוות קודם השמיטה כדי שלא יאבד ממונו; (י) לספור שנים שבע שבע; (יא) לקדש שנת החמישים; (יב) לתקוע בשופר בעשירי לתשרי כדי לצאת עבדים חופשיים; (יג) שלא תעבוד אדמה בשנה זו; (יד) שלא יקצור ספיחיה כנגד הקוצרים; (טו) שלא יבצור נזיריה כנגד הבוצרים; (טז) ליתן גאולה לארץ בשנה זו, והוא דין שדה אחוזה ושדה מקנה; (יז) שלא תימכר הארץ לצמיתות; (יח) דין בתי ערי חומה; (יט) שלא ינחל כל שבט לוי בארץ ישראל, אלא נותנים להם ערים מתנה לשבת בהם; (כ) שלא ייקח שבט לוי חלק בביזה; (כא) ליתן ללויים ערים לשבת ומגרשיהם; (כב) שלא יימכר מגרש עריהם, אלא גואלים לעולם בין לפני היובל בין לאחר היובל.", + "נמצאו כל המצוות הנכללות בספר זה, שבע ושישים – מהן שלושים מצוות עשה, ושבע ושלושים מצוות לא תעשה." + ], + [ + "ספר עבודה", + "הלכותיו תשע, וזה הוא סידורן: הלכות בית הבחירה, הלכות כלי המקדש והעובדים בו, הלכות ביאת המקדש, הלכות איסורי המזבח, הלכות מעשה הקרבנות, הלכות תמידין ומוספין, הלכות פסולי המוקדשין, הלכות עבודת יום הכיפורים, הלכות מעילה.", + "הלכות בית הבחירה. יש בכללן שש מצוות – שלוש מצוות עשה, ושלוש מצוות לא תעשה; וזה הוא פרטן: (א) לבנות מקדש; (ב) שלא לבנות המזבח גזית; (ג) שלא לעלות במעלות עליו; (ד) ליראה מן המקדש; (ה) לשמור את המקדש סביב; (ו) שלא להשבית שמירת המקדש.", + "הלכות כלי המקדש והעובדים בו. יש בכללן ארבע עשרה מצוות – שש מצוות עשה, ושמונה מצוות לא תעשה; וזה הוא פרטן: (א) לעשות שמן המשחה; (ב) שלא לעשות כמוהו; (ג) שלא לסוך ממנו; (ד) שלא לעשות כמתכונת הקטורת; (ה) שלא להקטיר על מזבח הזהב חוץ מן הקטורת; (ו) לשאת הארון על הכתף; (ז) שלא יסורו הבדים ממנו; (ח) שיעבוד הלוי במקדש; (ט) שלא יעשה אחד במלאכת חברו במקדש; (י) לקדש הכוהן לעבודה; (יא) שיהיו כל המשמרות שוות ברגלים; (יב) ללבוש בגדי כהונה לעבודה; (יג) שלא ייקרע המעיל; (יד) שלא ייזח החושן מעל האיפוד.", + "הלכות ביאת המקדש. יש בכללן חמש עשרה מצוות – שתי מצוות עשה, ושלוש עשרה מצוות לא תעשה; וזה הוא פרטן: (א) שלא ייכנס כוהן שיכור למקדש; (ב) שלא ייכנס לו כוהן פרוע ראש; (ג) שלא ייכנס לו כוהן קרוע בגדים; (ד) שלא ייכנס כוהן בכל עת אל ההיכל; (ה) שלא ייצא כוהן מן המקדש בשעת העבודה; (ו) לשלח טמאים מן המקדש; (ז) שלא ייכנס טמא למקדש; (ח) שלא ייכנס טמא להר הבית; (ט) שלא ישמש טמא; (י) שלא ישמש טבול יום; (יא) לקדש העובד ידיו ורגליו; (יב) שלא ייכנס בעל מום להיכל ולמזבח; (יג) שלא יעבוד בעל מום; (יד) שלא יעבוד בעל מום עובר; (טו) שלא יעבוד זר.", + "הלכות איסורי מזבח. יש בכללן ארבע עשרה מצוות – ארבע מצוות עשה, ועשר מצוות לא תעשה; וזה הוא פרטן: (א) להקריב כל הקרבנות תמימין; (ב) שלא להקדיש בעל מום למזבח; (ג) שלא ישחוט; (ד) שלא יזרוק דמו; (ה) שלא יקטיר חלבו; (ו) שלא יקריב בעל מום עובר; (ז) שלא יקריב בעל מום, אפילו בקרבנות הגויים; (ח) שלא יטיל מום בקודשים; (ט) לפדות פסולי המוקדשים; (י) להקריב מיום השמיני והלאה, וקודם זמן זה הוא הנקרא מחוסר זמן ואין מקריבין אותו; (יא) שלא להקריב אתנן ומחיר; (יב) שלא להקטיר שאור ודבש; (יג) למלוח כל הקרבנות; (יד) שלא להשבית מלח מעל הקרבנות.", + "הלכות מעשה הקרבנות. יש בכללן שלוש ועשרים מצוות – עשר מצוות עשה, ושלוש עשרה מצוות לא תעשה; וזה הוא פרטן: (א) לעשות העולה כמעשיה הכתובים על הסדר; (ב) שלא לאכול בשר העולה; (ג) סדר החטאת; (ד) שלא לאכול מבשר חטאת הפנימית; (ה) שלא יבדיל בחטאת העוף; (ו) סדר האשם; (ז) שיאכלו הכוהנים בשר קודשי קודשים במקדש; (ח) שלא יאכלום חוץ לעזרה; (ט) שלא יאכל זר מקודשי קודשים; (י) סדר השלמים; (יא) שלא לאכול בשר קודשים קלים קודם זריקת דמים; (יב) לעשות כל מנחה כסדר מעשיה הכתובים בתורה; (יג) שלא ישים שמן על מנחת חוטא; (יד) שלא ייתן עליה לבונה; (טו) שלא תיאכל מנחת כוהן; (טז) שלא תיאפה מנחת חמץ; (יז) שיאכלו הכוהנים שיירי מנחות; (יח) שיביא כל נדריו ונדבותיו ברגל שפגע בו ראשון; (יט) שלא יאחר נדרו ונדבתו ושאר דברים שהוא חייב בהן; (כ) להקריב כל הקרבנות בבית הבחירה; (כא) להביא קודשי חוצה לארץ לבית הבחירה; (כב) שלא לשחוט קרבנות חוץ לעזרה; (כג) שלא להקריב קרבן חוץ לעזרה.", + "הלכות תמידין ומוספין. יש בכללן תשע עשרה מצוות – שמונה עשרה מצוות עשה, ואחת מצות לא תעשה; וזה הוא פרטן: (א) להקריב שני כבשים בכל יום עולות; (ב) להדליק אש על המזבח בכל יום; (ג) שלא לכבותה; (ד) להרים את הדשן בכל יום; (ה) להקטיר קטורת בכל יום; (ו) להדליק נרות בכל יום; (ז) שיקריב כוהן גדול מנחה בכל יום, והיא הנקראת חביתין; (ח) להוסיף שני כבשים עולות בשבת; (ט) לעשות לחם הפנים; (י) מוסף ראשי חודשים; (יא) מוסף הפסח; (יב) להקריב עומר התנופה; (יג) לספור כל איש ואיש שבעה שבועות מיום הקרבת העומר; (יד) מוסף עצרת; (טו) להביא שתי הלחם עם הקרבנות הבאות בגלל הלחם ביום עצרת; (טז) מוסף ראש השנה; (יז) מוסף יום צום; (יח) מוסף החג; (יט) מוסף שמיני עצרת.", + "הלכות פסולי המוקדשין. יש בכללן שמונה מצוות – שתי מצוות עשה, ושש מצוות לא תעשה; וזה הוא פרטן: (א) שלא לאכול קודשים שנפסלו ושהוטל בהם מום; (ב) שלא לאכול פיגול; (ג) שלא יותיר קודשים לאחר זמנן; (ד) שלא יאכל נותר; (ה) שלא יאכל קודשים שנטמאו; (ו) שלא יאכל אדם שנטמא את הקודשים; (ז) לשרוף את הנותר; (ח) לשרוף את הטמא.", + "הלכות עבודת יום הכיפורים. מצות עשה אחת – והיא שיעשה מעשה יום הכיפורים כולו על הסדר כמו שכתוב בפרשת אחרי מות, הקרבנות והווידויין ושילוח השעיר ושאר העבודה.", + "הלכות מעילה. יש בכללן שלוש מצוות – אחת מצות עשה, ושתיים מצוות לא תעשה; וזה הוא פרטן: (א) לשלם המועל אשר חטא בתוספת חומש וקרבן, וזה הוא דין המועל; (ב) שלא לעבוד בקודשים; (ג) שלא לגוז קודשים.", + "נמצאו כל המצוות הנכללות בספר זה, מאה ושלוש – מהם שבע וארבעים מצוות עשה, ושש וחמישים מצוות לא תעשה." + ], + [ + "ספר קרבנות", + "הלכותיו שש, וזה הוא סידורן: הלכות קרבן פסח, הלכות חגיגה, הלכות בכורות, הלכות שגגות, הלכות מחוסרי כפרה, הלכות תמורה.", + "הלכות קרבן פסח. יש בכללן שש עשרה מצוות – ארבע מצוות עשה, ושתים עשרה מצוות לא תעשה; וזה הוא פרטן: (א) לשחוט הפסח בזמנו; (ב) שלא לזבוח אותו על החמץ; (ג) שלא תלין אימוריו; (ד) לשחוט פסח שני; (ה) לאכול בשר הפסח על מצה ומרור בלילי חמישה עשר; (ו) לאכול בשר פסח שני על מצה ומרור בלילי חמישה עשר לחודש השני; (ז) שלא יאכל נא ומבושל; (ח) שלא יוציא מבשר הפסח חוץ לחבורה; (ט) שלא יאכל ממנו משומד; (י) שלא יאכיל ממנו לתושב או שכיר; (יא) שלא יאכל ממנו ערל; (יב) שלא ישבור בו עצם; (יג) שלא ישבור עצם בפסח שני; (יד) שלא ישאיר ממנו לבוקר; (טו) שלא ישאיר מפסח שני לבוקר; (טז) שלא ישאיר מבשר חגיגת ארבעה עשר עד יום שלישי.", + "הלכות חגיגה. יש בכללן שש מצוות – ארבע מצוות עשה, ושתי מצוות לא תעשה; וזה הוא פרטן: (א) להיראות פני ה'; (ב) לחוג בשלושה רגלים; (ג) לשמוח ברגלים; (ד) שלא ייראה ריקם; (ה) שלא יעזוב לוי מלשמחו וליתן לו מתנותיו ברגלים; (ו) להקהיל את העם בחג הסוכות במוצאי שמיטה.", + "הלכות בכורות. יש בכללן חמש מצוות – שתי מצוות עשה, ושלוש מצוות לא תעשה; וזה הוא פרטן: (א) להפריש בכורות; (ב) שלא ייאכל בכור תמים חוץ לירושלים; (ג) שלא ייפדה הבכור; (ד) להפריש מעשר בהמה; (ה) שלא ייגאל מעשר בהמה. וכללתי המעשר עם הבכור – לפי שמעשה שניהם אחד, והכתוב כללו עימו: שנאמר \"ואת דמם תזרוק\" (ראה במדבר יח, יז) – כך למדו מפי השמועה, שזה דם מעשר ודם בכור.", + "הלכות שגגות. יש בכללן חמש מצוות עשה; וזה הוא פרטן: (א) שיקריב היחיד קרבן חטאת קבוע על שגגתו; (ב) שיקריב אשם מי שלא נודע לו אם חטא אם לא חטא עד שייוודע לו ויביא חטאתו, וזה הוא הנקרא אשם תלוי; (ג) שיקריב החוטא אשם על עבירות ידועות, וזה הוא הנקרא אשם ודאי; (ד) שיקריב החוטא קרבן על עבירות ידועות, אם היה עשיר בהמה ואם היה עני עוף או עשירית האיפה, וזה הוא הנקרא קרבן עולה ויורד; (ה) שיקריבו הסנהדרין קרבן, אם טעו והורו שלא כהלכה באחת מן החמורות.", + "הלכות מחוסרי כפרה. יש בכללן ארבע מצוות עשה; וזה הוא פרטן: (א) שתקריב הזבה כשתטהר קרבן; (ב) שתקריב היולדת כשתטהר קרבן; (ג) שיקריב הזב כשיטהר קרבן; (ד) שיקריב המצורע כשיטהר קרבן. ואחר שיקריבו קרבנותיהן, תיגמר טהרתן.", + "הלכות תמורה. יש בכללן שלוש מצוות – אחת מצות עשה, ושתיים מצוות לא תעשה; וזה הוא פרטן: (א) שלא ימיר; (ב) שתהיה התמורה קודש, אם המיר; (ג) שלא ישנה הקודשים מקדושה לקדושה.", + "נמצאו כל המצוות הנכללות בספר זה, תשע ושלושים – מהן עשרים מצוות עשה, ותשע עשרה מצוות לא תעשה." + ], + [ + "ספר טהרה", + "הלכותיו שמונה, וזה הוא סידורן: הלכות טומאת מת, הלכות פרה אדומה, הלכות טומאת צרעת, הלכות מטמאי משכב ומושב, הלכות שאר אבות הטמאות, הלכות טומאת אוכלין, הלכות כלים, הלכות מקוות.", + "הלכות טומאת מת. מצות עשה אחת, והוא דין טומאת מת.", + "הלכות פרה אדומה. יש בכללן שתי מצוות עשה; וזה הוא פרטן: (א) דין פרה אדומה; (ב) דין טומאת מי נידה וטהרתן.", + "הלכות טומאת צרעת. יש בכללן שמונה מצוות – שש מצוות עשה, ושתי מצוות לא תעשה; וזה הוא פרטן: (א) להורות בצרעת אדם כדינה הכתוב בתורה; (ב) שלא יקוץ סימני טומאה; (ג) שלא יגלח הנתק; (ד) שיהא המצורע מפורסם בקריעת בגדיו ופריעת ראשו ועטייה על שפם; (ה) טהרת צרעת; (ו) שיגלח המצורע את כל שיערו כשיטהר; (ז) דין צרעת הבגד; (ח) דין צרעת הבית.", + "הלכות מטמאי משכב ומושב. יש בכללן ארבע מצוות עשה; וזה הוא פרטן: (א) דין טומאת נידה; (ב) דין טומאת יולדת; (ג) דין טומאת זבה; (ד) דין טומאת זב.", + "הלכות שאר אבות הטמאות. יש בכללן שלוש מצוות עשה; וזה הוא פרטן: (א) דין טומאת נבילה; (ב) דין טומאת שרץ; (ג) דין טומאת שכבת זרע. ועבודה זרה מטמאה כשרץ, וטומאתה מדברי סופרים.", + "הלכות טומאת אוכלין. מצות עשה אחת, והיא דין טומאת משקין ואוכלין והכשרן.", + "הלכות כלים. עניין אלו ההלכות לידע כלים שמקבלין טומאה מכל אלו הטמאות, וכלים שאינם מיטמאין, וכיצד מיטמאין הכלים ומטמאין.", + "הלכות מקוות. מצות עשה אחת, והיא שיטבול כל טמא במי מקוה ואחר כך יטהר.", + "נמצאו כל המצוות הנכללות בספר זה, עשרים – מהן שמונה עשרה מצוות עשה, ושתי מצוות לא תעשה." + ], + [ + "ספר נזקים", + "הלכותיו חמש, וזה הוא סידורן: הלכות נזקי ממון, הלכות גניבה, הלכות גזילה ואבידה, הלכות חובל ומזיק, הלכות רוצח ושמירת נפש.", + "הלכות נזקי ממון. יש בכללן ארבע מצוות עשה; וזה הוא פרטן: (א) דין השור; (ב) דין ההבער; (ג) דין הבור; (ד) דין הבעירה.", + "הלכות גניבה. יש בכללן שבע מצוות – שתי מצוות עשה, וחמש מצוות לא תעשה; וזה הוא פרטן: (א) שלא לגנוב ממון; (ב) דין הגנב; (ג) לצדק המאזניים עם המשקלות; (ד) שלא יעשה עוול במידות ובמשקלות; (ה) שלא יהיה לאדם אבן ואבן איפה ואיפה, אף על פי שאינו לוקח ונותן בהם; (ו) שלא יסיג גבול; (ז) שלא לגנוב נפשות.", + "הלכות גזילה ואבידה. יש בכללן שבע מצוות – שתי מצוות עשה, וחמש מצוות לא תעשה; וזה הוא פרטן: (א) שלא לגזול; (ב) שלא לעשוק; (ג) שלא לחמוד; (ד) שלא להתאוות; (ה) להשיב את הגזילה; (ו) שלא יתעלם מן האבידה; (ז) להשיב האבידה.", + "הלכות חובל ומזיק. מצות עשה אחת, והוא דין חובל בחברו או מזיק ממון חברו.", + "הלכות רוצח ושמירת נפש. יש בכללן שבע עשרה מצוות – שבע מצוות עשה, ועשר מצוות לא תעשה; וזה הוא פרטן: (א) שלא לרצוח; (ב) שלא ליקח כופר לנפש רוצח, אלא יומת; (ג) להגלות הרוצח בשגגה; (ד) שלא ליקח כופר למחוייב גלות; (ה) שלא יומת הרוצח כשירצח, קודם עמידה בדין; (ו) להציל הנרדף בנפשו של רודף; (ז) שלא לחוס על הרודף; (ח) שלא לעמוד על דם; (ט) להפריש ערי מקלט ולהכין להם הדרך; (י) לערוף את העגלה בנחל; (יא) שלא יעבוד באותה קרקע ולא תיזרע; (יב) שלא לשים דמים; (יג) לעשות מעקה; (יד) שלא יכשיל תמים בדבר; (טו) לפרוק עם מי שנכשל בדרך; (טז) לטעון עימו; (יז) שלא יניחנו בדרך נבהל במשאו וילך לו.", + "נמצאו כל המצוות הנכללות בספר זה, שש ושלושים – מהן שש עשרה מצוות עשה, ועשרים מצוות לא תעשה." + ], + [ + "ספר קניין", + "הלכותיו חמש, וזה הוא סידורן: הלכות מכירה, הלכות זכייה ומתנה, הלכות שכנים, הלכות שלוחין ושותפין, הלכות עבדים.", + "הלכות מכירה. יש בכללן חמש מצוות – אחת מצות עשה, וארבע מצוות לא תעשה; וזה הוא פרטן: (א) דין מקח וממכר; (ב) שלא יונה במקח וממכר; (ג) שלא יונה בדברים; (ד) שלא יונה גר צדק בממונו; (ה) שלא יונהו בדברים.", + "הלכות זכייה ומתנה. עניין אלו ההלכות לידע דין זוכה מן ההפקר היאך יקנה ובמה יקנה, ודין נותן מתנה ומקבל ואיזו מתנה חוזרת ואיזו אינה חוזרת.", + "הלכות שכנים. עניין אלו ההלכות לידע דין חילוק הקרקעות בין השותפין, והרחקת נזקי כל אחד מהן משכנו ומבעל המצר שלו, ודין בעל המצר.", + "הלכות שלוחין ושותפין. עניין אלו ההלכות לידע דין שלוחו של אדם ושותפו, ומשפטיהן במקחן וממכרן ובהפסדן ושכרן.", + "הלכות עבדים. יש בכללן שלוש עשרה מצוות – חמש מצוות עשה, ושמונה מצוות לא תעשה; וזה הוא פרטן: (א) דין קניין עבד עברי; (ב) שלא יימכר ממכרת עבד; (ג) שלא יעבידנו בפרך; (ד) שלא נניח גר תושב לרדות בו בפרך; (ה) שלא נעבוד בו עבודת עבד; (ו) להעניק לו בצאתו חופשי; (ז) שלא ייצא ריקם; (ח) לפדות אמה עברייה; (ט) לייעדה; (י) שלא תימכר; (יא) לעבוד בעבד כנעני לעולם, אלא אם הפיל לו אדוניו אחד מראשי אבריו; (יב) שלא להסגיר עבד שברח מחוצה לארץ לארץ ישראל; (יג) שלא להונות עבד זה הניצול אלינו.", + "נמצאו כל המצוות הנכללות בספר זה, שמונה עשרה – שש מהן מצוות עשה, ושתים עשרה מצוות לא תעשה." + ], + [ + "ספר משפטים", + "הלכותיו חמש, וזה הוא סידורן: הלכות שכירות, הלכות שאלה ופיקדון, הלכות מלווה ולווה, הלכות טוען ונטען, הלכות נחלות.", + "הלכות שכירות. יש בכללן שבע מצוות – שלוש מצוות עשה, וארבע מצוות לא תעשה; וזה הוא פרטן: (א) דין שכיר ושומר שכר; (ב) ליתן שכר שכיר ביומו; (ג) שלא יאחר שכר שכיר אחר זמנו; (ד) שיאכל השכיר מן המחובר שיעשה בו; (ה) שלא יאכל השכיר מן המחובר שלא בשעת גמר מלאכה; (ו) שלא יוליך השכיר בידו יתר על מה שאכל; (ז) שלא יחסום שור בדישו, וכן שאר הבהמה.", + "הלכות שאלה ופיקדון. יש בכללן שתי מצוות עשה: (א) דין השואל; (ב) דין שומר חינם.", + "הלכות מלווה ולווה. יש בכללן שתים עשרה מצוות – ארבע מצוות עשה, ושמונה מצוות לא תעשה; וזה הוא פרטן: (א) להלוות לעני ומך; (ב) שלא ייגוש אותו; (ג) לנגוש את הנוכרי; (ד) שלא ימשכן בעל חוב בזרוע; (ה) להחזיר המשכון לבעליו, בזמן שהוא צריך לו; (ו) שלא יאחר המשכון מבעליו העני, בעת שהוא צריך לו; (ז) שלא יחבול אלמנה; (ח) שלא יחבול כלים שעושים בהן אוכל נפש; (ט) שלא ייתן המלווה בריבית; (י) שלא ילווה הלווה בריבית; (יא) שלא יתעסק אדם בין מלווה ולווה בריבית, ולא יעיד ביניהן ולא יכתוב שטר ולא יערוב; (יב) ללוות מן הנוכרי ולהלוותו בריבית.", + "הלכות טוען ונטען. מצות עשה אחת, והיא דין טוען ומודה או כופר.", + "הלכות נחלות. מצות עשה אחת, והוא דין סדר נחלות.", + "נמצאו כל המצוות הנכללות בספר זה, שלוש ועשרים – מהן אחת עשרה מצוות עשה, ושתים עשרה מצוות לא תעשה." + ], + [ + "ספר שופטים", + "הלכותיו חמש, וזה הוא סידורן: הלכות סנהדרין והעונשין המסורין להם, הלכות עדות, הלכות ממרים, הלכות אבל, הלכות מלכים ומלחמות.", + "הלכות סנהדרין והעונשין המסורין להם. יש בכללן שלושים מצוות – עשר מצוות עשה, ועשרים מצוות לא תעשה; וזה הוא פרטן: (א) למנות שופטים; (ב) שלא למנות דיין שאינו יודע דרך המשפט; (ג) לנטות אחרי רבים, אם נחלקו השופטים; (ד) שלא להרוג אם רבו המחייבין באיש אחד, עד שיהיו יתר שניים; (ה) שלא ילמד חובה מי שלימד זכות בדיני נפשות; (ו) להרוג בסקילה; (ז) להרוג בשריפה; (ח) להרוג בסיף; (ט) להרוג בחנק; (י) לתלות; (יא) לקבור הנהרג ביום הריגתו; (יב) שלא תלין נבלתו; (יג) שלא להחיות מכשף; (יד) להלקות לרשע; (טו) שלא יוסיף בהכית הלוקה; (טז) שלא להרוג נקי באומדן הדעת; (יז) שלא לענוש אנוס; (יח) שלא לחוס על הורג חברו או חובל בו; (יט) שלא לרחם על הדל בדין; (כ) שלא להדר גדול בדין; (כא) שלא להטות הדין על בעל עבירות, אף על פי שהוא חוטא; (כב) שלא לעוול משפט; (כג) שלא להטות משפט גר יתום; (כד) לשפוט בצדק; (כה) שלא ליראה בדין מאיש זרוע; (כו) שלא ליקח שוחד; (כז) שלא לישא שמע שוא; (כח) שלא לקלל הדיינין; (כט) שלא לקלל הנשיא; (ל) שלא לקלל אדם משאר בני ישראל הכשרים.", + "הלכות עדות. יש בכללן שמונה מצוות – שלוש מצוות עשה, וחמש מצוות לא תעשה; וזה הוא פרטן: (א) להעיד בבית דין למי שיודע לו עדות; (ב) לדרוש ולחקור העדים; (ג) שלא יורה העד בדין זה שהעיד עליו, בדיני נפשות; (ד) שלא יקום דבר בעדות אחד; (ה) שלא יעיד בעל עבירה; (ו) שלא יעיד קרוב; (ז) שלא להעיד בשקר; (ח) לעשות לעד זומם כאשר זמם.", + "הלכות ממרים. יש בכללן תשע מצוות – שלוש מצוות עשה, ושש מצוות לא תעשה; וזה הוא פרטן: (א) לעשות על פי התורה שיאמרו בית דין הגדול; (ב) שלא לסור מדבריהם; (ג) שלא להוסיף על התורה, לא במצוות שבכתב ולא בפירושן שלמדנו מפי השמועה; (ד) שלא לגרוע מן הכול; (ה) שלא לקלל אב ואם; (ו) שלא להכות אב ואם; (ז) לכבד אב ואם; (ח) ליראה מאב ואם; (ט) שלא יהיה הבן סורר ומורה על קול אביו ואימו.", + "הלכות אבל. יש בכללן ארבע מצוות – אחת מצות עשה, ושלוש מצוות לא תעשה; וזה הוא פרטן: (א) להתאבל על הקרובים, ואפילו כוהן מיטמא ומתאבל על הקרובים. ואין אדם מתאבל על הרוגי בית דין; ולפי זה כללתי הלכות אלו בספר זה, שהם מעין קבורה ביום מיתה שהיא מצות עשה. (ב) שלא ייטמא כוהן גדול לקרובים; (ג) שלא ייכנס עם המת באוהל; (ד) שלא ייטמא כוהן הדיוט לנפש אדם אלא לקרובים בלבד.", + "הלכות מלכים ומלחמות. יש בכללן שלוש ועשרים מצוות – עשר מצוות עשה, ושלוש עשרה מצוות לא תעשה; וזה הוא פרטן: (א) למנות מלך מישראל; (ב) שלא יימנה מקהל גרים; (ג) שלא ירבה לו נשים; (ד) שלא ירבה לו סוסים; (ה) שלא ירבה לו כסף וזהב; (ו) להחרים שבעה עממים; (ז) שלא להחיות מהן נשמה; (ח) למחות זרעו של עמלק; (ט) לזכור מה שעשה עמלק; (י) שלא לשכוח מעשיו הרעים ואריבתו בדרך; (יא) שלא לשכון בארץ מצריים; (יב) לשלוח שלום ליושבי העיר כשצרים עליה, ולדון בה כאשר מפורש בתורה, אם תשלים ואם לא תשלים; (יג) שלא לדרוש שלום מעמון ומואב בלבד, כשצרים עליהן; (יד) שלא להשחית אילני מאכל במצור; (טו) להתקין יד שייצאו בו בעלי המחנה להיפנות בו; (טז) להתקין יתד לחפור בו; (יז) למשוח כוהן לדבר באוזני אנשי הצבא בשעת המלחמה; (יח) להיות מארס ובונה בניין ונוטע כרם שמחים בקניינם שנה תמימה, ומחזירין אותן מן המלחמה; (יט) שלא יעבור עליהן דבר, ולא ייצאו אפילו לצורכי העיר וצורכי הגדוד והדומה להן; (כ) שלא לערוץ ולחזור לאחור בשעת מלחמה; (כא) דין יפת תואר; (כב) שלא תימכר יפת תואר; (כג) שלא יכבשנה לעבדות אחר שנבעלה.", + "נמצאו כל המצוות הנכללות בספר זה, ארבע ושבעים – מהן שבע ועשרים מצוות עשה, ושבע וארבעים מצוות לא תעשה.", + "ונמצאו כל ההלכות של ארבעה עשר ספר, שלוש ושמונים הלכות.", + "ועתה אתחיל לבאר משפטי כל מצוה ומצוה וכל הדינין הנגללין עימה מעניינה על סדר ההלכות, בעזרת שדי." + ] + ], + "versions": [ + [ + "Wikisource Mishneh Torah", + "http://he.wikisource.org/wiki/%D7%A8%D7%9E%D7%91%22%D7%9D_%D7%94%D7%A7%D7%93%D7%9E%D7%94_%D7%9C%D7%9E%D7%A9%D7%A0%D7%94_%D7%AA%D7%95%D7%A8%D7%94_(%D7%AA%D7%95%D7%9B%D7%9F_%D7%94%D7%97%D7%99%D7%91%D7%95%D7%A8)" + ] + ], + "heTitle": "משנה תורה, תוכן החיבור", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Introduction" + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/English/Mishnah Torah, Yod ha-hazakah, trans. by Simon Glazer, 1927.json b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/English/Mishnah Torah, Yod ha-hazakah, trans. by Simon Glazer, 1927.json new file mode 100644 index 0000000000000000000000000000000000000000..52cb61b6dbf66bb4d3fb9a0126589c4ebb638bf1 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/English/Mishnah Torah, Yod ha-hazakah, trans. by Simon Glazer, 1927.json @@ -0,0 +1,276 @@ +{ + "language": "en", + "title": "Mishneh Torah, Positive Mitzvot", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001922235", + "versionTitle": "Mishnah Torah, Yod ha-hazakah, trans. by Simon Glazer, 1927", + "status": "locked", + "priority": 2.0, + "license": "Public Domain", + "digitizedBySefaria": true, + "versionTitleInHebrew": "משנה תורה, יד החזקה, תורגם ע״י סיימון גלייזר, 1927", + "shortVersionTitle": "Simon Glazer, 1927", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, מצוות עשה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Introduction" + ], + "text": [ + "To know that the Lord God exists. Ex. 20.2.", + "To acknowledge His unity. Deut. 6.3.", + "To love Him. Deut. 6.4.", + "To fear Him. Deut. 6.13.", + "To pray to Him. Ex.23.25.", + "To cleave to Him. Deut. 10.20.", + "To swear by His name. Deut. 6.13; Deut. 10.20.", + "To resemble Him in His ways. Deut. 28.9.", + "To sanctify His name. Lev. 22.32.", + "To read the Shema' each morning and evening. Deut. 6.7.", + "To study and to teach others the Torah. Deut. 6.7.", + "To bind the phylactery on the forehead. Deut. 6.8.", + "To bind the phylactery on the arm. Deut. 6.8.", + "To make fringes (Zizit). Num. 15.38.", + "To fix a Mezuzah on the door-posts. Deut. 6.9.", + "To assemble the people to hear the Law every seventh year. Deut. 31.12.", + "To write a copy of the Torah for oneself. Deut. 31.19.", + "That the king write a special copy of the Torah for himself. Deut. 17.18.", + "To bless God after eating. Deut. 8.10.", + "To build a Temple. Ex. 25.8.", + "To reverence the Sanctuary. Lev. 19.30.", + "To watch the Sanctuary perpetually. Num. 18.2.", + "That Levites shall serve in the Sanctuary. Num. 18.23", + "That at services the priests wash their hands and feet. Ex. 27.21.", + "That the priests kindle the lights in the Sanctuary. Ex. 30.19.", + "That the priests bless Israel. Num. 6.23.", + "To set show bread and incense before the Lord on Sabbath. Ex. 25.30.", + "To burn incense twice each day. Ex. 30.7.", + "To keep fire continually upon the altar. Lev. 6.6.", + "To remove daily the ashes from the altar. Lev. 6.10.", + "To put the impure persons out of the holy place. Num. 5.2.", + "That the Aaronites have the place of honor. Lev. 21.8.", + "To clothe the Aaronites with priestly garments. Ex. 28.2.", + "That the sons of Kehath carry the Ark upon their shoulders. Num. 7.9.", + "To anoint high-priests and kings with oil. Ex.30.31.", + "That the priests officiate by turns, save during holidays, when they officiate together. Deut. 18.6–9.", + "That the priests mourn and contaminate themselves for the dead of amongst their near relatives. Lev. 21.3.", + "That the high-priest take a virgin to wife. Lev. 21.13.", + "To offer sacrifices (Tamidin) twice daily. Num. 28. 3.", + "That the high-priest offer an oblation daily. Lev. 6. 13.", + "To offer an additional oblation every Sabbath. Num. 28.9.", + "To offer an additional oblation on every new moon. Num. 28.11.", + "To offer an additional oblation on the Feast of Passover. Lev. 23.36.", + "To offer a sheaf of the first barley (Omer) on the second day of Passover. Lev. 23.10.", + "To offer an additional oblation on the Feast of Shebu'ot. Num. 28.26.", + "To offer two loaves of bread, together with the oblations which were offered concerning the bread, on Shabu'ot. Lev. 23.17.", + "To add an offering on the first day of Tishri (Rosh ha-Shanah). Num. 29.1.", + "To add an offering on the Day of Atonement. Num. 29.7.", + "To observe the entire service on the day of Atonement. Lev. 16.3.", + "To add an offering on the Feast of Tabernacles (Sukkot.) Num. 29.13.", + "To offer a special sacrifice on the eighth day of Sukkot (She'mini Azeret). Num. 29.35.", + "To observe the festivals during the three seasons of the year (Passover, She'buot, Sukkot). Ex. 23.14.", + "That every male appear at the feasts of each of these Three Festivals. Deut. 16.16.", + "To rejoice at the Three Festivals. Deut. 16.14.", + "To slaughter the Paschal Lamb. Ex. 12.6.", + "To eat flesh of the Paschal Lamb, roasted, on the night of the fifteenth of of Nissan. Ex. 12.8.", + "To observe the Second Passover on the fourteenth day of Iyor. Num.9.2–11.", + "To eat the Paschal Lamb on the Second Passover with Mazzah and bitter herbs (Marror). Num. 9.11.", + "To blow the trumpets over the sacrifices, and in time of tribulation. Num. 10.10.", + "That cattle, when sacrificed, be eight days old or more. Lev. 22.27.", + "That the cattle sacrificed be perfect, without blemish. Lev. 22.21.", + "That all offerings be salted. Lev. 2.13.", + "To bring a burnt-offering (Olah). Lev. 1.3.", + "To bring a sacrifice for one who sinned in error (Hatoth). Lev. 6.18.", + "To bring a sacrifice for trespass (Osham). Lev. 7. 1.", + "To bring a peace offering (Sh'lomim). Lev. 7.11.", + "To bring a meal-offering (Minhah). Lev. 2.1.", + "That the Beth-Din, or Sanhedrin, bring a sin-offering if they have erred in judgment. Lev. 4.13.", + "That one who has sinned in error by transgressing a prohibitive commandment for which the punishment is Karet (being cut off from among his people) shall bring a sin-offering (Korban Hatoth). Lev. 4. 27:5.1.", + "That one in doubt whether he has transgressed such a prohibitive commandment, bring a trespass-offering(Asham Tolui). Lev. 5.17.18.", + "That a trespass-offering be brought for having sworn falsely to a transgression committed in error, and the like. (Asham Vadai). Lev. 5.15–20; Lev. 19.21.", + "To offer a sacrifice according to one's means. (Korban Oloh V'yarad). Lev. 5.7–11.", + "That confession of sins be made before the Lord. Num. 5.7.", + "That a man having an issue offer a sacrifice. Lev. 15. 13.", + "That a woman having an issue offer a sacrifice. Lev. 15.28.", + "That a woman offer a sacrifice after childbirth. Lev. 12.6.", + "That a leper, after being cleansed, bring an offering. Lev. 14. 10.", + "To tithe the cattle. Lev. 27.32.", + "To sacrifice the first-born of clean cattle. Deut.15.19.", + "To redeem the first-born of man. Num. 18.15.", + "To redeem the firstling of an ass. Ex. 13.13.", + "To break the neck of such firstling if it be not redeemed. Ibid.", + "To bring all offerings, either obligatory or freewill, on the first holiday immediately following such obligation or free-will offering, to Jerusalem. Deut. 12.5–6.", + "To offer all sacrifices in the Temple. Deut. 12.14.", + "To bring to the Temple also offerings from beyond the land of Israel. Deut. 12.26.", + "To redeem animals set aside as fit for offerings that were blemished. Deut. 12.15.", + "That a beast exchanged for an offering, both it and the offering become holy property (Kodashim). Lev. 27.10.", + "That the remainder of the meal-offerings be eaten by the priests. Lev. 6.9.", + "That the flesh of a sin-and-trespass-offering be eaten Ex. 29.33.", + "To burn consecrated meat that has become unclean. Lev. 7.19.", + "That the remainder of the consecrated flesh which was not eaten, (Notar) be burned. Lev. 7.17.", + "That the Nazarite suffer his hair to grow during his separation, or period of Nezarot. Num. 6.5.", + "That the Nazarite shave his hair at the close of his Nazariteship. Num. 6.9.", + "That a man keep his vow. Deut. 23.23.", + "To judge according to the provisions of the Torah in annulling vows. Num. 30. 3.", + "That all who touch the carcass of a beast that died of itself are unclean. Lev. 11.39.", + "That there are eight species of swarming things which contaminate. Lev. 11. 29–30.", + "That food is contaminated by contact with unclean things. Lev. 11. 34.", + "That a menstrous woman contaminates. Lev. 15.19.", + "That a lying-in woman is unclean. Lev. 12.2.", + "That a leper is unclean and contaminates others. Lev. 13.3.", + "That a leprous garment contaminates. Lev. 13.47.", + "That a leprous house contaminates. Lev. 14.35.", + "That a man having a running issue contaminates. Lev. 15.16.", + "That the seed of copulation contaminates. Lev. 15.32.", + "That a woman having a running issue contaminates. Lev. 15.19.", + "That a corpse contaminates. Num. 19.14.", + "That the water of separation contaminates the clean, cleansing only the unclean from the pollution of the dead. Num. 19. 21.", + "To cleanse from uncleanness by immersion in running water. (Mikvah) Lev. 15.16.", + "That leprosy be cleansed with cedar-wood etc. Lev. 14.2.", + "That the leper shave all his hair. Lev. 14.9.", + "That the leper be known by having his raiment rent and his head bare. Lev. 14.9.", + "To burn a red heifer and preserve its ashes. Num. 19.9.", + "That one who vows the equivalent of a person pay the appointed sum named in the Torah. Lev. 27.2.", + "That one who vows the equivalent of an unclean beast shall pay the appointed sum. Lev. 27.11.", + "That one who vows the equivalent of a house shall pay the appointed sum as the priest shall direct. Lev. 27.14.", + "That one who vows the equivalent of his field shall pay the appointed sum as the priest shall direct. Lev. 27.16.", + "That he who trespasses through ignorance in holy things, shall make restitution. Lev. 5.16.", + "That fruit-bearing plants shall be sacred during the fourth year. Lev. 19.24.", + "To leave to the poor the corners of the field unreaped. Lev. 19.9.", + "To leave to the poor the gleanings of the harvest. Lev. 19.10.", + "To leave to the poor the forgotten sheaf. Ibid.", + "To leave to the poor the gleanings of the vineyards. Deut. 24.19.", + "To leave to the poor the residue of the grapes. Ibid.", + "To bring the first-fruits into the Sanctuary. Ex. 23.19.", + "To give the great heave-offering to the priest. Deut. 18.4.", + "To separate the tithes of the corn for the Levites. Num. 18.24; Lev. 27.30.", + "To separate a second tithe, to be eaten by the owner thereof, in Jerusalem. Deut. 14.22.", + "That the Levites shall give a tithe of the tithe which they had received, to the priest. Num. 18.26.", + "To separate the tithe in the third, and in the sixth years, instead of in the second, to be given to the poor instead of being eaten by the owners thereof, in Jerusalem. Deut. 14. 28.", + "To recite the Chapter known as the Confession of the Tithe (Vidui Ma'asher). Deut. 26.13.", + "To recite the chapter known as the Confession over the First-fruit. Deut. 26.5.", + "To separate for the priest a cake of the first of the dough (Hallah). Num. 15.20.", + "To let the field rest fallow every seventh year. Ex. 23.11.", + "To cease from tilling the ground every Sabbatical year. Ex. 34.21.", + "To hallow the Jubilee year by making it also a Sabbatical year. Lev. 25.10.", + "To sound the trumpet when the Jubilee year is ushered in. Lev. 25.9.", + "To grant a redemption for the land in that year. Lev. 25.24.", + "To allow the redemption of a house sold in a walled city, within the year. Lev. 25.29.", + "To count the years of Jubilee yearly and septennially. Lev. 25.8.", + "To release all debts in the seventh year. Deut. 15.2.", + "To exact the debt of an alien. Deut. 15.3.", + "To give the priest his share of the cattle sacrifices. Deut. 18.3.", + "To give the first of the fleece to the priest. Deut. 18.4.", + "To discriminate between what is considered sacred to the Lord, and what belongs to the priest. Lev. 27.21–28.", + "To perform the right method of slaughtering cattle, wild animals and fowl. Deut. 12.21", + "To cover the blood after slaughter of wild animals and fowl. Lev. 17.13.", + "To set free the parent bird when taking a nest. Deut. 22.7.", + "To investigate diligently the marks of cleanness in beasts before slaughtering same. Lev. 11.2.", + "To search the marks of cleanness, so that one could separate between the clean and unclean fowl before slaughtering and eating it. Deut. 14.11.", + "To search diligently for the marks of cleanness in locusts. Lev. 11.21.", + "To ascertain the marks of cleanness in fishes before eating them. Ibid. 11.9.", + "That the Sanhedrin sanctify the new moon, and reckon the years and months. Ex. 12.2.", + "To rest on the Sabbath day Ex. 20.10.", + "To hallow the Sabbath. Ex. 20.8.", + "To remove the leaven on the eve of Passover. Ex. 12.15.", + "To relate the story of the Exodus on the first night of Passover. Ex.13.8.", + "To eat unleavened bread on the first night of Passover. Ex. 13.18.", + "To rest on the first day of Passover. Ex. 12.16.", + "To rest on the seventh day of Passover. Ibid.", + "To reckon forty-nine days from the time of the cutting of the first sheaf (Omer). Lev. 23.15.", + "To rest on the fiftieth day after the cutting of the first sheaf. (Shebu'ot). Lev. 23.21.", + "To rest on the first day of the month Tishri (Rosh ha-Shanah). Lev. 23.24.", + "To fast on the Day of Atonement. Lev. 16.29.", + "To rest on the Day of Atonement. Lev. 23.32.", + "To rest on the first day of Sukkot. Lev. 23.35.", + "To rest on the eighth day of Sukkot. Lev. 23.36.", + "To dwell in booths seven days. Lev. 23.42.", + "To take the four kinds of fruit and branches of trees on the first day of Sukkot. Lev. 23.40.", + "To hear the sound of the ram's-horn trumpet (Shopher) on the first day of Tishri (Rosh ha-Shanah). Num. 29.1.", + "To give a minimum of half a shekel each year as ransom for charity. Ex. 30.13.", + "To obey the prophet of each generation, if he neither adds nor takes away aught from the Torah. Deut. 18.15.", + "To name a king. Deut. 17.15.", + "To obey the authority of the Sanhedrin. Deut. 14.11.", + "To yield to the majority in case of division among the Sanhedrin. Ex. 23.2.", + "To appoint judges in every town. Deut. 16.18.", + "To administer justice impartially. Lev. 19.15.", + "That whoever possesses evidence shall testify in open court. Lev. 5.1.", + "To examine witnesses diligently. Deut. 13.15.", + "To do unto false witnesses as they themselves designed to do unto others. Deut. 19.19.", + "To decapitate the heifer in the rough valley as commanded. Deut. 21.4.", + "To establish six cities of refuge for those who had committed excusable homicide. Deut. 19.3.", + "To build and give cities to the Levites for habitations. Num. 35.2.", + "To make battlements on the house-tops. Deut. 22.8.", + "To destroy idolaters. Deut. 22.2.", + "To burn their city. Deut. 13.16.", + "To destroy the seven Canaanite nations before taking possession and settling in Palestine. Deut. 20.17.", + "To destroy the seed of Amalek and blot out his remembrance from off the face of the earth. Deut. 25.19.", + "To remember continuously what Amalek did unto us. Deut. 25.17.", + "To observe the procedure of the Torah in voluntary battle by proposing peace to the invaded city. Deut. 20.10.", + "To anoint the priest for war. Deut. 20.2.", + "To keep the military camp premises pure. Deut. 23.13.", + "To keep the military camp in sanitary condition. Ibid.23.14.", + "To restore plunder. Lev. 5.23.", + "To give alms. Deut. 15.8–11.", + "To bestow liberally gifts upon a freed Hebrew servant. Deut. 15.14.", + "To lend money to the poor. Deut. 15.8.", + "To lend on usury to idolaters. Deut. 23.21.", + "To restore a pledge to its owner. Deut. 24.13.", + "To pay a laborer his wages daily. Deut. 24.15.", + "To permit a laborer to eat during work. Deut. 23.26.", + "To help unload a neighbor's beast. Deut. 22.4.", + "To help load upon a neighbor's beast. Deut. 22.4.", + "To restore lost property. Deut. 22.1.", + "To rebuke the sinner. Lev. 19.17.", + "To love the children of the covenant. Lev. 19.18.", + "To love the stranger. Deut. 10.19.", + "To have just balances and weights. Lev. 19.36.", + "To honor the wise. Lev. 19.32.", + "To honor parents. Ex. 20.12.", + "To fear parents. Lev. 19.3.", + "To perpetuate the human species by marriage. Gen. 1.28.", + "To sanctify the woman to oneself before having her as wife. Deut. 24.1.", + "That the bridegroom rejoice for a year with his wife. Deut. 24.5.", + "To circumcise the males. Gen. 17.10; Lev. 12.3", + "To marry the wife of a brother who dies childless. Deut. 25.5.", + "That the sister-in-law performs the act of Halizah, in case the brother declines to marry her. Deut. 25.9.", + "That the violator of a virgin shall marry her. Deut. 22.29.", + "That one who defames his wife's honor must live with his wife forever. Ibid.", + "That the seducer pay a penalty. Ex. 22.15.", + "That the beautiful female captives must be dealt with in a manner written in the Torah. Deut. 21.11.", + "To divorce by a written instrument. Deut. 24.1.", + "That the suspected adulteress be subjected to trial of jealousy. Num. 5.29–30.", + "To give lashes to the wicked. Deut. 25.2.", + "To exile one who commits homicide through ignorance. Num. 25.25.", + "That execution be effected by means of the sword by beheading. Ex. 21.20.", + "That execution be effected by means of strangling. Lev. 20.10.", + "That execution be effected by means of burning. Lev. 20.14.", + "That execution be effected by means of stoning. Deut. 22.24.", + "That execution be effected by means of hanging. Ibid. 21.22.", + "To bury one who was put to death, on the same day. Deut. 21.23.", + "To judge the Hebrew servant according to law. Ex. 21.2.", + "To betroth a Hebrew maid-servant. Ex. 21.8.", + "To redeem a betrothed Hebrew maid-servant. Ibid.", + "To make the heathen slave serve forever. Lev. 25.46.", + "That he who wounds another pay a fine. Ex. 21.18.", + "To judge all injuries between animals. Ex. 21.35.", + "To judge all injuries sustained by animals through pitfalls, Ibid. 21.33.", + "To punish the abducter with death, and to compel the thief to make restitution. Ex. 21.16; Ex. 22.1.", + "To give judgment in cases of trespass by cattle. Ex. 22.4.", + "To give judgment in cases of injuries by fire. Ex. 22.6.", + "To give judgment in cases of robbery of money or goods left in charge of an unpaid keeper. Ex. 22.7.", + "To judge as to losses caused by a hireling. Ex. 22.10.", + "To judge as to losses caused by the borrower. Ex. 22.14.", + "To judge in disputes between buyer and seller. Lev. 25.14.", + "To judge in disputes between plaintiff and defendant. Ex. 22.9.", + "To rescue the persecuted, even at the cost of the life of the persecutor, Deut. 25.12.", + "To judge in disputes concerning inheritances. Num. 27.8. " + ], + "sectionNames": [ + "Mitzvah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/English/Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007.json b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/English/Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007.json new file mode 100644 index 0000000000000000000000000000000000000000..a6fb715c6c073beb969c128a2677bac37bf9ecb8 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/English/Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007.json @@ -0,0 +1,278 @@ +{ + "language": "en", + "title": "Mishneh Torah, Positive Mitzvot", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI", + "versionTitle": "Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007", + "status": "locked", + "priority": 5.0, + "license": "CC-BY-NC", + "versionNotes": "\n Dedicated in memory of Irving Montak, z\"l

© Published and Copyright by Moznaim Publications.
Must obtain written permission from Moznaim Publications for any commercial use. Any use must cite Copyright by Moznaim Publications. Released into the commons with a CC-BY-NC license.\n ", + "digitizedBySefaria": false, + "shortVersionTitle": "Trans. by Eliyahu Touger, Moznaim Publishing", + "purchaseInformationImage": "https://storage.googleapis.com/sefaria-physical-editions/touger-mishneh-torah-hilkhot-teshuvah-purchase-img.png", + "purchaseInformationURL": "https://moznaim.com/products/mishneh-torah-rambam", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, מצוות עשה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Introduction" + ], + "text": [ + "The first of the positive commandments is the mitzvah to know that there is a God, as [Exodus 20:2] states: \"I am God, your Lord.\"", + "To unify Him, as [Deuteronomy 6:4] states: \"God is our Lord, God is one.\"", + "To love Him, as [Deuteronomy 6:5] states: \"And you shall love God, your Lord.\"", + "To fear Him, as [Deuteronomy 6:13] states: \"Fear God, your Lord.\"", + "To pray, as [Exodus 23:25] states: \"And you shall serve God, your Lord.\" This service is prayer.", + "To cling to Him, as [Deuteronomy 10:20] states: \"And you shall cling to Him.\"", + "To swear in His name, as [Deuteronomy 10:20] states: \"And you shall swear in His name.\"", + "To emulate His good and just ways, as [Deuteronomy 28:9] states: \"And you shall walk in His ways.\"", + "To sanctify His name, as [Leviticus 22:32] states: \"And I shall be sanctified amidst the children of Israel.\"", + "To recite the Shema twice daily, as [Deuteronomy 6:7] states: \"And you shall speak of them when you lie down and when you arise.\"", + "To study Torah and to teach it [to others], as [Deuteronomy 6:7] states: \"And you shall teach them to your children.\"", + "To tie tefillin upon our heads, as [Deuteronomy 6:8] states: \"And they shall be an emblem between your eyes.\"", + "To tie tefillin upon our arms, as [Deuteronomy 6:8] states: \"And you shall tie them for a sign upon your arms.\"", + "To make tzitzit, as [Numbers 15:38] states: \"And you shall make tzitzit for them.\"", + "To affix a mezuzah, as [Deuteronomy 6:9] states: \"And you shall write them on the doorposts of your home.\"", + "To collect the people to hear the Torah [being read] in the year following the shemitah year, as [Deuteronomy 31:12] states: \"Gather together the people.\"", + "For each man to write a Torah scroll for himself, as [Deuteronomy 31:19] states: \"Write down this song.\"", + "For the king to write a second Torah scroll for himself in addition to the one which [he is required to write to fulfill the mitzvah incumbent upon] every man. Thus, he will have two Torah scrolls, as [Deuteronomy 17:19] states: \"And he shall write for himself a copy of this Torah.\"", + "To bless [God] after eating, as [Deuteronomy 8:10] states: \"[After] you eat and are satisfied, you shall bless God, your Lord.\"", + "To build [God's] chosen house, [the Temple,] as [Exodus 25:8] states: \"And you shall make a sanctuary for Me.\"", + "To revere this house, as [Leviticus 19:30] states: \"And revere My sanctuary.\"", + "To keep watch over this house continuously, as [Numbers 18:2,4] states: \"And you and- your descendants before the Tent of Testimony.... [And they shall keep the watch....]\"", + "For the Levites to serve in the sanctuary, as [Numbers 18:23] states: \"And the Levite shall serve....\"", + "For a priest to sanctify his hands and feet at the time of service [in the Temple], as [Exodus 30:19] states: \"And Aaron and his sons will wash....\"", + "To prepare the candles of the Sanctuary, as [Exodus 27:21] states: \"Aaron and his sons shall prepare it.\"", + "For the priests to bless the Jews, as [Numbers 6:23] states: \"In this manner, you shall bless the children of Israel.\"", + "To arrange bread and frankincense before God [in the Temple] on every Sabbath, as [Exodus 25:30] states: \"And you shall place the showbread on the table.\"", + "To burn a spice offering twice [each] day, as [Exodus 30:7] states: \"And Aaron shall burn incense upon it....\"", + "To keep a fire burning on the altar for burnt offerings continually, as [Leviticus 6:6] states: \"And you shall keep a fire burning continuously on the altar.\"", + "To remove the ashes from the altar, as [Leviticus 6:3] states: \"And he shall remove the ashes....\"", + "To send impure people out from the camp of the Divine Presence - i.e., the sanctuary - as [Numbers 5:2] states: \"And you shall send from the camp all the leprous, any zav, and anyone who has contracted impurity because of a corpse.\"", + "To show honor to Aaron's descendants and to give them priority regarding all holy matters, as [Leviticus 21:8] states: \"And you shall sanctify him.\"", + "To clothe the priests with the priestly garments for service [in the Temple], as [Exodus 28:2] states: \"And you shall make holy garments....\"", + "To carry the ark upon our shoulders when it is to be carried, as [Numbers 7:9] states: \"And they shall carry it on their shoulders.\"", + "To anoint the High Priests and kings with the anointing oil, as [Exodus 30:30-31] states: \"[Anoint Aaron....] This shall be sacred anointing oil.\"", + "For the priests to serve in the sanctuary in individual watches; and for them to all serve as one on the festivals, as [Deuteronomy 18:6-8] states: \"When the Levite shall come... [he can serve]...with the exception of that which is theirs by ancestral right.\"", + "For the priests to become ritually impure and mourn for their relatives in the same manner as other Jews who are commanded to mourn, as [Leviticus 21:3] states: \"He shall become impure for her.\"", + "For a High Priest to marry a virgin, as [Leviti\u001ecus 21:13] states: \"And he shall marry a woman who is a virgin.\"", + "To offer the tamid offerings each day, as [Numbers 28:3] states: \"[This is the fire offering...] two each day continuously.\"", + "For the High Priest to offer a meal offering each day, as [Leviticus 6:13] states: \"This is the sacrifice of Aaron and his descendants.\"", + "To offer an additional sacrifice every Sabbath, as [Numbers 28:9] states: \"On the Sabbath day, two lambs....\"", + "To offer an additional sacrifice every Rosh Chodesh, as [Numbers 28:11] states: \"On your Rashei Chodashim....\"", + "To offer an additional sacrifice on Pesach, as [Leviticus 23:36] states: \"For seven days, you will bring a fire offering unto God....\"1There is a slight difficulty with the Rambam's statements: The verse cited refers to the sacrifices offered on Sukkot, and not those offered on Pesach. Perhaps the intended prooftext is Leviticus 23:8: \"And you shall offer a burnt offering for God for seven days.\"", + "To bring the meal offering of the omer on the day after the first day of Pesach together with a single lamb, as [Leviticus 23:10] states: \"And you shall bring the omer....\"", + "To offer an additional sacrifice on Shavuot, as [Numbers 28:26] states: \"On the day of the first fruits [Bikkurim]....\"", + "To bring two loaves and the sacrifices which accompany the loaves on Shavuot, as [Leviticus 23:17] states: \"From your dwellings, bring bread as a wave offering. And you shall offer upon the bread....\"", + "To offer an additional sacrifice on Rosh HaShanah, as [Numbers 29:1] states: \"And in the seventh month, on the first of the month....\"", + "To offer an additional sacrifice on the fast [of Yom Kippur], as [Numbers 29:7] states: \"On the tenth of the seventh month....\"", + "To carry out the service of the fast [of Yom Kippur], as [Leviticus 16:3] states: \"In this manner, Aaron will enter the [inner] sanctuary, with a young bull....\" All the [particulars of] this service are stated in the parashah of Acharei Mot.", + "To offer an additional sacrifice on the holiday of Sukkot, as [Numbers 29:13] states: \"And you shall present a burnt offering as a pleasing fragrance....\"", + "To offer an additional sacrifice on Shemini Atzeret, for it is a festival in its own right, as [Numbers 29:35] states: \"And on the eighth day....", + "To celebrate on the festivals, as [Exodus 23:14] states: \"And you shall celebrate three festivals for Me.\"", + "To appear [before God in the Temple] on the festivals, as [Deuteronomy 16:16] states: \"On three occasions during the year, all your males shall appear....\"", + "To rejoice on the festivals, as [Deuteronomy 16:14] states: \"And you shall rejoice on your festivals.\"", + "To slaughter the Paschal lamb, as [Exodus 12:6] states: \"And the entire congregation shall slaughter it....\"", + "To eat the meat of the Paschal sacrifice roasted on the night of the fifteenth of Nisan, as [Exodus 12:8] states: \"And they shall eat the meat....\"", + "To offer the second Paschal sacrifice, as [Numbers 9:11] states: \"In the second month, on the fourteenth of the month....\"", + "To eat the meat of the second Paschal offering together with matzot and bitter herbs, as [Numbers 9:11] states: \"And you shall eat it with matzot and bitter herbs.\"", + "To sound the trumpets when the sacrifices [are offered] and in times of difficulty, as [Numbers 10:10] states: \"And you shall sound the trumpets....\"", + "For all animals to be sacrificed after their eighth day [of life], as [Leviticus 22:27] states: \"And on the eighth day and afterwards....\"", + "For all animal offerings to be unblemished, as [Leviticus 22:21] states: \"[When it is] unblemished, it will be desirable....\"", + "To salt all the sacrifices, as [Leviticus 2:13] states: \"Offer salt on all your sacrifices.\"", + "The burnt offering, as [Leviticus 1:3] states:\"If his is a burnt offering....\"", + "The sin offering, as [Leviticus 6:18] states: \"These are the laws of the sin offering....\"", + "The guilt offering, as [Leviticus 7:1] states: \"These are the laws of the guilt offering....\"", + "The peace offering, as [Leviticus 7:11] states: \"These are the laws of the peace offering....\"", + "The meal offering, as [Leviticus 2:1] states: \"When a person presents a meal offering....\"", + "For the [High] Court to offer a sacrifice if it renders an erroneous decision, as [Leviticus 4:13] states: \"If the entire congregation of Israel shall err....\"", + "For each individual to offer a sin offering if he unintentionally violates a negative commandment punishable by karet2Karet refers to premature death at the hand of God, the death of one's children, and a severe spiritual punishment for the soul. (See Hilchot Teshuvah 8:1.), as [Leviticus 5:1] states: \"When a person sins....\"3Though this prooftext is quoted in the printed editions of the Mishneh Torah, it appears to be an error, for the passage it introduces deals with the adjustable guilt offering (Positive Mitzvah 72). The verse which introduces the laws of the sin offerings is Leviticus 4:27: \"If one person sins....\"", + "For an individual to offer a sacrifice if he is in doubt whether or not he transgressed a prohibition for which he would be liable for a sin offering, as [Leviticus 5:17-18] states: \"If he does not know, he still bears responsibility...and he shall bring his guilt offering.\" This is referred to as \"the conditional guilt offering.\"", + "For [the following individuals:] a person who unknowingly used sacred property, a person who sinned by stealing, one [who had relations with] a maidservant designated for another person, or one who denied possession of an entrusted object and took a [false] oath, to bring a guilt offering. This is referred to as \"the unconditional guilt offering.\"4Perhaps the Rambam does not cite a specific prooftext for this mitzvah because there is a different passage in the Torah which deals with each of the guilt offerings which he mentions.", + "To offer \"the adjustable guilt offering\" [as atonement for the violation of certain transgressions], as [Leviticus 5:1,11] states: \"If his means are not sufficient.... If his means do not suffice....\"", + "For a person to confess before God for any sin which he has committed. [This applies] when he brings a sacrifice [for atonement] and when he does not bring a sacrifice, as [Numbers 5:6] states: \"And they shall confess the sins that they committed.\"5Note that in Hilchot Teshuvah, the Rambam defines this mitzvah as return to God and repentance, a more encompassing service, of which confession is only one facet.(See Hilchot Teshuvah 2:2.)", + "For a zav to offer a sacrifice when he becomes purified [after his affliction], as [Leviticus 15:13] states: \"When a zav will become pure....\"", + "For a zavah to offer a sacrifice when she be-comes purified [after her affliction], as [Leviticus 15:28] states: \"When she becomes pure from [the condition] of zavah....\"", + "For a woman who gave birth to offer a sacrifice after she becomes purified, as [Leviticus 12:6] states: \"And after the conclusion of her pure days....\"", + "For a person afflicted with tzara’at to offer a sacrifice after he becomes purified, as [Leviticus 14:1] states: \"On the eighth day, he shall take....\"", + "To tithe one's herds, as [Leviticus 27:32] states: \"And all the tithes of your cattle and sheep....\"", + "To sanctify the firstborn of a kosher animal and offer it as a sacrifice, as [Deuteronomy 15:19] states: \"Every firstling which shall be born....\"", + "To redeem firstborn sons, as [Numbers 18:15] states: \"However, you must surely redeem first-born humans.\"", + "To redeem a firstling donkey, as [Exodus 34:20] states: \"Redeem a firstling donkey with a sheep.\"", + "To decapitate a firstling donkey [which is not redeemed], as [Exodus 34:20] states: \"If you do not redeem it, you must decapitate it.\"", + "For a person to bring all the sacrifices for which he is liable, be they obligatory or voluntary offerings, on the first pilgrimage festival that occurs, as [Deuteronomy 12:5-6] states: \"And you shall come there... and you shall bring there....\"", + "To sacrifice all the offerings in [God's] chosen house, [i.e., the Temple,], as [Deuteronomy 12:14] states: \"There, you will perform all that I command you.\"", + "To tend to all the offerings from the Diaspora and bring them to Eretz [Yisrael], to [God's] chosen house, [i.e., the Temple,] as [Deuteronomy 12:26] states: \"Take the sacred offerings which you possess, and your pledges, and come [to the place that God will choose].\" Based on the oral tradition, we have learned that this applies to sacred offerings from the Diaspora.", + "To redeem sacred offerings that have become blemished, and thus have them to be permitted [for mundane use], as [Deuteronomy 12:15] states: \"But whenever you desire, you may slaughter....\" Based on the oral tradition, we have learned that this refers only to sacred offerings which have become disqualified and have been redeemed.", + "That an animal substituted for a sacred offering be regarded as sacred, as [Leviticus 27:33] states: \"Both [the original animal] and the one substituted for it shall be consecrated.\"", + "To eat the remains of the meal offerings, as [Leviticus 6:9] states: \"Aaron and his sons will eat the remainder of it.\"", + "To eat the flesh of the sin and guilt offerings,6In Sefer HaMitzvot, the Rambam includes eating other sacrifices and sacred foods in the scope of this mitzvah. as [Exodus 29:33] states: \"And they shall eat [the sacrifices] with which atonement was made for them.\"", + "To burn sacred meat which became impure, as [Leviticus 7:19] states: \"And the flesh which touches anything impure... [shall be burnt].\"", + "To burn the leftovers [from the sacrifices], as [Leviticus 7:17] states: \"The leftovers from the flesh of the sacrifice shall be burnt with fire on the third day.\"", + "For a Nazirite to grow his hair long, as [Numbers 6:5] states: \"He shall let the hair of his head grow without cutting it.\"", + "For a Nazarite to shave his hair when bringing his sacrifices at the conclusion of his term as a Nazirite, or during his Nazirite term if he becomes impure, as [Numbers 6:9] states: \"Should a person die in his presence,... [he must shave....]\"", + "For a person to fulfill any [promise] which he utters, be it a sacrifice, [a gift to] charity, or the like, as [Deuteronomy 23:24] states: \"What you have spoken, take heed to fulfill....\"", + "To carry out the laws regarding the nullification of vows, as mentioned in the Torah.", + "For everyone who comes in contact with the corpse of an animal to become impure, as [Leviticus 11:39] states: \"Should an animal die....\"", + "For the [dead bodies of] the eight species of crawling animals [mentioned in the Torah] to impart ritual impurity, as [Leviticus 11:19] states: \"These shall be impure for you....\"", + "For [certain] foods to impart impurity, as [Leviticus 11:34] states: \"From all the food which you will eat....\"", + "For [a woman in the] niddah state to be impure and to impart impurity to others.", + "For [a woman] who gives birth to be impure [like a woman] in the niddah state.", + "For a person afflicted with tzara’at to be impure and to impart impurity.", + "For a garment afflicted with tzara’at to be impure and to impart impurity.", + "For a house afflicted with tzara’at to impart impurity.", + "For a zav to impart impurity.", + "For semen to impart impurity.", + "For a zavah to impart impurity.", + "For a corpse to impart impurity.", + "For the sprinkling water [used for the purification process involving the red heifer] to impart impurity to a person who is ritually pure, and to impart ritual purity to a person who is ritually impure solely because of contact with a human corpse. All the laws dealing with these different types of impurity and the majority of the judgments regarding all types of ritual purity and impurity are explained explicitly in the Written Law.7It is somewhat curious that although the Rambam makes this statement, he does not cite prooftexts for these mitzvot.", + "For the process of purification from all types of ritual impurity to involve immersion in the waters of a mikveh, as [Leviticus 15:16] states: \"And he shall wash all his flesh in water.\" Based on the oral tradition, we have learned that this washing [involves immersion in a body of] water in which one's entire body can immerse at one time.", + "For the process of purification from tzara’at, be it a person afflicted with tzara’at or a house afflicted with tzara’at, [to involve] a staff of cedar, a hyssop, the crimson wool, two birds, and spring water, as [Leviticus 14:2] states: \"This shall be the purification process for the person afflicted with tzara’at....\"", + "For a person afflicted with tzara’at to shave all of his hair, as [Leviticus 14:9] states: \"And it shall be on the seventh day, he shall shave all his hair.\"", + "For a person afflicted with tzara’at to make known his condition to all others, according to the instructions mentioned in [Leviticus 13:45]: \"His garments shall be torn, his hair shall grow uncut, he shall cover his face to the lip, and he shall cry out: `Impure! Impure!\"' Similarly, all others who are ritually impure must make known their condition.", + "To prepare the red heifer so that its ashes will be ready, as [Numbers 19:9] states: \"And it will be a keepsake for the congregation of Israel.\"", + "For a person who makes an endowment valuation to give the specific amount of money stated in the [Torah] portion, as [Leviticus 27:2] states: \"When a person expresses a vow....\"", + "For a person who makes an endowment valuation concerning a non-kosher animal to give [the required amount of] money, as [Leviticus 27:11] states: \"And he shall cause the animal to stand....\"", + "For a person who makes an endowment valuation concerning his home to give the value determined by the priest, as [Leviticus 27:14] states: \"And the priest shall determine its value.\"", + "For a person who consecrates his field to give the fixed amount determined by the [Torah], as [Leviticus 27:16] states: \"And the value you attach to it shall be according to the amount of seed.\"", + "For a person who unintentionally makes use of a sacred object to make restitution for what he misused [when] sinning against God, and for him to add one fifth of its value, as [Leviticus 5:17] states: \"For that which he sinned, [using something] sacred, he shall pay....\"", + "For the produce of the fourth year to be sacred, as [Leviticus 19:24] states: \"Its produce shall be sacred, [an object of] praise to God....\"", + "To leave pe'ah.", + "To leave leket.", + "To leave a forgotten sheaf.", + "To leave the incompletely formed grape clusters.", + "To leave the individual fallen grapes. With regard to all these [five mitzvot], [Leviticus 19:10] states: \"Leave them for the poor and the stranger.\" This [verse states] the positive commandment for all these.8In Sefer HaMitzvot, the Rambam notes that the command to leave a forgotten sheaf in the field is derived, not from this verse, but from Deuteronomy 24:19, which states: \"When you reap your harvest... and forget a sheaf in the field..., it shall be for the stranger...\"", + "To bring the first fruits to God's chosen house, [the Temple,], as [Exodus 23:19] states: \"The first fruits of your land....\"", + "To separate the greater terumah [and give it] to the priest, as [Deuteronomy 18:4] states: \"Give him the first of your grain.\"", + "To separate a tithe of grain [and give it] to the Levites, as [Leviticus 27:30] states: \"All the land's tithes....\"", + "To separate the second tithe so that it can be eaten by its owners in Jerusalem, as [Deuteronomy 14:22] states: \"You shall surely tithe....\" According to the oral tradition, we learn that this refers to the second tithe.", + "For the Levites to separate a tenth from the tenth which they took from the Israelites and give it to the priests, as [Numbers 18:27] states: \"Speak to the Levites:....\"", + "To separate the tithe for the poor instead of the second tithe in the third and sixth years of the seven-year [agricultural cycle], as [Deuteronomy 14:28] states: \"At the end of three years, remove a tithe of all your crops....\"", + "To give thanks, [reciting] the declaration concerning the tithes, as [Deuteronomy 26:13] states: \"And you shall declare before God, your Lord, `I have removed the sacred [foods]....\"'", + "To read the statement [acknowledging thanks] for the first fruits, as [Deuteronomy 26:5] states: \"And you shall respond and say before God, your Lord:....\"", + "To separate challah [and give it] to the priest, as [Numbers 15:20] states: \"The first of your dough, the challah, you shall separate as an offering....\"", + "To let the land lie fallow [in the seventh year], as [Exodus 23:11] states: \"In the seventh year, you shall let it lie fallow and withdraw from it.\"", + "To refrain from agricultural work [in the seventh year], as [Exodus 34:21] states: \"From plowing and harvesting, you shall rest.\"", + "To sanctify the Jubilee year by refraining [from agricultural work], as is done in the shemitah, as [Leviticus 25:10] states: \"And you shall sanctify the fiftieth year....\"", + "To sound the shofar in the Jubilee year, as [Leviticus 25:9] states: \"And you shall sound the shofar blasts.\"", + "To free all land in the Jubilee year, as [Leviticus 25:24] states: \"For all your ancestral lands, there will be redemption for the land.\"", + "To allow houses in a walled city to be redeemed within a year, as [Leviticus 25:29] states: \"If a person shall sell a residential house in a walled city....\"", + "To count the years of the Jubilee year and the shemitah years within it, as [Leviticus 25:8] states: \"And you shall count seven shemitah years.\"", + "To remit all financial [obligations] in the seventh year, as [Deuteronomy 15:2] states: \"Every creditor must remit....\"", + "To seek to collect [a debt] from a gentile [in the seventh year], as [Deuteronomy 15:3] states: \"Seek to collect [a debt] from a gentile. However, what your brother owes you must remit....\"", + "To give a priest the shankbone, the jaw, and the maw from an animal [which is slaughtered], as [Deuteronomy 18:3] states: \"And you shall give the priest the shankbone....\"", + "To give the first portion of the fleece to a priest, as [Deuteronomy 18:4] states: \"Give him the first portion of the shearing of your sheep.\"", + "To render judgment with regard to property which is dedicated, whether dedicated to God or dedicated to the priests, as [Leviticus 27:28] states: \"However, any dedication that will be made....\"", + "To slaughter an animal, beast, or fowl and afterwards to eat their meat, as [Deuteronomy 12:21] states: \"And you shall slaughter your cattle and your sheep.\"", + "To cover the blood of beasts and fowl [which are slaughtered], as [Leviticus 17:13] states: \"And you shall pour out its blood and cover it with dust.\"", + "To send away the mother bird from the nest [when taking the young], as [Deuteronomy 22:7] states: \"You shall surely send away the mother.\"", + "To check the signs [with which] animals [are identified], as kosher, as [Leviticus 11:2] states: \"These are the animals which you may eat....\"", + "To check the signs of fowl in order to differentiate between one which is kosher and one which is not kosher, as [Deuteronomy 14:11] states: \"All birds which....\"", + "To check the signs of grasshoppers in order to know which is kosher and which is not kosher, as [Leviticus 11:21] states: \"Those which possess jointed [leg like] extensions....\"", + "To check the signs [with which] fish [are identified as kosher], as [Leviticus 11:9] states: \"These are the animals which you may eat from all that is found in water....\"", + "To sanctify the months and to calculate the years and months. [This mitzvah is incumbent on] the court alone, as [Exodus 12:2] states: \"This month will be for you the first of the months.\"", + "To rest on the Sabbath, as [Exodus 23:12] states: \"Rest on the seventh day....\"", + "To sanctify the Sabbath, as [Exodus 20:8] states: \"Remember the Sabbath day to keep it holy.\"", + "To destroy chametz [before Pesach], as [Exodus 12:15] states: \"On the day before [the holiday], obliterate chametz from your homes.\"", + "To relate the narrative of the exodus of Egypt on the first night of the Feast of Matzot, as [Exodus 13:8] states: \"And you shall tell your son on that day,....\"", + "To eat matzah on this night, as [Exodus 12:18] states: \"In the evening, you shall eat matzot.\"", + "To rest on the first day of Pesach, as [Exodus 12:16] states: \"And on the first day, it shall be a sacred holiday.\"", + "To rest on the seventh day [of the festival], as [Exodus 12:16] states: \"On the seventh day, there will be a sacred holiday.\"", + "To count 49 days from the harvesting of the omer, as [Leviticus 23:15] states: \"And you shall count from the day following the day of rest....\"", + "To rest on the fiftieth day [after Pesach], as [Leviticus 23:21] states: \"And you shall proclaim a sacred holiday on that selfsame day.\"", + "To rest on the first day of the seventh month, as [Leviticus 23:24] states: \"On the first day of [this] month, you shall have a day of rest.\"", + "To fast on the tenth [of this month, Yom Kippur,] as [Leviticus 15:29] states: \"On the tenth of the month, you shall afflict your souls.\"", + "To rest on [this] fast day, as [Leviticus 16:31] states: \"It shall be a Sabbath of Sabbaths....\"", + "To rest on the first day of the festival of Sukkot, as [Leviticus 23:35] states: \"On the first day, there shall be a sacred holiday.\"", + "To rest on the eighth day of the festival of Sukkot, as [Leviticus 23:36] states: \"On the eighth day, there shall be a sacred holiday.\"", + "To dwell in a sukkah for seven days, as [Leviticus 23:42] states: \"And you shall dwell in sukkot for seven days.\"", + "To take the lulav [and the other three species on Sukkot], as [Leviticus 23:40] states: \"And you shall take for yourselves on the first day, the fruit of a beautiful tree, a palm branch,....\"", + "To hear the sound of the shofar on Rosh HaShanah, as [Numbers 29:1] states: \"It will be a day of [shofar] blasts for you.\"", + "To give a half-shekel each year, as [Exodus 30:13] states: \"This shall be given by all those included in the census....\"", + "To listen to any prophet who will arise in any era, provided he does not add or detract [from the Torah's commandments], as [Deuteronomy 18:15] states: \"You shall listen to him.\"", + "To appoint a king, as [Deuteronomy 17:15] states: \"You shall surely set a king upon yourselves.\"", + "To obey the High Court regarding all [the ordinances] they establish for Israel, as [Deuteronomy 17:11] states: \"Carry out the judgment which they render for you.\"", + "To follow the majority if there is a difference of opinion in the Sanhedrin concerning a law, as [Exodus 23:2] states: \"Follow after the majority.\"", + "To appoint judges and court officers in each and every Jewish community, as [Deuteronomy 16:18] states: \"Appoint judges and court officers....\"", + "To treat litigants equally when they appear [in court] to be judged, as [Leviticus 19:15] states: \"Judge your fellow man with righteousness.\"", + "For anyone who has evidence to testify in court, as [Leviticus 5:1] states: \"If he was a witness, saw, or knew....\"", + "To cross-examine the witnesses thoroughly, as [Deuteronomy 13:15] states: \"You must investigate and probe, making careful enquiry.\"", + "To [punish] false witnesses [by] giving them the same penalty that they wish to have imposed [on the defendant], as [Deuteronomy 19:19] states: \"And you shall do to him what he plotted to do to his brother.\"", + "To decapitate the calf [brought as atonement for an unsolved murder] as required, as [Deuteronomy 21:4] states: \"You shall decapitate the calf there in the river.\"", + "To prepare six refuge cities, as [Deuteronomy 19:3] states: \"Prepare the way and divide into three [the boundary]....\"", + "To give the Levites cities in which to dwell - they also serve as refuge centers - as [Numbers 35:2] states: \"And you shall give cities to the Levites....\"", + "To construct a guard rail, as [Deuteronomy 22:8] states: \"And you shall construct a guard rail for your roof.\"", + "To destroy false gods and all their objects of worship, as [Deuteronomy 12:2] states: \"You shall surely destroy....\"", + "To slay the inhabitants of an apostate city and burn the city, as [Deuteronomy 13:17] states: \"And you shall burn the city and all its spoil with fire.\"", + "To destroy the seven nations [that dwelled in] Eretz Yisrael, as [Deuteronomy 20:17] states: \"You shall utterly destroy them.\"", + "To exterminate the seed of Amalek, as [Deuteronomy 25:19] states: \"Blot out the memory of Amalek.\"", + "To constantly remember what Amalek did to us, as [Deuteronomy 25:17] states: \"Remember what Amalek did to you.\"", + "To wage a voluntary war according to the laws prescribed by the Torah, as [Deuteronomy 20:10] states: \"When you approach the city....\"", + "To anoint a priest [who will address the people before] battle, as [Deuteronomy 20:2] states: \"And it shall come to pass, when you approach the battle, the priest will come forward and speak to the people....\"", + "To prepare a place [outside] the [army] camp [for use as a latrine], as [Deuteronomy 23:13] states: \"Prepare a place for yourselves outside the camp.\"", + "To prepare a shovel [to cover one's excrement], as [Deuteronomy 23:14] states: \"You shall have a shovel in addition to your weapons.\"", + "To return a stolen object, as [Leviticus 5:23] states: \"And he shall return the object which he stole.\"", + "To give charity, as [Deuteronomy 15:8] states: \"You shall surely open your hand [to your poor brother].\"", + "To give a severance gift to a Hebrew servant, as [Deuteronomy 15:14] states: \"You shall surely give him gifts....\" Similarly, [this gift is given] to a Hebrew maidservant.", + "To lend to the poor, as [Exodus 22:24] states: \"If you will lend money to my people....\" In this instance, the word \"if\" does not refer to a matter left to one's volition, but to a commandment, as [Deuteronomy 15:8] states: \"You shall surely lend him.\"", + "To lend to a gentile at interest, as [Deuteronomy 23:21] states: \"Take interest from a gentile.\" Based on the oral tradition, we have learned that this is a positive commandment.", + "To return security to its owner, as [Deuteronomy 24:13] states: \"You shall surely return the security to him.\"", + "To pay a worker his wage on time, as [Deuteronomy 24:15] states: \"Pay him his wage on the day it is due.\"", + "For a hired worker to be allowed to eat [from produce] while he is working with it, as [Deuteronomy 23:25-26] states: \"When you enter your neighbor's vineyard... When you enter your neighbor's standing grain....\"", + "To assist a colleague in unloading a burden which he or his beast [is carrying], as [Exodus 23:5] states: \"You shall surely help him.\"b", + "To [help a colleague] load a burden unto a beast, as [Deuteronomy 22:4] states: \" You shall lift it up with him.\"", + "To return a lost object, as [Deuteronomy 22:1] states: \"You shall surely return them to your brother.\"", + "To rebuke a person who sins, as [Leviticus 19:17] states: \"You shall surely rebuke your fellow men.\"", + "To love every member of our people, as [Leviticus 19:18] states: \"And you shall love your neighbor as yourself.\"", + "To love a convert, as [Deuteronomy 10:19] states: \"And you shall love a convert.\"", + "To balance scales with correct weights, as [Leviticus 19:36] states: \"You shall have correct scales, with correct weights.\"", + "To honor the Sages, as [Leviticus 19:32] states: \"Rise before an elder.\"", + "To honor one's father and mother, as [Exodus 20:12] states: \"Honor your father and mother.\"", + "To fear one's father and mother, as [Leviticus 19:3] states: \"A person must fear his mother and his father.\"", + "To be fruitful and multiply, as [Genesis 9:7] states: \"Be fruitful and multiply.\"", + "To have sexual relations [only within] marriage, as [Deuteronomy 24:1] states: \"If a man takes a woman [as a wife]....\"", + "For a groom to rejoice together with his wife for a year, as [Deuteronomy 24:5] states: \"He shall be free for his home for one year.\"", + "To circumcise a son, as [Leviticus 12:3] states: \"On the eighth day, the flesh of his foreskin shall be circumcised.\"9The Rambam cites this verse, rather than a verse from Genesis, Chapter 17, which describes the circumcision of Abraham, because he prefers to cite a prooftext that was given after the giving of the Torah. Nevertheless, we also learn some particulars regarding this mitzvah from the passage from Genesis. (See also the Rambam's Commentary on the Mishnah, Chulin 7:6.)", + "To marry the widow of one's brother who died childless, as [Deuteronomy 25:5] states: \"Her yavam shall come unto her.\"", + "To remove the yavam's shoe [if he does not marry his brother's widow], as [Deuteronomy 25:9] states: \"And she shall remove his shoe from his foot.\"", + "For a rapist to marry the woman he raped, as [Deuteronomy 22:29] states: \"She shall become his wife.\"", + "For a person who made defamatory remarks about his wife to remain married to her for his entire life, as [Deuteronomy 22:19] states: \"She shall become his wife. He may not send her away for his entire life.\"", + "To carry out the judgment concerning a seducer, fining him fifty shekels and carrying out the other laws regarding this matter, as [Exodus 22:15] states: \"If a person will seduce....\"", + "To carry out the procedure [the Torah] prescribes for a yefat to'ar, as [Deuteronomy 21:11] states: \"And if you see a beautiful woman among the captives....\"", + "To divorce with a get, as [Deuteronomy 24:1] states: \"And he shall write a bill of divorce for her and place it in her hand.\"", + "To carry out the [procedure] prescribed for a sotah, as [Numbers 5:30] states: \"And the priests will carry out all these laws for her.\"", + "To whip the wicked, as [Deuteronomy 25:2] states: \"The judge will cast him down and beat him.\"", + "To exile a person who accidentally kills a person, as [Numbers 35:25] states: \"And he shall dwell there until the High Priest dies....\"", + "For a court to execute by decapitation, as [Exodus 21:20] states: \"Revenge shall surely be taken.\"", + "For a court to execute by strangulation, as [Leviticus 20:10] states: \"The adulterer and the adulteress shall die.\"", + "For a court to execute by burning [the condemned] with fire, as [Leviticus 20:14] states: \"They shall burn him and them with fire.\"", + "For a court to execute by stoning [the condemned] with stones, as [Deuteronomy 22:24] states: \"And you shall stone them.\"", + "To hang [the corpses] of those liable for hanging, as [Deuteronomy 21:22] states: \"And you shall hang them on a gallows.\"", + "To bury [the body of] an executed person on the day of his execution, as [Deuteronomy 21:22] states: \"For you shall surely bury him on that day.\"", + "To carry out the laws concerning a Hebrew servant, as [Exodus 21:2] states: \"When you purchase a Hebrew servant....\"", + "To marry a Hebrew maidservant, as [Exodus 21:8] states: \"Who has designated her for himself... and she will be redeemed.\"", + "To redeem a Hebrew maidservant, as [Exodus, ibid.] states: \"And she will be redeemed.\"", + "To have a Canaanite servant serve forever, as [Leviticus 25:46] states: \"You shall have them serve you forever.\"", + "For a person who injures [a colleague] to pay him damages, as [Exodus 21:18] states: \"If men will quarrel and one man will strike [his colleague]....\"", + "To judge regarding the damages caused by an ox, as [Exodus 21:35] states: \"If an ox belonging to one person gores an ox belonging to a colleague....\"", + "To judge regarding the damages caused by a pit, as [Exodus 21:33] states: If a person will open a pit....\"", + "To judge a thief, obligating him for payment or execution, as [Exodus 21:37] states: \"Should a theft be perpetrated,\" as [Exodus 22:1] states: \"If when breaking in,\" and, as [Exodus 21:16] states: \"If one kidnaps a person and sells him,…. \"10The Rambam cites these different verses because each involves a different punishment. (See also Negative Mitzvot 243 and 244.)", + "To judge regarding the damages caused by grazing, as [Exodus 22:4] states: \"If a person will graze [his animals] in a field or vineyard....\"", + "To judge regarding the damages caused by fire, as [Exodus 22:5] states: \"If fire will break out and catch in thorns....\"", + "To render judgment [in questions] regarding an unpaid watchman, as [Exodus 22:6] states: \"If a person will give a colleague money or utensils [to watch]....\"", + "To render judgment [in questions] regarding a paid watchman, as [Exodus 22:9] states: \"Should a person give a donkey or an ox....\"", + "To render judgment [in questions] regarding a borrower, as [Exodus 22:13] states: \"If a person will borrow from a colleague....\"", + "To render judgment [in questions] regarding business transactions, as [Leviticus 22:14] states: \"If you sell merchandise to your colleague....\"", + "To render judgment [in questions] regarding claims made by one person against another, as [Exodus 22:8] states: \"For every matter of trespass, concerning an ox, concerning a donkey, or concerning a sheep....\"", + "To save a person who is being pursued even if it is necessary to kill the pursuer, as [Deuteronomy 25:12] states: \"And you shall cut off her hand....\"", + "To render judgment [in questions] regarding inheritances as [Numbers 27:8] states: \"If a person dies without having a son....\"" + ], + "sectionNames": [ + "Mitzvah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/English/Sefaria Community Translation.json b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/English/Sefaria Community Translation.json new file mode 100644 index 0000000000000000000000000000000000000000..c1bd34fb1ab4d581caf5861b882c91531c9e337e --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/English/Sefaria Community Translation.json @@ -0,0 +1,103 @@ +{ + "language": "en", + "title": "Mishneh Torah, Positive Mitzvot", + "versionSource": "https://www.sefaria.org", + "versionTitle": "Sefaria Community Translation", + "license": "CC0", + "versionTitleInHebrew": "תרגום קהילת ספריא", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, מצוות עשה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Introduction" + ], + "text": [ + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "To sanctify the first born tahor (kosher) animal, and to sacrifice it. As it is said: \"Every first born that is born\" (Deuteronomy 15:19)" + ], + "sectionNames": [ + "Mitzvah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/English/The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949.json b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/English/The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949.json new file mode 100644 index 0000000000000000000000000000000000000000..8b652f9ed48ed2c22d7f2c27c3d193b17648b7c4 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/English/The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949.json @@ -0,0 +1,276 @@ +{ + "language": "en", + "title": "Mishneh Torah, Positive Mitzvot", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002108865", + "versionTitle": "The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949", + "status": "locked", + "priority": 4.0, + "license": "Public Domain", + "digitizedBySefaria": true, + "versionTitleInHebrew": "משנה תורה להרמב״ם, תורגם ע״י משה חיימסון, 1937-1949", + "shortVersionTitle": "Moses Hyamson, 1937-1949", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, מצוות עשה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Introduction" + ], + "text": [ + "To know that there is a God, as it is said, “I am the Lord, thy God” (Ex. 20:2; Deut. 5:6).", + "To acknowledge His unity, as it is said, “The Lord our God, the Lord is One” (Deut. 6:4).", + "To love Him, as it is said, “And thou shalt love the Lord thy God” (Deut. 6:5).", + "To fear Him, as it is said, “The Lord, thy God, shalt thou fear” (Deut. 6:13; 10:20).", + "To pray to Him, as it is said, “And ye shall serve the Lord your God” (Ex. 23:25). Service here means Prayer.", + "To cleave to Him, as it is said, “To Him shalt thou cleave” (Deut. 10-20).", + "To swear by His name, as it is said, “And by His name, shalt thou swear” (Deut. 10:20).", + "To imitate His good and upright ways, as it is said, “And thou shalt walk in His ways” (Deut. 28:9).", + "To hallow His name, as it is said, “And I will be sanctified in the midst of the children of Israel” (Lev. 22:32).", + "To read the Shema twice daily, as it is said, “And thou shalt speak of them… when thou liest down and when thou risest up” (Deut. 6:7).", + "To learn Torah and to teach it, as it is said, “Thou shalt teach them diligently to thy children” (Deut. 6:7).", + "To bind the phylactery on the head, as it is said, “And they shall be as frontlets between thine eyes” (Deut. 6:8).", + "To bind the phylactery on the arm, as it is said, “And thou shalt bind them as a sign upon thy hand” (Deut. 6:8).", + "To make fringes (Zizith), as it is said, “And they shall make for themselves fringes” (Num. 15:38).", + "To affix the Mezuzah, as it is said, “And thou shalt write them on the door-posts of thy house” (Deut. 6:9).", + "To assemble the people to hear the Torah, at the close of the seventh year*On the 2nd day of the Feast of Tabernacles after the close of the Sabbatical year., as it is said, “Assemble the people” (Deut. 31:12).", + "That every person shall write a scroll of the Torah for himself, as it is said, “Write ye for yourselves this song” (Deut. 31:19).", + "That the King shall write a scroll of the Torah for himself, besides the one which every individual should write, so that he shall possess two scrolls of the Torah, as it is said. “And he shall write for himself a copy of this Torah” (Deut. 17:18).", + "To recite grace after meals, as it is said, “And thou shalt eat, and be satisfied, and thou shalt bless the Lord thy God” (Deut. 8:10).", + "To build the Sanctuary, as it is said, “And they shall make me a sanctuary” (Ex. 25:8).", + "To revere the Sanctuary, as it is said, “And revere My sanctuary” (Lev. 19:30).", + "To watch over this edifice continually, as it is said, “…. but thou and thy sons with thee shall minister before the tabernacle of the testimony” (Num. 18:2).", + "That the Levite shall serve in the Sanctuary, as it is said, “But the Levite shall do the service of the tabernacle” (Num. 18:23).", + "That the priest shall wash his hands and feet at the time of service, as it is said, “And Aaron and his sons shall wash their hands and feet” (Ex. 30:19).", + "To kindle lights in the Sanctuary, as it is said, “…. Aaron and his sons shall set it in order” (Ex. 27:21).", + "That the priests shall bless Israel, as it is said, “Thus shall ye bless the children of Israel” (Num. 6:23).", + "To set the shew-bread and the frankincense before the Lord every Sabbath, as it is said, “And thou shalt set upon the table shew-bread” (Ex. 25:30).", + "To offer up incense twice daily, as it is said, “And Aaron shall burn thereon incense of sweet spices” (Ex. 30:7).", + "To keep fire always burning on the altar of the burnt-offering, as it is said, “The fire shall ever be burning on the altar” (Lev. 6:6).", + "To remove the ashes from the altar, as it is said, “…. and he shall take up the ashes” (Lev. 6:3).", + "To send the unclean out of the Camp of the Shechinah, that is, out of the Sanctuary, as it is said, “That they put out of the camp every leper, and every one that hath an issue, and whosoever is defiled by the dead” (Num. 5:2).", + "To show honour to a descendant of Aaron, and to give him precedence in all things that are holy, as it is said, “And thou shalt sanctify him” (Lev. 21:8).", + "That the priests shall put on priestly vestments for the service, as it is said, “And thou shalt make holy garments for Aaron, thy brother” (Ex. 28:2).", + "That, when the Ark is carried, it should be carried on the shoulder, as it is said, “They shall bear it upon their shoulder” (Num. 7:9).", + "To anoint high priests and kings with the oil of anointment, as it is said, “This shall be a holy anointing oil” (Ex. 30:31).", + "That the priests shall serve in the Sanctuary, in divisions, but on festivals, they all serve together, as it is said, “And if a Levite come… (then he shall minister in the name of the Lord)….” (Deut. 18:6-8).", + "That the priests defile themselves for their deceased relatives, and mourn for them like other Israelites, who are commanded to mourn for their relatives, as it is said, “…. for her, he shall defile himself” (Lev. 21:3).", + "That the High Priest shall marry a virgin, as it is said, “And he shall take a wife in her virginity” (Lev. 21:13).", + "To offer up the regular sacrifices daily, as it is said, “…. two lambs…. day by day for a continual burnt offering” (Num. 28:3).", + "That the High Priest shall offer a meal-offering daily, as it is said, “This is the offering of Aaron and his sons” (Lev. 6:13).", + "To offer up an additional sacrifice every Sabbath, as it is said, “And on the Sabbath-day, two lambs” (Num. 28:9).", + "To offer up an additional sacrifice every New Moon, as it is said, “And in the beginning of your months ye shall offer up….” (Num. 28:11).", + "To offer up an additional sacrifice on the Feast of Passover, as it is said, “Seven days ye shall bring an offering made by fire unto the Lord” (Lev. 23:36).", + "To offer up the meal-offering of the Omer*First fruits of the Barley Harvest. on the morrow after the first day of Passover, together with one lamb, as it is said, “…. ye shall bring an Omer of the first fruits of your harvest” (Lev. 23:10).", + "To bring an additional offering on the Feast of Weeks, as it is said, “Also on the day of the first fruits…. ye shall bring a burnt-offering for a sweet savour” (Num. 28:26-27).", + "To bring on the Feast of Weeks loaves of bread together with the sacrifices which are then offered up in connection with the loaves, as it is said, “Ye shall bring out of your habitations two wave-loaves and offer up with the loaves….” (Lev. 23:17-20).", + "To offer up an additional sacrifice on the New Year, as it is said, “And in the seventh month, on the first day of the month…. ye shall offer up….” (Num. 29:1-6).", + "To offer up an additional sacrifice on the Day of the Fast (Day of Atonement), as it is said, “And on the tenth day of the seventh month….” (Num. 29:7-8).", + "To observe, on the Day of the Fast, the service appointed for that day, as it is said, “Thus shall Aaron come into the holy place……” (Lev. 16:3-34). The rest of the service is described in the section Acharé Moth.", + "To offer up an additional sacrifice on the Feast of Tabernacles, as it is said, “…. and ye shall offer a burnt-offering, a sacrifice made by fire of sweet savour” (Num. 29:12-34).", + "To offer up an additional offering on the Eighth Day of Solemn Assembly, which is a feast by itself, as it is said, “On the eighth day ye shall have a solemn assembly” (Num. 29:35-38).", + "To celebrate the feasts, as it is said, “three times in the year thou shalt keep a feast to Me” (Ex. 23:14).", + "To appear (in the Sanctuary) on the feast, as it is said, “Three times in the year shall all thy males appear (before the Lord thy God in the place which He shall choose)” (Deut. 16:16).", + "To rejoice on the feasts, as it is said, “And thou shalt rejoice on thy feast” (Deut. 16:14).", + "To slay the Paschal lamb, as it is said, “…. and the whole assembly of the congregation of Israel shall kill it” (Ex. 12:6).", + "To eat the flesh of the Paschal sacrifice, on the night of the fifteenth of Nissan, as it is said, “And they shall eat the flesh in that night” (Ex. 12:8).", + "To observe the second Passover, as it is said, “On the fourteenth day of the second month, (at even, shall they keep it)” (Num. 9:11).", + "To eat the flesh of the Paschal lamb on it, with unleavened bread and bitter herbs, as it is said, “And eat it with unleavened bread and bitter herbs” (Num. 9:11).", + "To sound the trumpets at the offering of sacrifices and in times of trouble, as it is said, “…. ye shall blow with the trumpets” (Num. 10:9-10).", + "That sacrifices of cattle can only take place when they are at least eight days old, as it is said, “…. and from the eighth day and henceforth (it shall be accepted for an offering)” (Lev. 22:27).", + "That every animal offered up shall be without blemish, as it is said, “…. it shall be perfect to be accepted” (Lev. 22:21).", + "That every sacrifice be salted, as it is said, “With all thine offerings thou shalt offer salt” (Lev. 2:13).", + "To observe the procedure of the burnt-offering, as it is said, “If his offering be a burnt-sacrifice…” (Lev. 1:3).", + "To observe the procedure of the sin-offering, as it is said, “….this is the law of the sin-offering…” (Lev.… 6:18).", + "To observe the procedure of the trespass-offering, as it is said, “And this is the law of the trespass-offering….” (Lev. 7:1).", + "To observe the procedure, of the peace-offering, as it is said, “And this is the law of the sacrifice of peace-offerings” (Lev. 7:11).", + "To observe the procedure of the meal-offering, as it is said, “And when any will offer a meal-offering” (Lev. 2:1).", + "That the Court of Judgment shall offer up a sacrifice, if they have erred in a judicial pronouncement, as it is said, “And if the whole congregation of Israel shall err….” (Lev. 4:13).", + "That an individual shall bring a sin-offering, if he has sinned in error by committing a transgression, the conscious violation of which is punished with excision, as it is said, “And if any one sin through error….” (Lev. 4:27).", + "That an individual shall bring an offering, if he is in doubt as to whether he has committed a sin for which one has to bring a sin-offering, as it is said, “..though he knew it not, yet is he guilty. And he shall bring his trespass-offering” (Lev. 5:17-19). This is called a trespass-offering for doubtful sins.", + "That an offering shall be brought by one who has in error committed a trespass against sacred things, or robbed, or lain carnally with a bond-maid betrothed to a man, or denied what was deposited with him and swore falsely to support his denial. This is called a trespass-offering for a known trespass.", + "To offer a sacrifice of varying value in accordance with one’s means, as it is said, “If he cannot afford to bring a lamb ….” (Lev. 5:7).", + "To make confession, before the Lord, of any sin that one has committed, when bringing a sacrifice and at other times, as it is said, “Then they shall confess their sin which they have done” (Num. 5:7).", + "That a man having an issue shall bring a sacrifice, after he is cleansed of his issue, as it is said, “And when he that hath an issue is cleansed of his issue….” (Lev. 15:13-15).", + "That a woman having an issue shall bring a sacrifice, after she is cleansed of her issue, as it is said, “But if she be cleansed of her issue….” (Lev. 15:28-30).", + "*In the printed texts, the order is reversed.*In the printed texts, the order is reversed. That a woman after childbirth, shall bring an offering when she is clean, as it is said, “And when the days of her purifying are fulfilled….” (Lev. 12:6).", + "That the leper shall bring a sacrifice, after he is cleansed, as it is said, “And on the eighth day….” (Lev. 14:10).", + "To tithe cattle, as it is said, “And concerning the tithe of the herd, or of the flock, even of whatsoever passeth….” (Lev. 27:32).", + "To sanctify the firstling of clean cattle and offer it up, as it is said, “All the firstling males….” (Deut. 15:19).", + "To redeem the firstborn male, as it is said, “…. nevertheless, the first-born of man shalt thou surely redeem” (Num. 18:15).", + "To redeem the firstling of an ass, as it is said, “And every firstling of an ass thou shalt redeem with a lamb” (Ex. 13:13).", + "To break the neck of such firstling if it be not redeemed, as it is said, “And if thou wilt not redeem it, then thou shalt break its neck” (ibid.).", + "To bring all offerings, whether obligatory or freewill, on the first festival after these were incurred, as it is said, “….and thither thou shalt come. And thither ye shall bring” (Deut. 12:5-6).", + "To offer all sacrifices in the Sanctuary, as it is said, “….and there thou shalt do all that I command thee” (Deut. 12:14).", + "To take trouble to bring sacrifices to the Sanctuary from places outside the land of Israel, as it is said, “Only thy holy things which thou hast, and thy vows, thou shalt take and go (unto the place which the Lord shall choose)” (Deut. 12:26). It is learnt by tradition that this verse refers to sacrifices that come from outside the Holy Land.", + "To redeem cattle, set apart for sacrifices, that contracted disqualifying blemishes, after which they may be eaten by anyone, as it is said, “Nevertheless thou mayest kill (and eat flesh in all thy gates) whatever thy soul lusteth after” (Deut. 12:15). By tradition it is learnt that this verse only refers to sanctified things that have become unfit and that they should be redeemed.", + "If a beast is exchanged for one that had been set apart as an offering, both become sacred, as it is said, “….it and the exchange thereof shall be holy” (Lev. 27:10).", + "That the remainder of the meal-offerings shall be eaten, as it is said, “And the remainder thereof shall Aaron and his sons eat” (Lev. 6:9).", + "That the flesh of a sin-offering and trespass-offering shall be eaten, as it is said, “And they shall eat those things wherewith the atonement was made” (Ex. 29:33).", + "To burn meat of the holy (sacrifice) that has become unclean, as it is said, “And the flesh which toucheth anything that is unclean shall be burnt with fire” (Lev. 7:19).", + "To burn meat of the holy (sacrifice) that has remained over, as it is said, “But the remainder of the flesh of the sacrifice on the third day (shall be burnt with fire)” (Lev. 7:17).", + "That the Nazarite shall permit his hair to grow, as it is said, “….he shall let the locks of the hair of his head grow” (Num. 6:5).", + "That the Nazarite shall shave his hair when he brings his offerings at the completion of the period of his Nazariteship, or within that period, if he has become defiled, as it is said, “And if any die (very suddenly) by him…” (Num. 6:9).", + "That a man should fulfill whatever he has uttered, whether in regard to an offering or to charity, and so forth, as it is said, “That which is gone forth out of thy lips, thou shalt keep and perform” (Deut. 23:24).", + "To decide in cases of annulment of vows, according to the rules set forth in the Torah. (Num. 30:2-17).", + "That anyone who touches the carcass of a beast that died of itself shall be unclean, as it is said, “And if any beast (of which ye may eat) die….” (Lev. 11:39).", + "That eight species of creeping things defile by contact, as it is said, “These also shall be unclean unto you” (Lev. 11:29-30).", + "That foods become defiled (by contact with unclean things), as it is said, “Of all food which may be eaten….” (Lev. 11:34).", + "That a menstruating woman is unclean and defiles others (Lev. 15:19-24).", + "That a lying-in woman is unclean like a menstruating woman (ibid. 12:2-5).", + "That a leper is unclean and defiles (ibid. 13:2-46).", + "That a leprous garment is unclean and defiles (ibid 13:47-59).", + "That a leprous house defiles (ibid. 14:34-46).", + "That a man, having a running issue, defiles (ibid. 15:1-15).", + "That the seed of copulation defiles (ibid. 15:16).", + "That a woman, having a running issue, defiles (ibid. 15:25-27).", + "That a corpse defiles (Num. 19:11-16).", + "That the waters of separation defile one who is clean, and cleanse the unclean from pollution by a dead body (Num. 19:19-22). With reference to these modes of uncleanness, most of the rules and regulations concerning each of them are explained in the Pentateuch.", + "That purification from all kinds of defilement shall be effected by immersion in the waters of a Mikvah, as it is said, “…. then he shall wash all his flesh in water” (Lev. 15:16). It has been learnt by tradition that this means that the washing must be in a sufficient quantity of water, so that the entire body is totally immersed at one time.", + "That the procedure of cleansing leprosy, whether of a man or of a house, takes place with cedar-wood, hyssop, scarlet thread, two birds, and running water, as it is said, “This shall be the law of the leper in the day of his cleansing” (Lev. 14:1-7).", + "That the leper shall shave all his hair, as it is said, “But it shall be on the seventh day, that he shall shave all his hair” (Lev. 14:9).", + "That the leper shall be universally recognised as such by the prescribed marks. “His garments shall be rent and the hair of his head dishevelled and he shall cover his upper lip and shall cry ‘unclean, unclean’” (Lev. 13:45). So too, all other unclean persons should declare themselves as such.", + "To carry out the ordinance of the Red Heifer so that its ashes shall be always available, as it is said, “And it shall be kept for the congregation….” (Num. 19:9).", + "That one who vows to the Lord the monetary value of a person shall pay the amount appointed in the Scriptural portion, as it is said, “When a man shall clearly utter a vow. .” (Lev. 27:2-8).", + "That one, who vows to the Lord the monetary value of an unclean beast, shall pay its value, as it is said, “…. then he shall set the beast (before the priest, and the priest shall value it)” (Lev. 27:11-13).", + "That one, who vows the value of his house, shall pay according to the appraisal of the priest, as it is said, “…. the priest shall estimate it” (Lev. 27:14-15).", + "That one who sanctifies to the Lord a portion of his field, shall pay according to the estimation appointed in the Scriptural portion, as it is said, “…. thy estimation shall be according to the sowing thereof” (Lev. 27:16-24).", + "That he who, in error, makes unlawful use of sacred things, shall make restitution of the value of his trespass and add a fifth, as it is said, “And he shall make amends for the sin he has committed in regard to the holy things (and shall add the fifth part thereto)” (Lev. 5:16).", + "That the fruit of fruit-bearing trees in the fourth year of their planting shall be sacred, as it is said, “(But in the fourth year) all the fruit thereof shall be holy” (Lev. 19:24).", + "To leave the harvest of the corner of the field or orchard for the poor (Lev. 19:9).", + "To leave the gleanings of the harvest for the poor (Lev. 19:9).", + "To leave the forgotten sheaves for the poor (Deut. 24: 19-20).", + "To leave for the poor, the gleanings of the vineyard (Lev. 19:10; Deut. 24:21).", + "To leave for the poor, the single grapes of the vineyard (Lev. 19:10). In regard to all the fore-going precepts (120-124), it is said, “For the poor and the stranger, thou shalt leave them” (Lev. 19:10). And this text constitutes their affirmative precept.", + "To bring the first-fruits to the Sanctuary, as it is said, “The very first of the first-fruits of thy land (thou shalt bring into the house of the Lord, thy God)” (Ex. 23:19).", + "To set apart the great heave-offering for the priest, as it is said, “The first fruit of thy corn and thy wine…. (shalt thou give unto him)” (Deut. 18:4).", + "To set apart the tithe of the corn for the Levites, as it is said, “And all the tithe of the land, whether of the seed of the land or of the fruit of the tree, (is the Lord’s)” (Lev. 27:30).", + "To set apart the second tithe to be eaten by its owner in Jerusalem, as it is said, “Thou shalt surely tithe” (Deut. 14:22). It has been learnt by tradition that this refers to the second tithe.", + "That the Levites shall set apart a tithe of the tithes, which they had received from the Israelites, and give it to the priests, as it is said, “Thus speak unto the Levites…. (ye shall offer up an heave-offering …. even a tithe of the tithes)” (Num. 18:26).", + "To set apart in the third and sixth year the tithe for the poor, instead of the second tithe, as it is said, “At the end of three years, thou shalt bring forth all the tithe of thine increase….” (Deut. 14:28-29).", + "To make the declaration, when bringing the second tithe to the Sanctuary, as it is said, “Then thou shalt say before the Lord, thy God….” (Deut. 26:13-16).", + "To read the portion prescribed on bringing the first fruits, as it is said, “And thou shalt speak and say before the Lord, thy God” (Deut. 26:5-10).", + "To set apart a portion of the dough for the priest, as it is said, “Ye shall offer up a cake of the first of the dough for an heave-offering” (Num. 15:20).", + "To let the land lie fallow (in the Sabbatical year), as it is said, “But the seventh year, thou shalt let it rest and lie still” (Ex. 23:11).", + "To cease from tilling the land (in that year) as it is said, “In earing time and in harvest time thou shalt rest” (Ex. 34:21).", + "To keep the Jubilee year holy by resting and letting the land lie fallow, as it is said, “And ye shall hallow the fiftieth year” (Lev. 25:10).", + "To sound the Ram’s horn in the Sabbatical year, as it is said, “Then thou shalt cause the trumpet of the Jubilee to sound (on the tenth day of the seventh month)” (Lev. 25:9).", + "To grant redemption to the land in the Jubilee year, as it is said, “And in all the land of your possession, ye shall grant a redemption for the land” (Lev. 25:24).", + "That houses sold within a walled city may be redeemed within a year, as it is said, “And if a man sell a dwelling-house (in a walled city then he may redeem it within a whole year after it is sold)” (Lev. 25:29).", + "To count the years of the Jubilee by years and by cycles of seven years, as it is said, “And thou shalt number seven (Sabbaths of years)” (Lev. 25:8).", + "To release debts in the seventh year, as it is said, “Every creditor that lendeth aught to his neighbour shall release it” (Deut. 15:2).", + "To exact the debt of an alien, as it is said, “Of a foreigner thou mayest exact it; but that which is thine with thy brother, thine hand shall release” (Deut. 15:3).", + "To give to the priest the due portions of the carcass of cattle, as it is said, “And they shall give to the priest the shoulder, and the two cheeks and the maw” (Deut. 18:3).", + "To give the first of the fleece to the priest, as it is said, “And the first of the fleece of thy flock shalt thou give him” (Deut. 18:4).", + "To decide in regard to dedicated property as to which is sacred to the Lord, and which belongs to the priest, as it is said, “…. notwithstanding, no devoted thing (that a man shall devote unto the Lord…. shall be sold or redeemed)” (Lev. 27:28).", + "To slay, according to the ritual, cattle, deer, and fowl, and then their flesh may be eaten, as it is said, “….thou shalt kill of thy herd, and of thy flock as I commanded thee” (Deut. 12:21).", + "To cover the blood of undomesticated animals (deer, etc.) and of fowl, that have been killed, as it is said, “(he shall pour out its blood) and cover it with dust” (Lev. 17:13).", + "To set the mother-bird free when taking the nest, as it is said, “…. but thou shalt in any wise let the dam go and the young take for thyself” (Deut. 22:6-7).", + "To examine the marks in cattle, as it is said, “….these are the beasts which ye may eat” (Lev. 11:2).", + "To examine the marks in fowl, so as to distinguish between the unclean and the clean, as it is said, “Of all clean birds ye may eat” (Deut. 14:11).", + "To examine the marks in locusts, so as to distinguish the clean from the unclean, as it is said, “(yet these may ye eat of every flying, creeping thing that goeth upon all four) which have legs (above their feet)” (Lev. 11:21).", + "To examine the marks in fishes, as it is said, “These shall ye eat of all that are in the waters….” (Lev. 11:9).", + "That the new month shall be solemnly proclaimed as holy, and the months and years shall be calculated by the Supreme Court only, as it is said, “This month shall be unto you the beginning of months; it shall be the first month of the year unto you” (Ex. 12:2).", + "To rest on the Sabbath, as it is said, “And on the seventh day thou shalt rest” (Ex. 23:12; 34:21).", + "To hallow the Sabbath, as it is said, “Remember the Sabbath day, to keep it holy” (Ex. 20:8).", + "To remove leaven (on the Eve of Passover), as it is said, “….even on the first day*i.e. before the first day of Passover, there shall be no leaven in the home. ye shall put away leaven out of your houses” (Ex. 12:15).", + "To discourse concerning the departure from Egypt on the first night of the Feast of Passover, as it is said, “And thou shalt tell thy son on that day, saying….” (Ex. 13:8).", + "To eat unleavened bread on this night, as it is said, “…. at even, ye shall eat unleavened bread” (Ex. 12:18).", + "To rest on the first day of Passover, as it is said, “And on the first day there shall be a holy convocation…. (no work shall be done….)” (Ex. 12:16).", + "To rest on the seventh day of that feast, as it is said, “And on the seventh day, there shall be a holy convocation, (no work shall be done in them)” (Ex. 12:16).", + "To count forty-nine days from the time of cutting the Omer (first sheaves of the Barley Harvest), as it is said, “And ye shall count unto you from the morrow after the Sabbath (feast)” (Lev. 23:15).", + "To rest on the fiftieth day, as it is said, “And ye shall proclaim on the self-same day that it be a holy convocation” (Lev. 23:21).", + "To rest on the first day of the seventh month, as it is said, “In the seventh month, on the first day of the month, shall ye have a Sabbath” (Lev. 23:24).", + "To fast on the tenth day of that month, as it is said, “On the tenth day of the month, ye shall afflict your souls” (Lev. 16:27).", + "To rest on the day of the Fast (Day of Atonement), as it is said, “A Sabbath of rest…. (it shall be unto you)” (Lev. 23:32).", + "To rest on the first day of the Feast of Tabernacles, as it is said, “On the first day there shall be a holy convocation; (ye shall do no servile work therein)” (Lev. 23:35).", + "To rest on the eighth day of that feast, as it is said, “On the eighth day shall be a holy convocation…. (ye shall do no servile work therein)” (Lev. 23:36).", + "To dwell in booths seven days, as it is said, “Ye shall dwell in booths seven days” (Lev. 23:42).", + "To take on that feast a palm branch and the other three plants, as it is said, “And ye shall take unto yourselves on the first day the fruit of goodly trees….” (Lev. 23:40).", + "To hear the sound of the ram’s horn on the New Year, as it is said, “…. it shall be a day of blowing the horn unto you” (Num. 29:1).", + "To give half a shekel every year (to the Sanctuary for provision of the public sacrifices), as it is said, “This shall they give, everyone that passeth (among them that are numbered)” (Ex. 30:13).", + "To heed the call of every prophet in each generation, provided that he neither adds to, nor takes away from the Torah, as it is said, “…. unto him ye shall hearken” (Deut. 18:15).", + "To appoint a king, as it is said, “Thou shalt surely set a king over thee” (Deut. 17:15).", + "To accept the rulings of every Supreme Court in Israel, as it is said, “…. according to the judgment of which they tell thee, thou shalt do” (Deut. 17:11).", + "To give the decision according to the majority, when there is a difference of opinion among the members of the Sanhedrin as to matters of law, as it is said, “To incline after many” (Ex. 23:2).", + "To appoint judges and officers in every community of Israel, as it is said, “Judges and officers shalt thou appoint unto thee” (Deut. 16:18).", + "To treat parties in a litigation with equal impartiality, as it is said, “In righteousness shalt thou judge thy neighbour” (Lev. 19:15).", + "That one who possesses evidence shall testify in Court, as it is said, “…. and if one is a witness, and hath seen or known, (if he do not tell, then he shall bear his iniquity)” (Lev. 5:1).", + "To examine witnesses thoroughly, as it is said, “Then shalt thou enquire and make search and ask intelligently…” (Deut. 13:15).", + "To do unto false witnesses, as they had purposed to do (to the accused), as it is said, “Then shall ye do unto him as he had thought to have done” (Deut. 19:19).", + "To decapitate the heifer in the manner prescribed, as it is said, “…. and they shall break off the heifer’s neck in the valley” (Deut. 21:4).", + "To establish six cities of refuge (for those who had committed accidental homicide), as it is said, “Thou shalt prepare thee a way and divide the borders of thy land” (Deut. 19:3).", + "To give the Levites cities to dwell in, these to serve also as cities of refuge*Under special conditions (See Maimonides’ Code Hilchoth Rozeach 10:13)., as it is said, “…. that they give unto the Levites…. cities….” (Num. 35:2).", + "To make a parapet (for the roof), as it is said, “…. thou shalt make a parapet for thy roof” (Deut. 22:8).", + "To destroy idolatry and its appurtenances, as it is said, “Ye shall utterly destroy all the places (wherein the nations which ye possess**Only in the land of Israel. served their gods)” (Deut. 12:2-3).", + "To slay the inhabitants of a city that has become idolatrous and to burn that city, as it is said, “And thou shalt burn with fire (the city and all the spoil thereof)” (Deut. 13:16-17).", + "To exterminate the seven Canaanite nations from the land of Israel, as it is said, “But thou shalt utterly destroy them….” (Deut. 20:17).", + "To destroy the seed of Amalek, as it is said, “Thou shalt surely blot out the remembrance of Amalek” (Deut. 25:19).", + "Always to keep in remembrance what Amalek did, as it is said, “Remember what Amalek did unto thee” (Deut. 25:17).", + "In a permissive****** As distinguished from obligatory wars. war, to observe the procedure prescribed in the Torah, as it is said, “When thou comest nigh to a city, (then proclaim peace unto it)” (Deut. 20:10).", + "To anoint a special priest (to address the soldiers) in a war, as it is said, “And it shall be when ye are come nigh unto the battle, that the priest shall approach (and speak unto the people)” (Deut. 20:2).", + "To have a place outside the camp for sanitary purposes, as it is said, “Thou shalt have a place also without the camp” (Deut. 23:13).", + "To keep that place sanitary, as it is said, “And thou shalt have a paddle with thy equipment” (Deut. 23:14-15).", + "To restore that which one took by robbery, as it is said, “He shall restore that which he had robbed” (Lev. 5:23).", + "To give alms, as it is said, “Thou shalt surely open thine hand to thy brother, to thy poor” (Deut. 15:11).", + "To bestow liberal gifts upon the Hebrew bondman (at the end of his term of service), as it is said, “And when thou lettest him go free…. thou shalt furnish him liberally” (Duet. 15-14); and the same should be done to a Hebrew bondwoman.", + "To lend to a poor person, as it is said, “If thou lend money to any of my people” (Ex. 22:24). The word “If” here is not to be taken as permissive, but obligatory, as it is said, “And thou shalt surely lend him (sufficient for his need)” (Deut. 15:8).", + "To lend to an alien at interest, as it is said, “Unto a stranger, thou mayest lend upon interest” (Deut. 23:21). According to tradition, this is mandatory*R. Abraham Ben David criticizes this view and regards it as permissive..", + "To return a pledge to its owner, as it is said, “Thou shalt, in any case, deliver him the pledge again; (when the sun goes down)” (Deut. 24:13).", + "To pay wages to the hired man at the due time, as it is said, “In the same day, thou shalt give him his hire” (Deut. 24:15).", + "That the hired labourer shall be permitted to eat (of the produce which he is reaping), as it is said, “When thou comest into thy neighbour’s vineyard (then thou mayest eat grapes thy fill….); when thou comest into the standing corn of thy neighbour, (then thou mayest pluck the ears with thine hand….)” (Deut. 23:25-26).", + "To relieve a neighbour of his burden and help to unload his beast, as it is said, “…. thou shalt surely release it with him” (Ex. 23:5).", + "To assist in replacing the load upon a neighbour’s beast, as it is said, “…. thou shalt surely help him to lift them up again” (Deut. 22:4).", + "To restore lost property, as it is said, “Thou shalt surely bring them back unto thy brother” (Deut. 22:1).", + "To rebuke the sinner, as it is said, “…. thou shalt surely rebuke thy neighbour” (Lev. 19:17).", + "To love all human beings, who are of the covenant, as it is said, “Thou shalt love thy neighbour as thyself” (Lev. 19:18).", + "To love the stranger, as it is said, “Ye shall love the stranger” (Deut. 10:19).", + "To ensure that scales and weights are correct, as it is said, “Just balances, just weights (a just ephah and a just hin shall ye have)” (Lev. 19:36).", + "To honour the wise, as it is said, “Thou shalt rise up before the hoary head” (Lev. 19:32).", + "To honour father and mother, as it is said, “Honour thy father and thy mother” (Ex. 20:12).", + "To revere father and mother, as it is said, “Ye shall fear, every man, his mother and his father” (Lev. 19:3).", + "To propagate the human race, as it is said, “Be fruitful and multiply” (Gen. 1:28).", + "To take a wife by the sacrament of marriage, as it is said, “When a man take a wife and marry her” (Deut. 24:1).", + "That the newly married husband shall (be free) for one year to rejoice with his wife, as it is said, “…. he shall be free at home one year and shall cheer his wife” (Deut. 24:5).", + "To circumcise the male offspring, as it is said, “And on the eighth day, the flesh of his foreskin shall be circumcised” (Lev. 12:3).", + "To marry the widow of a brother who has died childless, as it is said, “…. her husband’s brother shall go in unto her” (Deut. 25:5).", + "That the widow formally release the brother-in-law, (in case he refuses to marry her), as it is said, “…. and she shall loose his shoe from off his foot….” (Deut. 25:8-9).", + "That the violator (of an unbetrothed virgin) shall marry her, as it is said, “…. and she shall be his wife” (Deut. 22:28-29).", + "That one who defames his wife’s honour (by false charges of inchastity before marriage) must live with her all his lifetime, as it is said, “And she shall be his wife (he may not put her away all his days)” (Deut. 22:19).", + "To impose a penalty of fifty shekels upon the seducer (of an unbetrothed virgin) and enforce the other rules in connection with the case, as it is said, “If a man entice a virgin….” (Ex. 22:15-16).", + "To deal with a beautiful woman taken captive in war, in the manner prescribed in the Torah, as it is said, “(when thou goest forth to war) …. and seest amongst the captives a beautiful woman….” (Deut. 21:10-14).", + "To divorce by a formal written document, as it is said, “And he shall write unto her a bill of divorcement and give it into her hand” (Deut. 24:1).", + "That the woman suspected of adultery be dealt with as prescribed in the Torah, as it is said, “And the priest shall execute upon her all this law” (Num. 5:30).", + "To punish the wicked by the infliction of stripes, as it is said, “…. the judge shall cause him to lie down and to be beaten in his presence” (Deut. 25:2).", + "To exile one who committed accidental homicide, as it is said, “…. (and the congregation shall restore him to his city of refuge) …. and he shall abide in it unto the death of the high priest” (Num. 35:25).", + "That the Court shall pass sentence of death by decapitation with the sword, as it is said, “He shall surely be avenged”*Cp. “And I will bring a sword upon you that shall execute the vengeance of the covenant” (Lev. 26:25). (Ex. 21:20).", + "That the Court shall pass sentence of death by strangulation, as it is said, “Both the adulterer and the adulteress shall surely be put to death”**Where the mode of execution is not specifically set forth, it is to take place by strangulation (Rashi in loco). (Lev. 20:10).", + "That the Court shall pass sentence of death by burning with fire as it is said, “They shall burn him and them with fire” (Lev. 20:14).", + "That the Court shall pass sentence of death by stoning, as it is said, “And ye shall stone them (with stones that they die)” (Deut. 22:24).", + "To hang the dead body of one who has incurred that penalty, as it is said, “Thou shalt hang him on a tree” (Deut. 21:22).", + "To inter the executed on the day of execution, as it is said, “…. but thou shalt surely bury him on that day” (Deut. 21:23).", + "To deal judicially with the Hebrew bondman, in accordance with the laws appertaining to him, as it is said, “If thou buy a Hebrew servant….” (Ex. 21:2-6).", + "To espouse a Hebrew maid-servant, as it is said, “(If she please not her master) who hath not espoused her, (then he shall let her be redeemed, and if he espouse her to his son….)” (Ex. 21:8-9).", + "To redeem her, as it is said, “he shall redeem her” (Ex. 21:8).", + "To keep the Canaanite slave forever, as it is said, “They shall be your bondmen for ever” (Lev. 25:46).", + "That he who inflicts a bodily injury shall pay monetary compensation, as it is said, “And if men strive together and one smite (another…, he shall pay…)” (Ex. 21:18-19).", + "To judge cases of injuries caused by beasts, as it is said, “And if one man’s ox hurt another’s ox….” (Ex. 21:35-36).", + "To judge cases of damage caused by an uncovered pit, as it is said, “If a man shall open a pit ….” (Ex. 21:33-34).", + "To adjudge a thief to pay compensation, or (in certain cases) suffer death, as it is said, “If one steals an ox or an ass….” (Ex. 21:37); “If a thief is found breaking in….” (Ex. 22:1); “And he that stealeth a man and selleth him….” (Ex. 21:16).", + "To adjudicate cases of damage caused by trespass of cattle, as it is said, “If a man shall cause a field or vineyard to be eaten….” (Ex. 22:4).", + "To adjudicate cases of damage caused by fire, as it is said, “If fire break out and catch thorns so that there be consumed….” (Ex. 22:5).", + "To adjudicate cases of damage by a gratuitous depositary, as it is said, “If a man shall deliver to his neighbour money or stuff….” (Ex. 22:6-7).", + "To judge cases of liability of a paid depositary, as it is said, “If a man deliver to his neighbour an ass…. to keep (and it die)” (Ex. 22:9).", + "To adjudicate cases of loss for which a gratuitous borrower is liable, as it is said, “And if a man borrow aught from his neighbour….” (Ex. 22:13-14).", + "To adjudicate cases of purchase and sale, as it is said, “And if thou sell aught unto thy neighbour….” (Lev. 25:14).", + "To adjudicate other cases between a plaintiff and a defendant, as it is said, “For every manner of trespass, for ox, (for ass, for sheep, the cause of both parties shall come before the judges)” (Ex. 22:8).", + "To save the pursued even at the cost of the life of the pursuer, as it is said, “Thou shalt cut off her hand….” (Deut. 25:12).", + "To adjudicate cases of inheritances, as it is said, “And if a man die, and have no son, (then you shall cause his inheritance to pass to his daughter, and it shall be unto the children of Israel a statute of judgment)” (Num. 27:8-11)." + ], + "sectionNames": [ + "Mitzvah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/English/merged.json b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/English/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..9b8222eb2c202818f73a7b8152e99b5c8f83dd4d --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/English/merged.json @@ -0,0 +1,271 @@ +{ + "title": "Mishneh Torah, Positive Mitzvot", + "language": "en", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Mishneh_Torah,_Positive_Mitzvot", + "text": [ + "The first of the positive commandments is the mitzvah to know that there is a God, as [Exodus 20:2] states: \"I am God, your Lord.\"", + "To unify Him, as [Deuteronomy 6:4] states: \"God is our Lord, God is one.\"", + "To love Him, as [Deuteronomy 6:5] states: \"And you shall love God, your Lord.\"", + "To fear Him, as [Deuteronomy 6:13] states: \"Fear God, your Lord.\"", + "To pray, as [Exodus 23:25] states: \"And you shall serve God, your Lord.\" This service is prayer.", + "To cling to Him, as [Deuteronomy 10:20] states: \"And you shall cling to Him.\"", + "To swear in His name, as [Deuteronomy 10:20] states: \"And you shall swear in His name.\"", + "To emulate His good and just ways, as [Deuteronomy 28:9] states: \"And you shall walk in His ways.\"", + "To sanctify His name, as [Leviticus 22:32] states: \"And I shall be sanctified amidst the children of Israel.\"", + "To recite the Shema twice daily, as [Deuteronomy 6:7] states: \"And you shall speak of them when you lie down and when you arise.\"", + "To study Torah and to teach it [to others], as [Deuteronomy 6:7] states: \"And you shall teach them to your children.\"", + "To tie tefillin upon our heads, as [Deuteronomy 6:8] states: \"And they shall be an emblem between your eyes.\"", + "To tie tefillin upon our arms, as [Deuteronomy 6:8] states: \"And you shall tie them for a sign upon your arms.\"", + "To make tzitzit, as [Numbers 15:38] states: \"And you shall make tzitzit for them.\"", + "To affix a mezuzah, as [Deuteronomy 6:9] states: \"And you shall write them on the doorposts of your home.\"", + "To collect the people to hear the Torah [being read] in the year following the shemitah year, as [Deuteronomy 31:12] states: \"Gather together the people.\"", + "For each man to write a Torah scroll for himself, as [Deuteronomy 31:19] states: \"Write down this song.\"", + "For the king to write a second Torah scroll for himself in addition to the one which [he is required to write to fulfill the mitzvah incumbent upon] every man. Thus, he will have two Torah scrolls, as [Deuteronomy 17:19] states: \"And he shall write for himself a copy of this Torah.\"", + "To bless [God] after eating, as [Deuteronomy 8:10] states: \"[After] you eat and are satisfied, you shall bless God, your Lord.\"", + "To build [God's] chosen house, [the Temple,] as [Exodus 25:8] states: \"And you shall make a sanctuary for Me.\"", + "To revere this house, as [Leviticus 19:30] states: \"And revere My sanctuary.\"", + "To keep watch over this house continuously, as [Numbers 18:2,4] states: \"And you and- your descendants before the Tent of Testimony.... [And they shall keep the watch....]\"", + "For the Levites to serve in the sanctuary, as [Numbers 18:23] states: \"And the Levite shall serve....\"", + "For a priest to sanctify his hands and feet at the time of service [in the Temple], as [Exodus 30:19] states: \"And Aaron and his sons will wash....\"", + "To prepare the candles of the Sanctuary, as [Exodus 27:21] states: \"Aaron and his sons shall prepare it.\"", + "For the priests to bless the Jews, as [Numbers 6:23] states: \"In this manner, you shall bless the children of Israel.\"", + "To arrange bread and frankincense before God [in the Temple] on every Sabbath, as [Exodus 25:30] states: \"And you shall place the showbread on the table.\"", + "To burn a spice offering twice [each] day, as [Exodus 30:7] states: \"And Aaron shall burn incense upon it....\"", + "To keep a fire burning on the altar for burnt offerings continually, as [Leviticus 6:6] states: \"And you shall keep a fire burning continuously on the altar.\"", + "To remove the ashes from the altar, as [Leviticus 6:3] states: \"And he shall remove the ashes....\"", + "To send impure people out from the camp of the Divine Presence - i.e., the sanctuary - as [Numbers 5:2] states: \"And you shall send from the camp all the leprous, any zav, and anyone who has contracted impurity because of a corpse.\"", + "To show honor to Aaron's descendants and to give them priority regarding all holy matters, as [Leviticus 21:8] states: \"And you shall sanctify him.\"", + "To clothe the priests with the priestly garments for service [in the Temple], as [Exodus 28:2] states: \"And you shall make holy garments....\"", + "To carry the ark upon our shoulders when it is to be carried, as [Numbers 7:9] states: \"And they shall carry it on their shoulders.\"", + "To anoint the High Priests and kings with the anointing oil, as [Exodus 30:30-31] states: \"[Anoint Aaron....] This shall be sacred anointing oil.\"", + "For the priests to serve in the sanctuary in individual watches; and for them to all serve as one on the festivals, as [Deuteronomy 18:6-8] states: \"When the Levite shall come... [he can serve]...with the exception of that which is theirs by ancestral right.\"", + "For the priests to become ritually impure and mourn for their relatives in the same manner as other Jews who are commanded to mourn, as [Leviticus 21:3] states: \"He shall become impure for her.\"", + "For a High Priest to marry a virgin, as [Leviti\u001ecus 21:13] states: \"And he shall marry a woman who is a virgin.\"", + "To offer the tamid offerings each day, as [Numbers 28:3] states: \"[This is the fire offering...] two each day continuously.\"", + "For the High Priest to offer a meal offering each day, as [Leviticus 6:13] states: \"This is the sacrifice of Aaron and his descendants.\"", + "To offer an additional sacrifice every Sabbath, as [Numbers 28:9] states: \"On the Sabbath day, two lambs....\"", + "To offer an additional sacrifice every Rosh Chodesh, as [Numbers 28:11] states: \"On your Rashei Chodashim....\"", + "To offer an additional sacrifice on Pesach, as [Leviticus 23:36] states: \"For seven days, you will bring a fire offering unto God....\"1There is a slight difficulty with the Rambam's statements: The verse cited refers to the sacrifices offered on Sukkot, and not those offered on Pesach. Perhaps the intended prooftext is Leviticus 23:8: \"And you shall offer a burnt offering for God for seven days.\"", + "To bring the meal offering of the omer on the day after the first day of Pesach together with a single lamb, as [Leviticus 23:10] states: \"And you shall bring the omer....\"", + "To offer an additional sacrifice on Shavuot, as [Numbers 28:26] states: \"On the day of the first fruits [Bikkurim]....\"", + "To bring two loaves and the sacrifices which accompany the loaves on Shavuot, as [Leviticus 23:17] states: \"From your dwellings, bring bread as a wave offering. And you shall offer upon the bread....\"", + "To offer an additional sacrifice on Rosh HaShanah, as [Numbers 29:1] states: \"And in the seventh month, on the first of the month....\"", + "To offer an additional sacrifice on the fast [of Yom Kippur], as [Numbers 29:7] states: \"On the tenth of the seventh month....\"", + "To carry out the service of the fast [of Yom Kippur], as [Leviticus 16:3] states: \"In this manner, Aaron will enter the [inner] sanctuary, with a young bull....\" All the [particulars of] this service are stated in the parashah of Acharei Mot.", + "To offer an additional sacrifice on the holiday of Sukkot, as [Numbers 29:13] states: \"And you shall present a burnt offering as a pleasing fragrance....\"", + "To offer an additional sacrifice on Shemini Atzeret, for it is a festival in its own right, as [Numbers 29:35] states: \"And on the eighth day....", + "To celebrate on the festivals, as [Exodus 23:14] states: \"And you shall celebrate three festivals for Me.\"", + "To appear [before God in the Temple] on the festivals, as [Deuteronomy 16:16] states: \"On three occasions during the year, all your males shall appear....\"", + "To rejoice on the festivals, as [Deuteronomy 16:14] states: \"And you shall rejoice on your festivals.\"", + "To slaughter the Paschal lamb, as [Exodus 12:6] states: \"And the entire congregation shall slaughter it....\"", + "To eat the meat of the Paschal sacrifice roasted on the night of the fifteenth of Nisan, as [Exodus 12:8] states: \"And they shall eat the meat....\"", + "To offer the second Paschal sacrifice, as [Numbers 9:11] states: \"In the second month, on the fourteenth of the month....\"", + "To eat the meat of the second Paschal offering together with matzot and bitter herbs, as [Numbers 9:11] states: \"And you shall eat it with matzot and bitter herbs.\"", + "To sound the trumpets when the sacrifices [are offered] and in times of difficulty, as [Numbers 10:10] states: \"And you shall sound the trumpets....\"", + "For all animals to be sacrificed after their eighth day [of life], as [Leviticus 22:27] states: \"And on the eighth day and afterwards....\"", + "For all animal offerings to be unblemished, as [Leviticus 22:21] states: \"[When it is] unblemished, it will be desirable....\"", + "To salt all the sacrifices, as [Leviticus 2:13] states: \"Offer salt on all your sacrifices.\"", + "The burnt offering, as [Leviticus 1:3] states:\"If his is a burnt offering....\"", + "The sin offering, as [Leviticus 6:18] states: \"These are the laws of the sin offering....\"", + "The guilt offering, as [Leviticus 7:1] states: \"These are the laws of the guilt offering....\"", + "The peace offering, as [Leviticus 7:11] states: \"These are the laws of the peace offering....\"", + "The meal offering, as [Leviticus 2:1] states: \"When a person presents a meal offering....\"", + "For the [High] Court to offer a sacrifice if it renders an erroneous decision, as [Leviticus 4:13] states: \"If the entire congregation of Israel shall err....\"", + "For each individual to offer a sin offering if he unintentionally violates a negative commandment punishable by karet2Karet refers to premature death at the hand of God, the death of one's children, and a severe spiritual punishment for the soul. (See Hilchot Teshuvah 8:1.), as [Leviticus 5:1] states: \"When a person sins....\"3Though this prooftext is quoted in the printed editions of the Mishneh Torah, it appears to be an error, for the passage it introduces deals with the adjustable guilt offering (Positive Mitzvah 72). The verse which introduces the laws of the sin offerings is Leviticus 4:27: \"If one person sins....\"", + "For an individual to offer a sacrifice if he is in doubt whether or not he transgressed a prohibition for which he would be liable for a sin offering, as [Leviticus 5:17-18] states: \"If he does not know, he still bears responsibility...and he shall bring his guilt offering.\" This is referred to as \"the conditional guilt offering.\"", + "For [the following individuals:] a person who unknowingly used sacred property, a person who sinned by stealing, one [who had relations with] a maidservant designated for another person, or one who denied possession of an entrusted object and took a [false] oath, to bring a guilt offering. This is referred to as \"the unconditional guilt offering.\"4Perhaps the Rambam does not cite a specific prooftext for this mitzvah because there is a different passage in the Torah which deals with each of the guilt offerings which he mentions.", + "To offer \"the adjustable guilt offering\" [as atonement for the violation of certain transgressions], as [Leviticus 5:1,11] states: \"If his means are not sufficient.... If his means do not suffice....\"", + "For a person to confess before God for any sin which he has committed. [This applies] when he brings a sacrifice [for atonement] and when he does not bring a sacrifice, as [Numbers 5:6] states: \"And they shall confess the sins that they committed.\"5Note that in Hilchot Teshuvah, the Rambam defines this mitzvah as return to God and repentance, a more encompassing service, of which confession is only one facet.(See Hilchot Teshuvah 2:2.)", + "For a zav to offer a sacrifice when he becomes purified [after his affliction], as [Leviticus 15:13] states: \"When a zav will become pure....\"", + "For a zavah to offer a sacrifice when she be-comes purified [after her affliction], as [Leviticus 15:28] states: \"When she becomes pure from [the condition] of zavah....\"", + "For a woman who gave birth to offer a sacrifice after she becomes purified, as [Leviticus 12:6] states: \"And after the conclusion of her pure days....\"", + "For a person afflicted with tzara’at to offer a sacrifice after he becomes purified, as [Leviticus 14:1] states: \"On the eighth day, he shall take....\"", + "To tithe one's herds, as [Leviticus 27:32] states: \"And all the tithes of your cattle and sheep....\"", + "To sanctify the firstborn of a kosher animal and offer it as a sacrifice, as [Deuteronomy 15:19] states: \"Every firstling which shall be born....\"", + "To redeem firstborn sons, as [Numbers 18:15] states: \"However, you must surely redeem first-born humans.\"", + "To redeem a firstling donkey, as [Exodus 34:20] states: \"Redeem a firstling donkey with a sheep.\"", + "To decapitate a firstling donkey [which is not redeemed], as [Exodus 34:20] states: \"If you do not redeem it, you must decapitate it.\"", + "For a person to bring all the sacrifices for which he is liable, be they obligatory or voluntary offerings, on the first pilgrimage festival that occurs, as [Deuteronomy 12:5-6] states: \"And you shall come there... and you shall bring there....\"", + "To sacrifice all the offerings in [God's] chosen house, [i.e., the Temple,], as [Deuteronomy 12:14] states: \"There, you will perform all that I command you.\"", + "To tend to all the offerings from the Diaspora and bring them to Eretz [Yisrael], to [God's] chosen house, [i.e., the Temple,] as [Deuteronomy 12:26] states: \"Take the sacred offerings which you possess, and your pledges, and come [to the place that God will choose].\" Based on the oral tradition, we have learned that this applies to sacred offerings from the Diaspora.", + "To redeem sacred offerings that have become blemished, and thus have them to be permitted [for mundane use], as [Deuteronomy 12:15] states: \"But whenever you desire, you may slaughter....\" Based on the oral tradition, we have learned that this refers only to sacred offerings which have become disqualified and have been redeemed.", + "That an animal substituted for a sacred offering be regarded as sacred, as [Leviticus 27:33] states: \"Both [the original animal] and the one substituted for it shall be consecrated.\"", + "To eat the remains of the meal offerings, as [Leviticus 6:9] states: \"Aaron and his sons will eat the remainder of it.\"", + "To eat the flesh of the sin and guilt offerings,6In Sefer HaMitzvot, the Rambam includes eating other sacrifices and sacred foods in the scope of this mitzvah. as [Exodus 29:33] states: \"And they shall eat [the sacrifices] with which atonement was made for them.\"", + "To burn sacred meat which became impure, as [Leviticus 7:19] states: \"And the flesh which touches anything impure... [shall be burnt].\"", + "To burn the leftovers [from the sacrifices], as [Leviticus 7:17] states: \"The leftovers from the flesh of the sacrifice shall be burnt with fire on the third day.\"", + "For a Nazirite to grow his hair long, as [Numbers 6:5] states: \"He shall let the hair of his head grow without cutting it.\"", + "For a Nazarite to shave his hair when bringing his sacrifices at the conclusion of his term as a Nazirite, or during his Nazirite term if he becomes impure, as [Numbers 6:9] states: \"Should a person die in his presence,... [he must shave....]\"", + "For a person to fulfill any [promise] which he utters, be it a sacrifice, [a gift to] charity, or the like, as [Deuteronomy 23:24] states: \"What you have spoken, take heed to fulfill....\"", + "To carry out the laws regarding the nullification of vows, as mentioned in the Torah.", + "For everyone who comes in contact with the corpse of an animal to become impure, as [Leviticus 11:39] states: \"Should an animal die....\"", + "For the [dead bodies of] the eight species of crawling animals [mentioned in the Torah] to impart ritual impurity, as [Leviticus 11:19] states: \"These shall be impure for you....\"", + "For [certain] foods to impart impurity, as [Leviticus 11:34] states: \"From all the food which you will eat....\"", + "For [a woman in the] niddah state to be impure and to impart impurity to others.", + "For [a woman] who gives birth to be impure [like a woman] in the niddah state.", + "For a person afflicted with tzara’at to be impure and to impart impurity.", + "For a garment afflicted with tzara’at to be impure and to impart impurity.", + "For a house afflicted with tzara’at to impart impurity.", + "For a zav to impart impurity.", + "For semen to impart impurity.", + "For a zavah to impart impurity.", + "For a corpse to impart impurity.", + "For the sprinkling water [used for the purification process involving the red heifer] to impart impurity to a person who is ritually pure, and to impart ritual purity to a person who is ritually impure solely because of contact with a human corpse. All the laws dealing with these different types of impurity and the majority of the judgments regarding all types of ritual purity and impurity are explained explicitly in the Written Law.7It is somewhat curious that although the Rambam makes this statement, he does not cite prooftexts for these mitzvot.", + "For the process of purification from all types of ritual impurity to involve immersion in the waters of a mikveh, as [Leviticus 15:16] states: \"And he shall wash all his flesh in water.\" Based on the oral tradition, we have learned that this washing [involves immersion in a body of] water in which one's entire body can immerse at one time.", + "For the process of purification from tzara’at, be it a person afflicted with tzara’at or a house afflicted with tzara’at, [to involve] a staff of cedar, a hyssop, the crimson wool, two birds, and spring water, as [Leviticus 14:2] states: \"This shall be the purification process for the person afflicted with tzara’at....\"", + "For a person afflicted with tzara’at to shave all of his hair, as [Leviticus 14:9] states: \"And it shall be on the seventh day, he shall shave all his hair.\"", + "For a person afflicted with tzara’at to make known his condition to all others, according to the instructions mentioned in [Leviticus 13:45]: \"His garments shall be torn, his hair shall grow uncut, he shall cover his face to the lip, and he shall cry out: `Impure! Impure!\"' Similarly, all others who are ritually impure must make known their condition.", + "To prepare the red heifer so that its ashes will be ready, as [Numbers 19:9] states: \"And it will be a keepsake for the congregation of Israel.\"", + "For a person who makes an endowment valuation to give the specific amount of money stated in the [Torah] portion, as [Leviticus 27:2] states: \"When a person expresses a vow....\"", + "For a person who makes an endowment valuation concerning a non-kosher animal to give [the required amount of] money, as [Leviticus 27:11] states: \"And he shall cause the animal to stand....\"", + "For a person who makes an endowment valuation concerning his home to give the value determined by the priest, as [Leviticus 27:14] states: \"And the priest shall determine its value.\"", + "For a person who consecrates his field to give the fixed amount determined by the [Torah], as [Leviticus 27:16] states: \"And the value you attach to it shall be according to the amount of seed.\"", + "For a person who unintentionally makes use of a sacred object to make restitution for what he misused [when] sinning against God, and for him to add one fifth of its value, as [Leviticus 5:17] states: \"For that which he sinned, [using something] sacred, he shall pay....\"", + "For the produce of the fourth year to be sacred, as [Leviticus 19:24] states: \"Its produce shall be sacred, [an object of] praise to God....\"", + "To leave pe'ah.", + "To leave leket.", + "To leave a forgotten sheaf.", + "To leave the incompletely formed grape clusters.", + "To leave the individual fallen grapes. With regard to all these [five mitzvot], [Leviticus 19:10] states: \"Leave them for the poor and the stranger.\" This [verse states] the positive commandment for all these.8In Sefer HaMitzvot, the Rambam notes that the command to leave a forgotten sheaf in the field is derived, not from this verse, but from Deuteronomy 24:19, which states: \"When you reap your harvest... and forget a sheaf in the field..., it shall be for the stranger...\"", + "To bring the first fruits to God's chosen house, [the Temple,], as [Exodus 23:19] states: \"The first fruits of your land....\"", + "To separate the greater terumah [and give it] to the priest, as [Deuteronomy 18:4] states: \"Give him the first of your grain.\"", + "To separate a tithe of grain [and give it] to the Levites, as [Leviticus 27:30] states: \"All the land's tithes....\"", + "To separate the second tithe so that it can be eaten by its owners in Jerusalem, as [Deuteronomy 14:22] states: \"You shall surely tithe....\" According to the oral tradition, we learn that this refers to the second tithe.", + "For the Levites to separate a tenth from the tenth which they took from the Israelites and give it to the priests, as [Numbers 18:27] states: \"Speak to the Levites:....\"", + "To separate the tithe for the poor instead of the second tithe in the third and sixth years of the seven-year [agricultural cycle], as [Deuteronomy 14:28] states: \"At the end of three years, remove a tithe of all your crops....\"", + "To give thanks, [reciting] the declaration concerning the tithes, as [Deuteronomy 26:13] states: \"And you shall declare before God, your Lord, `I have removed the sacred [foods]....\"'", + "To read the statement [acknowledging thanks] for the first fruits, as [Deuteronomy 26:5] states: \"And you shall respond and say before God, your Lord:....\"", + "To separate challah [and give it] to the priest, as [Numbers 15:20] states: \"The first of your dough, the challah, you shall separate as an offering....\"", + "To let the land lie fallow [in the seventh year], as [Exodus 23:11] states: \"In the seventh year, you shall let it lie fallow and withdraw from it.\"", + "To refrain from agricultural work [in the seventh year], as [Exodus 34:21] states: \"From plowing and harvesting, you shall rest.\"", + "To sanctify the Jubilee year by refraining [from agricultural work], as is done in the shemitah, as [Leviticus 25:10] states: \"And you shall sanctify the fiftieth year....\"", + "To sound the shofar in the Jubilee year, as [Leviticus 25:9] states: \"And you shall sound the shofar blasts.\"", + "To free all land in the Jubilee year, as [Leviticus 25:24] states: \"For all your ancestral lands, there will be redemption for the land.\"", + "To allow houses in a walled city to be redeemed within a year, as [Leviticus 25:29] states: \"If a person shall sell a residential house in a walled city....\"", + "To count the years of the Jubilee year and the shemitah years within it, as [Leviticus 25:8] states: \"And you shall count seven shemitah years.\"", + "To remit all financial [obligations] in the seventh year, as [Deuteronomy 15:2] states: \"Every creditor must remit....\"", + "To seek to collect [a debt] from a gentile [in the seventh year], as [Deuteronomy 15:3] states: \"Seek to collect [a debt] from a gentile. However, what your brother owes you must remit....\"", + "To give a priest the shankbone, the jaw, and the maw from an animal [which is slaughtered], as [Deuteronomy 18:3] states: \"And you shall give the priest the shankbone....\"", + "To give the first portion of the fleece to a priest, as [Deuteronomy 18:4] states: \"Give him the first portion of the shearing of your sheep.\"", + "To render judgment with regard to property which is dedicated, whether dedicated to God or dedicated to the priests, as [Leviticus 27:28] states: \"However, any dedication that will be made....\"", + "To slaughter an animal, beast, or fowl and afterwards to eat their meat, as [Deuteronomy 12:21] states: \"And you shall slaughter your cattle and your sheep.\"", + "To cover the blood of beasts and fowl [which are slaughtered], as [Leviticus 17:13] states: \"And you shall pour out its blood and cover it with dust.\"", + "To send away the mother bird from the nest [when taking the young], as [Deuteronomy 22:7] states: \"You shall surely send away the mother.\"", + "To check the signs [with which] animals [are identified], as kosher, as [Leviticus 11:2] states: \"These are the animals which you may eat....\"", + "To check the signs of fowl in order to differentiate between one which is kosher and one which is not kosher, as [Deuteronomy 14:11] states: \"All birds which....\"", + "To check the signs of grasshoppers in order to know which is kosher and which is not kosher, as [Leviticus 11:21] states: \"Those which possess jointed [leg like] extensions....\"", + "To check the signs [with which] fish [are identified as kosher], as [Leviticus 11:9] states: \"These are the animals which you may eat from all that is found in water....\"", + "To sanctify the months and to calculate the years and months. [This mitzvah is incumbent on] the court alone, as [Exodus 12:2] states: \"This month will be for you the first of the months.\"", + "To rest on the Sabbath, as [Exodus 23:12] states: \"Rest on the seventh day....\"", + "To sanctify the Sabbath, as [Exodus 20:8] states: \"Remember the Sabbath day to keep it holy.\"", + "To destroy chametz [before Pesach], as [Exodus 12:15] states: \"On the day before [the holiday], obliterate chametz from your homes.\"", + "To relate the narrative of the exodus of Egypt on the first night of the Feast of Matzot, as [Exodus 13:8] states: \"And you shall tell your son on that day,....\"", + "To eat matzah on this night, as [Exodus 12:18] states: \"In the evening, you shall eat matzot.\"", + "To rest on the first day of Pesach, as [Exodus 12:16] states: \"And on the first day, it shall be a sacred holiday.\"", + "To rest on the seventh day [of the festival], as [Exodus 12:16] states: \"On the seventh day, there will be a sacred holiday.\"", + "To count 49 days from the harvesting of the omer, as [Leviticus 23:15] states: \"And you shall count from the day following the day of rest....\"", + "To rest on the fiftieth day [after Pesach], as [Leviticus 23:21] states: \"And you shall proclaim a sacred holiday on that selfsame day.\"", + "To rest on the first day of the seventh month, as [Leviticus 23:24] states: \"On the first day of [this] month, you shall have a day of rest.\"", + "To fast on the tenth [of this month, Yom Kippur,] as [Leviticus 15:29] states: \"On the tenth of the month, you shall afflict your souls.\"", + "To rest on [this] fast day, as [Leviticus 16:31] states: \"It shall be a Sabbath of Sabbaths....\"", + "To rest on the first day of the festival of Sukkot, as [Leviticus 23:35] states: \"On the first day, there shall be a sacred holiday.\"", + "To rest on the eighth day of the festival of Sukkot, as [Leviticus 23:36] states: \"On the eighth day, there shall be a sacred holiday.\"", + "To dwell in a sukkah for seven days, as [Leviticus 23:42] states: \"And you shall dwell in sukkot for seven days.\"", + "To take the lulav [and the other three species on Sukkot], as [Leviticus 23:40] states: \"And you shall take for yourselves on the first day, the fruit of a beautiful tree, a palm branch,....\"", + "To hear the sound of the shofar on Rosh HaShanah, as [Numbers 29:1] states: \"It will be a day of [shofar] blasts for you.\"", + "To give a half-shekel each year, as [Exodus 30:13] states: \"This shall be given by all those included in the census....\"", + "To listen to any prophet who will arise in any era, provided he does not add or detract [from the Torah's commandments], as [Deuteronomy 18:15] states: \"You shall listen to him.\"", + "To appoint a king, as [Deuteronomy 17:15] states: \"You shall surely set a king upon yourselves.\"", + "To obey the High Court regarding all [the ordinances] they establish for Israel, as [Deuteronomy 17:11] states: \"Carry out the judgment which they render for you.\"", + "To follow the majority if there is a difference of opinion in the Sanhedrin concerning a law, as [Exodus 23:2] states: \"Follow after the majority.\"", + "To appoint judges and court officers in each and every Jewish community, as [Deuteronomy 16:18] states: \"Appoint judges and court officers....\"", + "To treat litigants equally when they appear [in court] to be judged, as [Leviticus 19:15] states: \"Judge your fellow man with righteousness.\"", + "For anyone who has evidence to testify in court, as [Leviticus 5:1] states: \"If he was a witness, saw, or knew....\"", + "To cross-examine the witnesses thoroughly, as [Deuteronomy 13:15] states: \"You must investigate and probe, making careful enquiry.\"", + "To [punish] false witnesses [by] giving them the same penalty that they wish to have imposed [on the defendant], as [Deuteronomy 19:19] states: \"And you shall do to him what he plotted to do to his brother.\"", + "To decapitate the calf [brought as atonement for an unsolved murder] as required, as [Deuteronomy 21:4] states: \"You shall decapitate the calf there in the river.\"", + "To prepare six refuge cities, as [Deuteronomy 19:3] states: \"Prepare the way and divide into three [the boundary]....\"", + "To give the Levites cities in which to dwell - they also serve as refuge centers - as [Numbers 35:2] states: \"And you shall give cities to the Levites....\"", + "To construct a guard rail, as [Deuteronomy 22:8] states: \"And you shall construct a guard rail for your roof.\"", + "To destroy false gods and all their objects of worship, as [Deuteronomy 12:2] states: \"You shall surely destroy....\"", + "To slay the inhabitants of an apostate city and burn the city, as [Deuteronomy 13:17] states: \"And you shall burn the city and all its spoil with fire.\"", + "To destroy the seven nations [that dwelled in] Eretz Yisrael, as [Deuteronomy 20:17] states: \"You shall utterly destroy them.\"", + "To exterminate the seed of Amalek, as [Deuteronomy 25:19] states: \"Blot out the memory of Amalek.\"", + "To constantly remember what Amalek did to us, as [Deuteronomy 25:17] states: \"Remember what Amalek did to you.\"", + "To wage a voluntary war according to the laws prescribed by the Torah, as [Deuteronomy 20:10] states: \"When you approach the city....\"", + "To anoint a priest [who will address the people before] battle, as [Deuteronomy 20:2] states: \"And it shall come to pass, when you approach the battle, the priest will come forward and speak to the people....\"", + "To prepare a place [outside] the [army] camp [for use as a latrine], as [Deuteronomy 23:13] states: \"Prepare a place for yourselves outside the camp.\"", + "To prepare a shovel [to cover one's excrement], as [Deuteronomy 23:14] states: \"You shall have a shovel in addition to your weapons.\"", + "To return a stolen object, as [Leviticus 5:23] states: \"And he shall return the object which he stole.\"", + "To give charity, as [Deuteronomy 15:8] states: \"You shall surely open your hand [to your poor brother].\"", + "To give a severance gift to a Hebrew servant, as [Deuteronomy 15:14] states: \"You shall surely give him gifts....\" Similarly, [this gift is given] to a Hebrew maidservant.", + "To lend to the poor, as [Exodus 22:24] states: \"If you will lend money to my people....\" In this instance, the word \"if\" does not refer to a matter left to one's volition, but to a commandment, as [Deuteronomy 15:8] states: \"You shall surely lend him.\"", + "To lend to a gentile at interest, as [Deuteronomy 23:21] states: \"Take interest from a gentile.\" Based on the oral tradition, we have learned that this is a positive commandment.", + "To return security to its owner, as [Deuteronomy 24:13] states: \"You shall surely return the security to him.\"", + "To pay a worker his wage on time, as [Deuteronomy 24:15] states: \"Pay him his wage on the day it is due.\"", + "For a hired worker to be allowed to eat [from produce] while he is working with it, as [Deuteronomy 23:25-26] states: \"When you enter your neighbor's vineyard... When you enter your neighbor's standing grain....\"", + "To assist a colleague in unloading a burden which he or his beast [is carrying], as [Exodus 23:5] states: \"You shall surely help him.\"b", + "To [help a colleague] load a burden unto a beast, as [Deuteronomy 22:4] states: \" You shall lift it up with him.\"", + "To return a lost object, as [Deuteronomy 22:1] states: \"You shall surely return them to your brother.\"", + "To rebuke a person who sins, as [Leviticus 19:17] states: \"You shall surely rebuke your fellow men.\"", + "To love every member of our people, as [Leviticus 19:18] states: \"And you shall love your neighbor as yourself.\"", + "To love a convert, as [Deuteronomy 10:19] states: \"And you shall love a convert.\"", + "To balance scales with correct weights, as [Leviticus 19:36] states: \"You shall have correct scales, with correct weights.\"", + "To honor the Sages, as [Leviticus 19:32] states: \"Rise before an elder.\"", + "To honor one's father and mother, as [Exodus 20:12] states: \"Honor your father and mother.\"", + "To fear one's father and mother, as [Leviticus 19:3] states: \"A person must fear his mother and his father.\"", + "To be fruitful and multiply, as [Genesis 9:7] states: \"Be fruitful and multiply.\"", + "To have sexual relations [only within] marriage, as [Deuteronomy 24:1] states: \"If a man takes a woman [as a wife]....\"", + "For a groom to rejoice together with his wife for a year, as [Deuteronomy 24:5] states: \"He shall be free for his home for one year.\"", + "To circumcise a son, as [Leviticus 12:3] states: \"On the eighth day, the flesh of his foreskin shall be circumcised.\"9The Rambam cites this verse, rather than a verse from Genesis, Chapter 17, which describes the circumcision of Abraham, because he prefers to cite a prooftext that was given after the giving of the Torah. Nevertheless, we also learn some particulars regarding this mitzvah from the passage from Genesis. (See also the Rambam's Commentary on the Mishnah, Chulin 7:6.)", + "To marry the widow of one's brother who died childless, as [Deuteronomy 25:5] states: \"Her yavam shall come unto her.\"", + "To remove the yavam's shoe [if he does not marry his brother's widow], as [Deuteronomy 25:9] states: \"And she shall remove his shoe from his foot.\"", + "For a rapist to marry the woman he raped, as [Deuteronomy 22:29] states: \"She shall become his wife.\"", + "For a person who made defamatory remarks about his wife to remain married to her for his entire life, as [Deuteronomy 22:19] states: \"She shall become his wife. He may not send her away for his entire life.\"", + "To carry out the judgment concerning a seducer, fining him fifty shekels and carrying out the other laws regarding this matter, as [Exodus 22:15] states: \"If a person will seduce....\"", + "To carry out the procedure [the Torah] prescribes for a yefat to'ar, as [Deuteronomy 21:11] states: \"And if you see a beautiful woman among the captives....\"", + "To divorce with a get, as [Deuteronomy 24:1] states: \"And he shall write a bill of divorce for her and place it in her hand.\"", + "To carry out the [procedure] prescribed for a sotah, as [Numbers 5:30] states: \"And the priests will carry out all these laws for her.\"", + "To whip the wicked, as [Deuteronomy 25:2] states: \"The judge will cast him down and beat him.\"", + "To exile a person who accidentally kills a person, as [Numbers 35:25] states: \"And he shall dwell there until the High Priest dies....\"", + "For a court to execute by decapitation, as [Exodus 21:20] states: \"Revenge shall surely be taken.\"", + "For a court to execute by strangulation, as [Leviticus 20:10] states: \"The adulterer and the adulteress shall die.\"", + "For a court to execute by burning [the condemned] with fire, as [Leviticus 20:14] states: \"They shall burn him and them with fire.\"", + "For a court to execute by stoning [the condemned] with stones, as [Deuteronomy 22:24] states: \"And you shall stone them.\"", + "To hang [the corpses] of those liable for hanging, as [Deuteronomy 21:22] states: \"And you shall hang them on a gallows.\"", + "To bury [the body of] an executed person on the day of his execution, as [Deuteronomy 21:22] states: \"For you shall surely bury him on that day.\"", + "To carry out the laws concerning a Hebrew servant, as [Exodus 21:2] states: \"When you purchase a Hebrew servant....\"", + "To marry a Hebrew maidservant, as [Exodus 21:8] states: \"Who has designated her for himself... and she will be redeemed.\"", + "To redeem a Hebrew maidservant, as [Exodus, ibid.] states: \"And she will be redeemed.\"", + "To have a Canaanite servant serve forever, as [Leviticus 25:46] states: \"You shall have them serve you forever.\"", + "For a person who injures [a colleague] to pay him damages, as [Exodus 21:18] states: \"If men will quarrel and one man will strike [his colleague]....\"", + "To judge regarding the damages caused by an ox, as [Exodus 21:35] states: \"If an ox belonging to one person gores an ox belonging to a colleague....\"", + "To judge regarding the damages caused by a pit, as [Exodus 21:33] states: If a person will open a pit....\"", + "To judge a thief, obligating him for payment or execution, as [Exodus 21:37] states: \"Should a theft be perpetrated,\" as [Exodus 22:1] states: \"If when breaking in,\" and, as [Exodus 21:16] states: \"If one kidnaps a person and sells him,…. \"10The Rambam cites these different verses because each involves a different punishment. (See also Negative Mitzvot 243 and 244.)", + "To judge regarding the damages caused by grazing, as [Exodus 22:4] states: \"If a person will graze [his animals] in a field or vineyard....\"", + "To judge regarding the damages caused by fire, as [Exodus 22:5] states: \"If fire will break out and catch in thorns....\"", + "To render judgment [in questions] regarding an unpaid watchman, as [Exodus 22:6] states: \"If a person will give a colleague money or utensils [to watch]....\"", + "To render judgment [in questions] regarding a paid watchman, as [Exodus 22:9] states: \"Should a person give a donkey or an ox....\"", + "To render judgment [in questions] regarding a borrower, as [Exodus 22:13] states: \"If a person will borrow from a colleague....\"", + "To render judgment [in questions] regarding business transactions, as [Leviticus 22:14] states: \"If you sell merchandise to your colleague....\"", + "To render judgment [in questions] regarding claims made by one person against another, as [Exodus 22:8] states: \"For every matter of trespass, concerning an ox, concerning a donkey, or concerning a sheep....\"", + "To save a person who is being pursued even if it is necessary to kill the pursuer, as [Deuteronomy 25:12] states: \"And you shall cut off her hand....\"", + "To render judgment [in questions] regarding inheritances as [Numbers 27:8] states: \"If a person dies without having a son....\"" + ], + "versions": [ + [ + "Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007", + "https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI" + ] + ], + "heTitle": "משנה תורה, מצוות עשה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Introduction" + ], + "sectionNames": [ + "Mitzvah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/Hebrew/Mechon-mamre Mishneh Torah.json b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/Hebrew/Mechon-mamre Mishneh Torah.json new file mode 100644 index 0000000000000000000000000000000000000000..4a7ce09a5afe31b4b73b13d267f1db4986603d29 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/Hebrew/Mechon-mamre Mishneh Torah.json @@ -0,0 +1,273 @@ +{ + "language": "he", + "title": "Mishneh Torah, Positive Mitzvot", + "versionSource": "http://www.mechon-mamre.org/i/0001n.htm", + "versionTitle": "Mechon-mamre Mishneh Torah", + "status": "locked", + "license": "Public Domain", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "משנה תורה, מצוות עשה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Introduction" + ], + "text": [ + "מִצְוָה רִאשׁוֹנָה מִמִּצְווֹת עֲשֵׂה, לֵידַע שֶׁיֵּשׁ שָׁם אֱלוֹהַּ, שֶׁנֶּאֱמָר \"אָנֹכִי ה' אֱלֹהֶיךָ\" (שמות כ ב, דברים ה ו).", + "לְיַחֲדוֹ, שֶׁנֶּאֱמָר \"ה' אֱלֹהֵינוּ, ה' אֶחָד\" (דברים ו, ד).", + "לְאָהֳבוֹ, שֶׁנֶּאֱמָר \"וְאָהַבְתָּ, אֵת ה' אֱלֹהֶיךָ\" (דברים ו ה, יא א).", + "לְיִרְאָה מִמֶּנּוּ, שֶׁנֶּאֱמָר \"אֶת-ה' אֱלֹהֶיךָ תִּירָא\" (דברים ו יג, י כ).", + "לְהִתְפַּלַּל לוֹ, שֶׁנֶּאֱמָר \"וַעֲבַדְתֶּם, אֵת ה' אֱלֹהֵיכֶם\" (שמות כג, כה) – עֲבוֹדָה זוֹ תְּפִלָּה.", + "לְדָבְקָה בּוֹ, שֶׁנֶּאֱמָר \"וּבוֹ תִדְבָּק\" (דברים י כ).", + "לְהִשָּׁבַע בִּשְׁמוֹ, שֶׁנֶּאֱמָר \"וּבִשְׁמוֹ, תִּשָּׁבֵעַ\" (דברים ו יג, י כ).", + "לְהִדַּמּוֹת בִּדְרָכָיו הַטּוֹבִים וְהַיְּשָׁרִים, שֶׁנֶּאֱמָר \"וְהָלַכְתָּ, בִּדְרָכָיו\" (דברים כח, ט).", + "לְקַדַּשׁ שְׁמוֹ, שֶׁנֶּאֱמָר \"וְנִקְדַּשְׁתִּי, בְּתוֹךְ בְּנֵי יִשְׂרָאֵל\" (ויקרא כב, לב).", + "לִקְרוֹת קִרְיַת שְׁמַע פַּעֲמַיִם בְּכָל יוֹם, שֶׁנֶּאֱמָר \"וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ\" (דברים ו, ז).", + "ללמוד תורה וללמדה, שנאמר: \"וְשִׁנַּנְתָּם לְבָנֶיךָ\" (דברים ו, ז).", + "לקשור תפילין בראש, שנאמר: \"וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ\" (דברים ו, ח).", + "לקשור תפילין ביד, שנאמר: \"וּקְשַׁרְתָּם לְאוֹת עַל יָדֶךָ\" (דברים ו, ח).", + "לעשות ציצית, שנאמר: \"וְעָשׂוּ לָהֶם צִיצִת\" (במדבר טו, לח).", + "לקבוע מזוזה, שנאמר: \"וּכְתַבְתָּם עַל מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ\" (דברים ו ט; יא, כ).", + "להקהיל את העם לשמוע תורה במוצאי שביעית, שנאמר: \"הַקְהֵל אֶת הָעָם...\" (דברים לא, יב).", + "לכתוב כל איש ספר תורה לעצמו, שנאמר: \"כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת\" (דברים לא, יט).", + "לכתוב המלך ספר תורה לעצמו, יתר על האחד של כל אדם, עד שיהיה לו שתי תורות, שנאמר: \"וְכָתַב לוֹ אֵת מִשְׁנֵה הַתּוֹרָה הַזֹּאת\" (דברים יז, יח).", + "לברך אחר המזון, שנאמר: \"וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת יְיָ אֱלֹהֶיךָ\" (דברים ח, י).", + "לבנות בית הבחירה, שנאמר: \"וְעָשׂוּ לִי מִקְדָּשׁ\" (שמות כה, ח).", + "ליראה מבית זה, שנאמר: \"וּמִקְדָּשִׁי תִּירָאוּ\" (ויקרא יט ל; כו, ב).", + "לשמור בית זה תמיד, שנאמר: \"וְאַתָּה וּבָנֶיךָ אִתָּךְ לִפְנֵי אֹהֶל הָעֵדֻת\" (במדבר יח, ב).", + "להיות הלוי עובד במקדש, שנאמר: \"וְעָבַד הַלֵּוִי הוּא\" (במדבר יח, כג).", + "לקדש הכהן ידיו ורגליו בשעת העבודה, שנאמר: \"וְרָחֲצוּ אַהֲרֹן וּבָנָיו...\" (שמות ל, יט).", + "לערוך נרות במקדש, שנאמר: \"יַעֲרֹךְ אֹתוֹ אַהֲרֹן וּבָנָיו\" (שמות כז, כא).", + "לברך הכהנים את ישראל, שנאמר: \"כֹּה תְבָרְכוּ אֶת בְּנֵי יִשְׂרָאֵל\" (במדבר ו, כג).", + "להסדיר לחם ולבונה לפני יי בכל שבת, שנאמר: \"וְנָתַתָּ עַל הַשֻׁלְחָן לֶחֶם פָּנִים\" (שמות כה, ל).", + "להקטיר קטורת פעמים ביום, שנאמר: \"וְהִקְטִיר עָלָיו אַהֲרֹן קְטֹרֶת סַמִּים\" (שמות ל, ז).", + "להבעיר אש במזבח העולה תמיד, שנאמר: \"אֵשׁ תמיד תוקד על המזבח\" (ויקרא ו, ו).", + "להרים הדשן מעל המזבח בכל יום, שנאמר: \"וְהֵרִים אֶת הַדֶּשֶׁן\" (ויקרא ו, ג).", + "לשלח טמאים ממחנה שכינה שהוא המקדש, שנאמר: \"וִישַׁלְּחוּ מִן הַמַּחֲנֶה כָּל צָרוּעַ וְכָל זָב וְכֹל טָמֵא לָנֶפֶשׁ\" (במדבר ה, ב).", + "לחלוק כבוד לזרעו של אהרן, ולהקדימו לכל דבר שבקדושה, שנאמר: \"וְקִדַּשְׁתּוֹ\" (ויקרא כא, ח).", + "להיות הכהנים לובשים לעבודה בגדי כהונה, שנאמר: \"וְעָשִׂיתָ בִגְדֵי קֹדֶשׁ...\" (שמות כח, ב).", + "לשאת הארון על הכתף כשנושאין אותו, שנאמר: \"בַּכָּתֵף יִשָּׂאוּ\" (במדבר ז, ט).", + "למשוח כהנים גדולים ומלכים בשמן המשחה, שנאמר: \"שֶׁמֶן מִשְׁחַת קֹדֶשׁ יִהְיֶה זֶה\" (שמות ל, לא).", + "להיות הכהנים עובדין במקדש משמרות משמרות, ובמועדים עובדין כאחד, שנאמר: \"וְכִי יָבוֹא הַלֵּוִי...\" (דברים יח, ו) \"לְבַד מִמְכָּרָיו עַל הָאָבוֹת\" (שם, ח).", + "להיות הכהנים מיטמאין לקרוביהם, ומתאבלין עליהן כשאר ישראל שהן מצווין להתאבל, שנאמר: \"לָהּ יִטַּמָּא\" (ויקרא כא, ג).", + "להיות כהן גדול נושא בתולה, שנאמר: \"וְהוּא אִשָּׁה בִּבְתוּלֶיהָ יִקָּח\" (ויקרא כא, יג).", + "להקריב תמידין בכל יום, שנאמר: \"שְׁנַיִם לַיּוֹם עוֹלָה תָמִיד\" (במדבר כח, ג).", + "להקריב כהן גדול מנחה בכל יום, שנאמר: \"זֶה קָרְבַּן אַהֲרֹן וּבָנָיו\" (ויקרא ו, יג).", + "להוסיף קרבן אחר בכל שבת, שנאמר: \"וּבְיוֹם הַשַּׁבָּת שְׁנֵי כְּבָשִׂים\" (במדבר כח, ט).", + "להוסיף קרבן בכל ראש חודש וחודש, שנאמר: \"וּבְרָאשֵׁי חָדְשֵׁיכֶם תַּקְרִיבוּ...\" (במדבר כח, יא).", + "להוסיף קרבן בחג הפסח, שנאמר: \"שִׁבְעַת יָמִים תַּקְרִיבוּ אִשֶּׁה לַיי\" (ויקרא כג, לו).", + "להקריב מנחת העומר ממחרת יום ראשון של פסח עם כבש אחד, שנאמר: \"וַהֲבֵאתֶם אֵת עֹמֶר רֵאשִׁית קְצִירְכֶם אֶל הַכֹּהֵן\" (ויקרא כג, י).", + "להוסיף קרבן ביום עצרת, שנאמר: \"וּבְיוֹם הַבִּכּוּרִים...\" (במדבר כח, כו) \"וְהִקְרַבְתֶּם עוֹלָה לְרֵיחַ...\" (במדבר כח, כז).", + "להביא שתי הלחם עם הקרבנות הקרבים בגלל הלחם ביום עצרת, שנאמר: \"מִמּוֹשְׁבוֹתֵיכֶם תָּבִיאוּ לֶחֶם תְּנוּפָה\" (ויקרא כג, יז) \"וְהִקְרַבְתֶּם עַל הַלֶּחֶם\" (שם, יח).", + "להוסיף קרבן בראש השנה, שנאמר: \"וּבַחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ [...] וַעֲשִׂיתֶם...\" (במדבר כט, א).", + "להוסיף קרבן ביום הצום, שנאמר: \"וּבֶעָשׂוֹר לַחֹדֶשׁ הַשְּׁבִיעִי...\" (במדבר כט, ז).", + "לעשות עבודת היום ביום הצום, שנאמר: \"בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ בְּפַר בֶּן בָּקָר\" (ויקרא טז, ג), וכל העבודה הכתובה בפרשת \"אחרי מות\".", + "להוסיף קרבן בחג הסוכות, שנאמר: \"וְהִקְרַבְתֶּם עוֹלָה אִשֵּׁה רֵיחַ נִיחוֹחַ\" (במדבר כט, יג).", + "להוסיף קרבן ביום שמיני עצרת, כי רגל בפני עצמו הוא, שנאמר: \"בַּיּוֹם הַשְּׁמִינִי\" (במדבר כט, לה).", + "לחוג ברגלים, שנאמר: \"שָׁלֹשׁ רְגָלִים תָּחֹג לִי\" (שמות כג, יד).", + "להיראות ברגלים, שנאמר: \"שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָּל זְכוּרְךָ\" (שמות כג יז; שם לג, כג; דברים טז טז.", + "לשמוח ברגלים, שנאמר: \"וְשָׂמַחְתָּ בְּחַגֶּךָ\" (דברים טז, יד).", + "לשחוט כבש הפסח, שנאמר: \"וְשָׁחֲטוּ אֹתוֹ כָּל קְהַל \" (שמות יב, ו).", + "לאכול בשר הפסח צלי בלילי חמישה עשר מניסן, שנאמר: \"וְאָכְלוּ אֶת הַבָּשָׂר\" (שמות יב, ח).", + "לעשות פסח שני, שנאמר: \"בַּחֹדֶשׁ הַשֵּׁנִי בְּאַרְבָּעָה עָשָׂר\" (במדבר ט, יא).", + "לאכול את בשר פסח שני על מצה ומרור, שנאמר: \"עַל מַצּוֹת וּמְרוֹרִים יֹאכְלוּהוּ\" (במדבר ט, יא).", + "לתקוע בחצוצרות על הקרבנות ובשעת הצרות, שנאמר: \"וּתְקַעְתֶּם בַּחֲצוֹצְרֹת\" (במדבר י, י).", + "להיות כל קרבנות בהמה מיום שמיני והלאה, שנאמר: \"מִיּוֹם הַשְּׁמִינִי וָהָלְאָה\" (ויקרא כב, כז).", + "להיות כל קרבן בהמה תמים, שנאמר: \"תָּמִים יִהְיֶה לְרָצוֹן\" (ויקרא כב, כא).", + "למלוח כל קרבן, שנאמר: \"עַל כָּל קָרְבָּנְךָ תַּקְרִיב מֶלַח\" (ויקרא ב, יג).", + "מעשה העולה, שנאמר: \"אִם עוֹלָה קָרְבָּנוֹ\" (ויקרא א, ג).", + "מעשה חטאת, שנאמר: \"זֹאת תּוֹרַת הַחַטָּאת\" (ויקרא ו, יח).", + "מעשה האשם, שנאמר: \"זֹאת תּוֹרַת הָאָשָׁם\" (ויקרא ז, א).", + "מעשה זבח השלמים, שנאמר: \"וְזֹאת תּוֹרַת זֶבַח הַשְּׁלָמִים\" (ויקרא ז, יא).", + "מעשה המנחה, שנאמר: \"וְנֶפֶשׁ כִּי תַקְרִיב קָרְבַּן מִנְחָה\" (ויקרא ב, א).", + "להקריב בית דין קרבן אם טעו בהוראה, שנאמר: \"וְאִם כָּל עֲדַת יִשְׂרָאֵל יִשְׁגּוּ\" (ויקרא ד, יג).", + "להקריב היחיד קרבן חטאת אם שגג במצות לא תעשה שחייבים עליה כרת, שנאמר: \"וְנֶפֶשׁ כִּי תֶחֱטָא\" (ויקרא ה, א).", + "להקריב היחיד קרבן אם נסתפק לו אם חטא חטא שחייבים עליו חטאת או לא חטא, שנאמר: \"וְלֹא יָדַע וְאָשֵׁם וְהֵבִיא אֶת אֲשָׁמוֹ\" (ויקרא ה, יז) וזה הוא נקרא אשם תלוי.", + "להקריב השוגג במעילה, או החוטא בגזילה, או בשפחה חרופה, או שכפר בפיקדון ונשבע; מביא קרבן אשם, וזה הוא הנקרא אשם ודאי.", + "להקריב קרבן עולה ויורד, שנאמר: \"ואם לא תגיע ידו\" (ויקרא ה,ז), \"ואם לא תשיג ידו\" (ויקרא ה,יא).", + "להתוודות לפני ה' מכל חטא שיעשה האדם, בשעת הקרבן ושלא בשעת הקרבן, שנאמר: \"והתוודו, את חטאתם אשר עשו\" (במדבר ה,ז).", + "להקריב הזב קרבן אחר שיטהר, שנאמר: \"וכי יטהר הזב, מזובו\" (ויקרא טו,יג).", + "להקריב הזבה קרבן אחר שתטהר, שנאמר: \"ואם טהרה, מזובה\" (ויקרא טו,כח).", + "להקריב היולדת קרבן אחר שתטהר, שנאמר: \"ובמלאות ימי טוהרה\" (ויקרא יב,ו).", + "להקריב המצורע קרבן אחר שיטהר, שנאמר: \"וביום השמיני ייקח\" (ויקרא יד,י).", + "לעשר הבהמה, שנאמר: \"וכל מעשר בקר וצאן\" (ויקרא כז,לב).", + "לקדש בכור הבהמה הטהורה ולהקריבו, שנאמר: \"כל הבכור אשר ייוולד\" (דברים טו,יט).", + "לפדות בכור אדם, שנאמר: \"אך פדה תפדה, את בכור האדם\" (במדבר יח,טו).", + "לפדות פטר חמור, שנאמר: \"ופטר חמור תפדה בשה\" (שמות לד,כ).", + "לערוף פטר חמור, שנאמר: \"ואם לא תפדה וערפתו\" (שמות יג,יג; שמות לד,כ).", + "להביא כל הקרבנות שיש על האדם בחובה או בנדבה ברגל ראשון שפגע בו, שנאמר: \"ובאת שמה\" (דברים יב,ה), \"והבאתם שמה\" (דברים יב,ו).", + "להקריב כל הקרבנות בבית הבחירה, שנאמר: \"ושם תעשה, כול אשר אנוכי מצווך\" (דברים יב,יד).", + "להיטפל בהבאת הקרבנות מחוצה לארץ לבית הבחירה, שנאמר: \"רק קודשיך אשר יהיו לך, ונדריך, תישא ובאת\" (דברים יב,כו); מפי השמועה למדו שאינו מדבר אלא בקודשי חוצה לארץ.", + "לפדות קודשים בעלי מומים ויהיו מותרים באכילה, שנאמר: \"רק בכל אוות נפשך תזבח ואכלת בשר\" (דברים יב,טו); מפי השמועה למדו שאינו מדבר אלא בפסולי המוקדשין שייפדו.", + "להיות התמורה קודש, שנאמר: \"והיה הוא ותמורתו יהיה קודש\" (ויקרא כז,י; ויקרא כז,לג).", + "לאכול שיירי מנחות, שנאמר: \"והנותרת ממנה, יאכלו אהרון ובניו\" (ויקרא ו,ט).", + "לאכול בשר חטאת ואשם, שנאמר: \"ואכלו אותם אשר כופר בהם\" (שמות כט,לג).", + "לשרוף בשר קודש שנטמא, שנאמר: \"והבשר אשר ייגע בכל טמא\" (ויקרא ז,יט).", + "לשרוף הנותר, שנאמר: \"והנותר, מבשר הזבח--ביום, השלישי, באש, יישרף\" (ויקרא ז,יז).", + "לגדל הנזיר שיערו, שנאמר: \"גדל פרע, שיער ראשו\" (במדבר ו,ה).", + "לגלח הנזיר שיערו על קרבנותיו במלאות ימי נזרו, או בתוך ימי נזרו אם נטמא, שנאמר: \"וכי ימות מת עליו\" (במדבר ו,ט).", + "לקיים אדם כל מה שהוציא בשפתיו, מקרבן או צדקה וכיוצא בהם, שנאמר: \"מוצא שפתיך, תשמור ועשית\" (דברים כג,כד).", + "לדון בהפרת נדרים בכל הדינים האמורין בפרשה.", + "להיות כל נוגע בנבילה טמא, שנאמר \"וכי ימות מן הבהמה\" (ויקרא יא, לט).", + "להיות שמונה שרצים מטמאין, שנאמר \"וזה לכם הטמא\" (ויקרא יא, כט).", + "להיות האוכלין מיטמאין, שנאמר \"מכל האוכל אשר יאכל\" (ויקרא יא, לד).", + "להיות הנידה טמאה ומטמאה לאחרים.", + "להיות היולדת טמאה כנידה.", + "להיות המצורע טמא ומטמא.", + "להיות בגד מנוגע טמא ומטמא.", + "להיות בית מנוגע מטמא.", + "להיות הזב מטמא.", + "להיות שכבת זרע מטמאה.", + "להיות זבה מטמאה.", + "להיות המת מטמא.", + "להיות מי נדה מטמאין לאדם טהור, ומטהרין מטומאת מת בלבד. וכל אלו הדינין של טומאות אלו, רוב משפט כל טומאה וטומאה מהן מבואר בתורה שבכתב.", + "להיות הטהרה מכל הטמאות בטבילה במי מקוה, שנאמר: \"וְרָחַץ בַּמַּיִם אֶת כָּל בְּשָׂרוֹ\" (ויקרא טו, טז) למדו מפי השמועה שרחיצה זו במים שכל גופו עולה בהן בבת אחת.", + "להיות הטהרה מן הצרעת בין צרעת אדם בין צרעת בית בעץ ארז ואיזוב ושני תולעת ושתי ציפורים ומים חיים, שנאמר: \"זֹאת תִּהְיֶה תּוֹרַת הַמְּצֹרָע\" (ויקרא יד, ב).", + "להיות המצורע מגלח כל שערו, שנאמר: \"וְהָיָה בַּיּוֹם הַשְּׁבִיעִי יְגַלַּח אֶת כָּל שְׂעָרוֹ\" (ויקרא יד, ט).", + "להיות המצורע ידוע לכל בדברים האמורים בו \"בְּגָדָיו יִהְיוּ פְרֻמִים וְרֹאשׁוֹ יִהְיֶה פָרֻעַ וְעַל שָׂפָם יַעְטֶה וְטָמֵא טָמֵא יִקְרָא\" (ויקרא יג, מה). וכן כל שאר הטמאים צריכין להודיע את עצמן.", + "לעשות פרה אדומה להיות אפרה מוכן, שנאמר: \"וְהָיְתָה לַעֲדַת בְּנֵי יִשְׂרָאֵל\" (במדבר יט, ט).", + "להיות מעריך אדם נותן דמים הקצובין בפרשה, שנאמר: \"אִישׁ כִּי יַפְלִא נֶדֶר\" (ויקרא כז, ב).", + "להיות מעריך בהמה טמאה נותן דמיה, שנאמר: \"וְהֶעֱמִיד אֶת הַבְּהֵמָה\" (ויקרא כז, יא).", + "להיות מעריך ביתו נותן כערך הכהן, שנאמר: \"וְאִישׁ כִּי יַקְדִּישׁ\" (ויקרא כז, יד).", + "להיות מקדיש שדהו נותן בערך הקצוב בפרשה, שנאמר: \"וְהָיָה עֶרְכְּךָ כְּפִי זַרְעוֹ\" (ויקרא כז, טז).", + "לשלם השוגג במעילה מה שמעל לה' ולהוסיף חומש, שנאמר: \"וְאֵת אֲשֶׁר חָטָא מִן הַקֹּדֶשׁ יְשַׁלֵּם\" (ויקרא ה, טז).", + "להיות נטע רבעי קודש, שנאמר: \"יִהְיֶה כָּל פִּרְיוֹ קֹדֶשׁ הִלּוּלִים\" (ויקרא יט, כד).", + "להניח פיאה.", + "להניח לקט.", + "להניח עומר השכחה.", + "להניח עוללות בכרם.", + "להניח פרט הכרם לפי שבכל אלו נאמר \"לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם\" (ויקרא יט, י) (ויקרא כג, כב) וזו היא מצות עשה שלהם.", + "להביא ביכורים לבית הבחירה, שנאמר: \"רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ\" (שמות כג, יט) (שמות לד, כו).", + "להפריש תרומה גדולה לכהן, שנאמר: \"רֵאשִׁית דְּגָנְךָ תִּתֵּן לוֹ\" (דברים יח, ד).", + "להפריש מעשר דגן ללוים, שנאמר: \"כָּל מַעְשַׂר הָאָרֶץ\" (ויקרא כז, ל).", + "להפריש מעשר שני להיאכל לבעליו בירושלים, שנאמר: \"עַשֵּׂר תְּעַשֵּׂר\" (דברים יד, כב) מפי השמועה למדו שזה הוא מעשר שני.", + "להיות הלוים מפרישין מעשר מן המעשר שלקחו מישראל ונותנין אותו לכהנים, שנאמר: \"וְאֶל הַלְוִיִּם תְּדַבֵּר\" (במדבר יח, כו).", + "להפריש מעשר עני תחת מעשר שני בשלישית ובשישית בשבוע, שנאמר: \"מִקְצֵה שָׁלֹשׁ שָׁנִים תּוֹצִיא אֶת כָּל מַעְשַׂר תְּבוּאָתְךָ\" (דברים יד, כח).", + "להתוודות וידוי מעשר, שנאמר: \"ואמרת לפני ה' אלוהיך ביערתי הקודש\" (דברים כו,יג).", + "לקרות על הביכורים, שנאמר: \"וענית ואמרת לפני ה' אלוהיך\" (דברים כו,ה).", + "להפריש חלה לכוהן, שנאמר: \"ראשית, עריסותיכם--חלה, תרימו תרומה\" (במדבר טו,כ).", + "להשמיט קרקע, שנאמר: \"והשביעית תשמטנה ונטשתה\" (שמות כג,יא).", + "לשבות מעבודת הארץ, שנאמר: \"בחריש ובקציר, תשבות\" (שמות לד,כא).", + "לקדש שנת יובל בשביתה כשמיטה, שנאמר: \"וקידשתם, את שנת החמישים\" (ויקרא כה,י).", + "לתקוע בשופר בשנת היובל, שנאמר: \"והעברת שופר תרועה\" (ויקרא כה,ט).", + "ליתן גאולה לארץ בשנת היובל, שנאמר: \"ובכול, ארץ אחוזתכם, גאולה, תיתנו לארץ\" (ויקרא כה,כד).", + "להיות גאולה בבתי ערי חומה עד שנה, שנאמר: \"ואיש, כי ימכור בית מושב\" (ויקרא כה,כט).", + "למנות שני יובל שנים ושמיטים, שנאמר: \"וספרת לך, שבע . . .\" (ויקרא כה,ח).", + "להשמיט כספים בשביעית, שנאמר: \"שמוט כל בעל משה ידו\" (דברים טו,ב).", + "לנגוש לנוכרי, שנאמר: \"את הנוכרי, תיגוש; ואשר יהיה לך\" (דברים טו,ג).", + "ליתן מן הבהמה לכוהן הזרוע והלחיים והקיבה, שנאמר: \"ונתן, לכוהן, הזרוע\" (דברים יח,ג).", + "ליתן ראשית הגז לכוהן, שנאמר: \"וראשית גז צאנך--תיתן לו\" (דברים יח,ד).", + "לדון בדיני חרמים, מהם לה' ומהם לכוהן, שנאמר: \"אך כל חרם אשר יחרים\" (ויקרא כז,כח).", + "לשחוט בהמה חיה ועוף ואחר כך יאכל בשרם, שנאמר: \"וזבחת מבקרך ומצאנך\" (דברים יב,כא).", + "לכסות דם חיה ועוף, שנאמר: \"ושפך, את דמו, וכיסהו, בעפר\" (ויקרא יז,יג).", + "לשלח הקן, שנאמר: \"שלח תשלח את האם ואת הבנים תיקח לך\" (דברים כב,ז).", + "לבדוק בסימני בהמה, שנאמר: \"זאת החיה אשר תאכלו\" (ויקרא יא,ב).", + "לבדוק בסימני העוף עד שיבדיל בין טמא לטהור, שנאמר: \"כל ציפור טהורה, תאכלו\" (דברים יד,יא).", + "לבדוק בסימני חגבים לידע טהור מן הטמא, שנאמר: \"אשר לו כרעיים\" (ויקרא יא,כא).", + "לבדוק בסימני דגים, שנאמר: \"את זה, תאכלו, מכול, אשר במים\" (ויקרא יא,ט; דברים יד,ט).", + "לקדש חודשים ולחשב שנים וחודשים בבית דין בלבד, שנאמר: \"החודש הזה לכם, ראש חודשים\" (שמות יב,ב).", + "לשבות בשבת, שנאמר: \"וביום השביעי תשבות\" (שמות כג,יב; שמות לד,כא).", + "לקדש שבת, שנאמר: \"זכור את יום השבת, לקדשו\" (שמות כ,ז).", + "לבער חמץ, שנאמר: \"ביום הראשון, תשביתו שאור מבתיכם\" (שמות יב,טו).", + "לספר ביציאת מצריים בלילה הראשון של חג המצות, שנאמר: \"והגדת לבנך\" (שמות יג,ח).", + "לאכול מצה בליל זה, שנאמר: \"בערב, תאכלו, מצות\" (שמות יב,יח).", + "לשבות בראשון של פסח, שנאמר: \"וביום הראשון, מקרא קודש\" (שמות יב,טז).", + "לשבות בשביעי בו, שנאמר: \"וביום השביעי, מקרא קודש\" (שמות יב,טז; במדבר כח,כה).", + "לספור מקצירת העומר תשעה וארבעים יום, שנאמר: \"וספרתם לכם, ממוחרת השבת\" (ויקרא כג,טו).", + "לשבות ביום חמישים, שנאמר: \"וקראתם בעצם היום הזה, מקרא קודש\" (ויקרא כג,כא).", + "לשבות בראשון של חודש השביעי, שנאמר: \"באחד לחודש, יהיה לכם שבתון\" (ויקרא כג,כד).", + "להתענות בעשירי בו, שנאמר: \"ובעשור לחודש תענו את נפשותיכם\" (ראה ויקרא טז,כט; במדבר כט,ז).", + "לשבות ביום הצום, שנאמר: \"שבת שבתון\" (ויקרא טז,לא; ויקרא כג,לב).", + "לשבות בראשון של חג הסוכות, שנאמר: \"ביום הראשון, מקרא קודש\" (ויקרא כג,לה).", + "לשבות בשמיני של חג, שנאמר: \"וביום השמיני מקרא קודש\" (ראה ויקרא כג,לו).", + "לישב בסוכה שבעת ימים, שנאמר: \"בסוכות תשבו, שבעת ימים\" (ויקרא כג,מב).", + "ליטול לולב, שנאמר: \"ולקחתם לכם ביום הראשון, פרי עץ הדר כפות תמרים\" (ויקרא כג,מ).", + "לשמוע קול שופר בראש השנה, שנאמר: \"יום תרועה, יהיה לכם\" (במדבר כט,א).", + "ליתן מחצית השקל בכל שנה ושנה, שנאמר: \"זה ייתנו, כל העובר על הפקודים\" (שמות ל,יג).", + "לשמוע מכל נביא שיהיה בכל דור ודור אם לא יוסיף ולא יגרע, שנאמר: \"אליו, תשמעון\" (דברים יח,טו).", + "למנות מלך, שנאמר: \"שום תשים עליך מלך\" (דברים יז,טו).", + "לשמוע מכל בית דין הגדול שיעמדו להם לישראל, שנאמר: \"ועל המשפט אשר יאמרו לך--תעשה\" (דברים יז,יא).", + "לנטות אחרי רבים אם תהיה מחלוקת בין הסנהדרין בדינין, שנאמר: \"אחרי רבים--להטות\" (שמות כג,ב).", + "למנות שופטים ושוטרים בכל קהל וקהל מישראל, שנאמר: \"שופטים ושוטרים, תיתן לך\" (דברים טז,יח).", + "להשוות בין בעלי דינין בשעה שעומדין בדין, שנאמר: \"בצדק, תשפוט עמיתך\" (ויקרא יט,טו).", + "להעיד בבית דין למי שיש לו עדות, שנאמר: \"והוא עד, או ראה או ידע\" (ויקרא ה,א).", + "לחקור העדים הרבה, שנאמר: \"ודרשת וחקרת ושאלת, היטב\" (דברים יג,טו).", + "לעשות לעדים זוממין כמו שזמו לעשות, שנאמר: \"ועשיתם לו, כאשר זמם\" (דברים יט,יט).", + "לערוף את העגלה כמצותה, שנאמר: \"וערפו שם את העגלה, בנחל\" (דברים כא,ד).", + "להכין שש ערי מקלט, שנאמר: \"תכין לך, הדרך, ושילשת\" (דברים יט,ג).", + "לתת ללויים ערים לשבת, וגם הן קולטות, שנאמר: \"ונתנו ללויים . . . ערים\" (במדבר לה,ב).", + "לעשות מעקה, שנאמר: \"ועשית מעקה לגגך\" (דברים כב,ח).", + "לאבד עבודה זרה וכל משמשיה, שנאמר: \"אבד תאבדון את כל המקומות\" (דברים יב,ב).", + "להרוג אנשי עיר הנידחת ולשרוף את העיר, שנאמר: \"ושרפת באש את . . . כל שללה\" (דברים יג,יז).", + "לאבד שבעה עממים מארץ ישראל, שנאמר: \"החרם תחרימם\" (דברים כ,יז).", + "להכרית זרעו של עמלק, שנאמר: \"תמחה את זכר עמלק\" (דברים כה,יט).", + "לזכור מה שעשה לנו עמלק תדיר, שנאמר: \"זכור, את אשר עשה לך עמלק\" (דברים כה,יז).", + "לעשות במלחמת הרשות כמשפט הכתוב בתורה, שנאמר: \"כי תקרב אל עיר\" (דברים כ,י).", + "למשוח כוהן למלחמה, שנאמר: \"והיה, כקורבכם אל המלחמה; וניגש הכוהן\" (דברים כ,ב).", + "להתקין יד במחנה, שנאמר: \"ויד תהיה לך, מחוץ למחנה\" (דברים כג,יג).", + "להתקין יתד, שנאמר: \"ויתד תהיה לך, על אזנך\" (דברים כג,יד).", + "להשיב את הגזל, שנאמר: \"והשיב את הגזילה אשר גזל\" (ויקרא ה,כג).", + "ליתן צדקה, שנאמר: \"פתוח תפתח את ידך\" (דברים טו,ח; דברים טו,יא).", + "להעניק לעבד עברי, שנאמר: \"הענק תעניק, לו\" (דברים טו,יד); וכן אמה עברייה.", + "להלוות לעני, שנאמר: \"אם כסף תלווה את עמי\" (שמות כב,כד); \"אם\" זה אינו רשות אלא מצוה, שנאמר: \"והעבט, תעביטנו\" (דברים טו,ח).", + "להלוות לנוכרי בריבית, שנאמר: \"לנוכרי תשיך\" (דברים כג,כא); מפי השמועה למדו שזו מצות עשה.", + "להשיב המשכון לבעליו, שנאמר: \"השב תשיב לו את העבוט\" (דברים כד,יג).", + "ליתן שכר שכיר בזמנו, שנאמר: \"ביומו תיתן שכרו\" (דברים כד,טו).", + "להיות השכיר אוכל בזמן שכירותו, שנאמר: \"כי תבוא בכרם ריעך\" (דברים כג,כה), \"כי תבוא בקמת ריעך\" (דברים כג,כו).", + "לעזוב מעל חברו או מעל בהמתו, שנאמר: \"עזוב תעזוב, עימו\" (שמות כג,ה).", + "להקים המשא על הבהמה, שנאמר: \"הקם תקים, עימו\" (דברים כב,ד).", + "להשיב האבידה, שנאמר: \"השב תשיבם, לאחיך\" (דברים כב,א).", + "להוכיח החוטא, שנאמר: \"הוכח תוכיח את עמיתך\" (ויקרא יט,יז).", + "לאהוב כל בני אדם מבני ברית, שנאמר: \"וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ\" (ויקרא יט, יח).", + "לאהוב את הגר, שנאמר: \"ואהבתם את הגר\" (דברים י, יט).", + "לצדק מאזניים עם המשקלות, שנאמר: \"מאזני צדק אבני צדק\" (ויקרא יט, לו).", + "לכבד החכמים, שנאמר: \"מפני שיבה תקום\" (ויקרא יט, לב).", + "לכבד אב ואם, שנאמר \"כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ\" (שמות כ, יא); (דברים ה, טו).", + "ליראה מאב ואם, שנאמר: \"אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ\" (ויקרא יט, ג).", + "לפרות ולרבות, שנאמר: \"פרו ורבו\" (בראשית ט, ז).", + "לבעול בקידושין, שנאמר: \"כי יקח איש אשה ובא אליה\" (דברים כב, יג) וראה דברים כד, א.", + "לשמח חתן את אשתו שנה, שנאמר: \"נקי יהיה לביתו שנה אחת\" (דברים כד, ה).", + "למול את הבן, שנאמר: \"וביום השמיני ימול בשר ערלתו\" (ויקרא יב, ג).", + "לייבם אשת אח, שנאמר: \"יבמה יבוא עליה\" (דברים כה,ה).", + "לחלוץ ליבם, שנאמר: \"וחלצה נעלו מעל רגלו\" (דברים כה,ט).", + "לישא אונס שנאמר: \"ולו תהיה לאישה\" (דברים כב,כט).", + "לישב מוציא שם רע עם אשתו כל ימיו, שנאמר: \"ולו תהיה לאישה\" (דברים כב,יט).", + "לדון במפתה בחמישים שקל עם שאר דינין, שנאמר: \"כי יפתה איש\" (שמות כב,טו).", + "לעשות ליפת תואר ככתוב, שנאמר: \"וראית, בשביה, אשת, יפת תואר\" (דברים כא,יא).", + "לגרש בשטר, שנאמר: \"וכתב לה ספר כריתות ונתן בידה\" (דברים כד,א; דברים כד,ג).", + "לעשות לסוטה כתורה, שנאמר: \"ועשה לה הכוהן, את כל התורה הזאת\" (במדבר ה,ל).", + "להלקות הרשעים, שנאמר: \"והפילו השופט והכהו\" (דברים כה,ב).", + "להגלות רוצח בשגגה, שנאמר: \"וישב בה, עד מות הכוהן\" (במדבר לה,כה).", + "להיות בית דין הורגין בסיף, שנאמר: \"נקום, יינקם\" (שמות כא,כ).", + "להיות בית דין הורגין בחנק, שנאמר: \"מות יומת הנואף, והנואפת\" (ויקרא כ,י).", + "להיות בית דין שורפין באש, שנאמר: \"באש ישרפו אותו, ואתהן\" (ויקרא כ,יד).", + "להיות בית דין סוקלין באבנים, שנאמר: \"וסקלתם אותם\" (דברים כב,כד).", + "לתלות מי שנתחייב תלייה, שנאמר: \"ותלית אותו, על עץ\" (דברים כא,כב).", + "לקבור הנהרג ביומו, שנאמר: \"כי קבור תקברנו ביום ההוא\" (דברים כא,כג).", + "לדון בעבד עברי כהלכותיו, שנאמר: \"כי תקנה עבד עברי\" (שמות כא,ב).", + "לייעד אמה עברייה, שנאמר: \"אשר לו יעדה\" (שמות כא,ח), \"ואם לבנו, ייעדנה\" (שמות כא,ט).", + "לפדות אמה עברייה, שנאמר: \"והפדה\" (שמות כא,ח).", + "לעבוד בעבד כנעני לעולם, שנאמר: \"לעולם, בהם תעבודו\" (ויקרא כה,מו).", + "להיות החובל משלם ממון, שנאמר: \"וכי יריבון אנשים--והכה איש\" (שמות כא,יח).", + "לדון בנזקי בהמה, שנאמר: \"וכי ייגוף שור איש את שור ריעהו\" (שמות כא,לה).", + "לדון בנזקי הבור, שנאמר: \"כי יפתח איש בור\" (שמות כא,לג).", + "לדון לגנב בתשלומין או במיתה, שנאמר: \"וכי יגנוב\" (ראה שמות כא,לז), \"אם במחתרת\" (שמות כב,א), \"וגונב איש ומכרו\" (שמות כא,טז).", + "לדון בנזקי הבער, שנאמר: \"כי יבער איש, שדה או כרם\" (שמות כב,ד).", + "לדון בנזקי האש, שנאמר: \"כי תצא אש ומצאה קוצים\" (שמות כב,ה).", + "לדון בדין שומר חינם, שנאמר: \"כי ייתן איש אל ריעהו כסף או כלים\" (שמות כב,ו).", + "לדון בדין נושא שכר ושוכר, שנאמר: \"כי ייתן איש אל ריעהו חמור או שור\" (שמות כב,ט).", + "לדון בדין השואל, שנאמר: \"וכי ישאל איש מעם ריעהו\" (שמות כב,יג).", + "לדון בדין מקח וממכר, שנאמר: \"וכי תמכרו ממכר לעמיתך\" (ויקרא כה,יד).", + "לדון בדין טוען וכופר, שנאמר: \"על כל דבר פשע\" (שמות כב,ח).", + "להציל הנרדף ואפילו בנפש הרודף, שנאמר: \"וקצותה, את כפה\" (דברים כה,יב).", + "לדון בדיני נחלות, שנאמר: \"איש כי ימות, ובן אין לו\" (במדבר כז,ח)." + ], + "sectionNames": [ + "Mitzvah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/Hebrew/Mishneh Torah.json b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/Hebrew/Mishneh Torah.json new file mode 100644 index 0000000000000000000000000000000000000000..18130e01cc2b17e3c8335805b097562e781de1be --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/Hebrew/Mishneh Torah.json @@ -0,0 +1,273 @@ +{ + "language": "he", + "title": "Mishneh Torah, Positive Mitzvot", + "versionSource": "http://www.mechon-mamre.org/i/0001n.htm", + "versionTitle": "Mishneh Torah", + "status": "locked", + "license": "Public Domain", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "משנה תורה, מצוות עשה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Introduction" + ], + "text": [ + "מִצְוָה רִאשׁוֹנָה מִמִּצְווֹת עֲשֵׂה, לֵידַע שֶׁיֵּשׁ שָׁם אֱלוֹהַּ, שֶׁנֶּאֱמָר \"אָנֹכִי ה' אֱלֹהֶיךָ\" (שמות כ ב, דברים ה ו).", + "לְיַחֲדוֹ, שֶׁנֶּאֱמָר \"ה' אֱלֹהֵינוּ, ה' אֶחָד\" (דברים ו, ד).", + "לְאָהֳבוֹ, שֶׁנֶּאֱמָר \"וְאָהַבְתָּ, אֵת ה' אֱלֹהֶיךָ\" (דברים ו ה, יא א).", + "לְיִרְאָה מִמֶּנּוּ, שֶׁנֶּאֱמָר \"אֶת-ה' אֱלֹהֶיךָ תִּירָא\" (דברים ו יג, י כ).", + "לְהִתְפַּלַּל לוֹ, שֶׁנֶּאֱמָר \"וַעֲבַדְתֶּם, אֵת ה' אֱלֹהֵיכֶם\" (שמות כג, כה) – עֲבוֹדָה זוֹ תְּפִלָּה.", + "לְדָבְקָה בּוֹ, שֶׁנֶּאֱמָר \"וּבוֹ תִדְבָּק\" (דברים י כ).", + "לְהִשָּׁבַע בִּשְׁמוֹ, שֶׁנֶּאֱמָר \"וּבִשְׁמוֹ, תִּשָּׁבֵעַ\" (דברים ו יג, י כ).", + "לְהִדַּמּוֹת בִּדְרָכָיו הַטּוֹבִים וְהַיְּשָׁרִים, שֶׁנֶּאֱמָר \"וְהָלַכְתָּ, בִּדְרָכָיו\" (דברים כח, ט).", + "לְקַדַּשׁ שְׁמוֹ, שֶׁנֶּאֱמָר \"וְנִקְדַּשְׁתִּי, בְּתוֹךְ בְּנֵי יִשְׂרָאֵל\" (ויקרא כב, לב).", + "לִקְרוֹת קִרְיַת שְׁמַע פַּעֲמַיִם בְּכָל יוֹם, שֶׁנֶּאֱמָר \"וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ\" (דברים ו, ז).", + "ללמוד תורה וללמדה, שנאמר: \"וְשִׁנַּנְתָּם לְבָנֶיךָ\" (דברים ו, ז).", + "לקשור תפילין בראש, שנאמר: \"וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ\" (דברים ו, ח).", + "לקשור תפילין ביד, שנאמר: \"וּקְשַׁרְתָּם לְאוֹת עַל יָדֶךָ\" (דברים ו, ח).", + "לעשות ציצית, שנאמר: \"וְעָשׂוּ לָהֶם צִיצִת\" (במדבר טו, לח).", + "לקבוע מזוזה, שנאמר: \"וּכְתַבְתָּם עַל מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ\" (דברים ו ט; יא, כ).", + "להקהיל את העם לשמוע תורה במוצאי שביעית, שנאמר: \"הַקְהֵל אֶת הָעָם...\" (דברים לא, יב).", + "לכתוב כל איש ספר תורה לעצמו, שנאמר: \"כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת\" (דברים לא, יט).", + "לכתוב המלך ספר תורה לעצמו, יתר על האחד של כל אדם, עד שיהיה לו שתי תורות, שנאמר: \"וְכָתַב לוֹ אֵת מִשְׁנֵה הַתּוֹרָה הַזֹּאת\" (דברים יז, יח).", + "לברך אחר המזון, שנאמר: \"וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת יְיָ אֱלֹהֶיךָ\" (דברים ח, י).", + "לבנות בית הבחירה, שנאמר: \"וְעָשׂוּ לִי מִקְדָּשׁ\" (שמות כה, ח).", + "ליראה מבית זה, שנאמר: \"וּמִקְדָּשִׁי תִּירָאוּ\" (ויקרא יט ל; כו, ב).", + "לשמור בית זה תמיד, שנאמר: \"וְאַתָּה וּבָנֶיךָ אִתָּךְ לִפְנֵי אֹהֶל הָעֵדֻת\" (במדבר יח, ב).", + "להיות הלוי עובד במקדש, שנאמר: \"וְעָבַד הַלֵּוִי הוּא\" (במדבר יח, כג).", + "לקדש הכהן ידיו ורגליו בשעת העבודה, שנאמר: \"וְרָחֲצוּ אַהֲרֹן וּבָנָיו...\" (שמות ל, יט).", + "לערוך נרות במקדש, שנאמר: \"יַעֲרֹךְ אֹתוֹ אַהֲרֹן וּבָנָיו\" (שמות כז, כא).", + "לברך הכהנים את ישראל, שנאמר: \"כֹּה תְבָרְכוּ אֶת בְּנֵי יִשְׂרָאֵל\" (במדבר ו, כג).", + "להסדיר לחם ולבונה לפני יי בכל שבת, שנאמר: \"וְנָתַתָּ עַל הַשֻׁלְחָן לֶחֶם פָּנִים\" (שמות כה, ל).", + "להקטיר קטורת פעמים ביום, שנאמר: \"וְהִקְטִיר עָלָיו אַהֲרֹן קְטֹרֶת סַמִּים\" (שמות ל, ז).", + "להבעיר אש במזבח העולה תמיד, שנאמר: \"אֵשׁ תמיד תוקד על המזבח\" (ויקרא ו, ו).", + "להרים הדשן מעל המזבח בכל יום, שנאמר: \"וְהֵרִים אֶת הַדֶּשֶׁן\" (ויקרא ו, ג).", + "לשלח טמאים ממחנה שכינה שהוא המקדש, שנאמר: \"וִישַׁלְּחוּ מִן הַמַּחֲנֶה כָּל צָרוּעַ וְכָל זָב וְכֹל טָמֵא לָנֶפֶשׁ\" (במדבר ה, ב).", + "לחלוק כבוד לזרעו של אהרן, ולהקדימו לכל דבר שבקדושה, שנאמר: \"וְקִדַּשְׁתּוֹ\" (ויקרא כא, ח).", + "להיות הכהנים לובשים לעבודה בגדי כהונה, שנאמר: \"וְעָשִׂיתָ בִגְדֵי קֹדֶשׁ...\" (שמות כח, ב).", + "לשאת הארון על הכתף כשנושאין אותו, שנאמר: \"בַּכָּתֵף יִשָּׂאוּ\" (במדבר ז, ט).", + "למשוח כהנים גדולים ומלכים בשמן המשחה, שנאמר: \"שֶׁמֶן מִשְׁחַת קֹדֶשׁ יִהְיֶה זֶה\" (שמות ל, לא).", + "להיות הכהנים עובדין במקדש משמרות משמרות, ובמועדים עובדין כאחד, שנאמר: \"וְכִי יָבוֹא הַלֵּוִי...\" (דברים יח, ו) \"לְבַד מִמְכָּרָיו עַל הָאָבוֹת\" (שם, ח).", + "להיות הכהנים מיטמאין לקרוביהם, ומתאבלין עליהן כשאר ישראל שהן מצווין להתאבל, שנאמר: \"לָהּ יִטַּמָּא\" (ויקרא כא, ג).", + "להיות כהן גדול נושא בתולה, שנאמר: \"וְהוּא אִשָּׁה בִּבְתוּלֶיהָ יִקָּח\" (ויקרא כא, יג).", + "להקריב תמידין בכל יום, שנאמר: \"שְׁנַיִם לַיּוֹם עוֹלָה תָמִיד\" (במדבר כח, ג).", + "להקריב כהן גדול מנחה בכל יום, שנאמר: \"זֶה קָרְבַּן אַהֲרֹן וּבָנָיו\" (ויקרא ו, יג).", + "להוסיף קרבן אחר בכל שבת, שנאמר: \"וּבְיוֹם הַשַּׁבָּת שְׁנֵי כְּבָשִׂים\" (במדבר כח, ט).", + "להוסיף קרבן בכל ראש חודש וחודש, שנאמר: \"וּבְרָאשֵׁי חָדְשֵׁיכֶם תַּקְרִיבוּ...\" (במדבר כח, יא).", + "להוסיף קרבן בחג הפסח, שנאמר: \"שִׁבְעַת יָמִים תַּקְרִיבוּ אִשֶּׁה לַיי\" (ויקרא כג, לו).", + "להקריב מנחת העומר ממחרת יום ראשון של פסח עם כבש אחד, שנאמר: \"וַהֲבֵאתֶם אֵת עֹמֶר רֵאשִׁית קְצִירְכֶם אֶל הַכֹּהֵן\" (ויקרא כג, י).", + "להוסיף קרבן ביום עצרת, שנאמר: \"וּבְיוֹם הַבִּכּוּרִים...\" (במדבר כח, כו) \"וְהִקְרַבְתֶּם עוֹלָה לְרֵיחַ...\" (במדבר כח, כז).", + "להביא שתי הלחם עם הקרבנות הקרבים בגלל הלחם ביום עצרת, שנאמר: \"מִמּוֹשְׁבוֹתֵיכֶם תָּבִיאוּ לֶחֶם תְּנוּפָה\" (ויקרא כג, יז) \"וְהִקְרַבְתֶּם עַל הַלֶּחֶם\" (שם, יח).", + "להוסיף קרבן בראש השנה, שנאמר: \"וּבַחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ [...] וַעֲשִׂיתֶם...\" (במדבר כט, א).", + "להוסיף קרבן ביום הצום, שנאמר: \"וּבֶעָשׂוֹר לַחֹדֶשׁ הַשְּׁבִיעִי...\" (במדבר כט, ז).", + "לעשות עבודת היום ביום הצום, שנאמר: \"בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ בְּפַר בֶּן בָּקָר\" (ויקרא טז, ג), וכל העבודה הכתובה בפרשת \"אחרי מות\".", + "להוסיף קרבן בחג הסוכות, שנאמר: \"וְהִקְרַבְתֶּם עוֹלָה אִשֵּׁה רֵיחַ נִיחוֹחַ\" (במדבר כט, יג).", + "להוסיף קרבן ביום שמיני עצרת, כי רגל בפני עצמו הוא, שנאמר: \"בַּיּוֹם הַשְּׁמִינִי\" (במדבר כט, לה).", + "לחוג ברגלים, שנאמר: \"שָׁלֹשׁ רְגָלִים תָּחֹג לִי\" (שמות כג, יד).", + "להיראות ברגלים, שנאמר: \"שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָּל זְכוּרְךָ\" (שמות כג יז; שם לג, כג; דברים טז טז.", + "לשמוח ברגלים, שנאמר: \"וְשָׂמַחְתָּ בְּחַגֶּךָ\" (דברים טז, יד).", + "לשחוט כבש הפסח, שנאמר: \"וְשָׁחֲטוּ אֹתוֹ כָּל קְהַל \" (שמות יב, ו).", + "לאכול בשר הפסח צלי בלילי חמישה עשר מניסן, שנאמר: \"וְאָכְלוּ אֶת הַבָּשָׂר\" (שמות יב, ח).", + "לעשות פסח שני, שנאמר: \"בַּחֹדֶשׁ הַשֵּׁנִי בְּאַרְבָּעָה עָשָׂר\" (במדבר ט, יא).", + "לאכול את בשר פסח שני על מצה ומרור, שנאמר: \"עַל מַצּוֹת וּמְרוֹרִים יֹאכְלוּהוּ\" (במדבר ט, יא).", + "לתקוע בחצוצרות על הקרבנות ובשעת הצרות, שנאמר: \"וּתְקַעְתֶּם בַּחֲצוֹצְרֹת\" (במדבר י, י).", + "להיות כל קרבנות בהמה מיום שמיני והלאה, שנאמר: \"מִיּוֹם הַשְּׁמִינִי וָהָלְאָה\" (ויקרא כב, כז).", + "להיות כל קרבן בהמה תמים, שנאמר: \"תָּמִים יִהְיֶה לְרָצוֹן\" (ויקרא כב, כא).", + "למלוח כל קרבן, שנאמר: \"עַל כָּל קָרְבָּנְךָ תַּקְרִיב מֶלַח\" (ויקרא ב, יג).", + "מעשה העולה, שנאמר: \"אִם עוֹלָה קָרְבָּנוֹ\" (ויקרא א, ג).", + "מעשה חטאת, שנאמר: \"זֹאת תּוֹרַת הַחַטָּאת\" (ויקרא ו, יח).", + "מעשה האשם, שנאמר: \"זֹאת תּוֹרַת הָאָשָׁם\" (ויקרא ז, א).", + "מעשה זבח השלמים, שנאמר: \"וְזֹאת תּוֹרַת זֶבַח הַשְּׁלָמִים\" (ויקרא ז, יא).", + "מעשה המנחה, שנאמר: \"וְנֶפֶשׁ כִּי תַקְרִיב קָרְבַּן מִנְחָה\" (ויקרא ב, א).", + "להקריב בית דין קרבן אם טעו בהוראה, שנאמר: \"וְאִם כָּל עֲדַת יִשְׂרָאֵל יִשְׁגּוּ\" (ויקרא ד, יג).", + "להקריב היחיד קרבן חטאת אם שגג במצות לא תעשה שחייבים עליה כרת, שנאמר: \"וְנֶפֶשׁ כִּי תֶחֱטָא\" (ויקרא ה, א).", + "להקריב היחיד קרבן אם נסתפק לו אם חטא חטא שחייבים עליו חטאת או לא חטא, שנאמר: \"וְלֹא יָדַע וְאָשֵׁם וְהֵבִיא אֶת אֲשָׁמוֹ\" (ויקרא ה, יז) וזה הוא נקרא אשם תלוי.", + "להקריב השוגג במעילה, או החוטא בגזילה, או בשפחה חרופה, או שכפר בפיקדון ונשבע; מביא קרבן אשם, וזה הוא הנקרא אשם ודאי.", + "להקריב קרבן עולה ויורד, שנאמר: \"ואם לא תגיע ידו\" (ויקרא ה,ז), \"ואם לא תשיג ידו\" (ויקרא ה,יא).", + "להתוודות לפני ה' מכל חטא שיעשה האדם, בשעת הקרבן ושלא בשעת הקרבן, שנאמר: \"והתוודו, את חטאתם אשר עשו\" (במדבר ה,ז).", + "להקריב הזב קרבן אחר שיטהר, שנאמר: \"וכי יטהר הזב, מזובו\" (ויקרא טו,יג).", + "להקריב הזבה קרבן אחר שתטהר, שנאמר: \"ואם טהרה, מזובה\" (ויקרא טו,כח).", + "להקריב היולדת קרבן אחר שתטהר, שנאמר: \"ובמלאות ימי טוהרה\" (ויקרא יב,ו).", + "להקריב המצורע קרבן אחר שיטהר, שנאמר: \"וביום השמיני ייקח\" (ויקרא יד,י).", + "לעשר הבהמה, שנאמר: \"וכל מעשר בקר וצאן\" (ויקרא כז,לב).", + "לקדש בכור הבהמה הטהורה ולהקריבו, שנאמר: \"כל הבכור אשר ייוולד\" (דברים טו,יט).", + "לפדות בכור אדם, שנאמר: \"אך פדה תפדה, את בכור האדם\" (במדבר יח,טו).", + "לפדות פטר חמור, שנאמר: \"ופטר חמור תפדה בשה\" (שמות לד,כ).", + "לערוף פטר חמור, שנאמר: \"ואם לא תפדה וערפתו\" (שמות יג,יג; שמות לד,כ).", + "להביא כל הקרבנות שיש על האדם בחובה או בנדבה ברגל ראשון שפגע בו, שנאמר: \"ובאת שמה\" (דברים יב,ה), \"והבאתם שמה\" (דברים יב,ו).", + "להקריב כל הקרבנות בבית הבחירה, שנאמר: \"ושם תעשה, כול אשר אנוכי מצווך\" (דברים יב,יד).", + "להיטפל בהבאת הקרבנות מחוצה לארץ לבית הבחירה, שנאמר: \"רק קודשיך אשר יהיו לך, ונדריך, תישא ובאת\" (דברים יב,כו); מפי השמועה למדו שאינו מדבר אלא בקודשי חוצה לארץ.", + "לפדות קודשים בעלי מומים ויהיו מותרים באכילה, שנאמר: \"רק בכל אוות נפשך תזבח ואכלת בשר\" (דברים יב,טו); מפי השמועה למדו שאינו מדבר אלא בפסולי המוקדשין שייפדו.", + "להיות התמורה קודש, שנאמר: \"והיה הוא ותמורתו יהיה קודש\" (ויקרא כז,י; ויקרא כז,לג).", + "לאכול שיירי מנחות, שנאמר: \"והנותרת ממנה, יאכלו אהרון ובניו\" (ויקרא ו,ט).", + "לאכול בשר חטאת ואשם, שנאמר: \"ואכלו אותם אשר כופר בהם\" (שמות כט,לג).", + "לשרוף בשר קודש שנטמא, שנאמר: \"והבשר אשר ייגע בכל טמא\" (ויקרא ז,יט).", + "לשרוף הנותר, שנאמר: \"והנותר, מבשר הזבח--ביום, השלישי, באש, יישרף\" (ויקרא ז,יז).", + "לגדל הנזיר שיערו, שנאמר: \"גדל פרע, שיער ראשו\" (במדבר ו,ה).", + "לגלח הנזיר שיערו על קרבנותיו במלאות ימי נזרו, או בתוך ימי נזרו אם נטמא, שנאמר: \"וכי ימות מת עליו\" (במדבר ו,ט).", + "לקיים אדם כל מה שהוציא בשפתיו, מקרבן או צדקה וכיוצא בהם, שנאמר: \"מוצא שפתיך, תשמור ועשית\" (דברים כג,כד).", + "לדון בהפרת נדרים בכל הדינים האמורין בפרשה.", + "להיות כל נוגע בנבילה טמא, שנאמר \"וכי ימות מן הבהמה\" (ויקרא יא, לט).", + "להיות שמונה שרצים מטמאין, שנאמר \"וזה לכם הטמא\" (ויקרא יא, כט).", + "להיות האוכלין מיטמאין, שנאמר \"מכל האוכל אשר יאכל\" (ויקרא יא, לד).", + "להיות הנידה טמאה ומטמאה לאחרים.", + "להיות היולדת טמאה כנידה.", + "להיות המצורע טמא ומטמא.", + "להיות בגד מנוגע טמא ומטמא.", + "להיות בית מנוגע מטמא.", + "להיות הזב מטמא.", + "להיות שכבת זרע מטמאה.", + "להיות זבה מטמאה.", + "להיות המת מטמא.", + "להיות מי נדה מטמאין לאדם טהור, ומטהרין מטומאת מת בלבד. וכל אלו הדינין של טומאות אלו, רוב משפט כל טומאה וטומאה מהן מבואר בתורה שבכתב.", + "להיות הטהרה מכל הטמאות בטבילה במי מקוה, שנאמר: \"וְרָחַץ בַּמַּיִם אֶת כָּל בְּשָׂרוֹ\" (ויקרא טו, טז) למדו מפי השמועה שרחיצה זו במים שכל גופו עולה בהן בבת אחת.", + "להיות הטהרה מן הצרעת בין צרעת אדם בין צרעת בית בעץ ארז ואיזוב ושני תולעת ושתי ציפורים ומים חיים, שנאמר: \"זֹאת תִּהְיֶה תּוֹרַת הַמְּצֹרָע\" (ויקרא יד, ב).", + "להיות המצורע מגלח כל שערו, שנאמר: \"וְהָיָה בַּיּוֹם הַשְּׁבִיעִי יְגַלַּח אֶת כָּל שְׂעָרוֹ\" (ויקרא יד, ט).", + "להיות המצורע ידוע לכל בדברים האמורים בו \"בְּגָדָיו יִהְיוּ פְרֻמִים וְרֹאשׁוֹ יִהְיֶה פָרֻעַ וְעַל שָׂפָם יַעְטֶה וְטָמֵא טָמֵא יִקְרָא\" (ויקרא יג, מה). וכן כל שאר הטמאים צריכין להודיע את עצמן.", + "לעשות פרה אדומה להיות אפרה מוכן, שנאמר: \"וְהָיְתָה לַעֲדַת בְּנֵי יִשְׂרָאֵל\" (במדבר יט, ט).", + "להיות מעריך אדם נותן דמים הקצובין בפרשה, שנאמר: \"אִישׁ כִּי יַפְלִא נֶדֶר\" (ויקרא כז, ב).", + "להיות מעריך בהמה טמאה נותן דמיה, שנאמר: \"וְהֶעֱמִיד אֶת הַבְּהֵמָה\" (ויקרא כז, יא).", + "להיות מעריך ביתו נותן כערך הכהן, שנאמר: \"וְאִישׁ כִּי יַקְדִּישׁ\" (ויקרא כז, יד).", + "להיות מקדיש שדהו נותן בערך הקצוב בפרשה, שנאמר: \"וְהָיָה עֶרְכְּךָ כְּפִי זַרְעוֹ\" (ויקרא כז, טז).", + "לשלם השוגג במעילה מה שמעל לה' ולהוסיף חומש, שנאמר: \"וְאֵת אֲשֶׁר חָטָא מִן הַקֹּדֶשׁ יְשַׁלֵּם\" (ויקרא ה, טז).", + "להיות נטע רבעי קודש, שנאמר: \"יִהְיֶה כָּל פִּרְיוֹ קֹדֶשׁ הִלּוּלִים\" (ויקרא יט, כד).", + "להניח פיאה.", + "להניח לקט.", + "להניח עומר השכחה.", + "להניח עוללות בכרם.", + "להניח פרט הכרם לפי שבכל אלו נאמר \"לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם\" (ויקרא יט, י) (ויקרא כג, כב) וזו היא מצות עשה שלהם.", + "להביא ביכורים לבית הבחירה, שנאמר: \"רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ\" (שמות כג, יט) (שמות לד, כו).", + "להפריש תרומה גדולה לכהן, שנאמר: \"רֵאשִׁית דְּגָנְךָ תִּתֵּן לוֹ\" (דברים יח, ד).", + "להפריש מעשר דגן ללוים, שנאמר: \"כָּל מַעְשַׂר הָאָרֶץ\" (ויקרא כז, ל).", + "להפריש מעשר שני להיאכל לבעליו בירושלים, שנאמר: \"עַשֵּׂר תְּעַשֵּׂר\" (דברים יד, כב) מפי השמועה למדו שזה הוא מעשר שני.", + "להיות הלוים מפרישין מעשר מן המעשר שלקחו מישראל ונותנין אותו לכהנים, שנאמר: \"וְאֶל הַלְוִיִּם תְּדַבֵּר\" (במדבר יח, כו).", + "להפריש מעשר עני תחת מעשר שני בשלישית ובשישית בשבוע, שנאמר: \"מִקְצֵה שָׁלֹשׁ שָׁנִים תּוֹצִיא אֶת כָּל מַעְשַׂר תְּבוּאָתְךָ\" (דברים יד, כח).", + "להתוודות וידוי מעשר, שנאמר: \"ואמרת לפני ה' אלוהיך ביערתי הקודש\" (דברים כו,יג).", + "לקרות על הביכורים, שנאמר: \"וענית ואמרת לפני ה' אלוהיך\" (דברים כו,ה).", + "להפריש חלה לכוהן, שנאמר: \"ראשית, עריסותיכם--חלה, תרימו תרומה\" (במדבר טו,כ).", + "להשמיט קרקע, שנאמר: \"והשביעית תשמטנה ונטשתה\" (שמות כג,יא).", + "לשבות מעבודת הארץ, שנאמר: \"בחריש ובקציר, תשבות\" (שמות לד,כא).", + "לקדש שנת יובל בשביתה כשמיטה, שנאמר: \"וקידשתם, את שנת החמישים\" (ויקרא כה,י).", + "לתקוע בשופר בשנת היובל, שנאמר: \"והעברת שופר תרועה\" (ויקרא כה,ט).", + "ליתן גאולה לארץ בשנת היובל, שנאמר: \"ובכול, ארץ אחוזתכם, גאולה, תיתנו לארץ\" (ויקרא כה,כד).", + "להיות גאולה בבתי ערי חומה עד שנה, שנאמר: \"ואיש, כי ימכור בית מושב\" (ויקרא כה,כט).", + "למנות שני יובל שנים ושמיטים, שנאמר: \"וספרת לך, שבע . . .\" (ויקרא כה,ח).", + "להשמיט כספים בשביעית, שנאמר: \"שמוט כל בעל משה ידו\" (דברים טו,ב).", + "לנגוש לנוכרי, שנאמר: \"את הנוכרי, תיגוש; ואשר יהיה לך\" (דברים טו,ג).", + "ליתן מן הבהמה לכוהן הזרוע והלחיים והקיבה, שנאמר: \"ונתן, לכוהן, הזרוע\" (דברים יח,ג).", + "ליתן ראשית הגז לכוהן, שנאמר: \"וראשית גז צאנך--תיתן לו\" (דברים יח,ד).", + "לדון בדיני חרמים, מהם לה' ומהם לכוהן, שנאמר: \"אך כל חרם אשר יחרים\" (ויקרא כז,כח).", + "לשחוט בהמה חיה ועוף ואחר כך יאכל בשרם, שנאמר: \"וזבחת מבקרך ומצאנך\" (דברים יב,כא).", + "לכסות דם חיה ועוף, שנאמר: \"ושפך, את דמו, וכיסהו, בעפר\" (ויקרא יז,יג).", + "לשלח הקן, שנאמר: \"שלח תשלח את האם ואת הבנים תיקח לך\" (דברים כב,ז).", + "לבדוק בסימני בהמה, שנאמר: \"זאת החיה אשר תאכלו\" (ויקרא יא,ב).", + "לבדוק בסימני העוף עד שיבדיל בין טמא לטהור, שנאמר: \"כל ציפור טהורה, תאכלו\" (דברים יד,יא).", + "לבדוק בסימני חגבים לידע טהור מן הטמא, שנאמר: \"אשר לו כרעיים\" (ויקרא יא,כא).", + "לבדוק בסימני דגים, שנאמר: \"את זה, תאכלו, מכול, אשר במים\" (ויקרא יא,ט; דברים יד,ט).", + "לקדש חודשים ולחשב שנים וחודשים בבית דין בלבד, שנאמר: \"החודש הזה לכם, ראש חודשים\" (שמות יב,ב).", + "לשבות בשבת, שנאמר: \"וביום השביעי תשבות\" (שמות כג,יב; שמות לד,כא).", + "לקדש שבת, שנאמר: \"זכור את יום השבת, לקדשו\" (שמות כ,ז).", + "לבער חמץ, שנאמר: \"ביום הראשון, תשביתו שאור מבתיכם\" (שמות יב,טו).", + "לספר ביציאת מצריים בלילה הראשון של חג המצות, שנאמר: \"והגדת לבנך\" (שמות יג,ח).", + "לאכול מצה בליל זה, שנאמר: \"בערב, תאכלו, מצות\" (שמות יב,יח).", + "לשבות בראשון של פסח, שנאמר: \"וביום הראשון, מקרא קודש\" (שמות יב,טז).", + "לשבות בשביעי בו, שנאמר: \"וביום השביעי, מקרא קודש\" (שמות יב,טז; במדבר כח,כה).", + "לספור מקצירת העומר תשעה וארבעים יום, שנאמר: \"וספרתם לכם, ממוחרת השבת\" (ויקרא כג,טו).", + "לשבות ביום חמישים, שנאמר: \"וקראתם בעצם היום הזה, מקרא קודש\" (ויקרא כג,כא).", + "לשבות בראשון של חודש השביעי, שנאמר: \"באחד לחודש, יהיה לכם שבתון\" (ויקרא כג,כד).", + "להתענות בעשירי בו, שנאמר: \"ובעשור לחודש תענו את נפשותיכם\" (ראה ויקרא טז,כט; במדבר כט,ז).", + "לשבות ביום הצום, שנאמר: \"שבת שבתון\" (ויקרא טז,לא; ויקרא כג,לב).", + "לשבות בראשון של חג הסוכות, שנאמר: \"ביום הראשון, מקרא קודש\" (ויקרא כג,לה).", + "לשבות בשמיני של חג, שנאמר: \"וביום השמיני מקרא קודש\" (ראה ויקרא כג,לו).", + "לישב בסוכה שבעת ימים, שנאמר: \"בסוכות תשבו, שבעת ימים\" (ויקרא כג,מב).", + "ליטול לולב, שנאמר: \"ולקחתם לכם ביום הראשון, פרי עץ הדר כפות תמרים\" (ויקרא כג,מ).", + "לשמוע קול שופר בראש השנה, שנאמר: \"יום תרועה, יהיה לכם\" (במדבר כט,א).", + "ליתן מחצית השקל בכל שנה ושנה, שנאמר: \"זה ייתנו, כל העובר על הפקודים\" (שמות ל,יג).", + "לשמוע מכל נביא שיהיה בכל דור ודור אם לא יוסיף ולא יגרע, שנאמר: \"אליו, תשמעון\" (דברים יח,טו).", + "למנות מלך, שנאמר: \"שום תשים עליך מלך\" (דברים יז,טו).", + "לשמוע מכל בית דין הגדול שיעמדו להם לישראל, שנאמר: \"ועל המשפט אשר יאמרו לך--תעשה\" (דברים יז,יא).", + "לנטות אחרי רבים אם תהיה מחלוקת בין הסנהדרין בדינין, שנאמר: \"אחרי רבים--להטות\" (שמות כג,ב).", + "למנות שופטים ושוטרים בכל קהל וקהל מישראל, שנאמר: \"שופטים ושוטרים, תיתן לך\" (דברים טז,יח).", + "להשוות בין בעלי דינין בשעה שעומדין בדין, שנאמר: \"בצדק, תשפוט עמיתך\" (ויקרא יט,טו).", + "להעיד בבית דין למי שיש לו עדות, שנאמר: \"והוא עד, או ראה או ידע\" (ויקרא ה,א).", + "לחקור העדים הרבה, שנאמר: \"ודרשת וחקרת ושאלת, היטב\" (דברים יג,טו).", + "לעשות לעדים זוממין כמו שזמו לעשות, שנאמר: \"ועשיתם לו, כאשר זמם\" (דברים יט,יט).", + "לערוף את העגלה כמצותה, שנאמר: \"וערפו שם את העגלה, בנחל\" (דברים כא,ד).", + "להכין שש ערי מקלט, שנאמר: \"תכין לך, הדרך, ושילשת\" (דברים יט,ג).", + "לתת ללויים ערים לשבת, וגם הן קולטות, שנאמר: \"ונתנו ללויים . . . ערים\" (במדבר לה,ב).", + "לעשות מעקה, שנאמר: \"ועשית מעקה לגגך\" (דברים כב,ח).", + "לאבד עבודה זרה וכל משמשיה, שנאמר: \"אבד תאבדון את כל המקומות\" (דברים יב,ב).", + "להרוג אנשי עיר הנידחת ולשרוף את העיר, שנאמר: \"ושרפת באש את . . . כל שללה\" (דברים יג,יז).", + "לאבד שבעה עממים מארץ ישראל, שנאמר: \"החרם תחרימם\" (דברים כ,יז).", + "להכרית זרעו של עמלק, שנאמר: \"תמחה את זכר עמלק\" (דברים כה,יט).", + "לזכור מה שעשה לנו עמלק תדיר, שנאמר: \"זכור, את אשר עשה לך עמלק\" (דברים כה,יז).", + "לעשות במלחמת הרשות כמשפט הכתוב בתורה, שנאמר: \"כי תקרב אל עיר\" (דברים כ,י).", + "למשוח כוהן למלחמה, שנאמר: \"והיה, כקורבכם אל המלחמה; וניגש הכוהן\" (דברים כ,ב).", + "להתקין יד במחנה, שנאמר: \"ויד תהיה לך, מחוץ למחנה\" (דברים כג,יג).", + "להתקין יתד, שנאמר: \"ויתד תהיה לך, על אזנך\" (דברים כג,יד).", + "להשיב את הגזל, שנאמר: \"והשיב את הגזילה אשר גזל\" (ויקרא ה,כג).", + "ליתן צדקה, שנאמר: \"פתוח תפתח את ידך\" (דברים טו,ח; דברים טו,יא).", + "להעניק לעבד עברי, שנאמר: \"הענק תעניק, לו\" (דברים טו,יד); וכן אמה עברייה.", + "להלוות לעני, שנאמר: \"אם כסף תלווה את עמי\" (שמות כב,כד); \"אם\" זה אינו רשות אלא מצוה, שנאמר: \"והעבט, תעביטנו\" (דברים טו,ח).", + "להלוות לנוכרי בריבית, שנאמר: \"לנוכרי תשיך\" (דברים כג,כא); מפי השמועה למדו שזו מצות עשה.", + "להשיב המשכון לבעליו, שנאמר: \"השב תשיב לו את העבוט\" (דברים כד,יג).", + "ליתן שכר שכיר בזמנו, שנאמר: \"ביומו תיתן שכרו\" (דברים כד,טו).", + "להיות השכיר אוכל בזמן שכירותו, שנאמר: \"כי תבוא בכרם ריעך\" (דברים כג,כה), \"כי תבוא בקמת ריעך\" (דברים כג,כו).", + "לעזוב מעל חברו או מעל בהמתו, שנאמר: \"עזוב תעזוב, עימו\" (שמות כג,ה).", + "להקים המשא על הבהמה, שנאמר: \"הקם תקים, עימו\" (דברים כב,ד).", + "להשיב האבידה, שנאמר: \"השב תשיבם, לאחיך\" (דברים כב,א).", + "להוכיח החוטא, שנאמר: \"הוכח תוכיח את עמיתך\" (ויקרא יט,יז).", + "לאהוב כל בני אדם מבני ברית, שנאמר: \"וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ\" (ויקרא יט, יח).", + "לאהוב את הגר, שנאמר: \"ואהבתם את הגר\" (דברים י, יט).", + "לצדק מאזניים עם המשקלות, שנאמר: \"מאזני צדק אבני צדק\" (ויקרא יט, לו).", + "לכבד החכמים, שנאמר: \"מפני שיבה תקום\" (ויקרא יט, לב).", + "לכבד אב ואם, שנאמר \"כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ\" (שמות כ, יא); (דברים ה, טו).", + "ליראה מאב ואם, שנאמר: \"אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ\" (ויקרא יט, ג).", + "לפרות ולרבות, שנאמר: \"פרו ורבו\" (בראשית ט, ז).", + "לבעול בקידושין, שנאמר: \"כי יקח איש אשה ובא אליה\" (דברים כב, יג) וראה דברים כד, א.", + "לשמח חתן את אשתו שנה, שנאמר: \"נקי יהיה לביתו שנה אחת\" (דברים כד, ה).", + "למול את הבן, שנאמר: \"וביום השמיני ימול בשר ערלתו\" (ויקרא יב, ג).", + "לייבם אשת אח, שנאמר: \"יבמה יבוא עליה\" (דברים כה,ה).", + "לחלוץ ליבם, שנאמר: \"וחלצה נעלו מעל רגלו\" (דברים כה,ט).", + "לישא אונס שנאמר: \"ולו תהיה לאישה\" (דברים כב,כט).", + "לישב מוציא שם רע עם אשתו כל ימיו, שנאמר: \"ולו תהיה לאישה\" (דברים כב,יט).", + "לדון במפתה בחמישים שקל עם שאר דינין, שנאמר: \"כי יפתה איש\" (שמות כב,טו).", + "לעשות ליפת תואר ככתוב, שנאמר: \"וראית, בשביה, אשת, יפת תואר\" (דברים כא,יא).", + "לגרש בשטר, שנאמר: \"וכתב לה ספר כריתות ונתן בידה\" (דברים כד,א; דברים כד,ג).", + "לעשות לסוטה כתורה, שנאמר: \"ועשה לה הכוהן, את כל התורה הזאת\" (במדבר ה,ל).", + "להלקות הרשעים, שנאמר: \"והפילו השופט והכהו\" (דברים כה,ב).", + "להגלות רוצח בשגגה, שנאמר: \"וישב בה, עד מות הכוהן\" (במדבר לה,כה).", + "להיות בית דין הורגין בסיף, שנאמר: \"נקום, יינקם\" (שמות כא,כ).", + "להיות בית דין הורגין בחנק, שנאמר: \"מות יומת הנואף, והנואפת\" (ויקרא כ,י).", + "להיות בית דין שורפין באש, שנאמר: \"באש ישרפו אותו, ואתהן\" (ויקרא כ,יד).", + "להיות בית דין סוקלין באבנים, שנאמר: \"וסקלתם אותם\" (דברים כב,כד).", + "לתלות מי שנתחייב תלייה, שנאמר: \"ותלית אותו, על עץ\" (דברים כא,כב).", + "לקבור הנהרג ביומו, שנאמר: \"כי קבור תקברנו ביום ההוא\" (דברים כא,כג).", + "לדון בעבד עברי כהלכותיו, שנאמר: \"כי תקנה עבד עברי\" (שמות כא,ב).", + "לייעד אמה עברייה, שנאמר: \"אשר לו יעדה\" (שמות כא,ח), \"ואם לבנו, ייעדנה\" (שמות כא,ט).", + "לפדות אמה עברייה, שנאמר: \"והפדה\" (שמות כא,ח).", + "לעבוד בעבד כנעני לעולם, שנאמר: \"לעולם, בהם תעבודו\" (ויקרא כה,מו).", + "להיות החובל משלם ממון, שנאמר: \"וכי יריבון אנשים--והכה איש\" (שמות כא,יח).", + "לדון בנזקי בהמה, שנאמר: \"וכי ייגוף שור איש את שור ריעהו\" (שמות כא,לה).", + "לדון בנזקי הבור, שנאמר: \"כי יפתח איש בור\" (שמות כא,לג).", + "לדון לגנב בתשלומין או במיתה, שנאמר: \"וכי יגנוב\" (ראה שמות כא,לז), \"אם במחתרת\" (שמות כב,א), \"וגונב איש ומכרו\" (שמות כא,טז).", + "לדון בנזקי הבער, שנאמר: \"כי יבער איש, שדה או כרם\" (שמות כב,ד).", + "לדון בנזקי האש, שנאמר: \"כי תצא אש ומצאה קוצים\" (שמות כב,ה).", + "לדון בדין שומר חינם, שנאמר: \"כי ייתן איש אל ריעהו כסף או כלים\" (שמות כב,ו).", + "לדון בדין נושא שכר ושוכר, שנאמר: \"כי ייתן איש אל ריעהו חמור או שור\" (שמות כב,ט).", + "לדון בדין השואל, שנאמר: \"וכי ישאל איש מעם ריעהו\" (שמות כב,יג).", + "לדון בדין מקח וממכר, שנאמר: \"וכי תמכרו ממכר לעמיתך\" (ויקרא כה,יד).", + "לדון בדין טוען וכופר, שנאמר: \"על כל דבר פשע\" (שמות כב,ח).", + "להציל הנרדף ואפילו בנפש הרודף, שנאמר: \"וקצותה, את כפה\" (דברים כה,יב).", + "לדון בדיני נחלות, שנאמר: \"איש כי ימות, ובן אין לו\" (במדבר כז,ח)." + ], + "sectionNames": [ + "Mitzvah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/Hebrew/Wikisource Mishneh Torah.json b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/Hebrew/Wikisource Mishneh Torah.json new file mode 100644 index 0000000000000000000000000000000000000000..489b7b3b004095e5cf695a2f5c1e9d1327dbb0d9 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/Hebrew/Wikisource Mishneh Torah.json @@ -0,0 +1,274 @@ +{ + "language": "he", + "title": "Mishneh Torah, Positive Mitzvot", + "versionSource": "http://he.wikisource.org/wiki/%D7%A8%D7%9E%D7%91%22%D7%9D_%D7%94%D7%A7%D7%93%D7%9E%D7%94_%D7%9C%D7%9E%D7%A9%D7%A0%D7%94_%D7%AA%D7%95%D7%A8%D7%94_(%D7%9E%D7%A6%D7%95%D7%95%D7%AA_%D7%A2%D7%A9%D7%94)", + "versionTitle": "Wikisource Mishneh Torah", + "status": "locked", + "license": "CC-BY-SA", + "versionTitleInHebrew": "משנה תורה (ויקיטקסט)", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "משנה תורה, מצוות עשה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Introduction" + ], + "text": [ + "מִצְוָה רִאשׁוֹנָה מִמִּצְווֹת עֲשֵׂה, לֵידַע שֶׁיֵּשׁ שָׁם אֱלוֹהַּ, שֶׁנֶּאֱמָר: \"אָנֹכִי ה' אֱלֹהֶיךָ\" (שמות כ ב, דברים ה ו).", + "לְיַחֲדוֹ, שֶׁנֶּאֱמָר: \"ה' אֱלֹהֵינוּ, ה' אֶחָד\" (דברים ו, ד).", + "לְאָהֳבוֹ, שֶׁנֶּאֱמָר: \"וְאָהַבְתָּ, אֵת ה' אֱלֹהֶיךָ\" (דברים ו ה, יא א).", + "לְיִרְאָה מִמֶּנּוּ, שֶׁנֶּאֱמָר: \"אֶת-ה' אֱלֹהֶיךָ תִּירָא\" (דברים ו יג, י כ).", + "לְהִתְפַּלַּל לוֹ, שֶׁנֶּאֱמָר: \"וַעֲבַדְתֶּם, אֵת ה' אֱלֹהֵיכֶם\" (שמות כג, כה) – עֲבוֹדָה זוֹ תְּפִלָּה.", + "לְדָבְקָה בּוֹ, שֶׁנֶּאֱמָר: \"וּבוֹ תִדְבָּק\" (דברים י כ).", + "לְהִשָּׁבַע בִּשְׁמוֹ, שֶׁנֶּאֱמָר: \"וּבִשְׁמוֹ, תִּשָּׁבֵעַ\" (דברים ו יג, י כ).", + "לְהִדַּמּוֹת בִּדְרָכָיו הַטּוֹבִים וְהַיְּשָׁרִים, שֶׁנֶּאֱמָר: \"וְהָלַכְתָּ, בִּדְרָכָיו\" (דברים כח, ט).", + "לְקַדַּשׁ שְׁמוֹ, שֶׁנֶּאֱמָר: \"וְנִקְדַּשְׁתִּי, בְּתוֹךְ בְּנֵי יִשְׂרָאֵל\" (ויקרא כב, לב).", + "לִקְרוֹת קִרְיַת שְׁמַע פַּעֲמַיִם בְּכָל יוֹם, שֶׁנֶּאֱמָר: \"וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ\" (דברים ו, ז).", + "לִלְמֹד תּוֹרָה וּלְלַמְּדָהּ, שֶׁנֶּאֱמָר: \"וְשִׁנַּנְתָּם לְבָנֶיךָ\" (דברים ו, ז).", + "לִקְשֹׁר תְּפִלִּין בָּרֹאשׁ, שֶׁנֶּאֱמָר: \"וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ\" (דברים ו, ח).", + "לִקְשֹׁר תְּפִלִּין בַּיָּד, שֶׁנֶּאֱמָר: \"וּקְשַׁרְתָּם לְאוֹת עַל יָדֶךָ\" (דברים ו, ח).", + "לַעֲשׂוֹת צִיצִית, שֶׁנֶּאֱמָר: \"וְעָשׂוּ לָהֶם צִיצִת\" (במדבר טו, לח).", + "לִקְבֹּעַ מְזוּזָה, שֶׁנֶּאֱמָר: \"וּכְתַבְתָּם עַל מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ\" (דברים ו ט; יא, כ).", + "לְהַקְהִיל אֶת הָעָם לִשְׁמֹעַ תּוֹרָה בְּמוֹצָאֵי שְׁבִיעִית, שֶׁנֶּאֱמָר: \"הַקְהֵל אֶת הָעָם...\" (דברים לא, יב).", + "לִכְתֹּב כָּל אִישׁ סֵפֶר תּוֹרָה לְעַצְמוֹ, שֶׁנֶּאֱמָר: \"כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת\" (דברים לא, יט).", + "לִכְתֹּב הַמֶּלֶךְ סֵפֶר תּוֹרָה לְעַצְמוֹ, יָתֵר עַל הָאֶחָד שֶׁלְּכָל אָדָם, עַד שֶׁיִּהְיֶה לוֹ שְׁתֵּי תּוֹרוֹת, שֶׁנֶּאֱמָר: \"וְכָתַב לוֹ אֵת מִשְׁנֵה הַתּוֹרָה הַזֹּאת\" (דברים יז, יח).", + "לְבָרַךְ אַחַר הַמָּזוֹן, שֶׁנֶּאֱמָר: \"וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת יְיָ אֱלֹהֶיךָ\" (דברים ח, י).", + "לִבְנוֹת בֵּית הַבְּחִירָה, שֶׁנֶּאֱמָר: \"וְעָשׂוּ לִי מִקְדָּשׁ\" (שמות כה, ח).", + "לְיִרְאָה מִבַּיִת זֶה, שֶׁנֶּאֱמָר: \"וּמִקְדָּשִׁי תִּירָאוּ\" (ויקרא יט ל; כו, ב).", + "לִשְׁמֹר בַּיִת זֶה תָּמִיד, שֶׁנֶּאֱמָר: \"וְאַתָּה וּבָנֶיךָ אִתָּךְ לִפְנֵי אֹהֶל הָעֵדֻת\" (במדבר יח, ב).", + "לִהְיוֹת הַלֵּוִי עוֹבֵד בַּמִּקְדָּשׁ, שֶׁנֶּאֱמָר: \"וְעָבַד הַלֵּוִי הוּא\" (במדבר יח, כג).", + "לְקַדַּשׁ הַכּוֹהֵן יָדָיו וְרַגְלָיו בְּשָׁעַת הָעֲבוֹדָה, שֶׁנֶּאֱמָר: \"וְרָחֲצוּ אַהֲרֹן וּבָנָיו...\" (שמות ל, יט).", + "לַעֲרֹךְ נֵרוֹת בַּמִּקְדָּשׁ, שֶׁנֶּאֱמָר: \"יַעֲרֹךְ אֹתוֹ אַהֲרֹן וּבָנָיו\" (שמות כז, כא).", + "לְבָרַךְ הַכּוֹהֲנִים אֶת יִשְׂרָאֵל, שֶׁנֶּאֱמָר: \"כֹּה תְבָרְכוּ אֶת בְּנֵי יִשְׂרָאֵל\" (במדבר ו, כג).", + "לְהַסְדִּיר לֶחֶם וּלְבוֹנָה לִפְנֵי ה' בְּכָל שַׁבָּת, שֶׁנֶּאֱמָר: \"וְנָתַתָּ עַל הַשֻׁלְחָן לֶחֶם פָּנִים\" (שמות כה, ל).", + "לְהַקְטִיר קְטֹרֶת פַּעֲמַיִם בַּיּוֹם, שֶׁנֶּאֱמָר: \"וְהִקְטִיר עָלָיו אַהֲרֹן קְטֹרֶת סַמִּים\" (שמות ל, ז).", + "לַעֲרֹךְ אֵשׁ בְּמִזְבַּח הָעוֹלָה תָּמִיד, שֶׁנֶּאֱמָר: \"אֵשׁ תמיד תוקד על המזבח\" (ויקרא ו, ו).", + "לְהָרִים הַדֶּשֶׁן מֵעַל הַמִּזְבֵּחַ בְּכָל יוֹם, שֶׁנֶּאֱמָר: \"וְהֵרִים אֶת הַדֶּשֶׁן\" (ויקרא ו, ג).", + "לשלח טמאים ממחנה שכינה שהוא המקדש, שנאמר: \"וִישַׁלְּחוּ מִן הַמַּחֲנֶה כָּל צָרוּעַ וְכָל זָב וְכֹל טָמֵא לָנֶפֶשׁ\" (במדבר ה, ב).", + "לחלוק כבוד לזרעו של אהרן, ולהקדימו לכל דבר שבקדושה, שנאמר: \"וְקִדַּשְׁתּוֹ\" (ויקרא כא, ח).", + "להיות הכהנים לובשים לעבודה בגדי כהונה, שנאמר: \"וְעָשִׂיתָ בִגְדֵי קֹדֶשׁ...\" (שמות כח, ב).", + "לשאת הארון על הכתף כשנושאין אותו, שנאמר: \"בַּכָּתֵף יִשָּׂאוּ\" (במדבר ז, ט).", + "למשוח כהנים גדולים ומלכים בשמן המשחה, שנאמר: \"שֶׁמֶן מִשְׁחַת קֹדֶשׁ יִהְיֶה זֶה\" (שמות ל, לא).", + "להיות הכהנים עובדין במקדש משמרות משמרות, ובמועדים עובדין כאחד, שנאמר: \"וְכִי יָבוֹא הַלֵּוִי...\" (דברים יח, ו) \"לְבַד מִמְכָּרָיו עַל הָאָבוֹת\" (שם, ח).", + "להיות הכהנים מיטמאין לקרוביהם, ומתאבלין עליהן כשאר ישראל שהן מצווין להתאבל, שנאמר: \"לָהּ יִטַּמָּא\" (ויקרא כא, ג).", + "להיות כהן גדול נושא בתולה, שנאמר: \"וְהוּא אִשָּׁה בִּבְתוּלֶיהָ יִקָּח\" (ויקרא כא, יג).", + "להקריב תמידין בכל יום, שנאמר: \"שְׁנַיִם לַיּוֹם עוֹלָה תָמִיד\" (במדבר כח, ג).", + "להקריב כהן גדול מנחה בכל יום, שנאמר: \"זֶה קָרְבַּן אַהֲרֹן וּבָנָיו\" (ויקרא ו, יג).", + "להוסיף קרבן אחר בכל שבת, שנאמר: \"וּבְיוֹם הַשַּׁבָּת שְׁנֵי כְּבָשִׂים\" (במדבר כח, ט).", + "להוסיף קרבן בכל ראש חודש וחודש, שנאמר: \"וּבְרָאשֵׁי חָדְשֵׁיכֶם תַּקְרִיבוּ...\" (במדבר כח, יא).", + "להוסיף קרבן בחג הפסח, שנאמר: \"שִׁבְעַת יָמִים תַּקְרִיבוּ אִשֶּׁה לַיי\" (ויקרא כג, לו).", + "להקריב מנחת העומר ממחרת יום ראשון של פסח עם כבש אחד, שנאמר: \"וַהֲבֵאתֶם אֵת עֹמֶר רֵאשִׁית קְצִירְכֶם אֶל הַכֹּהֵן\" (ויקרא כג, י).", + "להוסיף קרבן ביום עצרת, שנאמר: \"וּבְיוֹם הַבִּכּוּרִים...\" (במדבר כח, כו) \"וְהִקְרַבְתֶּם עוֹלָה לְרֵיחַ...\" (במדבר כח, כז).", + "להביא שתי הלחם עם הקרבנות הקרבים בגלל הלחם ביום עצרת, שנאמר: \"מִמּוֹשְׁבוֹתֵיכֶם תָּבִיאוּ לֶחֶם תְּנוּפָה\" (ויקרא כג, יז) \"וְהִקְרַבְתֶּם עַל הַלֶּחֶם\" (שם, יח).", + "להוסיף קרבן בראש השנה, שנאמר: \"וּבַחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ [...] וַעֲשִׂיתֶם...\" (במדבר כט, א).", + "להוסיף קרבן ביום הצום, שנאמר: \"וּבֶעָשׂוֹר לַחֹדֶשׁ הַשְּׁבִיעִי...\" (במדבר כט, ז).", + "לעשות עבודת היום ביום הצום, שנאמר: \"בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ בְּפַר בֶּן בָּקָר\" (ויקרא טז, ג), וכל העבודה הכתובה בפרשת \"אחרי מות\".", + "להוסיף קרבן בחג הסוכות, שנאמר: \"וְהִקְרַבְתֶּם עוֹלָה אִשֵּׁה רֵיחַ נִיחוֹחַ\" (במדבר כט, יג).", + "להוסיף קרבן ביום שמיני עצרת, כי רגל בפני עצמו הוא, שנאמר: \"בַּיּוֹם הַשְּׁמִינִי\" (במדבר כט, לה).", + "לחוג ברגלים, שנאמר: \"שָׁלֹשׁ רְגָלִים תָּחֹג לִי\" (שמות כג, יד).", + "להיראות ברגלים, שנאמר: \"שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָּל זְכוּרְךָ\" (שמות כג יז; שם לג, כג; דברים טז טז.", + "לשמוח ברגלים, שנאמר: \"וְשָׂמַחְתָּ בְּחַגֶּךָ\" (דברים טז, יד).", + "לשחוט כבש הפסח, שנאמר: \"וְשָׁחֲטוּ אֹתוֹ כָּל קְהַל \" (שמות יב, ו).", + "לאכול בשר הפסח צלי בלילי חמישה עשר מניסן, שנאמר: \"וְאָכְלוּ אֶת הַבָּשָׂר\" (שמות יב, ח).", + "לעשות פסח שני, שנאמר: \"בַּחֹדֶשׁ הַשֵּׁנִי בְּאַרְבָּעָה עָשָׂר\" (במדבר ט, יא).", + "לאכול את בשר פסח שני על מצה ומרור, שנאמר: \"עַל מַצּוֹת וּמְרוֹרִים יֹאכְלוּהוּ\" (במדבר ט, יא).", + "לתקוע בחצוצרות על הקרבנות ובשעת הצרות, שנאמר: \"וּתְקַעְתֶּם בַּחֲצוֹצְרֹת\" (במדבר י, י).", + "להיות כל קרבנות בהמה מיום שמיני והלאה, שנאמר: \"מִיּוֹם הַשְּׁמִינִי וָהָלְאָה\" (ויקרא כב, כז).", + "להיות כל קרבן בהמה תמים, שנאמר: \"תָּמִים יִהְיֶה לְרָצוֹן\" (ויקרא כב, כא).", + "למלוח כל קרבן, שנאמר: \"עַל כָּל קָרְבָּנְךָ תַּקְרִיב מֶלַח\" (ויקרא ב, יג).", + "מעשה העולה, שנאמר: \"אִם עוֹלָה קָרְבָּנוֹ\" (ויקרא א, ג).", + "מעשה חטאת, שנאמר: \"זֹאת תּוֹרַת הַחַטָּאת\" (ויקרא ו, יח).", + "מעשה האשם, שנאמר: \"זֹאת תּוֹרַת הָאָשָׁם\" (ויקרא ז, א).", + "מעשה זבח השלמים, שנאמר: \"וְזֹאת תּוֹרַת זֶבַח הַשְּׁלָמִים\" (ויקרא ז, יא).", + "מעשה המנחה, שנאמר: \"וְנֶפֶשׁ כִּי תַקְרִיב קָרְבַּן מִנְחָה\" (ויקרא ב, א).", + "להקריב בית דין קרבן אם טעו בהוראה, שנאמר: \"וְאִם כָּל עֲדַת יִשְׂרָאֵל יִשְׁגּוּ\" (ויקרא ד, יג).", + "להקריב היחיד קרבן חטאת אם שגג במצות לא תעשה שחייבים עליה כרת, שנאמר: \"וְנֶפֶשׁ כִּי תֶחֱטָא\" (ויקרא ה, א).", + "להקריב היחיד קרבן אם נסתפק לו אם חטא חטא שחייבים עליו חטאת או לא חטא, שנאמר: \"וְלֹא יָדַע וְאָשֵׁם וְהֵבִיא אֶת אֲשָׁמוֹ\" (ויקרא ה, יז) וזה הוא נקרא אשם תלוי.", + "להקריב השוגג במעילה, או החוטא בגזילה, או בשפחה חרופה, או שכפר בפיקדון ונשבע; מביא קרבן אשם, וזה הוא הנקרא אשם ודאי.", + "להקריב קרבן עולה ויורד, שנאמר: \"ואם לא תגיע ידו\" (ויקרא ה,ז), \"ואם לא תשיג ידו\" (ויקרא ה,יא).", + "להתוודות לפני ה' מכל חטא שיעשה האדם, בשעת הקרבן ושלא בשעת הקרבן, שנאמר: \"והתוודו, את חטאתם אשר עשו\" (במדבר ה,ז).", + "להקריב הזב קרבן אחר שיטהר, שנאמר: \"וכי יטהר הזב, מזובו\" (ויקרא טו,יג).", + "להקריב הזבה קרבן אחר שתטהר, שנאמר: \"ואם טהרה, מזובה\" (ויקרא טו,כח).", + "להקריב היולדת קרבן אחר שתטהר, שנאמר: \"ובמלאות ימי טוהרה\" (ויקרא יב,ו).", + "להקריב המצורע קרבן אחר שיטהר, שנאמר: \"וביום השמיני ייקח\" (ויקרא יד,י).", + "לעשר הבהמה, שנאמר: \"וכל מעשר בקר וצאן\" (ויקרא כז,לב).", + "לקדש בכור הבהמה הטהורה ולהקריבו, שנאמר: \"כל הבכור אשר יולד\" (דברים טו,יט).", + "לפדות בכור אדם, שנאמר: \"אך פדה תפדה, את בכור האדם\" (במדבר יח,טו).", + "לפדות פטר חמור, שנאמר: \"ופטר חמור תפדה בשה\" (שמות לד,כ).", + "לערוף פטר חמור, שנאמר: \"ואם לא תפדה וערפתו\" (שמות יג,יג; שמות לד,כ).", + "להביא כל הקרבנות שיש על האדם בחובה או בנדבה ברגל ראשון שפגע בו, שנאמר: \"ובאת שמה\" (דברים יב,ה), \"והבאתם שמה\" (דברים יב,ו).", + "להקריב כל הקרבנות בבית הבחירה, שנאמר: \"ושם תעשה, כול אשר אנוכי מצווך\" (דברים יב,יד).", + "להיטפל בהבאת הקרבנות מחוצה לארץ לבית הבחירה, שנאמר: \"רק קודשיך אשר יהיו לך, ונדריך, תישא ובאת\" (דברים יב,כו); מפי השמועה למדו שאינו מדבר אלא בקודשי חוצה לארץ.", + "לפדות קודשים בעלי מומים ויהיו מותרים באכילה, שנאמר: \"רק בכל אוות נפשך תזבח ואכלת בשר\" (דברים יב,טו); מפי השמועה למדו שאינו מדבר אלא בפסולי המוקדשין שייפדו.", + "להיות התמורה קודש, שנאמר: \"והיה הוא ותמורתו יהיה קודש\" (ויקרא כז,י; ויקרא כז,לג).", + "לאכול שיירי מנחות, שנאמר: \"והנותרת ממנה, יאכלו אהרון ובניו\" (ויקרא ו,ט).", + "לאכול בשר חטאת ואשם, שנאמר: \"ואכלו אותם אשר כופר בהם\" (שמות כט,לג).", + "לשרוף בשר קודש שנטמא, שנאמר: \"והבשר אשר ייגע בכל טמא\" (ויקרא ז,יט).", + "לשרוף הנותר, שנאמר: \"והנותר, מבשר הזבח--ביום, השלישי, באש, יישרף\" (ויקרא ז,יז).", + "לגדל הנזיר שיערו, שנאמר: \"גדל פרע, שיער ראשו\" (במדבר ו,ה).", + "לגלח הנזיר שיערו על קרבנותיו במלאות ימי נזרו, או בתוך ימי נזרו אם נטמא, שנאמר: \"וכי ימות מת עליו\" (במדבר ו,ט).", + "לקיים אדם כל מה שהוציא בשפתיו, מקרבן או צדקה וכיוצא בהם, שנאמר: \"מוצא שפתיך, תשמור ועשית\" (דברים כג,כד).", + "לדון בהפרת נדרים בכל הדינים האמורין בפרשה.", + "להיות כל נוגע בנבילה טמא, שנאמר \"וכי ימות מן הבהמה\" (ויקרא יא, לט).", + "להיות שמונה שרצים מטמאין, שנאמר \"וזה לכם הטמא\" (ויקרא יא, כט).", + "להיות האוכלין מיטמאין, שנאמר \"מכל האוכל אשר יאכל\" (ויקרא יא, לד).", + "להיות הנידה טמאה ומטמאה לאחרים.", + "להיות היולדת טמאה כנידה.", + "להיות המצורע טמא ומטמא.", + "להיות בגד מנוגע טמא ומטמא.", + "להיות בית מנוגע מטמא.", + "להיות הזב מטמא.", + "להיות שכבת זרע מטמאה.", + "להיות זבה מטמאה.", + "להיות המת מטמא.", + "להיות מי נדה מטמאין לאדם טהור, ומטהרין מטומאת מת בלבד. וכל אלו הדינין של טומאות אלו, רוב משפט כל טומאה וטומאה מהן מבואר בתורה שבכתב.", + "להיות הטהרה מכל הטמאות בטבילה במי מקוה, שנאמר: \"וְרָחַץ בַּמַּיִם אֶת כָּל בְּשָׂרוֹ\" (ויקרא טו, טז) למדו מפי השמועה שרחיצה זו במים שכל גופו עולה בהן בבת אחת.", + "להיות הטהרה מן הצרעת בין צרעת אדם בין צרעת בית בעץ ארז ואיזוב ושני תולעת ושתי ציפורים ומים חיים, שנאמר: \"זֹאת תִּהְיֶה תּוֹרַת הַמְּצֹרָע\" (ויקרא יד, ב).", + "להיות המצורע מגלח כל שערו, שנאמר: \"וְהָיָה בַּיּוֹם הַשְּׁבִיעִי יְגַלַּח אֶת כָּל שְׂעָרוֹ\" (ויקרא יד, ט).", + "להיות המצורע ידוע לכל בדברים האמורים בו \"בְּגָדָיו יִהְיוּ פְרֻמִים וְרֹאשׁוֹ יִהְיֶה פָרֻעַ וְעַל שָׂפָם יַעְטֶה וְטָמֵא טָמֵא יִקְרָא\" (ויקרא יג, מה). וכן כל שאר הטמאים צריכין להודיע את עצמן.", + "לעשות פרה אדומה להיות אפרה מוכן, שנאמר: \"וְהָיְתָה לַעֲדַת בְּנֵי יִשְׂרָאֵל\" (במדבר יט, ט).", + "להיות מעריך אדם נותן דמים הקצובין בפרשה, שנאמר: \"אִישׁ כִּי יַפְלִא נֶדֶר\" (ויקרא כז, ב).", + "להיות מעריך בהמה טמאה נותן דמיה, שנאמר: \"וְהֶעֱמִיד אֶת הַבְּהֵמָה\" (ויקרא כז, יא).", + "להיות מעריך ביתו נותן כערך הכהן, שנאמר: \"וְאִישׁ כִּי יַקְדִּישׁ\" (ויקרא כז, יד).", + "להיות מקדיש שדהו נותן בערך הקצוב בפרשה, שנאמר: \"וְהָיָה עֶרְכְּךָ כְּפִי זַרְעוֹ\" (ויקרא כז, טז).", + "לשלם השוגג במעילה מה שמעל לה' ולהוסיף חומש, שנאמר: \"וְאֵת אֲשֶׁר חָטָא מִן הַקֹּדֶשׁ יְשַׁלֵּם\" (ויקרא ה, טז).", + "להיות נטע רבעי קודש, שנאמר: \"יִהְיֶה כָּל פִּרְיוֹ קֹדֶשׁ הִלּוּלִים\" (ויקרא יט, כד).", + "להניח פיאה.", + "להניח לקט.", + "להניח עומר השכחה.", + "להניח עוללות בכרם.", + "להניח פרט הכרם לפי שבכל אלו נאמר \"לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם\" (ויקרא יט, י) (ויקרא כג, כב) וזו היא מצות עשה שלהם.", + "להביא ביכורים לבית הבחירה, שנאמר: \"רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ\" (שמות כג, יט) (שמות לד, כו).", + "להפריש תרומה גדולה לכהן, שנאמר: \"רֵאשִׁית דְּגָנְךָ תִּתֵּן לוֹ\" (דברים יח, ד).", + "להפריש מעשר דגן ללוים, שנאמר: \"כָּל מַעְשַׂר הָאָרֶץ\" (ויקרא כז, ל).", + "להפריש מעשר שני להיאכל לבעליו בירושלים, שנאמר: \"עַשֵּׂר תְּעַשֵּׂר\" (דברים יד, כב) מפי השמועה למדו שזה הוא מעשר שני.", + "להיות הלוים מפרישין מעשר מן המעשר שלקחו מישראל ונותנין אותו לכהנים, שנאמר: \"וְאֶל הַלְוִיִּם תְּדַבֵּר\" (במדבר יח, כו).", + "להפריש מעשר עני תחת מעשר שני בשלישית ובשישית בשבוע, שנאמר: \"מִקְצֵה שָׁלֹשׁ שָׁנִים תּוֹצִיא אֶת כָּל מַעְשַׂר תְּבוּאָתְךָ\" (דברים יד, כח).", + "להתוודות וידוי מעשר, שנאמר: \"ואמרת לפני ה' אלוהיך ביערתי הקודש\" (דברים כו,יג).", + "לקרות על הביכורים, שנאמר: \"וענית ואמרת לפני ה' אלוהיך\" (דברים כו,ה).", + "להפריש חלה לכוהן, שנאמר: \"ראשית, עריסותיכם--חלה, תרימו תרומה\" (במדבר טו,כ).", + "להשמיט קרקע, שנאמר: \"והשביעית תשמטנה ונטשתה\" (שמות כג,יא).", + "לשבות מעבודת הארץ, שנאמר: \"בחריש ובקציר, תשבות\" (שמות לד,כא).", + "לקדש שנת יובל בשביתה כשמיטה, שנאמר: \"וקידשתם, את שנת החמישים\" (ויקרא כה,י).", + "לתקוע בשופר בשנת היובל, שנאמר: \"והעברת שופר תרועה\" (ויקרא כה,ט).", + "ליתן גאולה לארץ בשנת היובל, שנאמר: \"ובכול, ארץ אחוזתכם, גאולה, תיתנו לארץ\" (ויקרא כה,כד).", + "להיות גאולה בבתי ערי חומה עד שנה, שנאמר: \"ואיש, כי ימכור בית מושב\" (ויקרא כה,כט).", + "למנות שני יובל שנים ושמיטים, שנאמר: \"וספרת לך, שבע . . .\" (ויקרא כה,ח).", + "להשמיט כספים בשביעית, שנאמר: \"שמוט כל בעל משה ידו\" (דברים טו,ב).", + "לנגוש לנוכרי, שנאמר: \"את הנוכרי, תיגוש; ואשר יהיה לך\" (דברים טו,ג).", + "ליתן מן הבהמה לכוהן הזרוע והלחיים והקיבה, שנאמר: \"ונתן, לכוהן, הזרוע\" (דברים יח,ג).", + "ליתן ראשית הגז לכוהן, שנאמר: \"וראשית גז צאנך--תיתן לו\" (דברים יח,ד).", + "לדון בדיני חרמים, מהם לה' ומהם לכוהן, שנאמר: \"אך כל חרם אשר יחרים\" (ויקרא כז,כח).", + "לשחוט בהמה חיה ועוף ואחר כך יאכל בשרם, שנאמר: \"וזבחת מבקרך ומצאנך\" (דברים יב,כא).", + "לכסות דם חיה ועוף, שנאמר: \"ושפך, את דמו, וכיסהו, בעפר\" (ויקרא יז,יג).", + "לשלח הקן, שנאמר: \"שלח תשלח את האם ואת הבנים תיקח לך\" (דברים כב,ז).", + "לבדוק בסימני בהמה, שנאמר: \"זאת החיה אשר תאכלו\" (ויקרא יא,ב).", + "לבדוק בסימני העוף עד שיבדיל בין טמא לטהור, שנאמר: \"כל ציפור טהורה, תאכלו\" (דברים יד,יא).", + "לבדוק בסימני חגבים לידע טהור מן הטמא, שנאמר: \"אשר לו כרעיים\" (ויקרא יא,כא).", + "לבדוק בסימני דגים, שנאמר: \"את זה, תאכלו, מכול, אשר במים\" (ויקרא יא,ט; דברים יד,ט).", + "לקדש חודשים ולחשב שנים וחודשים בבית דין בלבד, שנאמר: \"החודש הזה לכם, ראש חודשים\" (שמות יב,ב).", + "לשבות בשבת, שנאמר: \"וביום השביעי תשבות\" (שמות כג,יב; שמות לד,כא).", + "לקדש שבת, שנאמר: \"זכור את יום השבת, לקדשו\" (שמות כ,ז).", + "לבער חמץ, שנאמר: \"ביום הראשון, תשביתו שאור מבתיכם\" (שמות יב,טו).", + "לספר ביציאת מצריים בלילה הראשון של חג המצות, שנאמר: \"והגדת לבנך\" (שמות יג,ח).", + "לאכול מצה בליל זה, שנאמר: \"בערב, תאכלו, מצות\" (שמות יב,יח).", + "לשבות בראשון של פסח, שנאמר: \"וביום הראשון, מקרא קודש\" (שמות יב,טז).", + "לשבות בשביעי בו, שנאמר: \"וביום השביעי, מקרא קודש\" (שמות יב,טז; במדבר כח,כה).", + "לספור מקצירת העומר תשעה וארבעים יום, שנאמר: \"וספרתם לכם, ממוחרת השבת\" (ויקרא כג,טו).", + "לשבות ביום חמישים, שנאמר: \"וקראתם בעצם היום הזה, מקרא קודש\" (ויקרא כג,כא).", + "לשבות בראשון של חודש השביעי, שנאמר: \"באחד לחודש, יהיה לכם שבתון\" (ויקרא כג,כד).", + "להתענות בעשירי בו, שנאמר: \"ובעשור לחודש תענו את נפשותיכם\" (ראה ויקרא טז,כט; במדבר כט,ז).", + "לשבות ביום הצום, שנאמר: \"שבת שבתון\" (ויקרא טז,לא; ויקרא כג,לב).", + "לשבות בראשון של חג הסוכות, שנאמר: \"ביום הראשון, מקרא קודש\" (ויקרא כג,לה).", + "לשבות בשמיני של חג, שנאמר: \"וביום השמיני מקרא קודש\" (ראה ויקרא כג,לו).", + "לישב בסוכה שבעת ימים, שנאמר: \"בסוכות תשבו, שבעת ימים\" (ויקרא כג,מב).", + "ליטול לולב, שנאמר: \"ולקחתם לכם ביום הראשון, פרי עץ הדר כפות תמרים\" (ויקרא כג,מ).", + "לשמוע קול שופר בראש השנה, שנאמר: \"יום תרועה, יהיה לכם\" (במדבר כט,א).", + "ליתן מחצית השקל בכל שנה ושנה, שנאמר: \"זה ייתנו, כל העובר על הפקודים\" (שמות ל,יג).", + "לשמוע מכל נביא שיהיה בכל דור ודור אם לא יוסיף ולא יגרע, שנאמר: \"אליו, תשמעון\" (דברים יח,טו).", + "למנות מלך, שנאמר: \"שום תשים עליך מלך\" (דברים יז,טו).", + "לשמוע מכל בית דין הגדול שיעמדו להם לישראל, שנאמר: \"ועל המשפט אשר יאמרו לך--תעשה\" (דברים יז,יא).", + "לנטות אחרי רבים אם תהיה מחלוקת בין הסנהדרין בדינין, שנאמר: \"אחרי רבים--להטות\" (שמות כג,ב).", + "למנות שופטים ושוטרים בכל קהל וקהל מישראל, שנאמר: \"שופטים ושוטרים, תיתן לך\" (דברים טז,יח).", + "להשוות בין בעלי דינין בשעה שעומדין בדין, שנאמר: \"בצדק, תשפוט עמיתך\" (ויקרא יט,טו).", + "להעיד בבית דין למי שיש לו עדות, שנאמר: \"והוא עד, או ראה או ידע\" (ויקרא ה,א).", + "לחקור העדים הרבה, שנאמר: \"ודרשת וחקרת ושאלת, היטב\" (דברים יג,טו).", + "לעשות לעדים זוממין כמו שזמו לעשות, שנאמר: \"ועשיתם לו, כאשר זמם\" (דברים יט,יט).", + "לערוף את העגלה כמצותה, שנאמר: \"וערפו שם את העגלה, בנחל\" (דברים כא,ד).", + "להכין שש ערי מקלט, שנאמר: \"תכין לך, הדרך, ושילשת\" (דברים יט,ג).", + "לתת ללויים ערים לשבת, וגם הן קולטות, שנאמר: \"ונתנו ללויים . . . ערים\" (במדבר לה,ב).", + "לעשות מעקה, שנאמר: \"ועשית מעקה לגגך\" (דברים כב,ח).", + "לאבד עבודה זרה וכל משמשיה, שנאמר: \"אבד תאבדון את כל המקומות\" (דברים יב,ב).", + "להרוג אנשי עיר הנידחת ולשרוף את העיר, שנאמר: \"ושרפת באש את . . . כל שללה\" (דברים יג,יז).", + "לאבד שבעה עממים מארץ ישראל, שנאמר: \"החרם תחרימם\" (דברים כ,יז).", + "להכרית זרעו של עמלק, שנאמר: \"תמחה את זכר עמלק\" (דברים כה,יט).", + "לזכור מה שעשה לנו עמלק תדיר, שנאמר: \"זכור, את אשר עשה לך עמלק\" (דברים כה,יז).", + "לעשות במלחמת הרשות כמשפט הכתוב בתורה, שנאמר: \"כי תקרב אל עיר\" (דברים כ,י).", + "למשוח כוהן למלחמה, שנאמר: \"והיה, כקורבכם אל המלחמה; וניגש הכוהן\" (דברים כ,ב).", + "להתקין יד במחנה, שנאמר: \"ויד תהיה לך, מחוץ למחנה\" (דברים כג,יג).", + "להתקין יתד, שנאמר: \"ויתד תהיה לך, על אזנך\" (דברים כג,יד).", + "להשיב את הגזל, שנאמר: \"והשיב את הגזילה אשר גזל\" (ויקרא ה,כג).", + "ליתן צדקה, שנאמר: \"פתוח תפתח את ידך\" (דברים טו,ח; דברים טו,יא).", + "להעניק לעבד עברי, שנאמר: \"הענק תעניק, לו\" (דברים טו,יד); וכן אמה עברייה.", + "להלוות לעני, שנאמר: \"אם כסף תלווה את עמי\" (שמות כב,כד); \"אם\" זה אינו רשות אלא מצוה, שנאמר: \"והעבט, תעביטנו\" (דברים טו,ח).", + "להלוות לנוכרי בריבית, שנאמר: \"לנוכרי תשיך\" (דברים כג,כא); מפי השמועה למדו שזו מצות עשה.", + "להשיב המשכון לבעליו, שנאמר: \"השב תשיב לו את העבוט\" (דברים כד,יג).", + "ליתן שכר שכיר בזמנו, שנאמר: \"ביומו תיתן שכרו\" (דברים כד,טו).", + "להיות השכיר אוכל בזמן שכירותו, שנאמר: \"כי תבוא בכרם ריעך\" (דברים כג,כה), \"כי תבוא בקמת ריעך\" (דברים כג,כו).", + "לעזוב מעל חברו או מעל בהמתו, שנאמר: \"עזוב תעזוב, עימו\" (שמות כג,ה).", + "להקים המשא על הבהמה, שנאמר: \"הקם תקים, עימו\" (דברים כב,ד).", + "להשיב האבידה, שנאמר: \"השב תשיבם, לאחיך\" (דברים כב,א).", + "להוכיח החוטא, שנאמר: \"הוכח תוכיח את עמיתך\" (ויקרא יט,יז).", + "לאהוב כל בני אדם מבני ברית, שנאמר: \"וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ\" (ויקרא יט, יח).", + "לאהוב את הגר, שנאמר: \"ואהבתם את הגר\" (דברים י, יט).", + "לצדק מאזניים עם המשקלות, שנאמר: \"מאזני צדק אבני צדק\" (ויקרא יט, לו).", + "לכבד החכמים, שנאמר: \"מפני שיבה תקום\" (ויקרא יט, לב).", + "לכבד אב ואם, שנאמר \"כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ\" (שמות כ, יא); (דברים ה, טו).", + "ליראה מאב ואם, שנאמר: \"אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ\" (ויקרא יט, ג).", + "לפרות ולרבות, שנאמר: \"פרו ורבו\" (בראשית ט, ז).", + "לבעול בקידושין, שנאמר: \"כי יקח איש אשה ובא אליה\" (דברים כב, יג) וראה דברים כד, א.", + "לשמח חתן את אשתו שנה, שנאמר: \"נקי יהיה לביתו שנה אחת\" (דברים כד, ה).", + "למול את הבן, שנאמר: \"וביום השמיני ימול בשר ערלתו\" (ויקרא יב, ג).", + "לייבם אשת אח, שנאמר: \"יבמה יבוא עליה\" (דברים כה,ה).", + "לחלוץ ליבם, שנאמר: \"וחלצה נעלו מעל רגלו\" (דברים כה,ט).", + "לישא אונס שנאמר: \"ולו תהיה לאישה\" (דברים כב,כט).", + "לישב מוציא שם רע עם אשתו כל ימיו, שנאמר: \"ולו תהיה לאישה\" (דברים כב,יט).", + "לדון במפתה בחמישים שקל עם שאר דינין, שנאמר: \"כי יפתה איש\" (שמות כב,טו).", + "לעשות ליפת תואר ככתוב, שנאמר: \"וראית, בשביה, אשת, יפת תואר\" (דברים כא,יא).", + "לגרש בשטר, שנאמר: \"וכתב לה ספר כריתות ונתן בידה\" (דברים כד,א; דברים כד,ג).", + "לעשות לסוטה כתורה, שנאמר: \"ועשה לה הכוהן, את כל התורה הזאת\" (במדבר ה,ל).", + "להלקות הרשעים, שנאמר: \"והפילו השופט והכהו\" (דברים כה,ב).", + "להגלות רוצח בשגגה, שנאמר: \"וישב בה, עד מות הכוהן\" (במדבר לה,כה).", + "להיות בית דין הורגין בסיף, שנאמר: \"נקום, יינקם\" (שמות כא,כ).", + "להיות בית דין הורגין בחנק, שנאמר: \"מות יומת הנואף, והנואפת\" (ויקרא כ,י).", + "להיות בית דין שורפין באש, שנאמר: \"באש ישרפו אותו, ואתהן\" (ויקרא כ,יד).", + "להיות בית דין סוקלין באבנים, שנאמר: \"וסקלתם אותם\" (דברים כב,כד).", + "לתלות מי שנתחייב תלייה, שנאמר: \"ותלית אותו, על עץ\" (דברים כא,כב).", + "לקבור הנהרג ביומו, שנאמר: \"כי קבור תקברנו ביום ההוא\" (דברים כא,כג).", + "לדון בעבד עברי כהלכותיו, שנאמר: \"כי תקנה עבד עברי\" (שמות כא,ב).", + "לייעד אמה עברייה, שנאמר: \"אשר לו יעדה\" (שמות כא,ח), \"ואם לבנו, ייעדנה\" (שמות כא,ט).", + "לפדות אמה עברייה, שנאמר: \"והפדה\" (שמות כא,ח).", + "לעבוד בעבד כנעני לעולם, שנאמר: \"לעולם, בהם תעבודו\" (ויקרא כה,מו).", + "להיות החובל משלם ממון, שנאמר: \"וכי יריבון אנשים--והכה איש\" (שמות כא,יח).", + "לדון בנזקי בהמה, שנאמר: \"וכי ייגוף שור איש את שור ריעהו\" (שמות כא,לה).", + "לדון בנזקי הבור, שנאמר: \"כי יפתח איש בור\" (שמות כא,לג).", + "לדון לגנב בתשלומין או במיתה, שנאמר: \"וכי יגנוב\" (ראה שמות כא,לז), \"אם במחתרת\" (שמות כב,א), \"וגונב איש ומכרו\" (שמות כא,טז).", + "לדון בנזקי הבער, שנאמר: \"כי יבער איש, שדה או כרם\" (שמות כב,ד).", + "לדון בנזקי האש, שנאמר: \"כי תצא אש ומצאה קוצים\" (שמות כב,ה).", + "לדון בדין שומר חינם, שנאמר: \"כי ייתן איש אל ריעהו כסף או כלים\" (שמות כב,ו).", + "לדון בדין נושא שכר ושוכר, שנאמר: \"כי ייתן איש אל ריעהו חמור או שור\" (שמות כב,ט).", + "לדון בדין השואל, שנאמר: \"וכי ישאל איש מעם ריעהו\" (שמות כב,יג).", + "לדון בדין מקח וממכר, שנאמר: \"וכי תמכרו ממכר לעמיתך\" (ויקרא כה,יד).", + "לדון בדין טוען וכופר, שנאמר: \"על כל דבר פשע\" (שמות כב,ח).", + "להציל הנרדף ואפילו בנפש הרודף, שנאמר: \"וקצותה, את כפה\" (דברים כה,יב).", + "לדון בדיני נחלות, שנאמר: \"איש כי ימות, ובן אין לו\" (במדבר כז,ח)." + ], + "sectionNames": [ + "Mitzvah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/Hebrew/merged.json b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/Hebrew/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..694feff37087d30ed8c9276cf9453cff876bd4be --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/Hebrew/merged.json @@ -0,0 +1,271 @@ +{ + "title": "Mishneh Torah, Positive Mitzvot", + "language": "he", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Mishneh_Torah,_Positive_Mitzvot", + "text": [ + "מִצְוָה רִאשׁוֹנָה מִמִּצְווֹת עֲשֵׂה, לֵידַע שֶׁיֵּשׁ שָׁם אֱלוֹהַּ, שֶׁנֶּאֱמָר: \"אָנֹכִי ה' אֱלֹהֶיךָ\" (שמות כ ב, דברים ה ו).", + "לְיַחֲדוֹ, שֶׁנֶּאֱמָר: \"ה' אֱלֹהֵינוּ, ה' אֶחָד\" (דברים ו, ד).", + "לְאָהֳבוֹ, שֶׁנֶּאֱמָר: \"וְאָהַבְתָּ, אֵת ה' אֱלֹהֶיךָ\" (דברים ו ה, יא א).", + "לְיִרְאָה מִמֶּנּוּ, שֶׁנֶּאֱמָר: \"אֶת-ה' אֱלֹהֶיךָ תִּירָא\" (דברים ו יג, י כ).", + "לְהִתְפַּלַּל לוֹ, שֶׁנֶּאֱמָר: \"וַעֲבַדְתֶּם, אֵת ה' אֱלֹהֵיכֶם\" (שמות כג, כה) – עֲבוֹדָה זוֹ תְּפִלָּה.", + "לְדָבְקָה בּוֹ, שֶׁנֶּאֱמָר: \"וּבוֹ תִדְבָּק\" (דברים י כ).", + "לְהִשָּׁבַע בִּשְׁמוֹ, שֶׁנֶּאֱמָר: \"וּבִשְׁמוֹ, תִּשָּׁבֵעַ\" (דברים ו יג, י כ).", + "לְהִדַּמּוֹת בִּדְרָכָיו הַטּוֹבִים וְהַיְּשָׁרִים, שֶׁנֶּאֱמָר: \"וְהָלַכְתָּ, בִּדְרָכָיו\" (דברים כח, ט).", + "לְקַדַּשׁ שְׁמוֹ, שֶׁנֶּאֱמָר: \"וְנִקְדַּשְׁתִּי, בְּתוֹךְ בְּנֵי יִשְׂרָאֵל\" (ויקרא כב, לב).", + "לִקְרוֹת קִרְיַת שְׁמַע פַּעֲמַיִם בְּכָל יוֹם, שֶׁנֶּאֱמָר: \"וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ\" (דברים ו, ז).", + "לִלְמֹד תּוֹרָה וּלְלַמְּדָהּ, שֶׁנֶּאֱמָר: \"וְשִׁנַּנְתָּם לְבָנֶיךָ\" (דברים ו, ז).", + "לִקְשֹׁר תְּפִלִּין בָּרֹאשׁ, שֶׁנֶּאֱמָר: \"וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ\" (דברים ו, ח).", + "לִקְשֹׁר תְּפִלִּין בַּיָּד, שֶׁנֶּאֱמָר: \"וּקְשַׁרְתָּם לְאוֹת עַל יָדֶךָ\" (דברים ו, ח).", + "לַעֲשׂוֹת צִיצִית, שֶׁנֶּאֱמָר: \"וְעָשׂוּ לָהֶם צִיצִת\" (במדבר טו, לח).", + "לִקְבֹּעַ מְזוּזָה, שֶׁנֶּאֱמָר: \"וּכְתַבְתָּם עַל מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ\" (דברים ו ט; יא, כ).", + "לְהַקְהִיל אֶת הָעָם לִשְׁמֹעַ תּוֹרָה בְּמוֹצָאֵי שְׁבִיעִית, שֶׁנֶּאֱמָר: \"הַקְהֵל אֶת הָעָם...\" (דברים לא, יב).", + "לִכְתֹּב כָּל אִישׁ סֵפֶר תּוֹרָה לְעַצְמוֹ, שֶׁנֶּאֱמָר: \"כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת\" (דברים לא, יט).", + "לִכְתֹּב הַמֶּלֶךְ סֵפֶר תּוֹרָה לְעַצְמוֹ, יָתֵר עַל הָאֶחָד שֶׁלְּכָל אָדָם, עַד שֶׁיִּהְיֶה לוֹ שְׁתֵּי תּוֹרוֹת, שֶׁנֶּאֱמָר: \"וְכָתַב לוֹ אֵת מִשְׁנֵה הַתּוֹרָה הַזֹּאת\" (דברים יז, יח).", + "לְבָרַךְ אַחַר הַמָּזוֹן, שֶׁנֶּאֱמָר: \"וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת יְיָ אֱלֹהֶיךָ\" (דברים ח, י).", + "לִבְנוֹת בֵּית הַבְּחִירָה, שֶׁנֶּאֱמָר: \"וְעָשׂוּ לִי מִקְדָּשׁ\" (שמות כה, ח).", + "לְיִרְאָה מִבַּיִת זֶה, שֶׁנֶּאֱמָר: \"וּמִקְדָּשִׁי תִּירָאוּ\" (ויקרא יט ל; כו, ב).", + "לִשְׁמֹר בַּיִת זֶה תָּמִיד, שֶׁנֶּאֱמָר: \"וְאַתָּה וּבָנֶיךָ אִתָּךְ לִפְנֵי אֹהֶל הָעֵדֻת\" (במדבר יח, ב).", + "לִהְיוֹת הַלֵּוִי עוֹבֵד בַּמִּקְדָּשׁ, שֶׁנֶּאֱמָר: \"וְעָבַד הַלֵּוִי הוּא\" (במדבר יח, כג).", + "לְקַדַּשׁ הַכּוֹהֵן יָדָיו וְרַגְלָיו בְּשָׁעַת הָעֲבוֹדָה, שֶׁנֶּאֱמָר: \"וְרָחֲצוּ אַהֲרֹן וּבָנָיו...\" (שמות ל, יט).", + "לַעֲרֹךְ נֵרוֹת בַּמִּקְדָּשׁ, שֶׁנֶּאֱמָר: \"יַעֲרֹךְ אֹתוֹ אַהֲרֹן וּבָנָיו\" (שמות כז, כא).", + "לְבָרַךְ הַכּוֹהֲנִים אֶת יִשְׂרָאֵל, שֶׁנֶּאֱמָר: \"כֹּה תְבָרְכוּ אֶת בְּנֵי יִשְׂרָאֵל\" (במדבר ו, כג).", + "לְהַסְדִּיר לֶחֶם וּלְבוֹנָה לִפְנֵי ה' בְּכָל שַׁבָּת, שֶׁנֶּאֱמָר: \"וְנָתַתָּ עַל הַשֻׁלְחָן לֶחֶם פָּנִים\" (שמות כה, ל).", + "לְהַקְטִיר קְטֹרֶת פַּעֲמַיִם בַּיּוֹם, שֶׁנֶּאֱמָר: \"וְהִקְטִיר עָלָיו אַהֲרֹן קְטֹרֶת סַמִּים\" (שמות ל, ז).", + "לַעֲרֹךְ אֵשׁ בְּמִזְבַּח הָעוֹלָה תָּמִיד, שֶׁנֶּאֱמָר: \"אֵשׁ תמיד תוקד על המזבח\" (ויקרא ו, ו).", + "לְהָרִים הַדֶּשֶׁן מֵעַל הַמִּזְבֵּחַ בְּכָל יוֹם, שֶׁנֶּאֱמָר: \"וְהֵרִים אֶת הַדֶּשֶׁן\" (ויקרא ו, ג).", + "לשלח טמאים ממחנה שכינה שהוא המקדש, שנאמר: \"וִישַׁלְּחוּ מִן הַמַּחֲנֶה כָּל צָרוּעַ וְכָל זָב וְכֹל טָמֵא לָנֶפֶשׁ\" (במדבר ה, ב).", + "לחלוק כבוד לזרעו של אהרן, ולהקדימו לכל דבר שבקדושה, שנאמר: \"וְקִדַּשְׁתּוֹ\" (ויקרא כא, ח).", + "להיות הכהנים לובשים לעבודה בגדי כהונה, שנאמר: \"וְעָשִׂיתָ בִגְדֵי קֹדֶשׁ...\" (שמות כח, ב).", + "לשאת הארון על הכתף כשנושאין אותו, שנאמר: \"בַּכָּתֵף יִשָּׂאוּ\" (במדבר ז, ט).", + "למשוח כהנים גדולים ומלכים בשמן המשחה, שנאמר: \"שֶׁמֶן מִשְׁחַת קֹדֶשׁ יִהְיֶה זֶה\" (שמות ל, לא).", + "להיות הכהנים עובדין במקדש משמרות משמרות, ובמועדים עובדין כאחד, שנאמר: \"וְכִי יָבוֹא הַלֵּוִי...\" (דברים יח, ו) \"לְבַד מִמְכָּרָיו עַל הָאָבוֹת\" (שם, ח).", + "להיות הכהנים מיטמאין לקרוביהם, ומתאבלין עליהן כשאר ישראל שהן מצווין להתאבל, שנאמר: \"לָהּ יִטַּמָּא\" (ויקרא כא, ג).", + "להיות כהן גדול נושא בתולה, שנאמר: \"וְהוּא אִשָּׁה בִּבְתוּלֶיהָ יִקָּח\" (ויקרא כא, יג).", + "להקריב תמידין בכל יום, שנאמר: \"שְׁנַיִם לַיּוֹם עוֹלָה תָמִיד\" (במדבר כח, ג).", + "להקריב כהן גדול מנחה בכל יום, שנאמר: \"זֶה קָרְבַּן אַהֲרֹן וּבָנָיו\" (ויקרא ו, יג).", + "להוסיף קרבן אחר בכל שבת, שנאמר: \"וּבְיוֹם הַשַּׁבָּת שְׁנֵי כְּבָשִׂים\" (במדבר כח, ט).", + "להוסיף קרבן בכל ראש חודש וחודש, שנאמר: \"וּבְרָאשֵׁי חָדְשֵׁיכֶם תַּקְרִיבוּ...\" (במדבר כח, יא).", + "להוסיף קרבן בחג הפסח, שנאמר: \"שִׁבְעַת יָמִים תַּקְרִיבוּ אִשֶּׁה לַיי\" (ויקרא כג, לו).", + "להקריב מנחת העומר ממחרת יום ראשון של פסח עם כבש אחד, שנאמר: \"וַהֲבֵאתֶם אֵת עֹמֶר רֵאשִׁית קְצִירְכֶם אֶל הַכֹּהֵן\" (ויקרא כג, י).", + "להוסיף קרבן ביום עצרת, שנאמר: \"וּבְיוֹם הַבִּכּוּרִים...\" (במדבר כח, כו) \"וְהִקְרַבְתֶּם עוֹלָה לְרֵיחַ...\" (במדבר כח, כז).", + "להביא שתי הלחם עם הקרבנות הקרבים בגלל הלחם ביום עצרת, שנאמר: \"מִמּוֹשְׁבוֹתֵיכֶם תָּבִיאוּ לֶחֶם תְּנוּפָה\" (ויקרא כג, יז) \"וְהִקְרַבְתֶּם עַל הַלֶּחֶם\" (שם, יח).", + "להוסיף קרבן בראש השנה, שנאמר: \"וּבַחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ [...] וַעֲשִׂיתֶם...\" (במדבר כט, א).", + "להוסיף קרבן ביום הצום, שנאמר: \"וּבֶעָשׂוֹר לַחֹדֶשׁ הַשְּׁבִיעִי...\" (במדבר כט, ז).", + "לעשות עבודת היום ביום הצום, שנאמר: \"בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ בְּפַר בֶּן בָּקָר\" (ויקרא טז, ג), וכל העבודה הכתובה בפרשת \"אחרי מות\".", + "להוסיף קרבן בחג הסוכות, שנאמר: \"וְהִקְרַבְתֶּם עוֹלָה אִשֵּׁה רֵיחַ נִיחוֹחַ\" (במדבר כט, יג).", + "להוסיף קרבן ביום שמיני עצרת, כי רגל בפני עצמו הוא, שנאמר: \"בַּיּוֹם הַשְּׁמִינִי\" (במדבר כט, לה).", + "לחוג ברגלים, שנאמר: \"שָׁלֹשׁ רְגָלִים תָּחֹג לִי\" (שמות כג, יד).", + "להיראות ברגלים, שנאמר: \"שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָּל זְכוּרְךָ\" (שמות כג יז; שם לג, כג; דברים טז טז.", + "לשמוח ברגלים, שנאמר: \"וְשָׂמַחְתָּ בְּחַגֶּךָ\" (דברים טז, יד).", + "לשחוט כבש הפסח, שנאמר: \"וְשָׁחֲטוּ אֹתוֹ כָּל קְהַל \" (שמות יב, ו).", + "לאכול בשר הפסח צלי בלילי חמישה עשר מניסן, שנאמר: \"וְאָכְלוּ אֶת הַבָּשָׂר\" (שמות יב, ח).", + "לעשות פסח שני, שנאמר: \"בַּחֹדֶשׁ הַשֵּׁנִי בְּאַרְבָּעָה עָשָׂר\" (במדבר ט, יא).", + "לאכול את בשר פסח שני על מצה ומרור, שנאמר: \"עַל מַצּוֹת וּמְרוֹרִים יֹאכְלוּהוּ\" (במדבר ט, יא).", + "לתקוע בחצוצרות על הקרבנות ובשעת הצרות, שנאמר: \"וּתְקַעְתֶּם בַּחֲצוֹצְרֹת\" (במדבר י, י).", + "להיות כל קרבנות בהמה מיום שמיני והלאה, שנאמר: \"מִיּוֹם הַשְּׁמִינִי וָהָלְאָה\" (ויקרא כב, כז).", + "להיות כל קרבן בהמה תמים, שנאמר: \"תָּמִים יִהְיֶה לְרָצוֹן\" (ויקרא כב, כא).", + "למלוח כל קרבן, שנאמר: \"עַל כָּל קָרְבָּנְךָ תַּקְרִיב מֶלַח\" (ויקרא ב, יג).", + "מעשה העולה, שנאמר: \"אִם עוֹלָה קָרְבָּנוֹ\" (ויקרא א, ג).", + "מעשה חטאת, שנאמר: \"זֹאת תּוֹרַת הַחַטָּאת\" (ויקרא ו, יח).", + "מעשה האשם, שנאמר: \"זֹאת תּוֹרַת הָאָשָׁם\" (ויקרא ז, א).", + "מעשה זבח השלמים, שנאמר: \"וְזֹאת תּוֹרַת זֶבַח הַשְּׁלָמִים\" (ויקרא ז, יא).", + "מעשה המנחה, שנאמר: \"וְנֶפֶשׁ כִּי תַקְרִיב קָרְבַּן מִנְחָה\" (ויקרא ב, א).", + "להקריב בית דין קרבן אם טעו בהוראה, שנאמר: \"וְאִם כָּל עֲדַת יִשְׂרָאֵל יִשְׁגּוּ\" (ויקרא ד, יג).", + "להקריב היחיד קרבן חטאת אם שגג במצות לא תעשה שחייבים עליה כרת, שנאמר: \"וְנֶפֶשׁ כִּי תֶחֱטָא\" (ויקרא ה, א).", + "להקריב היחיד קרבן אם נסתפק לו אם חטא חטא שחייבים עליו חטאת או לא חטא, שנאמר: \"וְלֹא יָדַע וְאָשֵׁם וְהֵבִיא אֶת אֲשָׁמוֹ\" (ויקרא ה, יז) וזה הוא נקרא אשם תלוי.", + "להקריב השוגג במעילה, או החוטא בגזילה, או בשפחה חרופה, או שכפר בפיקדון ונשבע; מביא קרבן אשם, וזה הוא הנקרא אשם ודאי.", + "להקריב קרבן עולה ויורד, שנאמר: \"ואם לא תגיע ידו\" (ויקרא ה,ז), \"ואם לא תשיג ידו\" (ויקרא ה,יא).", + "להתוודות לפני ה' מכל חטא שיעשה האדם, בשעת הקרבן ושלא בשעת הקרבן, שנאמר: \"והתוודו, את חטאתם אשר עשו\" (במדבר ה,ז).", + "להקריב הזב קרבן אחר שיטהר, שנאמר: \"וכי יטהר הזב, מזובו\" (ויקרא טו,יג).", + "להקריב הזבה קרבן אחר שתטהר, שנאמר: \"ואם טהרה, מזובה\" (ויקרא טו,כח).", + "להקריב היולדת קרבן אחר שתטהר, שנאמר: \"ובמלאות ימי טוהרה\" (ויקרא יב,ו).", + "להקריב המצורע קרבן אחר שיטהר, שנאמר: \"וביום השמיני ייקח\" (ויקרא יד,י).", + "לעשר הבהמה, שנאמר: \"וכל מעשר בקר וצאן\" (ויקרא כז,לב).", + "לקדש בכור הבהמה הטהורה ולהקריבו, שנאמר: \"כל הבכור אשר יולד\" (דברים טו,יט).", + "לפדות בכור אדם, שנאמר: \"אך פדה תפדה, את בכור האדם\" (במדבר יח,טו).", + "לפדות פטר חמור, שנאמר: \"ופטר חמור תפדה בשה\" (שמות לד,כ).", + "לערוף פטר חמור, שנאמר: \"ואם לא תפדה וערפתו\" (שמות יג,יג; שמות לד,כ).", + "להביא כל הקרבנות שיש על האדם בחובה או בנדבה ברגל ראשון שפגע בו, שנאמר: \"ובאת שמה\" (דברים יב,ה), \"והבאתם שמה\" (דברים יב,ו).", + "להקריב כל הקרבנות בבית הבחירה, שנאמר: \"ושם תעשה, כול אשר אנוכי מצווך\" (דברים יב,יד).", + "להיטפל בהבאת הקרבנות מחוצה לארץ לבית הבחירה, שנאמר: \"רק קודשיך אשר יהיו לך, ונדריך, תישא ובאת\" (דברים יב,כו); מפי השמועה למדו שאינו מדבר אלא בקודשי חוצה לארץ.", + "לפדות קודשים בעלי מומים ויהיו מותרים באכילה, שנאמר: \"רק בכל אוות נפשך תזבח ואכלת בשר\" (דברים יב,טו); מפי השמועה למדו שאינו מדבר אלא בפסולי המוקדשין שייפדו.", + "להיות התמורה קודש, שנאמר: \"והיה הוא ותמורתו יהיה קודש\" (ויקרא כז,י; ויקרא כז,לג).", + "לאכול שיירי מנחות, שנאמר: \"והנותרת ממנה, יאכלו אהרון ובניו\" (ויקרא ו,ט).", + "לאכול בשר חטאת ואשם, שנאמר: \"ואכלו אותם אשר כופר בהם\" (שמות כט,לג).", + "לשרוף בשר קודש שנטמא, שנאמר: \"והבשר אשר ייגע בכל טמא\" (ויקרא ז,יט).", + "לשרוף הנותר, שנאמר: \"והנותר, מבשר הזבח--ביום, השלישי, באש, יישרף\" (ויקרא ז,יז).", + "לגדל הנזיר שיערו, שנאמר: \"גדל פרע, שיער ראשו\" (במדבר ו,ה).", + "לגלח הנזיר שיערו על קרבנותיו במלאות ימי נזרו, או בתוך ימי נזרו אם נטמא, שנאמר: \"וכי ימות מת עליו\" (במדבר ו,ט).", + "לקיים אדם כל מה שהוציא בשפתיו, מקרבן או צדקה וכיוצא בהם, שנאמר: \"מוצא שפתיך, תשמור ועשית\" (דברים כג,כד).", + "לדון בהפרת נדרים בכל הדינים האמורין בפרשה.", + "להיות כל נוגע בנבילה טמא, שנאמר \"וכי ימות מן הבהמה\" (ויקרא יא, לט).", + "להיות שמונה שרצים מטמאין, שנאמר \"וזה לכם הטמא\" (ויקרא יא, כט).", + "להיות האוכלין מיטמאין, שנאמר \"מכל האוכל אשר יאכל\" (ויקרא יא, לד).", + "להיות הנידה טמאה ומטמאה לאחרים.", + "להיות היולדת טמאה כנידה.", + "להיות המצורע טמא ומטמא.", + "להיות בגד מנוגע טמא ומטמא.", + "להיות בית מנוגע מטמא.", + "להיות הזב מטמא.", + "להיות שכבת זרע מטמאה.", + "להיות זבה מטמאה.", + "להיות המת מטמא.", + "להיות מי נדה מטמאין לאדם טהור, ומטהרין מטומאת מת בלבד. וכל אלו הדינין של טומאות אלו, רוב משפט כל טומאה וטומאה מהן מבואר בתורה שבכתב.", + "להיות הטהרה מכל הטמאות בטבילה במי מקוה, שנאמר: \"וְרָחַץ בַּמַּיִם אֶת כָּל בְּשָׂרוֹ\" (ויקרא טו, טז) למדו מפי השמועה שרחיצה זו במים שכל גופו עולה בהן בבת אחת.", + "להיות הטהרה מן הצרעת בין צרעת אדם בין צרעת בית בעץ ארז ואיזוב ושני תולעת ושתי ציפורים ומים חיים, שנאמר: \"זֹאת תִּהְיֶה תּוֹרַת הַמְּצֹרָע\" (ויקרא יד, ב).", + "להיות המצורע מגלח כל שערו, שנאמר: \"וְהָיָה בַּיּוֹם הַשְּׁבִיעִי יְגַלַּח אֶת כָּל שְׂעָרוֹ\" (ויקרא יד, ט).", + "להיות המצורע ידוע לכל בדברים האמורים בו \"בְּגָדָיו יִהְיוּ פְרֻמִים וְרֹאשׁוֹ יִהְיֶה פָרֻעַ וְעַל שָׂפָם יַעְטֶה וְטָמֵא טָמֵא יִקְרָא\" (ויקרא יג, מה). וכן כל שאר הטמאים צריכין להודיע את עצמן.", + "לעשות פרה אדומה להיות אפרה מוכן, שנאמר: \"וְהָיְתָה לַעֲדַת בְּנֵי יִשְׂרָאֵל\" (במדבר יט, ט).", + "להיות מעריך אדם נותן דמים הקצובין בפרשה, שנאמר: \"אִישׁ כִּי יַפְלִא נֶדֶר\" (ויקרא כז, ב).", + "להיות מעריך בהמה טמאה נותן דמיה, שנאמר: \"וְהֶעֱמִיד אֶת הַבְּהֵמָה\" (ויקרא כז, יא).", + "להיות מעריך ביתו נותן כערך הכהן, שנאמר: \"וְאִישׁ כִּי יַקְדִּישׁ\" (ויקרא כז, יד).", + "להיות מקדיש שדהו נותן בערך הקצוב בפרשה, שנאמר: \"וְהָיָה עֶרְכְּךָ כְּפִי זַרְעוֹ\" (ויקרא כז, טז).", + "לשלם השוגג במעילה מה שמעל לה' ולהוסיף חומש, שנאמר: \"וְאֵת אֲשֶׁר חָטָא מִן הַקֹּדֶשׁ יְשַׁלֵּם\" (ויקרא ה, טז).", + "להיות נטע רבעי קודש, שנאמר: \"יִהְיֶה כָּל פִּרְיוֹ קֹדֶשׁ הִלּוּלִים\" (ויקרא יט, כד).", + "להניח פיאה.", + "להניח לקט.", + "להניח עומר השכחה.", + "להניח עוללות בכרם.", + "להניח פרט הכרם לפי שבכל אלו נאמר \"לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם\" (ויקרא יט, י) (ויקרא כג, כב) וזו היא מצות עשה שלהם.", + "להביא ביכורים לבית הבחירה, שנאמר: \"רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ\" (שמות כג, יט) (שמות לד, כו).", + "להפריש תרומה גדולה לכהן, שנאמר: \"רֵאשִׁית דְּגָנְךָ תִּתֵּן לוֹ\" (דברים יח, ד).", + "להפריש מעשר דגן ללוים, שנאמר: \"כָּל מַעְשַׂר הָאָרֶץ\" (ויקרא כז, ל).", + "להפריש מעשר שני להיאכל לבעליו בירושלים, שנאמר: \"עַשֵּׂר תְּעַשֵּׂר\" (דברים יד, כב) מפי השמועה למדו שזה הוא מעשר שני.", + "להיות הלוים מפרישין מעשר מן המעשר שלקחו מישראל ונותנין אותו לכהנים, שנאמר: \"וְאֶל הַלְוִיִּם תְּדַבֵּר\" (במדבר יח, כו).", + "להפריש מעשר עני תחת מעשר שני בשלישית ובשישית בשבוע, שנאמר: \"מִקְצֵה שָׁלֹשׁ שָׁנִים תּוֹצִיא אֶת כָּל מַעְשַׂר תְּבוּאָתְךָ\" (דברים יד, כח).", + "להתוודות וידוי מעשר, שנאמר: \"ואמרת לפני ה' אלוהיך ביערתי הקודש\" (דברים כו,יג).", + "לקרות על הביכורים, שנאמר: \"וענית ואמרת לפני ה' אלוהיך\" (דברים כו,ה).", + "להפריש חלה לכוהן, שנאמר: \"ראשית, עריסותיכם--חלה, תרימו תרומה\" (במדבר טו,כ).", + "להשמיט קרקע, שנאמר: \"והשביעית תשמטנה ונטשתה\" (שמות כג,יא).", + "לשבות מעבודת הארץ, שנאמר: \"בחריש ובקציר, תשבות\" (שמות לד,כא).", + "לקדש שנת יובל בשביתה כשמיטה, שנאמר: \"וקידשתם, את שנת החמישים\" (ויקרא כה,י).", + "לתקוע בשופר בשנת היובל, שנאמר: \"והעברת שופר תרועה\" (ויקרא כה,ט).", + "ליתן גאולה לארץ בשנת היובל, שנאמר: \"ובכול, ארץ אחוזתכם, גאולה, תיתנו לארץ\" (ויקרא כה,כד).", + "להיות גאולה בבתי ערי חומה עד שנה, שנאמר: \"ואיש, כי ימכור בית מושב\" (ויקרא כה,כט).", + "למנות שני יובל שנים ושמיטים, שנאמר: \"וספרת לך, שבע . . .\" (ויקרא כה,ח).", + "להשמיט כספים בשביעית, שנאמר: \"שמוט כל בעל משה ידו\" (דברים טו,ב).", + "לנגוש לנוכרי, שנאמר: \"את הנוכרי, תיגוש; ואשר יהיה לך\" (דברים טו,ג).", + "ליתן מן הבהמה לכוהן הזרוע והלחיים והקיבה, שנאמר: \"ונתן, לכוהן, הזרוע\" (דברים יח,ג).", + "ליתן ראשית הגז לכוהן, שנאמר: \"וראשית גז צאנך--תיתן לו\" (דברים יח,ד).", + "לדון בדיני חרמים, מהם לה' ומהם לכוהן, שנאמר: \"אך כל חרם אשר יחרים\" (ויקרא כז,כח).", + "לשחוט בהמה חיה ועוף ואחר כך יאכל בשרם, שנאמר: \"וזבחת מבקרך ומצאנך\" (דברים יב,כא).", + "לכסות דם חיה ועוף, שנאמר: \"ושפך, את דמו, וכיסהו, בעפר\" (ויקרא יז,יג).", + "לשלח הקן, שנאמר: \"שלח תשלח את האם ואת הבנים תיקח לך\" (דברים כב,ז).", + "לבדוק בסימני בהמה, שנאמר: \"זאת החיה אשר תאכלו\" (ויקרא יא,ב).", + "לבדוק בסימני העוף עד שיבדיל בין טמא לטהור, שנאמר: \"כל ציפור טהורה, תאכלו\" (דברים יד,יא).", + "לבדוק בסימני חגבים לידע טהור מן הטמא, שנאמר: \"אשר לו כרעיים\" (ויקרא יא,כא).", + "לבדוק בסימני דגים, שנאמר: \"את זה, תאכלו, מכול, אשר במים\" (ויקרא יא,ט; דברים יד,ט).", + "לקדש חודשים ולחשב שנים וחודשים בבית דין בלבד, שנאמר: \"החודש הזה לכם, ראש חודשים\" (שמות יב,ב).", + "לשבות בשבת, שנאמר: \"וביום השביעי תשבות\" (שמות כג,יב; שמות לד,כא).", + "לקדש שבת, שנאמר: \"זכור את יום השבת, לקדשו\" (שמות כ,ז).", + "לבער חמץ, שנאמר: \"ביום הראשון, תשביתו שאור מבתיכם\" (שמות יב,טו).", + "לספר ביציאת מצריים בלילה הראשון של חג המצות, שנאמר: \"והגדת לבנך\" (שמות יג,ח).", + "לאכול מצה בליל זה, שנאמר: \"בערב, תאכלו, מצות\" (שמות יב,יח).", + "לשבות בראשון של פסח, שנאמר: \"וביום הראשון, מקרא קודש\" (שמות יב,טז).", + "לשבות בשביעי בו, שנאמר: \"וביום השביעי, מקרא קודש\" (שמות יב,טז; במדבר כח,כה).", + "לספור מקצירת העומר תשעה וארבעים יום, שנאמר: \"וספרתם לכם, ממוחרת השבת\" (ויקרא כג,טו).", + "לשבות ביום חמישים, שנאמר: \"וקראתם בעצם היום הזה, מקרא קודש\" (ויקרא כג,כא).", + "לשבות בראשון של חודש השביעי, שנאמר: \"באחד לחודש, יהיה לכם שבתון\" (ויקרא כג,כד).", + "להתענות בעשירי בו, שנאמר: \"ובעשור לחודש תענו את נפשותיכם\" (ראה ויקרא טז,כט; במדבר כט,ז).", + "לשבות ביום הצום, שנאמר: \"שבת שבתון\" (ויקרא טז,לא; ויקרא כג,לב).", + "לשבות בראשון של חג הסוכות, שנאמר: \"ביום הראשון, מקרא קודש\" (ויקרא כג,לה).", + "לשבות בשמיני של חג, שנאמר: \"וביום השמיני מקרא קודש\" (ראה ויקרא כג,לו).", + "לישב בסוכה שבעת ימים, שנאמר: \"בסוכות תשבו, שבעת ימים\" (ויקרא כג,מב).", + "ליטול לולב, שנאמר: \"ולקחתם לכם ביום הראשון, פרי עץ הדר כפות תמרים\" (ויקרא כג,מ).", + "לשמוע קול שופר בראש השנה, שנאמר: \"יום תרועה, יהיה לכם\" (במדבר כט,א).", + "ליתן מחצית השקל בכל שנה ושנה, שנאמר: \"זה ייתנו, כל העובר על הפקודים\" (שמות ל,יג).", + "לשמוע מכל נביא שיהיה בכל דור ודור אם לא יוסיף ולא יגרע, שנאמר: \"אליו, תשמעון\" (דברים יח,טו).", + "למנות מלך, שנאמר: \"שום תשים עליך מלך\" (דברים יז,טו).", + "לשמוע מכל בית דין הגדול שיעמדו להם לישראל, שנאמר: \"ועל המשפט אשר יאמרו לך--תעשה\" (דברים יז,יא).", + "לנטות אחרי רבים אם תהיה מחלוקת בין הסנהדרין בדינין, שנאמר: \"אחרי רבים--להטות\" (שמות כג,ב).", + "למנות שופטים ושוטרים בכל קהל וקהל מישראל, שנאמר: \"שופטים ושוטרים, תיתן לך\" (דברים טז,יח).", + "להשוות בין בעלי דינין בשעה שעומדין בדין, שנאמר: \"בצדק, תשפוט עמיתך\" (ויקרא יט,טו).", + "להעיד בבית דין למי שיש לו עדות, שנאמר: \"והוא עד, או ראה או ידע\" (ויקרא ה,א).", + "לחקור העדים הרבה, שנאמר: \"ודרשת וחקרת ושאלת, היטב\" (דברים יג,טו).", + "לעשות לעדים זוממין כמו שזמו לעשות, שנאמר: \"ועשיתם לו, כאשר זמם\" (דברים יט,יט).", + "לערוף את העגלה כמצותה, שנאמר: \"וערפו שם את העגלה, בנחל\" (דברים כא,ד).", + "להכין שש ערי מקלט, שנאמר: \"תכין לך, הדרך, ושילשת\" (דברים יט,ג).", + "לתת ללויים ערים לשבת, וגם הן קולטות, שנאמר: \"ונתנו ללויים . . . ערים\" (במדבר לה,ב).", + "לעשות מעקה, שנאמר: \"ועשית מעקה לגגך\" (דברים כב,ח).", + "לאבד עבודה זרה וכל משמשיה, שנאמר: \"אבד תאבדון את כל המקומות\" (דברים יב,ב).", + "להרוג אנשי עיר הנידחת ולשרוף את העיר, שנאמר: \"ושרפת באש את . . . כל שללה\" (דברים יג,יז).", + "לאבד שבעה עממים מארץ ישראל, שנאמר: \"החרם תחרימם\" (דברים כ,יז).", + "להכרית זרעו של עמלק, שנאמר: \"תמחה את זכר עמלק\" (דברים כה,יט).", + "לזכור מה שעשה לנו עמלק תדיר, שנאמר: \"זכור, את אשר עשה לך עמלק\" (דברים כה,יז).", + "לעשות במלחמת הרשות כמשפט הכתוב בתורה, שנאמר: \"כי תקרב אל עיר\" (דברים כ,י).", + "למשוח כוהן למלחמה, שנאמר: \"והיה, כקורבכם אל המלחמה; וניגש הכוהן\" (דברים כ,ב).", + "להתקין יד במחנה, שנאמר: \"ויד תהיה לך, מחוץ למחנה\" (דברים כג,יג).", + "להתקין יתד, שנאמר: \"ויתד תהיה לך, על אזנך\" (דברים כג,יד).", + "להשיב את הגזל, שנאמר: \"והשיב את הגזילה אשר גזל\" (ויקרא ה,כג).", + "ליתן צדקה, שנאמר: \"פתוח תפתח את ידך\" (דברים טו,ח; דברים טו,יא).", + "להעניק לעבד עברי, שנאמר: \"הענק תעניק, לו\" (דברים טו,יד); וכן אמה עברייה.", + "להלוות לעני, שנאמר: \"אם כסף תלווה את עמי\" (שמות כב,כד); \"אם\" זה אינו רשות אלא מצוה, שנאמר: \"והעבט, תעביטנו\" (דברים טו,ח).", + "להלוות לנוכרי בריבית, שנאמר: \"לנוכרי תשיך\" (דברים כג,כא); מפי השמועה למדו שזו מצות עשה.", + "להשיב המשכון לבעליו, שנאמר: \"השב תשיב לו את העבוט\" (דברים כד,יג).", + "ליתן שכר שכיר בזמנו, שנאמר: \"ביומו תיתן שכרו\" (דברים כד,טו).", + "להיות השכיר אוכל בזמן שכירותו, שנאמר: \"כי תבוא בכרם ריעך\" (דברים כג,כה), \"כי תבוא בקמת ריעך\" (דברים כג,כו).", + "לעזוב מעל חברו או מעל בהמתו, שנאמר: \"עזוב תעזוב, עימו\" (שמות כג,ה).", + "להקים המשא על הבהמה, שנאמר: \"הקם תקים, עימו\" (דברים כב,ד).", + "להשיב האבידה, שנאמר: \"השב תשיבם, לאחיך\" (דברים כב,א).", + "להוכיח החוטא, שנאמר: \"הוכח תוכיח את עמיתך\" (ויקרא יט,יז).", + "לאהוב כל בני אדם מבני ברית, שנאמר: \"וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ\" (ויקרא יט, יח).", + "לאהוב את הגר, שנאמר: \"ואהבתם את הגר\" (דברים י, יט).", + "לצדק מאזניים עם המשקלות, שנאמר: \"מאזני צדק אבני צדק\" (ויקרא יט, לו).", + "לכבד החכמים, שנאמר: \"מפני שיבה תקום\" (ויקרא יט, לב).", + "לכבד אב ואם, שנאמר \"כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ\" (שמות כ, יא); (דברים ה, טו).", + "ליראה מאב ואם, שנאמר: \"אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ\" (ויקרא יט, ג).", + "לפרות ולרבות, שנאמר: \"פרו ורבו\" (בראשית ט, ז).", + "לבעול בקידושין, שנאמר: \"כי יקח איש אשה ובא אליה\" (דברים כב, יג) וראה דברים כד, א.", + "לשמח חתן את אשתו שנה, שנאמר: \"נקי יהיה לביתו שנה אחת\" (דברים כד, ה).", + "למול את הבן, שנאמר: \"וביום השמיני ימול בשר ערלתו\" (ויקרא יב, ג).", + "לייבם אשת אח, שנאמר: \"יבמה יבוא עליה\" (דברים כה,ה).", + "לחלוץ ליבם, שנאמר: \"וחלצה נעלו מעל רגלו\" (דברים כה,ט).", + "לישא אונס שנאמר: \"ולו תהיה לאישה\" (דברים כב,כט).", + "לישב מוציא שם רע עם אשתו כל ימיו, שנאמר: \"ולו תהיה לאישה\" (דברים כב,יט).", + "לדון במפתה בחמישים שקל עם שאר דינין, שנאמר: \"כי יפתה איש\" (שמות כב,טו).", + "לעשות ליפת תואר ככתוב, שנאמר: \"וראית, בשביה, אשת, יפת תואר\" (דברים כא,יא).", + "לגרש בשטר, שנאמר: \"וכתב לה ספר כריתות ונתן בידה\" (דברים כד,א; דברים כד,ג).", + "לעשות לסוטה כתורה, שנאמר: \"ועשה לה הכוהן, את כל התורה הזאת\" (במדבר ה,ל).", + "להלקות הרשעים, שנאמר: \"והפילו השופט והכהו\" (דברים כה,ב).", + "להגלות רוצח בשגגה, שנאמר: \"וישב בה, עד מות הכוהן\" (במדבר לה,כה).", + "להיות בית דין הורגין בסיף, שנאמר: \"נקום, יינקם\" (שמות כא,כ).", + "להיות בית דין הורגין בחנק, שנאמר: \"מות יומת הנואף, והנואפת\" (ויקרא כ,י).", + "להיות בית דין שורפין באש, שנאמר: \"באש ישרפו אותו, ואתהן\" (ויקרא כ,יד).", + "להיות בית דין סוקלין באבנים, שנאמר: \"וסקלתם אותם\" (דברים כב,כד).", + "לתלות מי שנתחייב תלייה, שנאמר: \"ותלית אותו, על עץ\" (דברים כא,כב).", + "לקבור הנהרג ביומו, שנאמר: \"כי קבור תקברנו ביום ההוא\" (דברים כא,כג).", + "לדון בעבד עברי כהלכותיו, שנאמר: \"כי תקנה עבד עברי\" (שמות כא,ב).", + "לייעד אמה עברייה, שנאמר: \"אשר לו יעדה\" (שמות כא,ח), \"ואם לבנו, ייעדנה\" (שמות כא,ט).", + "לפדות אמה עברייה, שנאמר: \"והפדה\" (שמות כא,ח).", + "לעבוד בעבד כנעני לעולם, שנאמר: \"לעולם, בהם תעבודו\" (ויקרא כה,מו).", + "להיות החובל משלם ממון, שנאמר: \"וכי יריבון אנשים--והכה איש\" (שמות כא,יח).", + "לדון בנזקי בהמה, שנאמר: \"וכי ייגוף שור איש את שור ריעהו\" (שמות כא,לה).", + "לדון בנזקי הבור, שנאמר: \"כי יפתח איש בור\" (שמות כא,לג).", + "לדון לגנב בתשלומין או במיתה, שנאמר: \"וכי יגנוב\" (ראה שמות כא,לז), \"אם במחתרת\" (שמות כב,א), \"וגונב איש ומכרו\" (שמות כא,טז).", + "לדון בנזקי הבער, שנאמר: \"כי יבער איש, שדה או כרם\" (שמות כב,ד).", + "לדון בנזקי האש, שנאמר: \"כי תצא אש ומצאה קוצים\" (שמות כב,ה).", + "לדון בדין שומר חינם, שנאמר: \"כי ייתן איש אל ריעהו כסף או כלים\" (שמות כב,ו).", + "לדון בדין נושא שכר ושוכר, שנאמר: \"כי ייתן איש אל ריעהו חמור או שור\" (שמות כב,ט).", + "לדון בדין השואל, שנאמר: \"וכי ישאל איש מעם ריעהו\" (שמות כב,יג).", + "לדון בדין מקח וממכר, שנאמר: \"וכי תמכרו ממכר לעמיתך\" (ויקרא כה,יד).", + "לדון בדין טוען וכופר, שנאמר: \"על כל דבר פשע\" (שמות כב,ח).", + "להציל הנרדף ואפילו בנפש הרודף, שנאמר: \"וקצותה, את כפה\" (דברים כה,יב).", + "לדון בדיני נחלות, שנאמר: \"איש כי ימות, ובן אין לו\" (במדבר כז,ח)." + ], + "versions": [ + [ + "Wikisource Mishneh Torah", + "http://he.wikisource.org/wiki/%D7%A8%D7%9E%D7%91%22%D7%9D_%D7%94%D7%A7%D7%93%D7%9E%D7%94_%D7%9C%D7%9E%D7%A9%D7%A0%D7%94_%D7%AA%D7%95%D7%A8%D7%94_(%D7%9E%D7%A6%D7%95%D7%95%D7%AA_%D7%A2%D7%A9%D7%94)" + ] + ], + "heTitle": "משנה תורה, מצוות עשה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Introduction" + ], + "sectionNames": [ + "Mitzvah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/English/Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967.json b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/English/Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967.json new file mode 100644 index 0000000000000000000000000000000000000000..3ead88fbe0c5c7ad6b79d38369cf4b64dd44bf61 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/English/Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967.json @@ -0,0 +1,39 @@ +{ + "language": "en", + "title": "Mishneh Torah, Transmission of the Oral Law", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002108864", + "versionTitle": "Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967", + "status": "locked", + "priority": 1.0, + "digitizedBySefaria": true, + "versionTitleInHebrew": "משנה תורה להרמב״ם, נערך בידי פיליפ בירנבאום, ניו יורק 1967", + "shortVersionTitle": "Philip Birnbaum, 1967", + "purchaseInformationImage": "https://storage.googleapis.com/sefaria-physical-editions/f116c021be8411c97837c20fb3ae3613.png", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, מסירת תורה שבעל פה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Introduction" + ], + "text": [ + "All the precepts that were given to Moses at Sinai were given with their interpretation, as it is written: \"I will give you the stone tablets with the teaching and the commandment\" (Exodus 24:12). Teaching implies the written Torah, and commandment—its interpretation. He has commanded us to practise what the Torah teaches in accordance with the Mitzvah, which is referred to as the Oral Torah. Moses wrote the entire Torah himself before he died, and presented a copy to each tribe. He placed one copy in the Ark as a witness, as it is written: \"Take this book of the Torah and place it beside the Ark of the Covenant of the Lord your God…\" (Deuteronomy 31:26). He did not write down the Mitzvah, which is the interpretation of the Torah, but bequeathed it to the elders, to Joshua, and to all the people of Israel, as it is written: \"Be careful to observe everything that I am commanding you…\" (13:1). For this reason, it is called Oral Torah. Although the Oral Torah was not committed to writing, Moses taught the whole of it to the seventy elders who were included in his court. Elazar, Phineas and Joshua, the three of them, received it from Moses. He handed down the Oral Torah to Joshua, the disciple of our teacher Moses, and charged him concerning it. Joshua, too, taught it orally throughout his life. Many elders received the oral tradition from Joshua; Eli received it from the elders and from Phineas; Samuel received it from Eli and his court; and David received it from Samuel and his court.— —", + "Our saintly Rabbi Judah compiled the Mishnah. From the days of Moses to the time of our saintly Rabbi Judah they had composed no work to be taught in public on subjects of the Oral Torah; but in each generation, the head of the supreme court, or a prophet who lived in that period, would note down for himself a memorandum of the traditions which he apprehended from his teachers, transmitting them to the public orally. So too, everyone would note down for his own use as much as he could the traditional intrepretation of the Torah and the rules of conduct that were based on it, as he perceived them.— — This used to be the regular procedure until the appearance of our saintly Rabbi Judah. He compiled all the traditions, laws, comments, and interpretations, which had been transmitted by our teacher Moses and by the courts of the preceding generations, with regard to the entire Torah. He employed all this material, of which he composed the work of the Mishnah. Then he taught it diligently to the students in public, so that it became well known to all the people of Israel, who made copies of it and taught it everywhere, so that the Oral Torah might not be forgotten among the Jewish people.", + "Now, why did our saintly Rabbi Judah do what he did and did not leave things as they were? Because he realized that the number of students kept decreasing, while ever new troubles kept coming; a wicked government was spreading out in the world and rising in power; the Jewish people were wandering about, migrating to distant localities. So he composed a work, designed as a handbook for everybody, in order that they might study from it speedily and that it should not be forgotten. He spent all his life teaching the Mishnah in public together with his colleagues, members of his court.— —", + "Rav compiled the Sifra and the Sifré to explain and to impart the principles of the Mishnah. Rabbi Hiyya compiled the Tosefta to explain the subject matter of the Mishnah. Similarly, Rabbi Hoshaya and Bar Kappara compiled Baraithoth to interpret the wording of the Mishnah. Rabbi Yoḥanan compiled the Jerusalem Talmud, in Eretz Yisrael, about three centuries after the destruction of the Temple.— —", + "Ravina and Rav Ashi were the last sages of the Talmud. Rav Ashi compiled the Babylonian Talmud, in Babylonia, about one century after Rabbi Yoḥanan's compilation of the Jerusalem Talmud.— — It follows therefore that Ravina and Rav Ashi, together with their colleagues, were the last great sages who transmitted the Oral Torah.— —", + "The scholars who rose shortly after the compilation of the Talmud and studied it deeply became famous for their wisdom. They are called Geonim. The Geonim who rose in Eretz Yisrael and Babylonia, Spain and France, studied the method of the Talmud, elucidated its obscure passages, and explained its subject matter; for indeed, the way of the Talmud is exceedingly deep.— — The inhabitants of every town addressed many questions to each contemporary Gaon and asked for explanations of difficult passages in the Talmud. The Geonim would answer the questions to the best of their knowledge. Those who posed the questions compiled the responsa into books for purposes of study.", + "The Geonim of successive generations also wrote commentaries on the Talmud. Some of them intrepreted specific laws, while others explained particular chapters that were found difficult in their time. Still others expounded complete tractates and entire orders of the Talmud. They also made compilations of established rules concerning what is forbidden or permissible, what is or is not punishable, in matters of immediate concern, so as to make them intelligible to anyone who cannot penetrate the depths of the Talmud. All the Geonim of Israel were engaged in this work of the Lord ever since the Talmud was compiled until this date, which is the eighth year of the eleventh century after the destruction of the Temple, corresponding to the year four thousand nine hundred thirty-seven since the creation of the world (1177 common era).", + "At the present time, when severe disasters keep following one another and the needs of the moment brush aside all things, our wise men lose their wits, and the understanding of our clever people is hidden. Hence, the commentaries, the codes of law and the responsa, which were written by the Geonim who regarded them as easily intelligible, have presented difficulties in our days, so that a mere few are capable of understanding their subject matter properly. Needless to say that this applies particularly to the Talmud itself, the Babylonian as well as the Palestinian, the Sifra, the Sifré, and the Tosefta, works that require wide knowledge, a learned mind, and ample time.— —", + "I bestirred myself therefore, I, Moshe ben Maimun the Sefardi, and relied upon the Creator, blessed be he, and made a thorough study of all these books, and decided to put down in writing the results obtained from all these works as to what is prohibited or permitted, unclean or clean, and the other laws of the Torah— — all in plain language and concisely, so that the entire Oral Torah might become familiar to all systematically, without arguments and counterarguments, one man saying so and another something else; but rather clear, convincing statements, governed by the logic derived from all these compilations and commentaries that have appeared since the time of Moses until now, so that all the laws be open to old and young alike, whether they belong to the precepts of the written Torah or to the enactments and ordinances introduced by sages and prophets. In brief, in order that no one should be in need of any other work dealing with the laws of Israel, this work is to include the entire oral Torah along with the ordinances, customs and decrees instituted from the time of Moses till the compilation of the Talmud, and in accord with what the Geonim explained to us in all their works composed after the Talmud.", + "I have named this work Mishneh Torah because the person who first reads the Written Torah and then this Mishneh Torah will know from it the entire Oral Torah without having to read any other book between them.— —", + "The number of precepts of the Torah that are observed through all generations is six hundred thirteen. Two hundred forty-eight of these, corresponding to the number of bones in the human body, are affirmative; three hundred sixty-five precepts, corresponding to the number of days in the solar year, are negative." + ], + "sectionNames": [ + "Paragraph" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/English/Mishnah Torah, Yod ha-hazakah, trans. by Simon Glazer, 1927.json b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/English/Mishnah Torah, Yod ha-hazakah, trans. by Simon Glazer, 1927.json new file mode 100644 index 0000000000000000000000000000000000000000..5a5bd6422a5f343c4ba51e35422be7c0c44c2cda --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/English/Mishnah Torah, Yod ha-hazakah, trans. by Simon Glazer, 1927.json @@ -0,0 +1,74 @@ +{ + "language": "en", + "title": "Mishneh Torah, Transmission of the Oral Law", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001922235", + "versionTitle": "Mishnah Torah, Yod ha-hazakah, trans. by Simon Glazer, 1927", + "status": "locked", + "priority": 4.0, + "license": "Public Domain", + "versionNotes": "", + "digitizedBySefaria": true, + "versionTitleInHebrew": "משנה תורה, יד החזקה, תורגם ע״י סיימון גלייזר, 1927", + "shortVersionTitle": "Simon Glazer, 1927", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, מסירת תורה שבעל פה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Introduction" + ], + "text": [ + "BY OUR MASTER MOSES BEN MAIMON OF BLESSED MEMORY
\"Then should I not be ashamed, when I have regard unto all Thy Commandments\". (Ps. 119.6.)
All of the commandments which were given to Moses on Sinai were given together with their oral explanation for, it is said: \"And I will give thee the tables of stone, and the Torah and the commandment\" (Ex. 24.12.); the Torah, is Holy Writ; and the commandment, its oral explanation. Moreover, He commanded us to observe the Torah by the word of the commandment; thus it is this commandment which is called Oral Torah.", + "The whole Torah was written by Moses our Master, before his demise, by his own hand; and he gave a Book to each and every tribe, and one Book he deposited in the Ark as testimony, even as it is said; \"Take this Book of the Torah and put it by the side of the Ark of the Covenant of the Lord your God, that it may be there as a witness against thee\" (Deut. 31.26.);", + "but the commandment, which is the oral explanation of the Torah, he did not reduce to writing, but he charged the Elders and Joshua and the rest of all Israel concerning its observance, even as it is said: \"All the word which I command you, that shall ye observe to do\" (Deut. 13.1.); therefore, is this word of the commandment called, Oral Torah.", + "Although the Oral Torah was not reduced to writing, Moses our Master gave instructions in its full scope at his tribunal-seat, to seventy Elders. Eleazar, Phinehas and Joshua, all the three of them received it from Moses; yet, unto Joshua, because he was the disciple of Moses our Master, he transmitted the Oral Torah and charged him concerning its observance. Joshua likewise continued throughout his lifetime to study it orally;", + "and many Elders received it from Joshua. Eli received it from the Elders and from Phinehas; Samuel received it from Eli and his tribunal; David received it from Samuel and his tribunal; Ahijah the Shiloite who was among those who went forth out of Egypt, and a Levite, heard Moses expounding it; but, as he was an infant in the days of Moses, he became the recipient from David and his tribunal;", + "Elijah received it from Ahijah the Shiloite and his tribunal; Elisha received it from Elijah and his tribunal; Jehoiadah the priest received it from Elisha and his tribunal; Zechariah received it from Jehoiadah and his tribunal; Hosea received it from Zechariah and his tribunal; Amos received it from Hosea and his tribunal; Isaiah received it from Amos and his tribunal; Micha received it from Isaiah and his tribunal; Joel received it from Micha and his tribunal; Nahum received it from Joel and his tribunal; Habakkuk received it from Nahum and his tribunal; Zephaniah received it from Habakkuk and his tribunal; Jeremiah received it from Zephaniah and his tribunal; Baruch son of Neriah received it from Jeremiah and his tribunal; Ezra and his tribunal received it from Baruch son of Neriah and his tribunal.", + "The members of Ezra's tribunal are called Men of the Great Assembly, namely: Haggai, Zechariah, Malachi, Daniel, Hananiah, Mishael, Azariah, Nehemiah son of Hacaliah, Mordecai, Bilshan2Ibn Ezra supports the contention that Bilshan is the name of one of Zerubbable's associates (Ibn Ezra; Ezra. 2.2.) See Megilah, 16b. G., Zerubbable and many other scholars with them, totaling the number of an hundred and twenty Elders. The last surviving Elder of among them was Simeon the Just, who was included among the one hundred and twenty, and received the Oral Torah from all of them, and succeeded Ezra to the High Priesthood.", + "Antigonus of Soko and his tribunal, received it from Simeon the Just and his tribunal; Jose son of Joezer of Zereda and Joseph son of Johanan of Jerusalem and their tribunal, received it from Antigonus and his tribunal; Joshua son of Perahya and Nittai of Arebela and their tribunal, received it from Jose son of Joezer and Joseph son of Johanan and their tribunal; Judah son of Tabbai and Simeon son of Shetah and their tribunal, received it from Joshua son of Perahyah and Nittai of Arebela and their tribunal; Shemaiah and Abtalion the Just Proselytes and their tribunal, received it from Judah and Simeon and their tribunal; Hillel and Shammai and their tribunal, received it from Shemaiah and Abtalion and their tribunal; Rabbin Johanan son of Zakkai and Simeon son of Hillel the Elder3Simeon I., received it from Hillel and (Shammai) and their (his) tribunal(s).", + "Rabbin Johanan son of Zakkai had five disciples who were the greatest among the scholars to receive it from him, they are: Rabbi Eliezer the Great4Son of Hyrcanus., Rabbi Joshua5Son of Hananiah., Rabbi Jose the Priest6The Pious., Rabbi Simeon son of Nathaniel, and Rabbi Eleazar son of Arak. Rabbi Akiba son of Joseph received it from Rabbi Eliezer the Great, and his father Joseph was a just proselyte; Rabbi Ishmael and Rabbi Meir7The Miracle Worker. son of the just proselyte, received it from Rabbi Akiba; Rabbi Meir and his Associates, however, received it also from Rabbi Ishmael.", + "These are the names of Rabbi Meir's Associates; Rabbi Judah8Son of Ilia., Rabbi Jose9Son of Halafta. G. Rabbi Simeon10Son of Johai., Rabbi Nehemiah11See Ex. Rabba 98., Rabbi Eleazar son of Shamua, Rabbi Johanan ha-Sandler, Simeon son of Azai and Hananajah son of Teradion. The associates of Rabbi Akiba also received it from Rabbi Eliezar the Great. The associates of Rabbi Akiba are: Rabbi Tarphon Master of Jose the Galilean, Simeon son of Eleazar and Johanan son of Nuri.", + "Rabbin Gamaliel the Elder received it from Simeon son of Hillel the Elder; his son, Simeon received it from him; from him, his son Rabbin Gamaliel12The II. received it; from him, his son Rabbin Simeon received it; and Judah, the son of this Rabbin Simeon, is he who is called our Holy Master; and he received it from his father, and from Eleazar son of Shamua and from Rabbi Simen13Son of Johai. G. his Associates.", + "Our Holy Master compiled the Mishna. From the days of Moses our Master till our Holy Master no text book of the Oral Torah for public instruction had been issued, the practice theretofore being for the president of a tribunal or a prophet who flourished in a given generation to keep privately written memoranda of his Masters' oral teachings, out of which he, in turn, instructed the public orally.", + "Like practice was resorted to by each and every individual scholar to write down, according to his ability of understanding the exposition on the Torah and its laws, as he heard it. So was also the practice in preserving new acts in each and every generation which were not based on tradition but upon one of the thirteen hermeneutical rules, to which the Great Tribunal had assented. This procedure was followed continuously until the advent of our Holy Master,", + "and he collected all traditional precedents, judicial pronouncements, expositions and explanations, whether they were traditionally attributed to Moses our Master or whether they were so instructed by the tribunals in each and every generation, the scope of which embraced the whole Torah, and from it all he compiled the Book of the Mishna, out of which he gave public instruction to scholars, and its fame reached to all Israel, and written copies of it were made universally, and its circulation reached everywhere, so that the Oral Torah be not forgotten from the midst of Israel.", + "But why did our Holy Master thus, and did not leave the matter as it was heretofore? Because he observed that the number of students continued to decrease, whereas the volume of oppression continued to increase with renewed strength; that the Roman Empire continued to spread out its boundaries in the world and conquer, whereas Israel continued to drift aimlessly and follow extremes, he, therefore, compiled one book, a handy volume for all, so that they may study it even in haste and not forget it. And his whole lifetime, he sat together with the members of his tribunal and gave public instruction in the Mishna.", + "And these are the great scholars who were members of our Holy Master's tribunal, and who received it from him; Simon and Gamaliel his sons, Rabbi Aphos14Successor to the Presidency of our Holy Master's tribunal., Rabbi Hanina son of Hama, Rabbi Hiyya15Son of Adda., Rab16Abba Arika., Rabbi Yannai17The Great., Bar Koppara18Eleazar son of Eleazar ha-Koppar., Samuel, Rabbi Johanan20Son of Nappaha., and Rabbi Hoshaia21The Great. G.. They were the principal scholars who received it from him, but along with them were thousands even tens of thousands of among the rest of his contemporary scholars.", + "Although all of these eleven scholars received it from our Holy Master and regularly attended his lectures, Rabbi Johanan was then in his minority, and thereafter became the disciple of Rabbi Yannai from whom he received the Oral Torah. So did Rab receive it from Rabbi Yannai; but Samuel received it from Hanina son of Hama.", + "Rab compiled the Sifra and Sifre to elucidate and proclaim the principles of the Mishna; Rabbi Hiyya compiled the Tosefta to elucidate the treatises of the Mishna; Rabbi Hoshaiah and Bar Koppara compiled the Braitot to elucidate the texts of the Mishna; and Rabbi Johanan compiled the Jerusalemean Talmud in Eretz Yisrael, close to the third century after the destruction of the (Second) Temple.", + "Among the principal scholars who received the Oral Torah from Rab and Samuel were: Rab Huna, Rab Judah, Rab Nahman and Rab Kahana: and among the principal scholars who received it from Rabbi Johanan were: Rabba Bar Bar Hana, Rab Ami, Rab Assi, Rab Dimi, and Rab Abin.", + "Among the scholars who received it from Rab Huna and Rab Judah were: Rabba and Rab Joseph; among the scholars who received it from Rabba and Rab Joseph were: Abayya and Raba, yet both of them received it also from Rab Nahman; among the scholars who received it from Raba were: Rab Ashi and Rabina; and Mar the son of Rab Ashi received it from his father and from Rabina.", + "Consequently there are forty intervening generations from Rab Ashi till Moses our Master, peace be to him! namely: (1) Rab Ashi received the Oral Torah from Raba; (2) Raba from Rabba; (3) Rabba from Rab Huna; (4) Rab Huna from Rabbi Johanan and from Rab and Samuel; (5) Rabbi Johanan and Rab and Samuel from our Holy Master; (6) our Holy Master from Rabbi Simeon his father; (7) Rabbi Simeon from his father Rabbin Gamaliel; (8) Rabbin Gamaliel from his father Rabbin Simeon; (9) Rabbin Simeon from his father Rabbin Gamaliel the Elder; (10) Rabbin Gamaliel the Elder from his father Rabbin Simeon; (11) Rabbin Simeon from his father Hillel and from Shammai; (12) Hillel and Shamai from Shemaiah and Abtalion; (13) Shemaiah and Abtalion from Judah and Simeon; (14) Judah and Simeon from Joshua son of Perahyah and Nittai of Arbela; (15) Joshua and Nittai from Jose son of Joezer and Joseph son of Johanan; (16) Jose son of Joezer and Joseph son of Johanan from Antigonus (17) Antigonus from Simeon the Just; (18) Simeon the Just from Ezra; (19) Ezra from Baruch; (20) Baruch from Jeremiah; (21) Jeremiah from Zephanaiah; (22) Zephanaiah from Habakkuk; (23) Habakkuk from Nahum; (24) Nahum from Joel; (25) Joel from Micha; (26) Micha from Isaiah; (27) Isaiah from Amos; (28) Amos from Hosea; (29) Hosea from Zachariah; (30) Zachariah from Jehoiadah; (31) Jehoiadah from Elisha; (32) Elisha from Elijah; (33) Elijah from Ahijah; (34) Ahijah from David; (35) David from Samuel; (36) Samuel from Eli; (37) Eli from Phinehas; (38) Phinehas from Joshua; (39) Joshua from Moses our Master; (40) Moses our Master from the Word of Almighty. Thus it is established that all of them received it from the Lord God of Israel.", + "All of the hereinabove named scholars were the greatest men in their respective generations; some were heads of schools, others exilarchs, and still others heads of the Great Sanhedrin; and with them were their contemporaries in each and every generation numbering in the thousands, even tens of thousands who heard the Oral Torah being expounded together with them, or received it from them.", + "Rabina and RabAshi flourished at the close of the era of Talmudic scholars. Rab Ashi is he who compiled the Babylonian Talmud in the land of Shinar about a century after Rabbi Johanan compiled the Jerusalemean Talmud.", + "The scope of both Talmudic works comprises an exposition defining the text of the Mishna, elucidatory commentaries upon its complexities, and a survey of the legal precedents established by the succeeding tribunals during the intervening period between our Holy Master and the compilation of the Talmud. And, out of both Talmudic works, the Tosefta, Sifra, Sifre (and Additions), from it all is derived what is forbidden and what is permitted, what is polluted and what is clean, what is guilt and what is innocence, what is disqualified and what is fit, all as it was transmitted orally from man to man, from the mouth of Moses our Master, even from Sinai.", + "Therefrom are also derived the edicta issued by the scholars and prophets in each and every generation to safeguard the Torah itself, as they heard it clearly from Moses, saying: \"Therefore shall ye keep my charge\" (Lev. 18.30.), which means, \"Build a fence around My Guard\".26Mo'ed Katan 5a. S.", + "Likewise are the customs and by-laws, which were inaugurated and enacted in each and every generation, by authority of the tribunal of a given generation derived therefrom. Moreover, it is forbidden to deviate from them, even as it is said: \"Thou shalt not turn aside from the sentence which they shall declare unto thee, to the right hand, nor to the left\" (Deut. 17.11.).", + "Similarly are derived therefrom such laws and judicial pronouncements, otherwise not accredited by tradition to Moses, but legislated by a tribunal of a given generation upon authority of the rules by which the Torah is expounded, and were passed upon their merits by the Elders, who decided that such should be the law. The entire scope of it all, extending from the days of Moses even to his day, Rab Ashi compiled.", + "In addition, the scholars of the Mishnaic period compiled divers works of exegesis on the text of the Torah. Rabbi Hoshaia, a disciple of our Holy Master, compiled an exegetical work on the Book of Genesis; Rabbi Ishmael compiled a work of commentaries extending from Exodus till the end of the Torah; this work is called Mehilta; Rabbi Akiba, too, compiled a Mehilta; and other scholars, in a later period, compiled Midrashic literature; but all of those were edited prior to the compilation of the Babylonian Talmud.", + "Consequently, Rabina and Rab Ashi and their Associates were the last of the great scholars in Israel who edited the Oral Torah, issued edicts, enacted statutes and established customs; and their edicts, statutes, and customs were universally accepted by Israel in all the places of their habitation.", + "After the tribunal of Rab Ashi, who compiled the Talmud, which was completed in the days of his son27 Mar. G., the extent of Israel's dispersion throughout the lands became more general, its extreme points reaching out to distant isles, in the midst of which universal unrest became alarming, making the highways unsafe on account of military operations, as a result of which the study of the Torah was neglected, and the sons of Israel ceased flocking to their schools in the thousands and in the tens of thousands as theretofore,", + "save only the gathering of a remnant few, who ever hear the call of God in each and every city and in each and every country and study the Torah and understand all the works of the scholars and learn to know therefrom the path of the law as it is.", + "Thus, every tribunal, founded during the post-Talmudic era in each and every country which issued edicts, or enacted statutes, or established customs, either for the inhabitants of its own country alone or for the inhabitants of many countries, did not have its authority extended throughout all Israel, because of the great distances between their habitations and the unsafe condition of the highways. Moreover, as the tribunal of a given state consisted of individual scholars only, for the Great Tribunal of seventy one had ceased to be many years before the compilation of the Talmud,", + "the people of one state could therefore, not be forced to inaugurate the custom of another state; neither could one tribunal be told to issue edicts similar to the edicts issued by another tribunal for its own state. Likewise, if one of the Gaonim instructed concerning a given law in a particular way, and it became clear to another tribunal which rose up after him, that such was not the way of the law according to the text of the Talmud, the first one is not supported but the one whose interpretation is based upon sound reasoning, whether he be the first one or the last one.", + "These rules apply only to laws, edicts, statutes and customs which were inaugurated during the post-Talmudic era; but all matters named in the Babylonian Talmud itself, are mandatory upon all Israel to follow, and each and every community and each and every state must be forced to inaugurate the customs which were promulgated by the Talmudic scholars, to proclaim their edicts and to obey their statutes,", + "because to all such matters so named in the Talmud, all Israel assented. Moreover, those scholars who enacted statutes, issued edicts, inaugurated customs or made judicial pronouncements and instructed that such was the law, constituted all, or a majority of the scholars in Israel, and they were the recipients of the traditional interpretation of the precepts of the whole Torah, generation after generation, even unto Moses our Master, peace be unto him!", + "All of the scholars who rose up after the compilation of the Talmud and builded upon it, thereby gaining fame for their scholarship, are called Gaonim. All the Gaonim who flourished in Eretz Yisrael, in the land of Shinar, in Spain and in France studied searchingly the path of the Talmud, and brought to light its hidden mysteries, and clarified its treatises, for its path is an extremely deep path, Moreover, being written in Aramaic, blended with other languages, a vernacular understood by the inhabitants of Shinar when the Talmud was compiled; whereas in other places, and even in Shinar during the period of the Gaonim, no man understood that language unless he received special instructions therein.", + "In addition the people of each and every city propounded many questions to their contemporary Gaonim for the elucidation of impenetrable texts in the Talmud, to whom the latter responded according to their wisdom, and such interrogators collected the responsa in book form, out of which they gained understanding.", + "The Gaonim in each and every generation compiled also exegetical works on the Talmud, some of among them interpreted particular laws; of among others particular chapters which had been the subject of inquiry in his days, and of among still others, whole Tractates and Orders.", + "They also compiled treatises on judicial decisions concerning that which is forbidden, or permitted, guilt or innocence, matters which were the need of the hour, so as to keep in touch with education, even he who is not capable of penetrating the depths of the Talmud. Of such was the Godly work of the Gaonim in Israel from the close of the Talmud even till this time, which is in the eighth year after the eleventh century since the destruction of the (Second) Temple, and which is also the year four thousand nine hundred and thirty-seven since the creation of the world.", + "In this age, with afflictions mightily intensified, the pressure of the hour weighing heavily upon everybody, when the wisdom of our wise did perish and the prudence of our prudent was hid, all commentaries, treatises, and responsa which the Gaonim compiled and considered by them as clear text are preplexities in our day and only a select few comprehend the subject matter thereof, not to speak of the Talmud itself, both the Babylonian and the Jerusalemean, the Sifra, Sifre and Tosefta, which require a broad understanding, a soul endowed with wisdom and lengthy reflection whenafter one may find the right path therein, to ascertain the things which are forbidden and the things which are permitted, or to fathom the how and why of the other laws of the Torah.", + "Therefore, have I, Moses son of Maimon, of Spain, girded up my loins, and, supporting myself upon the Rock, blessed be He! made a comprehensive study of all those books and minded myself to construct out of all these compilations a clear summary on the subject of that which is forbidden or permitted, defiled or clean along with the other laws of the Torah, the whole scope in pure language and concise style, so that the Oral Torah be entirely methodical in the mouth of everybody, without query and without repartee, without the contentious thus of one and such of another, but clear text, cohesive, correct, in harmony with the law which is defined out of all these existing compilations and commentaries from the days of our Holy Master till now;", + "so that all laws be open to young and old, whether they be laws concerning each and every commandment or whether they be laws concerning matters instituted by scholars and prophets. The main object of the matter being, that no man shall have a need of any other compilation in the world for any law of the laws of Israel, but this compilation shall be a cyclopedia of the whole Oral Torah together with a code of the statutes, customs and edicts which were enacted since the days of Moses our Master until the close of the Talmud, even as they were interpreted for us by the Gaonim in all their compilations which were compiled by them since the Talmudic era. Therefore, have I named this compilation Mishnah Torah; for, when one studies Holy Writ first and thereafter reads this Work, he obtains herefrom a complete knowledge of the Oral Torah, having no need to read any other book in between them.", + "I have also minded myself to divide this work in treatises, each treatise comprising a given subject; the treatises were subdivided into chapters, and the chapters into small sections, so that it may serve as an index suitable to memorize it by heart.", + "The range of the treatises of each and every subject varies; some embrace only the laws of a single commandment, as for example, a commandment around which much traditional matter was constructed, which is in reality a subject by itself; other treatises embrace the laws of many commandments, if they are commandments concerning one subject; because the division of this compilation is according to subjects, not according to the number of commandments; as it appears plainly to the reader.", + "The number of the commandments of the Torah, which are established for all generations, is six hundred and thirteen, of which two hundred and forty eight are mandatory; a numerical comparison to the members in a human body, and three hundred and sixty-five prohibitive, a numerical comparison to the days of the solar year." + ], + "sectionNames": [ + "Paragraph" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/English/Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007.json b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/English/Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007.json new file mode 100644 index 0000000000000000000000000000000000000000..59aa4a060ba19a0685ed05ac539c14523779b214 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/English/Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007.json @@ -0,0 +1,75 @@ +{ + "language": "en", + "title": "Mishneh Torah, Transmission of the Oral Law", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI", + "versionTitle": "Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007", + "status": "locked", + "priority": 5.0, + "license": "CC-BY-NC", + "versionNotes": "\n Dedicated in memory of Irving Montak, z\"l

© Published and Copyright by Moznaim Publications.
Must obtain written permission from Moznaim Publications for any commercial use. Any use must cite Copyright by Moznaim Publications. Released into the commons with a CC-BY-NC license.\n ", + "digitizedBySefaria": false, + "shortVersionTitle": "Trans. by Eliyahu Touger, Moznaim Publishing", + "purchaseInformationImage": "https://storage.googleapis.com/sefaria-physical-editions/touger-mishneh-torah-hilkhot-teshuvah-purchase-img.png", + "purchaseInformationURL": "https://moznaim.com/products/mishneh-torah-rambam", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, מסירת תורה שבעל פה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Introduction" + ], + "text": [ + "The Rambam's Introduction1The heading \"Introduction\" is not found in any of the manuscript editions of the Mishneh Torah and appears to be a printer's addition. Note Hilchot Shechitah 1:4, where the Rambam refers to \"...the Oral Law, which is called `the mitzvah,' as we explained in the beginning of this text.\"
By referring to these passages as \"the beginning\" of the text and not \"the introduction to the text,\" the Rambam implies that the subject matter contained in these passages is an essential part of the Mishneh Torah and not merely an author's preamble. to the Mishneh Torah
\"In the name of God, Lord of the world\"2Though this verse is omitted by many printed editions of the Mishneh Torah, it is included in the manuscript editions. It is also found at the beginning of the Rambam's other works, the Commentary on the Mishnah, Sefer HaMitzvot, and the Guide to the Perplexed. The Rambam's intention is to clarify that he does not see this work as an expression of his individual efforts alone, but that it was composed \"In the name of God, the Lord of the world.\" (Genesis 21:33)
\"Then I will not be ashamed when I gaze at all Your mitzvot\"3The Rambam introduces every one of the books of the Mishneh Torah by quoting an appropriate verse from the Bible. It is possible to explain that he chose this verse for the introduction to the entire text in reply to objections he knew would arise to the Mishneh Torah. The Rambam's conception of his work as \"a compilation of the entire Oral Law\" would not be acceptable to many. Therefore, he begins by emphasizing that his actions were not presumptuous. There is no need for him to be \"ashamed\" at taking such a step. Since he can \"gaze at all Your mitzvot\" - i.e., has the knowledge of the entire Oral Law - he is obligated to try to communicate that knowledge to others, as stated in Hilchot Talmud Torah 5:4 (Yayin Malchut). (Psalms 119:6).
The mitzvot given to Moses at Mount Sinai were all given together with their explanations,4By emphasizing that, at the revelation at Sinai, the mitzvot were given \"together with their explanations,\" the Rambam stresses that the Written and Oral Laws cannot be viewed as two separate entities, but rather as two dimensions of a single whole. See also the Rambam's Introduction to his Commentary on the Mishnah, where he elaborates on the same concept. as implied by [Exodus 24:12]: \"And I will give you the tablets of stone, the Torah, and the mitzvah.\"
\"The Torah\" refers to the Written Law; \"the mitzvah,\" to its explanation. [God] commanded us to fulfill \"the Torah\" according to [the instructions of] \"the mitzvah.\"5See Emunah V'De'ot (Discourse 3, Chapter 3), where Rav Sa'adiah Gaon explains at length how the oral tradition is necessary to understand how to fulfill the mitzvot \"The mitzvah\" is called the Oral Law.", + "Moses, our teacher, personally transcribed the entire Torah before he died. He gave a Torah scroll to each tribe and placed another scroll in the ark as a testimonial, as [Deuteronomy 31:26] states: \"Take this Torah scroll and place it [beside the ark…] and it will be there as a testimonial.\"", + "\"The mitzvah\" - i.e., the explanation of the Torah - he did not transcribe.6Note Gittin 60b, which prohibits writing down the teachings of the Oral Law. Nevertheless, from the Rambam's statements here and in the Introduction to his Commentary on the Mishnah, it appears that the prohibition only applies to the composition of a text from which to teach, and not writing down notes for one's personal study. Instead, he commanded it [verbally] to the elders, to Joshua, and to the totality of Israel,7See the Rambam's Introduction to his Commentary on the Mishnah, where he quotes Eruvin 54b which describes the order in which Moses would teach Aharon, his sons, the elders, and then the entire Jewish people. as [Deuteronomy 13:1] states: \"Be careful to observe everything that I prescribe to you.\" For this reason, it is called the Oral Law.", + "Even though the Oral Law was not transcribed, Moses, our teacher, taught it in its entirety in his court to the seventy elders. Elazar, Pinchas, and Joshua received the tradition from Moses.
[In particular, Moses] transmitted the Oral Law to Joshua, who was his [primary] disciple, and instructed him regarding it.8I.e., regarding its transmission to others (Sifre, Pinchas).", + "Similarly, throughout his life Joshua taught the Oral Law. Many elders received the tradition from him.9By listing the entire chain of tradition, the Rambam demonstrates how the Oral Law was transmitted in a continuous chain and was not the invention of the later Sages. However, beyond this obvious intent, the Rambam had another goal in mind. In his Introduction to Sefer HaMitzvot (where he outlines some of his deliberations about the composition of the Mishneh Torah), the Rambam writes:
I chose to omit the supports and proofs [for the laws], and instead mention the major figures who transmitted the tradition. Thus, I will not say \"These are the words of Rabbi ---,\" or \"Rabbi --- says such and such\" regarding each particular matter. Instead, I will mention all the sages of the Mishnah and the Talmud, of blessed memory, in general at the beginning of the text. I will state that all the judgments of the Torah - i.e., the Oral Law - were received and transmitted from so and so to so and so, until Ezra and until Moses. I will mention together with [the leading sage of the generation], who received the tradition, the other well-known personalities in his generation whose position in the chain of tradition is equivalent to his. All this [will be done] out of a desire for brevity.
The Rambam's willingness to sacrifice the mention of the sources for his decisions in favor of a brief and clear text became a major issue with regard to the acceptance of the Mishneh Torah by other rabbis. The Ra'avad writes:
This author abandoned the practice of all the previous authors, who would bring supports for their statements and quote them in the name of their sources. This was of great benefit because, at times, a judge would presume to forbid or permit [something] based on a specific source. If he knew that a greater authority holds a different opinion, he would retract his. However, in this instance, I do not know why I should retract from the tradition I received and my sources because of [the statements] in this work by this author.
Afterwards, the Rambam himself regretted his original decision. In a responsum, he wrote that he desired to add the sources on which the decisions of the Mishneh Torah were based. Unfortunately, the Rambam himself never succeeded in composing such a text, and the task of discovering these sources has been left to the sages of subsequent generations. Eli received the tradition from the elders and from Pinchas. Samuel received the tradition from Eli and his court. David received the tradition from Samuel and his court.
Achiah of Shiloh was one of those who experienced the exodus from Egypt.10See Bava Batra 121b. He was a Levite and heard [teachings] from Moses. He was, however, of low stature in Moses' age. Afterwards, he received the tradition from David and his court.", + "Elijah received the tradition from Achiah of Shiloh and his court. Elisha received the tradition from Elijah and his court.
Yehoyada, the priest, received the tradition from Elisha and his court. Zechariah received the tradition from Yehoyada and his court. Hoshea received the tradition from Zechariah and his court. Amos received the tradition from Hoshea and his court. Isaiah received the tradition from Amos and his court. Michah received the tradition from Isaiah and his court. Yoel received the tradition from Michah and his court. Nachum received the tradition from Yoel and his court. Chabbakuk received the tradition from Nachum and his court. Tzefaniah received the tradition from Chabbakuk and his court.
Jeremiah received the tradition from Tzefaniah and his court. Baruch ben Neriyah11Jeremiah and Baruch witnessed the destruction of the First Temple. After Jeremiah's death, Baruch went to Babylon and taught Torah to the exiles there. received the tradition from Jeremiah and his court. Ezra and his court received the tradition from Baruch and his court.", + "[The members of] Ezra's court are referred to as Anshei K'nesset Hagedolah (the men of the great assembly). They included Chaggai, Zechariah, Malachi, Daniel, Chananiah, Mishael, Azariah, Nechemiah ben Chakaliah, Mordechai the linguist, Zerubavel and many other sages - 120 elders in all.12The Anshei K'nesset Hagedolah presided over the return to Zion at the beginning of the Second Temple period and set the foundations for the reconstruction of the nation.
The last [surviving] member of this group was Shimon the Just. He was included among the 120 elders and received the Oral Law from all of them. He served as the High Priest after Ezra.", + "Antignos of Socho and his court received the tradition from Shimon the Just and his court.
Yosse ben Yo'ezer of Tzreidah and Yosef ben Yochanan of Jerusalem13These two sages begin the line of zugot (pairs) mentioned in the first chapter of Avot. The first of the sages mentioned was the nasi (head of the academy), and the second the av beit din (head of the court). and their court received the tradition from Antignos and his court. Yehoshua ben Perachiah and Nittai of Arbel and their court received the tradition from Yosse ben Yo'ezer and Yosef ben Yochanan and their court. Yehudah ben Tabbai and Shimon ben Shatach and their court received the tradition from Yehoshua ben Perachiah and Nittai of Arbel and their court. Shemayah and Avtalion, who were righteous converts,14See Eduyot 1:3 and Gittin ,57b. It is difficult to understand why the Rambam mentions Shemayah and Avtalion's ancestry. On the contrary, the fact that they were converts raises serious questions as to why they were allowed to serve as nasi and av beit din. (See Hilchot Melachim 1:4 and the commentary in the Moznaim edition of that Halachah.) and their court received the tradition from Yehudah and Shimon and their court.
Hillel and Shammai and their court received the tradition from Shemayah and Avtalion and their court. Rabban Yochanan ben Zakkai and Rabbi Shimon, the son of Hillel the elder, received the tradition from Hillel [and Shammai] and his [their] court[s].15Rabban Yochanan ben Zakkai witnessed the destruction of the Second Temple. Before the fall of Jerusalem, he escaped with his students to Yavneh and laid a new foundation for our people's spiritual growth.", + "Rabban Yochanan ben Zakkai had five students [who were] great sages and received the tradition from him. They were: Rabbi Eleazar the great, Rabbi Yehoshua, Rabbi Yosse the priest, Rabbi Shimon ben Netanel and Rabbi Elazar ben Arach. Rabbi Akiva ben Yosef received from Rabbi Eleazar the great. Yosef, his father, was a righteous convert.
Rabbi Yishmael and Rabbi Meir, a son of righteous converts, received the tradition from Rabbi Akiva. Rabbi Meir and his colleagues also received the tradition from Rabbi Yishmael.", + "The colleagues of Rabbi Meir include Rabbi Yehudah, Rabbi Yosse, Rabbi Shimon, Rabbi Nechemiah, Rabbi Elazar ben Shamu'a, Rabbi Yochanan the shoemaker, Shimon ben Azzai, and Rabbi Chananiah ben Teradion.16The commentaries have noted some apparent contradictions between the Rambam's statements here and those in the Introduction to his Commentary on the Mishnah. For example, in the Introduction to his Commentary on the Mishnah, the Rambam states that Rabbi Meir and Rabbi Nechemiah were different names for the same person, while here he mentions them as separate individuals. Similarly, in the Introduction to his Commentary on the Mishnah, the Rambam places Rabbi Chananiah ben Teradion in the first generation of sages following the Temple's destruction, while here he places him in the third generation.
The Mishneh Torah is a later work, and it is possible that the Rambam changed his thinking on these particulars before its composition.
Similarly, Rabbi Akiva's colleagues also received the tradition from Rabbi Eleazar the great. Rabbi Akiva's colleagues include Rabbi Tarfon - the teacher of Rabbi Yosse of the Galil - Rabbi Shimon ben Elazar, and Rabbi Yochanan ben Nuri.", + "Rabban Gamliel the elder received the tradition from Rabban Shimon, his father - the son of Hillel the elder. Rabban Shimon, his son, received the tradition from him. Rabban Gamliel, his son, received the tradition from him and Rabban Shimon, his son, received the tradition from him.
Rabbi Yehudah, the son of Rabban Shimon and referred to as Rabbenu Hakadosh (\"our saintly teacher\"),17In the Introduction to his Commentary on the Mishnah, the Rambam explains that Rabbi Yehudah HaNasi merited the title Rabbenu Hakadosh (our saintly teacher), because \"he possessed all the desired and good qualities.\" received the tradition from his father, from Rabbi Elazar ben Shamu'a, and from Rabban Shimon and his colleagues.", + "Rabbenu Hakadosh composed the Mishnah. From the days of Moses, our teacher, until Rabbenu Hakadosh, no one had composed a text for the purpose of teaching the Oral Law in public. Instead, in each generation, the head of the court or the prophet of that generation would take notes of the teachings which he received from his masters for himself, and teach them verbally in public.", + "Similarly, according to his own potential, each individual would write notes for himself of what he heard regarding the explanation of the Torah, its laws, and the new concepts that were deduced in each generation concerning laws that were not communicated by the oral tradition, but rather deduced using one of the thirteen principles of Biblical exegesis and accepted by the high court. This situation continued until [the age of] Rabbenu Hakadosh.", + "He collected all the teachings, all the laws, and all the explanations and commentaries that were heard from Moses, our teacher, and which were taught by the courts in each generation concerning the entire Torah. From all these, he composed the text of the Mishnah. He taught it to the Sages in public and revealed it to the Jewish people, who all wrote it down. They spread it in all places so that the Oral Law would not be forgotten by the Jewish people.", + "Why did Rabbenu Hakadosh make [such an innovation] instead of perpetuating the status quo? Because he saw the students becoming fewer, new difficulties constantly arising, the Roman Empire18The Roman Empire systematically attempted to suppress the study of Torah in all the lands under its control. spreading itself throughout the world and becoming more powerful, and the Jewish people wandering and becoming dispersed to the far ends of the world. [Therefore,] he composed a single text that would be available to everyone, so that it could be studied quickly and would not be forgotten.19Though Rabbi Yehudah HaNasi's composition of the Mishnah is a monumental achievement in its own right, perhaps the Rambam elaborates in his description of it because of the parallels to his own composition of the Mishneh Torah. Throughout his entire life, he and his court taught the Mishnah to the masses.", + "These are the great Sages who were part of the court of Rabbenu Hakadosh and who received the tradition from him: His sons, Shimon and Gamliel, Rabbi Effess, Rabbi Chanina ben Chama, Rabbi Chiyya, Rav, Rabbi Yannai, bar Kafra, Shemuel, Rabbi Yochanan, Rabbi Hoshaia. Thousands and myriads of other sages received the tradition from [Rabbenu Hakadosh] together with these great sages.", + "Even though all of the eleven sages mentioned above received the tradition from Rabbenu Hakadosh and attended his study sessions, [there are differences between them. At that time,] Rabbi Yochanan was of lesser stature. Afterwards, he became a disciple of Rabbi Yannai and received instruction from him. Similarly, Rav received the tradition from Rabbi Yannai, and Shemuel received the tradition from Rabbi Chanina ben Chama.20Rav and Shemuel represent the first generation of Amoraim, the age in which the center of Torah study shifted from Eretz Yisrael to Babylonia.", + "Rav composed the Sifra and the Sifre to explain the sources for the Mishnah. Rabbi Chiyya composed the Tosefta21In the Introduction to his Commentary on the Mishnah, the Rambam explains Rabbi Chiyya's contribution as follows:
He followed his master's [Rabbi Yehudah HaNasi's] footsteps [in composing a text for the public] to explain the matters he saw to be confusing in his master's work.
This was called the Tosefta. Its intent was to explain the Mishnah and expound upon concepts that would require much effort to be derived from the Mishnah… to show how these ideas could be developed and deduced from the Mishnah. to explain the subjects [discussed in] the Mishnah. Rabbi Hoshaia and bar Kafra composed baraitot to explain the matters [discussed in] the Mishnah. Rabbi Yochanan composed the Jerusalem Talmud in Eretz Yisrael approximately three hundred years after the destruction of the Temple.22Thus, according to the Rambam, the approximate date of the composition of the
Jerusalem Talmud was the year 4025 (365 C.E.).
The commentaries have not found an explicit source supporting the Rambam's contention that Rabbi Yochanan composed the Jerusalem Talmud. Indeed, it appears that the final text of that work was composed by Rabbi Mannah and Rabbi Yosse ben Rabbi Bun approximately one hundred years after Rabbi Yochanan's death. Some commentaries explain that Rabbi Yochanan laid the foundation for the text that was completed by the later sages.", + "Among the great sages who received the tradition from Rav and Shemuel were:23In Babylonia. Rav Huna, Rav Yehudah, Rav Nachman, and Rav Kahana. Among the great sages who received the tradition from Rabbi Yochanan24In Eretz Yisrael. were: Ravvah bar bar Channah, Rav Ami, Rav Assi, Rav Dimi, and Rav Avin.", + "Among the Sages who received the tradition from Rav Huna and Rav Yehudah were Rabbah and Rav Yosef. Among the sages who received the tradition from Rabbah and Rav Yosef were Abbaye and Ravva. Both of them also received the tradition from Rav Nachman. Among the Sages who received the tradition from Ravva were Rav Ashi and Ravina. Mar bar Rav Ashi received the tradition from Rav Ashi, his father, and from Ravina.", + "Thus, there were forty generations from Rav Ashi back to Moses, our teacher, of blessed memory. They were:
1) Rav Ashi [received the tradition] from Ravva.
2) Ravva [received the tradition] from Rabbah.
3) Rabbah [received the tradition] from Rav Huna.
4) Rav Huna [received the tradition] from Rabbi Yochanan, Rav, and Shemuel.
5) Rabbi Yochanan, Rav, and Shemuel [received the tradition] from Rabbenu Hakadosh.
6) Rabbenu Hakadosh [received the tradition] from Rabbi Shimon, his father.
7) Rabbi Shimon [received the tradition] from Rabban Gamliel, his father.
8) Rabban Gamliel [received the tradition] from Rabban Shimon, his father.
9) Rabban Shimon [received the tradition] from Rabban Gamliel, the elder, his father.
10) Rabban Gamliel, the elder, [received the tradition] from Rabban Shimon, his father.
11) Rabban Shimon [received the Tradition] from Hillel, his father, and Shammai.
12) Hillel and Shammai [received the tradition] from Shemayah and Avtalion.
13) Shemayah and Avtalion [received the tradition] from Yehudah and Shimon [ben Shatach].
14) Yehudah and Shimon [received the tradition] from Yehoshua ben Perachiah and Nittai of Arbel.
15) Yehoshua and Nittai [received the tradition] from Yosse ben Yo'ezer and Yosef ben Yochanan.
16) Yosse ben Yo'ezer and Yosef ben Yochanan [received the tradition] from Antignos.
17) Antignos [received the tradition] from Shimon the Just.
18) Shimon the Just [received the tradition] from Ezra.
19) Ezra [received the tradition] from Baruch.
20) Baruch [received the tradition] from Jeremiah.
21) Jeremiah [received the tradition] from Tzefaniah.
22) Tzefaniah [received the tradition] from Chabbakuk.
23) Chabbakuk [received the tradition] from Nachum.
24) Nachum [received the tradition] from Yoel.
25) Yoel [received the tradition] from Michah.
26) Michah [received the tradition] from Isaiah.
27) Isaiah [received the tradition] from Amos.
28) Amos [received the tradition] from Hoshea.
29) Hoshea [received the tradition] from Zechariah.
30) Zechariah [received the tradition] from Yehoyada.
31) Yehoyada [received the tradition] from Elisha.
32) Elisha [received the tradition] from Elijah.
33) Elijah [received the tradition] from Achiah.
34) Achiah [received the tradition] from David.
35) David [received the tradition] from Shemuel.
36) Shemuel [received the tradition] from Eli.
37) Eli [received the tradition] from Pinchas.
38) Pinchas [received the tradition] from Joshua.
39) Joshua [received the tradition] from Moses, our teacher.
40) Moses, our teacher, [received the tradition] from the Almighty.", + "Thus, [the source of] all these people's knowledge is God, the Lord of Israel. All the sages who were mentioned were the leaders of the generations. Among them were heads of academies, heads of the exile, and members of the great Sanhedrin. Together with them in each generation, there were thousands and myriads that heard their [teachings].", + "Ravina and Rav Ashi were the final generation of the Sages of the Talmud. Rav Ashi composed the Babylonian Talmud in Shin'ar approximately one hundred years after Rabbi Yochanan composed the Jerusalem Talmud.25Thus, according to the Rambam, the approximate date of the composition of the Babylonian Talmud was 4125 (465 C.E.).
The commentaries point to Bava Metzia 86a, which relates that \"Rav Ashi and Ravina were the final authorities with regard to instruction,\" as the source for the Rambam's statements. From the Rambam's later statements, it appears that in this instance as well, Rav Ashi laid the foundation for the Talmud. However, the composition of the text was completed by Ravina Zuta, Mar bar Rav Ashi, and Rav Yosse more than seventy years after Rav Ashi's death.", + "The intent of both the Talmuds is to elucidate the words of the Mishnah, to explain its deeper points, and [to relate] the new matters that were developed by each court from the era of Rabbenu Hakadosh until the composition of the Talmud. From the entire [body of knowledge stemming from] the two Talmuds, the Tosefta, the Sifra, and the Sifre, can be derived the forbidden and the permitted, the impure and the pure, the liable and those who are free of liability, the invalid and the valid as was received [in tradition], one person from another, [in a chain extending back] to Moses at Mount Sinai.", + "Also, [the sources mentioned above] relate those matters which were decreed by the sages and prophets in each generation in order to \"build a fence around the Torah.\" We were explicitly taught about [this practice] by Moses, as [implied by Leviticus 18:30]: \"And you shall observe My precepts,\" [which can be interpreted to mean]: \"Make safeguards for My precepts.\"26In the Introduction to his Commentary on the Mishnah, the Rambam deals with this subject at length, citing as examples, the prohibition of eating fowl together with milk and the eighteen decrees passed by the School of Hillel and the School of Shammai.", + "Similarly, it includes the customs and ordinances that were ordained or practiced in each generation according to [the judgment of] the governing court of that generation.27In the Introduction to his Commentary on the Mishnah, the Rambam also mentions these two categories, describing them as:
Laws that were established after meditation on the proper structure for interpersonal relations, without adding or detracting from the words of the Torah, or matters that [were instituted] for the spiritual betterment of mankind.
Among the examples of such laws he cites are: Hillel's institution of the Pruzbul and the ordinances of Ushia, which require a father to support his children. The Rambam also discusses these three categories of Rabbinic decrees in Hilchot Mamrim, Chapters 1 and 2. It is forbidden to deviate from [these decisions], as [implied by Deuteronomy 17:11]: \"Do not deviate from the instructions that they will give you, left or right.\"", + "It also includes marvelous judgments and laws which were not received from Moses, but rather were derived by the courts of the [later] generations based on the principles of Biblical exegesis. The elders of those generations made these decisions and concluded that this was the law. Rav Ashi included in the Talmud this entire [body of knowledge, stemming] from the era of Moses, our teacher, until his [own] era.", + "The Sages of the Mishnah also composed other texts to explain the words of the Torah. Rabbi Hoshaia, the disciple of Rabbenu Hakadosh, composed an explanation of the book of Genesis.28The Rambam is referring to Bereshit Rabbah. Rabbi Yishmael [composed] an explanation beginning at \"These are the names\" [the beginning of the book of Exodus,] until the conclusion of the Torah. This is called the Mechilta. Rabbi Akiva also composed a Mechilta.29Today, this collection of teachings is known as Mechilta D'Rabbi Shimon bar Yochai. Other Sages of the following generations composed other [collections of the] interpretations [of verses] (Medrashim). All of these works were composed before the Babylonian Talmud.", + "Thus, Ravina, Rav Ashi, and their colleagues represent the final era of the great Sages of Israel who transmitted the Oral Law. They passed decrees, ordained practices, and put into effect customs. These decrees, ordinances, and customs spread out among the entire Jewish people in all the places where they lived.30Because these ordinances were universally accepted by the Jewish people, their observance became mandatory, as the Rambam explains further on.", + "After the court of Rav Ashi composed the Talmud and completed it in the time of his son, the Jewish people became further dispersed throughout all the lands, reaching the distant extremes and the far removed islands. Strife sprung up throughout the world, and the paths of travel became endangered by troops. Torah study decreased and the Jews ceased entering their yeshivot in the thousands and myriads, as was customary previously.", + "Instead, individuals, the remnants whom God called, would gather in each city and country, occupy themselves in Torah study, and [devote themselves] to understanding the texts of the Sages and learning the path of judgment from them.", + "Every court that was established after the conclusion of the Talmud, regardless of the country in which it was established, issued decrees, enacted ordinances, and established customs for the people of that country - or those of several countries. These practices, however, were not accepted throughout the Jewish people, because of the distance between [their different] settlements and the disruption of communication [between them]. Since each of these courts were considered to be individuals - and the High Court of 71 judges had been defunct for many years before the composition of the Talmud - ", + "people in one country could not be compelled to follow the practices of another country, nor is one court required to sanction decrees which another court had declared in its locale. Similarly, if one of the Geonim interpreted the path of judgment in a certain way, while the court which arose afterward interpreted the proper approach to the matter in a different way, the [opinion of the] first [need] not be adhered to [absolutely]. Rather, whichever [position] appears to be correct - whether the first or the last - is accepted.", + "These [principles apply regarding] the judgments, decrees, ordinances, and customs which were established after the conclusion of the Talmud. However, all the matters mentioned by the Babylonian31Perhaps by specifying \"the Babylonian Talmud,\" the Rambam is alluding to the halachic principle that whenever there is a difference between the decisions of the Babylonian and the Jerusalem Talmuds, those of the Babylonian Talmud are followed. Talmud are incumbent on the entire Jewish people to follow. We must compel each and every city and each country to accept all the customs that were put into practice by the Sages of the Talmud, to pass decrees parallelling their decrees, and to observe their ordinances, since all the matters in the Babylonian Talmud were accepted by the entire Jewish people.", + "The [Talmudic] Sages who established ordinances and decrees, put customs into practice, arrived at legal decisions, and taught [the people] concerning certain judgments represented the totality of the Sages of Israel or, at least, the majority of them. They received the tradition regarding the fundamental aspects of the Torah in its entirety, generation after generation, [in a chain beginning with] Moses, our teacher.", + "All the Sages who arose after the conclusion of the Talmud and comprehended its [wisdom] and whose prowess gained them a reputation are called the Geonim. All these Geonim that arose in Eretz Yisrael, Babylonia, Spain, and France taught the approach of the Talmud, revealing its hidden secrets and explaining its points, since [the Talmud's] manner of expression is very deep. Furthermore, it is composed in Aramaic, with a mixture of other tongues. This language was understood by the people of Babylonia in the era when the Talmud was composed.", + "However, in other places, and even in Babylonia in the era of the Geonim, a person cannot understand this language unless he has studied it.32In his Introduction to Sefer HaMitzvot, the Rambam explains that he chose to compose the Mishneh Torah in Mishnaic Hebrew rather than in Aramaic in order to make it more accessible to the common man. The inhabitants of each city would ask many questions of each Gaon who lived in their age, to explain the difficult matters that existed in the Talmud. They would reply to them according to their wisdom. The people who had asked the questions would collect the replies and make texts from them, so that they could consider them in depth.33The Rambam is referring to the body of responsa (She'elot UTshuvot) which began to accumulate from the many questions circulated among the different Jewish communities in the diaspora.", + "Also, the Geonim of each generation composed texts to explain the Talmud. Some of the them explained only certain halachot. Others explained selected chapters that had created difficulty in their age. Still others explained entire tractates and orders.", + "Also, [the Geonim] composed [texts recording] the decisions of Torah law regarding what is permitted and what is forbidden, when one is liable and when one is free of liability, with regard to subjects that were necessary at the time, so that they would be accessible to the grasp of a person who could not comprehend the depths of the Talmud.34In the Introduction to his Commentary on the Mishnah, the Rambam mentions some of these texts: Halachot Gedolot, Halachot Pesukot, the She'iltot of Rav Achai Gaon, and the Halachot of Rav Yitzchak Alfasi. This is the work of God, which was performed by all the Geonim of Israel from the completion of the Talmud until the present date, 1108 years after the destruction of the Temple, 4937 years after the creation of the world.35This corresponds to the year 1177 C.E. Apparently, the Rambam composed the Mishneh Torah over a number of years, constantly revising his work. Thus, in Hilchot Kiddush HaChodesh 11:16, he mentions the date of the composition of the text as 4938, one year later, and in Hilchot Shemitot V'Yovalot, he mentions the date 4936, one year earlier.", + "At this time, we have been beset by additional difficulties, everyone feels [financial] pressure, the wisdom of our Sages has become lost, and the comprehension of our men of understanding has become hidden. Therefore, those explanations, laws, and replies which the Geonim composed and considered to be fully explained material have become difficult to grasp in our age, and only a select few comprehend these matters in the proper way. Needless to say, [there is confusion] with regard to the Talmud itself - both the Jerusalem and Babylonian Talmuds - the Sifra, the Sifre, and the Tosefta, for they require a breadth of knowledge, a spirit of wisdom, and much time, for appreciating the proper path regarding what is permitted and forbidden, and the other laws of the Torah.", + "Therefore, I girded my loins - I, Moses, the son of Maimon, of Spain.36Though the Rambam mentions his nationality when stating his name in some of his other works as well (see Iggeret HaShmad), it is possible that he had a specific intention in doing so here. Despite his desire and intention for the Mishneh Torah to be universally accepted, he knew that other customs were followed in the Ashkenazic community. By mentioning his country of origin, he could be alluding to the fact that some of the customs he mentioned were specific to Jews of that background (Yayin Malchut). I relied upon the Rock, blessed be He. I contemplated all these texts and sought to compose [a work which would include the conclusions] derived from all these texts regarding the forbidden and the permitted, the impure and the pure, and the remainder of the Torah's laws, all in clear and concise terms, so that the entire Oral Law could be organized in each person's mouth without questions or objections. Instead of [arguments], this one claiming such and another such, [this text will allow for] clear and correct statements based on the judgments that result from all the texts and explanations mentioned above, from the days of Rabbenu Hakadosh until the present.", + "[This will make it possible] for all the laws to be revealed to both those of lesser stature and those of greater stature, regarding every single mitzvah, and also all the practices that were ordained by the Sages and the Prophets. To summarize: [The intent of this text is] that a person will not need another text at all with regard to any Jewish law. Rather, this text will be a compilation of the entire Oral Law, including also the ordinances, customs, and decrees that were enacted from the time of Moses, our teacher, until the completion of the Talmud,37For it is only these laws that are binding on the entire Jewish people, as explained above. as were explained by the Geonim in the texts they composed after the Talmud. Therefore, I have called this text, Mishneh Torah [\"the second to the Torah,\"38As mentioned above, there were many rabbis who considered the Rambam's intention in the composition of this text and, in particular, the name he chose for it, as presumptuous. Indeed, for that reason the name Mishneh Torah is rarely used. Instead, the text is commonly referred to as the YadHaChazakah (\"The Strong Hand\") [so called because the Hebrew is numerically equivalent to fourteen, the number of books in the Mishneh Torah], or simply \"the Rambam.\" with the intent that] a person should first study the Written Law, and then study this text39The Rambam's statements imply that he desired the Mishneh Torah to be studied in the order in which it was composed, so that a reader can receive a full picture of the Oral Law. and comprehend the entire Oral Law from it, without having to study any other text between the two.", + "I saw fit to divide this text into [separate] halachot40These halachot are comparable to sections within a book. pertaining to each [particular] subject, and, within the context of a single subject, to divide those halachot into chapters. Each and every chapter is divided into smaller halachot so that they can be ordered in one's memory.", + "[Regarding] the halachot which pertain to specific subjects: Some of the halachot contain the laws governing only one mitzvah, this being a mitzvah that has many matters of the tradition [associated with it] and is a subject in its own right. Other halachot contain the laws governing many mitzvot, since they deal with the same subject matter, for I have divided this text according to topics, not according to the number of mitzvot, as will become clear to the reader.41In his Introduction to Sefer HaMitzvot, the Rambam explains that he chose to structure the text in this manner in order to make the subject matter more accessible to the reader.", + "The number of mitzvot which are incumbent on us at all times42For there are some commandments - e.g., the requirement to dedicate the spoil taken from Midian (see Numbers, Chapter 31) - that were recorded in the Torah, but applied only in those specific circumstances. is 613. 248 are positive commandments; an allusion to their [number], the number of limbs in the human body.43In Sefer HaMitzvot, the Rambam quotes the Midrash Tanchumah (Ki Tetzei), which states that it is as if each limb of the body is saying, \"Do a mitzvah with me.\" 365 are negative commandments (prohibitions); an allusion to their [number,] the number of days in a solar year.44Thus, it is as if each day of the year is saying, \"Do not commit a transgression on me\" (ibid.)." + ], + "sectionNames": [ + "Paragraph" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/English/Sefaria Community Translation - Portuguese [pt].json b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/English/Sefaria Community Translation - Portuguese [pt].json new file mode 100644 index 0000000000000000000000000000000000000000..6161c822ff3711fdf50f473591d159279f9dad46 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/English/Sefaria Community Translation - Portuguese [pt].json @@ -0,0 +1,67 @@ +{ + "language": "en", + "title": "Mishneh Torah, Transmission of the Oral Law", + "versionSource": "https://www.sefaria.org", + "versionTitle": "Sefaria Community Translation - Portuguese [pt]", + "actualLanguage": "pt", + "languageFamilyName": "portuguese", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, מסירת תורה שבעל פה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Introduction" + ], + "text": [ + "Todos os Mandamentos dados a Moshe (moisés) no Sinai, foram dados com sua [respectiva] explicação, como está escrito: “E lhe darei a tábua (bloco) de pedra – a Torá e o Mandamento...” (Shemot 24:12) “A Torá” é [uma expressão que se refere] a Torá [que está] Escrita. E [a expressão] “Mandamento” [se refere] a Explicação. E Ele [H-Shem, a Divindade] nos ordenou cumprir a Torá “de acordo” com o Mandamento. [i.e. praticar o texto de acordo com o que foi explicado sobre o texto]. E este “mandamento” é o que intitulamos de Torá Oral.", + "Toda a Torá foi escrita de próprio punho, por nosso mestre Moshe [até] sua morte. Ele deu um pergaminho [da Torá] para cada uma das tribos [de Israel]. E um pergaminho [o primeiro] foi colocado na Arca, como testemunho [da integridade do texto]; como está escrito: Tome este pergaminho da Torá e o coloque ao lado da Arca da Aliança de H-shem vosso Elokim, como uma testemunha contra vocês... [Devarim 31:26] ", + "E o [que se refere por meio da expressão] “Mandamento”, que é a explicação da Torá, ele [Moshe] não registrou [em sua época]. Mas [ao invés disso] ele ordenou [i.e. ensinou diretamente] aos Anciãos [de Israel], a Iehoshua (josué) e ao restante de Israel, como está escrito: E toda esta palavra, que eu lhes ordeno; esta mesma vocês devem observar e guardar para fazer... (Devarim 13:1). Este é o motivo de chamarmos [a explicação da Torá] de Torá Oral.", + "E apesar de a “Torá Oral” não ter sido escrita [na época de] Moshe nosso mestre, [ele] ensinou [todo seu conteúdo] em seu Tribunal [na reunião que fazia com os líderes de Israel, tais como] os Setenta Anciãos. E [dentre estes líderes, destacam-se] Elazar, Pin’hás (finéias) e Iehoshua (josué). [Estes, foram os principais que] receberam [as explicações da Torá diretamente] de Moshe. E [dentre estes três principais, o que mais se destacou foi] Iehoshua, que era um discípulo [individual] de Moshe nosso mestre. [E por isso, Moshe não apenas] transmitiu a Torá Oral para ele [mas também, ] o incumbiu [da responsabilidade de ensinar] sobre ela. E similarmente [a Moshe] Iehoshua ensinou [aquilo que aprendeu] oralmente, por toda sua vida.", + "E muitos anciãos receberam [as explicações da Torá] de Iehoshua. E [o sacerdote] Eli [foi quem] recebeu [as explicações da Torá] dos anciãos, e [também] de Pin’hás. E [foi] Shmuel (samuel) [quem] recebeu [as explicações da Torá] de Eli e seu tribunal. E [o rei] David recebeu [as explicações da Torá] de Shmuel e seu tribunal. E [o profeta] Achyah o Shiloni, que havia saído do Egito e era da tribo de Leví - foi quem ouviu [as explicações da Torá, dadas por] Moshe; quando ainda era criança [tal qual] os dias de Moshe - Ele recebeu [as explicações da Torá] de David e seu tribunal.", + "E Eliáhu (elias) recebeu [as explicações da Torá] do [profeta] Achyah o Shiloni e seu tribunal. E [o profeta] Elishá (eliseu) [o discípulo de Eliáhu] foi quem recebeu [as explicações da Torá] de Eliáhu e seu tribunal. E Iehoiada, o kohen (i.e. o sacerdote) recebeu de Elishá e seu tribunal. E [o profeta] Zehariah (zacarias) recebeu de Iehoiada e seu tribunal. E [o profeta] Amos recebeu de Hoshea (oséias) e seu tribunal. E [o profeta] Ieshaiáhu (isaías) recebeu [do profeta] Amos, e seu tribunal. E [o profeta] Mikhá (miquéias) recebeu [do profeta] Ieshaiáhu e seu tribunal. E [o profeta] Ioél (joél) recebeu [do profeta] Mikhá e seu tribunal. E [o profeta] Nahum (naum) recebeu [do profeta] Ioél e seu tribunal. E [o profeta] Havakuk (habacuque) recebeu [do profeta] Nahum e seu tribunal. E [o profeta] Tzefaniah (sofonias) recebeu [do profeta] Havakuk e seu tribunal. E [o profeta] Irmiáhu (jeremias) recebeu [do profeta] Tzefaniah e seu tribunal. E [o escriba] Baruch (baruque) ben-Neriah recebeu [a explicação da Torá] do [profeta] Irmiáhu e seu tribunal. E [o Sacerdote, escriba] Ezra e seu tribunal, receberam [a explicação da Torá] do [escriba] Baruch ben-Neriah e seu tribunal.", + "[O sacerdote] Ezra e seu tribunal foram chamados de “Homens da Grande Assembleia” [cujos membros mais destacados, eram]: [O profeta] Hagai (ageu), [o profeta] Zeharia (zacarias), [o profeta] Malahi (malaquias), [ o sábio] Daniel [e seus companheiros] Hananian, Mishael e Azaria. E [o governador] Nehemiah filho de Hakh’liah, e [o governador] Mordehai (mardoqueu) e [o governador] Zerubavel; além de outros grandes sábios, totalizando 120 anciãos. O último deles foi [o rabino] Shimon (simão) [chamado de] <hatzadik> = O Justo, que era um dos 120 e recebeu a Torá Oral de todos eles. Ele se tornou o Kohen Gadol, i.e Sumo Sacerdote, após Ezra.", + "Antígno do [antigo vilarejo de] Sokho e seu tribunal, recebeu [a explicação da Torá] do [rabino] Shimon - o Justo – e seu tribunal. E [o rabino] Iossef (josé) filho de Ioézer [do vilarejo de] Tzereida e [o rabino] Iossef filho de Iohanan (joão) de Jerusalém e seus tribunais; receberam de Antígno de Sokho e seu tribunal. E [o rabino] Iehoshua (josué) filho de P’ráhia e [o rabino] Nitái o Arbelita (do vilarejo de Arbel) e seus [respectivos] tribunais - receberam de Iossef [filho de Ioézer] e Iosséf (filho de Iohanan) e seus tribunais. E [os rabinos] Iehudá (judá) filho de Tavái e [o rabino] Shimon filho de Shatá’h e seus tribunais, receberam [a explicação da Torá] dos [rabinos] Iehoshua e Nitái e seus tribunais. E os [rabinos] Shemáia e Avtalion – que eram convertidos – receberam [a explicação da Torá] dos [rabinos] Iehudá e Shimon e seus tribunais. E os [rabinos] Hilel e Shamái e seus tribunais, receberam [dos rabinos] Shemáia e Avtalion e seus tribunais. E o [rabino, chamado de] Raban (nosso mestre) Iohanan filho de Zakái e seu filho [chamado] Raban Shimon, receberam [as explicações da Torá] de Hilel e seu tribunal. ", + "E Raban Iohanan filho de Zakái teve cinco discípulos (destacados) e eles foram os maiores sábios [de suas gerações]. São eles: Rabino Eliezer “o Grande” – Rabino Iehoshua – Rabino Iossê o Kohen – Rabino Shimon filho de Netanel e o Rabino Elazar filho de Arákh. E o rabino Akiva filho de Iossef recebeu [a explicação da Torá] do Rabino Eliezer “o Grande”. O pai dele – Iossef – era um convertido. E os rabinos Ishmael e Meir, que era filho de convertido; receberam [as explicações da Torá] do Rabino Akiva – e o rabino Meir e seus companheiros [de estudo] também receberam [a explicação da Torá] do [rabino] Ishmael. ", + "E os companheiros [de estudo] do Rabino Meir eram: Rabino Iehudá – Rabino Nehemiah – Rabino Elazar filho de Shamúa – rabino Iehonan o sapateiro – [rabino] Shimon filho de Azái e o Rabino Hananía filho de Terádion. E [do mesmo modo] os companheiros do Rabino Akiva receberam [as explicações da Torá] do Rabino Eliezer “o Grande”. E os companheiros do Rabino Akiva era: Rabino Tarfon o professor do Rabino Iossê o Galileu – Rabino Shimon filho de Elazar e o Rabino Iohanan filho de Núri.", + "[e o rabino chamado] Raban (nosso mestre) Gamliel o ancião, recebeu [a explicação da Torá] do Raban Shimon seu pai, filho de Hilel. E o Raban Shimon seu fiho, recebeu [a explicação da Torá] dele mesmo. E quanto ao Rabino Iehudá o filho do Raban Shimon – este é [o rabino] que nós chamamos de rabêinu haKadosh = nosso sagrado mestre – e ele recebeu [a explicação da Torá, tanto] de seu pai, quanto do Rabino Elazar filho de Shamúa e do Rabino Shimon e seus companheiros.", + "[E o rabino que chamamos] nosso sagrado mestre, foi o redator [do texto que chamamos] Mishná (repetição). E dos dias do [profeta] Moshe até [a época do] nosso sagrado mestre nunca foi redigido [um texto] para ensinar a Torá Oral em público. [Como acontecia antes?] Em cada geração, o líder [chamado de “Av Beit Din” ou “chefe do tribunal”] – ou o Profeta que estivesse vivo naquela geração, escrevia para si mesmo memorandos, daquilo que ouviu de seus professores. E [deste modo] ensinava o conteúdo oralmente, em público.", + "De modo tal que, cada um [dos que receberam as explicações da Torá em cada geração] escreveu para si mesmo [um memorando] de acordo com sua habilidade, sobre os esclarecimentos da Torá e sobre [detalhes de] suas leis, tal qual ouvia. E [também] as inovações de cada geração [ou seja, as] leis que não foram [diretamente] derivadas da tradição [i.e. da Torá Oral]. Isto é, [as regras] derivadas de [um ou mais dentre] os treze princípios [de interpretação] que foram elaborados pelo Grande Tribunal (i.e. Os Homens da Grande Assembleia). Tinha sido assim, até a época de nosso sagrado mestre.", + "Ele coletou todos [os registros e memorandos dos] ensinamentos, [todas as elucidações de] todas as leis e todas as explicações e comentários [a respeito de passagens das Escrituras] que foram ouvidas [pelos sábios] desde a época [do profeta] Moshe, nosso mestre. [Os ensinos que] foram transmitidos pelos tribunais, em cada geração, com relação a toda a Torá. De todas estas [fontes] ele redigiu o texto da Mishná. Ele a ensinou aos sábios [de sua geração] publicamente e [deste modo] revelou [seu conteúdo] ao povo de Israel, que [por sua vez] copiou o registro. Eles então espalharam [cópias daquele texto, enviando para todos] os lugares [aonde haviam comunidades judaicas estabelecidas] para que a Torá Oral não fosse esquecida pelo povo de Israel.", + "Porque nosso sagrado mestre fez isso, ao invés de deixar como estava? Por que ele percebeu que os alunos estavam cada vez mais escassos, novas dificuldades surgiam, o Império Romano se fortalecia e aumentava suas fronteiras pelo mundo todo, e o povo de Israel estava vagando e cada vez mais disperso pelo mundo. Portanto, ele redigiu um texto único que, pudesse ser disponibilizado para todas [estas comunidades]; de modo que pudesse ser estudado de forma [relativamente] rápida e, [assim, as explicações da Torá] não seriam esquecidas. Por toda sua vida, ele - e seu tribunal - permaneceu dedicado a ensinar a Mishná para a população.", + "E estes são os grandes sábios que faziam parte do tribunal do nosso sagrado mestre: seus filhos, Shimon e Gamliel – o Rabino Éfes – o rabino Hanína filho de Háma – o Rabino Híah – [o rabino] Ráv – o rabino Ianái – [o rabino] Bar-Kapará – [o rabino] Sh’muel – o rabino Iohanan – o rabino Hoshaia. [Houve] centenas de milhares de outros sábios, que receberam [esta] Tradição do [nosso sagrado mestre] juntamente com estes [rabinos aqui mencionados].", + "E mesmo que o tenhamos mencionado entre os onze sábios que receberam a Tradição do nosso sagrado mestre, e frequentaram suas aulas; [deve-se saber que] o Rabino Iohanan [que foi apelidado de] “o pequeno” era discípulo do Rabino Ianái e recebeu instruções dele. De modo similar, o [rabino chamado de] Ráv [também] recebeu a tradição do Rabino Ianái. E [o rabino] Sh’muel recebeu a tradição do rabino Hanína filho de Háma.", + "[E o rabino chamado] Ráv, redigiu [o livro intitulado] Sifrá (um texto que é parte do Midrash sobre Vaicrá, i.e. levítico) e [também o] Sifrê (Midrash sobre Bamidbar e Devarim) para explicar e tornar conhecido os princípios da Mishná. E o rabino Híah foi o autor [da obra intitulada] Tossefta (adição) para explicar o conteúdo [textual] da Mishná. O rabino Hosháia e [o rabino chamado] Bar Kapará foram co-autores de Mishnaiot extras (i.e. tradições que eram lembradas mas, não foram incluídas pelo nosso sagrado mestre em seu texto) no objetivo de elucidar a Mishná. E o rabino Iohanan foi o autor do [chamado] Talmud (estudo) de Jerusalém, [cuja redação final aconteceu] na terra de Israel (não necessariamente “em” Jerusalém) a aproximadamente 300 anos após a destruição do [segundo] Templo... ", + "E os grandes sábios [do Talmud] que receberam [estes conhecimentos] do [rabino] Ráv e [do rabino] Sh’muel, foram [os rabinos]: Rav Húna – Rav Iehudá e Rav Nachman – Rav Kahána. E dentre os grandes sábios que receberam [a Tradição] de Rabi Iohanan temos [os rabinos]: Rábah bar bar Hána – Rabi Amí – Rabí Assí – Rab Dími e Rab’un.", + "E incluindo os sábios [do Talmud] que receberam [a Tradição] do Rav Húna e do Rav Iehudá, temos [os rabinos]: Rábah e Rav Iossef. E com os sábios que receberam [a Tradição] do [rabino] Rábah e Rav Iossef, temos [os rabinos]: Abáie e Ráva – ambos também foram alunos de Rav Nachman. E com os sábios que receberam do [rabino] Ráva temos: Rav Áshi e [o rabino chamado] Ravína, além do [rabino] Már filho do Rav Áshi [que] recebeu de seu pai e de Ravína.", + "[Deste modo] de Rav Áshi até [o profeta] Moshe, temos [o registro de] quarenta pessoas [receptoras e transmissoras das explicações da Torá] - São eles [retrospectivamente]: 1 - Rav Áshi [cujo período foi de 4150 C.J (calendário Judaico) ou 400 E.C (da Era Comum) – antiga Babilônia (Bavel) ou Iraque] 2 – Ráva [de 4100 C.J. (calendário judaico) ou 340 E.C.] 3 – Rábah [4070 CJ ou 310 CE] 4 – Rav Húna [4030 CJ/ 280 CE] 5 – Rabi Iohanan [4000 CJ/ 250 CE] e Rav [3990 CJ/ 230 CE] 6 – Rabêinu HaKadosh/Nosso Sagrado Mestre/rabino Iehudá HaNassí [3940 CJ/ 180 CE] 7 – Raban Shimon (pai de Iehudá HaNassí) [3900 CJ/ 140 CE] 8 – Raban Gamliel (pai de Raban Shimon) [3850 CJ/ 90 CE] 9 – Raban Shimon (pai de Raban Gamliel) [3810 CJ/ 50 CE] 10 – Raban Gamliel HaZaken (o ancião) pai [de Raban Shimon] [3780 CJ/ 20 CE] 11 – Raban Shimon [o pai de Raban Gamliel] [3750 CJ/ 10 AEC “antes da Era Comum”] 12 – Hilel [pai de Raban Shimon] [3720 CJ/ 40AEC] e Shamái [3720 CJ/ 40 AEC] 13 – Shemáia [3710 CJ/ 50 AEC] e Avtalion [3710 CJ/ 50 AEC] 14 – Iehudá (filho de Tavái) [3690 CJ/ 70 AEC] e Shimon (filho de Shetákh) [ 3690 CJ/ 70 AEC] 15 – Iehoshua [filho de Perákhia] [3660 CJ/ 100 AEC] e Nitái o Arbelita [3660 CJ/ 100 AEC] 16 – Iossi filho de Ioézer [3590 CJ/ 170 AEC] e Iosséf filho de Iohanan [3590 CJ/ 170 AEC] 17 – Antígno [de Sokho] [3560 CJ/ 200 AEC] 18 – Shimon HaTzadik [3460/ 300 AEC] 19 – Ezra [3410 CJ] 20 – Baruch [3350] 21 – (o profeta) Irmiáhu [3320] 22 – [profeta] Tzefaniahu [3280] 23 – [profeta] Havakuk [3254] 24 – [profeta] Nahum [3240] 25 – [profeta] Ioél [3190] 26 – [profeta] Mihá [3160] 27 – [profeta] Ieshaiáhu [3140] e [profeta] Amos [3110] 29 – [profeta] Hoshea [3090] 30 – [profeta] Zecharia [3067] 31 – [sacerdote] Iehoiada [3056] 32 - [profeta] Elishá [3074] 33 - [profeta] Eliáhu [2962] 34 - [profeta] Achya [2892] 35 – [rei] David [2890] 36 - [profeta] Sh’muel [2871] 37 – [sacerdote] Eli [2840] 38 – [sacerdote] Pin’hás [2500] 39 – Iehoshua [2490] 40 – Moshe, nosso Mestre [2435] – o maior de todos os profetas de H-Shem, o Elokim de Israel.", + "Todos estes rabinos foram os líderes em suas gerações – alguns deles foram líderes das Ieshivot (centros de estudos avançados) e alguns, foram líderes do Exílio [i.e. das comunidades judaicas fora de Israel] e outros foram [líderes do] Grande Tribunal e, com eles, várias gerações de dezenas de milhares de discípulos, aprendendo deles e por meio deles.", + "[O rabino chamado] Ravína e [o rabino chamado] Rav Áshi foram os últimos sábios [da época] do Talmud. Rav Áshi foi o autor [do texto do] Talmud Bavli (Talmud {estudo} da Babilônia/Iraque) na terra de Shinar (outro nome da Babilônia), aproximadamente 100 anos após o Rabino Iohanan ter concluído o Talmud de Jerusalém. ", + "A essência de ambos os [livros, denominados de] Talmud (estudo), é a explicação das palavras da Mishná, trazendo esclarecimento sobre seus [temas] profundos, assim como; [lidar com] questões de inovações, [característicos de] cada tribunal rabínico da época de nosso sagrado mestre, até que o Talmud fosse concluído. As [duas coletâneas de registros, ambas intituladas] Talmud, [e também os textos de elucidação, intitulados:] Tossefta, Sifrá, Sifrê e [outras] Tosseftas [adições posteriores de explicações] – são as fontes através das quais são esclarecidos os conceitos de tudo o que é [de acordo com a Torá] permitido e proibido, ritualmente puro e ritualmente impuro, passível de punição ou isento de punição, qualificado para uso ou desqualificado; tal qual foram transmitidos, de pessoa para pessoa, por todos estas [figuras de nossa história, aqui mencionados] desde a [revelação] no Monte Sinai.", + "Eles também esclareceram os conceitos [dos] decretos dos Sábios e dos profetas de cada geração, [a respeito do dever de] criar uma cerca ao redor da Torá, como eles ouviram de Moshe, ao dizer: ...guardareis a minha Guarda... (Vaicrá 18:30) querendo dizer: “façam uma “Guarda” para minha “Guarda”...", + "Eles também esclareceram os costumes e regulamentações criados [pelos rabinos] de cada geração, tal qual foi considerado necessário pelo tribunal rabínico [da época]; pois não lhes era permitido se desviar [destas recomendações], como está escrito: Não te desviarás disto, nem para a esquerda nem para a direita... (Devarim 17:11)", + "…e também [sobre] as legislações que não possuem um precedente, pois não foram recebidas de Moshe [por meio da Tradição]. [Sobre regras assim, elas existem porque] o grande tribunal rabínico [daquela específica] geração, analisou [o caso] usando os métodos de interpretação da Torá (estes sim, recebido pela Tradição) e os anciãos chegaram a uma decisão sobre, qual que deveria ser a Halahá, isto é, a lei normativa. Tudo isso foi incluído por Rav Áshi no Talmud (e não apenas as tradições vinda de Moshe, mas todos os debates e discussões, conclusões e conversas dos sábios que representam, ensinos, deduções, conclusões, tradições e etc) – desde a época de Moshe até a época de Rav Áshi.", + "Os sábios da [época da redação da] Mishná escreveram outros livros para explicar [ainda mais] as palavras da Torá. O Rabino Hosháia, um discípulo do Rabino Iehudá “HaKadosh” (o santo), escreveu um comentário sobre Bereshit, e o rabino Ishmael, [escreveu] um comentário sobre a Torá, a partir de Shemot até seu final. Um livro que foi chamado de Mekhilta (medida). O Rabino Akiva, também foi autor de uma Mekhilta. Outros rabinos posteriores, foram autores de [livros de] Midrash, e todos estes livros foram compilados antes do Talmud Bavli ter sido concluído.", + "Por fim: [Os rabinos] Ravína – Rav Áshi e seus companheiros foram os últimos sábios de Israel que transmitiram a Torá Oral, os quais elaboraram decretos, fizeram regulamentos e [até] criaram costumes que se tornaram aceitos por todo o povo de Israel, em todos os locais que estivessem.", + "Após o tribunal de Rav Áshi, que foi o autor e organizador do Talmud (Bavli) durante o tempo de vida de seu filho, o povo de Israel [continuou a ser] dispersado por toda a extensão do mundo e, [pelo que se sabe] até em longínquas ilhas. Houveram também grandes guerras e, muitos caminhos [pelos quais se poderia chegar até determinada comunidade] foi fechado por exércitos [e estas comunidades perderam contato com as outras]. E o nível [de dedicação ao estudo da] Torá foi diminuindo [cada vez mais] e o povo de Israel parou de se reunir como antes em Ieshivot [centro de estudos] para estudarem [juntos] como dezenas de milhares fizeram em gerações passadas.", + "Mas, alguns indivíduos, [chamados pelos profetas, como Ioél 3:5 de] remanescentes [de Israel] foram se reunindo, cada um em sua cidade, cada um em seu país e, [continuaram] estudando a Torá e a dominar [o conhecimento] das obras de todos os sábios, dos quais eles aprenderam os caminhos da Torá.", + "Cada tribunal [aonde questões de Torá eram decididas, em cada comunidade] que foi instituído após o Talmud [ter sido terminado]; em quaisquer países: fez [seus próprios] decretos, [tomou suas próprias] decisões, instituiu [suas próprias] regulamentações e estabeleceu [seus próprios] costumes – de acordo com o país de cada um – porque a dispersão e a dificuldade de viagens [não permitia outra forma]. E também, aquele tribunal era considerado [apenas de autoridade] local, pois o Grande Tribunal (tal como os dos homens da grande assembleia) havia sido anulado a muitos anos, desde que o Talmud tinha sido concluído.", + "Portanto, [por este motivo] não podemos impor sobre os [que se identificam como parte do povo de Israel] em países [que se tornaram sua nova pátria] que sigam os costumes [da comunidade judaica de] um outro país. Nem podemos dizer, a um tribunal [i.e a uma comunidade judaica] que estabeleceu um determinado decreto que [mude, porque foi decidido diferente] em outro tribunal, mesmo se forem no mesmo país. E também, se um dos [rabinos, do período que chamamos de] Gueonim (gênios – meados de 600 a 1300 EC) ensinaram um [determinado] caminho [de se interpretar] a Torá, e depois um [outro] tribunal entender de forma diferente [também] concluindo [algo] do que foi escrito no Talmud; não podemos seguir este último, mas [o argumento que for] mais convincente e isso, independentemente de ser [baseado] numa visão anterior ou posterior.", + "Estas regras [de interpretação] aplicam-se a [interpretações das] leis, decretos [rabínicos], regulamentos [de comunidades] e costumes [locais]; introduzidos após o término da redação do Talmud. Entretanto, todas as questões [já] mencionadas no Talmud Bavli são obrigatórias para todo o povo de Israel. Nós [declaramos ser] obrigatório a todas [comunidades judaicas de todas] as cidades em todos os países, que sigam os Sábios do Talmud, e mantenham o que já foi decidido por eles. ", + "[Isto é] devido ao fato de todos estes assuntos, [já] tratados no Talmud, terem passado pelo consentimento de todo Israel [no período dos grandes sábios] e, todos os sábios que fizeram estas regulamentações ou decretaram algo por si mesmos, ou estabeleceram um tipo de costume, ou interpretação determinado trecho da Torá – todos estes Sábios de Israel, ou pelo menos a maioria deles – são daqueles que receberam a totalidade da Tradição, que foi preservada geração após geração, desde a época [do profeta] Moshe no Sinai.", + "Todos os sábios que viveram após o término da compilação do Talmud e o analisaram, fizeram um grande nome para si mesmos e [por isso] foram chamados Gueonim (gênios). E todos estes Gueonim, dos quais [uns] viveram em Israel, [outros em] Shinar (babilônia), Espanha, França, etc... ensinaram os caminhos [de interpretação] do Talmud; revelando seus mistérios e explicando seus detalhes. [E isso foi necessário, pois seu conteúdo] é muito difícil de entender [sozinho]. E também, [estes mestres do Talmud] escreveram em [um dialeto] Aramaico [misturado] com várias outras línguas [o que exigia um amplo conhecimento de idiomas]; porque o Aramaico era o vernáculo em Shinar no tempo da redação do Talmud. Mas em outros lugares, na época dos Gueonim, ninguém saberia este idioma, a menos que alguém lhe ensinasse.", + "O povo de cada cidade fazia muitas perguntas ao Gaon [contemporâneo], pedindo explicações sobre as dificuldades encontradas [na compreensão] do Talmud. E os [Gueonim] respondiam de acordo com sua sabedoria. Os alunos então se reuniam, com livros de respostas (obras que receberam por isso o título de: Responsa) e estudavam estes livros.", + "Os Gueonim de cada geração também escreveram seus próprios livros, para explicar o Talmud. Alguns explicaram pequenas partes e outros, capítulos específicos que eram especialmente problemáticos a seus alunos. Outros explicaram tratados inteiros.", + "E eles também decidiram leis, em questões temporárias a respeito do que é permitido, proibido, passível de punição ou de absolvição; para aqueles que não conseguia [por si mesmos, derivar estas conclusões a partir do estudo] do Talmud; a fim de que tenham um entendimento aproximado [do saber que os sábios tiveram sobre as leis]. Esta é a obra sagrada, com a qual todos os Gueonim (gênios) de Israel se ocuparam, desde o término da compilação do Talmud até hoje 1108 anos após da destruição do Templo. (4939 CJ ou 1178 EC)", + "E agora que as calamidades são muitas e frequentes, os tempos são difíceis e destrutivos. A sabedoria dos nossos mestres está se perdendo e a inteligência de nossos estudiosos está se ocultando de nós. Portanto, as explicações, respostas, leis registradas pelos Gueonim vão se tornando cada vez mais difíceis de decifrar. Apenas poucos indivíduos conseguem compreendeu seu conteúdo. Nem preciso dizer que [menos ainda] compreendem o Talmud propriamente dito: O Bavli ou de Jerusalém, a Sifrá, o Sifrê e as Tosseftas – pois todos estes livros exigem uma mente sã, uma alma sábia, e muito tempo de dedicação; antes de uma pessoa ser capaz de concluir algo a partir deles, sobre o que é correto em questões daquilo que [a Torá declara como] permitido, proibido [quer dizer] sobre a totalidade das leis da Torá.", + "É por este motivo que eu, Moshe filho do rabino Maimom o Espanhol, decidi tomar uma atitude. Eu me apoio do Criador e [na] análise [que fiz] de todas estas obras. Eu achei necessário escrever sobre as conclusões, derivadas destas obras; os temas permitidos e proibidos, puro e impuro e todas as leis restantes da Torá. Tudo será escrito aqui de forma lúcida, linguagem breve, de modo que todas as pessoas consigam também, ser bem versadas na totalidade da Torá Oral – sem o processo de “perguntas e respostas” [típico do Talmud] e sem o processo de [interpretar textos construídos como] “este diz isso e aquele diz aquilo” [o processo de debates do Talmud]. Ao invés disto, escrevo que forma clara, acessível, de forma correta, seguindo as leis tal qual foram destiladas de todos os livros e comentários criados desde o tempo do Rabino Iehudá, nosso sagrado mestre, até hoje. ", + "Deste modo, [o significado de] todas as leis, serão revelados [até para] crianças e [igualmente] adultos; sobre as regras de cada um dos mandamentos e as leis sobre todos os assuntos estabelecidos pelos sábios e pelos profetas. Enfim: [Meu propósito neste livro, é tal] que o indivíduo não tenha necessidade de nenhum outro livro sobre as Leis de Israel; mas, [que consiga por meio desse livro compreender] toda Torá Oral – seus regulamentos, costumes e decretos, tal como foram estabelecidos desde os tempos de Moshe até a compilação do próprio Talmud, como os Gueonim explicaram em suas obras, escritas após aquele período. É por este motivo que intitulei esta obra de Mishneh Torá (a segunda – em relação – a Torá) – porque se alguém ler primeiro a Torá Escrita e depois, ler este livro; saberá toda a Torá Oral [sendo capaz de praticar a Torá Escrita] e não precisará ler nenhum outro livro.", + "E achei adequado dividir este trabalho, por leis relacionadas a cada assunto. E dividirei as leis em capítulos, relacionados a seus respectivos assuntos. E em todo capítulo eu vou subdividir em regras menores, para que fique mais fácil de memorizar.", + "Estas leis, de cada assunto – são as leis que pertencem a categoria de um determinado Mandamento, e este mandamento, terá muitas tradições relacionadas, fazendo parte de seu próprio tema. E outras leis podem incluir muitos Mandamentos. E se não houver mandamentos relacionados a um tema comum – será porque a divisão deste trabalho segue de acordo com o tema, e não de acordo com a quantidade de mandamentos, como será esclarecido ao leitor.", + "E o número [total] de Mandamentos da Torá, que [devem] ser observados [pelo povo de Israel] por suas gerações é de: 613. Destes, temos 248 mandamentos positivos [ordens]. O número 248 simboliza o número dos membros de uma pessoa. E do restante, temos 365 mandamentos negativos [proibições]. O número 365 simboliza os dias de um ano solar." + ], + "sectionNames": [ + "Paragraph" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/English/Sefaria Community Translation.json b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/English/Sefaria Community Translation.json new file mode 100644 index 0000000000000000000000000000000000000000..2dcf2850407a2ccc16deff11e47ee4cf3a450872 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/English/Sefaria Community Translation.json @@ -0,0 +1,48 @@ +{ + "language": "en", + "title": "Mishneh Torah, Transmission of the Oral Law", + "versionSource": "https://www.sefaria.org", + "versionTitle": "Sefaria Community Translation", + "license": "CC0", + "versionTitleInHebrew": "תרגום קהילת ספריא", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, מסירת תורה שבעל פה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Introduction" + ], + "text": [ + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "וּבֵאוּר " + ], + "sectionNames": [ + "Paragraph" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/English/The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949.json b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/English/The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949.json new file mode 100644 index 0000000000000000000000000000000000000000..12ea5a4ff092b12663c435112d9c3f43ffa217f3 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/English/The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949.json @@ -0,0 +1,73 @@ +{ + "language": "en", + "title": "Mishneh Torah, Transmission of the Oral Law", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002108865", + "versionTitle": "The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949", + "status": "locked", + "priority": 3.0, + "license": "Public Domain", + "digitizedBySefaria": true, + "versionTitleInHebrew": "משנה תורה להרמב״ם, תורגם ע״י משה חיימסון, 1937-1949", + "shortVersionTitle": "Moses Hyamson, 1937-1949", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, מסירת תורה שבעל פה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Introduction" + ], + "text": [ + "Then shall I not be ashamed when I look to all thy commandments (Ps. 119:6).
All the precepts which Moses received on Sinai, were given together with their interpretation, as it is said \"And I will give unto thee the tables of stone, and the law, and the commandment.\" (Exodus 24:12). \"The law\" refers to the Written Law; \"and the commandment,\" to its interpretation. God bade us fulfil the Law in accordance with \"the commandment.\" This commandment refers to that which is called the Oral Law.", + "The whole of the Law was written by Moses, our teacher, before his death, in his own hand. He presented a scroll to each tribe and deposited one in the Ark for a testimony, as it is said \"Take this book of the law and put it by the side of the Ark of the Covenant of the Lord your God, that it may be there for a witness against thee\" (Deut. 31:26).", + "\"The commandment,\" which is the Interpretation of the Law, he did not write down but gave a charge concerning it to the Elders, to Joshua and to the rest of Israel, as it is said \"All this which I command you, that shall ye observe to do; thou shalt not add thereto, nor diminish from it.\" (Deut. 4:2). Hence, it is styled the Oral Law.", + "Although the Oral Law was not committed to writing, Moses taught the whole of it, in his court, to the seventy elders as well as to Eleazar, Phineas and Joshua — all three of whom received it from Moses. To Joshua, his disciple, our teacher, Moses, delivered the Oral Law and charged him concerning it. So too, Joshua, throughout his life, taught orally.", + "Many elders received the Oral Law from Joshua. Eli received it from the elders and from Phineas. Samuel, from Eli and his court. David, from Samuel and his court. Ahijah, the Shilonite, was among those who had come forth from Egypt. He was a Levite and had heard the Law from Moses, in his childhood. He received the Oral Law from David and his court.", + "Elijah received it from Ahijah, the Shilonite, and his court. Elisha, from Elijah and his court. Jehoiada the Priest, from Elisha and his court. Zechariah, from Jehoiada and his court. Hosea, from Zechariah and his court. Amos, from Hosea and his court. Isaiah, from Amos and his court. Micah, from Isaiah and his court. Joel, from Micah and his court. Nahum, from Joel and his court. Habakkuk, from Nahum and his court. Zephaniah, from Habakkuk and his court. Jeremiah, from Zephaniah and his court. Baruch, the son of Neriah, from Jeremiah and his court. Ezra and his court received it from Baruch and his court.", + "The members of Ezra's court are called \"The Men of the Great Synagogue.\" They were Haggai, Zechariah, Malachi, Daniel, Hananiah, Mishael and Azariah, Nehemiah, the son of Hachaliah, Mordecai, Zerubabel and many other sages, numbering altogether one hundred and twenty elders. The last of them was Simon the Just, who is included among the hundred and twenty. He received the Oral Law from all of them and was a high priest after Ezra.", + "Antigonos of Socho and his court received the Oral Law from Simon the Just and his court. José, the son of Joezer of Zeredah, and Joseph, the son of Johanan of Jerusalem, and their court, from Antigonos and his court. Joshua, the son of Perahiah, and Nitai the Arbelite and their court, from José the son of Joezer and Joseph the son of Johanan and their court. Judah, the son of Tabbai, and Simeon, the son of Shetah and their court received from Joshua, the son of Perahiah and Nitai the Arbelite and their court. Shemaiah and Abtalion, proselytes of righteousness,**i.e., full proselytes in contradistinction to proselytes of the gate who only accepted the obligation of the seven Noachide precepts.**i.e., full proselytes in contradistinction to proselytes of the gate who only accepted the obligation of the seven Noachide precepts. and their court received from Judah and Simon and their court. Hillel and Shammai and their court received from Shemaiah and Abtalion and their court. Rabban Johanan, the son of Zaccai, and Rabban Simeon, the son of Hillel received from Hillel and his court**** Rabbi Eliezer, son of Hyrcanus..", + "Rabban Johanan ben Zaccai had five disciples who were the most distinguished among the scholars who received the Oral Law from him. They were Rabbi Eliezer the Great, Rabbi Joshua, Rabbi José the Priest, Rabbi Simeon, the son of Nathaniel and Rabbi Eleazar, the son of Arach. Rabbi Akiba, the son of Joseph, received the Oral Law from Rabbi Eliezer the Great. Joseph, his father, was a proselyte of righteousness. Rabbi Ishmael and Rabbi Meir, the son of a proselyte of righteousness, received the Oral Law from Rabbi Akiba. Rabbi Meir and his colleagues also received it from Rabbi Ishmael.", + "The colleagues of Rabbi Meir were Rabbi Judah, Rabbi José, Rabbi Simeon, Rabbi Nehemiah, Rabbi Eleazar, the son of Shammua, Rabbi Johanan, the sandal-maker, Simeon the son of Azzai and Rabbi Hananiah the son of Teradion. Rabbi Akiba's colleagues received the Oral Law also from Rabbi Eliezer the Great. The colleagues of Rabbi Akiba were Rabbi Tarfon, the teacher of Rabbi José the Galilean, Rabbi Simeon, the son of Eleazar, and Rabbi Johanan, the son of Nuri.", + "Rabban Gamaliel the Elder received the Oral Law from Rabban Simeon, his father, a son of Hillel the Elder. Rabban Simeon, his son, received it from him. Rabban Gamaliel, his son, received it from him. Rabban Simeon, his son, received it from him. Rabbi Judah, the son of Rabban Simeon, is the Rabbi, called Our Teacher, the Saint. He received the Law from his father and from Rabbi Eleazar, the son of Shammua and from Rabbi Simeon, his father's colleagues.", + "Our Teacher, the Saint, compiled the Mishnah. From the time of Moses to that of Our Teacher, the Saint, no work had been composed from which the Oral Law was publicly taught. But in each generation, the head of the then existing court or the prophet of that time wrote down for his private use a memorandum of the traditions which he had heard from his teachers, and which he taught orally in public.", + "So too, every student wrote down, according to his ability, the exposition of the Torah and of its laws, as he heard them, as well as the new matter evolved in each generation, which had not been received by tradition but had been deduced by application of the thirteen hermeneutical rules and had been adopted by the Supreme Court. This was the method in vogue till the time of Our Teacher, the Saint.", + "He gathered together all the traditions, enactments, interpretations and expositions of every portion of the Torah, that had either come down from Moses, our Master, or had been deduced by the courts in successive generations. All this material he redacted in the Mishnah, which was diligently taught in public, and thus became universally known among the Jewish people. Copies of it were made and widely disseminated, so that the Oral Law might not be forgotten in Israel.", + "Why did Our Teacher, the Saint, act so and not leave things as they were? Because he observed that the number of disciples was diminishing, fresh calamities were continually happening, the wicked Government was extending its domain and increasing in power, and Israelites were wandering and emigrating to distant countries. He therefore composed a work to serve as a handbook for all, and the contents of which could be rapidly studied and would not be forgotten. Throughout his life, he and his colleagues were engaged in giving public instruction in the Mishnah.", + "Among the sages who were members of our sainted master's court and received instruction in the Oral Law from him, the following were the most distinguished: his sons, Simeon and Gamaliel; Rabbi Efes; Rabbi Yohanan and Rabbi Hoshaia. These were the most illustrious of the sages who received instruction from him; besides thousands and tens of thousands other scholars.", + "Although these eleven are named as having received instruction from our sainted teacher and attended his college, Rabbi Yohanan was a child at the time, and, at a subsequent period, a pupil of Rabbi Yannai from whom he received instruction. Rav also received instruction from Rabbi Yannai; as Samuel did from Rabbi Hanina, son of Hama.", + "Rav compiled the Sifra and the Sifré, the purpose of which is to expound and teach the principles of the Mishnah. R. Hiya compiled the Tosefta, to explain the subject matter of the Mishnah. So too, Rabbi Hoshaia and Bar Kappara compiled Boraithas, to elucidate the text of the Mishnah. Rabbi Yohanan composed the Jerusalem Talmud in Palestine, approximately three centuries after the destruction of the Second Temple.", + "Among the distinguished sages who received the Law from Rav and Samuel were Rav Huna, Rav Judah, Rav Nahman and Rav Kahana. Among the distinguished sages who received such instruction from Rabbi Johanan were Rabbah, grandson of Hanah, Rav Ami, Rav Asi, Rav Dimi and Rav Abin.", + "Among the sages who were thus instructed by Rav Huna and Rav Judah, were Rabbah and Rav Joseph. Among the disciples of Rabbah and Rav Joseph were Abaié and Rava. The last two were also instructed by Rav Nahman. Among Rava's disciples were Rav Ashi and Ravina. Mar, son of Rav Ashi was instructed by his father, Rav Ashi and by Ravina.", + "Accordingly, counting back from Rav Ashi to Moses, our teacher, (upon whom be peace), there were forty generations of scholars (who received the Oral Law each from his predecessors in unbroken succession) as follows: \"(1) Rav Ashi received from Rava; (2) Rava from Rabbah; (3) Rabbah from Rav Huna; (4)\tRav Huna from Rabbi Johanan, Rav and Samuel;\t(5) Rabbi Johanan, Rav and Samuel from Our Teacher, the Saint; (6) Our Teacher, the Saint, from his father, Rabbi Simeon; (7) Rabbi Simeon from his father, Rabban Gamaliel; (8) Rabban Gamaliel from his father, Rabban Simeon; (9) Rabban Simeon from his father, Rabban Gamaliel (the Elder); (10) Rabban Gamaliel (the Elder) from his father, Rabban Simeon; (11) Rabban Simeon from his father, Hillel and from Shammai; (12) Hillel and Shammai from Shemaiah and Abtalion; (13) Shemaiah and Abtalion from Judah and Simeon; (14) Judah and Simeon from Joshua, (the son of Perahiah) and Nitai (the Arbelite); (15) Joshua and Nitai (the Arbelite) from Joseph (the son of Joezer) and Joseph, (the son of Johanan); (16) Joseph, (son of Joezer) and Joseph (son of Johanan) from Antigonos; (17) Antigonos from Simon the Just; (18) Simon the Just from Ezra; (19) Ezra from Baruch; (20) Baruch from Jeremiah; (21) Jeremiah from Zephaniah; (22) Zephaniah from Habakkuk; (23) Habakkuk from Nahum; (24) Nahum from Joel; (25) Joel from Micah; (26) Micah from Isaiah; (27) Isaiah from Amos; (28) Amos from Hosea; (29) Hosea from Zechariah; (30) Zechariah from Jehoiadah; (31) Jehoiadah from Elisha; (32) Elisha from Elijah; (33) Elijah from Ahijah; (34) Ahijah from David; (35) David from Samuel; (36) Samuel from Eli; (37) Eli from Phineas; (38) Phineas from Joshua; (39) Joshua from Moses, our teacher; (40) Moses, our teacher, the teacher of all prophets, from the Eternal, God of Israel.\"", + "All the sages here mentioned were the great men of the successive generations; some of them were presidents of colleges, some exilarchs, and some were members of the great Synhedria; besides them were thousands and myriads of disciples and fellow-students.", + "Ravina and Rav Ashi closed the list of the sages of the Talmud. Rav Ashi it was who compiled the Babylonian Talmud in the land of Shinar (Babylon), about a century after Rabbi Johanan had compiled the Jerusalem Talmud.", + "These two Talmuds contain an exposition of the text of the Mishnah and an elucidation of its abstruse points and of the new subject-matter that had been added by the various courts from the days of Our Teacher, the Saint, till the compilation of the Talmud. The two Talmuds, the Tosefta, the Sifra and the Sifré, and the Toseftoth are the sources, from all of which is elucidated what is forbidden and what is permitted, what is unclean and what is clean, what is a penal violation and what involves no penalty, what is fit to be used and what is unfit for use, all in accordance with the traditions received by the sages from their predecessors in unbroken succession up to the teachings of Moses as he received them on Sinai.", + "From these sources too, are ascertained the decrees, instituted by the sages and prophets, in each generation, to serve as a protecting fence about the Law, in accordance with Moses' express injunction, \"Ye shall keep my charge\" (Lev. 18:30), that is, \"Ordain a charge to preserve My charge.\"", + "From these sources a clear conception is also obtained of the customs and ordinances, either formally introduced in various generations by their respective authorities or that came into use with their sanction; from these it is forbidden to depart, as it is said, \"Thou shalt not turn aside from the sentence which they shall declare unto thee, to the right hand; nor to the left.\" (Deut. 17:11).", + "So too these works contain the clearly established judgments and rules not received from Moses, but which the Supreme Court of each generation deduced by applying the hermeneutical principles for the interpretation of the Law, and which were decided by those venerable authorities to be the law,—all of which, accumulated from the days of Moses to his own time, Rav Ashi put together in the Gemara.", + "The sages of the Mishnah composed other works to expound the words of the Torah. Rabbi Hoshiah, a disciple of Our Teacher, the Saint, wrote an exposition of the book of Genesis; and Rabbi Ishmael, a commentary on the Pentateuch, from the beginning of the book of Exodus to the end of the Pentateuch. This work is called Mechilta. Rabbi Akiba also wrote a Mechilta. Other sages, who lived subsequently, compiled Midrashim. All these works were composed before the Babylonian Talmud.", + "Ravina and Rav Ashi and their colleagues were the last of the great sages who firmly established the Oral Law, made decrees, and ordinances and introduced customs. Their decrees, ordinances and customs obtained universal acceptance among Israelites wherever they settled.", + "After the Court of Rav Ashi, who compiled the Gemara which was finally completed in the days of his son, an extraordinarily great dispersion of Israel throughout the world took place. The people emigrated to remote parts and distant isles. The prevalence of wars and the march of armies made travel insecure. The study of the Torah declined. The Jewish people did not flock to the colleges in their thousands and tens of thousands as heretofore;", + "but in each city and country, individuals who felt the divine call gathered together and occupied themselves with the Torah; studies all the works of the sages; and from these, learnt the method of legal interpretation.", + "If a court established in any country, after the time of the Talmud, made decrees and ordinances or introduced customs for those residing in its particular country or for residents of other countries, its enactments did not obtain the acceptance of all Israel because of the remoteness of the Jewish settlements and the difficulties of travel. And as the court of any particular country consisted of individuals (whose authority was not universally recognised), while the Supreme Court of seventy-one members had, several years before the compilation of the Talmud, ceased to exist,", + "no compulsion is exercised on those living in one country to observe the customs of another country; nor is any court directed to issue a decree that had been issued by another court in the same country. So too, if one of the Geonim taught that a certain way of judgment was correct, and it became clear to a court at a later date that this was not in accordance with the view of the Gemara, the earlier authority is not necessarily followed but that view is adopted which seems more reasonable, whether it be that of an earlier or later authority.", + "The foregoing observations refer to rules, decrees, ordinances and customs that originated after the Talmud had been compiled. But whatever is already mentioned in the Babylonian Talmud is binding on all Israel. And every city and country is bound to observe all the customs observed by the sages of the Gemara, promulgate their decrees, and uphold their institutions,", + "on the ground that all these customs, decrees and institutions mentioned in the Talmud received the assent of all Israel, and those sages who instituted the ordinances, issued the decrees, introduced the customs, gave the decisions and taught that a certain ruling was correct, constituted the total body or the majority of Israel's wise men. They were the leaders who received from each other the traditions concerning the fundamentals of Judaism, in unbroken succession back to Moses, our teacher, upon whom be peace.", + "The sages, however, who arose after the compilation of the Talmud, studied it deeply, and became famous for their wisdom, are those called Geonim. All these Geonim who flourished in the land of Israel(1(1) Palestine.), Shinar(2(2) Babylon.), Spain and France, taught the method of the Talmud, elucidated its obscurities, and expounded the various topics with which it deals. For its method is exceedingly profound. Furthermore, the work is composed in Aramaic mixed with other languages—this having been the vernacular of the Babylonian Jews at the time when it was compiled. In other countries, however, as also in Babylon in the days of the Geonim, no one, unless specially taught, understood that dialect.", + "Many applications were made to the Gaon of the day by residents of different cities, asking for explanations of difficulties in the Talmud. These, the Geonim answered, according to their ability. Those who had put the questions collected the responses which they made into books for study.", + "The Geonim also, at different periods, composed commentaries on the Talmud. Some of them explained specific laws; others, particular chapters that presented difficulties to their contemporaries; others again expounded complete treatises and entire orders of the Talmud.", + "They also made compilations of settled rules as to things permitted or forbidden, as to infractions which were penal or were not liable to a penalty. All these dealt with matters in regard to which compendia were needed, that could be studied by one not capable of penetrating to the depths of the Talmud. This is the godly work in which all the Geonim of Israel engaged, from the completion of the Talmud to the present date which is the eighth year of the eleventh century after the destruction of the Second Temple.**Corresponding to 4937 A.M. (1177 C.E.).", + "In our days, severe vicissitudes prevail, and all feel the pressure of hard times. The wisdom of our wise men has disappeared; the understanding of our prudent men is hidden. Hence, the commentaries of the Geonim and their compilations of laws and responses, which they took care to make clear, have in our times become hard to understand so that only a few individuals properly comprehend them. Needless to add that such is the case in regard to the Talmud itself—the Babylonian as well as the Palestinian—the Sifra, the Sifri and the Tosefta, all of which works require, for their comprehension, a broad mind, a wise soul and considerable study, and then one can learn from them the correct practice as to what is forbidden or permitted, and the other rules of the Torah.", + "On these grounds, I, Moses the son of Maimon the Sefardi, bestirred myself, and, relying on the help of God, blessed be He, intently studied all these works, with the view of putting together the results obtained from them in regard to what is forbidden or permitted, clean or unclean, and the other rules of the Torah—all in plain language and terse style, so that thus the entire Oral Law might become systematically known to all, without citing difficulties and solutions or differences of view, one person saying so, and another something else,—but consisting of statements, clear and convincing, and in accordance with the conclusions drawn from all these compilations and commentaries that have appeared from the time of Moses to the present,", + "so that all the rules shall be accessible to young and old, whether these appertain to the (Pentateuchal) precepts or to the institutions established by the sages and prophets, so that no other work should be needed for ascertaining any of the laws of Israel, but that this work might serve as a compendium of the entire Oral Law, including the ordinances, customs and decrees instituted from the days of our teacher Moses till the compilation of the Talmud, as expounded for us by the Geonim in all the works composed by them since the completion of the Talmud. Hence, I have entitled this work Mishneh Torah (Repetition of the Law), for the reason that a person, who first reads the Written Law and then this compilation, will know from it the whole of the Oral Law, without having occasion to consult any other book between them.", + "I have seen fit to arrange this Compendium in large divisions of the laws according to their various topics. These divisions are distributed in chapters grouped according to subject matter. Each chapter is subdivided into smaller paragraphs so that they may be systematically memorized.", + "Among the laws in the various topics, some consist of rules in reference to a single Biblical precept. This would be the case when such a precept is rich in traditional matter and forms a single topic. Other sections include rules referring to several precepts when these all belong to one topic. For the work follows the order of topics and is not planned according to the number of precepts, as will be explained to the reader.", + "The total number of precepts that are obligatory for all generations is 613. Of these, 248 are affirmative; their mnemonic is the number of bones in the human body. 365 precepts are negative and their mnemonic is the number of days in the solar year." + ], + "sectionNames": [ + "Paragraph" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/English/merged.json b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/English/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..bc8cbb1be52fbbfed4fff4adef18e37ddb15a79e --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/English/merged.json @@ -0,0 +1,68 @@ +{ + "title": "Mishneh Torah, Transmission of the Oral Law", + "language": "en", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Mishneh_Torah,_Transmission_of_the_Oral_Law", + "text": [ + "The Rambam's Introduction1The heading \"Introduction\" is not found in any of the manuscript editions of the Mishneh Torah and appears to be a printer's addition. Note Hilchot Shechitah 1:4, where the Rambam refers to \"...the Oral Law, which is called `the mitzvah,' as we explained in the beginning of this text.\"
By referring to these passages as \"the beginning\" of the text and not \"the introduction to the text,\" the Rambam implies that the subject matter contained in these passages is an essential part of the Mishneh Torah and not merely an author's preamble. to the Mishneh Torah
\"In the name of God, Lord of the world\"2Though this verse is omitted by many printed editions of the Mishneh Torah, it is included in the manuscript editions. It is also found at the beginning of the Rambam's other works, the Commentary on the Mishnah, Sefer HaMitzvot, and the Guide to the Perplexed. The Rambam's intention is to clarify that he does not see this work as an expression of his individual efforts alone, but that it was composed \"In the name of God, the Lord of the world.\" (Genesis 21:33)
\"Then I will not be ashamed when I gaze at all Your mitzvot\"3The Rambam introduces every one of the books of the Mishneh Torah by quoting an appropriate verse from the Bible. It is possible to explain that he chose this verse for the introduction to the entire text in reply to objections he knew would arise to the Mishneh Torah. The Rambam's conception of his work as \"a compilation of the entire Oral Law\" would not be acceptable to many. Therefore, he begins by emphasizing that his actions were not presumptuous. There is no need for him to be \"ashamed\" at taking such a step. Since he can \"gaze at all Your mitzvot\" - i.e., has the knowledge of the entire Oral Law - he is obligated to try to communicate that knowledge to others, as stated in Hilchot Talmud Torah 5:4 (Yayin Malchut). (Psalms 119:6).
The mitzvot given to Moses at Mount Sinai were all given together with their explanations,4By emphasizing that, at the revelation at Sinai, the mitzvot were given \"together with their explanations,\" the Rambam stresses that the Written and Oral Laws cannot be viewed as two separate entities, but rather as two dimensions of a single whole. See also the Rambam's Introduction to his Commentary on the Mishnah, where he elaborates on the same concept. as implied by [Exodus 24:12]: \"And I will give you the tablets of stone, the Torah, and the mitzvah.\"
\"The Torah\" refers to the Written Law; \"the mitzvah,\" to its explanation. [God] commanded us to fulfill \"the Torah\" according to [the instructions of] \"the mitzvah.\"5See Emunah V'De'ot (Discourse 3, Chapter 3), where Rav Sa'adiah Gaon explains at length how the oral tradition is necessary to understand how to fulfill the mitzvot \"The mitzvah\" is called the Oral Law.", + "Moses, our teacher, personally transcribed the entire Torah before he died. He gave a Torah scroll to each tribe and placed another scroll in the ark as a testimonial, as [Deuteronomy 31:26] states: \"Take this Torah scroll and place it [beside the ark…] and it will be there as a testimonial.\"", + "\"The mitzvah\" - i.e., the explanation of the Torah - he did not transcribe.6Note Gittin 60b, which prohibits writing down the teachings of the Oral Law. Nevertheless, from the Rambam's statements here and in the Introduction to his Commentary on the Mishnah, it appears that the prohibition only applies to the composition of a text from which to teach, and not writing down notes for one's personal study. Instead, he commanded it [verbally] to the elders, to Joshua, and to the totality of Israel,7See the Rambam's Introduction to his Commentary on the Mishnah, where he quotes Eruvin 54b which describes the order in which Moses would teach Aharon, his sons, the elders, and then the entire Jewish people. as [Deuteronomy 13:1] states: \"Be careful to observe everything that I prescribe to you.\" For this reason, it is called the Oral Law.", + "Even though the Oral Law was not transcribed, Moses, our teacher, taught it in its entirety in his court to the seventy elders. Elazar, Pinchas, and Joshua received the tradition from Moses.
[In particular, Moses] transmitted the Oral Law to Joshua, who was his [primary] disciple, and instructed him regarding it.8I.e., regarding its transmission to others (Sifre, Pinchas).", + "Similarly, throughout his life Joshua taught the Oral Law. Many elders received the tradition from him.9By listing the entire chain of tradition, the Rambam demonstrates how the Oral Law was transmitted in a continuous chain and was not the invention of the later Sages. However, beyond this obvious intent, the Rambam had another goal in mind. In his Introduction to Sefer HaMitzvot (where he outlines some of his deliberations about the composition of the Mishneh Torah), the Rambam writes:
I chose to omit the supports and proofs [for the laws], and instead mention the major figures who transmitted the tradition. Thus, I will not say \"These are the words of Rabbi ---,\" or \"Rabbi --- says such and such\" regarding each particular matter. Instead, I will mention all the sages of the Mishnah and the Talmud, of blessed memory, in general at the beginning of the text. I will state that all the judgments of the Torah - i.e., the Oral Law - were received and transmitted from so and so to so and so, until Ezra and until Moses. I will mention together with [the leading sage of the generation], who received the tradition, the other well-known personalities in his generation whose position in the chain of tradition is equivalent to his. All this [will be done] out of a desire for brevity.
The Rambam's willingness to sacrifice the mention of the sources for his decisions in favor of a brief and clear text became a major issue with regard to the acceptance of the Mishneh Torah by other rabbis. The Ra'avad writes:
This author abandoned the practice of all the previous authors, who would bring supports for their statements and quote them in the name of their sources. This was of great benefit because, at times, a judge would presume to forbid or permit [something] based on a specific source. If he knew that a greater authority holds a different opinion, he would retract his. However, in this instance, I do not know why I should retract from the tradition I received and my sources because of [the statements] in this work by this author.
Afterwards, the Rambam himself regretted his original decision. In a responsum, he wrote that he desired to add the sources on which the decisions of the Mishneh Torah were based. Unfortunately, the Rambam himself never succeeded in composing such a text, and the task of discovering these sources has been left to the sages of subsequent generations. Eli received the tradition from the elders and from Pinchas. Samuel received the tradition from Eli and his court. David received the tradition from Samuel and his court.
Achiah of Shiloh was one of those who experienced the exodus from Egypt.10See Bava Batra 121b. He was a Levite and heard [teachings] from Moses. He was, however, of low stature in Moses' age. Afterwards, he received the tradition from David and his court.", + "Elijah received the tradition from Achiah of Shiloh and his court. Elisha received the tradition from Elijah and his court.
Yehoyada, the priest, received the tradition from Elisha and his court. Zechariah received the tradition from Yehoyada and his court. Hoshea received the tradition from Zechariah and his court. Amos received the tradition from Hoshea and his court. Isaiah received the tradition from Amos and his court. Michah received the tradition from Isaiah and his court. Yoel received the tradition from Michah and his court. Nachum received the tradition from Yoel and his court. Chabbakuk received the tradition from Nachum and his court. Tzefaniah received the tradition from Chabbakuk and his court.
Jeremiah received the tradition from Tzefaniah and his court. Baruch ben Neriyah11Jeremiah and Baruch witnessed the destruction of the First Temple. After Jeremiah's death, Baruch went to Babylon and taught Torah to the exiles there. received the tradition from Jeremiah and his court. Ezra and his court received the tradition from Baruch and his court.", + "[The members of] Ezra's court are referred to as Anshei K'nesset Hagedolah (the men of the great assembly). They included Chaggai, Zechariah, Malachi, Daniel, Chananiah, Mishael, Azariah, Nechemiah ben Chakaliah, Mordechai the linguist, Zerubavel and many other sages - 120 elders in all.12The Anshei K'nesset Hagedolah presided over the return to Zion at the beginning of the Second Temple period and set the foundations for the reconstruction of the nation.
The last [surviving] member of this group was Shimon the Just. He was included among the 120 elders and received the Oral Law from all of them. He served as the High Priest after Ezra.", + "Antignos of Socho and his court received the tradition from Shimon the Just and his court.
Yosse ben Yo'ezer of Tzreidah and Yosef ben Yochanan of Jerusalem13These two sages begin the line of zugot (pairs) mentioned in the first chapter of Avot. The first of the sages mentioned was the nasi (head of the academy), and the second the av beit din (head of the court). and their court received the tradition from Antignos and his court. Yehoshua ben Perachiah and Nittai of Arbel and their court received the tradition from Yosse ben Yo'ezer and Yosef ben Yochanan and their court. Yehudah ben Tabbai and Shimon ben Shatach and their court received the tradition from Yehoshua ben Perachiah and Nittai of Arbel and their court. Shemayah and Avtalion, who were righteous converts,14See Eduyot 1:3 and Gittin ,57b. It is difficult to understand why the Rambam mentions Shemayah and Avtalion's ancestry. On the contrary, the fact that they were converts raises serious questions as to why they were allowed to serve as nasi and av beit din. (See Hilchot Melachim 1:4 and the commentary in the Moznaim edition of that Halachah.) and their court received the tradition from Yehudah and Shimon and their court.
Hillel and Shammai and their court received the tradition from Shemayah and Avtalion and their court. Rabban Yochanan ben Zakkai and Rabbi Shimon, the son of Hillel the elder, received the tradition from Hillel [and Shammai] and his [their] court[s].15Rabban Yochanan ben Zakkai witnessed the destruction of the Second Temple. Before the fall of Jerusalem, he escaped with his students to Yavneh and laid a new foundation for our people's spiritual growth.", + "Rabban Yochanan ben Zakkai had five students [who were] great sages and received the tradition from him. They were: Rabbi Eleazar the great, Rabbi Yehoshua, Rabbi Yosse the priest, Rabbi Shimon ben Netanel and Rabbi Elazar ben Arach. Rabbi Akiva ben Yosef received from Rabbi Eleazar the great. Yosef, his father, was a righteous convert.
Rabbi Yishmael and Rabbi Meir, a son of righteous converts, received the tradition from Rabbi Akiva. Rabbi Meir and his colleagues also received the tradition from Rabbi Yishmael.", + "The colleagues of Rabbi Meir include Rabbi Yehudah, Rabbi Yosse, Rabbi Shimon, Rabbi Nechemiah, Rabbi Elazar ben Shamu'a, Rabbi Yochanan the shoemaker, Shimon ben Azzai, and Rabbi Chananiah ben Teradion.16The commentaries have noted some apparent contradictions between the Rambam's statements here and those in the Introduction to his Commentary on the Mishnah. For example, in the Introduction to his Commentary on the Mishnah, the Rambam states that Rabbi Meir and Rabbi Nechemiah were different names for the same person, while here he mentions them as separate individuals. Similarly, in the Introduction to his Commentary on the Mishnah, the Rambam places Rabbi Chananiah ben Teradion in the first generation of sages following the Temple's destruction, while here he places him in the third generation.
The Mishneh Torah is a later work, and it is possible that the Rambam changed his thinking on these particulars before its composition.
Similarly, Rabbi Akiva's colleagues also received the tradition from Rabbi Eleazar the great. Rabbi Akiva's colleagues include Rabbi Tarfon - the teacher of Rabbi Yosse of the Galil - Rabbi Shimon ben Elazar, and Rabbi Yochanan ben Nuri.", + "Rabban Gamliel the elder received the tradition from Rabban Shimon, his father - the son of Hillel the elder. Rabban Shimon, his son, received the tradition from him. Rabban Gamliel, his son, received the tradition from him and Rabban Shimon, his son, received the tradition from him.
Rabbi Yehudah, the son of Rabban Shimon and referred to as Rabbenu Hakadosh (\"our saintly teacher\"),17In the Introduction to his Commentary on the Mishnah, the Rambam explains that Rabbi Yehudah HaNasi merited the title Rabbenu Hakadosh (our saintly teacher), because \"he possessed all the desired and good qualities.\" received the tradition from his father, from Rabbi Elazar ben Shamu'a, and from Rabban Shimon and his colleagues.", + "Rabbenu Hakadosh composed the Mishnah. From the days of Moses, our teacher, until Rabbenu Hakadosh, no one had composed a text for the purpose of teaching the Oral Law in public. Instead, in each generation, the head of the court or the prophet of that generation would take notes of the teachings which he received from his masters for himself, and teach them verbally in public.", + "Similarly, according to his own potential, each individual would write notes for himself of what he heard regarding the explanation of the Torah, its laws, and the new concepts that were deduced in each generation concerning laws that were not communicated by the oral tradition, but rather deduced using one of the thirteen principles of Biblical exegesis and accepted by the high court. This situation continued until [the age of] Rabbenu Hakadosh.", + "He collected all the teachings, all the laws, and all the explanations and commentaries that were heard from Moses, our teacher, and which were taught by the courts in each generation concerning the entire Torah. From all these, he composed the text of the Mishnah. He taught it to the Sages in public and revealed it to the Jewish people, who all wrote it down. They spread it in all places so that the Oral Law would not be forgotten by the Jewish people.", + "Why did Rabbenu Hakadosh make [such an innovation] instead of perpetuating the status quo? Because he saw the students becoming fewer, new difficulties constantly arising, the Roman Empire18The Roman Empire systematically attempted to suppress the study of Torah in all the lands under its control. spreading itself throughout the world and becoming more powerful, and the Jewish people wandering and becoming dispersed to the far ends of the world. [Therefore,] he composed a single text that would be available to everyone, so that it could be studied quickly and would not be forgotten.19Though Rabbi Yehudah HaNasi's composition of the Mishnah is a monumental achievement in its own right, perhaps the Rambam elaborates in his description of it because of the parallels to his own composition of the Mishneh Torah. Throughout his entire life, he and his court taught the Mishnah to the masses.", + "These are the great Sages who were part of the court of Rabbenu Hakadosh and who received the tradition from him: His sons, Shimon and Gamliel, Rabbi Effess, Rabbi Chanina ben Chama, Rabbi Chiyya, Rav, Rabbi Yannai, bar Kafra, Shemuel, Rabbi Yochanan, Rabbi Hoshaia. Thousands and myriads of other sages received the tradition from [Rabbenu Hakadosh] together with these great sages.", + "Even though all of the eleven sages mentioned above received the tradition from Rabbenu Hakadosh and attended his study sessions, [there are differences between them. At that time,] Rabbi Yochanan was of lesser stature. Afterwards, he became a disciple of Rabbi Yannai and received instruction from him. Similarly, Rav received the tradition from Rabbi Yannai, and Shemuel received the tradition from Rabbi Chanina ben Chama.20Rav and Shemuel represent the first generation of Amoraim, the age in which the center of Torah study shifted from Eretz Yisrael to Babylonia.", + "Rav composed the Sifra and the Sifre to explain the sources for the Mishnah. Rabbi Chiyya composed the Tosefta21In the Introduction to his Commentary on the Mishnah, the Rambam explains Rabbi Chiyya's contribution as follows:
He followed his master's [Rabbi Yehudah HaNasi's] footsteps [in composing a text for the public] to explain the matters he saw to be confusing in his master's work.
This was called the Tosefta. Its intent was to explain the Mishnah and expound upon concepts that would require much effort to be derived from the Mishnah… to show how these ideas could be developed and deduced from the Mishnah. to explain the subjects [discussed in] the Mishnah. Rabbi Hoshaia and bar Kafra composed baraitot to explain the matters [discussed in] the Mishnah. Rabbi Yochanan composed the Jerusalem Talmud in Eretz Yisrael approximately three hundred years after the destruction of the Temple.22Thus, according to the Rambam, the approximate date of the composition of the
Jerusalem Talmud was the year 4025 (365 C.E.).
The commentaries have not found an explicit source supporting the Rambam's contention that Rabbi Yochanan composed the Jerusalem Talmud. Indeed, it appears that the final text of that work was composed by Rabbi Mannah and Rabbi Yosse ben Rabbi Bun approximately one hundred years after Rabbi Yochanan's death. Some commentaries explain that Rabbi Yochanan laid the foundation for the text that was completed by the later sages.", + "Among the great sages who received the tradition from Rav and Shemuel were:23In Babylonia. Rav Huna, Rav Yehudah, Rav Nachman, and Rav Kahana. Among the great sages who received the tradition from Rabbi Yochanan24In Eretz Yisrael. were: Ravvah bar bar Channah, Rav Ami, Rav Assi, Rav Dimi, and Rav Avin.", + "Among the Sages who received the tradition from Rav Huna and Rav Yehudah were Rabbah and Rav Yosef. Among the sages who received the tradition from Rabbah and Rav Yosef were Abbaye and Ravva. Both of them also received the tradition from Rav Nachman. Among the Sages who received the tradition from Ravva were Rav Ashi and Ravina. Mar bar Rav Ashi received the tradition from Rav Ashi, his father, and from Ravina.", + "Thus, there were forty generations from Rav Ashi back to Moses, our teacher, of blessed memory. They were:
1) Rav Ashi [received the tradition] from Ravva.
2) Ravva [received the tradition] from Rabbah.
3) Rabbah [received the tradition] from Rav Huna.
4) Rav Huna [received the tradition] from Rabbi Yochanan, Rav, and Shemuel.
5) Rabbi Yochanan, Rav, and Shemuel [received the tradition] from Rabbenu Hakadosh.
6) Rabbenu Hakadosh [received the tradition] from Rabbi Shimon, his father.
7) Rabbi Shimon [received the tradition] from Rabban Gamliel, his father.
8) Rabban Gamliel [received the tradition] from Rabban Shimon, his father.
9) Rabban Shimon [received the tradition] from Rabban Gamliel, the elder, his father.
10) Rabban Gamliel, the elder, [received the tradition] from Rabban Shimon, his father.
11) Rabban Shimon [received the Tradition] from Hillel, his father, and Shammai.
12) Hillel and Shammai [received the tradition] from Shemayah and Avtalion.
13) Shemayah and Avtalion [received the tradition] from Yehudah and Shimon [ben Shatach].
14) Yehudah and Shimon [received the tradition] from Yehoshua ben Perachiah and Nittai of Arbel.
15) Yehoshua and Nittai [received the tradition] from Yosse ben Yo'ezer and Yosef ben Yochanan.
16) Yosse ben Yo'ezer and Yosef ben Yochanan [received the tradition] from Antignos.
17) Antignos [received the tradition] from Shimon the Just.
18) Shimon the Just [received the tradition] from Ezra.
19) Ezra [received the tradition] from Baruch.
20) Baruch [received the tradition] from Jeremiah.
21) Jeremiah [received the tradition] from Tzefaniah.
22) Tzefaniah [received the tradition] from Chabbakuk.
23) Chabbakuk [received the tradition] from Nachum.
24) Nachum [received the tradition] from Yoel.
25) Yoel [received the tradition] from Michah.
26) Michah [received the tradition] from Isaiah.
27) Isaiah [received the tradition] from Amos.
28) Amos [received the tradition] from Hoshea.
29) Hoshea [received the tradition] from Zechariah.
30) Zechariah [received the tradition] from Yehoyada.
31) Yehoyada [received the tradition] from Elisha.
32) Elisha [received the tradition] from Elijah.
33) Elijah [received the tradition] from Achiah.
34) Achiah [received the tradition] from David.
35) David [received the tradition] from Shemuel.
36) Shemuel [received the tradition] from Eli.
37) Eli [received the tradition] from Pinchas.
38) Pinchas [received the tradition] from Joshua.
39) Joshua [received the tradition] from Moses, our teacher.
40) Moses, our teacher, [received the tradition] from the Almighty.", + "Thus, [the source of] all these people's knowledge is God, the Lord of Israel. All the sages who were mentioned were the leaders of the generations. Among them were heads of academies, heads of the exile, and members of the great Sanhedrin. Together with them in each generation, there were thousands and myriads that heard their [teachings].", + "Ravina and Rav Ashi were the final generation of the Sages of the Talmud. Rav Ashi composed the Babylonian Talmud in Shin'ar approximately one hundred years after Rabbi Yochanan composed the Jerusalem Talmud.25Thus, according to the Rambam, the approximate date of the composition of the Babylonian Talmud was 4125 (465 C.E.).
The commentaries point to Bava Metzia 86a, which relates that \"Rav Ashi and Ravina were the final authorities with regard to instruction,\" as the source for the Rambam's statements. From the Rambam's later statements, it appears that in this instance as well, Rav Ashi laid the foundation for the Talmud. However, the composition of the text was completed by Ravina Zuta, Mar bar Rav Ashi, and Rav Yosse more than seventy years after Rav Ashi's death.", + "The intent of both the Talmuds is to elucidate the words of the Mishnah, to explain its deeper points, and [to relate] the new matters that were developed by each court from the era of Rabbenu Hakadosh until the composition of the Talmud. From the entire [body of knowledge stemming from] the two Talmuds, the Tosefta, the Sifra, and the Sifre, can be derived the forbidden and the permitted, the impure and the pure, the liable and those who are free of liability, the invalid and the valid as was received [in tradition], one person from another, [in a chain extending back] to Moses at Mount Sinai.", + "Also, [the sources mentioned above] relate those matters which were decreed by the sages and prophets in each generation in order to \"build a fence around the Torah.\" We were explicitly taught about [this practice] by Moses, as [implied by Leviticus 18:30]: \"And you shall observe My precepts,\" [which can be interpreted to mean]: \"Make safeguards for My precepts.\"26In the Introduction to his Commentary on the Mishnah, the Rambam deals with this subject at length, citing as examples, the prohibition of eating fowl together with milk and the eighteen decrees passed by the School of Hillel and the School of Shammai.", + "Similarly, it includes the customs and ordinances that were ordained or practiced in each generation according to [the judgment of] the governing court of that generation.27In the Introduction to his Commentary on the Mishnah, the Rambam also mentions these two categories, describing them as:
Laws that were established after meditation on the proper structure for interpersonal relations, without adding or detracting from the words of the Torah, or matters that [were instituted] for the spiritual betterment of mankind.
Among the examples of such laws he cites are: Hillel's institution of the Pruzbul and the ordinances of Ushia, which require a father to support his children. The Rambam also discusses these three categories of Rabbinic decrees in Hilchot Mamrim, Chapters 1 and 2. It is forbidden to deviate from [these decisions], as [implied by Deuteronomy 17:11]: \"Do not deviate from the instructions that they will give you, left or right.\"", + "It also includes marvelous judgments and laws which were not received from Moses, but rather were derived by the courts of the [later] generations based on the principles of Biblical exegesis. The elders of those generations made these decisions and concluded that this was the law. Rav Ashi included in the Talmud this entire [body of knowledge, stemming] from the era of Moses, our teacher, until his [own] era.", + "The Sages of the Mishnah also composed other texts to explain the words of the Torah. Rabbi Hoshaia, the disciple of Rabbenu Hakadosh, composed an explanation of the book of Genesis.28The Rambam is referring to Bereshit Rabbah. Rabbi Yishmael [composed] an explanation beginning at \"These are the names\" [the beginning of the book of Exodus,] until the conclusion of the Torah. This is called the Mechilta. Rabbi Akiva also composed a Mechilta.29Today, this collection of teachings is known as Mechilta D'Rabbi Shimon bar Yochai. Other Sages of the following generations composed other [collections of the] interpretations [of verses] (Medrashim). All of these works were composed before the Babylonian Talmud.", + "Thus, Ravina, Rav Ashi, and their colleagues represent the final era of the great Sages of Israel who transmitted the Oral Law. They passed decrees, ordained practices, and put into effect customs. These decrees, ordinances, and customs spread out among the entire Jewish people in all the places where they lived.30Because these ordinances were universally accepted by the Jewish people, their observance became mandatory, as the Rambam explains further on.", + "After the court of Rav Ashi composed the Talmud and completed it in the time of his son, the Jewish people became further dispersed throughout all the lands, reaching the distant extremes and the far removed islands. Strife sprung up throughout the world, and the paths of travel became endangered by troops. Torah study decreased and the Jews ceased entering their yeshivot in the thousands and myriads, as was customary previously.", + "Instead, individuals, the remnants whom God called, would gather in each city and country, occupy themselves in Torah study, and [devote themselves] to understanding the texts of the Sages and learning the path of judgment from them.", + "Every court that was established after the conclusion of the Talmud, regardless of the country in which it was established, issued decrees, enacted ordinances, and established customs for the people of that country - or those of several countries. These practices, however, were not accepted throughout the Jewish people, because of the distance between [their different] settlements and the disruption of communication [between them]. Since each of these courts were considered to be individuals - and the High Court of 71 judges had been defunct for many years before the composition of the Talmud - ", + "people in one country could not be compelled to follow the practices of another country, nor is one court required to sanction decrees which another court had declared in its locale. Similarly, if one of the Geonim interpreted the path of judgment in a certain way, while the court which arose afterward interpreted the proper approach to the matter in a different way, the [opinion of the] first [need] not be adhered to [absolutely]. Rather, whichever [position] appears to be correct - whether the first or the last - is accepted.", + "These [principles apply regarding] the judgments, decrees, ordinances, and customs which were established after the conclusion of the Talmud. However, all the matters mentioned by the Babylonian31Perhaps by specifying \"the Babylonian Talmud,\" the Rambam is alluding to the halachic principle that whenever there is a difference between the decisions of the Babylonian and the Jerusalem Talmuds, those of the Babylonian Talmud are followed. Talmud are incumbent on the entire Jewish people to follow. We must compel each and every city and each country to accept all the customs that were put into practice by the Sages of the Talmud, to pass decrees parallelling their decrees, and to observe their ordinances, since all the matters in the Babylonian Talmud were accepted by the entire Jewish people.", + "The [Talmudic] Sages who established ordinances and decrees, put customs into practice, arrived at legal decisions, and taught [the people] concerning certain judgments represented the totality of the Sages of Israel or, at least, the majority of them. They received the tradition regarding the fundamental aspects of the Torah in its entirety, generation after generation, [in a chain beginning with] Moses, our teacher.", + "All the Sages who arose after the conclusion of the Talmud and comprehended its [wisdom] and whose prowess gained them a reputation are called the Geonim. All these Geonim that arose in Eretz Yisrael, Babylonia, Spain, and France taught the approach of the Talmud, revealing its hidden secrets and explaining its points, since [the Talmud's] manner of expression is very deep. Furthermore, it is composed in Aramaic, with a mixture of other tongues. This language was understood by the people of Babylonia in the era when the Talmud was composed.", + "However, in other places, and even in Babylonia in the era of the Geonim, a person cannot understand this language unless he has studied it.32In his Introduction to Sefer HaMitzvot, the Rambam explains that he chose to compose the Mishneh Torah in Mishnaic Hebrew rather than in Aramaic in order to make it more accessible to the common man. The inhabitants of each city would ask many questions of each Gaon who lived in their age, to explain the difficult matters that existed in the Talmud. They would reply to them according to their wisdom. The people who had asked the questions would collect the replies and make texts from them, so that they could consider them in depth.33The Rambam is referring to the body of responsa (She'elot UTshuvot) which began to accumulate from the many questions circulated among the different Jewish communities in the diaspora.", + "Also, the Geonim of each generation composed texts to explain the Talmud. Some of the them explained only certain halachot. Others explained selected chapters that had created difficulty in their age. Still others explained entire tractates and orders.", + "Also, [the Geonim] composed [texts recording] the decisions of Torah law regarding what is permitted and what is forbidden, when one is liable and when one is free of liability, with regard to subjects that were necessary at the time, so that they would be accessible to the grasp of a person who could not comprehend the depths of the Talmud.34In the Introduction to his Commentary on the Mishnah, the Rambam mentions some of these texts: Halachot Gedolot, Halachot Pesukot, the She'iltot of Rav Achai Gaon, and the Halachot of Rav Yitzchak Alfasi. This is the work of God, which was performed by all the Geonim of Israel from the completion of the Talmud until the present date, 1108 years after the destruction of the Temple, 4937 years after the creation of the world.35This corresponds to the year 1177 C.E. Apparently, the Rambam composed the Mishneh Torah over a number of years, constantly revising his work. Thus, in Hilchot Kiddush HaChodesh 11:16, he mentions the date of the composition of the text as 4938, one year later, and in Hilchot Shemitot V'Yovalot, he mentions the date 4936, one year earlier.", + "At this time, we have been beset by additional difficulties, everyone feels [financial] pressure, the wisdom of our Sages has become lost, and the comprehension of our men of understanding has become hidden. Therefore, those explanations, laws, and replies which the Geonim composed and considered to be fully explained material have become difficult to grasp in our age, and only a select few comprehend these matters in the proper way. Needless to say, [there is confusion] with regard to the Talmud itself - both the Jerusalem and Babylonian Talmuds - the Sifra, the Sifre, and the Tosefta, for they require a breadth of knowledge, a spirit of wisdom, and much time, for appreciating the proper path regarding what is permitted and forbidden, and the other laws of the Torah.", + "Therefore, I girded my loins - I, Moses, the son of Maimon, of Spain.36Though the Rambam mentions his nationality when stating his name in some of his other works as well (see Iggeret HaShmad), it is possible that he had a specific intention in doing so here. Despite his desire and intention for the Mishneh Torah to be universally accepted, he knew that other customs were followed in the Ashkenazic community. By mentioning his country of origin, he could be alluding to the fact that some of the customs he mentioned were specific to Jews of that background (Yayin Malchut). I relied upon the Rock, blessed be He. I contemplated all these texts and sought to compose [a work which would include the conclusions] derived from all these texts regarding the forbidden and the permitted, the impure and the pure, and the remainder of the Torah's laws, all in clear and concise terms, so that the entire Oral Law could be organized in each person's mouth without questions or objections. Instead of [arguments], this one claiming such and another such, [this text will allow for] clear and correct statements based on the judgments that result from all the texts and explanations mentioned above, from the days of Rabbenu Hakadosh until the present.", + "[This will make it possible] for all the laws to be revealed to both those of lesser stature and those of greater stature, regarding every single mitzvah, and also all the practices that were ordained by the Sages and the Prophets. To summarize: [The intent of this text is] that a person will not need another text at all with regard to any Jewish law. Rather, this text will be a compilation of the entire Oral Law, including also the ordinances, customs, and decrees that were enacted from the time of Moses, our teacher, until the completion of the Talmud,37For it is only these laws that are binding on the entire Jewish people, as explained above. as were explained by the Geonim in the texts they composed after the Talmud. Therefore, I have called this text, Mishneh Torah [\"the second to the Torah,\"38As mentioned above, there were many rabbis who considered the Rambam's intention in the composition of this text and, in particular, the name he chose for it, as presumptuous. Indeed, for that reason the name Mishneh Torah is rarely used. Instead, the text is commonly referred to as the YadHaChazakah (\"The Strong Hand\") [so called because the Hebrew is numerically equivalent to fourteen, the number of books in the Mishneh Torah], or simply \"the Rambam.\" with the intent that] a person should first study the Written Law, and then study this text39The Rambam's statements imply that he desired the Mishneh Torah to be studied in the order in which it was composed, so that a reader can receive a full picture of the Oral Law. and comprehend the entire Oral Law from it, without having to study any other text between the two.", + "I saw fit to divide this text into [separate] halachot40These halachot are comparable to sections within a book. pertaining to each [particular] subject, and, within the context of a single subject, to divide those halachot into chapters. Each and every chapter is divided into smaller halachot so that they can be ordered in one's memory.", + "[Regarding] the halachot which pertain to specific subjects: Some of the halachot contain the laws governing only one mitzvah, this being a mitzvah that has many matters of the tradition [associated with it] and is a subject in its own right. Other halachot contain the laws governing many mitzvot, since they deal with the same subject matter, for I have divided this text according to topics, not according to the number of mitzvot, as will become clear to the reader.41In his Introduction to Sefer HaMitzvot, the Rambam explains that he chose to structure the text in this manner in order to make the subject matter more accessible to the reader.", + "The number of mitzvot which are incumbent on us at all times42For there are some commandments - e.g., the requirement to dedicate the spoil taken from Midian (see Numbers, Chapter 31) - that were recorded in the Torah, but applied only in those specific circumstances. is 613. 248 are positive commandments; an allusion to their [number], the number of limbs in the human body.43In Sefer HaMitzvot, the Rambam quotes the Midrash Tanchumah (Ki Tetzei), which states that it is as if each limb of the body is saying, \"Do a mitzvah with me.\" 365 are negative commandments (prohibitions); an allusion to their [number,] the number of days in a solar year.44Thus, it is as if each day of the year is saying, \"Do not commit a transgression on me\" (ibid.)." + ], + "versions": [ + [ + "Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007", + "https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI" + ] + ], + "heTitle": "משנה תורה, מסירת תורה שבעל פה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Introduction" + ], + "sectionNames": [ + "Paragraph" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/Hebrew/Mechon Mamre Mishneh Torah.json b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/Hebrew/Mechon Mamre Mishneh Torah.json new file mode 100644 index 0000000000000000000000000000000000000000..a6a81436e750e0250828b198f7a60fe7fe10e09f --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/Hebrew/Mechon Mamre Mishneh Torah.json @@ -0,0 +1,69 @@ +{ + "language": "he", + "title": "Mishneh Torah, Transmission of the Oral Law", + "versionSource": "http://www.mechon-mamre.org/i/0000n.htm", + "versionTitle": "Mechon Mamre Mishneh Torah", + "status": "locked", + "license": "Public Domain", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "משנה תורה, מסירת תורה שבעל פה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Introduction" + ], + "text": [ + "כָּל הַמִּצְווֹת שֶׁנִּתְּנוּ לוֹ לְמֹשֶׁה בְּסִינַי--בְּפֵרוּשָׁן נִתְּנוּ, שֶׁנֶּאֱמָר \"וְאֶתְּנָה לְךָ אֶת-לֻחֹת הָאֶבֶן, וְהַתּוֹרָה וְהַמִּצְוָה\" (שמות כד,יב): \"תּוֹרָה\", זוֹ תּוֹרָה שֶׁבִּכְתָב; וּ\"מִצְוָה\", זֶה פֵּרוּשָׁהּ. וְצִוָּנוּ לַעֲשׂוֹת הַתּוֹרָה, עַל פִּי הַמִּצְוָה. וּמִצְוָה זוֹ, הִיא הַנִּקְרֵאת תּוֹרָה שֶׁבְּעַל פֶּה.", + "כָּל הַתּוֹרָה--כְּתָבָהּ מֹשֶׁה רַבֵּנוּ קֹדֶם שֶׁיָּמוּת, בִּכְתָב יָדוֹ. וְנָתַן סֵפֶר לְכָל שֵׁבֶט וְשֵׁבֶט; וְסֵפֶר אֶחָד--נְתָנָהוּ בָּאָרוֹן לְעֵד, שֶׁנֶּאֱמָר \"לָקֹחַ, אֵת סֵפֶר הַתּוֹרָה הַזֶּה, וְשַׂמְתֶּם אֹתוֹ, מִצַּד אֲרוֹן בְּרִית-ה' אֱלֹהֵיכֶם; וְהָיָה-שָׁם בְּךָ, לְעֵד\" (דברים לא,כו).", + "וְהַמִּצְוָה, שְׁהִיא פֵּרוּשׁ הַתּוֹרָה--לֹא כְתָבָהּ; אֵלָא צִוָּה בָּהּ לַזְּקֵנִים וְלִיהוֹשׁוּעַ וְלִשְׁאָר כָּל יִשְׂרָאֵל, שֶׁנֶּאֱמָר \"אֵת כָּל-הַדָּבָר, אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם--אֹתוֹ תִשְׁמְרוּ, לַעֲשׂוֹת . . .\" (דברים יג,א). וּמִפְּנֵי זֶה נִקְרֵאת תּוֹרָה שֶׁבְּעַל פֶּה.", + "אַף עַל פִּי שֶׁלֹּא נִכְתְּבָה תּוֹרָה שֶׁבְּעַל פֶּה, לִמְּדָהּ מֹשֶׁה רַבֵּנוּ כֻּלָּהּ בְּבֵית דִּינוֹ לְשִׁבְעִים זְקֵנִים; וְאֶלְעָזָר וּפִינְחָס וִיהוֹשׁוּעַ, שְׁלָשְׁתָּן קִבְּלוּ מִמֹּשֶׁה. וְלִיהוֹשׁוּעַ שְׁהוּא תַּלְמִידוֹ שֶׁלְּמֹשֶׁה רַבֵּנוּ, מָסַר תּוֹרָה שֶׁבְּעַל פֶּה וְצִוָּהוּ עָלֶיהָ; וְכֵן יְהוֹשׁוּעַ, כָּל יְמֵי חַיָּיו לִמַּד עַל פֶּה.", + "וּזְקֵנִים רַבִּים קִבְּלוּ מִיְּהוֹשׁוּעַ, וְקִבַּל עֵלִי מִן הַזְּקֵנִים וּמִפִּינְחָס; וּשְׁמוּאֵל קִבַּל מֵעֵלִי וּבֵית דִּינוֹ, וְדָוִיד קִבַּל מִשְּׁמוּאֵל וּבֵית דִּינוֹ. וַאֲחִיָּה הַשִּׁילוֹנִי, מִיּוֹצְאֵי מִצְרַיִם הָיָה וְלֵוִי הָיָה, וְשָׁמַע מִמֹּשֶׁה, וְהָיָה קָטָן בִּימֵי מֹשֶׁה; וְהוּא קִבַּל מִדָּוִיד וּבֵית דִּינוֹ.", + "אֵלִיָּהוּ קִבַּל מֵאֲחִיָּה הַשִּׁילוֹנִי וּבֵית דִּינוֹ, וֶאֱלִישָׁע קִבַּל מֵאֵלִיָּהוּ וּבֵית דִּינוֹ, וִיהוֹיָדָע הַכּוֹהֵן קִבַּל מֵאֱלִישָׁע וּבֵית דִּינוֹ, וּזְכַרְיָהוּ קִבַּל מִיְּהוֹיָדָע וּבֵית דִּינוֹ, וְהוֹשֵׁעַ קִבַּל מִזְּכַרְיָה וּבֵית דִּינוֹ, וְעָמוֹס קִבַּל מֵהוֹשֵׁעַ וּבֵית דִּינוֹ, וִישַׁעְיָהוּ קִבַּל מֵעָמוֹס וּבֵית דִּינוֹ, וּמִיכָה קִבַּל מִיְּשַׁעְיָה וּבֵית דִּינוֹ, וְיוֹאֵל קִבַּל מִמִּיכָה וּבֵית דִּינוֹ, וְנַחוּם קִבַּל מִיּוֹאֵל וּבֵית דִּינוֹ, וַחֲבַקּוּק קִבַּל מִנַּחוּם וּבֵית דִּינוֹ, וּצְפַנְיָה קִבַּל מֵחֲבַקּוּק וּבֵית דִּינוֹ, וְיִרְמְיָה קִבַּל מִצְּפַנְיָה וּבֵית דִּינוֹ, וּבָרוּךְ בֶּן נֵרִיָּה קִבַּל מִיִּרְמְיָה וּבֵית דִּינוֹ, וְעֶזְרָא וּבֵית דִּינוֹ קִבְּלוּ מִבָּרוּךְ וּבֵית דִּינוֹ.", + "בֵּית דִּינוֹ שֶׁלְּעֶזְרָא, הֶם הַנִּקְרָאִין אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה. וְהֶם חַגַּי זְכַרְיָה וּמַלְאָכִי, וְדָנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה, וּנְחֶמְיָה בֶּן חֲכַלְיָה, וּמָרְדֳּכַי, וּזְרֻבָּבֶל; וְהַרְבֵּה חֲכָמִים עִמָּהֶם, תַּשְׁלוּם מֵאָה וְעֶשְׂרִים זְקֵנִים. הָאַחֲרוֹן מֵהֶם הוּא שִׁמְעוֹן הַצַּדִּיק, וְהוּא הָיָה מִכְּלַל הַמֵּאָה וְעֶשְׂרִים, וְקִבַּל תּוֹרָה שֶׁבְּעַל פֶּה מִכֻּלָּן; וְהוּא הָיָה כּוֹהֵן גָּדוֹל, אַחַר עֶזְרָא.", + "אַנְטִיגְנוֹס אִישׁ שׂוֹכוֹ וּבֵית דִּינוֹ קִבְּלוּ מִשִּׁמְעוֹן הַצַּדִּיק וּבֵית דִּינוֹ, וְיוֹסֵף בֶּן יוֹעֶזֶר אִישׁ צְרֵדָה וְיוֹסֵף בֶּן יוֹחָנָן אִישׁ יְרוּשָׁלַיִם וּבֵית דִּינָם קִבְּלוּ מֵאַנְטִיגְנוֹס וּבֵית דִּינוֹ, וִיהוֹשׁוּעַ בֶּן פְּרַחְיָה וְנִתַּאי הָאַרְבֵּלִי וּבֵית דִּינָם קִבְּלוּ מִיּוֹסֵף וְיוֹסֵף וּבֵית דִּינָם, וִיהוּדָה בֶּן טָבַאי וְשִׁמְעוֹן בֶּן שָׁטָח וּבֵית דִּינָם קִבְּלוּ מִיְּהוֹשׁוּעַ וְנִתַּאי וּבֵית דִּינָם. שְׁמַעְיָה וְאַבְטַלְיוֹן גֵּרֵי הַצֶּדֶק וּבֵית דִּינָם קִבְּלוּ מִיְּהוּדָה וְשִׁמְעוֹן וּבֵית דִּינָם. וְהִלֵּל וְשַׁמַּאי וּבֵית דִּינָם קִבְּלוּ מִשְּׁמַעְיָה וְאַבְטַלְיוֹן וּבֵית דִּינָם. וְרַבַּן יוֹחָנָן בֶּן זַכַּאי וְרַבַּן שִׁמְעוֹן בְּנוֹ שֶׁלְּהִלֵּל קִבְּלוּ מֵהִלֵּל וּבֵית דִּינוֹ.", + "חֲמִשָּׁה תַּלְמִידִים הָיוּ לוֹ לְרַבַּן יוֹחָנָן בֶּן זַכַּאי, וְהֶם גְּדוֹלֵי הַחֲכָמִים שֶׁקִּבְּלוּ מִמֶּנּוּ; וְאֵלּוּ הֶם--רִבִּי אֱלִיעֶזֶר הַגָּדוֹל, וְרִבִּי יְהוֹשׁוּעַ, וְרִבִּי יוֹסֵי הַכּוֹהֵן, וְרִבִּי שִׁמְעוֹן בֶּן נְתַנְאֵל, וְרִבִּי אֶלְעָזָר בֶּן עֲרָךְ. וְרִבִּי עֲקִיבָה בֶּן יוֹסֵף קִבַּל מֵרִבִּי אֱלִיעֶזֶר הַגָּדוֹל, וְיוֹסֵף אָבִיו גֵּר צֶדֶק הָיָה. וְרִבִּי יִשְׁמָעֵאל וְרִבִּי מֵאִיר בֶּן גֵּר הַצֶּדֶק קִבְּלוּ מֵרִבִּי עֲקִיבָה, וְגַם קִבַּל רִבִּי מֵאִיר וַחֲבֵרָיו מֵרִבִּי יִשְׁמָעֵאל.", + "חֲבֵרָיו שֶׁלְּרִבִּי מֵאִיר--הֶם רִבִּי יְהוּדָה, וְרִבִּי יוֹסֵי, וְרִבִּי שִׁמְעוֹן, וְרִבִּי נְחֶמְיָה, וְרִבִּי אֶלְעָזָר בֶּן שַׁמּוּעַ, וְרִבִּי יוֹחָנָן הַסַּנְדְּלָר, וְשִׁמְעוֹן בֶּן עַזַּאי, וְרִבִּי חֲנַנְיָה בֶּן תְּרַדְיוֹן. וְכֵן קִבְּלוּ חֲבֵרָיו שֶׁלְּרִבִּי עֲקִיבָה מֵרִבִּי אֱלִיעֶזֶר הַגָּדוֹל; וַחֲבֵרָיו שֶׁלְּרִבִּי עֲקִיבָה--הֶם רִבִּי טַרְפוֹן רִבּוֹ שֶׁלְּרִבִּי יוֹסֵי הַגָּלִילִי, וְרִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר, וְרִבִּי יוֹחָנָן בֶּן נוּרִי.", + "רַבַּן גַּמְלִיאֵל הַזָּקֵן קִבַּל מֵרַבַּן שִׁמְעוֹן אָבִיו, בְּנוֹ שֶׁלְּהִלֵּל; וְרַבַּן שִׁמְעוֹן בְּנוֹ קִבַּל מִמֶּנּוּ, וְרַבַּן גַּמְלִיאֵל בְּנוֹ קִבַּל מִמֶּנּוּ, וְרַבַּן שִׁמְעוֹן בְּנוֹ קִבַּל מִמֶּנּוּ. וְרִבִּי יְהוּדָה בְּנוֹ שֶׁלְּרַבַּן שִׁמְעוֹן, זֶה הוּא הַנִּקְרָא רַבֵּנוּ הַקָּדוֹשׁ, וְהוּא קִבַּל מֵאָבִיו, וּמֵרִבִּי אֶלְעָזָר בֶּן שַׁמּוּעַ וּמֵרִבִּי שִׁמְעוֹן חֲבֵרוֹ.", + "רַבֵּנוּ הַקָּדוֹשׁ חִבַּר הַמִּשְׁנָה. וּמִיְּמוֹת מֹשֶׁה וְעַד רַבֵּנוּ הַקָּדוֹשׁ, לֹא חִבְּרוּ חִבּוּר שֶׁמְּלַמְּדִין אוֹתוֹ בָּרַבִּים בְּתוֹרָה שֶׁבְּעַל פֶּה; אֵלָא בְּכָל דּוֹר וָדוֹר, רֹאשׁ בֵּית דִּין אוֹ נָבִיא שֶׁיִּהְיֶה בְּאוֹתוֹ הַדּוֹר, כּוֹתֵב לְעַצְמוֹ זִכָּרוֹן בַּשְּׁמוּעוֹת שֶׁשָּׁמַע מֵרִבּוֹתָיו, וְהוּא מְלַמֵּד עַל פֶּה בָּרַבִּים.", + "וְכֵן כָּל אֶחָד וְאֶחָד כּוֹתֵב לְעַצְמוֹ כְּפִי כּוֹחוֹ, מִבֵּאוּר הַתּוֹרָה וּמֵהִלְכּוֹתֶיהָ כְּמוֹ שֶׁשָּׁמַע, וּמִדְּבָרִים שֶׁנִּתְחַדְּשׁוּ בְּכָל דּוֹר וָדוֹר, בְּדִינִים שֶׁלֹּא לְמָדוּם מִפִּי הַשְּׁמוּעָה אֵלָא בְּמִדָּה מִשְּׁלוֹשׁ עֶשְׂרֵה מִדּוֹת וְהִסְכִּימוּ עֲלֵיהֶן בֵּית דִּין הַגָּדוֹל. וְכֵן הָיָה הַדָּבָר תָּמִיד, עַד רַבֵּנוּ הַקָּדוֹשׁ.", + "וְהוּא קִבַּץ כָּל הַשְּׁמוּעוֹת וְכָל הַדִּינִין וְכָל הַבֵּאוּרִין וְהַפֵּרוּשִׁין שֶׁשָּׁמְעוּ מִמֹּשֶׁה רַבֵּנוּ, וְשֶׁלִּמְּדוּ בֵּית דִּין שֶׁלְּכָל דּוֹר וָדוֹר, בְּכָל הַתּוֹרָה כֻּלָּהּ; וְחִבַּר מֵהַכֹּל סֵפֶר הַמִּשְׁנָה. וְשִׁנְּנוֹ בָּרַבִּים, וְנִגְלָה לְכָל יִשְׂרָאֵל; וּכְתָבוּהוּ כֻּלָּם, וְרִבְּצוּ בְּכָל מָקוֹם, כְּדֵי שֶׁלֹּא תִשְׁתַּכַּח תּוֹרָה שֶׁבְּעַל פֶּה מִיִּשְׂרָאֵל.", + "וְלָמָּה עָשָׂה רַבֵּנוּ הַקָּדוֹשׁ כָּךְ, וְלֹא הִנִּיחַ הַדָּבָר כְּמוֹת שֶׁהָיָה--לְפִי שֶׁרָאָה שֶׁהַתַּלְמִידִים מִתְמַעֲטִים וְהוֹלְכִים, וְהַצָּרוֹת מִתְחַדְּשׁוֹת וּבָאוֹת, וּמַמְלֶכֶת הָרִשְׁעָה פּוֹשֶׁטֶת בָּעוֹלָם וּמִתְגַּבֶּרֶת, וְיִשְׂרָאֵל מִתְגַּלְגְּלִים וְהוֹלְכִים לַקְּצָווֹת: חִבַּר חִבּוּר אֶחָד לִהְיוֹת בְּיַד כֻּלָּם, כְּדֵי שֶׁיִּלְמְדוּהוּ בִּמְהֵרָה וְלֹא יִשָּׁכַח; וְיָשַׁב כָּל יָמָיו הוּא וּבֵית דִּינוֹ, וְלִמַּד הַמִּשְׁנָה בָּרַבִּים.", + "וְאֵלּוּ הֶם גְּדוֹלֵי הַחֲכָמִים שֶׁהָיוּ בְּבֵית דִּינוֹ שֶׁלְּרַבֵּנוּ הַקָּדוֹשׁ וְקִבְּלוּ מִמֶּנּוּ--שִׁמְעוֹן וְגַמְלִיאֵל בָּנָיו, וְרִבִּי אָפֵס, וְרִבִּי חֲנַנְיָה בֶּן חָמָא, וְרִבִּי חִיָּא, וְרָב, וְרִבִּי יַנַּאי, וּבַר קַפָּרָא, וּשְׁמוּאֵל, וְרִבִּי יוֹחָנָן, וְרִבִּי הוֹשַׁעְיָה. אֵלּוּ הֶם הַגְּדוֹלִים שֶׁקִּבְּלוּ מִמֶּנּוּ, וְעִמָּהֶם אֲלָפִים וּרְבָבוֹת מִשְּׁאָר הַחֲכָמִים.", + "אַף עַל פִּי שֶׁאֵלּוּ הָאַחַד עָשָׂר קִבְּלוּ מֵרַבֵּנוּ הַקָּדוֹשׁ וְעָמְדוּ בְּמִדְרָשׁוֹ, רִבִּי יוֹחָנָן קָטָן הָיָה וְאַחַר כָּךְ הָיָה תַּלְמִיד לְרִבִּי יַנַּאי וְקִבַּל מִמֶּנּוּ תּוֹרָה. וְכֵן רָב קִבַּל מֵרִבִּי יַנַּאי; וּשְׁמוּאֵל קִבַּל מֵרִבִּי חֲנַנְיָה בֶּן חָמָא.", + "רָב חִבַּר סִפְרָא וְסִפְרֵי לְבָאַר וּלְהוֹדִיעַ עִיקְרֵי הַמִּשְׁנָה, וְרִבִּי חִיָּא חִבַּר הַתּוֹסֶפְתָּא לְבָאַר עִנְיְנֵי הַמִּשְׁנָה. וְכֵן רִבִּי הוֹשַׁעְיָה וּבַר קַפָּרָא חִבְּרוּ בַּרַּיְתּוֹת לְבָאַר דִּבְרֵי הַמִּשְׁנָה, וְרִבִּי יוֹחָנָן חִבַּר הַתַּלְמוּד הַיְּרוּשְׁלְמִי בְּאֶרֶץ יִשְׂרָאֵל אַחַר חָרְבַּן הַבַּיִת בְּקֵרוּב מִשְּׁלוֹשׁ מֵאוֹת שָׁנָה.", + "וּמִגְּדוֹלֵי הַחֲכָמִים שֶׁקִּבְּלוּ מֵרָב וּשְׁמוּאֵל--רָב הוּנָא, וְרָב יְהוּדָה, וְרָב נַחְמָן, וְרָב כַּהֲנָא; וּמִגְּדוֹלֵי הַחֲכָמִים שֶׁקִּבְּלוּ מֵרִבִּי יוֹחָנָן--רַבָּה בַּר בַּר חָנָה, וְרִבִּי אַמֵי, וְרִבִּי אַסֵי, וְרָב דִּימֵי, וְרַאבּוּן.", + "וּמִכְּלַל הַחֲכָמִים שֶׁקִּבְּלוּ מֵרָב הוּנָא וּמֵרָב יְהוּדָה, רַבָּה וְרָב יוֹסֵף. וּמִכְּלַל הַחֲכָמִים שֶׁקִּבְּלוּ מֵרַבָּה וְרָב יוֹסֵף, אַבַּיֵי וְרַבָּא; וּשְׁנֵיהֶם קִבְּלוּ גַּם מֵרָב נַחְמָן. וּמִכְּלַל הַחֲכָמִים שֶׁקִּבְּלוּ מֵרַבָּא, רָב אַשֵׁי וְרַבִּינָא; וּמָר בַּר רָב אַשֵׁי קִבַּל מֵאָבִיו וּמֵרַבִּינָא.", + "נִמְצָא מֵרָב אַשֵׁי עַד מֹשֶׁה רַבֵּנוּ--אַרְבָּעִים אִישׁ, וְאֵלּוּ הֶן: (א) רָב אַשֵׁי, (ב) מֵרַבָּא, (ג) מֵרַבָּה, (ד) מֵרָב הוּנָא, (ה) מֵרִבִּי יוֹחָנָן וְרָב וּשְׁמוּאֵל, (ו) מֵרַבֵּנוּ הַקָּדוֹשׁ, (ז) מֵרַבַּן שִׁמְעוֹן אָבִיו, (ח) מֵרַבַּן גַּמְלִיאֵל אָבִיו, (ט) מֵרַבַּן שִׁמְעוֹן אָבִיו, (י) מֵרַבַּן גַּמְלִיאֵל הַזָּקֵן אָבִיו, (יא) מֵרַבַּן שִׁמְעוֹן אָבִיו, (יב) מֵהִלֵּל אָבִיו וְשַׁמַּאי, (יג) מִשְּׁמַעְיָה וְאַבְטַלְיוֹן, (יד) מִיְּהוּדָה וְשִׁמְעוֹן, (טו) מִיְּהוֹשׁוּעַ וְנִתַּאי, (טז) מִיּוֹסֵף וְיוֹסֵף, (יז) מֵאַנְטִיגְנוֹס, (יח) מִשִּׁמְעוֹן הַצַּדִּיק, (יט) מֵעֶזְרָא, (כ) מִבָּרוּךְ, (כא) מִיִּרְמְיָה, (כב) מִצְּפַנְיָה, (כג) מֵחֲבַקּוּק, (כד) מִנַּחוּם, (כה) מִיּוֹאֵל, (כו) מִמִּיכָה, (כז) מִיְּשַׁעְיָה, (כח) מֵעָמוֹס, (כט) מֵהוֹשֵׁעַ, (ל) מִזְּכַרְיָה, (לא) מִיְּהוֹיָדָע, (לב) מֵאֱלִישָׁע, (לג) מֵאֵלִיָּהוּ, (לד) מֵאֲחִיָּה, (לה) מִדָּוִיד, (לו) מִשְּׁמוּאֵל, (לז) מֵעֵלִי, (לח) מִפִּינְחָס, (לט) מִיְּהוֹשׁוּעַ, (מ) מִמֹּשֶׁה רַבֵּנוּ רִבָּן שֶׁלְּכָל הַנְּבִיאִים, מֵעִם ה' אֱלֹהֵי יִשְׂרָאֵל.", + "כָּל אֵלּוּ הַחֲכָמִים הַנִּזְכָּרִים, הֶם גְּדוֹלֵי הַדּוֹרוֹת--מֵהֶם רָאשֵׁי יְשִׁיבוֹת, וּמֵהֶם רָאשֵׁי גָּלִיּוֹת, וּמֵהֶם מִסַּנְהֶדְּרֵי גְּדוֹלָה. וְעִמָּהֶם בְּכָל דּוֹר וָדוֹר, אֲלָפִים וּרְבָבוֹת שֶׁשָּׁמְעוּ מֵהֶם וְעִמָּהֶם.", + "רַבִּינָא וְרָב אַשֵׁי, הֶם סוֹף חַכְמֵי הַתַּלְמוּד; וְרָב אַשֵׁי הוּא שֶׁחִבַּר הַתַּלְמוּד הַבַּבְלִי בְּאֶרֶץ שִׁנְעָר, אַחַר שֶׁחִבַּר רִבִּי יוֹחָנָן הַתַּלְמוּד הַיְּרוּשְׁלְמִי בִּכְמוֹ מֵאָה שָׁנָה.", + "וְעִנְיַן שְׁנֵי הַתַּלְמוּדִין--הוּא פֵּרוּשׁ דִּבְרֵי הַמִּשְׁנָה וּבֵאוּר עֲמוּקוֹתֶיהָ, וּדְבָרִים שֶׁנִּתְחַדְּשׁוּ בְּכָל בֵּית דִּין וּבֵית דִּין מִיְּמוֹת רַבֵּנוּ הַקָּדוֹשׁ וְעַד חִבּוּר הַתַּלְמוּד. וּמִשְּׁנֵי הַתַּלְמוּדִין, וּמִן הַתּוֹסֶפְתָּא, וּמִסִּפְרָא וּמִסִּפְרֵי, וּמִן הַתּוֹסֶפְתּוֹת--מִכֻּלָּם יִתְבָּאַר הָאָסוּר וְהַמֻּתָּר, וְהַטָּמֵא וְהַטָּהוֹר, וְהַחַיָּב וְהַפָּטוּר, וְהַכָּשֵׁר וְהַפָּסוּל, כְּמוֹ שֶׁהִעְתִּיקוּ אִישׁ מִפִּי אִישׁ מִפִּי מֹשֶׁה מִסִּינַי.", + "גַּם יִתְבָּאַר מֵהֶם דְּבָרִים שֶׁגָּזְרוּ חֲכָמִים וּנְבִיאִים שֶׁבְּכָל דּוֹר וָדוֹר, לַעֲשׂוֹת סְיָג לַתּוֹרָה, כְּמוֹ שֶׁשָּׁמְעוּ מִמֹּשֶׁה בְּפֵרוּשׁ \"וּשְׁמַרְתֶּם אֶת-מִשְׁמַרְתִּי\" (ויקרא יח,ל), שֶׁאָמַר עֲשׂוּ מִשְׁמֶרֶת לְמִשְׁמַרְתִּי.", + " וְכֵן יִתְבָּאַר מֵהֶם הַמִּנְהָגוֹת וְהַתַּקָּנוֹת שֶׁהִתְקִינוּ אוֹ שֶׁנָּהֲגוּ בְּכָל דּוֹר וָדוֹר, כְּמוֹ שֶׁרָאוּ בֵּית דִּין שֶׁלְּאוֹתוֹ הַדּוֹר, לְפִי שֶׁאָסוּר לָסוּר מֵהֶם, שֶׁנֶּאֱמָר \"לֹא תָסוּר, מִכָּל הַדָּבָר אֲשֶׁר-יַגִּידוּ לְךָ--יָמִין וּשְׂמֹאל\" (ראה דברים יז,יא).", + "וְכֵן מִשְׁפָּטִים וְדִינִין פִּלְאִיִּים שֶׁלֹּא קִבְּלוּ אוֹתָן מִמֹּשֶׁה, וְדָנוּ בָּהֶן בֵּית דִּין הַגָּדוֹל שֶׁלְּאוֹתוֹ הַדּוֹר בַּמִּדּוֹת שֶׁהַתּוֹרָה נִדְרֶשֶׁת בָּהֶן, וּפָסְקוּ אוֹתָן הַזְּקֵנִים, וְגָמְרוּ שֶׁהַדִּין כָּךְ הוּא. הַכֹּל חִבַּר רָב אַשֵׁי בַּתַּלְמוּד, מִיְּמוֹת מֹשֶׁה וְעַד יָמָיו.", + " וְחִבְּרוּ חַכְמֵי מִשְׁנָה חִבּוּרִין אֲחֵרִים, לְפָרַשׁ דִּבְרֵי הַתּוֹרָה: רִבִּי הוֹשַׁעְיָה תַּלְמִידוֹ שֶׁלְּרַבֵּנוּ הַקָּדוֹשׁ, חִבַּר בֵּאוּר סֵפֶר בְּרֵאשִׁית. וְרִבִּי יִשְׁמָעֵאל פֵּרַשׁ מֵאֵלֶּה שְׁמוֹת עַד סוֹף הַתּוֹרָה, וְהוּא הַנִּקְרָא מְכִלְּתָא; וְכֵן רִבִּי עֲקִיבָה חִבַּר מְכִלְּתָא. וַחֲכָמִים אֲחֵרִים אַחֲרֵיהֶם חִבְּרוּ מִדְרָשׁוֹת. וְהַכֹּל חֻבַּר קֹדֶם הַתַּלְמוּד הַבַּבְלִי.", + "נִמְצָא רַבִּינָא וְרָב אַשֵׁי וְחַבְרֵיהֶם, סוֹף גְּדוֹלֵי חַכְמֵי יִשְׂרָאֵל הַמַּעְתִּיקִים תּוֹרָה שֶׁבְּעַל פֶּה, וְשֶׁגָּזְרוּ גְּזֵרוֹת וְהִתְקִינוּ תַּקָּנוֹת וְהִנְהִיגוּ מִנְהָגוֹת וּפָשְׁטוּ גְּזֵרוֹתָם וְתַקָּנוֹתָם וּמִנְהֲגוֹתָם בְּכָל יִשְׂרָאֵל, בְּכָל מְקוֹמוֹת מוֹשְׁבוֹתֵיהֶם.", + " וְאַחַר בֵּית דִּינוֹ שֶׁלְּרָב אַשֵׁי, שֶׁחִבַּר הַתַּלְמוּד בִּימֵי בְּנוֹ וּגְמָרוֹ, נִתְפַּזְּרוּ יִשְׂרָאֵל בְּכָל הָאֲרָצוֹת פִּזּוּר יָתֵר, וְהִגִּיעוּ לַקְּצָווֹת וְלָאִיִּים הָרְחוֹקִים; וְרָבְתָה קְטָטָה בָּעוֹלָם, וְנִשְׁתַּבְּשׁוּ הַדְּרָכִים בִּגְיָסוֹת. וְנִתְמַעַט תַּלְמוּד תּוֹרָה, וְלֹא נִתְכַּנְּסוּ יִשְׂרָאֵל לִלְמֹד בִּישִׁיבוֹתֵיהֶם אֲלָפִים וּרְבָבוֹת כְּמוֹ שֶׁהָיוּ מִקֹּדֶם.", + "וכל בית דין שעמד אחר התלמוד בכל מדינה ומדינה, וגזר או התקין או הנהיג לבני מדינתו או לבני מדינות – לא פשטו מעשיו בכל ישראל, מפני רוחק מושבותיהם ושיבוש הדרכים, והיות בית דין של אותה המדינה יחידים, ובית דין הגדול של שבעים בטל מכמה שנים קודם חיבור התלמוד.", + "לפיכך אין כופין אנשי מדינה זו לנהוג כמנהג מדינה אחרת. ואין אומרין לבית דין זה לגזור גזירה שגָזרה בית דין אחר במדינתו. וכן אם לִמד אחד מהגאונים שדרך המשפט כך הוא, ונתבאר לבית דין אחר שעמד אחריו שאין זה דרך המשפט הכתוב בתלמוד – אין שומעין לראשון אלא למי שהדעת נוטה לדבריו, בין ראשון בין אחרון.", + "ודברים הללו בדינים וגזֵרות, ותקנות ומנהגות, שנתחדשו אחר חיבור התלמוד. אבל כל הדברים שבתלמוד הבבלי – חייבין כל ישראל ללכת בהם. וכופין כל עיר ועיר, וכל מדינה ומדינה, לנהוג בכל המנהגות שנהגו חכמים שבתלמוד, ולגזור גזֵרותם וללכת בתקנותם.", + "הואיל וכל אותן הדברים שבתלמוד – הסכימו עליהם כל ישראל. ואותן החכמים שהתקינו, או שגזרו, או שהנהיגו, או שדנו דין, ולִמדו שהמשפט כך הוא – הם כל חכמי ישראל או רובן, והם ששמעו הקבלה בעיקרי התורה כולה איש מפי איש עד משה.", + "כל החכמים שעמדו אחר חיבור התלמוד ובנו בו, ויצא להם שם בחכמתם, הם הנקראים \"גאונים\". וכל אֵלו הגאונים שעמדו בארץ ישראל, ובארץ שנער, ובספרד ובצרפת, לִמדו דרך התלמוד, והוציאו לאור תעלומותיו, וביארו עניניו; לפי שדרך עמוקה דרכו עד למאוד, ועוד שהוא בלשון ארמי מעורב עם לשונות אחרות, לפי שאותה הלשון היתה ברורה לכל בשנער בעת שחובר התלמוד. אבל בשאר מקומות, וכן בשנער בימי הגאונים – אין אדם מכיר אותה הלשון עד שמלמדין אותו.", + "ושאלות רבות שואלין אנשי כל עיר ועיר לכל גאון שיהיה בימיהם, לפרש להם דברים קשים שבתלמוד. והם משיבים להם כפי חכמתם. ואותן השואלין מקבצין התשובות ועושין מהם ספרים להבין מהם.", + "גם חִברו הגאונים שבכל דור ודור חיבורין לבאר התלמוד: מהם מי שפירש הלכות יחידות, ומהם שפירש פרקים יחידים שנתקשו בימיו, ומהם מי שפירש מסכתות וסדרים.", + "ועוד חיברו הלכות פסוקות בענין האסור והמותר, והחייב והפטור, בדברים שהשעה צריכה להן, כדי שיהיו קרובין למדע מי שאינו יכול לירד לעומקו של תלמוד. וזו היא מלאכת יי שעשו בה כל גאוני ישראל, מיום שחובר התלמוד ועד זמן זה, שהוא שנה שמינית אחר מאה ואלף לחורבן.", + "ובזמן הזה תקפו צרות יתירות ודחקה שעה את הכל, ואבדה חכמת חכמינו ובינת נבונינו נסתתרה. לפיכך אותן הפירושין והתשובות וההלכות שחִברו הגאונים, וראו שהם דברים מבוארים – נתקשו בימינו, ואין מבין עניניהם כראוי אלא מעט במספר. ואין צריך לומר התלמוד עצמו הבבלי והירושלמי, וספרא וספרי והתוספתות, שהן צריכין דעת רחבה ונפש חכמה וזמן ארוך. ואחר כך יודע מהם הדרך הנכוחה בדברים האסורים והמותרים, ושאר דיני התורה היאך היא.", + "ומפני זה נערתי חצני, אני משה ברבי מיימון הספרדי, ונשענתי על הצור ברוך הוא, ובינותי בכל אֵלו הספרים, וראיתי לחבר דברים המתבררים מכל אֵלו החיבורין בענין האסור והמותר, והטמא והטהור, עם שאר דיני התורה, כולן בלשון ברורה ודרך קצרה, עד שתהא תורה שבעל פה כולה סדורה בפי הכל בלא קושיא ולא פירוק. לא זה אומר בכה וזה אומר בכה, אלא דברים ברורים, קרובים נכונים, על פי המשפט אשר יתבאר מכל אלו החיבורין והפירושין הנמצאים מימות רבינו הקדוש ועד עכשיו.", + "עד שיהיו כל הדינים גלוים לקטן ולגדול, בדין כל מצוה ומצוה, ובדין כל הדברים שתיקנו חכמים ונביאים. כללו של דבר: כדי שלא יהא אדם צריך לחיבור אחר בעולם בדין מדיני ישראל, אלא יהא חיבור זה מְקַבֵּץ לתורה שבעל פה כולה, עם התקנות והמנהגות והגזירות שנעשו מימות משה רבינו ועד חיבור התלמוד, וכמו שפירשו לנו הגאונים בכל חיבוריהן שחיברו אחר התלמוד. לפיכך קראתי שם חיבור זה \"משנה תורה\", לפי שאדם קורא בתורה שבכתב תחילה, ואחר כך קורא בזה ויודע ממנו תורה שבעל פה כולה, ואינו צריך לקרות ספר אחר ביניהם.", + "וראיתי לחלק חיבור זה הלכות הלכות בכל ענין וענין, ואחלק ההלכות לפרקים שבאותו ענין. וכל פרק ופרק אחלק אותו להלכות קטנות, כדי שיהיו סדורין על פה.", + "אלו ההלכות שבכל ענין וענין, יש מהם הלכות שהן משפטי מצוה אחת בלבד, והיא המצוה שיש בה דברי קבלה הרבה והיא ענין בפני עצמו. ויש מהם הלכות שהן כוללין משפטי מצוות הרבה, אם יהיו אותן המצוות כולם בענין אחד. מפני שחילוק חיבור זה לפי הענינים, לא לפי מנין המצות, כמו שיתבאר לקורא בו.", + "ומנין מצוות של תורה הנוהגות לדורות: שש מאות ושלוש עשרה מצוות. מהן מצוות עשה מאתים שמונה וארבעים, סימן להם מנין אבריו של אדם. ומהן מצוות לא תעשה שלוש מאות חמש וששים, סימן להן מנין ימות החמה." + ], + "sectionNames": [ + "Paragraph" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/Hebrew/Wikisource Mishneh Torah.json b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/Hebrew/Wikisource Mishneh Torah.json new file mode 100644 index 0000000000000000000000000000000000000000..1bc8a1488473a4ca5eb913dc0bc234629619b232 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/Hebrew/Wikisource Mishneh Torah.json @@ -0,0 +1,71 @@ +{ + "language": "he", + "title": "Mishneh Torah, Transmission of the Oral Law", + "versionSource": "http://he.wikisource.org/wiki/%D7%A8%D7%9E%D7%91%22%D7%9D_%D7%94%D7%A7%D7%93%D7%9E%D7%94_%D7%9C%D7%9E%D7%A9%D7%A0%D7%94_%D7%AA%D7%95%D7%A8%D7%94_(%D7%9E%D7%A1%D7%99%D7%A8%D7%AA_%D7%AA%D7%95%D7%A8%D7%94_%D7%A9%D7%91%D7%A2%D7%9C_%D7%A4%D7%94)", + "versionTitle": "Wikisource Mishneh Torah", + "status": "locked", + "license": "CC-BY-SA", + "versionTitleInHebrew": "משנה תורה (ויקיטקסט)", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "משנה תורה, מסירת תורה שבעל פה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Introduction" + ], + "text": [ + "אָז לֹא אֵבוֹשׁ, בְּהַבִּיטִי אֶל כָּל מִצְו‍ֹתֶיךָ:
כָּל הַמִּצְווֹת שֶׁנִּתְּנוּ לוֹ לְמֹשֶׁה בְּסִינַי – בְּפֵרוּשָׁן נִתְּנוּ, שֶׁנֶּאֱמָר \"וְאֶתְּנָה לְךָ אֶת־לֻחֹת הָאֶבֶן, וְהַתּוֹרָה וְהַמִּצְוָה\" (שמות כד, יב): \"תּוֹרָה\", זוֹ תּוֹרָה שֶׁבִּכְתָב; וּ\"מִצְוָה\", זֶה פֵּרוּשָׁהּ. וְצִוָּנוּ לַעֲשׂוֹת הַתּוֹרָה, עַל פִּי הַמִּצְוָה. וּמִצְוָה זוֹ, הִיא הַנִּקְרֵאת תּוֹרָה שֶׁבְּעַל פֶּה.", + "כָּל הַתּוֹרָה – כְּתָבָהּ מֹשֶׁה רַבֵּנוּ קֹדֶם שֶׁיָּמוּת, בִּכְתָב יָדוֹ. וְנָתַן סֵפֶר לְכָל שֵׁבֶט וְשֵׁבֶט; וְסֵפֶר אֶחָד – נְתָנָהוּ בָּאָרוֹן לְעֵד, שֶׁנֶּאֱמָר \"לָקֹחַ, אֵת סֵפֶר הַתּוֹרָה הַזֶּה, וְשַׂמְתֶּם אֹתוֹ, מִצַּד אֲרוֹן בְּרִית־ה' אֱלֹהֵיכֶם; וְהָיָה־שָׁם בְּךָ, לְעֵד\" (דברים לא, כו).", + "וְהַמִּצְוָה, שְׁהִיא פֵּרוּשׁ הַתּוֹרָה – לֹא כְתָבָהּ; אֵלָא צִוָּה בָּהּ לַזְּקֵנִים וְלִיהוֹשׁוּעַ וְלִשְׁאָר כָּל יִשְׂרָאֵל, שֶׁנֶּאֱמָר \"אֵת כָּל־הַדָּבָר, אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם – אֹתוֹ תִשְׁמְרוּ, לַעֲשׂוֹת . . .\" (דברים יג, א). וּמִפְּנֵי זֶה נִקְרֵאת תּוֹרָה שֶׁבְּעַל פֶּה.", + "אַף עַל פִּי שֶׁלֹּא נִכְתְּבָה תּוֹרָה שֶׁבְּעַל פֶּה, לִמְּדָהּ מֹשֶׁה רַבֵּנוּ כֻּלָּהּ בְּבֵית דִּינוֹ לְשִׁבְעִים זְקֵנִים; וְאֶלְעָזָר וּפִינְחָס וִיהוֹשׁוּעַ, שְׁלָשְׁתָּן קִבְּלוּ מִמֹּשֶׁה. וְלִיהוֹשׁוּעַ שְׁהוּא תַּלְמִידוֹ שֶׁלְּמֹשֶׁה רַבֵּנוּ, מָסַר תּוֹרָה שֶׁבְּעַל פֶּה וְצִוָּהוּ עָלֶיהָ; וְכֵן יְהוֹשׁוּעַ, כָּל יְמֵי חַיָּיו לִמַּד עַל פֶּה.", + "וּזְקֵנִים רַבִּים קִבְּלוּ מִיְּהוֹשׁוּעַ, וְקִבַּל עֵלִי מִן הַזְּקֵנִים וּמִפִּינְחָס; וּשְׁמוּאֵל קִבַּל מֵעֵלִי וּבֵית דִּינוֹ, וְדָוִיד קִבַּל מִשְּׁמוּאֵל וּבֵית דִּינוֹ. וַאֲחִיָּה הַשִּׁילוֹנִי, מִיּוֹצְאֵי מִצְרַיִם הָיָה וְלֵוִי הָיָה, וְשָׁמַע מִמֹּשֶׁה, וְהָיָה קָטָן בִּימֵי מֹשֶׁה; וְהוּא קִבַּל מִדָּוִיד וּבֵית דִּינוֹ.", + "אֵלִיָּהוּ קִבַּל מֵאֲחִיָּה הַשִּׁילוֹנִי וּבֵית דִּינוֹ, וֶאֱלִישָׁע קִבַּל מֵאֵלִיָּהוּ וּבֵית דִּינוֹ, וִיהוֹיָדָע הַכּוֹהֵן קִבַּל מֵאֱלִישָׁע וּבֵית דִּינוֹ, וּזְכַרְיָהוּ קִבַּל מִיְּהוֹיָדָע וּבֵית דִּינוֹ, וְהוֹשֵׁעַ קִבַּל מִזְּכַרְיָה וּבֵית דִּינוֹ, וְעָמוֹס קִבַּל מֵהוֹשֵׁעַ וּבֵית דִּינוֹ, וִישַׁעְיָהוּ קִבַּל מֵעָמוֹס וּבֵית דִּינוֹ, וּמִיכָה קִבַּל מִיְּשַׁעְיָה וּבֵית דִּינוֹ, וְיוֹאֵל קִבַּל מִמִּיכָה וּבֵית דִּינוֹ, וְנַחוּם קִבַּל מִיּוֹאֵל וּבֵית דִּינוֹ, וַחֲבַקּוּק קִבַּל מִנַּחוּם וּבֵית דִּינוֹ, וּצְפַנְיָה קִבַּל מֵחֲבַקּוּק וּבֵית דִּינוֹ, וְיִרְמְיָה קִבַּל מִצְּפַנְיָה וּבֵית דִּינוֹ, וּבָרוּךְ בֶּן נֵרִיָּה קִבַּל מִיִּרְמְיָה וּבֵית דִּינוֹ, וְעֶזְרָא וּבֵית דִּינוֹ קִבְּלוּ מִבָּרוּךְ וּבֵית דִּינוֹ.", + "בֵּית דִּינוֹ שֶׁלְּעֶזְרָא, הֶם הַנִּקְרָאִין אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה. וְהֶם חַגַּי זְכַרְיָה וּמַלְאָכִי, וְדָנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה, וּנְחֶמְיָה בֶּן חֲכַלְיָה, וּמָרְדֳּכַי, וּזְרֻבָּבֶל; וְהַרְבֵּה חֲכָמִים עִמָּהֶם, תַּשְׁלוּם מֵאָה וְעֶשְׂרִים זְקֵנִים. הָאַחֲרוֹן מֵהֶם הוּא שִׁמְעוֹן הַצַּדִּיק, וְהוּא הָיָה מִכְּלַל הַמֵּאָה וְעֶשְׂרִים, וְקִבַּל תּוֹרָה שֶׁבְּעַל פֶּה מִכֻּלָּן; וְהוּא הָיָה כּוֹהֵן גָּדוֹל, אַחַר עֶזְרָא.", + "אַנְטִיגְנוֹס אִישׁ שׂוֹכוֹ וּבֵית דִּינוֹ קִבְּלוּ מִשִּׁמְעוֹן הַצַּדִּיק וּבֵית דִּינוֹ, וְיוֹסֵף בֶּן יוֹעֶזֶר אִישׁ צְרֵדָה וְיוֹסֵף בֶּן יוֹחָנָן אִישׁ יְרוּשָׁלַיִם וּבֵית דִּינָם קִבְּלוּ מֵאַנְטִיגְנוֹס וּבֵית דִּינוֹ, וִיהוֹשׁוּעַ בֶּן פְּרַחְיָה וְנִתַּאי הָאַרְבֵּלִי וּבֵית דִּינָם קִבְּלוּ מִיּוֹסֵף וְיוֹסֵף וּבֵית דִּינָם, וִיהוּדָה בֶּן טָבַאי וְשִׁמְעוֹן בֶּן שָׁטָח וּבֵית דִּינָם קִבְּלוּ מִיְּהוֹשׁוּעַ וְנִתַּאי וּבֵית דִּינָם. שְׁמַעְיָה וְאַבְטַלְיוֹן גֵּרֵי הַצֶּדֶק וּבֵית דִּינָם קִבְּלוּ מִיְּהוּדָה וְשִׁמְעוֹן וּבֵית דִּינָם. וְהִלֵּל וְשַׁמַּאי וּבֵית דִּינָם קִבְּלוּ מִשְּׁמַעְיָה וְאַבְטַלְיוֹן וּבֵית דִּינָם. וְרַבַּן יוֹחָנָן בֶּן זַכַּאי וְרַבַּן שִׁמְעוֹן בְּנוֹ שֶׁלְּהִלֵּל קִבְּלוּ מֵהִלֵּל וּבֵית דִּינוֹ.", + "חֲמִשָּׁה תַּלְמִידִים הָיוּ לוֹ לְרַבַּן יוֹחָנָן בֶּן זַכַּאי, וְהֶם גְּדוֹלֵי הַחֲכָמִים שֶׁקִּבְּלוּ מִמֶּנּוּ; וְאֵלּוּ הֶם – רִבִּי אֱלִיעֶזֶר הַגָּדוֹל, וְרִבִּי יְהוֹשׁוּעַ, וְרִבִּי יוֹסֵי הַכּוֹהֵן, וְרִבִּי שִׁמְעוֹן בֶּן נְתַנְאֵל, וְרִבִּי אֶלְעָזָר בֶּן עֲרָךְ. וְרִבִּי עֲקִיבָה בֶּן יוֹסֵף קִבַּל מֵרִבִּי אֱלִיעֶזֶר הַגָּדוֹל, וְיוֹסֵף אָבִיו גֵּר צֶדֶק הָיָה. וְרִבִּי יִשְׁמָעֵאל וְרִבִּי מֵאִיר בֶּן גֵּר הַצֶּדֶק קִבְּלוּ מֵרִבִּי עֲקִיבָה, וְגַם קִבַּל רִבִּי מֵאִיר וַחֲבֵרָיו מֵרִבִּי יִשְׁמָעֵאל.", + "חֲבֵרָיו שֶׁלְּרִבִּי מֵאִיר – הֶם רִבִּי יְהוּדָה, וְרִבִּי יוֹסֵי, וְרִבִּי שִׁמְעוֹן, וְרִבִּי נְחֶמְיָה, וְרִבִּי אֶלְעָזָר בֶּן שַׁמּוּעַ, וְרִבִּי יוֹחָנָן הַסַּנְדְּלָר, וְשִׁמְעוֹן בֶּן עַזַּאי, וְרִבִּי חֲנַנְיָה בֶּן תְּרַדְיוֹן. וְכֵן קִבְּלוּ חֲבֵרָיו שֶׁלְּרִבִּי עֲקִיבָה מֵרִבִּי אֱלִיעֶזֶר הַגָּדוֹל; וַחֲבֵרָיו שֶׁלְּרִבִּי עֲקִיבָה – הֶם רִבִּי טַרְפוֹן רִבּוֹ שֶׁלְּרִבִּי יוֹסֵי הַגָּלִילִי, וְרִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר, וְרִבִּי יוֹחָנָן בֶּן נוּרִי.", + "רַבַּן גַּמְלִיאֵל הַזָּקֵן קִבַּל מֵרַבַּן שִׁמְעוֹן אָבִיו, בְּנוֹ שֶׁלְּהִלֵּל; וְרַבַּן שִׁמְעוֹן בְּנוֹ קִבַּל מִמֶּנּוּ, וְרַבַּן גַּמְלִיאֵל בְּנוֹ קִבַּל מִמֶּנּוּ, וְרַבַּן שִׁמְעוֹן בְּנוֹ קִבַּל מִמֶּנּוּ. וְרִבִּי יְהוּדָה בְּנוֹ שֶׁלְּרַבַּן שִׁמְעוֹן, זֶה הוּא הַנִּקְרָא רַבֵּנוּ הַקָּדוֹשׁ, וְהוּא קִבַּל מֵאָבִיו, וּמֵרִבִּי אֶלְעָזָר בֶּן שַׁמּוּעַ וּמֵרִבִּי שִׁמְעוֹן חֲבֵרוֹ.", + "רַבֵּנוּ הַקָּדוֹשׁ חִבַּר הַמִּשְׁנָה. וּמִיְּמוֹת מֹשֶׁה וְעַד רַבֵּנוּ הַקָּדוֹשׁ, לֹא חִבְּרוּ חִבּוּר שֶׁמְּלַמְּדִין אוֹתוֹ בָּרַבִּים בְּתוֹרָה שֶׁבְּעַל פֶּה; אֵלָא בְּכָל דּוֹר וָדוֹר, רֹאשׁ בֵּית דִּין אוֹ נָבִיא שֶׁיִּהְיֶה בְּאוֹתוֹ הַדּוֹר, כּוֹתֵב לְעַצְמוֹ זִכָּרוֹן בַּשְּׁמוּעוֹת שֶׁשָּׁמַע מֵרִבּוֹתָיו, וְהוּא מְלַמֵּד עַל פֶּה בָּרַבִּים.", + "וְכֵן כָּל אֶחָד וְאֶחָד כּוֹתֵב לְעַצְמוֹ כְּפִי כּוֹחוֹ, מִבֵּאוּר הַתּוֹרָה וּמֵהִלְכּוֹתֶיהָ כְּמוֹ שֶׁשָּׁמַע, וּמִדְּבָרִים שֶׁנִּתְחַדְּשׁוּ בְּכָל דּוֹר וָדוֹר, בְּדִינִים שֶׁלֹּא לְמָדוּם מִפִּי הַשְּׁמוּעָה אֵלָא בְּמִדָּה מִשְּׁלוֹשׁ עֶשְׂרֵה מִדּוֹת וְהִסְכִּימוּ עֲלֵיהֶן בֵּית דִּין הַגָּדוֹל. וְכֵן הָיָה הַדָּבָר תָּמִיד, עַד רַבֵּנוּ הַקָּדוֹשׁ.", + "וְהוּא קִבַּץ כָּל הַשְּׁמוּעוֹת וְכָל הַדִּינִין וְכָל הַבֵּאוּרִין וְהַפֵּרוּשִׁין שֶׁשָּׁמְעוּ מִמֹּשֶׁה רַבֵּנוּ, וְשֶׁלִּמְּדוּ בֵּית דִּין שֶׁלְּכָל דּוֹר וָדוֹר, בְּכָל הַתּוֹרָה כֻּלָּהּ; וְחִבַּר מֵהַכֹּל סֵפֶר הַמִּשְׁנָה. וְשִׁנְּנוֹ בָּרַבִּים, וְנִגְלָה לְכָל יִשְׂרָאֵל; וּכְתָבוּהוּ כֻּלָּם, וְרִבְּצוּ בְּכָל מָקוֹם, כְּדֵי שֶׁלֹּא תִשְׁתַּכַּח תּוֹרָה שֶׁבְּעַל פֶּה מִיִּשְׂרָאֵל.", + "וְלָמָּה עָשָׂה רַבֵּנוּ הַקָּדוֹשׁ כָּךְ, וְלֹא הִנִּיחַ הַדָּבָר כְּמוֹת שֶׁהָיָה – לְפִי שֶׁרָאָה שֶׁהַתַּלְמִידִים מִתְמַעֲטִים וְהוֹלְכִים, וְהַצָּרוֹת מִתְחַדְּשׁוֹת וּבָאוֹת, וּמַמְלֶכֶת הָרִשְׁעָה פּוֹשֶׁטֶת בָּעוֹלָם וּמִתְגַּבֶּרֶת, וְיִשְׂרָאֵל מִתְגַּלְגְּלִים וְהוֹלְכִים לַקְּצָווֹת: חִבַּר חִבּוּר אֶחָד לִהְיוֹת בְּיַד כֻּלָּם, כְּדֵי שֶׁיִּלְמְדוּהוּ בִּמְהֵרָה וְלֹא יִשָּׁכַח; וְיָשַׁב כָּל יָמָיו הוּא וּבֵית דִּינוֹ, וְלִמַּד הַמִּשְׁנָה בָּרַבִּים.", + "וְאֵלּוּ הֶם גְּדוֹלֵי הַחֲכָמִים שֶׁהָיוּ בְּבֵית דִּינוֹ שֶׁלְּרַבֵּנוּ הַקָּדוֹשׁ וְקִבְּלוּ מִמֶּנּוּ – שִׁמְעוֹן וְגַמְלִיאֵל בָּנָיו, וְרִבִּי אָפֵס, וְרִבִּי חֲנַנְיָה בֶּן חָמָא, וְרִבִּי חִיָּא, וְרָב, וְרִבִּי יַנַּאי, וּבַר קַפָּרָא, וּשְׁמוּאֵל, וְרִבִּי יוֹחָנָן, וְרִבִּי הוֹשַׁעְיָה. אֵלּוּ הֶם הַגְּדוֹלִים שֶׁקִּבְּלוּ מִמֶּנּוּ, וְעִמָּהֶם אֲלָפִים וּרְבָבוֹת מִשְּׁאָר הַחֲכָמִים.", + "אַף עַל פִּי שֶׁאֵלּוּ הָאַחַד עָשָׂר קִבְּלוּ מֵרַבֵּנוּ הַקָּדוֹשׁ וְעָמְדוּ בְּמִדְרָשׁוֹ, רִבִּי יוֹחָנָן קָטָן הָיָה וְאַחַר כָּךְ הָיָה תַּלְמִיד לְרִבִּי יַנַּאי וְקִבַּל מִמֶּנּוּ תּוֹרָה. וְכֵן רָב קִבַּל מֵרִבִּי יַנַּאי; וּשְׁמוּאֵל קִבַּל מֵרִבִּי חֲנַנְיָה בֶּן חָמָא.", + "רָב חִבַּר סִפְרָא וְסִפְרֵי לְבָאַר וּלְהוֹדִיעַ עִיקְרֵי הַמִּשְׁנָה, וְרִבִּי חִיָּא חִבַּר הַתּוֹסֶפְתָּא לְבָאַר עִנְיְנֵי הַמִּשְׁנָה. וְכֵן רִבִּי הוֹשַׁעְיָה וּבַר קַפָּרָא חִבְּרוּ בַּרַּיְתּוֹת לְבָאַר דִּבְרֵי הַמִּשְׁנָה, וְרִבִּי יוֹחָנָן חִבַּר הַתַּלְמוּד הַיְּרוּשְׁלְמִי בְּאֶרֶץ יִשְׂרָאֵל אַחַר חָרְבַּן הַבַּיִת בְּקֵרוּב מִשְּׁלוֹשׁ מֵאוֹת שָׁנָה.", + "וּמִגְּדוֹלֵי הַחֲכָמִים שֶׁקִּבְּלוּ מֵרָב וּשְׁמוּאֵל – רָב הוּנָא, וְרָב יְהוּדָה, וְרָב נַחְמָן, וְרָב כַּהֲנָא; וּמִגְּדוֹלֵי הַחֲכָמִים שֶׁקִּבְּלוּ מֵרִבִּי יוֹחָנָן – רַבָּה בַּר בַּר חָנָה, וְרִבִּי אַמֵי, וְרִבִּי אַסֵי, וְרָב דִּימֵי, וְרַאבּוּן.", + "וּמִכְּלַל הַחֲכָמִים שֶׁקִּבְּלוּ מֵרָב הוּנָא וּמֵרָב יְהוּדָה, רַבָּה וְרָב יוֹסֵף. וּמִכְּלַל הַחֲכָמִים שֶׁקִּבְּלוּ מֵרַבָּה וְרָב יוֹסֵף, אַבַּיֵי וְרַבָּא; וּשְׁנֵיהֶם קִבְּלוּ גַּם מֵרָב נַחְמָן. וּמִכְּלַל הַחֲכָמִים שֶׁקִּבְּלוּ מֵרַבָּא, רָב אַשֵׁי וְרַבִּינָא; וּמָר בַּר רָב אַשֵׁי קִבַּל מֵאָבִיו וּמֵרַבִּינָא.", + "נִמְצָא מֵרָב אַשֵׁי עַד מֹשֶׁה רַבֵּנוּ – אַרְבָּעִים אִישׁ, וְאֵלּוּ הֶן: (א) רָב אַשֵׁי, (ב) מֵרַבָּא, (ג) מֵרַבָּה, (ד) מֵרָב הוּנָא, (ה) מֵרִבִּי יוֹחָנָן וְרָב וּשְׁמוּאֵל, (ו) מֵרַבֵּנוּ הַקָּדוֹשׁ, (ז) מֵרַבַּן שִׁמְעוֹן אָבִיו, (ח) מֵרַבַּן גַּמְלִיאֵל אָבִיו, (ט) מֵרַבַּן שִׁמְעוֹן אָבִיו, (י) מֵרַבַּן גַּמְלִיאֵל הַזָּקֵן אָבִיו, (יא) מֵרַבַּן שִׁמְעוֹן אָבִיו, (יב) מֵהִלֵּל אָבִיו וְשַׁמַּאי, (יג) מִשְּׁמַעְיָה וְאַבְטַלְיוֹן, (יד) מִיְּהוּדָה וְשִׁמְעוֹן, (טו) מִיְּהוֹשׁוּעַ וְנִתַּאי, (טז) מִיּוֹסֵף וְיוֹסֵף, (יז) מֵאַנְטִיגְנוֹס, (יח) מִשִּׁמְעוֹן הַצַּדִּיק, (יט) מֵעֶזְרָא, (כ) מִבָּרוּךְ, (כא) מִיִּרְמְיָה, (כב) מִצְּפַנְיָה, (כג) מֵחֲבַקּוּק, (כד) מִנַּחוּם, (כה) מִיּוֹאֵל, (כו) מִמִּיכָה, (כז) מִיְּשַׁעְיָה, (כח) מֵעָמוֹס, (כט) מֵהוֹשֵׁעַ, (ל) מִזְּכַרְיָה, (לא) מִיְּהוֹיָדָע, (לב) מֵאֱלִישָׁע, (לג) מֵאֵלִיָּהוּ, (לד) מֵאֲחִיָּה, (לה) מִדָּוִיד, (לו) מִשְּׁמוּאֵל, (לז) מֵעֵלִי, (לח) מִפִּינְחָס, (לט) מִיְּהוֹשׁוּעַ, (מ) מִמֹּשֶׁה רַבֵּנוּ רִבָּן שֶׁלְּכָל הַנְּבִיאִים, מֵעִם ה' אֱלֹהֵי יִשְׂרָאֵל.", + "כָּל אֵלּוּ הַחֲכָמִים הַנִּזְכָּרִים, הֶם גְּדוֹלֵי הַדּוֹרוֹת – מֵהֶם רָאשֵׁי יְשִׁיבוֹת, וּמֵהֶם רָאשֵׁי גָּלִיּוֹת, וּמֵהֶם מִסַּנְהֶדְּרֵי גְּדוֹלָה. וְעִמָּהֶם בְּכָל דּוֹר וָדוֹר, אֲלָפִים וּרְבָבוֹת שֶׁשָּׁמְעוּ מֵהֶם וְעִמָּהֶם.", + "רַבִּינָא וְרָב אַשֵׁי, הֶם סוֹף חַכְמֵי הַתַּלְמוּד; וְרָב אַשֵׁי הוּא שֶׁחִבַּר הַתַּלְמוּד הַבַּבְלִי בְּאֶרֶץ שִׁנְעָר, אַחַר שֶׁחִבַּר רִבִּי יוֹחָנָן הַתַּלְמוּד הַיְּרוּשְׁלְמִי בִּכְמוֹ מֵאָה שָׁנָה.", + "וְעִנְיַן שְׁנֵי הַתַּלְמוּדִין – הוּא פֵּרוּשׁ דִּבְרֵי הַמִּשְׁנָה וּבֵאוּר עֲמוּקוֹתֶיהָ, וּדְבָרִים שֶׁנִּתְחַדְּשׁוּ בְּכָל בֵּית דִּין וּבֵית דִּין מִיְּמוֹת רַבֵּנוּ הַקָּדוֹשׁ וְעַד חִבּוּר הַתַּלְמוּד. וּמִשְּׁנֵי הַתַּלְמוּדִין, וּמִן הַתּוֹסֶפְתָּא, וּמִסִּפְרָא וּמִסִּפְרֵי, וּמִן הַתּוֹסֶפְתּוֹת – מִכֻּלָּם יִתְבָּאַר הָאָסוּר וְהַמֻּתָּר, וְהַטָּמֵא וְהַטָּהוֹר, וְהַחַיָּב וְהַפָּטוּר, וְהַכָּשֵׁר וְהַפָּסוּל, כְּמוֹ שֶׁהִעְתִּיקוּ אִישׁ מִפִּי אִישׁ מִפִּי מֹשֶׁה מִסִּינַי.", + "גַּם יִתְבָּאַר מֵהֶם דְּבָרִים שֶׁגָּזְרוּ חֲכָמִים וּנְבִיאִים שֶׁבְּכָל דּוֹר וָדוֹר, לַעֲשׂוֹת סְיָג לַתּוֹרָה, כְּמוֹ שֶׁשָּׁמְעוּ מִמֹּשֶׁה בְּפֵרוּשׁ \"וּשְׁמַרְתֶּם אֶת־מִשְׁמַרְתִּי\" (ויקרא יח, ל), שֶׁאָמַר עֲשׂוּ מִשְׁמֶרֶת לְמִשְׁמַרְתִּי.", + "וְכֵן יִתְבָּאַר מֵהֶם הַמִּנְהָגוֹת וְהַתַּקָּנוֹת שֶׁהִתְקִינוּ אוֹ שֶׁנָּהֲגוּ בְּכָל דּוֹר וָדוֹר, כְּמוֹ שֶׁרָאוּ בֵּית דִּין שֶׁלְּאוֹתוֹ הַדּוֹר, לְפִי שֶׁאָסוּר לָסוּר מֵהֶם, שֶׁנֶּאֱמָר \"לֹא תָסוּר, מִכָּל הַדָּבָר אֲשֶׁר־יַגִּידוּ לְךָ – יָמִין וּשְׂמֹאל\" (ראה דברים יז, יא).", + "וְכֵן מִשְׁפָּטִים וְדִינִין פִּלְאִיִּים שֶׁלֹּא קִבְּלוּ אוֹתָן מִמֹּשֶׁה, וְדָנוּ בָּהֶן בֵּית דִּין הַגָּדוֹל שֶׁלְּאוֹתוֹ הַדּוֹר בַּמִּדּוֹת שֶׁהַתּוֹרָה נִדְרֶשֶׁת בָּהֶן, וּפָסְקוּ אוֹתָן הַזְּקֵנִים, וְגָמְרוּ שֶׁהַדִּין כָּךְ הוּא. הַכֹּל חִבַּר רָב אַשֵׁי בַּתַּלְמוּד, מִיְּמוֹת מֹשֶׁה וְעַד יָמָיו.", + "וְחִבְּרוּ חַכְמֵי מִשְׁנָה חִבּוּרִין אֲחֵרִים, לְפָרַשׁ דִּבְרֵי הַתּוֹרָה: רִבִּי הוֹשַׁעְיָה תַּלְמִידוֹ שֶׁלְּרַבֵּנוּ הַקָּדוֹשׁ, חִבַּר בֵּאוּר סֵפֶר בְּרֵאשִׁית. וְרִבִּי יִשְׁמָעֵאל פֵּרַשׁ מֵאֵלֶּה שְׁמוֹת עַד סוֹף הַתּוֹרָה, וְהוּא הַנִּקְרָא מְכִלְּתָא; וְכֵן רִבִּי עֲקִיבָה חִבַּר מְכִלְּתָא. וַחֲכָמִים אֲחֵרִים אַחֲרֵיהֶם חִבְּרוּ מִדְרָשׁוֹת. וְהַכֹּל חֻבַּר קֹדֶם הַתַּלְמוּד הַבַּבְלִי.", + "נִמְצָא רַבִּינָא וְרָב אַשֵׁי וְחַבְרֵיהֶם, סוֹף גְּדוֹלֵי חַכְמֵי יִשְׂרָאֵל הַמַּעְתִּיקִים תּוֹרָה שֶׁבְּעַל פֶּה, וְשֶׁגָּזְרוּ גְּזֵרוֹת וְהִתְקִינוּ תַּקָּנוֹת וְהִנְהִיגוּ מִנְהָגוֹת וּפָשְׁטוּ גְּזֵרוֹתָם וְתַקָּנוֹתָם וּמִנְהֲגוֹתָם בְּכָל יִשְׂרָאֵל, בְּכָל מְקוֹמוֹת מוֹשְׁבוֹתֵיהֶם.", + "וְאַחַר בֵּית דִּינוֹ שֶׁלְּרָב אַשֵׁי, שֶׁחִבַּר הַתַּלְמוּד בִּימֵי בְּנוֹ וּגְמָרוֹ, נִתְפַּזְּרוּ יִשְׂרָאֵל בְּכָל הָאֲרָצוֹת פִּזּוּר יָתֵר, וְהִגִּיעוּ לַקְּצָווֹת וְלָאִיִּים הָרְחוֹקִים; וְרָבְתָה קְטָטָה בָּעוֹלָם, וְנִשְׁתַּבְּשׁוּ הַדְּרָכִים בִּגְיָסוֹת. וְנִתְמַעַט תַּלְמוּד תּוֹרָה, וְלֹא נִתְכַּנְּסוּ יִשְׂרָאֵל לִלְמֹד בִּישִׁיבוֹתֵיהֶם אֲלָפִים וּרְבָבוֹת כְּמוֹ שֶׁהָיוּ מִקֹּדֶם.", + "אֵלָא מִתְקַבְּצִים יְחִידִים הַשְּׂרִידִים אֲשֶׁר ה' קוֹרֶא בְּכָל עִיר וְעִיר וּבְכָל מְדִינָה וּמְדִינָה, וְעוֹסְקִים בַּתּוֹרָה, וּמְבִינִים בְּחִבּוּרֵי הַחֲכָמִים כֻּלָּם, וְיוֹדְעִים מֵהֶם דֶּרֶךְ הַמִּשְׁפָּט הֵיאַךְ הוּא.", + "וְכָל בֵּית דִּין שֶׁעָמַד אַחַר הַתַּלְמוּד בְּכָל מְדִינָה וּמְדִינָה וְגָזַר אוֹ הִתְקִין אוֹ הִנְהִיג לִבְנֵי מְדִינָתוֹ, אוֹ לִבְנֵי מְדִינוֹת – לֹא פָשְׁטוּ מַעֲשָׂיו בְּכָל יִשְׂרָאֵל: מִפְּנֵי רֹחַק מוֹשְׁבוֹתֵיהֶם, וְשִׁבּוּשׁ הַדְּרָכִים; וֶהֱיוֹת בֵּית דִּין שֶׁלְּאוֹתָהּ הַמְּדִינָה יְחִידִים, וּבֵית דִּין הַגָּדוֹל שֶׁלְּשִׁבְעִים בָּטַל מִכַּמָּה שָׁנִים קֹדֶם חִבּוּר הַתַּלְמוּד.", + "לְפִיכָּךְ אֵין כּוֹפִין אַנְשֵׁי מְדִינָה זוֹ לִנְהֹג בְּמִנְהַג מְדִינָה אַחֶרֶת, וְאֵין אוֹמְרִין לְבֵית דִּין זֶה לִגְזֹר גְּזֵרָה שֶׁגְּזָרָהּ בֵּית דִּין אַחֵר בִּמְדִינָתוֹ. וְכֵן אִם לִמַּד אֶחָד מִן הַגְּאוֹנִים שֶׁדֶּרֶךְ הַמִּשְׁפָּט כָּךְ הוּא, וְנִתְבָּאַר לְבֵית דִּין אַחֵר שֶׁעָמַד אַחֲרָיו שְׁאֵין זֶה דֶּרֶךְ הַמִּשְׁפָּט הַכָּתוּב בַּתַּלְמוּד – אֵין שׁוֹמְעִין לָרִאשׁוֹן, אֵלָא לְמִי שֶׁהַדַּעַת נוֹטָה לִדְבָרָיו, בֵּין רִאשׁוֹן, בֵּין אַחֲרוֹן.", + "וּדְבָרִים הַלָּלוּ, בְּדִינִים וּגְזֵרוֹת וְתַקָּנוֹת וּמִנְהָגוֹת שֶׁנִּתְחַדְּשׁוּ אַחַר חִבּוּר הַתַּלְמוּד. אֲבָל כָּל הַדְּבָרִים שֶׁבַּתַּלְמוּד הַבַּבְלִי, חַיָּבִין כָּל בֵּית יִשְׂרָאֵל לָלֶכֶת בָּהֶם; וְכוֹפִין כָּל עִיר וְעִיר וְכָל מְדִינָה וּמְדִינָה לִנְהֹג בְּכָל הַמִּנְהָגוֹת שֶׁנָּהֲגוּ חֲכָמִים שֶׁבַּתַּלְמוּד, וְלִגְזֹר גְּזֵרוֹתָם וְלָלֶכֶת בְּתַקָּנוֹתָם.", + "הוֹאִיל וְכָל אוֹתָן הַדְּבָרִים שֶׁבַּתַּלְמוּד הִסְכִּימוּ עֲלֵיהֶם כָּל יִשְׂרָאֵל, וְאוֹתָן הַחֲכָמִים שֶׁהִתְקִינוּ אוֹ שֶׁגָּזְרוּ אוֹ שֶׁהִנְהִיגוּ אוֹ שֶׁדָּנוּ דִּין וְלִמְּדוּ שֶׁהַמִּשְׁפָּט כָּךְ הוּא הֶם כָּל חַכְמֵי יִשְׂרָאֵל אוֹ רֻבָּן, וְהֶם שֶׁשָּׁמְעוּ הַקַּבָּלָה בְּעִיקְרֵי הַתּוֹרָה כֻּלָּהּ, אִישׁ מִפִּי אִישׁ עַד מֹשֶׁה רַבֵּנוּ.", + "כָּל הַחֲכָמִים שֶׁעָמְדוּ אַחַר חִבּוּר הַתַּלְמוּד וּבָנוּ בּוֹ, וְיָצָא לָהֶם שֵׁם בְּחָכְמָתָם – הֶם הַנִּקְרָאִים גְּאוֹנִים. וְכָל אֵלּוּ הַגְּאוֹנִים שֶׁעָמְדוּ בְּאֶרֶץ יִשְׂרָאֵל וּבְאֶרֶץ שִׁנְעָר וּבִסְפָרַד וּבְצָרְפַת לִמְּדוּ דֶּרֶךְ הַתַּלְמוּד וְהוֹצִיאוּ לָאוֹר תַּעֲלוּמוֹתָיו וּבֵאֲרוּ עִנְיָנָיו, לְפִי שֶׁדֶּרֶךְ עֲמוּקָה דַּרְכּוֹ עַד לִמְאוֹד. וְעוֹד שְׁהוּא בִּלְשׁוֹן אֲרַמִּי מְעֹרָב עִם לְשׁוֹנוֹת אֲחֵרוֹת, לְפִי שֶׁאוֹתָהּ הַלָּשׁוֹן הָיְתָה בְּרוּרָה לַכֹּל בְּשִׁנְעָר בָּעֵת שֶׁחֻבַּר הַתַּלְמוּד; אֲבָל בִּשְׁאָר הַמְּקוֹמוֹת וְכֵן בְּשִׁנְעָר בִּימֵי הַגְּאוֹנִים, אֵין אָדָם מַכִּיר אוֹתָהּ לָשׁוֹן עַד שֶׁמְּלַמְּדִים אוֹתוֹ.", + "וּשְׁאֵלוֹת רַבּוֹת שׁוֹאֲלִין אַנְשֵׁי כָּל עִיר וְעִיר לְכָל גָּאוֹן שֶׁיִּהְיֶה בִּימֵיהֶם לְפָרַשׁ לָהֶם דְּבָרִים קָשִׁים שֶׁבַּתַּלְמוּד, וְהֶם מְשִׁיבִים לָהֶם כְּפִי חָכְמָתָם; וְאוֹתָן הַשּׁוֹאֲלִין מְקַבְּצִין הַתְּשׁוּבוֹת, וְעוֹשִׂין מֵהֶן סְפָרִים לְהָבִין מֵהֶם.", + "גַּם חִבְּרוּ הַגְּאוֹנִים שֶׁבְּכָל דּוֹר וָדוֹר, חִבּוּרִין לְבָאַר הַתַּלְמוּד: מֵהֶם מִי שֶׁפֵּרַשׁ הֲלָכוֹת יְחִידוֹת, וּמֵהֶם מִי שֶׁפֵּרַשׁ פְּרָקִים יְחִידִים שֶׁנִּתְקַשּׁוּ בְּיָמָיו, וּמֵהֶם מִי שֶׁפֵּרַשׁ מַסֶּכְתּוֹת וּסְדָרִים.", + "וְעוֹד חִבְּרוּ הֲלָכוֹת פְּסוּקוֹת, בְּעִנְיַן הָאָסוּר וְהַמֻּתָּר וְהַחַיָּב וְהַפָּטוּר, בִּדְבָרִים שֶׁהַשָּׁעָה צְרִיכָה לָהֶם, כְּדֵי שֶׁיִּהְיוּ קְרוֹבִין לְמַדַּע מִי שְׁאֵינוּ יָכוֹל לֵירַד לְעָמְקוֹ שֶׁלַּתַּלְמוּד. וְזוֹ הִיא מְלֶאכֶת ה' שֶׁעָשׂוּ בָּהּ כָּל גְּאוֹנֵי יִשְׂרָאֵל, מִיּוֹם שֶׁחֻבַּר הַתַּלְמוּד וְעַד זְמָן זֶה, שְׁהוּא שָׁנָה שְׁמִינִית אַחַר מֵאָה וְאֶלֶף לְחָרְבָּן.", + "וּבַזְּמָן הַזֶּה תָּכְפוּ צָרוֹת יְתֵרוֹת, וְדָחֲקָה שָׁעָה אֶת הַכֹּל, וְאָבְדָה חָכְמַת חֲכָמֵינוּ, וּבִינַת נְבוֹנֵינוּ נִסְתַּתְּרָה; לְפִיכָּךְ אוֹתָן הַפֵּרוּשִׁין וְהַתְּשׁוּבוֹת וְהַהֲלָכוֹת שֶׁחִבְּרוּ הַגְּאוֹנִים, וְרָאוּ שְׁהֶם דְּבָרִים מְבֹאָרִים, נִתְקַשּׁוּ בְּיָמֵינוּ, וְאֵין מֵבִין עִנְיְנֵיהֶם כָּרָאוּי אֵלָא מְעַט בְּמִסְפָּר. וְאֵין צָרִיךְ לוֹמַר, הַתַּלְמוּד עַצְמוֹ: הַבַּבְלִי, וְהַיְּרוּשְׁלְמִי, וְסִפְרָא, וְסִפְרֵי, וְהַתּוֹסֶפְתּוֹת – שְׁהֶן צְרִיכִין דַּעַת רְחָבָה וְנֶפֶשׁ חֲכָמָה וּזְמָן אָרוּךְ, וְאַחַר כָּךְ יִוָּדַע מֵהֶן הַדֶּרֶךְ הַנְּכוֹחָה בַּדְּבָרִים הָאֲסוּרִין וְהַמֻּתָּרִין וּשְׁאָר דִּינֵי תּוֹרָה הֵיאַךְ הִיא.", + "וּמִפְּנֵי זֶה נָעַרְתִּי חָצְנִי, אֲנִי מֹשֶׁה בֵּירִבִּי מַיְמוֹן הַסְּפָרַדִּי, וְנִשְׁעַנְתִּי עַל הַצּוּר בָּרוּךְ הוּא, וּבִינוֹתִי בְּכָל אֵלּוּ הַסְּפָרִים; וְרָאִיתִי לְחַבַּר דְּבָרִים הַמִּתְבָּרְרִים מִכָּל אֵלּוּ הַחִבּוּרִין, בְּעִנְיַן הָאָסוּר וְהַמֻּתָּר וְהַטָּמֵא וְהַטָּהוֹר עִם שְׁאָר דִּינֵי תּוֹרָה: כֻּלָּן בְּלָשׁוֹן בְּרוּרָה וְדֶרֶךְ קְצָרָה, עַד שֶׁתְּהֶא תּוֹרָה שֶׁבְּעַל פֶּה כֻּלָּהּ סְדוּרָה בְּפִי הַכֹּל – בְּלֹא קֻשְׁיָה וְלֹא פֵּרוּק, וְלֹא זֶה אוֹמֵר בְּכֹה וְזֶה אוֹמֵר בְּכֹה, אֵלָא דְּבָרִים בְּרוּרִים קְרוֹבִים נְכוֹנִים, עַל פִּי הַמִּשְׁפָּט אֲשֶׁר יִתְבָּאַר מִכָּל אֵלּוּ הַחִבּוּרִין וְהַפֵּרוּשִׁין הַנִּמְצָאִים מִיְּמוֹת רַבֵּנוּ הַקָּדוֹשׁ וְעַד עַכְשָׁו.", + "עַד שֶׁיִּהְיוּ כָּל הַדִּינִין גְּלוּיִין לַקָּטָן וְלַגָּדוֹל בְּדִין כָּל מִצְוָה וּמִצְוָה, וּבְדִין כָּל הַדְּבָרִים שֶׁתִּקְּנוּ חֲכָמִים וּנְבִיאִים: כְּלָלוֹ שֶׁלַּדָּבָר, כְּדֵי שֶׁלֹּא יְהֶא אָדָם צָרִיךְ לְחִבּוּר אַחֵר בָּעוֹלָם בְּדִין מִדִּינֵי יִשְׂרָאֵל; אֵלָא יִהְיֶה חִבּוּר זֶה מְקַבֵּץ לְתוֹרָה שֶׁבְּעַל פֶּה כֻּלָּהּ, עִם הַתַּקָּנוֹת וְהַמִּנְהָגוֹת וְהַגְּזֵרוֹת שֶׁנַּעֲשׂוּ מִיְּמוֹת מֹשֶׁה רַבֵּנוּ וְעַד חִבּוּר הַתַּלְמוּד, וּכְמוֹ שֶׁפֵּרְשׁוּ לָנוּ הַגְּאוֹנִים בְּכָל חִבּוּרֵיהֶן, שֶׁחִבְּרוּ אַחַר הַתַּלְמוּד. לְפִיכָּךְ קָרָאתִי שֵׁם חִבּוּר זֶה מִשְׁנֵה תּוֹרָה – לְפִי שֶׁאָדָם קוֹרֶא תּוֹרָה שֶׁבִּכְתָב תְּחִלָּה, וְאַחַר כָּךְ קוֹרֶא בְּזֶה, וְיוֹדֵעַ מִמֶּנּוּ תּוֹרָה שֶׁבְּעַל פֶּה כֻּלָּהּ, וְאֵינוּ צָרִיךְ לִקְרוֹת סֵפֶר אַחֵר בֵּינֵיהֶם.", + "וְרָאִיתִי לְחַלַּק חִבּוּר זֶה הֲלָכוֹת הֲלָכוֹת בְּכָל עִנְיָן וְעִנְיָן, וַאֲחַלַּק הַהֲלָכוֹת לִפְרָקִים שֶׁבְּאוֹתוֹ עִנְיָן; וְכָל פֵּרֶק וּפֵרֶק אֲחַלַּק אוֹתוֹ לַהֲלָכוֹת קְטַנּוֹת, כְּדֵי שֶׁיִּהְיוּ סְדוּרִין עַל פֶּה.", + "אֵלּוּ הַהֲלָכוֹת שֶׁבְּכָל עִנְיָן וְעִנְיָן – יֵשׁ מֵהֶן הֲלָכוֹת שְׁהֶן מִשְׁפְּטֵי מִצְוָה אַחַת בִּלְבָד, וְהִיא הַמִּצְוָה שֶׁיֵּשׁ בָּהּ דִּבְרֵי קַבָּלָה הַרְבֵּה וְהִיא עִנְיָן בִּפְנֵי עַצְמוֹ; וְיֵשׁ מֵהֶן הֲלָכוֹת שְׁהֶן כּוֹלְלִין מִשְׁפְּטֵי מִצְווֹת הַרְבֵּה, אִם יִהְיוּ אוֹתָן הַמִּצְווֹת כֻּלָּן בְּעִנְיָן אֶחָד: מִפְּנֵי שֶׁחִלּוּק חִבּוּר זֶה הוּא לְפִי הָעִנְיָנִים לֹא לְפִי מִנְיַן הַמִּצְווֹת, כְּמוֹ שֶׁיִּתְבָּאַר לַקּוֹרֶא בּוֹ.", + "וּמִנְיַן מִצְווֹת שֶׁלַּתּוֹרָה הַנּוֹהֲגוֹת לְדוֹרוֹת, שֵׁשׁ מֵאוֹת וּשְׁלוֹשׁ עֶשְׂרֵה מִצְווֹת: מֵהֶן מִצְווֹת עֲשֵׂה מָאתַיִם שְׁמוֹנֶה וְאַרְבָּעִים, סִימָן לָהֶן מִנְיַן אֵבָרָיו שֶׁלָּאָדָם; וּמֵהֶן מִצְווֹת לֹא תַעֲשֶׂה שְׁלוֹשׁ מֵאוֹת חָמֵשׁ וְשִׁשִּׁים, סִימָן לָהֶן מִנְיַן יְמוֹת הַחַמָּה." + ], + "sectionNames": [ + "Paragraph" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/Hebrew/merged.json b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/Hebrew/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..e9442fa242e6483967e16ce6715c372ce2e6bd6d --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/Hebrew/merged.json @@ -0,0 +1,68 @@ +{ + "title": "Mishneh Torah, Transmission of the Oral Law", + "language": "he", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Mishneh_Torah,_Transmission_of_the_Oral_Law", + "text": [ + "אָז לֹא אֵבוֹשׁ, בְּהַבִּיטִי אֶל כָּל מִצְו‍ֹתֶיךָ:
כָּל הַמִּצְווֹת שֶׁנִּתְּנוּ לוֹ לְמֹשֶׁה בְּסִינַי – בְּפֵרוּשָׁן נִתְּנוּ, שֶׁנֶּאֱמָר \"וְאֶתְּנָה לְךָ אֶת־לֻחֹת הָאֶבֶן, וְהַתּוֹרָה וְהַמִּצְוָה\" (שמות כד, יב): \"תּוֹרָה\", זוֹ תּוֹרָה שֶׁבִּכְתָב; וּ\"מִצְוָה\", זֶה פֵּרוּשָׁהּ. וְצִוָּנוּ לַעֲשׂוֹת הַתּוֹרָה, עַל פִּי הַמִּצְוָה. וּמִצְוָה זוֹ, הִיא הַנִּקְרֵאת תּוֹרָה שֶׁבְּעַל פֶּה.", + "כָּל הַתּוֹרָה – כְּתָבָהּ מֹשֶׁה רַבֵּנוּ קֹדֶם שֶׁיָּמוּת, בִּכְתָב יָדוֹ. וְנָתַן סֵפֶר לְכָל שֵׁבֶט וְשֵׁבֶט; וְסֵפֶר אֶחָד – נְתָנָהוּ בָּאָרוֹן לְעֵד, שֶׁנֶּאֱמָר \"לָקֹחַ, אֵת סֵפֶר הַתּוֹרָה הַזֶּה, וְשַׂמְתֶּם אֹתוֹ, מִצַּד אֲרוֹן בְּרִית־ה' אֱלֹהֵיכֶם; וְהָיָה־שָׁם בְּךָ, לְעֵד\" (דברים לא, כו).", + "וְהַמִּצְוָה, שְׁהִיא פֵּרוּשׁ הַתּוֹרָה – לֹא כְתָבָהּ; אֵלָא צִוָּה בָּהּ לַזְּקֵנִים וְלִיהוֹשׁוּעַ וְלִשְׁאָר כָּל יִשְׂרָאֵל, שֶׁנֶּאֱמָר \"אֵת כָּל־הַדָּבָר, אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם – אֹתוֹ תִשְׁמְרוּ, לַעֲשׂוֹת . . .\" (דברים יג, א). וּמִפְּנֵי זֶה נִקְרֵאת תּוֹרָה שֶׁבְּעַל פֶּה.", + "אַף עַל פִּי שֶׁלֹּא נִכְתְּבָה תּוֹרָה שֶׁבְּעַל פֶּה, לִמְּדָהּ מֹשֶׁה רַבֵּנוּ כֻּלָּהּ בְּבֵית דִּינוֹ לְשִׁבְעִים זְקֵנִים; וְאֶלְעָזָר וּפִינְחָס וִיהוֹשׁוּעַ, שְׁלָשְׁתָּן קִבְּלוּ מִמֹּשֶׁה. וְלִיהוֹשׁוּעַ שְׁהוּא תַּלְמִידוֹ שֶׁלְּמֹשֶׁה רַבֵּנוּ, מָסַר תּוֹרָה שֶׁבְּעַל פֶּה וְצִוָּהוּ עָלֶיהָ; וְכֵן יְהוֹשׁוּעַ, כָּל יְמֵי חַיָּיו לִמַּד עַל פֶּה.", + "וּזְקֵנִים רַבִּים קִבְּלוּ מִיְּהוֹשׁוּעַ, וְקִבַּל עֵלִי מִן הַזְּקֵנִים וּמִפִּינְחָס; וּשְׁמוּאֵל קִבַּל מֵעֵלִי וּבֵית דִּינוֹ, וְדָוִיד קִבַּל מִשְּׁמוּאֵל וּבֵית דִּינוֹ. וַאֲחִיָּה הַשִּׁילוֹנִי, מִיּוֹצְאֵי מִצְרַיִם הָיָה וְלֵוִי הָיָה, וְשָׁמַע מִמֹּשֶׁה, וְהָיָה קָטָן בִּימֵי מֹשֶׁה; וְהוּא קִבַּל מִדָּוִיד וּבֵית דִּינוֹ.", + "אֵלִיָּהוּ קִבַּל מֵאֲחִיָּה הַשִּׁילוֹנִי וּבֵית דִּינוֹ, וֶאֱלִישָׁע קִבַּל מֵאֵלִיָּהוּ וּבֵית דִּינוֹ, וִיהוֹיָדָע הַכּוֹהֵן קִבַּל מֵאֱלִישָׁע וּבֵית דִּינוֹ, וּזְכַרְיָהוּ קִבַּל מִיְּהוֹיָדָע וּבֵית דִּינוֹ, וְהוֹשֵׁעַ קִבַּל מִזְּכַרְיָה וּבֵית דִּינוֹ, וְעָמוֹס קִבַּל מֵהוֹשֵׁעַ וּבֵית דִּינוֹ, וִישַׁעְיָהוּ קִבַּל מֵעָמוֹס וּבֵית דִּינוֹ, וּמִיכָה קִבַּל מִיְּשַׁעְיָה וּבֵית דִּינוֹ, וְיוֹאֵל קִבַּל מִמִּיכָה וּבֵית דִּינוֹ, וְנַחוּם קִבַּל מִיּוֹאֵל וּבֵית דִּינוֹ, וַחֲבַקּוּק קִבַּל מִנַּחוּם וּבֵית דִּינוֹ, וּצְפַנְיָה קִבַּל מֵחֲבַקּוּק וּבֵית דִּינוֹ, וְיִרְמְיָה קִבַּל מִצְּפַנְיָה וּבֵית דִּינוֹ, וּבָרוּךְ בֶּן נֵרִיָּה קִבַּל מִיִּרְמְיָה וּבֵית דִּינוֹ, וְעֶזְרָא וּבֵית דִּינוֹ קִבְּלוּ מִבָּרוּךְ וּבֵית דִּינוֹ.", + "בֵּית דִּינוֹ שֶׁלְּעֶזְרָא, הֶם הַנִּקְרָאִין אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה. וְהֶם חַגַּי זְכַרְיָה וּמַלְאָכִי, וְדָנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה, וּנְחֶמְיָה בֶּן חֲכַלְיָה, וּמָרְדֳּכַי, וּזְרֻבָּבֶל; וְהַרְבֵּה חֲכָמִים עִמָּהֶם, תַּשְׁלוּם מֵאָה וְעֶשְׂרִים זְקֵנִים. הָאַחֲרוֹן מֵהֶם הוּא שִׁמְעוֹן הַצַּדִּיק, וְהוּא הָיָה מִכְּלַל הַמֵּאָה וְעֶשְׂרִים, וְקִבַּל תּוֹרָה שֶׁבְּעַל פֶּה מִכֻּלָּן; וְהוּא הָיָה כּוֹהֵן גָּדוֹל, אַחַר עֶזְרָא.", + "אַנְטִיגְנוֹס אִישׁ שׂוֹכוֹ וּבֵית דִּינוֹ קִבְּלוּ מִשִּׁמְעוֹן הַצַּדִּיק וּבֵית דִּינוֹ, וְיוֹסֵף בֶּן יוֹעֶזֶר אִישׁ צְרֵדָה וְיוֹסֵף בֶּן יוֹחָנָן אִישׁ יְרוּשָׁלַיִם וּבֵית דִּינָם קִבְּלוּ מֵאַנְטִיגְנוֹס וּבֵית דִּינוֹ, וִיהוֹשׁוּעַ בֶּן פְּרַחְיָה וְנִתַּאי הָאַרְבֵּלִי וּבֵית דִּינָם קִבְּלוּ מִיּוֹסֵף וְיוֹסֵף וּבֵית דִּינָם, וִיהוּדָה בֶּן טָבַאי וְשִׁמְעוֹן בֶּן שָׁטָח וּבֵית דִּינָם קִבְּלוּ מִיְּהוֹשׁוּעַ וְנִתַּאי וּבֵית דִּינָם. שְׁמַעְיָה וְאַבְטַלְיוֹן גֵּרֵי הַצֶּדֶק וּבֵית דִּינָם קִבְּלוּ מִיְּהוּדָה וְשִׁמְעוֹן וּבֵית דִּינָם. וְהִלֵּל וְשַׁמַּאי וּבֵית דִּינָם קִבְּלוּ מִשְּׁמַעְיָה וְאַבְטַלְיוֹן וּבֵית דִּינָם. וְרַבַּן יוֹחָנָן בֶּן זַכַּאי וְרַבַּן שִׁמְעוֹן בְּנוֹ שֶׁלְּהִלֵּל קִבְּלוּ מֵהִלֵּל וּבֵית דִּינוֹ.", + "חֲמִשָּׁה תַּלְמִידִים הָיוּ לוֹ לְרַבַּן יוֹחָנָן בֶּן זַכַּאי, וְהֶם גְּדוֹלֵי הַחֲכָמִים שֶׁקִּבְּלוּ מִמֶּנּוּ; וְאֵלּוּ הֶם – רִבִּי אֱלִיעֶזֶר הַגָּדוֹל, וְרִבִּי יְהוֹשׁוּעַ, וְרִבִּי יוֹסֵי הַכּוֹהֵן, וְרִבִּי שִׁמְעוֹן בֶּן נְתַנְאֵל, וְרִבִּי אֶלְעָזָר בֶּן עֲרָךְ. וְרִבִּי עֲקִיבָה בֶּן יוֹסֵף קִבַּל מֵרִבִּי אֱלִיעֶזֶר הַגָּדוֹל, וְיוֹסֵף אָבִיו גֵּר צֶדֶק הָיָה. וְרִבִּי יִשְׁמָעֵאל וְרִבִּי מֵאִיר בֶּן גֵּר הַצֶּדֶק קִבְּלוּ מֵרִבִּי עֲקִיבָה, וְגַם קִבַּל רִבִּי מֵאִיר וַחֲבֵרָיו מֵרִבִּי יִשְׁמָעֵאל.", + "חֲבֵרָיו שֶׁלְּרִבִּי מֵאִיר – הֶם רִבִּי יְהוּדָה, וְרִבִּי יוֹסֵי, וְרִבִּי שִׁמְעוֹן, וְרִבִּי נְחֶמְיָה, וְרִבִּי אֶלְעָזָר בֶּן שַׁמּוּעַ, וְרִבִּי יוֹחָנָן הַסַּנְדְּלָר, וְשִׁמְעוֹן בֶּן עַזַּאי, וְרִבִּי חֲנַנְיָה בֶּן תְּרַדְיוֹן. וְכֵן קִבְּלוּ חֲבֵרָיו שֶׁלְּרִבִּי עֲקִיבָה מֵרִבִּי אֱלִיעֶזֶר הַגָּדוֹל; וַחֲבֵרָיו שֶׁלְּרִבִּי עֲקִיבָה – הֶם רִבִּי טַרְפוֹן רִבּוֹ שֶׁלְּרִבִּי יוֹסֵי הַגָּלִילִי, וְרִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר, וְרִבִּי יוֹחָנָן בֶּן נוּרִי.", + "רַבַּן גַּמְלִיאֵל הַזָּקֵן קִבַּל מֵרַבַּן שִׁמְעוֹן אָבִיו, בְּנוֹ שֶׁלְּהִלֵּל; וְרַבַּן שִׁמְעוֹן בְּנוֹ קִבַּל מִמֶּנּוּ, וְרַבַּן גַּמְלִיאֵל בְּנוֹ קִבַּל מִמֶּנּוּ, וְרַבַּן שִׁמְעוֹן בְּנוֹ קִבַּל מִמֶּנּוּ. וְרִבִּי יְהוּדָה בְּנוֹ שֶׁלְּרַבַּן שִׁמְעוֹן, זֶה הוּא הַנִּקְרָא רַבֵּנוּ הַקָּדוֹשׁ, וְהוּא קִבַּל מֵאָבִיו, וּמֵרִבִּי אֶלְעָזָר בֶּן שַׁמּוּעַ וּמֵרִבִּי שִׁמְעוֹן חֲבֵרוֹ.", + "רַבֵּנוּ הַקָּדוֹשׁ חִבַּר הַמִּשְׁנָה. וּמִיְּמוֹת מֹשֶׁה וְעַד רַבֵּנוּ הַקָּדוֹשׁ, לֹא חִבְּרוּ חִבּוּר שֶׁמְּלַמְּדִין אוֹתוֹ בָּרַבִּים בְּתוֹרָה שֶׁבְּעַל פֶּה; אֵלָא בְּכָל דּוֹר וָדוֹר, רֹאשׁ בֵּית דִּין אוֹ נָבִיא שֶׁיִּהְיֶה בְּאוֹתוֹ הַדּוֹר, כּוֹתֵב לְעַצְמוֹ זִכָּרוֹן בַּשְּׁמוּעוֹת שֶׁשָּׁמַע מֵרִבּוֹתָיו, וְהוּא מְלַמֵּד עַל פֶּה בָּרַבִּים.", + "וְכֵן כָּל אֶחָד וְאֶחָד כּוֹתֵב לְעַצְמוֹ כְּפִי כּוֹחוֹ, מִבֵּאוּר הַתּוֹרָה וּמֵהִלְכּוֹתֶיהָ כְּמוֹ שֶׁשָּׁמַע, וּמִדְּבָרִים שֶׁנִּתְחַדְּשׁוּ בְּכָל דּוֹר וָדוֹר, בְּדִינִים שֶׁלֹּא לְמָדוּם מִפִּי הַשְּׁמוּעָה אֵלָא בְּמִדָּה מִשְּׁלוֹשׁ עֶשְׂרֵה מִדּוֹת וְהִסְכִּימוּ עֲלֵיהֶן בֵּית דִּין הַגָּדוֹל. וְכֵן הָיָה הַדָּבָר תָּמִיד, עַד רַבֵּנוּ הַקָּדוֹשׁ.", + "וְהוּא קִבַּץ כָּל הַשְּׁמוּעוֹת וְכָל הַדִּינִין וְכָל הַבֵּאוּרִין וְהַפֵּרוּשִׁין שֶׁשָּׁמְעוּ מִמֹּשֶׁה רַבֵּנוּ, וְשֶׁלִּמְּדוּ בֵּית דִּין שֶׁלְּכָל דּוֹר וָדוֹר, בְּכָל הַתּוֹרָה כֻּלָּהּ; וְחִבַּר מֵהַכֹּל סֵפֶר הַמִּשְׁנָה. וְשִׁנְּנוֹ בָּרַבִּים, וְנִגְלָה לְכָל יִשְׂרָאֵל; וּכְתָבוּהוּ כֻּלָּם, וְרִבְּצוּ בְּכָל מָקוֹם, כְּדֵי שֶׁלֹּא תִשְׁתַּכַּח תּוֹרָה שֶׁבְּעַל פֶּה מִיִּשְׂרָאֵל.", + "וְלָמָּה עָשָׂה רַבֵּנוּ הַקָּדוֹשׁ כָּךְ, וְלֹא הִנִּיחַ הַדָּבָר כְּמוֹת שֶׁהָיָה – לְפִי שֶׁרָאָה שֶׁהַתַּלְמִידִים מִתְמַעֲטִים וְהוֹלְכִים, וְהַצָּרוֹת מִתְחַדְּשׁוֹת וּבָאוֹת, וּמַמְלֶכֶת הָרִשְׁעָה פּוֹשֶׁטֶת בָּעוֹלָם וּמִתְגַּבֶּרֶת, וְיִשְׂרָאֵל מִתְגַּלְגְּלִים וְהוֹלְכִים לַקְּצָווֹת: חִבַּר חִבּוּר אֶחָד לִהְיוֹת בְּיַד כֻּלָּם, כְּדֵי שֶׁיִּלְמְדוּהוּ בִּמְהֵרָה וְלֹא יִשָּׁכַח; וְיָשַׁב כָּל יָמָיו הוּא וּבֵית דִּינוֹ, וְלִמַּד הַמִּשְׁנָה בָּרַבִּים.", + "וְאֵלּוּ הֶם גְּדוֹלֵי הַחֲכָמִים שֶׁהָיוּ בְּבֵית דִּינוֹ שֶׁלְּרַבֵּנוּ הַקָּדוֹשׁ וְקִבְּלוּ מִמֶּנּוּ – שִׁמְעוֹן וְגַמְלִיאֵל בָּנָיו, וְרִבִּי אָפֵס, וְרִבִּי חֲנַנְיָה בֶּן חָמָא, וְרִבִּי חִיָּא, וְרָב, וְרִבִּי יַנַּאי, וּבַר קַפָּרָא, וּשְׁמוּאֵל, וְרִבִּי יוֹחָנָן, וְרִבִּי הוֹשַׁעְיָה. אֵלּוּ הֶם הַגְּדוֹלִים שֶׁקִּבְּלוּ מִמֶּנּוּ, וְעִמָּהֶם אֲלָפִים וּרְבָבוֹת מִשְּׁאָר הַחֲכָמִים.", + "אַף עַל פִּי שֶׁאֵלּוּ הָאַחַד עָשָׂר קִבְּלוּ מֵרַבֵּנוּ הַקָּדוֹשׁ וְעָמְדוּ בְּמִדְרָשׁוֹ, רִבִּי יוֹחָנָן קָטָן הָיָה וְאַחַר כָּךְ הָיָה תַּלְמִיד לְרִבִּי יַנַּאי וְקִבַּל מִמֶּנּוּ תּוֹרָה. וְכֵן רָב קִבַּל מֵרִבִּי יַנַּאי; וּשְׁמוּאֵל קִבַּל מֵרִבִּי חֲנַנְיָה בֶּן חָמָא.", + "רָב חִבַּר סִפְרָא וְסִפְרֵי לְבָאַר וּלְהוֹדִיעַ עִיקְרֵי הַמִּשְׁנָה, וְרִבִּי חִיָּא חִבַּר הַתּוֹסֶפְתָּא לְבָאַר עִנְיְנֵי הַמִּשְׁנָה. וְכֵן רִבִּי הוֹשַׁעְיָה וּבַר קַפָּרָא חִבְּרוּ בַּרַּיְתּוֹת לְבָאַר דִּבְרֵי הַמִּשְׁנָה, וְרִבִּי יוֹחָנָן חִבַּר הַתַּלְמוּד הַיְּרוּשְׁלְמִי בְּאֶרֶץ יִשְׂרָאֵל אַחַר חָרְבַּן הַבַּיִת בְּקֵרוּב מִשְּׁלוֹשׁ מֵאוֹת שָׁנָה.", + "וּמִגְּדוֹלֵי הַחֲכָמִים שֶׁקִּבְּלוּ מֵרָב וּשְׁמוּאֵל – רָב הוּנָא, וְרָב יְהוּדָה, וְרָב נַחְמָן, וְרָב כַּהֲנָא; וּמִגְּדוֹלֵי הַחֲכָמִים שֶׁקִּבְּלוּ מֵרִבִּי יוֹחָנָן – רַבָּה בַּר בַּר חָנָה, וְרִבִּי אַמֵי, וְרִבִּי אַסֵי, וְרָב דִּימֵי, וְרַאבּוּן.", + "וּמִכְּלַל הַחֲכָמִים שֶׁקִּבְּלוּ מֵרָב הוּנָא וּמֵרָב יְהוּדָה, רַבָּה וְרָב יוֹסֵף. וּמִכְּלַל הַחֲכָמִים שֶׁקִּבְּלוּ מֵרַבָּה וְרָב יוֹסֵף, אַבַּיֵי וְרַבָּא; וּשְׁנֵיהֶם קִבְּלוּ גַּם מֵרָב נַחְמָן. וּמִכְּלַל הַחֲכָמִים שֶׁקִּבְּלוּ מֵרַבָּא, רָב אַשֵׁי וְרַבִּינָא; וּמָר בַּר רָב אַשֵׁי קִבַּל מֵאָבִיו וּמֵרַבִּינָא.", + "נִמְצָא מֵרָב אַשֵׁי עַד מֹשֶׁה רַבֵּנוּ – אַרְבָּעִים אִישׁ, וְאֵלּוּ הֶן: (א) רָב אַשֵׁי, (ב) מֵרַבָּא, (ג) מֵרַבָּה, (ד) מֵרָב הוּנָא, (ה) מֵרִבִּי יוֹחָנָן וְרָב וּשְׁמוּאֵל, (ו) מֵרַבֵּנוּ הַקָּדוֹשׁ, (ז) מֵרַבַּן שִׁמְעוֹן אָבִיו, (ח) מֵרַבַּן גַּמְלִיאֵל אָבִיו, (ט) מֵרַבַּן שִׁמְעוֹן אָבִיו, (י) מֵרַבַּן גַּמְלִיאֵל הַזָּקֵן אָבִיו, (יא) מֵרַבַּן שִׁמְעוֹן אָבִיו, (יב) מֵהִלֵּל אָבִיו וְשַׁמַּאי, (יג) מִשְּׁמַעְיָה וְאַבְטַלְיוֹן, (יד) מִיְּהוּדָה וְשִׁמְעוֹן, (טו) מִיְּהוֹשׁוּעַ וְנִתַּאי, (טז) מִיּוֹסֵף וְיוֹסֵף, (יז) מֵאַנְטִיגְנוֹס, (יח) מִשִּׁמְעוֹן הַצַּדִּיק, (יט) מֵעֶזְרָא, (כ) מִבָּרוּךְ, (כא) מִיִּרְמְיָה, (כב) מִצְּפַנְיָה, (כג) מֵחֲבַקּוּק, (כד) מִנַּחוּם, (כה) מִיּוֹאֵל, (כו) מִמִּיכָה, (כז) מִיְּשַׁעְיָה, (כח) מֵעָמוֹס, (כט) מֵהוֹשֵׁעַ, (ל) מִזְּכַרְיָה, (לא) מִיְּהוֹיָדָע, (לב) מֵאֱלִישָׁע, (לג) מֵאֵלִיָּהוּ, (לד) מֵאֲחִיָּה, (לה) מִדָּוִיד, (לו) מִשְּׁמוּאֵל, (לז) מֵעֵלִי, (לח) מִפִּינְחָס, (לט) מִיְּהוֹשׁוּעַ, (מ) מִמֹּשֶׁה רַבֵּנוּ רִבָּן שֶׁלְּכָל הַנְּבִיאִים, מֵעִם ה' אֱלֹהֵי יִשְׂרָאֵל.", + "כָּל אֵלּוּ הַחֲכָמִים הַנִּזְכָּרִים, הֶם גְּדוֹלֵי הַדּוֹרוֹת – מֵהֶם רָאשֵׁי יְשִׁיבוֹת, וּמֵהֶם רָאשֵׁי גָּלִיּוֹת, וּמֵהֶם מִסַּנְהֶדְּרֵי גְּדוֹלָה. וְעִמָּהֶם בְּכָל דּוֹר וָדוֹר, אֲלָפִים וּרְבָבוֹת שֶׁשָּׁמְעוּ מֵהֶם וְעִמָּהֶם.", + "רַבִּינָא וְרָב אַשֵׁי, הֶם סוֹף חַכְמֵי הַתַּלְמוּד; וְרָב אַשֵׁי הוּא שֶׁחִבַּר הַתַּלְמוּד הַבַּבְלִי בְּאֶרֶץ שִׁנְעָר, אַחַר שֶׁחִבַּר רִבִּי יוֹחָנָן הַתַּלְמוּד הַיְּרוּשְׁלְמִי בִּכְמוֹ מֵאָה שָׁנָה.", + "וְעִנְיַן שְׁנֵי הַתַּלְמוּדִין – הוּא פֵּרוּשׁ דִּבְרֵי הַמִּשְׁנָה וּבֵאוּר עֲמוּקוֹתֶיהָ, וּדְבָרִים שֶׁנִּתְחַדְּשׁוּ בְּכָל בֵּית דִּין וּבֵית דִּין מִיְּמוֹת רַבֵּנוּ הַקָּדוֹשׁ וְעַד חִבּוּר הַתַּלְמוּד. וּמִשְּׁנֵי הַתַּלְמוּדִין, וּמִן הַתּוֹסֶפְתָּא, וּמִסִּפְרָא וּמִסִּפְרֵי, וּמִן הַתּוֹסֶפְתּוֹת – מִכֻּלָּם יִתְבָּאַר הָאָסוּר וְהַמֻּתָּר, וְהַטָּמֵא וְהַטָּהוֹר, וְהַחַיָּב וְהַפָּטוּר, וְהַכָּשֵׁר וְהַפָּסוּל, כְּמוֹ שֶׁהִעְתִּיקוּ אִישׁ מִפִּי אִישׁ מִפִּי מֹשֶׁה מִסִּינַי.", + "גַּם יִתְבָּאַר מֵהֶם דְּבָרִים שֶׁגָּזְרוּ חֲכָמִים וּנְבִיאִים שֶׁבְּכָל דּוֹר וָדוֹר, לַעֲשׂוֹת סְיָג לַתּוֹרָה, כְּמוֹ שֶׁשָּׁמְעוּ מִמֹּשֶׁה בְּפֵרוּשׁ \"וּשְׁמַרְתֶּם אֶת־מִשְׁמַרְתִּי\" (ויקרא יח, ל), שֶׁאָמַר עֲשׂוּ מִשְׁמֶרֶת לְמִשְׁמַרְתִּי.", + "וְכֵן יִתְבָּאַר מֵהֶם הַמִּנְהָגוֹת וְהַתַּקָּנוֹת שֶׁהִתְקִינוּ אוֹ שֶׁנָּהֲגוּ בְּכָל דּוֹר וָדוֹר, כְּמוֹ שֶׁרָאוּ בֵּית דִּין שֶׁלְּאוֹתוֹ הַדּוֹר, לְפִי שֶׁאָסוּר לָסוּר מֵהֶם, שֶׁנֶּאֱמָר \"לֹא תָסוּר, מִכָּל הַדָּבָר אֲשֶׁר־יַגִּידוּ לְךָ – יָמִין וּשְׂמֹאל\" (ראה דברים יז, יא).", + "וְכֵן מִשְׁפָּטִים וְדִינִין פִּלְאִיִּים שֶׁלֹּא קִבְּלוּ אוֹתָן מִמֹּשֶׁה, וְדָנוּ בָּהֶן בֵּית דִּין הַגָּדוֹל שֶׁלְּאוֹתוֹ הַדּוֹר בַּמִּדּוֹת שֶׁהַתּוֹרָה נִדְרֶשֶׁת בָּהֶן, וּפָסְקוּ אוֹתָן הַזְּקֵנִים, וְגָמְרוּ שֶׁהַדִּין כָּךְ הוּא. הַכֹּל חִבַּר רָב אַשֵׁי בַּתַּלְמוּד, מִיְּמוֹת מֹשֶׁה וְעַד יָמָיו.", + "וְחִבְּרוּ חַכְמֵי מִשְׁנָה חִבּוּרִין אֲחֵרִים, לְפָרַשׁ דִּבְרֵי הַתּוֹרָה: רִבִּי הוֹשַׁעְיָה תַּלְמִידוֹ שֶׁלְּרַבֵּנוּ הַקָּדוֹשׁ, חִבַּר בֵּאוּר סֵפֶר בְּרֵאשִׁית. וְרִבִּי יִשְׁמָעֵאל פֵּרַשׁ מֵאֵלֶּה שְׁמוֹת עַד סוֹף הַתּוֹרָה, וְהוּא הַנִּקְרָא מְכִלְּתָא; וְכֵן רִבִּי עֲקִיבָה חִבַּר מְכִלְּתָא. וַחֲכָמִים אֲחֵרִים אַחֲרֵיהֶם חִבְּרוּ מִדְרָשׁוֹת. וְהַכֹּל חֻבַּר קֹדֶם הַתַּלְמוּד הַבַּבְלִי.", + "נִמְצָא רַבִּינָא וְרָב אַשֵׁי וְחַבְרֵיהֶם, סוֹף גְּדוֹלֵי חַכְמֵי יִשְׂרָאֵל הַמַּעְתִּיקִים תּוֹרָה שֶׁבְּעַל פֶּה, וְשֶׁגָּזְרוּ גְּזֵרוֹת וְהִתְקִינוּ תַּקָּנוֹת וְהִנְהִיגוּ מִנְהָגוֹת וּפָשְׁטוּ גְּזֵרוֹתָם וְתַקָּנוֹתָם וּמִנְהֲגוֹתָם בְּכָל יִשְׂרָאֵל, בְּכָל מְקוֹמוֹת מוֹשְׁבוֹתֵיהֶם.", + "וְאַחַר בֵּית דִּינוֹ שֶׁלְּרָב אַשֵׁי, שֶׁחִבַּר הַתַּלְמוּד בִּימֵי בְּנוֹ וּגְמָרוֹ, נִתְפַּזְּרוּ יִשְׂרָאֵל בְּכָל הָאֲרָצוֹת פִּזּוּר יָתֵר, וְהִגִּיעוּ לַקְּצָווֹת וְלָאִיִּים הָרְחוֹקִים; וְרָבְתָה קְטָטָה בָּעוֹלָם, וְנִשְׁתַּבְּשׁוּ הַדְּרָכִים בִּגְיָסוֹת. וְנִתְמַעַט תַּלְמוּד תּוֹרָה, וְלֹא נִתְכַּנְּסוּ יִשְׂרָאֵל לִלְמֹד בִּישִׁיבוֹתֵיהֶם אֲלָפִים וּרְבָבוֹת כְּמוֹ שֶׁהָיוּ מִקֹּדֶם.", + "אֵלָא מִתְקַבְּצִים יְחִידִים הַשְּׂרִידִים אֲשֶׁר ה' קוֹרֶא בְּכָל עִיר וְעִיר וּבְכָל מְדִינָה וּמְדִינָה, וְעוֹסְקִים בַּתּוֹרָה, וּמְבִינִים בְּחִבּוּרֵי הַחֲכָמִים כֻּלָּם, וְיוֹדְעִים מֵהֶם דֶּרֶךְ הַמִּשְׁפָּט הֵיאַךְ הוּא.", + "וְכָל בֵּית דִּין שֶׁעָמַד אַחַר הַתַּלְמוּד בְּכָל מְדִינָה וּמְדִינָה וְגָזַר אוֹ הִתְקִין אוֹ הִנְהִיג לִבְנֵי מְדִינָתוֹ, אוֹ לִבְנֵי מְדִינוֹת – לֹא פָשְׁטוּ מַעֲשָׂיו בְּכָל יִשְׂרָאֵל: מִפְּנֵי רֹחַק מוֹשְׁבוֹתֵיהֶם, וְשִׁבּוּשׁ הַדְּרָכִים; וֶהֱיוֹת בֵּית דִּין שֶׁלְּאוֹתָהּ הַמְּדִינָה יְחִידִים, וּבֵית דִּין הַגָּדוֹל שֶׁלְּשִׁבְעִים בָּטַל מִכַּמָּה שָׁנִים קֹדֶם חִבּוּר הַתַּלְמוּד.", + "לְפִיכָּךְ אֵין כּוֹפִין אַנְשֵׁי מְדִינָה זוֹ לִנְהֹג בְּמִנְהַג מְדִינָה אַחֶרֶת, וְאֵין אוֹמְרִין לְבֵית דִּין זֶה לִגְזֹר גְּזֵרָה שֶׁגְּזָרָהּ בֵּית דִּין אַחֵר בִּמְדִינָתוֹ. וְכֵן אִם לִמַּד אֶחָד מִן הַגְּאוֹנִים שֶׁדֶּרֶךְ הַמִּשְׁפָּט כָּךְ הוּא, וְנִתְבָּאַר לְבֵית דִּין אַחֵר שֶׁעָמַד אַחֲרָיו שְׁאֵין זֶה דֶּרֶךְ הַמִּשְׁפָּט הַכָּתוּב בַּתַּלְמוּד – אֵין שׁוֹמְעִין לָרִאשׁוֹן, אֵלָא לְמִי שֶׁהַדַּעַת נוֹטָה לִדְבָרָיו, בֵּין רִאשׁוֹן, בֵּין אַחֲרוֹן.", + "וּדְבָרִים הַלָּלוּ, בְּדִינִים וּגְזֵרוֹת וְתַקָּנוֹת וּמִנְהָגוֹת שֶׁנִּתְחַדְּשׁוּ אַחַר חִבּוּר הַתַּלְמוּד. אֲבָל כָּל הַדְּבָרִים שֶׁבַּתַּלְמוּד הַבַּבְלִי, חַיָּבִין כָּל בֵּית יִשְׂרָאֵל לָלֶכֶת בָּהֶם; וְכוֹפִין כָּל עִיר וְעִיר וְכָל מְדִינָה וּמְדִינָה לִנְהֹג בְּכָל הַמִּנְהָגוֹת שֶׁנָּהֲגוּ חֲכָמִים שֶׁבַּתַּלְמוּד, וְלִגְזֹר גְּזֵרוֹתָם וְלָלֶכֶת בְּתַקָּנוֹתָם.", + "הוֹאִיל וְכָל אוֹתָן הַדְּבָרִים שֶׁבַּתַּלְמוּד הִסְכִּימוּ עֲלֵיהֶם כָּל יִשְׂרָאֵל, וְאוֹתָן הַחֲכָמִים שֶׁהִתְקִינוּ אוֹ שֶׁגָּזְרוּ אוֹ שֶׁהִנְהִיגוּ אוֹ שֶׁדָּנוּ דִּין וְלִמְּדוּ שֶׁהַמִּשְׁפָּט כָּךְ הוּא הֶם כָּל חַכְמֵי יִשְׂרָאֵל אוֹ רֻבָּן, וְהֶם שֶׁשָּׁמְעוּ הַקַּבָּלָה בְּעִיקְרֵי הַתּוֹרָה כֻּלָּהּ, אִישׁ מִפִּי אִישׁ עַד מֹשֶׁה רַבֵּנוּ.", + "כָּל הַחֲכָמִים שֶׁעָמְדוּ אַחַר חִבּוּר הַתַּלְמוּד וּבָנוּ בּוֹ, וְיָצָא לָהֶם שֵׁם בְּחָכְמָתָם – הֶם הַנִּקְרָאִים גְּאוֹנִים. וְכָל אֵלּוּ הַגְּאוֹנִים שֶׁעָמְדוּ בְּאֶרֶץ יִשְׂרָאֵל וּבְאֶרֶץ שִׁנְעָר וּבִסְפָרַד וּבְצָרְפַת לִמְּדוּ דֶּרֶךְ הַתַּלְמוּד וְהוֹצִיאוּ לָאוֹר תַּעֲלוּמוֹתָיו וּבֵאֲרוּ עִנְיָנָיו, לְפִי שֶׁדֶּרֶךְ עֲמוּקָה דַּרְכּוֹ עַד לִמְאוֹד. וְעוֹד שְׁהוּא בִּלְשׁוֹן אֲרַמִּי מְעֹרָב עִם לְשׁוֹנוֹת אֲחֵרוֹת, לְפִי שֶׁאוֹתָהּ הַלָּשׁוֹן הָיְתָה בְּרוּרָה לַכֹּל בְּשִׁנְעָר בָּעֵת שֶׁחֻבַּר הַתַּלְמוּד; אֲבָל בִּשְׁאָר הַמְּקוֹמוֹת וְכֵן בְּשִׁנְעָר בִּימֵי הַגְּאוֹנִים, אֵין אָדָם מַכִּיר אוֹתָהּ לָשׁוֹן עַד שֶׁמְּלַמְּדִים אוֹתוֹ.", + "וּשְׁאֵלוֹת רַבּוֹת שׁוֹאֲלִין אַנְשֵׁי כָּל עִיר וְעִיר לְכָל גָּאוֹן שֶׁיִּהְיֶה בִּימֵיהֶם לְפָרַשׁ לָהֶם דְּבָרִים קָשִׁים שֶׁבַּתַּלְמוּד, וְהֶם מְשִׁיבִים לָהֶם כְּפִי חָכְמָתָם; וְאוֹתָן הַשּׁוֹאֲלִין מְקַבְּצִין הַתְּשׁוּבוֹת, וְעוֹשִׂין מֵהֶן סְפָרִים לְהָבִין מֵהֶם.", + "גַּם חִבְּרוּ הַגְּאוֹנִים שֶׁבְּכָל דּוֹר וָדוֹר, חִבּוּרִין לְבָאַר הַתַּלְמוּד: מֵהֶם מִי שֶׁפֵּרַשׁ הֲלָכוֹת יְחִידוֹת, וּמֵהֶם מִי שֶׁפֵּרַשׁ פְּרָקִים יְחִידִים שֶׁנִּתְקַשּׁוּ בְּיָמָיו, וּמֵהֶם מִי שֶׁפֵּרַשׁ מַסֶּכְתּוֹת וּסְדָרִים.", + "וְעוֹד חִבְּרוּ הֲלָכוֹת פְּסוּקוֹת, בְּעִנְיַן הָאָסוּר וְהַמֻּתָּר וְהַחַיָּב וְהַפָּטוּר, בִּדְבָרִים שֶׁהַשָּׁעָה צְרִיכָה לָהֶם, כְּדֵי שֶׁיִּהְיוּ קְרוֹבִין לְמַדַּע מִי שְׁאֵינוּ יָכוֹל לֵירַד לְעָמְקוֹ שֶׁלַּתַּלְמוּד. וְזוֹ הִיא מְלֶאכֶת ה' שֶׁעָשׂוּ בָּהּ כָּל גְּאוֹנֵי יִשְׂרָאֵל, מִיּוֹם שֶׁחֻבַּר הַתַּלְמוּד וְעַד זְמָן זֶה, שְׁהוּא שָׁנָה שְׁמִינִית אַחַר מֵאָה וְאֶלֶף לְחָרְבָּן.", + "וּבַזְּמָן הַזֶּה תָּכְפוּ צָרוֹת יְתֵרוֹת, וְדָחֲקָה שָׁעָה אֶת הַכֹּל, וְאָבְדָה חָכְמַת חֲכָמֵינוּ, וּבִינַת נְבוֹנֵינוּ נִסְתַּתְּרָה; לְפִיכָּךְ אוֹתָן הַפֵּרוּשִׁין וְהַתְּשׁוּבוֹת וְהַהֲלָכוֹת שֶׁחִבְּרוּ הַגְּאוֹנִים, וְרָאוּ שְׁהֶם דְּבָרִים מְבֹאָרִים, נִתְקַשּׁוּ בְּיָמֵינוּ, וְאֵין מֵבִין עִנְיְנֵיהֶם כָּרָאוּי אֵלָא מְעַט בְּמִסְפָּר. וְאֵין צָרִיךְ לוֹמַר, הַתַּלְמוּד עַצְמוֹ: הַבַּבְלִי, וְהַיְּרוּשְׁלְמִי, וְסִפְרָא, וְסִפְרֵי, וְהַתּוֹסֶפְתּוֹת – שְׁהֶן צְרִיכִין דַּעַת רְחָבָה וְנֶפֶשׁ חֲכָמָה וּזְמָן אָרוּךְ, וְאַחַר כָּךְ יִוָּדַע מֵהֶן הַדֶּרֶךְ הַנְּכוֹחָה בַּדְּבָרִים הָאֲסוּרִין וְהַמֻּתָּרִין וּשְׁאָר דִּינֵי תּוֹרָה הֵיאַךְ הִיא.", + "וּמִפְּנֵי זֶה נָעַרְתִּי חָצְנִי, אֲנִי מֹשֶׁה בֵּירִבִּי מַיְמוֹן הַסְּפָרַדִּי, וְנִשְׁעַנְתִּי עַל הַצּוּר בָּרוּךְ הוּא, וּבִינוֹתִי בְּכָל אֵלּוּ הַסְּפָרִים; וְרָאִיתִי לְחַבַּר דְּבָרִים הַמִּתְבָּרְרִים מִכָּל אֵלּוּ הַחִבּוּרִין, בְּעִנְיַן הָאָסוּר וְהַמֻּתָּר וְהַטָּמֵא וְהַטָּהוֹר עִם שְׁאָר דִּינֵי תּוֹרָה: כֻּלָּן בְּלָשׁוֹן בְּרוּרָה וְדֶרֶךְ קְצָרָה, עַד שֶׁתְּהֶא תּוֹרָה שֶׁבְּעַל פֶּה כֻּלָּהּ סְדוּרָה בְּפִי הַכֹּל – בְּלֹא קֻשְׁיָה וְלֹא פֵּרוּק, וְלֹא זֶה אוֹמֵר בְּכֹה וְזֶה אוֹמֵר בְּכֹה, אֵלָא דְּבָרִים בְּרוּרִים קְרוֹבִים נְכוֹנִים, עַל פִּי הַמִּשְׁפָּט אֲשֶׁר יִתְבָּאַר מִכָּל אֵלּוּ הַחִבּוּרִין וְהַפֵּרוּשִׁין הַנִּמְצָאִים מִיְּמוֹת רַבֵּנוּ הַקָּדוֹשׁ וְעַד עַכְשָׁו.", + "עַד שֶׁיִּהְיוּ כָּל הַדִּינִין גְּלוּיִין לַקָּטָן וְלַגָּדוֹל בְּדִין כָּל מִצְוָה וּמִצְוָה, וּבְדִין כָּל הַדְּבָרִים שֶׁתִּקְּנוּ חֲכָמִים וּנְבִיאִים: כְּלָלוֹ שֶׁלַּדָּבָר, כְּדֵי שֶׁלֹּא יְהֶא אָדָם צָרִיךְ לְחִבּוּר אַחֵר בָּעוֹלָם בְּדִין מִדִּינֵי יִשְׂרָאֵל; אֵלָא יִהְיֶה חִבּוּר זֶה מְקַבֵּץ לְתוֹרָה שֶׁבְּעַל פֶּה כֻּלָּהּ, עִם הַתַּקָּנוֹת וְהַמִּנְהָגוֹת וְהַגְּזֵרוֹת שֶׁנַּעֲשׂוּ מִיְּמוֹת מֹשֶׁה רַבֵּנוּ וְעַד חִבּוּר הַתַּלְמוּד, וּכְמוֹ שֶׁפֵּרְשׁוּ לָנוּ הַגְּאוֹנִים בְּכָל חִבּוּרֵיהֶן, שֶׁחִבְּרוּ אַחַר הַתַּלְמוּד. לְפִיכָּךְ קָרָאתִי שֵׁם חִבּוּר זֶה מִשְׁנֵה תּוֹרָה – לְפִי שֶׁאָדָם קוֹרֶא תּוֹרָה שֶׁבִּכְתָב תְּחִלָּה, וְאַחַר כָּךְ קוֹרֶא בְּזֶה, וְיוֹדֵעַ מִמֶּנּוּ תּוֹרָה שֶׁבְּעַל פֶּה כֻּלָּהּ, וְאֵינוּ צָרִיךְ לִקְרוֹת סֵפֶר אַחֵר בֵּינֵיהֶם.", + "וְרָאִיתִי לְחַלַּק חִבּוּר זֶה הֲלָכוֹת הֲלָכוֹת בְּכָל עִנְיָן וְעִנְיָן, וַאֲחַלַּק הַהֲלָכוֹת לִפְרָקִים שֶׁבְּאוֹתוֹ עִנְיָן; וְכָל פֵּרֶק וּפֵרֶק אֲחַלַּק אוֹתוֹ לַהֲלָכוֹת קְטַנּוֹת, כְּדֵי שֶׁיִּהְיוּ סְדוּרִין עַל פֶּה.", + "אֵלּוּ הַהֲלָכוֹת שֶׁבְּכָל עִנְיָן וְעִנְיָן – יֵשׁ מֵהֶן הֲלָכוֹת שְׁהֶן מִשְׁפְּטֵי מִצְוָה אַחַת בִּלְבָד, וְהִיא הַמִּצְוָה שֶׁיֵּשׁ בָּהּ דִּבְרֵי קַבָּלָה הַרְבֵּה וְהִיא עִנְיָן בִּפְנֵי עַצְמוֹ; וְיֵשׁ מֵהֶן הֲלָכוֹת שְׁהֶן כּוֹלְלִין מִשְׁפְּטֵי מִצְווֹת הַרְבֵּה, אִם יִהְיוּ אוֹתָן הַמִּצְווֹת כֻּלָּן בְּעִנְיָן אֶחָד: מִפְּנֵי שֶׁחִלּוּק חִבּוּר זֶה הוּא לְפִי הָעִנְיָנִים לֹא לְפִי מִנְיַן הַמִּצְווֹת, כְּמוֹ שֶׁיִּתְבָּאַר לַקּוֹרֶא בּוֹ.", + "וּמִנְיַן מִצְווֹת שֶׁלַּתּוֹרָה הַנּוֹהֲגוֹת לְדוֹרוֹת, שֵׁשׁ מֵאוֹת וּשְׁלוֹשׁ עֶשְׂרֵה מִצְווֹת: מֵהֶן מִצְווֹת עֲשֵׂה מָאתַיִם שְׁמוֹנֶה וְאַרְבָּעִים, סִימָן לָהֶן מִנְיַן אֵבָרָיו שֶׁלָּאָדָם; וּמֵהֶן מִצְווֹת לֹא תַעֲשֶׂה שְׁלוֹשׁ מֵאוֹת חָמֵשׁ וְשִׁשִּׁים, סִימָן לָהֶן מִנְיַן יְמוֹת הַחַמָּה." + ], + "versions": [ + [ + "Wikisource Mishneh Torah", + "http://he.wikisource.org/wiki/%D7%A8%D7%9E%D7%91%22%D7%9D_%D7%94%D7%A7%D7%93%D7%9E%D7%94_%D7%9C%D7%9E%D7%A9%D7%A0%D7%94_%D7%AA%D7%95%D7%A8%D7%94_(%D7%9E%D7%A1%D7%99%D7%A8%D7%AA_%D7%AA%D7%95%D7%A8%D7%94_%D7%A9%D7%91%D7%A2%D7%9C_%D7%A4%D7%94)" + ] + ], + "heTitle": "משנה תורה, מסירת תורה שבעל פה", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Introduction" + ], + "sectionNames": [ + "Paragraph" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/English/Jad Haghasakkah, trans. by L. Mandelstamm. St. Petersburg, 1851. Corrected and edited by Igor Itkin - German [de].json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/English/Jad Haghasakkah, trans. by L. Mandelstamm. St. Petersburg, 1851. Corrected and edited by Igor Itkin - German [de].json new file mode 100644 index 0000000000000000000000000000000000000000..8573902d019a6f2f238959dfe02ff422ffcc2fcf --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/English/Jad Haghasakkah, trans. by L. Mandelstamm. St. Petersburg, 1851. Corrected and edited by Igor Itkin - German [de].json @@ -0,0 +1,298 @@ +{ + "language": "en", + "title": "Mishneh Torah, Prayer and the Priestly Blessing", + "versionSource": "https://www.talmud.de/tlmd/mischne-tora/", + "versionTitle": "Jad Haghasakkah, trans. by L. Mandelstamm. St. Petersburg, 1851. Corrected and edited by Igor Itkin - German [de]", + "license": "Public Domain", + "versionNotes": "Mandelstamm’s translation has been corrected according to an unrevised Hebrew edition, missing segments and explanatory brackets were added by Igor Itkin. This project was enabled thanks to the Freimann collection at Goethe University Frankfurt, and to Transkribus software.", + "versionTitleInHebrew": "", + "versionNotesInHebrew": "התרגום של מנדלשטאם תוקן על פי המהדורה עברית, קטעים חסרים וסוגריים הסבר נוספו על ידי איגור איטקין. פרויקט זה התאפשר תודות לאוסף פריימן באוניברסיטת גתה פרנקפורט, ותוכנת Transkribus.", + "shortVersionTitle": "Leon Mandelstamm. St. Petersburg, 1851", + "actualLanguage": "de", + "languageFamilyName": "german", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, הלכות תפילה וברכת כהנים", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [ + "Es ist ein Gebot der Schrift, täglich zu beten, indem es heißt: »Ihr sollt dem Ewigen, Eurem Gott, dienen« (Ex. 23:25), welchen Ausspruch die Tradition, dahin erklärte, dass damit das Gebet gemeint sei; denn es heißt wiederum: »Und Ihm von ganzen Herzen zu dienen«, woraus die Weisen den folgerechten Schluss ziehen: kein anderer Dienst wird mit dem Herzen vollzogen, als der Dienst des Gebets. Die Form desselben aber, wie auch die Zeit zum Beten, sind in der Lehre nicht bestimmt.", + "Daher sind auch Frauen und Sklaven zum Beten verpflichtet; denn dies ist ein Gebot, welches nicht von der Zeit abhängt und die Verpflichtungen, welche es auferlegt, bestehen vielmehr darin, dass der Mensch täglich flehen und beten solle; bloß hätte man zu beobachten — zuerst zum Ruhme des Heiligen, gelobt sei Er, Etwas zu sagen, dann seine Bedürfnisse inbrünstig zu erflehen und dann mit Lob und Dank den Ewigen zu preisen für alles Gute, das Er uns gespendet,—ein Jeder nach seinen Kräften.", + "Wem nun die Gabe der Beredsamkeit eigen war, der pflegte sein Herz häufiger zu ergießen; wem die Gewandtheit der Sprache abging, der sprach so gut er es vermochte und zu jeder ihm beliebigen Zeit. Ebenso verhielt es sich mit der Zahl der Gebete; Jeder betete so viel er konnte. Der Eine betete einmal täglich, der andere wiederum mehrere Male; Alle pflegten aber mit nach dem heiligen Tempel hingewandtem Antlitz zu beten, wo sie sich auch befinden mochten. Dergestalt verfuhr man von unserem Lehrer Moses, — bis Esra.", + "Als zur Zeit des Bösewichts Nebukadnezar die Israeliten in die Gefangenschaft geführt wurden, da vermischten sie sich mit Persern, Griechen und anderen Völkern; und die ihnen, in jenen heidnischen Ländern, geborenen Kinder — sprachen keine reine Sprache mehr; so dass die Mundart eines Jeden ein Gemisch von Wörtern verschiedener Idiome war und wenn sie sich vernehmen ließen, konnte sich keiner in einer Sprache fehlerfrei ausdrücken: wie es ausdrücklich heißt: »Und die Hälfte ihrer Kinder sprach Aschdodisch, (Aramäisch) und verstand nicht Hebräisch zu sprechen; und so ging es auch mit anderen Sprachen« (Nehemia 13:24).Wenn daher ein Solcher betete, so war seine Sprachkenntnisse nicht ausreichend, um in der heiligen Sprache seine Wünsche auszudrücken oder den Ewigen zu preisen, ohne in das Gebet verschiedene andere Sprachen einzumischen. Als Esra und seine Gerichtsversammlung dieses sahen, da erhoben sie sich und verfassten achtzehn Segnungsformeln, nach folgender Ordnung:Die ersten drei enthielten den Preis des Ewigen, die letzten drei hingegen Danksagungen, die mittleren aber — enthielten Bitten in Betreff aller derjenigen Gegenstände, welche unseren menschlichen Bedürfnissen, so bei jedem Einzelnen, wie auch bei ganzen Gemeinden, als Grundlage dienen konnten, — damit sie geordnet seien im Munde Aller und man sie sich einprägen könne; so dass das Gebet des Sprachunkundigen, ein ebenso vollkommenes sein sollte, wie das Gebet des gewandtesten Redners. Auf diese Weise wurden auch alle andere Segnungs- und Gebetsformeln eingeführt, die noch jetzt in ganz Israel angenommen sind; mit dem Zwecke nämlich, dass der Inhalt aller Gebete im Munde des Unkundigen geordnet sei.", + "Hiermit wurde vorgeschrieben, dass die Zahl der Gebete der Zahl der Opfer entspreche; nämlich zwei Gebete täglich, für die zwei täglichen Opfer; an den Tagen aber, wo außerdem noch ein Mussaf-(Zugabe) Opfer dargebracht wurde, führte man noch ein drittes Gebet ein, anstatt dieses Opfers. Das Gebet nun, welches das tägliche Morgenopfer ersetzt, wird das Morgengebet (Schacharit) dasjenige, welches das Nachmittagsopfer ersetzt, wird das Mincha-Gebet und dasjenige, welches das Mussaf-Opfer ersetzt — das Mussaf-Gebet genannt.", + "Ebenso bestimmte man noch, dass ein Jeder auch abends ein Gebet verrichte, indem auch die Glieder des täglichen Mincha-Opfers noch im Laufe des ganzen Abends, am Feuer dampften, wie es heißt: »Dies ist das Ganzopfer…« (Lev. 6:2). Ebenso heißt es in den Psalmen: »abends, morgens und nachmittags, siehe ich und stöhne: und Er wird meine Stimme hören«, (Ps. 55:18). Das Abendgebet ist aber keineswegs so eine Pflicht, wie das Morgen- und Mincha-Gebet; doch ist es in ganz Israel,durchgängig in allen Wohnplätzen des Volkes, Sitte geworden, abends zu beten, was man späterhin auch allgemein als Pflicht anerkannte.", + "Man hat auch noch ein Gebet, nach dem Mincha-Gebete, nahe vor Sonnenuntergang, eingeführt; dasselbe findet aber bloß am Fasttage statt, auf dass am Fasten mehr Gebetsergießungen stattfinden möchten. Dieses Gebet heißt das Schlussgebet, was auf die Stelle sich bezieht: »Die Pforten des Himmels schließen sich hinter der Sonne, die sich nun verbirgt«; da dieses Gebet, (wie bereits erwähnt), nur nahe vor Sonnenuntergang stattfindet.", + "Demnach haben wir drei Alltags-Gebete, nämlich das Abend-, Morgen- und Nachmittagsgebet; am Schabbat aber, wie auch an Fest- und Neumondstagen, deren viere: die drei Alltags-Gebete und das Mussaf-Gebet. Am Versöhnungstage aber —fünfe, nämlich: diese vier, — und das Schluss-Gebet.", + "Man darf keines von diesen Gebeten hinwegnehmen, wohl aber hinzufügen. Will der Mensch den ganzen Tag beten, so steht es ihm frei; alle Gebete, die er außerdem noch hinzufügt, werden angesehen, als bringe er freiwillige Opfer dar. Es ist aber dann nötig, in jede der mittleren Segnungsformeln etwas ihr Entsprechendes einzuschalten. Hat man auch nur in eine der mittleren Segensformeln etwas Eigenes eingeschaltet, so ist damit hinreichend an den Tag gelegt, dass es bloß ein freiwilliges und kein Pflichtgebet war. Von den ersten drei Segensformeln, wie von den letzten dreien, darf man nie eine weglassen, noch hinzusetzen, noch auch an denselben irgendeine Änderung treffen.", + "Eine ganze Gemeinde darf kein freiwilliges Gebet beten, weil eine ganze Gemeinde auch kein freiwilliges Opfer darbringt. Ebenso darf eine einzelne Person nicht zwei Mussaf-Gebete beten, eines als Pflicht des Tages und eines als freiwilliges, da es nicht erlaubt war, freiwillige Mussaf-Opfer darzubringen. Es gab unter den Gaonim solche, die annehmen, dass es an Feier-und Schabbat-Tagen, nicht erlaubt sei, freiwillige Gebete zu beten: weil man an diesen Tagen keine freiwilligen Opfer darbringen durfte, sondern bloß die auf die Feier des Tages bezüglichen." + ], + [ + "Zur Zeit des Rabbi Gamliel nahmen die Gottesleugner überhand, drängten die Israeliten sehr und verleiteten sie, von Gott abtrünnig zu werden. Da jener nun erkannte, dass dieser Umstand wichtiger sei, als alle Bedürfnisse des Menschen, so beschloss er, im Verein mit seiner Gerichtsversammlung, noch eine Segensformel hinzufügen, die das Gebet zum Ewigen, um Vernichtung der Gottesleugner enthielt und welche Formel er auch in das große Gebet einschaltete, damit auch sie im Munde Aller sei. Demzufolge beträgt die Anzahl aller Segensformeln im Gebete—neunzehn.", + "Beim täglichen Gebete spricht Jedermann diese neunzehn Segensformeln nach der Ordnung, aber nur dann, wenn seine Gedanken geordnet sind und sein Sprachorgan dies mit Leichtigkeit bewerkstelligen kann. Wer aber beschäftigt und zerstreut ist oder wessen Zunge nicht geläufig, der bete bloß die ersten drei Segensformeln, dann eine als kurzen Inbegriff aller mittleren und dann die drei letzten: womit denn seine Pflicht — als erfüllt zu betrachten ist.", + "Folgendes ist die Segensformel, welche unsere Weisen verfasst und als Inbegriff aller mittleren Gebetsformeln angeordnet haben. — O, Ewiger, unser Gott, Verleihe חביננו uns die Erkenntnis, Deine Wege zu begreifen, lenke unsere Herzen zur Gottesfurcht, stehe uns bei als Verzeiher und Erlöser, entferne von uns alle Schmerzen, segne unsere Felder, sammle die in den vier Erd-Enden Zerstreuten; die Irregeleiteten lasse wieder gelangen zu Deiner wahren Erkenntnis, über die Böswilligen aber erhebe Deine züchtigende Hand, erfreue die Frommen durch die Wiedererbauung Deiner Stadt, durch die Wiederherstellung Deines Tempels, durch das wiederaufblühende Glück Deines Knechts David und durch das neue Ausleuchten Deines Gesalbten, des Sohnes Jischais! Erhöre uns bevor wir flehen, wie es heißt: »Und bevor sie mich anrufen,— werde ich ihnen Gehör geben; kaum haben sie gesprochen, so werde ich sie auch schon vernommen haben« (Jesaia 65:24); denn Du bist es, Der zu jeder Zeit gewährt; Erlöser und Erretter von allen Drangsalen, gepriesen seiest Du, Ewiger, der Du Gebete erhörest בָּרוּךְ אַתָּה יי, שׁוֹמֵעַ תְּפִלָּה.", + "Dies gilt jedoch bloß im Sommer; im Winter aber bete man kein solches kurzes Gebet, (Hawinenu), weil man dann, beim Segen des Jahres, um Regen flehen muss (siehe Halacha 19). Derselbe Fall tritt auch ein am Schlusse des Schabbats und der Festtage, wo dieses kurze Gebet (Hawinenu) deshalb nicht genügt, weil man bei der Formel »Der Du in Gnaden Vernunft uns verleihest«, das Absonderungsgebet, (Hawdala), zu beten verpflichtet ist.", + "An Schabbatot und Festtagen finden, bei jedem der vier Gebete des Tages, sieben Segensformeln statt; nämlich die ersten drei alltäglichen, die letzten drei und eine mittlere, welche sich auf die Bedeutung des Tages bezieht.Am Schabbat schließe man die mittlere Formel mit: »Der Du den Schabbat heiligest מְקַדֵּשׁ הַשַּׁבָּת«, — an den Feiertagen mit: »Der Du heiligestdas Volk Israel und die Feiertage מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים«. Fällt aber der Schabbat mit den Feiertagen zusammen, — so schließe man: »Der Du heiligest den Schabbat, Israel und die Feiertage מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְהַזְּמַנִּים«.Am Neujahrsfest schließe man: »Du König der ganzen Erde, der du heiligest Israel und den Erinnerungstag מֶלֶךְ עַל כָּל הָאָרֶץ, מְקַדֵּשׁ יִשְׂרָאֵל וְיוֹם הַזִּכָּרוֹן«. Fällt der Neujahrstag mit dem Schabbat zusammen, so schließe man: »Du König der ganzen Erde, der Du heiligest den Schabbat, Israel und den Erinnerungstag מֶלֶךְ עַל כָּל הָאָרֶץ, מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְיוֹם הַזִּכָּרוֹן«.", + "Dieses bezieht sich nur auf die Abend-, Morgen-und Nachmittags-Gebete. Das Zugabegebet (Mussaf) am Neujahrstage aber, besteht aus neun Segnungen, nämlich: aus den drei ersten alltäglichen, drei letzten und außerdem noch drei mittleren. Die erste unter den drei mittleren Segensformeln betrifft die göttliche Weltbeherrschung מַלְכֻיוֹת, die zweite, — die Erinnerung oder die Vorsehung זִכְרוֹנוֹת und die dritte — die Bedeutung des Schofarblasens שׁוֹפָרוֹת. Der Schluss einer jeden dieser Gebetsformeln —muss ihrem Inhalte entsprechen.", + "Am Versöhnungstage bete man, bei jedem der fünf Gebete, sieben Formeln, nämlich: die gewöhnlichen ersten drei, die letzten drei und eine mittlere, über die Bedeutung des Tages. Alle diese mittleren Gebetsformeln schließe man mit den Worten: »König der ganzen Erde, der Du heiligest Israel und den Versöhnungstag מֶלֶךְ עַל כָּל הָאָרֶץ, מְקַדֵּשׁ יִשְׂרָאֵל וְיוֹם הַכִּפּוּרִים«. Fällt dieser mit dem Schabbat zusammen, so schließe man alle mittleren Formeln mit den Worten: »Du König der ganzen Erde, der Du heiligest den Schabbat, Israel und den Versöhnungstag«.", + "Dies gilt nun bloß von alljährlichen Fasttagen, am Fasttage des Jubeljahres הַיּוֹבֵל aber, bete man im Mussaf-Gebete neun Formeln, wie man am Neujahrstage das Mussaf verrichtet und zwar ganz dieselben Formeln, nicht mehr und nicht weniger. Man darf dieselben aber nur dann beten, wenn das Jubeljahr gefeiert wird.", + "Bei jedem dieser Gebete sage man vor der ersten Segensformel: »Gott, öffne meine Lippen, auf dass mein Mund Dein Lob verkünde יי שְׂפָתַי תִּפְתָּח, וּפִי יַגִּיד תְּהִלָּתֶךָ«; und am Schluss des Gebets sage man: »Mögen meine Worte Wohlgefallen finden יִהְיוּ לְרָצוֹן אִמְרֵי פִי וְהֶגְיוֹן לִבִּי לְפָנֶיךָ, יי צוּרִי וְגֹאֲלִי« u. s. w. Dann trete man rücklings zurück.", + "An Neumonden und an Zwischenfeiertagen חוֹל הַמוֹעֵד bete man Abends, Morgens und Nachmittags neunzehn Segensformeln, wie an allen übrigen Tagen; bloß in der Formel über Wiederherstellung des Gottesdienstes (Retzee) sage man: »Unser und unserer Väter Gott, es möge aufsteigen und gelangen usw. Im Mussaf der Zwischenfeiertage bete man — wie an den Feiertagen selbst; am Neumondstage bete man sieben Segensformeln, die ersteren drei, die letzten drei und eine mittlere, über die Bedeutung des Neumonds-Opfers und schließe mit: »Der Du heiligest Israel und den Neumond מְקַדֵּשׁ יִשְׂרָאֵל וְרָאשֵׁי חֳדָשִׁים«.", + "Fällt der Schabbat mit einem Zwischenfeiertags oder mit dem Neumond zusammen, so bete man Abends, Morgens und Nachmittags sieben Segnungen, wie an gewöhnlichen Schabbattagen, bloß in der Tempeldienstformel sage man: »Es möge aufsteigen und gelangen…«. Im Mussaf-Gebet fange man, bei der mittleren Segensformel, mit der Bedeutung des Schabbats an, schließe ebenfalls mit der Bedeutung des Schabbats und in Mitte dieser Segnung erwähne man die Heiligkeit des Tages; und schließe an Neumondstagen mit: »Der Du heiligest, den Schabbat, Israel und den Neumond מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְרָאשֵׁי חֳדָשִׁים«; an den Zwischenfeiertagen aber schließe man, wie an allen Feiertagen, die mit dem Schabbat zusammenfallen מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְהַזְּמַנִּים.", + "Fällt ein Feiertag auf den Sonntag, so bete man in der Nacht vom Schabbat, zum Sonntag, bei der vierten Segensformel:»Du Haft uns kund getan Deine gerechten Gesetze und uns gelehrt — die Gebote Deines Willens auszuüben, hast uns die Heiligkeit des Schabbats, die Ehrbarkeit des Feiertags und die Opferfreude der Wallfahrtszeit gegeben, hast einen Unterschied zwischen der Heiligkeit des Schabbats und zwischen der des Feiertags gemacht, den siebenten Tag von den sechs Werkeltagen abgesondert, uns Zeiten zur Freude und Feste zur Wonne gegeben, Ewiger, unser Gott usw.« Am Schlusse des Schabbats und am Schlusse der Feiertage des ganzen Jahres, schalte man das Absonderungsgebet (Abschieds-, Abscheidungs-Gebet, Hawdala) in die Formel: »Der Du gnadenreich אַתָּה חוֹנֵן usw.« ein, obgleich man außerdem beim Kelche dies Gebet verrichtet.", + "Am Einweihungs- (Chanukka)- und Purimfeste— füge man zur Dankformel —noch Worte über die Wundertaten עַל הַנִּסִּים, hinzu. Fällt dieses Fest mit dem Schabbat zusammen, so wiederhole man die Worte über die Wundertaten im Mussaf-Gebete ebenso, wie in allen anderen.", + "An allen Fasttagen und wäre es auch nur ein Einzelner, der da fastet,—hat man zu der Formel: »Der Du das Gebet erhörest « noch die Worte »o antworte uns…עֲנֵנוּ יי אֱלֹהֵינוּ, עֲנֵנוּ«, einzuschalten. Der Vorbeter hat daraus eine besondere Segnungsformel, zwischen den Formeln, über die Erlösung גּוֹאֵל und über die Heiligung רוֹפֵא, zu machen. Er schließe dieselbe mit den Worten: »Der Du antwortest zur Zeit des Drangsals הָעוֹנֶה בְּעֵת צָרָה«. Demnach hat er also zwanzig Segnungsformeln zu beten. — Am neunten Tage des Monats Aw, (dem Zerstörungstage von Jerusalem), hat man bei der Formel: »Der Du Jerusalem erbauest« hinzuzufügen: »Erbarme Dich Ewiger, unser Gott über uns, wie über Dein ganzes Volk Israel und über Deine Stadt Jerusalem, die trauernde Burg רַחֵם יי אֱלֹהֵינוּ עָלֵינוּ, וְעַל יִשְׂרָאֵל עַמָּךְ, וְעַל יְרוּשָׁלַיִם עִירָךְ, הָעִיר הָאֲבֵלָה, הַחֲרֵבָה, הַשּׁוֹמֵמָה« u. s. w.", + "Den ganzen Winter hindurch — hat man bei der zweiten Segensformel, zu sagen: »Der Du den Regen heruntersendest מוֹרִיד הַגֶּשֶׁם«, im Sommer aber »der Du den Tau herabschickst מוֹרִיד הַטַּל«. Wann fängt man an »der Du den Regen Herunter sendest« zu sprechen? Antwort: Vom Mussaf-Gebet des letzten Tages des Laubhüttenfestes an, bis zum Morgengebet des ersten Tages des Pessachfestes. Aber mit dem Mussaf- Gebete des ersten Tages des Pessachfestes fängt man stattdessen an: »Der Du den Tau herunterschickest…«, zu sagen.", + "Vom siebenten Tage im Monate Cheschwan an, bete man noch um Regen bei der Segensformel über das Gedeihen der Felder בִרְכַּת הַשָּׁנִים und zwar, so lange man in der zweiten Gebetsformel des Regens Erwähnung tut. Dies gilt aber bloß im heiligen Lande, in Babylonien hingegen, so wie in Syrien und Aegypten, in den umliegenden Gegenden und drgl. Ländern, fange mail erst am sechzigsten Tage, nach dem Eintritt des herbstlichen Jahresviertels an, um Regen zu beten.", + "In Gegenden, die des Regens im Sommer bedürftig sind, z. B. auf den Inseln in fernen Meeren, bete man um Regen, so oft man dessen benötigt ist und zwar in der Segensformel »der Du Gebete erhörest«. An Orten, wo man jeden Festtag zwei Tage lang feiert, fange man erst beim Mussaf – Gebet des achten Tages des Laubhüttenfestes an: »Der Du den Regen heruntersendest מוֹרִיד הַגֶּשֶׁם« zu sagen, was man dann den ganzen Winter hindurch fortsetzt.", + "Das ganze Jahr hindurch wird die dritte Segnungsformel mit: »Du heiliger Gott« beschlossen und die elfte— mit »König, der Du Recht und Gerechtigkeit liebest.« An den 10 Tagen aber, vom Neujahrstage bis zum Schlusse des Versöhnungstages, beschließe man die 3-te Segnungsformel mit »o Du heiliger König« und die 11-te »Du König der Gerechtigkeit.«", + "Es gibt Orte, wo es Sitte ist, an den genannten 10 Tagen in die erste Segensformel die Worte »gedenke unserer zum Leben זָכְרֵנוּ לְחַיִּים«, — in die zweite: »wer ist wie Du, o Vater der Barmherzigkeit מִי כָמוֹךָ אָב הָרַחֲמָן…« und in die Dankesformel »erinnere Dich Deines זְכֹר רַחֲמֶיךָ…« einzuschalten. Auch fügt man gewöhnlich zur letzten Segensformel die Worte hinzu »in das Buch des Lebens, וּבְסֵפֶר חַיִּים…« Ebenso gibt es Orte, wo man an den genannten 10 Tagen noch in die dritte Segensformel einschaltet »und also tue Deine Furcht auf alle Deine Geschöpfe usw.« Aber am Neujahrs- und Versöhnungstage, ist es schon zur allgemeinen Sitte geworden, zur dritten Segensformel die Worte »tue Deine Furcht וּבְכֵן…«, hinzuzufügen." + ], + [ + "Das Morgengebet beginne man mit Sonnenaufgang; die ganze Zeit aber, während welcher allein man es verrichten darf, dauert bis zu Ende der vierten Tagesstunde, also ein Drittel des ganzen Tages. Wenn man diese Zeit absichtlich oder in Folge eines Irrtums versäumte und jenes Gebet erst in dem Zeitraume von der vierten Stunde, bis zu Mittag, verrichtete, so hat man zwar der Pflicht des Betens im Allgemeinen Genüge geleistet, aber nicht des zeitmäßigen. So wie nämlich das Gebet überhaupt ein Gebot der Schrift ist, ebenso ist es auch eine durch die Überlieferung uns zu Teil gewordene Vorschrift, dasselbe zu der Zeit zu verrichten, welche unsere Weisen und Propheten dafür bestimmten.", + "Wir haben bereits oben erwähnt, dass das Mincha-Gebet dem täglichen Nachhmittags-Opfer, der Zeit nach, entspreche; da aber dieses Opfer jeden Tag— dreißig Minuten nach der neunten Tagesstunde dargebracht wurde (2,5 Stunden vor Sonnenuntergang), — so bestimmte man auch, dass das Mincha-Gebet — dreißig Minuten nach der neunten Tagesstunde zu beginnen habe. Das Mincha Gebet um diese Zeit wird das kleine Mincha-Gebet מִנְחָה קְטַנָּה genannt. Weil jedoch am Tage vor dem Pessachfeste, wenn derselbe auf einen Freitag fällt, das tägliche Mincha-Opfer dreißig Minuten nach der sechsten Tagesstunde dargebracht wird (30 Minuten nach Beginn der 2. Tageshälfte), so bestimmte man auch, dass, wenn Jemand das Mincha-Gebet dreißig Minuten nach der sechsten Tagesstunde beginnt, er seiner Pflicht genügt habe und dass um diese Zeit die Verpflichtung zum Mincha-Gebet eintrete. Das um diese Stunde verrichtete Gebet, heißt nun das große Mincha-Gebet מִנְחָה גְּדוֹלָה.", + "Mehrere Männer pflegten zugleich, das große und das kleine Mincha-Gebet, zu verrichten, so dass das eine von beiden, als freiwillige Darbringung galt. Einige von den Gaonim aber lehrten, dass man nur das große Mincha-Gebet als freiwillige Darbringung betrachten dürfe. Dies geht auch, schon daraus hervor, dass das große Mincha-Gebet nur eines außerordentlichen Falles willen angeordnet wurde. Hat man jedoch das große Mincha-Gebet der Pflichterfüllung wegen verrichtet, so darf man das kleine nur als eine freiwillige Darbringung betrachten.", + "Aus Obigem geht nun hervor, dass die Zeit des großen Mincha-Gebets von dreißig Minuten nach der sechsten, bis dreißig Minuten nach der neunten Tagesstunde sich ausdehne. Die Zeit des kleinen Mincha-Gebets hingegen — erstreckt sich von dreißig Minuten nach der neunten Tagesstunde bis einer Stunde und fünfzehn Minuten bis zum Tagesende; jedoch kann man das Gebet auch bis zu Sonnenuntergang verrichten.", + "Die Zeit des Mussaf-Gebets ist — vom Schluss des Morgengebets an, bis zur siebenten Tagesstunde. Wer dasselbe jedoch nach der siebenten Tagesstunde verrichtet, sogar wenn er die Zeit mutwilliger Weise versäumt haben sollte, kommt desungeachtet seinen Verpflichtungen in Bezug auf dieses Gebet, hinreichend nach, weil dasselbe im Notfalle den ganzen Tag über verrichtet werden kann.", + "Die Zeit des Abend-Gebets erstreckt sich vom Beginne der Nacht, bis zur Morgenröte עַמּוּד הַשַּׁחַר. Die Zeit des Schlussgebets (נְעִילָה am Jom Kippur) wird durch den Umstand bedingt, dass dasselbe kurz vor Sonnenuntergang beendigt werden muss.", + "Wer ein Gebet, vor der für dasselbe—festgesetzten Zeit, verrichtet, erfüllt seine Pflicht dadurch nicht, sondern muss dasselbe noch einmal und zwar zur gehörigen Zeit, beten. Wenn man jedoch in dringenden Fällen das Morgengebet gleich nach der Morgendämmerung עַמּוּד הַשַּׁחַר betet, so ist das wohl als eine Erfüllung der Pflicht zu betrachten. Das Gebet der Schabbat-Nacht hingegen, kann man sogar am Freitag, vor Sonnenuntergang verrichten. Ebenfalls kann man das Gebet des Schabbat-Ausgangs noch am Schabbat verrichten, denn, da das Abendgebet überhaupt eine freiwillige Darbringung ist, so braucht man es mit der dafür bestimmten Zeit nicht so genau zu nehmen; bloß hat man den Satz: »Höre Israel« zur gehörigen Zeit, nämlich sobald die Sterne am Himmel erscheinen צֵאת הַכּוֹכָבִים, zu lesen.", + "Wer die zu einem Gebet bestimmte Zeit vorsätzlich verstreichen ließ, der kann sein Vergehen durch kein Ersatzgebet תַּשְׁלוּמִין wiedergutmachen. Geschah es aber in Folge eines Versehens oder war man gezwungen und durch den Drang der Umstände genötigt, es zu unterlassen: so hole man es beim nächstfolgenden Gebete nach und zwar so, dass man zuerst das für diese Zeit verordnete und dann erst das Ersatzgebet verrichtet.", + "Wenn z.B. Jemand irrtümlicher Weise das Morgengebet nicht bis zur Mittagszeit verrichtet,— so halte er ein zwiefaches Mincha-Gebet, zuerst nämlich das für die Nachmittagszeit und dann — das zum Ersatz für das Morgengebet bestimmte. Hat man aus Versehen das Mittagsgebet nicht vor Sonnenuntergang verrichtet, so bete man ein doppeltes Abendgebet und zwar das erste als Abendgebet und das andere—als Ersatz für das Mincha-Gebet. Hat man endlich das Abendgebet bis zur Morgenröte versäumt, so verrichte man ein zwiefaches Morgengebet, das erste nämlich für den Morgen und das andere als — Ersatz für das Abendgebet.", + "Hat man aber zwei auf einander folgende Gebete versäumt, so ist nur das zweite zu ersetzen, z. B. wenn Jemand irrtümlicher Weise, weder das Morgen-, noch das Mincha-Gebet verrichtete: so liegt ihm ob, ein zwiefaches Abendgebet zu halten, wovon das erstere, für den Abend und das zweite als Ersatz für das Mincha-Gebet gilt. Das versäumte Morgengebet aber, kann nicht mehr nachgeholt werden, weil die für dasselbe bestimmte Zeit schon abgelaufen ist; und so verhält es sich auch mit den anderen Gebeten.", + "Kommen auf diese Weise das Mincha und das Mussaf-Gebet zusammen, so verrichte man zuerst das Mincha-Gebet und dann erst das Mussaf-Gebet. Jedoch gibt es Gelehrte, welche es nicht für angemessen halten, dass dieses von Seiten einer ganzen Gemeinde geschehe, damit man dadurch nicht zum Irrtum komme." + ], + [ + "Das Gebet, obgleich durch die Zeit geboten, bedingt außerdem noch fünf unumgängliche Erfordernisse. Die Reinigung der Hände, die Bedeckung der Blöße עֶרְוָה, die Reinigung des Ortes, wo das Gebet stattfindet, die Entfernung der zerstreuenden Gegenstände und die Inbrunst des Herzens.", + "In Betreff der Reinigung der Hände finden folgende Bestimmungen statt. Man benetzt die Hände mit Wasser bis zum Gelenk und verrichtet alsbald das Gebet. Befindet sich aber Jemand, wenn die Zeit zum Beten eintritt, unterwegs und es ist kein Wasser vorhanden, so kommt es darauf an, ob zwischen ihm und dem Wasser bloß eine Strecke von vier Mil , das sind achttausend Ellen (4 km), sich befindet, in welchem Falle er verpflichtet ist, bis zum Wasser zu gehen, dort die Hände zu waschen und dann zu beten. Ist aber die Entfernung größer, so findet bloß die Verpflichtung statt, die Hände mit Spänen, Sand oder an einem Balken abzuwischen, dann kann das Gebet stattfinden.", + "Obige Verpflichtung tritt jedoch nur dann in Kraft, wenn das Wasser sich vor dem Gehenden befindet; ist es hinter ihm, so ist es nur dann verpflichtet umzukehren, wenn es bis zu einer Mil entfernt ist. Beträgt die Entfernung mehr als eine Mil, so wischt man bloß die Hände rein, um beten zu können.Hingegen besteht die Verpflichtung zum bloßen Waschen der Hände, nur bei den nicht am Morgen stattfindenden Gebeten. Beim Morgengebete hingegen, hat man Gesicht, Hände und Füße zu waschen, um beten zu können. Ist aber Jemand (beim Morgengebet) vom Wasser entfernt, so wischt es bloß seine Hände ab und betet danach.", + "Alle als unrein Erklärten haben auch bloß ihre Hände zu waschen (und müssen nicht zur Mikwe), ebenso wie die Reinen und können alsdann ihr Gebet verrichten; denn das völlige Untertauchen (in der Mikwe) obgleich es möglicherweise ausgeführt werden könnte, um die gesetzlich erklärte Unreinheit aufzuheben, ist beim Gebete nicht notwendig. Wir haben bereits erklärt (Schma 7:8), wer Samenerguss hatte בַּעַל קֶרִי darf keine Toraverse lesen darf bis er in der Mikwe untergetaucht ist, nach einer Verordnung von Ezra. Die Gerichtsversammlung nach Ezra hat die gleiche Bestimmung auf das Gebet erweitert. Nicht wegen Reinheit und Unreinheit, sondern damit die Gelehrten nicht wie Hähne bei ihren Frauen verweilen. Deshalb verordneten sie das Untertauchen nur für den, der Samenerguss hatte und nicht für andere Unreinheiten.", + "Deshalb sagten die Weisen zur Zeit dieser Verordnung, sogar der Samenflüssige זָב, der einen Samenerguss sah und die Menstruierende נִדָּה, die Samen absondert (sie ist Während des Verkehrs Nidda geworden und sondert den männlichen Samen ab) — all diese benötigen die Reinigung durch Untertauchen für das Sagen des Schma und das Gebet, obwohl sie unrein sind (das Untertauchen reinigt sie nicht von ihrer Unreinheit). Ebenfalls ist dieses Untertauchen nicht wegen Reinheit, sondern der Verordnung גְּזֵרָה, damit man nicht ständig bei den Frauen sei. Doch ist diese Verordnung ist aufgehoben worden, sie hat in Israel keine Verbreitung gefunden, weil das Volk keine Kraft hatte sie einzuhalten.", + "Der verbreitete Brauch in Spanien und Babylon ist, wer einen Samenerguss hatte, bete solange nicht bis er seinen Körper mit Wasser gewaschen hat, wegen: »mache dich bereit für die Begegnung mit deinem Gott, Israel! (Amos 4:12)«. Dies betrifft einen Gesunden oder Kranken, der Geschlechtsverkehr hatte, hingegen ist ein Kranker, der wegen seiner Krankheit Samenerguss hat, von der Waschung befreit. Ebenso der Zaw, der einen Samenerguss sah und die Nidda, die Samen absonderte, waschen sich und ihre Hände und beten.", + "In Betreff der Bedeckung der Blöße עֶרְוָה finden folgende Bestimmungen statt: Eigentlich muss außer der beim Lesen des Satzes: »Höre Israel« festgesetzten Bedeckung der Blöße, beim Gebet — auch noch die Brust bedeckt werden. Hat man jedoch die Brust nicht bedeckt oder war man gezwungen es zu unterlassen oder hat man Nichts, womit man sie bedecken könnte, so ist schon jene ursprüngliche Blößebedeckung hinreichend. Von vorn herein aber,—darf man dies nicht tun.", + "In Betreff der Reinlichkeit des Ortes, wo das Gebet stattfindet, ist folgendes festgesetzt. Man darf das Gebet nicht an einem unsauberen Orte, nicht in einem Badezimmer, nicht auf einer Toilette, nicht an einem Misthaufen usw. verrichten. In zweifelhaften Fällen muss man vor dem Gebet den Ort untersuchen. Im Allgemeinen aber, — muss man sich in dieser Hinsicht an die Bestimmungen, welche beim Lesen des Satzes: »Höre Israel« getroffen wurden, auch beim Beten halten. Ebenso ist das Maß der Entfernung von unreinen Gegenständen, wie auch von Leichen und Körperblößen ganz dasselbe, wie auch beim Lesen des Abschnitts: »Höre Israel« (Schma 3:2).", + "Wenn Jemand sein Gebet verrichtet und nachher an dem Platze, wo dasselbe stattfand etwas Unreines wahrnimmt, so muss er, weil er den Ort nicht vor dem Gebet untersuchte, dasselbe Gebet noch einmal an einem reinen Orte verrichten. Ist man aber im Gebete begriffen, während man das Unreine bemerkt, so verändere man — wo möglich — seine Stellung so, dass der unreine Gegenstand vier Ellen hinter dem Betenden bleibe; ist es aber nicht möglich, so trete man in diese Entfernung seitwärts und erst wenn auch dies nicht geht, breche man das Gebet ab. Die Größten unter unseren Weisen pflegten sogar nicht in einem solchen Hause zu beten, wo man Bier braute oder Fische einsalzte, so lange der chemische Prozess dauert, weil an solchen Orten ein übler Geruch zu herrschen pflegt, obgleich der Ort rein bleibt.", + "In Betreff der zerstreuenden Gegenstände ist Folgendes bestimmt. Wenn Jemand eine Notdurft verspürt, darf er nicht beten und wenn er es dennoch tut, so ist sein Gebet verabscheut und er hat nachher von Neuem das Gebet zu verrichten. Wenn der Drang nun nicht heftig war (er kann 96 Minuten aushalten), hat er zwar nicht nötig, ein zweites Gebet zu verrichten, jedoch darf Niemand sich von vorn herein anders zum Gebet anschicken, als bis er sich in aller Hinsicht gereinigt und alle zerstreuenden Gegenstände beseitigt hat.", + "Es gilt als sehr unanständig, während des Gebetes wissentlich zu gähnen, sich zu dehnen, zu niesen usw. Kommt aber Einem dies unwillkürlich an, so bleibt es ohne Folgen. Wem sich, während der Gebers, der Speichel im Munde ansammelt, der entferne ihn mittelst eines Tuches oder eines Gewandes. Wem aber dies beunruhigend oder störend wird, der speie hinter sich, damit er sich während des Gebets nicht ärgere. Entließ er unwillkürlich eine Blähung, so schweige er bis der Geruch verfliegt und kehre darauf zum Gebet zurück.", + "Wer während des Gebets Blähungen hat und sich nicht halten, gehen vier Ellen nach hinten, entlasse die Blähung, verharre bis der Geruch verflogen und sage darauf: Herr der Welt, du hast uns mit Öffnungen und Höhlungen erschaffen. Bekannt und offenbart vor dir ist unsere Scham, die Schande, wenn wir leben und das Gewürm, wenn wir sterben.", + "Wem beim Gebete Urin seine Beine entlang tropft, warte bis das Wasser anhält und kehre zum Ort, wo er unterbrochen. Wartet er so lange es Dauert das Gebet zu vollenden, muss er von Anfang beginnen.", + "Wer vor dem Gebet Wasser lässt, warte so lange es dauert vier Ellen zu gehen und bete dann. Und wer betet (und sein Gebet beendet), warte so lange es dauert vier Ellen zu gehen und lasse dann Wasser, damit die Worte des Gebetes aus seinem Mund weichen.", + "In Betreff der Inbrunst des Herzens ist Folgendes bestimmt. Jedes Gebet, welches ohne Andacht stattfindet, ist nicht als Gebet zu betrachten. Hat Jemand sein Gebet ohne Andacht verrichtet, so muss er dasselbe nochmals andächtig wiederholen. Findet Jemand, dass seine Gedanken verwirrt und sein Herz abgewendet ist, so ist es ihm verboten zu beten, bis sein Geist sich beruhigt. Daher darf Jemand, der von der Reise kommt und müde oder leidend ist, nicht früher beten, als bis er sich beruhigt hat. Die Weisen sagten, man möge drei Tage anhalten, bis man völlig gerastet und seinen Geist beruhigt habe und dann erst beten.", + "Unter Andacht versteht man, dass der Betende alle fremden Gedanken aus seinem Herzen verbanne und sich als vor der Gottheit stehend, betrachte. Daher ist es nötig, vor dem Anfang des Gebetes kurze Zeit niederzusitzen und das Herz für die Andacht zu stimmen, dann aber sanft und mit stehendem Tone, das Gebet zu sprechen. Keineswegs aber soll man das Gebet als eine Last betrachten, die man je eher desto lieber abschüttelt, — weshalb es auch nötig ist, auch nach dem Gebete etwas niederzusitzen und dann erst sich zu entfernen. Die Frommen früherer Zeiten pflegten eine Stunde vor dem Gebete und eine Stunde nach dem Gebete zu verweilen, auch eine Stunde mit dem Gebete selbst zuzubringen.", + "Ein Betrunkener darf nicht beten, weil bei ihm keine Andacht stattfinden kann. Tut er es dennoch, so ist sein Gebet verabscheuungswürdig und er hat es deshalb zu wiederholen, sobald er wieder nüchtern geworden. Wer bloß einen kleinen Rausch hat, darf zwar eigentlich auch nicht beten, tat er es indes, so wird sein Gebet als solches betrachtet. Wen bezeichnet man als einen Betrunkenen? Antwort: Denjenigen, welcher nicht im Stande sein würde, vor einem König zu sprechen, während Derjenige, welcher nur einen kleinen Rausch hat, dies wohl noch ohne Fehler bewirken könnte. Im Allgemeinen jedoch darf Niemand beten, der ein Viertel-Maaß Wein getrunken, bevor nicht sein Rausch vorüber ist.", + "Eben so wenig ist es gestattet, das Gebet beginnen: mitten im Gelächter, bei leichtsinnigen Handlungen, unter frivolen Gesprächen, unter Zanken oder bei Verdruss, sondern bloß bei Worten der Tora. Selbst bei gerichtlichen Verhandlungen, wiewohl dieselben als zur Tora gehörig angesehen werden, ist es verboten, das Gebet zu beginnen, da die Gedanken des Betenden, in solchem Falle, zu sehr mit der Streitfrage beschäftigt sind. Es ist deshalb nur bei solchen Worten der Tora gestattet, das Gebet zu begingen, welche kein besonderes Nachdenken erfordern.", + "Die bloß für gewisse Tage im bestimmten Gebete, z. B. das Mussaf am Neumondstage und die Feiertagsgebete muss man zuvor durchgehen und dann erst verrichten, damit man während derselben sich nicht zu unterbrechen brauche.Befindet sich Jemand an einem Orte, wo seine Sicherheit gefährdet ist, z. B. wo wilde Tiere oder Räuber sich aufhalten und die Zeit des Gebetes nahet heran, so spreche er bloß eine Segensformel, nämlich: »Der Bedürfnisse Deines Volkes Israel sind viele, sein Verstand aber ist zu ohnmächtig: daher möge es Dein Wille sein, o Ewiger, unser Gott, einem Jeden unter uns zu seiner Nahrung zu verhelfen und jedem Körper das ihm Fehlende zu geben. Es geschehe, was Dir wohlgefällig ist. Gelobt seist Du, Ewiger, der Du das Gebet erhörest!« Diese Segensformel kann man auch unterwegs gehend sprechen. Gestatten es die Umstände nur irgend, dabei stehen zu bleiben, so tue man es. Sobald man aber einen bewohnten (sicheren) Ort erreicht und sich wieder beruhigt hat, verrichte man das gehörige, aus neunzehn Segensformeln bestehende Gebet." + ], + [ + "Wiederum acht Dinge hat der Betende besonders zu berücksichtigen und zu beobachten, deren Unterlassung jedoch, im Falle einer Entfernung, eines Zwanges oder eines Vergehens, nicht hinderlich sein würde; nämlich: die aufrechte Stellung, die Richtung des Gesichts gegen den Tempel, die Haltung des Körpers, die Anordnung der Kleider, die des Ortes, wo man betet, der Ton der Stimme, die Verbeugung und das Niederknien.", + "In Betreff der aufrechten Stellung ist Folgendes festgesetzt. Man darf eigentlich das Gebet nicht anders als stehend verrichten. Befindet man sich auf einem Schiffe oder in einem Wagen, so stehe man beim Gebet auf, sobald dies irgend möglich ist, wo nicht, so verrichte man das Gebet sitzend. Ein Kranker kann das Gebet sogar, auf einer Seite liegend, verrichten, darf aber überhaupt nur dann beten, wenn er seine Gedanken zur Andacht zu stimmen im Stande ist. Ebenso ist ein Durstiger oder Hungriger zur Kategorie der Kranken zu rechnen, so dass beide nur dann zu beten verpflichtet sind, wenn sie ihre Gedanken zur Andacht stimmen können, wo nicht, so mögen sie erst dann beten, wenn sie gegessen und getrunken haben. Ist Jemand im Reiten begriffen, so steige er beim Gebete nicht ab, wenn auch eine Person zur Hand sein sollte, welche das Tier unterdessen halten könnte; vielmehr verrichte man dann das Gebet sitzend, damit die Gedanken nicht gestört werden.", + "Das Gesetz über die Richtung gegen den Tempel befiehlt jedem, außerhalb Israels Befindlichen, sein Antlitz dorthin zu wenden, jedem Dortigen aber nach Jerusalem und wiederum jedem hier Wohnenden, nach dem Tempel, denen aber, die sich im Tempel selbst befinden, ihr Angesicht nach dem Allerheiligsten zu richten. Ein Blinder, ein der Weltgegenden Unkundiger oder ein zu Schiffe sich Befindender, erhebe sein Herz zu dem Herrn und bete.", + "Die Haltung des Körpers beim Gebete verlangt, dass man die Füße neben einander halte, die Augen Niederschlage, als blicke man zur Erde, das Herz nach oben richte, als stände man im Himmel, die rechte Hand auf die linke und auf sein Herz lege und wie ein Knecht vor seinem Herrn, voll Furcht, Achtung und Angst dastehe, nicht aber mit in die Seite eingestemmten Händen.", + "Unter Ordnung der Kleider versteht man ihre Reinlichkeit und Gefälligkeit, denn es heißt: »Beuget euch vor Gott in der Schönheit des Heiligtums«. Während des Gebetes halte man keine Last, bete nicht mit entblößtem Haupte oder barfuß und zwar aller Orten, wo es Sitte ist, vor vornehmen Leuten nicht anders als in Schuhen zu stehen. Niemals aber halte man beim Beten weder Tefillin noch Gesetzrollen in der Hand, weil die dabei erforderliche Behutsamkeit die Andacht stört, noch Gefäße oder Gold; wohl aber ist es erlaubt, beim Laubhüttenfeste den Palmenzweig in derHand zu halten, da diese Tagespflicht ist. Die Last auf dem Haupte, welche weniger als 4 Maaß enthält, lasse man nach hinten herabfallen, die mehr, lege man zur Erde und bete dann. Sitte der Gelehrten und ihrer Schüler ist es, im Tallit gehüllt zu beten.", + "Der Ort beim Beten sei eine Vertiefung und so, dass das Gesicht zur Wand gekehrt sei wie auch bei geöffnetem Fenster oder geöffneter Tür, die im Hause gen Jerusalem liegen; denn es heißt (Daniel 6,10): »Und die Fenster waren gen Jerusalem hin geöffnet«. Man bestimme ferner immer einen Ort zum Gebete und halte dies weder in einer Ruine, noch hinter einer Synagoge, es sei denn, dass man in letzterem Falle das Gesicht nach derselben wende. Neben einem im Gebete Stehenden zu sitzen, ist ebenso wenig erlaubt, als bei ihm vorbeizugehen, es sei denn in einer Entfernung von vier Ellen.", + "Beim Gebete stehe man weder auf einer drei noch mehre Fuß hohen Erhöhung, Balken, Brett oder Stuhl. Ein hohes Gebäude von 4 Quadratellen im Umfang, — das bestimmendes Maaß eines Hauses ist — darf als ein oberer Stock angesehen und zum Gebete benutzt werden; ebenso wenn es mit einer Umzäunung versehen ist, auch ohne 4 Quadratellen Umfang zu haben: weil dann die Abschüssigkeit nicht zu merken ist und die Erhöhung einen eigenen Bereich bildet.", + "Arbeiter, die sich auf der Spitze eines gewöhnlichen Baumes oder hoch an einer Wand zur Zeit des Gebetes befinden, sollen hinabsteigen, um zu beten und zur Arbeit zurückkehren; ausgenommen ist der Oliven- und Feigenbaum, auf welchen, wegen des mühsamen Herab- und Hinaufsteigens, das Gebet erlaubt ist. Arbeiten sie bloß für Kost, so beten sie dreimal täglich, jedes Mal das volle Gebet von neunzehn Segenssprüchen; arbeiten sie aber um Lohn, so sprechen sie bloß das kurze Gebet »Hawinenu«. In beiden Fällen aber kommt es ihnen nicht zu, als Vorbeter aufzutreten oder den priesterlichen Segen mit der Hand zu erteilen.", + "Die Tonhaltung in der Stimme verlangt, dass man weder schreie im Gebete, noch, dass man bloß im Herzen bete; man spreche vielmehr die Worte zwar aus, aber leise, damit der Betende sie selbst höre, keineswegs aber so laut, dass auch Andere seine Stimme hören. Dem Kranken oder dem, der nicht anders andächtig sein kann, ist zwar lautes Beten erlaubt, jedoch nicht in der Gemeindeversammlung, damit er die Anderen nicht störe.", + "Das Verbeugen כְּרִיעָה und betreffend muss der Betende in jedem Gebet fünf sich verbeugen; nämlich: bei Anfang und Ende des ersten Segenspruches und des Huldigungssegensspruches הוֹדָיָה, wie auch beim Schlusse des Gebets, indem man drei Schritte rückwärtsgeht, den Friedensgruß zuerst links und dann rechts gibt, zuletzt aber das Haupt mit einer Verbeugung erhebt. Die ersten vier Verbeugungen geschehen immer bei dem Worte »gelobt בָרוּךְ«, das Erheben des Hauptes beim Worte »Gott«.Dies gilt für gewöhnliche Personen. Der Hohepriester verbeugt sich am Anfang und Ende jedes Segenspruches. Der König bleibt vom ersten Segensspruche an gebeugt, bis zum Ende seines Gebetes.", + "Weshalb gibt man den Friedensgruß zuerst zur linken? Weil diese des gegenüberstehenden Rechte ist. Stände man nun vor dem König, so müsste man die Abschiedsverbeugung zuerst zur Rechten und dann zur Linken des Königs machen; die Verordnung der Weisen aber lautet dahin, sich beim Gebete, wie beim Könige zu benehmen.", + "Bei jeder Verbeugung sollen alle Wirbel des Rückgrats hervorragen und dabei muss der Körper einen Bogen darstellen. Beugt man sich wenig, wenn dieses mit Anstrengung verbunden ist, so dass der Betende dem sich ganz Bückenden gleich zu achten wäre, so ist auch dies hinreichend.", + "Das Knien הִשְׁתַּחֲוָיָה wird wie folgt vollzogen: Nach dem Aufheben des Kopfes, bei der fünften Verbeugung, setzt man sich hin und fällt mit dem Gesichte zur Erde, worauf die beliebigen Bitten verrichtet werden.Überall wo von Verbeugung כְּרִיעָה die Rede ist, versteht man darunter ein Beugen auf die Unterschenkel (man sitzt auf den Unterschenkeln und die Knie berühren den Boden), wo von Bücken קִדָּה — Hinneigen des Gesichts zur Erde (man kniet nieder und berührt mit dem Gesicht die Erde), unter Niederknien הִשְׁתַּחֲוָיָה aber—das Ausbreiten der Hände und Füße in der Art, dass man mit dem ganzen Gesichte die Erde berührt.", + "Hinsichtlich des Niederkniens נְפִילַת פָּנִים, nach dem Gebete, begnügen sich einige mit einem bloßen Bücken קִדָּה, andere hingegen knien völlig nieder הִשְׁתַּחֲוָיָה. Dies auf Steinen, außerhalb des Tempels, zu tun—ist verboten, wie wir in der Abhandlung über den Götzendienst bereits erklärt (6:6-7). Ein angesehener Mann darf nur dann aufs Gesicht fallen, wenn er sich bewusst ist, so fromm wie Joschua zu sein; sonst beuge er nur ein wenig sein Gesicht und berühre nicht damit die Erde. Es steht frei, an einem Orte zu beten und am andern aufs Gesicht zu fallen.", + "Allgemeine Sitte ist es unter den Israeliten, dass man weder am Schabbat, noch an Feiertagen, noch an dem Neujahrs- oder, Neumondstagen, noch an Chanukka, Purimfeste, wie auch nicht am Minchagebet zum Vorabend des Schabbats und der Feiertage, noch in den Abendgebeten überhaupt— auch nicht an gewöhnlichen Tagen—auf das Gesicht falle. Doch gibt es manche, die beim Abendgebete wohl aufs Gesicht fallen. Bloß am Versöhnungstage allein tue es ein jeder und zwar bei jedem einzelnen Gebete, weil dieser ein Tag des Flehens, Betens und Fastens ist." + ], + [ + "Es ist dem Israeliten verboten, hinter der Synagoge, während die Gemeinde ihr Gebet verrichtet, wegzugehen, den Fall etwa ausgenommen, da er eine Last trägt oder wenn die Synagoge von zwei Seiten Türen hat: weil man dann glauben könnte, dass der Vorübergehende nicht weggeht, sondern von einer anderen Seite in die Synagoge zu treten wünscht. Ebenso verhält es sich, wenn in der Stadt zwei Synagogen vorhanden sind: weil man dann glauben könnte, dass der an der einen Vorübergehende—sich nach der anderen Synagoge begeben wolle, die er gewöhnlich zu besuchen pflege. Ebenso darf derjenige, welcher die Tefillin angelegt hat, an einer Synagoge vorübergehen, wenn auch jene Ausnahm-Bedingungen da nicht stattfinden: weil die Tefillin selbst gleichsam Zeugnis ablegt, dass man eher einer guten Tat nachgehe, als sich des Gebets entschlagen wolle.", + "Wer das Gebet mit der Gemeinde verrichtet, dehne dasselbe nicht zu weit aus: was ihm aber freisteht, wenn er allein betet. Nach dem Gebet aber bleibt es einem Jeden überlassen, sogar ein Sündenbekenntnis וִדּוּי , wie am Versöhnungstage, im Stillen abzuhalten. Ebenso darf man zu jedem der mittleren Segenssprüche Worte von entsprechendem Inhalte hinzufügen.", + "Dies kann man in folgender Weise bewirken. Wem Jemand erkrankte, der kann bei Gelegenheit des Segenspruchs für Kranken-Herstellung בִרְכַּת חוֹלִים, je nach seiner Fähigkeit, um Erbarmen für jenen Kranken flehen. Wem es an Nahrungsmitteln fehlt, der kann seine Bitten und Wünsche der Segens-Formel über die jährliche Ernte בִרְכַּת הַשָּׁנִים hinzufügen und so fort bei jedem von den mittleren Segenssprüchen. Überdies kann man bei dem Segensspruche: »Der Du das Gebet erhörest שׁוֹמֵעַ תְּפִלָּה« um Gewährung sämtlicher Bedürfnisse bitten. Keineswegs aber ist es gestattet, dies bei den drei ersten oder bei den drei letzten Segensformeln zu tun.", + "Es ist dem Israeliten verboten nach Sonnenaufgang irgend Etwas zu genießen oder eine Arbeit zu unternehmen, bevor er das Morgengebet verrichtet. Ebenso wenig ist es ihm alsdann gestattet zu seinem Genossen sich zu begeben, um denselben zu begrüßen, bevor er sein Morgengebet verrichtet. Auch soll man keine Reise antreten ohne vorher gebetet zu haben. Wohl aber steht es jedem frei, vor dem Mussaf wie auch vor dem Mincha-Gebet Etwas zu genießen oder eine Arbeit zu unternehmen; jedoch ist es untersagt, sich kurz vor dem Mincha-Gebet zu einer vollen Mahlzeit niederzusetzen.", + "Sobald die Zeit des großen Mincha-Gebetes eintritt, begebe man sich nicht ins Bad, selbst wenn es nur geschehe, um sich in Schweiß zu bringen, ohne vorher gebetet zu haben: denn man könnte in Ohnmacht fallen und auf diese Weise das Gebet vernachlässigen. Ferner darf man sich nicht zum Essen niedersetzen, wäre es auch nur ein bloßer Zubiss, weil man dadurch zu sehr abgelenkt werden könnte; ebenso ist es untersagt, um diese Zeit gerichtliche Verhandlungen vorzunehmen, selbst wenn der Urteilsspruch schon nahe bevorstehen sollte בִּגְמַר דִּין: weil das Urtheil möglicher Weise noch umgestoßen, die Angelegenheit sonach verzögert und das Gebet auf diese Weise vernachlässigt werden könnte. Ebenso setze man sich um diese Zeit bei einem Frisör nicht nieder, ohne vorher gebetet zu haben, selbst dann nicht, wenn man sich nur einfach das Haar abscheren lassen wollte: weil zu besorgen steht, dass die Schere zerbrechen könnte (und es lange dauern würde sie zu reparieren). Ferner gehe man kurz vor dem Minchagebet nicht in seine Gerberei, ohne vorher gebetet zu haben, weil zu besorgen steht, dass man einen Fehler an der Arbeit bemerken, sich damit beschäftigen und so vom Gebet abgehalten werden könnte. Hatte man aber bereits eins von diesen Geschäften angefangen, so unterbreche man sich nicht, sondern beschließe dasselbe und verrichte dann das Gebet.", + "Was wird nun als Anfang der Beschäftigung betrachtet? Antwort: Beim Frisör, das Umlegen des Frisörumhangs; beim Baden, das Ablegen des zunächst auf dem Körper befindlichen Kleides; beim Gerben, das Umbinden des Schurzes, wie es bei den Handwerkern üblich ist; als Anfang des Essens aber — gilt bei den Bewohnern des Landes Israel das Waschen der Hände und, bei den Babyloniern — Ablegen des Gürtels; endlich aber als Anfang einer Gerichtsverhandlung — die Umhüllung der Richter mit dem Tallit und ihr Niedersitzen. Hatten die Richter sich lange vorher niedergesetzt, so gilt als Anfang das Vorbringen der Klage von Seiten einer der streitenden Parteien.", + "Obgleich das Abendgebet ein freiwilliges ist, spreche doch Niemand, der von seinem Geschäfte nach Hause zurückkehrt: ich werde zuerst Etwas essen, ein wenig schlafen und dann beten; denn der Schlaf könnte ihn überwältigen, so dass ihm die ganze Nacht darüber verginge. Daher hat man vorher vielmehr das Abendgebet zu verrichten und soll dann erst essen, trinken oder schlafen. Vor dem Morgengebet aber es ist erlaubt sich scheren zu lassen und in das Bad zu gehen: denn die Weisen haben dieses Verbot nur mit Bezugnahme auf die Zeit vor dem Mincha Gebet ergehen lassen, weil zu dieser Zeit die meisten Menschen dorthin sich zu begeben pflegen. Am Morgen aber ist dies etwas ganz Ungewöhnliches, weshalb auch in dieser Beziehung keine Bestimmung getroffen wurde.", + "Wer mit dem Studium des Gesetzes beschäftigt ist, während die Zeit des Gebets herannaht, unterbreche sein Studium und bete. War aber das Studium seine einzige Beschäftigung, so dass er mehr keine andere Arbeit, als das Studium der Tora kennt und hatte er sich zur Zeit des Gebetes gerade ins Studium der Tora vertieft: so unterbreche er sie nicht, — indem das Studium der Tora viel wichtiger ist, als das Gebot zu beten. Derjenige, welcher sich mit Gemeindeangelegenheiten beschäftigt, wird demjenigen gleichgeachtet, welcher sich mit dem Studium der Tora beschäftigt.", + "Der Betende unterbreche sein Gebot nur im Falle einer Lebensgefahr. Sogar wenn der König von Israel ihn begrüßt, antworte er nicht. Aber er antworte einem nichtjüdischen König, denn vielleicht könnte ihn dieser töten. Wer während des Gebets einen nichtjüdischen König oder einen gewalttätigen Menschen auf sich zukommen sieht, verkürze sein Gebet. Wenn man sein Gebet nicht verkürzen kann, dann breche man das Gebet ab. Sah Jemand Schlangen oder Skorpionen auf ihn zukommen, so kommt es darauf an, ob ihr Biss im Lande tödlich zu wirken pflegt, in welchem Falle er das Gebet abbreche und hinwegeile. Sind sie aber dort nicht bösartig, so unterbreche man das Gebet nicht.", + "Frauen, Knechte und Minderjährige sind zum Gebet verpflichtet, wer aber den Abschnitt »Höre Israel« nicht zu lesen nötig hat, ist auch vom Gebet überhaupt befreit. Auch sind Diejenigen, welche einen Toten begleiten, selbst wenn man ihrer zur Bestattung nicht bedarf, frei vom Gebet." + ], + [ + "Als die Weisen diese Gebete anordneten, führten sie zugleich auch noch andere Segenssprüche ein, welche jeden Tag gesprochen werden müssen. Wenn man sich nämlich abends zu Bett begibt, sage man: »Gelobt seist Du, Ewiger, unser Gott, König der Welt, der Du Fesseln des Schlafes meinen Augen anlegst und sanften Schlummer auf meine Blicke niedersendest, zugleich aber auch das innere Auge erleuchtest. Es sei einst Wille vor Deinem Angesichte, o Ewiger, mein Gott, dass Du mich vor bösen Gedanken, wie auch vor bösen Zufällen errettest. Möchten mich weder böse Träume noch böse Gedanken erschrecken, möchte mein Ruhebett vor Dir unversehrt bleiben, erhebe mich wieder zum Leben und zum Frieden und erleuchte meine Augen, damit ich nicht den Todesschlaf schlafe. Gelobt seist Du, Ewiger, der Du das ganze Weltall mit Deiner Ehre erleuchtest.«", + "Darauf lese man den ersten Teil des Abschnitts »Höre Israel« und überlasse sich dann dem Schlafe. Überwältigt Jemand der Schlaf zu sehr, so lese er wenigstens den ersten Vers hiervon oder ein paar andere Verse des göttlichen Erbarmens und schlafe alsdann ein.", + "Beim Erwachen vom Schlafe spreche man, noch im Bette liegend, folgenden Segen: »mein Gott, die Seele, welche Du mir eingepflanzt, ist rein; Du hast sie erschaffen, gebildet und mir eingehaucht; Du erhältst sie in mir, Du wirst sie einst von mir nehmen, aber auch in späterer Zukunft mir wiedergeben. So lange jedoch die Seele in mir ist, bringe ich Dir meinen Dank dar, Ewiger, mein Gott, Herr alles Erschaffenen. Gelobt seist Du, Ewiger, der Du die Seelen den toten Körpern wiedergibst.«", + "Sobald man den Hahn krähen hört, spricht man folgenden Segensspruch:»Gelobt seist Du, Ewiger, unser Gott, König der Welt, der Du dem Hahn das Vermögen gegeben, zu unterscheiden zwischen Tag und Nacht.«Beim Ankleiden bete man folgenden Segensspruch:»Gelobt seist Du, Ewiger, unser Gott, König der Welt, der Du die Nackten kleidest!«Beim Anlegen der Kopfbedeckung spricht man:»Gelobt seist Du, Ewiger, unser Gott, König der Welt, der Israel mit Herrlichkeit krönt.«Wenn man mit der Hand über die Augen fährt — sage man:»Der Du die Blinden sehend machst.«Setzt man sich aufs Bett, so spricht man:»Der Du die Gefangenen befreiest.«Wenn man sich mit den Füßen, aus dem Bett aussteigend, auf die Erde stellt:»Der Du die Erde über dem Wasser ausgedehnt hast.«Wenn man steht:»Der die Gebückten aufrichtet.«Beim Händewaschen:»Der uns geheiligt durch seine Gebote und uns befohlen die Hände zu waschen.«Beim Waschen des Gesichts:»Gelobt seist Du, Ewiger, unser Gott, König der Welt, der Du die Binde des Schlafes mir von den Augen genommen und die des Schlummers von meinen Blicken; es sei Dein Wille, Ewiger, mein Gott und meiner Väter Gott, mich an Mizwot und nicht an Sünden zu gewöhnen; und lasse über mir den guten aber keinen bösen Trieb walten; stärke mich vielmehr in Deinen Geboten und lasse mich Anteil nehmen an Deiner Tora; lasse mich Gunst, Gnade und Barmherzigkeit finden vor Deinen Augen, wie auch vor den Augen Aller, die mich sehen und schenke mir stets Deine Gnade. Gelobt seist Du, Ewiger, der Du Gnade übest!«", + "Bevor man die Toilette betritt sage man jedes Mal:»Ihr geehrten, Heilige Diener des Allerhöchsten. Bewachet mich, bewachet mich bis ich hineingegangen und herausgekommen bin, denn dies ist die Art der Menschen.«Nach der körperlichen Reinigung spricht man:»Gelobt seist Du, Ewiger, unser Gott, König der Welt, der Du den Menschen in Weisheit erschaffen und in ihm Öffnungen und Höhlungen geschaffen hast, offene und geschlossene. Wenn eine von diesen sich öffnen oder eine von jenen sich schließen würde, der Mensch sich sodann unmöglich erhalten könnte, sogar keine Stunde. Gepriesen seist Du, Ewiger, Heiler alles Fleisches und Wundertäter«", + "Beim Umlegen des Gurtes spricht man den Segensspruch:»Der Du Israel mit Stärke umgürtest.«Beim Anziehen der Schuhe:»Der Du mich mit allen Bedürfnissen versorgest.«Macht man sich auf dem Weg, so spricht man:»Der Du die Schritte des Menschen lenkst.«Und täglich spricht man die Segenssprüche:»Gelobt seist Du, Ewiger, unser Gott, König der Welt, dafür dass Du mich nicht als Nichtjuden geschaffen!« »Gelobt seist Du, Ewiger, unser Gott, dass Du mich nicht als Frau geschaffen! »Gelobt seist Du Ewiger unser Gott, König der Welt, dass Du mich nicht als Sklaven geschaffen!«", + "Diese 18 Segenssprüche haben keine bestimmte Ordnung, sondern sie werden je nach den Umständen und zwar nur auf bestimmte Veranlassung gesprochen, wenn man, z. B. nach dem Aufstehen den Gurt umlegt, spreche man den Segen: »Der Du Israel mit Stärke umgürtest«; hört man den Hahn krähen, so spreche man den Segen: »Der Du dem Hahn das Vermögen gegeben« usw. Ist die Veranlassung zu einem solchen Segensspruche nicht vorhanden, so wird derselbe auch nicht gesprochen.", + "Schlief man z. B. angekleidet, so spreche man nicht beim Aufstehen:»Der Du die Nackten kleidest.«Geht man barfuß, so spreche man nicht:»Der Du mich mit allen Bedürfnissen versorgest.«Am Versöhnungstage, am neunten des Monats Aw, wo das Waschen nicht stattfindet, spreche man ebenso wenig den Segensspruch vom Waschen der Hände, wie auch nicht:»Der Du die Binde des Schlafes von meinen Augen genommen.«Hat man seine Notdurft noch nicht verrichtet, so spreche man nicht den Segen:»Der Da den Menschen in Weisheit erschufst« usw. Und ebenso verhält sich’s mit allen diesen Segenssprüchen.", + "Es ist zwar in den meisten israelitischen Städten Sitte, diese Segenssprüche hinter einander in der Synagoge herzusagen, ohne alle Rücksicht darauf, ob eine Verpflichtung dazu vorhanden sei oder nicht; aber dies geschieht nur in Folge eines Irrtums und man tut nicht wohl daran, es nachzuahmen, vielmehr spreche man nur dann einen Segen, wenn die Verpflichtung dazu eintritt.", + "Steht Jemand früh auf, um die Tora zu lesen, bevor er das: »Höre Israel« gesprochen, so soll er, gleichviel ob es die geschriebene oder mündliche war, zuerst die Hände waschen, drei Segenssprüche sprechen und dann erst lesen, nämlich, erstens: »Der uns geheiligt durch seine Gebote und uns befohlen, die Tora zu studieren, mache, o Ewiger, unser Gott, die Worte Deiner Lehre angenehm in unserem Munde, wie auch im Munde Deines ganzen Volkes Israel. Mögen wir, unsere Kinder und die Nachkommen Deines ganzen Volkes, stets Deinen Namen kennen und Deine Tora studieren, um ihrer selbst willen. Gelobt seist Du, Ewiger, der Du die Tora gibst«; »Gelobt seist Du, Ewiger, unser Gott, König der Welt, der uns aus allen Völkern erkoren und uns seine Lehre gegeben. Gelobt seist Du, Ewiger, der Du die Tora gibst«.", + "Jeder ist verpflichtet täglich diese drei Segenssprüche zu beten und dann etwas aus der Tora zu lesen; bereits ist es allgemein angenommen, die Segenssprüche der Priester zu lesen; an manchen Orten liest man den Abschnitt:»Gebiete den Kindern Israel«, usw. (Paraschat Tamid)Noch an andern Orten liest man Beides zusammen, aber auch Abschnitte und Abhandlungen aus der Mischna und aus den Beraitot.", + "Denen spenden die Weisen besonders Lob, die jeden Tag die Psalmen, vom: »Das Lob Davids« an, bis zum Schluss der Psalmen lesen. Es ist aber schon längst allgemeine Sitte, vor und nach diesen Psalmen noch andere Verse zu lesen, voran aber eine Segensformel zu schicken, welche mit den Worten: »Gesegnet sei, Der da sprach בָּרוּךְ שֶׁאָמַר« anfängt und ebenso auch am Schluss eine andere Segensformel folgen zu lassen, welche mit den Worten: »Es werde gelobt יִשְׁתַּבַּח« anfängt. Erst alsdann spricht man den Segen über die Lesung des »Höre Israel«.", + "Es gibt Städte, wo es gebräuchlich ist, jeden Tag nach der Segensformel: »Es werde gelobt«, das Lied vom roten Meere שִׁירַת הַיָּם zu rezitieren und erst alsdann den Segen über das »Höre Israel« zu sprechen. An andern Orten wiederum ist es Sitte, das Lied: »Vernehmet ihr Himmel שִׁירַת הַאֲזִינוּ« zu lesen. Wiederum gibt es einzelne Personen, welche beide obengenannte Lieder zugleich rezitieren. Alles kommt hierbei nur auf den Gebrauch an.", + "Jeder Israelit ist verpflichtet, je hundert Segenssprüche innerhalb vierundzwanzig Stunden zu sprechen, nämlich: die 23 in diesem Kapitel aufgeführten (18 beim Aufwachen, 3 auf die Tora, 2 auf Psalmen), dann die der Lesung des »Höre Israel« vorangehenden und nachfolgenden, welche, die vom Abend und die vom Morgen zusammengenommen, 7 ausmachen.Beim Umhüllen mit dem Tallit spricht man den Segen: »Gelobt seist Du, Ewiger, unser Gott, König, der Welt, Der uns geheiligt durch Seine Gebote und uns befohlen Zizit umzulegen«.Beim Anlegen der Tefillin spricht man: »Gelobt seist Du, Ewiger, unser Gott, König der Welt, Der uns geheiligt durch Seine Gebote und uns befohlen Tefillin anzulegen«.Dann folgen die drei täglichen Gebete, von welchen jedes 18 Segensformeln enthält; also, die seither genannten zusammengenommen, 86 an der Zahl. Zu diesen kommen nun noch diejenigen, welche bei zwei täglichen Mahlzeiten gesprochen werden hinzu und zwar 7 Sprüche bei jeder Mahlzeit, zusammen also 14, nämlich: ein Segensspruch beim Waschen der Hände, einer vor dem Essen, drei nach dem Essen und zwei über das Wasser, vor und nach dem Trinken, folglich sind es 7 Segensprüche.", + "Zu unserer Zeit, wo auch die Segensformel wegen der Häretiker בִּרְכַּת הַמִּינִים ins Gebet aufgenommen worden und auch noch im Segen über die Mahlzeit die vierte Formel »der Gute und Wohltuende« vorkommt, haben wir fünf Segensprüche mehr. An Schabbaten und Feiertagen, an welchen nur Gebete von 7 Segensprüchen verrichtet werden oder auch an Wochentagen, die aber keine Gelegenheit darbieten, um Jemand zu den oben aufgezählten dreiundzwanzig Segenssprüchen zu verpflichten, z. B. wenn man eine Nacht nicht schläft oder den Gurt nicht losbindet u. dgl., muss man die Zahl der Hundert bei dem Genuss der Früchte ergänzen.", + "Dies kann geschehen, indem man Gemüse genießt, wo man das ganze Quantum in mehrere Teile teilt, um sie in kleinen Zwischenräumen zu genießen und auf diese Weise die Segenssprüche vor und nach dem Genuss wiederholen zu können, bis die Zahl von hundert voll ist.", + "Die Ordnung der Gebete ist folgende: Des Morgens erhebe sich der Mensch frühzeitig (vor Sonnenaufgang) und spreche die oben angeführten Segensformeln, reitre dann die oben bezeichneten Psalmen, nebst den sie begleitenden zwei Segenssprüchen, halte hierauf die Lesung des »Höre Israel« nebst den dazu gehörigen Segnungen, überspringe aber dabei die Heiligung קְּדֻשָּׁה der ersten Segnung vor dem »Höre Israel«, indem ein einzelner die Heiligung nicht sprechen darf. Indem man nun auf diese Weise mit: »Der Israel erlöst גָּאַל יִשְׂרָאֵל« diese Lesung beschließt, erhebe man sich alsbald, um das Gebet unmittelbar auf die Erlösung folgen zu lassen, weil dasselbe doch nur stehend verrichtet werden darf, wie oben erklärt worden. Nach Beendigung des Gebetes setze man sich, falle aufs Angesicht, bitte zu Gott, was Alles noch immer sitzend geschieht, erhebe dann das Haupt wieder bei fortgesetzten Bitten und lese den Psalm: »Lob Davids תְּהִלָּה לְדָוִד«, spreche dann je nach Vermögen flehende Worte und gehe seinen Geschäften nach.", + "Beim Minchagebet beginne man sitzend mit dem Psalm; »Lob Davids«, dann stehe man auf, um das eigentliche Minchagebet zu verrichten, nach dessen Beendigung man wieder aufs Angesicht fällt, Bitten an Gott richtet, das Haupt erhebt, unter fortgesetztem Flehen, je nach Kräften. Darauf kehre man zu seinen Geschäften zurück.Beim Abendgebete fange man mit der Lesung des »Höre Israel« an und zwar mit Hinzufügung der vorangehenden und nachfolgenden Segenssprüche, lasse das Gebet wieder unmittelbar auf die Erlösung folgen, verrichte dasselbe stehend, setze sich aber nach dessen Beendigung ein wenig nieder und gehe erst alsdann hinweg. Wer nach dem Abendgebete flehende Worte spricht, ist besonders zu loben. Obgleich man nach den Worten: »Der Israel erlöset« noch die Segensformel: »Lasse uns ruhen« spricht, so ist dies nicht als eine Unterbrechung zwischen der Erlösung und dem Gebete zu betrachten, da beide bloß als eine einzige lange Segnung gelten." + ], + [ + "Das Gebet einer ganzen Gemeinde wird immer vom Schöpfer erhört; der Heilige, gelobt sei Er, verachtet das Gebet der Menge nicht, wenn auch in derselben viele Sünder sind; daher ist es gut, wenn ein Jeder sich der Gemeinde anschlösse, auf dass er nicht allein das Gebet verrichte, sondern, wenn es ihm nur möglich ist, mit der Gemeinde. Stets aber gehe jeder Jude morgens und abends in die Synagoge, denn das Gebet wird bloß in der Synagoge zu jeder Zeit erhört. Derjenige, welcher an seinem Orte eine Synagoge hat, aber dennoch nicht mit der Gemeinde sein Gebet verrichtet, heißt ein schlechter Nachbar.", + "Es ist die Pflicht eines jeden Juden in die Synagoge eilend zu gehen, denn es heißt: (Hos. 6:3) «Wir wollen uns beeilen, den Ewigen zu erkennen«. Beim Weggehen hingegen aus der Synagoge mache man keine beflügelten Schritte, sondern man gehe langsam aus derselben. Wenn man in die Synagoge gekommen, schreite man in derselben so weit vor, als das Interwall zweier gegenüberstehenden Türen einnimmt und bete alsdann, da man die Vorschrift zu erfüllen hat: »Zu hüten die Pfosten meiner Türen.« (Mischlei 8:34)", + "Das Beth-Hamidrasch steht in geheiligter Beziehung der Synagoge voran; die großen Gelehrten pflegten nur an dem Orte, wo sie sich mit der Tora beschäftigen, zu beten, obgleich an ihrem Wohnorte mehrere Synagogen waren. Jedoch hat jenes nur dann den Vorzug, wenn man in demselben das Gebet mit der Gemeinde zusammen verrichten kann.", + "Das Gebet der Gemeinde wird auf folgende Weise abgehalten: Eine Person betet laut und die andern müssen stillschweigend zuhören; dies geschieht aber nicht anders, als vor einer Versammlung von nicht weniger als zehn erwachsenen freien Männern, unter welchen der Vorbeter als Mitglied zu betrachten ist. Wenn einige von den Zehnen ihr Gebet schon vorhin verrichtet, sich also ihrer Pflicht entledigt haben, können sie doch als Ergänzung zu der gesetzlichen Zahl der zehn mitgerechnet werden; jedoch nur in dem Falle, wenn die Meisten der zehn noch nicht gebetet haben (also 6 von 10) Man darf auch weder die Heiligungקְּדֻשָּׁה sprechen, noch zur Tora-Lesung, bei Segenssprüchen vor und nach derselben, schreiten, wenn die Versammlung nicht aus zehn Individuen besteht; die Zahl muss ebenfalls bei der Lesung der Haftara aus den Propheten beobachtet werden.", + "Ebenso darf man nur vor einer Gemeinde von wenigstens zehn Personen den Segensspruch: »Höre Israel« öffentlich hersagen, so dass ihn Alle hören und dann mit Amen einfallen können; diese Vortragart eben heißt: die Anstimmung des »Höre Israel פּוֹרֵס עַל שְׁמַע«. Auch darf nicht die Weihung קַדִּישׁ vor weniger als zehn Personen gesprochen werden; ganz so haben die Kohanim, bei der Erteilung ihres Segens mit der Hand, auf die gesetzliche Anzahl der Gebetgemeinde zu sehen; sie selbst können auch mit in dieser Zahl begriffen sein, denn jede Versammlung von zehn Israeliten wird schon Gemeinde genannt, wie es heißt (Num. 14:27): »Wie lange wird noch die so böse Gemeinde« usw.; wo doch nur von zehn die Rede war, indem Josua und Kaleb von diesen ausgenommen waren.", + "Auch jede andere öffentliche Heiligung darf nur vor einer solchen vollzähligen Israeliten-Gemeinde vollzogen werden, denn es heißt (Lev. 22:32). »Und ich werde geheiligt werden inmitten der Kinder Israel«. Sämtliche oben angeführte, heilige Handlungen dürfen, wenn einmal bei einer Versammlung von zehn männlichen Individuen vorgenommen, von dem Rest vollendet werden, im Fall während der Verrichtung sich einige entfernt haben. — Diese Entfernung ist jedoch gegen das Gesetz.", + "Sämtliche Mitglieder der Betgemeinde müssen sich an einem und demselben Orte befinden, wie auch der Gemeinde-Vorbeter bei ihnen sein muss. Ist ein kleiner Hof von einer Seite nach einem größeren ganz geöffnet und befinden sich im größeren neun Mitglieder, im kleineren aber bloß einer, so können sie beiderseits zu einander gezogen werden; waren aber neun Männer im kleinen Hofe und Einer im größeren, so dürfen sie nicht zur Vollzahl zusammengerechnet werden. Befand sich die Gemeinde im größeren und der Vorbeter im kleinem Hofe, so ist die Handlung gesetzlich; war die Gemeinde im kleineren und der Vorbeter im größeren, so haben sie sich ihrer Pflicht nicht entledigt; denn der Vorbeter wird als durch den Raum von ihnen abgeschieden und folglich nicht als zu ihnen gehörig betrachtet, da der große Hof an den kleineren gränzend, nach beiden Seiten hin Verlängerungen bildet, während im erstem Falle der Kleine nicht als getrennt vom größeren, sondern nur als eine Vertiefung desselben angesehen wird.", + "Wenn der große Hof schmutzig ist, so ist es verboten auch im kleineren zu beten oder das »Höre Israel« zu lesen; ist aber bloß der kleine schmutzig, so darf man im größeren beten oder das »Höre Israel« sagen,—da dieser als getrennt vom kleineren zu betrachten ist; außer etwa — es dränge ein übler Geruch vom kleineren Hof in den größeren.", + "Der Gemeinde-Vorbeter hilft gleichsam der Menge ihrer Pflicht nachkommen, nämlich, wenn er betet und jene zuhörend mit Amen nach jedem Segensspruch einfällt, wird sie ebenfalls als mitbetend betrachtet; jedoch gilt dies nur für denjenigen, der nicht selbst zu beten versteht: wer es aber kann kommt seiner Pflicht nicht anders nach, als wenn er selbst betet.", + "Mit dem Gebete wird es jedoch nur an gewöhnlichen Tagen so strenge genommen, nicht aber am Neujahrs- und Versöhnungstage im Jubeljahre, an welchen beiden Tagen der Gemeinde-Vorbeter sowohl für die Kundigen, als der Schrift Unkundigen betet; diese Ausnahmen finden statt, weil die Segenssprüche an diesen Tagen sehr lang sind und die meisten Schriftkundigen nicht im Stande wären, ihre Gedanken, so lange als der Vorbeter, zur Andacht zu stimmen. Es steht daher an diesen beiden Tagen sogar dem Schriftkundigen völlig frei, sich auf den Vorbeter zu verlassen, da er, nach dem vorhergegangenen Satz, der Pflicht des Selbstbetens enthoben ist.", + "Man darf als Gemeinde-Vorbeter nur den, sowohl an Gelehrsamkeit, als durch Handlungen Vorzüglichsten, einsetzen. Besonders noch ist ein bejahrter Mann vorzuziehen; man muss.sich aber bemühen als Gemeinde-Vorbeter einen Mann zu bestimmen, der eine angenehme Stimme hat und gut zu rezitieren versteht. Ein bartloser Jüngling hingegen und mag er noch so gelehrt sein trete nie als Gemeinde-Vorbeter auf, weil dieses die Ehre der Gemeinde beeinträchtigen könnte; aber man darf wohl das »Höre Israel« anstimmen, sobald man das dreizehnte Lebensjahr erreicht.", + "Ebenso wenig darf ein mit einem mangelhaften Sprachorgan Behafteter als Vorbeter fungieren, ein solcher, der etwa den Aleph wie Ain oder Ain wie Aleph ausspräche oder überhaupt die Buchstaben nicht deutlich und verständlich hervorbringen könnte. Der Lehrer darf einen seiner Schüler zum Vorbeter bestimmen; und dieser auch in seiner Gegenwart das Gebet verrichten.Ein Blinder darf sowohl das »Höre Israel« vortragen, als auch als Gemeinde-Vorbeter eingesetzt werden. Derjenige aber, dem die Schultern entblößt sind, darf zwar das »Höre Israel« anstimmen, jedoch nicht eher als Vorbeter auftreten, als bis er dieselben bedeckt hat." + ], + [ + "Die Ordnung des Gemeinde-Gebetes ist: des Morgens sitze die ganze Gemeinde, der Vorbeter trete an die Bundeslade, so dass er sich in der Mitte der Versammlung befinde, beginne alsdann die Heiligung קַדִּישׁ zu sprechen, worauf die ganze Versammlung aus allen Kräften spricht: »Amen, der Name des Herrn sei gelobt ewig und immerdar« und am Schlusse der Heiligung spreche die ganze Versammlung abermals »Amen«. Der Vorbeter fahre fort: »Preiset Gott den Gepriesenen«, .worauf die Versammelten antworten: »Gelobt sei Gott, der ewig und immerdar gelobt wird.« Dann bete er mit lauter Stimme das »Höre Israel«, wobei nach jedem Segensspruche die Versammlung mit Amen einfällt. Wer aus der Gemeinde zu loben und mit dem Vorleser zu beten versteht, der lese bis jener den Segensspruch: »Der Israel erlöset hat« spricht.", + "Darauf erheben sich alle Anwesenden und beten leise. Der des Gebetes Unkundige bleibe schweigend stehen, bis der Vorbeter mit den Übrigen leise das Gebet geendigt. Jeder dieser Betenden gehe dann drei Schritt rückwärts und bleibe an dem Orte, wo er hingelangt, stehen.", + "Nachdem auch der Vorbeter drei Schritte rückwärtsgegangen und stehen geblieben, beginnt er von Neuem mit lauter Stimme die 18 Segenssprüche für diejenigen zu beten, die noch nicht gebetet, wobei alle Andern stehen, hören und nach jedem Segensspruche mit »Amen« antworten und zwar alle ohne Ausnahme, ganz gleich ob sie schon ihrer Pflicht nachgekommen oder nicht.", + "Im dritten Segensspruche spricht der Vorbeter die Heiligkeit קְדֻשָּׁה, bei welchen Worten jeder seine frühere Stelle einnehmen darf. Kommt der Vorbeter zu den Worten: »Wir huldigen מוֹדִים« und beugt sich, so verbeuge sich die ganze Versammlung ein wenig, wie sich ziemt und spreche: »Wir huldigen Dir, Ewiger, unser Gott und Gott jedes Geschöpfes, unser Schöpfer und Schöpfer alles Anfanges. Lob und Preis Deinem großen und heiligen Namen, dass Du uns geschaffen und erhalten. Also erhalte uns gnädig fernerhin und bringe die Verbannten nach Deinem Heiligtum, um Deine Gesetze zu ehren und Dir mit Aufrichtigkeit zu dienen und Deinen Willen mit lauterem Herzen zu erfüllen, weshalb wir Dir huldigen«. Der da wiederholt: »Wir huldigen, wir huldigen«, den bringe man zum Schweigen.", + "Hat der Vorbeter das ganze Gebet geendigt, so setze er sich, falle auf das Gesicht, neige sich ein wenig mit der ganzen Versammlung und bete auf dem Gesicht liegend mit derselben, erhebe dann das Haupt und bete sitzend ein wenig, mit lauter Stimme.Dann stehe der Vorbeter allein auf und spreche zum zweiten Male die Heiligung, worauf die Versammlung wie früher antwortet. Darauf spricht jener stehend, während die übrigen sitzend mit ihm lesen: »Und der Barmherzige«…, dann: »Lob des David«, ferner: »Und der Erlöser wird kommen nach Zion«, »Und ich dieses«, usw. »Du bist heilig«, ferner: »Einer rief dem Andern zu: Heilig, heilig, heilig«; dann endigt der Vorbeter: »Die Heiligkeit« und die Gemeinde antwortet: »Heilig, Heilig« drei Mal. Der Vorbeter liest dann wiederum die »Heiligkeit« in aramäischer Übersetzung und spricht: »Und der Geist hat mich erhoben«, was er gleichfalls in solcher Übersetzung liest, dann endlich: »Gott wird bis in alle Ewigkeit thronen« was ebenfalls aramäisch gelesen wird, damit die Versammlung es verstehe.", + "Diese vor und nach der Heiligkeit gesprochenen Verse mit ihrer Übersetzung werden ,,Ordnung der Heiligkeit סֵדֶר הַיּוֹם« genannt. Endlich bete der Vorleser mit flehenden Worten die Verse der Erbarmung, spreche die Heiligung, worauf die ganze Versammlung wie oben antworte und auseinandergehe.", + "Wer beim Flehen spricht: »Der sich des Nestes der Vögel erbarmt, dass man nicht die Mütter nebst den Jungen nehme oder dass man nicht ein Tier mit seinem Jungen an demselben Tage schlachte, Der erbarme sich unser« und dergleichen mehr, — den bringe man zum Schweigen. Denn diese Gebote sind nur Befehle, aber keineswegs Zeichen der Barmherzigkeit, denn wären diese Gebote aus Barmherzigkeit erlassen, so würde uns das Schlachten überhaupt nicht erlaubt sein. Desgleichen gebe man Gott nicht zu viele Beiwörter, wie z. B.: Gott der Große, der Starke, der Furchtbare, der Mächtige, der Unerschütterliche, der Gewaltige, sondern nenne ihn wie Moses, — Friede sei mit ihm; denn Niemand vermag Gottes Lob zu erschöpfen.", + "Beim Minchagebet lese der Vorbeter sitzend mit der Versammlung: »Wohl denen, die in Deinem Hause wohnen«, »Lob des David« usw., stehe dann auf und spreche die Heiligung קַדִּישׁ, worauf die Übrigen sich ebenfalls erheben, wie gewöhnlich antworten und Alle zusammen leise beten. Alsdann bete der Vorbeter von Neuem mit lauter Stimme wie des Morgens, bis das Gebet beendigt, worauf alle aufs Gesicht fallen und stehen. Darauf erhebe er mit den Andern sein Haupt, stehe sitzend wie des Morgens, erhebe sich, spreche die Heiligung, worauf die Versammlung in gewohnter Weise antwortet und dann an ihre Geschäfte geht.", + "Des Abends sitze die Gemeinde, nur der Vorbeter stehe und spreche: »Er der Barmherzige« u. s. w. »Lobet Gott den Gelobten«, woraus Alle antworten: »Gelobt sei Gott, der bis in alle Ewigkeit gelobt wird.« Dann spricht er das »Höre Israel« und die Heiligung; worauf Alle aufstehen und leise beten. Wenn sie geendigt, spricht er die Heiligung und sie gehen auseinander. Des Abends wiederholt der Vorbeter das Gebet nicht mit lauter Stimme, da zu demselben Niemand verpflichtet ist und er die Segenssprüche nicht unnütz sprechen soll.", + "Am Schabbatabende lese der Vorbeter, nachdem er mit der Versammlung leise gebetet, das Gebet mit lauter Stimme, bete jedoch nicht sieben einzelne Segenssprüche, sondern einen aus denselben zusammengesetzten, wie folgt:»Gelobt seist Du, Ewiger, unser Gott, Gott unsrer Ahnen, Gott Abrahams, Gott Isaaks und Gott Jakobs, großer, allmächtiger und furchtbarer Gott, erhabener Gott, der durch seine Barmherzigkeit Himmel und Erde gegründet, durch sein Wort die Vorfahren gesegnet, durch seinen Spruch Tote erweckt, heiliger Gott, der seines Gleichen nicht hat, seinem Volke an seinem heiligen Schabbat Ruhe schenkt, an seinen Kindern Wohlgefallen findet in der ihnen gegebenen Ruhe, lasset uns Ihm mit Furcht und Angst dienen und seinen Namen preisen, jeden Tag und künftig aus der Fülle des Segens, den Gott der Ehren, den Herrn des Friedens, den Heiliger des Schabbats und Segner des Siebenten, der die Ruhe bringt dem mit Glückseligkeit erfüllten Volke, zum Andenken der Schöpfung. Unser Gott und Gott unserer Ahnen, habe Wohlgefallen an unserer Ruhe u. s. w. Gelobt seist Du, Ewiger, Heiliger des Schabbats«. Alsdann folgt die Heiligung und die Gemeinde gehe auseinander.", + "Die Weisen haben jene Ordnung für den Schabbat-Abend deshalb getroffen, weil am Abende des Schabbats die Meisten der Gemeinde nach der Synagoge, Einzelne aber spät kommen und im Falle des unbeendigten Gebetes allein in der Synagoge zurückbleiben müssen, dadurch aber in Gefahr geraten könnten; deswegen muss der Vorbeter sein Gebet wiederholen, damit das ganze Volk in der Synagoge bleibe, bis auch der Verspätete sein Gebet verrichtet und mit den Andern zugleich fortgeht.", + "Fällt daher ein Feiertag, der Versöhnungstag oder der Erste eines Monats, auf einen Schabbat, so soll der Vorbeter, zur Nacht im Segensspruche, dieser Feier nicht erwähnen, sondern schließe bloß mit dem Worten: »Der den Schabbat heiligt«, weil dieser Segensspruch keine Feiertagspflicht ist.", + "Am Schabbat und Feiertage spreche der Vorbeter, nach geendigtem Morgengebet, mit lauter Stimme die »Heiligung«, dann: »Lob des Davids«, dann wieder die »Heiligung«, bete das Mussaf-Gebet erst leise, dann laut, wie des Morgens und spreche die Heiligung, worauf die Versammlung auseinandergeht. Er spreche also nicht die »Heiligkeit קְדֻשָּׁה« und das »Flehen תַּחֲנוּנִים« nach dem Morgengebete wie an den Wochentagen, wohl aber vor dem Minchagebet, so dass er liest: »Lob des Davids«, »Die Ordnung des Tages סֵדֶר הַיּוֹם«, »Worte des Flehens«, »die Heiligung« das Minchagebet, leise und laut, dann wieder die Heiligung.", + "Am Ersten jeden Monats und an den Zwischenfeiertagen חוֹל הַמוֹעֵד sage man die Ordnung der Heiligkeit vor dem Mussaf; am Ende des Schabbats sage man die Ordnung des Tages auch nach dem Abendgebete und spreche dann die Heiligung, worauf man das Scheidegebet הַבדָלָה verrichtet." + ], + [ + "Wer ohne Inbrunst gebetet, muss das Gebet mit Andacht wiederholen; war er aber beim ersten Segensspruch andächtig, so wird er von der Wiederholung befreit. Wer sich in einem der ersten drei Segenssprüche irrt, muss wieder von vorn anfangen; wer sich in einem der letzten drei Segenssprüche irrt, muss wieder vom Segen über den Tempeldienst עֲבוֹדָה beginnen; beging man den Irrtum in einer der mittleren Segensformeln, so hat man bloß dieselbe Segensformel zu wiederholen und dann das Gebet nach der Ordnung fortzusetzen; ebenso verhält es sich, wenn der Gemeinde – Vorbeter bei der lauten Wiederholung des Gebetes sich irren sollte.", + "Irrt sich aber der Gemeinde-Vorbeter beim stillen Gebet, so braucht er, nach meiner Ansicht, nicht das Gebet zu wiederholen, da dies die Gemeinde zu lange aufhalten dürfte und er ohnehin das Gebet nachher laut beten muss; ereignet sich hier der Irrtum, so muss er ganz wie der Privatmann, das Gebet von vorn anfangen.", + "Hat sich der Gemeinde-Vorbeter geirrt und kommt er dadurch in eine solche Verwirrung, dass er nicht weiß, von wo anzufangen (weil man früher Auswendig betete); und hat er in Folge dessen einige Zeit ganz stille gestanden, so muss ein Anderer seine Stelle einnehmen; ereignete sich der Irrtum in der die Häretiker betreffenden Segensformel בִרְכַּת הַמִּינִים, so warte man gar nicht, sondern stelle sogleich einen andern hin, aus Besorgnis, er könnte sich der Häresie angeschlossen haben; dies findet jedoch nur dann statt, wenn er die Segensformel noch nicht angefangen; hat er sie aber bereits begonnen, so ist man verpflichtet, eine Pause auf die Fortsetzung der Formel zu warten. Der Ersatz-Vorbeter darf im vorkommenden Falle sich nicht lange nötigen lassen, seinen Vorgänger zu ersetzen.", + "Dieser Zweite hat sich nach Folgendem zu richten: Hat der Vorgänger sich in einer der Mittleren Segensformeln geirrt, so fängt er von derselben Segensformel an; geschah der Irrtum in einer der drei ersten Segensformeln, so fängt der zweite das Gebet ganz von vorn an; irrte sich der erste Vorbeter in einer der letzten Segensformeln, so muss der Nachfolger von der Segensformel über den Tempeldienst עֲבוֹדָה anfangen.", + "Der da sagt: Ich will nicht vor die Bundeslade treten, weil ich bunte Kleider anhabe, darf dieses Gebet, selbst in weißen Kleidern mehr vortragen; — sagt Jemand: Ich will nicht vortreten, weil ich Sandalen anhabe, so darf er es auch nicht ohne Schuhbedeckung tun.", + "War Jemand in Zweifel, ob er schon gebetet oder nicht, so darf er das Gebet nur in dem Falle halten, wenn er es als freiwillige Gabe נְדָבָה darbringt; denn wenn ein Privatmann auch den ganzen Tag freiwillige Gebete verrichten wollte, so ist es nicht gegen das Gesetz; wer aber während des Betens sich erinnert, dass er sein Gebet schon abgehalten, so muss er sogar in mitten der Segensformel abbrechen; geschah es aber beim Abendgebet, so breche er nicht ab, da dieses Gebet von vornherein bloß als freiwillige Darbringung gehalten wird.", + "Wer irrtümlicher Weise am Schabbat ein Wochengebet verrichtet, hat seine Pflicht nicht erfüllt; bemerkt er seinen Irrtum während des Gebets, so endige er die angefangene Segensformel und fange darauf das Schabbat-Gebet an. Dies hat seine Anwendung bloß auf das Abend-, Morgen- und Minchagebet, im Mussaf hingegen muss er sogar inmitten der Segensformel abbrechen. Ebenso ist es, wenn Jemand das Wochengebet in der Meinung vollendet, es wäre ein Mussaf Gebet; er hat alsdann das Mussaf von Neuem zu halten, ganz gleich es sei am Schabbat, am Feiertage oder am Neumondstage.", + "Wer im Winter irrtümlicher Weise weder den Spruch «Der den Regen heruntersendet«, noch »der den Tau herunterschickt« spricht, muss das Gebet von vorn anfangen; tat er aber bloß des Taues Erwähnung, so bedarf es keiner Wiederholung. Wer hingegen im Sommer irrtümlicher Weise spricht: »Der den Regen herunterschickt«, muss das Gebet wiederholen; vergaß man bloß des Taues Erwähnung zu tun, so nötige man den Betenden nicht, das ganze Gebet zu wiederholen; da der Tau vom Himmel nicht vorenthalten wird und es deshalb keiner Anflehung bedarf.", + "Wer in der Segensformel für die Jahresernte בִרְכַּת הַשָּׁנִים vergessen um Regen zu flehen, tue das, wenn er sich dessen vor der Formel »Erhörer des Gebets שׁוֹמֵעַ תְּפִלָּה« erinnert, in dieser Formel selbst; erinnert er sich aber dessen erst nach dieser Formel, so fange er wieder vom Segensspruche für die Jahresernten an. Erinnert er sich dessen aber nicht eher, als nach Beendigung des ganzen Gebetes, so fange er dieses von vorn an und verrichte also noch einmal das Gebet.", + "Hat Jemand irrtümlicher Weise die Formel: »Es möge aufsteigen und gelangen« usw. zu sagen vergessen, so ist in Betracht zu ziehen, ob er sich dessen vor Beendigung des Gebetes erinnert; in diesem Falle fange er von der Formel über den Tempeldienst an und schalte jenes Gebet ein; wenn er aber sich dessen nach Beendigung des Gebetes erinnert, so muss er das ganze Gebet wiederholen. Hat aber Jemand die Gewohnheit nach dem Gebete Worte des Flehens zu sprechen und bemerkt er den Irrtum zwar schon nach dem Gebet, aber noch bevor er von der Gebetstelle gegangen, so hat er bloß von der Formel über den Tempeldienst wieder anzufangen.", + "Dieses Alles findet nur an den Zwischenfeiertagen oder am Morgen- oder Minchagebet des Neumondtages, seine Anwendung; hat man aber jene Formel am Abendgebet des Neumondstages zu sprechen unterlassen, so ist man nicht gehalten das Gebet zu wiederholen (Weil das Bet Din den Neumond nur am Tage heiligt).", + "Jede Verpflichtung der Wiederholung des Gebetes für den Privatmann, trifft auch den Vorbeter der Gemeinde, sobald er sich während des lauten Gebetes geirrt. Er ist aber von der Wiederholung befreit, wenn er den Irrtum im Morgengebet am Neumondstage beging. Der Gemeinde-Vorbeter braucht alsdann nicht das Gebet von Neuem anzufangen, wenn er die Formel »es möge aufsteigen und gelangen« zu sagen vergessen und dessen sich erst nach Beendigung des Gebetes erinnert, da er dadurch die Gemeinde zu lange aufhalten würde und er doch noch des Neumonds im Mussaf Erwähnung tun muss.", + "Beschloss Jemand in den zehn Tagen, von Neujahr bis zum Versöhnungsfest, irrtümlicherweise die dritte Segensformel mit den Worten »Heiliger Gott«, so muss er das Gebet von vorn anfangen. Endigte er irrtümlicherweise die elfte Segensformel mit den Worten: »Du, Recht und Gerechtigkeit liebender König«, so hat er nur dieselbe Segensformel zu wiederholen und sie mit den Worten, »Du König der Gerechtigkeit« zu schließen, alsdann setzt er das Gebet nach der Ordnung fort; erinnert man sich aber des Fehlers erst nach dem Schlusse des ganzen Gebetes, sei es ein Privatmann oder der Gemeinde-Vorbeter, so fange man das Gebet von vorn an.", + "Hat Jemand irrtümlicher Weise die Abschiedsworte (Hawdala) in der Formel: »Der Du uns Erkenntnis verleihest חוֹנֵן הַדָּעַת« nicht gesprochen, so kann er das Gebet fortsetzen, ohne es zu wiederholen. Ebenso verhält es sich, wenn man die Worte: »Über die Wunder עַל הַנִּסִּים« am Chanukka und Purimfest oder die Worte: »Antworte uns usw. עֲנֵנוּ«, an einem Fasttage ausgelassen hat; man ist alsdann ebenfalls nicht gehalten, das Gebet zu wiederholen, gleichviel, es sei ein Privatmann oder der Gemeinde-Vorbeter. Hat man sich des Fehlers erinnert, bevor man von der Gebetsstelle gegangen, so spreche man die Worte: »Antworte uns, denn Du erhörest das Gebet, erlösest und errettest zu jeder Zeit des Drangsals und des Leidens; es mögen Dir angenehm sein die Worte meines Mundes usw.«", + "Hat Jemand am Freitage das Minchagebet zu halten vergessen, so verrichte er ein doppeltes Abendgebet zum Schabbat, ebenso tue er dies in demselben Falle am Feiertage; hat Jemand das Minchagebet am Schabbat und Feiertage vergessen, so bete er zum Ersatz ein doppeltes Abendgebet am Ausgange dieser heiligen Tage; und zwar spreche er nur im ersten Abendgebete die Abschiedsformel (Hawdala), nicht aber im zweiten; hat er diese Abschiedsformel in beiden oder in keinem von beiden gesprochen, so hat er dennoch seiner Pflicht genügt. Wenn jedoch Jemand im ersten die Abschiedswörter nicht gesprochen, es aber im zweiten getan, so muss er noch ein drittes Abendgebet halten: weil das erste als Ersatz nicht gilt, da er es vor dem pflichtmäßigen Abendgebet gehalten. Diejenigen, welche zwei Gebete verrichten, selbst wenn es das Morgen-und das Mussafgebet sind, mögen solche nicht ununterbrochen auf einander folgen lassen, sondern eine Pause zwischen beiden beobachten, auf dass sie ihre Gedanken sammeln könnten.", + "Es ist jedem Einzelnen aus einer, zum Gebete versammelten Gemeinde, verboten, sein Gebet allein vor allen Übrigen zu verrichten; wenn Jemand in die Synagoge tretend, dieGemeinde schon im stillen Gebete antrifft, so kann er allein zu beten anfangen, wenn er noch mit seinem Gebet fertig werden kann bis der Gemeinde-Vorbeter die Heiligung (Keduscha) beginnt. Wird er sein Gebet nicht vor der Keduscha beenden können, so soll er warten, bis der Gemeinde-Vorbeter das laute Gebet anstimmt und spreche still mit ihm die Worte, bis jener zur Heiligung gelangt, antworte mit der Gemeinde und setze das Gebet allein fort. Hat Jemand sein Gebet früher als der Gemeinde-Vorbeter begonnen und letzterer die Heiligung angestimmt, so unterbreche er das Gebet nicht, um mit der Gemeinde die Heiligung zu sagen. Ebenso darf er nicht bei den Worten: »Amen, es sei der Name des Herrn gelobt usw.« sein Gebet unterbrechen, auch nicht denn in anderen Segenssprüchen." + ], + [ + "An jedem Orte, wo sich zehn Israeliten befinden, muss ein Haus bestimmt werden, in dem man zur Zeit das Gebet verrichten könne; eine solche Stätte heißt: Beth-Haknesset (Synagoge, Versammlungshaus). Die Gemeindeglieder können einander zwingen, Beiträge zum Aufbau einer Synagoge zu liefern und eine Gesetzesrolle samt den Propheten und Schriften zu kaufen.", + "Eine Synagoge muss nur auf der höchst gelegenen Stelle einer Stadt erbaut werden, denn es heißt (Mischlei 1:21 ): »An den erhabensten Stellen der geräuschvollen Straßen ruft sie.«Auch muss das Gebäude an Höhe alle andern Häuser der Stadt übertreffen, denn es heißt, (Esra 9:9): »Das Haus unseres Gottes hoch zu erheben.« Die Türen der Synagoge müssen nach Osten gewandt sein, denn es heißt: (Num. 3:38) »Und die da ruhen vor dem Stiftszelt nach Osten«. In der Synagoge muss auch ein Heiligtumהֵיכָל errichtet werden, in welche die Gesetzrollen gestellt werden können.Dieses Heiligtum muss sich auf der Seite der Synagoge befinden, wohin man in jeder Stadt das Gesicht zum Gebete richtet, so dass das Angesicht des Volkes während des Betens nach Erez Israel gewandt sei.", + "In der Synagoge muss eine Erhöhung בִּימָה errichtet werden, auf die sich der die Tora Vorlesende oder eine Predigt Haltende stellen kann, um sich auf diese Weise Allen vernehmbar zu machen. Bei der Errichtung des Kastens תֵּבָה, wo sich die Tora befindet, stellt man ihn in die Mitte (der Wand)auf. Die Hinterseite des Kastens zeigt in Richtung Heiligtum und die Vorderseite ist zum Volk gewandt.", + "Das Volk sitzt in der Synagoge in folgender Ordnung: die Ältesten sitzen mit dem Angesichte zur Gemeinde und mit dem Rücken zur Wand des Heiligtums gewandt, die ganze Gemeinde aber sitzt reihenweise hinter einander, mit dem Angesichte zum Heiligtum, zu den Ältesten und zugleich zum Kasten. Der Gemeinde-Vorbeter steht beim Gebete vor dem Kasten (und nicht Bimah), mit dem Gesichte zum Heiligtum, so wie es die Übrigen tun.", + "Man muss die Synagoge und das Beth-Hamidrasch ehrsam halten, sie immer fegen und reinigen lassen. In Spanien und den übrigen Abendländern, sowie auch in Babylon und im gelobten Lande, ist es für ganz Israel Sitte, in den Synagogen Glasleuchter anzubringen und auch auf dem Boden Teppiche zum Sitzen zu haben; in den Synagogen der christlichen Staaten aber sitzt man auf Stühlen.", + "Man darf sich in den Synagogen oder dem Beth-Hamidrasch nicht leichtsinnig benehmen, wie z. B. Scherz, Spott und leeres Geschwätz treiben, auch darf man daselbst weder essen, noch trinken, noch sich mit seinem Putz beschäftigen, auch nicht schlendern oder gar im Sommer vor der Sonne und im Winter vor dem Regen Schutz suchen. Den Gelehrten nebst Schülern ist es jedoch erlaubt, im Notfall im diesen heiligen Stätten zu essen und zu trinken.", + "Man darf in ihnen auch keine Rechnungen machen, außer etwa, wenn sie gottgefällige Handlungen betreffen, wie z. B. bei der Almosenkasse, bei der Einlösung Gefangener und dergl. Ebenso wenig darf man in ihnen Leichenreden halten, außer etwa, wenn ein allgemeiner Trauerfall vorkommt, wie z. B. wenn die größten Gelehrten der Stadt betrauert werden, bei welcher Gelegenheit die ganze Gemeinde sich zur Leichenrede versammelt.", + "Hat die Synagoge oder das Beth-Hamidrasch, zwei entgegengesetzte Türen, so bediene man sich deren nicht als Passage, um dadurch seinen Weg abzukürzen; es ist überhaupt verboten, in diese geheiligten Häuser zu treten, wenn es nicht einer gottgefälligen Handlung wegen geschieht.", + "Wer in die Synagoge treten muss, um sein Kind oder seine Kameraden herauszurufen, lese vorerst Etwas beim Eintritt oder teile Jemand irgend Etwas aus der Lehre mit und rufe alsdann den Benötigten heraus, damit er nicht bloß seiner eignen Bedürfnisse wegen in die Synagoge gekommen sei. Versteht er aber nichts von der Lehre, so sage er vorher einem der lernenden Kinder: Lies mir den Vers vor, bei welchem du stehen geblieben oder er bleibe daselbst eine Weile untätig und gehe dann seinen Weg; denn schon das bloße Verweilen in der Synagoge gehört zu den gottesgefälligen Handlungen, indem es heißt, (PS. 84:5): «Heil denen, die in Deinen Häusern sitzen usw.«", + "Wer aber des Gebetes oder des Lernens wegen ins Haus getreten ist, kann wohl durch die entgegengesetzte Tür hinausgehen, um sich den Weg kürzer zu machen. Ist es schon Jemand erlaubt in die Synagoge zu treten, so kann er es auch mit dem Stocke, in Schuhen, im Mantel, ja selbst mit Staub auf den Füßen tun, es ist ihm sogar erlaubt in derselben auszuspeien, wenn es nötig ist.", + "Synagogen und Beth- Hamidrasch, die verfallen sind, behalten noch ihre Heiligkeit, denn es heißt, (Lev. 26:31). »Und ich werde verwüsten eure Heiligtümer«; also selbst nach der Verwüstung sind sie als Heiligtümer zu betrachten. Und wie man ihnen Ehrfurcht zollen muss bei ihrem guten Zustande, ganz so muss man es auch nach ihrem Einsturz tun, ausgenommen etwa das Fegen und das Reinigen derselben mit Wasser. Wächst auf ihren Ruinen Gras, so reiße man es aus, lasse es aber daselbst liegen, damit das Volk bei dessen Anblick ergriffen und dadurch zu ihrer Wiederherstellung angeregt werde.", + "Man darf keine Synagoge abreißen, um eine andere auf derselben Stelle oder auf einer andern zu bauen, sondern früher muss man die neue bauen und dann das alte Gebäude niederreißen; denn es könnte der Gemeinde das Unglück ereignen, den Wiederaufbau der Synagoge nicht ausführen zu können; sogar die einzelnen Wände müssen früher neben den alten neu aufgeführt werden und dann dürfen erst die alten abgerissen werden.", + "Dies findet jedoch nur dann Statt, wenn das Fundament nicht schadhaft geworden und die Wände nicht einzustürzen drohen; ist aber das Fundament oder sind die Wände so schadhaft, dass sie zusammenzufallen drohen, so darf man sie ohne Weiteres niederreißen, in welchem Falle aber der neue Bau sogleich angefangen und Tag und Nacht fortgesetzt werden muss, denn es könnten missliche Zeitumstände kommen und den Synagogenbau verhindern.", + "Es ist erlaubt aus einer Synagoge ein Beth-Hamidrasch, aber nicht aus einem Beth-Hamidrasch eine Synagoge zu machen: indem die Heiligkeit des Beth-Hamidrasch größer ist, als die der Synagoge und man Heiligtümer nur verherrlichen, nicht aber erniedrigen darf. Auf diese Weise dürfen Gemeinde-Mitglieder, die eine Synagoge verkaufen, für den Erlös derselben einen Kasten תֵּבָה anschaffen; haben sie aber einen Kasten verkauft, so dürfen sie für dieses Geld Hüllen oder Futterale für die Gesetzesrolle machen lassen; veräußern sie die Hüllen oder Futterale der Gesetzesrollen, so dürfen sie dafür einzelne Bücher aus dem Pentateuch kaufen; wollen sie diese verkaufen, so müssen sie für deren Erlös eine Gesetzesrolle anschaffen; wenn aber eine Gesetzesrolle veräußert wird, so darf statt deren nur eine andere neue angeschafft werden, denn es gibt keine höhere Heiligkeit, als die der Gesetzesrolle; ebenso verhält es sich mit ihrem Zubehör.", + "Ganz so ist es, wenn die Gemeinde Geld gesammelt, um ein Beth-Hamidrasch oder eine Synagoge zu bauen oder dafür ein Kasten, eine Hülle, ein Futteral oder eine Gesetzesrolle zu kaufen und sich dann eines andern besinnt, so darf sie dann ihren Entschluss nur in steigender Beziehung zur Heiligkeit, nicht aber in herabsteigender verändern. Hat man dasjenige, wozu das Geld bestimmt war, zu Stande gebracht, so kann man mit dem nachgebliebenen Gelde machen, was man will. Das Zubehör der Synagoge wird gleich, wie die Synagoge selbst betrachtet; der Vorhang der Bundeslade אָרוֹן, worin sich die Gesetzesrollen befinden, sind so heilig, als die Hüllen selbst. Hat man jedoch bei ihrer Weihung Bedingungen gemacht, so ist diesen nachzukommen.", + "Wenn, wie früher angeführt wurde, es erlaubt ist, eine Synagoge zu verkaufen, so hat dies bloß auf Synagogen in Dörfern Bezug; solche Bethäuser sind auch bloß für die Dorfbewohner selbst erbaut, also gleichsam zum eigenen Bedarf bestimmt; sie dürfen daher mit bloßer Zustimmung aller Gemeinde-Mitglieder verkauft werden; eine Stadt-Synagoge aber, bei deren Erbauung man das ganze jüdische Volk vor Augen hatte und in der jeder Fremde betet, ist gleichsam als das Eigentum des ganzen Israels zu betrachten und darf nie verkauft werden.", + "Wenn Dorfbewohner ihre Synagoge verkaufen wollen, um für deren Erlös entweder eine andere zu erbauen oder eine Bundeslade oder Gesetzesrolle anzuschaffen, so müssen sie mit dem Käufer die Abmachung treffen, dass er aus ihr weder ein Bad, noch eine Gerberei, noch ein Tauchbadehaus, noch eine Wäscherei mache; haben jedoch die sieben Vorsteher der Stadt, mit Autorisation der ganzen Gemeinde, die Synagoge mit der ausdrücklichen Bedingung verkauft, dass der Käufer aus ihr eine der oben genannten Anstalten machen darf, so steht es ihm frei, das zu tun.", + "Ebenso ist es, wenn die sieben Vorsteher der Stadt, mit Autorisation der Gemeinde die Bestimmung treffen, den Rest des Gemeindegeldes zu nicht geheiligten Zwecken zu gebrauchen, wo das Geld auch, als eine solche Bestimmung habend, betrachtet wird; nachdem also, so viel nötig war, von diesen Geldern zum Bau einer neuen Synagoge oder zum Ankauf einer Bundeslade, einer Hülle, eines Futterals oder einzelner Bücher aus dem Pentateuch oder einer Gesetzesrolle genommenwird, darf man mit dem nach dem Ankauf gebliebenen Rest, gemäß getroffener Übereinkunft, machen was man will.", + "Hat die ganze Gemeinde oder der größte Teil derselben, einen Mann zum Bevollmächtigten gewählt, so hat Alles, was er getan, volle Gültigkeit; er darf allein die Synagoge verkaufen, verschenken oder nach seinem Gutdünken und seiner Einsicht in Bedingungen eingehen.", + "Ganz wie es der Gemeinde erlaubt ist, eine Synagoge zu verkaufen, so können sie dieselbe auch verschenken; denn hätte die Gemeinde dadurch keinen Nutzen, so täte sie es wohl nicht. Man darf aber eine Synagoge weder vermieten, noch verpfänden. Werden Synagogen niedergerissen, um sie neu aufzubauen, so darf man zwar die Ziegelsteine, das Holz und die Erde, verkaufen, vertauschen oder verschenken, aber nicht verleihen; denn deren Heiligkeit wird nur durch den gleichen Wert an Geld oder durch einen andern, dem Verkauf gleichkommenden Vorteil aufgehoben.", + "Der Marktplatz einer Stadt hat, obgleich das Volk an Festtagen und allgemeinen Versammlungen, wenn die Synagoge die große Menge nicht fassen kann, daselbst ihr Gebet verrichtet, doch keine Heiligkei, denn dieses ist nur etwas Zufälliges und der Ort nicht zum Gebet geweiht. Ebenso haben einfache Häuser oder Höfe, wo das Volk sich manchmal zum Gebet versammelt, keine Weihe, da sie nicht zum Gebete bestimmt sind; in ihnen wurde gebetet, gleich wie Jedermann sein Gebet zu Hause verrichtet." + ], + [ + "Unser Lehrer Moses verordnete dem Volke Israel, jeden Schabbat, Montag und Donnerstag, morgens die Tora zu lesen, auf dass sie nicht drei Tage verlebten, ohne das Gesetz gehört zu haben. Esra setzte noch die Verordnung hinzu, der Faullenzer wegen auch zum Minchagebet am Schabbat die Tora zu lesen; es ist auch seine Vorschrift, dass am Montag und Donnerstag drei verschiedene Menschen aus der Tora und zwar nicht weniger als zehn Verse, vorlesen sollen.", + "Folgende sind die Tage, wann vor der Gemeinde die Vorlesung aus der Tora abgehalten wird: am Feier-, Neumonds- und Festtage, am Chanukka und Purim und am Montage und Donnerstage jeder Woche; Parallelstücke aus den Propheten liest man bloß an den Schabbaten, Feiertagen und am neunten Aw.", + "Man darf aus der Tora öffentlich nicht anders vorlesen, als in Gegenwart von wenigstens zehn erwachsenen freien Männern und zwar nicht weniger als zehn Verse. Ein Vers, welcher anfängt: »Und er sprach« wird auch mitgerechnet. Der Lesenden dürfen nicht weniger als drei sein. Man darf in einem Abschnitt (סתומה או פתוחה) nicht weniger als drei Verse vor dem Schlusse (einer Parascha) anfangen; ebenfalls darf man nicht weniger als drei Verse vor dem Schlusse des Abschnitts aufhören; jeder Lesende wiederum darf nicht weniger als drei Verse lesen.", + "Ereignet sich’s, dass drei Personen nur zehn Verse lesen, so lesen zwei von ihnen zu drei und einer vier; sei nun der, welcher die vier liest, der erste, letzte oder mittlere. Diese Aufteilung ist lobenswert.", + "Ein jeder der Lesenden rollt die Tora auseinander, blickt auf die Stelle, die er lesen soll und spricht dann: »Lobet den Ewigen, den Gepriesenen;« worauf, das Volk antwortet: »Gelobt sei der Ewige, der Gepriesene in Ewigkeit immerdar.« Dann spricht der Lesende wieder: »Gepriesen seist Du Ewiger, unser Gott, König der Welt, Der Du uns vor allen Völkern erkoren, und uns die Tora gegeben, gelobt seist Du, Ewiger, Der Du uns die Tora verliehen;« worauf das ganze Volk mit Amen antwortet. Nach diesem Segensspruche liest er, wieviel es ihm zukommt, rollt die Gesetzesrolle zusammen und spricht wieder: »Gelobt seist Du, Ewiger, unser Gott, König der Welt, Der uns seine Tora, die Lehre der Wahrheit gegeben und ewiges Leben in uns gepflanzt; gelobt seist Du, Ewiger, Geber der Tora.«", + "Der Vortragende darf nicht vorher zu lesen anfangen, als bis der Amens-Ruf der Gemeinde verhallt ist. Macht er im Lesen einen Fehler, sei es auch in der Aussprache eines Buchstaben, so wird er so lange unterbrochen, bis er ihn richtig macht. Zwei dürfen nicht auf einmal vorlesen, sondern bloß der dazu Bestimmte. Blieb dieser in der Mitte stecken, so ersetze ihn ein Anderer, der von der Stelle zu lesen anfängt, wo der frühere angefangen und spreche dann den letzten Segensspruch (aber nicht den ersten).", + "Der Vortragende darf nicht vorher lesen, bis ihn der Achtbarste der Gemeinde zu lesen aufgefordert; sogar der Vorbeter der Gemeinde חַזַּן oder der Vorsteher der Synagoge, darf nicht früher lesen, als bis es ihm die Gemeinde oder der Vornehmste zu tun erlaubt hat. Während des Lesens muss noch Jemand neben dem Vortragenden stehen, ganz wie es der Schulaufseher חַזַּן neben den Lesenden tut.", + "Der Vortragende kann auch von einer Stelle zur andern überspringen, wie z. B. von dem Abschnitt »Nach dem Tode« bis zum »Nur am zehnten«, welches sich in dem Abschnitt »sprich zu den Kohanim« befindet (d.i. die Lesung des Hohepriesters am Jom Kippur). Keineswegs darf er aber etwas auswendig vortragen, ja es ist sogar verboten, ein einziges Wort auszusprechen, wenn es nicht aus der Schrift abgelesen wird. Bei dem Überspringen verweile er nicht länger, als der Übersetzer תֻּרְגְּמָן Zeit braucht, um die Erklärung des Verses zu beendigen.", + "Sobald der Vortragende die Tora zu lesen angefangen, ist es verboten zu sprechen, selbst über Halachot zu verhandeln. Es ist vielmehr Pflicht, dass Alle anhören, schweigen und ihr Herz dem Vortrage zuwenden; denn es heißt: (Nechemia 8:3) »Und die Ohren des ganzen Volkes waren zum Buche der Tora.« Es ist ebenfalls verboten, während des Vortrages die Synagoge zu verlassen, was jedoch zur Zeit des Abwechselns der Vortragenden erlaubt ist. Wer sich aber immerwährend mit der Tora beschäftigt und das Studium der Lehre gleichsam zu seinem Beruf gemacht, der darf auch während des Vortrages sein Studium der Gesetze fortsetzen.", + "Seit Esras Zeiten ist es Sitte, dass ein Übersetzer תֻּרְגְּמָן dem Volke das aus der Tora Vorgetragene erkläre, damit es den Inhalt der Vorlesung verstehe. Der Vortragende liest also Vers, hält ein, bis der Übersetzer den Vers erklärt und setzt dann zu lesen fort usw. Der Vortragende darf dem Übersetzer nicht mehr als einen Vers auf einmal lesen.", + "Der Vorlesende darf seine Stimme nicht höher erheben als der Übersetzer, ebenfalls darf der Übersetzer nicht lauter sprechen als der Vortragende. Der Übersetzer darf seine Erklärung nicht eher anfangen, als bis der Vortragende seinen Vers beendigt; eben so wenig darf der Vortragende einen neuen Vers beginnen, bevor nicht die Erklärung des Übersetzers geendigt ist. Der Übersetzer darf sich weder an eine Säule, noch an einen Pfosten lehnen, sondern muss in Ehrfurcht und Andacht dastehen; auch darf seine Übersetzung nicht aus einem Buche, sondern auswendig gemacht werden. Der Vortragende darf dem Übersetzer auch nicht helfen, damit man nicht etwa glaube, dass sich in der Tora eine Übersetzung befände. Der minder Geachtete kann den Vortrag eines größeren Mannes übersetzen; es wäre aber keine Ehre für den Großen, wenn er der Übersetzer des kleineren wäre. Auch dürfen nicht zwei Übersetzer auf einmal fungieren, sondern der Eine trage vor und der Andere übersetze.", + "Aber nicht alle Verse werden öffentlich übersetzt; so darf der Vorfall des Reuben (Gen. 35:22), der Segen der Kohanim (Num. 6:24-26) und beim Vortrag des Vorfalls mit dem goldenen Kalbe,— vom Vers: »Und Moses sprach zu Ahron«, bis zum Verse: »Moses sah das Volk« (Ex. 32:21-25), endlich noch der Vers: »Und Gott plagte das Volk« (Ex. 32:35) bloß gelesen, aber nicht übersetzt werden. Ebenso wird beim Vorfall des Amnon die Stelle »Amnon, der Sohn David’s« (2. Sam. 13:1) laut gelesen, aber nicht übersetzt.", + "Derjenige, der die Haftara aus den Propheten liest, muss zuerst aus der Tora, wenn auch bloß drei Verse, aus dem schon von seinem Vorgänger Gelesenen, vortragen. Auch darf er nicht früher die Haftara aus den Propheten anfangen, als bis die Gesetzesrolle zusammengerollt wurde; die Haftara muss wenigstens ein und zwanzig Verse enthalten; sollte der Abschnitt weniger Verse haben, so ist es doch nicht nötig die Zahl durch Verse aus dem folgenden zu ersetzen. Ebenso verhält es sich, wenn der eine zehn Verse gelesen und der Übersetzer sie erklärt; es ist dies schon hinreichend, selbst wenn der Abschnitt nicht geendigt ist. Aus den Propheten kann auch einer vor zwei Übersetzern lesen. Es ist ebenfalls erlaubt einen Abschnitt zu überspringen aber nichtvon einem Propheten zum andern überzugehen, was jedoch bei den kleinen zwölf Propheten der Fall sein kann; aber keineswegs darf man von dem Schlusse des Buches zum Anfange überspringe. Wer solche Sprünge macht, darf auch nicht längere Pausen machen, als der Übersetzer Zeit hat seine Erklärung zu machen.", + "Der aus einem Propheten Vorlesende kann auch drei Verse auf einmal dem Übersetzer vortragen, dieser kann sie auch alle drei nach einander übersetzen. Sind jedoch die drei Verse aus drei verschiedenen Abschnitten, so lese er sie dem Übersetzer nur einzeln vor.", + "Derjenige, welcher Haftara zu lesen hat, spricht zuerst den Segensspruch: »Gelobt seist Du, Ewiger, unser Gott, König der Welt, der da erwählt die Propheten«. Nach der Lesung spricht er vier Segensformeln: »Der Gott, der bewährt ist in allen Seinen Worten הָאֵל הַנֶּאֱמָן בְּכָל דְּבָרָיו«; die zweite mit den Worten: »Der da Jerusalem erbaut בּוֹנֵה יְרוּשָׁלַיִם«; die dritte mit: »Schild Davids מָגֵן דָּוִד «; die vierte mit dem Inhalt der Tagesheiligung, ganz wie im Gebete. Fällt der Neumond auf den Schabbat, so erwähnt der aus den Propheten Vorlesende in diesem Segensspruche auch der Neumondsfeier, ganz wie er es im Gebete tut.", + "Die Zahl der Vorlesenden ist für den Schabbatmorgen sieben, für den Versöhnungstag sechs, für die Feiertage fünf; man darf diese nicht vermindern, wohl aber vergrößern. Für Neumonds- und Zwischenfeiertage חוֹל הַמוֹעֵד vier, am Schabbat und Versöhnungstage zum Minchagebet, am Montag und Donnerstag des ganzen Jahres, am Chanuka und Purim Morgens, wieauch an den Fasttagen Morgens und zum Minchagebet, — ist die Zahl drei, nicht weniger und nicht mehr.", + "Eine Frau darf der Gemeinde nicht vorlesen, weil dies die Ehre der Gemeinde schmälern würde; ein Unmündiger, der vorzulesen versteht und auch weiß, wem der Segensspruch gilt, kann zur Zahl der Vorlesenden gezogen werden. Ebenso kann der Vorleser der Haftara zur Zahl gerechnet werden, da er doch auch aus der Tora lesen muss; hat aber der Vorbeter zwischen dem die Tora Beschließenden und dem aus den Propheten Vorlesenden, durch Kaddisch den Vortrag unterbrochen, so wird letzterer nicht zur Zahl gezogen. Ist in der Gemeinde nur Einer, der vorzulesen versteht, so tritt er vor, liest, geht zurück herunter, kommt dann wieder herauf usw., bis er die Zahl der Vorlesenden der Tagespflicht gemäß ausfüllt.", + "Bei jeder der genannten Vorlesungen muss vorher ein Kohen, dann ein Levit, dann erst ein Israelit zur Lesung vorgerufen werden. Es ist jetzt allgemein Sitte, dass sogar ein unwissender Kohen beim Vortrag den Vorzug vor einem großen Gelehrten habe, der bloß Israelit ist. In anderen Fällen wird dieser Vorzug dem Gelehrtesten erteilt; andererseits wieder wird der Letzte, der die Gesetzesrolle zusammenrollt, gleichsam wie alle zusammengenommen belohnt; daher ist es Sitte, dass die Lesung des Schlusses im Abschnitte, von einem Großen der Gemeinde bewerkstelligt wird.", + "Ist kein Kohen gegenwärtig, so ersetzt ihn ein Israelit, nach ihm aber darf kein Levit lesen. Ist kein Levit gegenwärtig, liest der erste Kohen auch die zweite Stelle anstatt des Leviten. Aber noch ein Kohen darf nach dem ersten Kohen nicht auf mehr lesen, weil man denken könnte, der erste sei unzulässig gewesen und man habe daher einen andern aufgerufen. Ebenso wenig dürfen zwei Leviten nacheinander die Tora vorlesen, weil man glauben könnte, einer von ihnen sei unzulässig gewesen.", + "Die Vorlesung aus der Tora beim Gebet geschieht in folgender Ordnung: Findet an dem Tage ein Mussafgebet statt, so spricht der Vorbeter nach dem Schlusse des Morgengebetes das Kaddisch nimmt eine Gesetzesrolle heraus, ruft die gesetzliche Anzahl Gemeindemitglieder nach einander auf, welche aus der Tora vorlesen. Nach Beendigung der Lesung wird die Gesetzesrolle an ihre Stelle gebracht, das Kaddisch gesprochen und darauf das Mussaf abgehalten. An den Tagen aber, wo Haftara gelesen wird und zugleich auch das Mussaf stattfindet (also nicht an Chol Hamoed und Rosch Chodesch, ist es Sitte Kaddisch zu sprechen, bevor der aus den Propheten Vorlesende vortritt; an vielen Orten aber ist es gebräuchlich, Kaddisch nach der Beendigung der Haftara zu sprechen.", + "Zum Minchagebet am Schabbate und Versöhnungstage beschließt der Gemeindevorbeter zuerst den Psalm: »Lob David’s« und das zur Ordnung des Tages gehörige Kapitel סֵדֶר הַיּוֹם, spricht dann Kaddisch und nimmt die Torarolle hervor; darauf treten die Vorlesenden auf und lesen; alsdann wird die Torarolle zurück an ihre Stelle gebracht, Kaddisch gesprochen und das Minchagebet abgehalten. Ebenso liest man an Fasttagen zum Minchagebet aus der Tora, spricht dann Kaddisch und Verrichtet das Minchagebet. An Feiertagen aber ist es nicht Sitte zum Minchagebet die Tora zu lesen.", + "An einem Tage, an dem kein Mussafgebet stattfindet, spricht man Kaddisch nach Beendigung des Morgengebetes, nimmt die Gesetzesrolle heraus, liest daraus vor und bringt sie an ihre Stelle zurück, spricht Kaddisch. Darauf trägt man den Psalm »Lob Davids« und das Kapitel zur Ordnung des Tages vor, ganz so wie es an gewöhnlichen Tagen geschieht und spricht zum Schluß nochmals Kaddisch, worauf auch das Volk auseinandergeht.", + "Man darf in Synagogen nicht aus einzelnen Bänden des Pentateuchs vorlesen (ob gedruckt oder geschrieben), weil dies nicht zur Ehre der Gemeinde gereiche. Auch darf man die Torarolle nicht Angesichts der Gemeinde rollen, weil dies der Gemeinde zu lästig fiele, indem sie stehend warten müsste bis man die gehörige Stelle aufgefunden. Deshalb muss man, wenn zwei verschiedene Stellen aus der Tora gelesen werden sollen, auch zwei verschiedene Gesetzesrollen hervorholen. Hingegen darf ein Vorlesender nicht einen und denselben Abschnitt, aus zwei verschiedenen Rollen ablesen, weil man dann denken könnte, die erste Gesetzesrolle sei unbrauchbar geworden und man habe in der zweiten vorgelesen.", + "Man muss die Gesetzesrolle von außen nach Innen zusammenrollen, bei der Befestigung aber geschieht es in der Richtung von innen nach außen zu; auch muss die Tora gegen die Naht zusammengerollt werden, damit, im Falle sie reißt, das Pergament nicht platze. Wenn man die Gesetzesrolle nach der Vorlesung herausnimmt, um sie in ein anderes Haus zur Verwahrung zu bringen, so darf die Gemeinde nicht vor der Gesetzesrolle die Synagoge verlassen, sondern sie muss dieselbe in ehrerbietigem Nachfolgen bis zur Stelle, wo sie in Verwahrung gebracht werden soll, begleiten." + ], + [ + "Es ist überall bei den Israeliten Gebrauch, in jedem Jahre die Tora durchzugehen. Man beginnt am Schabbat nach dem Laubhüttenfest und liest den Wochenabschnitt: »Am Anfange«; am zweiten Schabbat: »Dies sind die Begebenheiten des Noach«, am dritten: »Und Gott sprach zu Abraham: Gehe von dannen« und so fort, bis man am Laubhüttenfest die ganze Tora geendigt. An einigen Orten liest man auch drei Jahre an der Tora, was jedoch nicht allgemein angenommen ist.", + "Esra verordnete vor dem Wochenfeste die im Leviticus, vor Neujahr aber die im Deuteronomium enthaltenen Flüche zu lesen. Allgemein jedoch ist es angenommen, vor dem Wochenfeste: »In der Wüste Sinai«, nach den neunten Aw: »Und ich flehte«, vor Neujahr: »Ihr steht« und vor Pessach: »Gebiete dem Ahron« in einem gewöhnlichen Jahre zu lesen; um nun während eines Jahres die ganze Tora zu beendigen und die Abschnitte zur festgesetzten Zeit zu lesen, gibt es Schabbate, an deren Morgen man zwei Abschnitte liest, z. B. »Die Frau, welche empfängt«, mit: »Und dies sei das Gesetz des Aussätzigen« oder »Wenn in meinen Gesetzen«, mit: »Am Berge Sinai« u. dgl.", + "Wo man am Morgen des Schabbats aufgehört, liest man zur Mincha, am Montage, Donnerstage und nächsten Schabbat weiter. Man liest, z. B. den ersten Schabbatmorgen: »Und am Anfänge« und zur Mincha: »Dieses sind die Begebenheiten des Noach«, zehn oder mehre Verse, welche auch am nächsten Montage und Donerstage wiederholt werden; am nächsten Schabbat aber wird Dasselbe ebenfalls wiederholt und der Abschnitt zugleich zu Ende gelesen. So liest man das ganze Jahr und beschließt an jedem einzelnen Schabbat mit einem, dem Gelesenen entsprechenden, Propheten.", + "An den Monatsfesten liest der Erste drei Verse des Abschnitts: »Gebiete« (Num. 28:1), der Zweite wiederholt den gelesenen dritten Vers und liest die beiden ihm folgenden, damit noch drei Verse für den dritten Leser übrig bleiben, welche dieser liest, so wie auch: »Und am Schabbat«; der vierte liest: »Und an den Ersten eurer Monate«; fällt der erste Tag eines Monates auf einen Schabbat, so nehme man zwei Gesetzesrollen hervor und lese aus der ersten die Ordnung dieses Schabbats und aus der andern die Ergänzung: »Und an den Ersten eurer Monate.« Der Beschließende trägt darauf den Inhalt des Monats vor und als Haftara aus dem Propheten: »Und es sei an jeglichem Monate, dem Monate nach.« (Jes. 66:23). Am ersten des Monats Aw, der ein Schabbat ist, lese man als Haftara aus den Propheten: »Eure Monatsfeste und Feiertage hasset mein Gemüth« (Jes. 1:14). Ist der erste eines Monats ein Sonntag, so lese man am vorhergehenden Schabbat, als Haftara aus den Propheten: »Und Jonathan sagte zu ihm: Morgen ist der Monat« (1 Sam. 20:18).", + "Der in der Tora Lesende beginne und ende mit etwas Angenehmem, aber im Abschnitte: »Vernehmet« lese der Erste bis: »Denket der Tage der Urzeit«, der Zweite von hier bis: »Und er erhebet ihn«, der Dritte fahre fort bis: »Und Gott sah und ergrimmte«, der Vierte bis: »Wenn sie weise wären«, der Fünfte bis: »Denn ich erhebe zum Himmel meine Hand«, der Sechste endlich bis zu Ende des Gesanges. Hier breche man ab, damit die Moral dieser Verse das Volk zur Buße anrege.", + "Die letzten acht Verse der Tora dürfen in der Synagoge, vor weniger als zehn Personen, von dem gelesen werden, obgleich sie der übrigen Tora, welche Moses nach dem Munde des Herrn verkündete, ihrem Inhalte nach nicht nachstehen; denn, weil sie von der Zeit nach dem Tode des Moses handeln, so haben sie dadurch eine andere Bedeutung erhalten.", + "Die im Leviticus enthaltenen Flüche dürfen nicht unterbrochen werden; darum lese sie Einer, beginnend mit dem vorangehenden und schließend mit den nachfolgenden Versen. Die Flüche des Deuteronomiums dürfen unterbrochen werden, doch ist es üblich, es nicht zu tun, sondern sie von Einem lesen zu lassen.", + "An Feiertagen und am Jom Kippur unterbreche man die gewöhnliche Ordnung des Lesens, indem man von der Bedeutung dieser Tage, nicht aber nach der Schabbatsordnung liest; denn es ist eine Verordnung Moses, am Feiertage über seine Bedeutung zu lesen, zu predigen und nachzudenken. Am Pessachfest lese man den im Leviticus enthaltenen Abschnitt über die Feiertage und zwar ist es Gebrauch am ersten Pessachtage zu lesen: »Ziehet und nehmet euch« und aus den Propheten mit der Pessachfeier zu »Gilgal« zu schließen, am zweiten lese man: »Ochs und Schaaf« und schließe mit der Pessachfeier »des Königs Joschiahu«, am dritten: »Heilig sei mir jeder Erstgeborene«, am vierten: »Wenn du Geld leihst«, am fünften: »Haue dir usw.«, am sechsten: »Und die Israeliten sollen das Pessachopfer zu seiner Zeit bereiten«, am letzten: »Und als Pharao schickte«, bis zu Ende des Liedes, nämlich bis: »Denn ich bin der Ewige, der dich heilet« und schließe aus den Propheten mit: »Und David sprach« (2 Sam. 22:1) und am achten Tage endlich: »Jeder Erstgeborene« und schließe aus den Propheten mit: »Nah ist der Tag« (Jes. 10:32).", + "Zu Schawuot lese man den Abschnitt: »Der sieben Wochen« und zwar nach dem Gebrauche am ersten Schawuottage: »Am dritten Monate« und schließe aus den Propheten mit der Vision vom »Throne« (Jechesekiel), am zweiten aber, aus dem Abschnitte über dir Feiertage: »Jeder Erstgeborene« und schließe aus den Propheten mit einer Stelle aus Habakuk.", + "Zu Rosch haSchana lese man: »Im siebenten Monate, am ersten Tage des Monats«. Üblich ist’s am ersten Tage zu lesen: »Und Gott dachte der Sarah« und aus den Propheten zu schließen mit: »Und es war ein Mann aus den Höhen«, am zweiten aber: »Und Gott prüfte den Abraham« und aus den Propheten zu schließen mit: »Ist Ephraim mir ein teurer Sohn.«", + "Am Jom Kippur morgens liest man den Abschnitt »Nach dem Tode« (Lev. 16) und die Parallelstelle: »So spricht der Hohe und Erhabene.« (Jes. 57:15) Zum Minchagebet liest man über die Blutschande, aus dem Abschnitte »Nach dem Tode«, damit ein Jeder, der sich in irgendeinem der angeführten Fälle getroffen fühlt, sich seiner Tat erinnere, sich schäme und sie auch büßend bereue; der dritte Aufgerufene liest ebenfalls daraus und trägt dann als Parallelstelle den Propheten Jona vor.", + "An den beiden ersten Tagen des Laubhüttenfestes liest man aus dem Abschnitte über die Feiertage, welches wie folgt anfängt: »Ein Ochs oder ein Schaaf oder eine Ziege«; als Haftara wird am ersten Tage gelesen: »Da kommt ein Tag des Ewigen« (Sacharia 14), am zweiten Tage: »Und sie versammelten sich zum Könige Salomo« (2 Kön. 8:2). Am letzten Tage liest man aus der Tora die Stelle: »Jeder Erstgeborene« (Deut. 15:19) und als Haftara: »Und es war als Salomo beendigte« (1 Kön. 8:54); den Morgen darauf lieft man aus der Tora den Abschnitt: »Und dieses ist der Segen« und als Haftara: »Und Salomo stand auf« (1. Kön. 8:22). Viele nehmen als Haftara: »Und es war nach dem Tode Moses« (Josua 1). An den übrigen Tagen des Laubhüttenfestes lieft man über die Opfer dieses Festes.", + "Und zwar wie folgt: An jedem der Zwischenfeiertage liest man zwei Abschnitte, nämlich am dritten Tage, als dem ersten der Zwischenfeiertage liest der Kohen: »Und am zweiten Tage« (Num. 29:17-19), worauf der Levi von den Versen: »Und am dritten Tage« anfängt. Alsdann liest der Israelit: »Und an dem dritten Tage« Der Vierte wiederholt dann die Verse: »Und am zweiten Tage«, »Und am dritten Tage«. Am vierten Tage wie am zweiten der Zwischenfeiertage, liest man die Verse: »Und am dritten Tage«, »Und am vierten Tage« und so weiter jeden Tag.", + "An jedem der Feiertage, wie auch am Jom Kippur und an allen sieben Tagen des Pessachfestes, nimmt man morgens zwei Gesetzesrollen hervor, sonach in der ersten die oben angeführten Abschnitte gelesen werden und in der zweiten — über die Opferdarbringung desselben Tages, aus dem 4. Buche. Derselbe, welcher, über die Opfer liest, hat auch die Parallelstelle aus den Propheten zu lesen.", + "An allen Tagen, so oft zwei oder drei Gesetzesrollen hervorgeholt werden, muss man, wenn sie nicht einzeln hervorgenommen werden, nach jedesmaliger Zurückbringung einer Gesetzesrolle Kaddisch sprechen und dann erst die folgende hervorholen; ebenso muss man Kaddisch beider Zurückstellung sprechen; übrigens haben wie schon angeführt, wie die allgemeine, angenommene Sitte vorschreibt, dass Kaddisch immer, nachdem der Letzte gelesen, gesprochen werden muss, wonach die Haftara aus den Propheten vorgetragen wird.", + "Fällt ein Schabbat auf die Zwischenfeiertage, sei es am Pessach oder Laubhüttenfeste, so lese man an diesem Schabbat den Abschnitt: »Sieh, Du sprichst zu mir« (Ex. 34:12) und als Haftara am Pessach über die vertrockneten Gebeine (Hes. 37): und wenn der Schabbat auf den Feiertag selbst fällt »An dem Tage der Ankunft Gog’s« (Hes. 38:18).", + "Am ersten Tage von Chanukka liest man vom Anfange des Segens der Kohanim, bis zum Schlusse des am ersten Tage Opfernden (Num. 6:22-7:17), am zweiten Tage über das Opfer des zweiten Stammesfürsten (ebenda.) und so fort bis zum achten Tage. Am achten liest man bis zum Schlusse der Opferbeschreibung, wie auch der ganzen Sidra. Am Schabbat von Chanukka wird als Haftara, über die Lichter, im Propheten Zacharias, gelesen. Fielen zwei Schabbate auf das Channukafest, so liest man diese Stelle am ersten Schabbat, am zweiten aber, über die Lichter des König Salomo. Derjenige, welcher aus der Tora über die Einweihung des Stiftszeltes liest, liest auch die Haftara aus dem Propheten; am Purimfeste zum Morgengebete liest man: »Und es kam Amalek« (Ex. 17:8).", + "Am neunten Aw liest man zum Morgengebete: »Wenn Du Kinder erzeugst« (Deut. 4:25) und als Haftara: »Versammeln, versammeln werde Ich sie, spricht der Ewige« (Jer.8:13 ); zum Minchagebet trägt man: »Und Moses flehte« vor (Ex. 32:11), ganz wie an den übrigen Fasttagen. An den Fasttagen hingegen, die wir sonst noch wegen der traurigen historischen Ereignisse unserer Vorfahren abhalten, liest man zum Morgen- und Minchagebet dasselbe und zwar der erste vom Verse: »Und Moses flehte«, vier Verse; der zweite und der dritte von: »Haue dir aus« bis: »Was ich mit dir mache.« An den Fasttagen aber, welche die Gemeinde sich selbst anordnet, etwa wegen Gottesplagen, z. B. im Falle einer Hungersnot oder Pest und dergleichen, liest man die Segenssprüche und Flüche, damit das Volk Buße tue und mit zerknirschtem Herzen dastehend, anhöre.", + "Es ist allgemeine Volksitte, dass man an den drei Schabbaten vor dem neunten Aw, als Parallelstellen aus den Propheten Strafpredigten liest, nämlich am ersten. »Die Worte Jeremias (Jer. 1:1); am zweiten: »Die Vision Jesaias (Jes. 1:1) am dritten: »Wie wurde unkeusch die treu bewährte Stadt« (Jes. 1:21). Am Schabbat nach dem neunten Aw: »Tröstet, tröstet mein Volk« (Jes. 40:1). In unserer Gegend ist es angenommene Sitte, an den Schabbaten vom neunten Aw an, bis zum Neujahr immer die Trostworte Jesaias als Haftara und am Schabbat zwischen dem Neujahrs- und Versöhnungstage den Abschnitt: »Kehre wieder Israel« (Hos. 14:2) zu lesen.", + "Fällt der Neumondstag des Adar auf einen Schabbat, so lese man den Abschnitt über die halbe Scheckel-Gabe und als Parallelstelle über Jehojada den Kohen (2. Kön. 12:3). Fällt dieser Neumondstag auf einen Wochentag, wenn auch am Freitage, so liest man jenen Abschnitt am Schabbat vorher. Am darauffolgenden Schabbat liest man: »Gedenke« (Deut. 25:17) und als Parallelstelle: »Ich habe dessen gedacht, was dir Amalek getan«, (1. Sam. 15:2).Als darauffolgender Schabbat wird derjenige verstanden, in dessen Woche das Purimfest fällt und sollte dieses selbst am Freitage sein. An dem dritten Schabbat liest man über die rote Kuh und als Parallelstelle: »Und Ich werde euch besprengen« (Hes. 36:25). Als dritten Schabbat versteht man den, dem vierten unmittelbar vorangehenden; am vierten aber liest man: »Dieser Monat« (Ex. 12:2) und als Parallelstelle: »Am ersten Tage des Monats« (Hes. 45:18); als vierter Schabbat ist nur derjenige anzunehmen, auf dessen Woche der Neumondstag des Nissan fällt und sollte es auch der Freitag sein.", + "Folglich ist zu schließen, dass manches Mal ein Zwischen-Schabbat zwischen dem ersten und zweiten oder dem zweiten und dritten stattfinden müsse, oft aber auch zwei solcher Zwischen-Schabbate, zwischen diesen dreien; zwischen dem dritten und vierten hingegen kommt nie ein Zwischen-Schabbat vor.", + "Ein jeder von diesen vier Abschnitten wird in einer zweiten Gesetzesrolle, nachdem der ordnungsmäßige Abschnitt (die Sidra) in der ersten Gesetzesrolle gelesen wurde — rezitiert; fiel auch der Neumondstag des Adar auf diesen Schabbat und war gerade die bestimmte Sidra: »Und Du sollst gebieten« (Ex. 27:20), so lesen Sechs vom Verse: »Und du sollst gebieten« an, bis: »Und du sollst ein kupfernes Becken machen;« dann liest der Siebente wiederum vom Verse: »Wenn du zählst« bis: »Und Du sollst ein Becken machen«; war aber als Sidra für diesen Schabbat der Abschnitt: »Wenn du zählst« selbst, so lesen Sechs diesen Abschnitt zu Ende und dann fängt der Siebente in einer zweiten Rolle wieder vom ersten Verse an und liest bis zum: »Und du sollst ein kupfernes Becken machen.«", + "Fällt der Neumondstag des Adar auf einen Schabbat, so hole man drei Gesetzesrollen hervor, lese in der ersten die bestimmte Sidra, in der zweiten den Abschnitt über den Neumond, in der dritten: »Wenn du zählst«. Ebenso werden, wenn der Neumondstag des Nissan auf den Schabbat fällt, drei Rollen hervorgeholt, wo dann in der ersten die bestimmte Sidra, in der zweiten über den Neumond und in der dritten der Abschnitt : »Dieser Monat« (Ex. 12:2) gelesen werden.", + "Fällt der Neumondstag des Teweth auf einen Schabbat, so hole man ebenfalls drei Rollen hervor, lese in der ersten die bestimmte Sidra, in der zweiten über den Neumond und in der dritten über die Einweihung des Stiftzeltes; fiel er aber auf einen Wochentag, so lesen drei den Inhalt des Neumonds und ein vierter den Inhalt der Einweihnug.", + "Wenn auch Jemand in der Gemeinde öffentlich die ganze Tora lesen hört, so ist es doch Pflicht, dass er auch für sich jede Woche, die für dessen Schabbat bestimmte Sidra lese und zwar zwei Mal den Hebräisch und einmal den aramäischen Text (Targum Onkelos); die Verse aber, auf welche keine aramäische Übersetzung vorhanden ist (siehe oben 12:12), wiederhole man drei Mal, bevor er diesen Abschnitt zusammen mit der Gemeinde liest." + ], + [ + "Am Morgen-, Mussaf und Neilah erheben die Kohanim ihre Hände zum Segen נְשִׂיאַת כַּפַּיִם. Zu dem Minchagebet aber findet kein Händeerheben statt, weil zu dieser Stunde alle schon gegessen haben, weshalb zu befürchten ist, der Kohen hätte Wein getrunken, da doch ein Berauschter den Segen nicht sprechen darf. Sogar an einem Fasttage ist das Händeerheben zur Mincha untersagt, aus Besorgnis der Verwechslung eines solchen Tages mit einem gewöhnlichen.", + "Dies jedoch hat nur auf einen solchen Fasttag Bezug, an welchem zugleich Mincha und Neilah stattfinden, wie z. B. am Jom Kippur und am Gemeinden-Fasttage. An einem gewöhnlichen Fasttage aber, an dem kein Neilah stattfindet, darf auch das Händeerheben stattfinden wie z. B. am neunten Aw, am siebenzehnten Tamus, an welchen das Minchagebet nahe vor Sonnenuntergang abgehalten wird und dies demnach mehr dem Neilah gleicht, keinesweges also mit einem alltäglichen Minchagebet verwechselt werden kann. Hat jedoch ein Kohen, ungeachtet der Sitte, Podium דּוּכָן, zum Händeerheben am Minchagebet des Versöhnungstages, bestiegen, so vollziehe er den Segen. Soweit doch bekannt ist, dass er nicht berauscht ist; ihn aber unverrichteter Dinge wieder herabsteigen zu lassen, ist nicht erlaubt, weil man dies dahin auslegen könnte, dass er unzulässig פָּסוּל sei.", + "Das Händeerheben geschieht in folgender Ordnung: Sobald der Vorbeter zur Segensformel über den Tempeldienst עֲבוֹדָה gelangt und das Wort »Habe Wohlgefallen רְצֵה« ausspricht, verlassen alle in der Synagoge sich befindenden Kohanim ihre Plätze und besteigen das Podium, bleiben da mit dem Angesichte gegen das Heiligtum gerichtet, mit dem Rücken zum Volke und mit in die Handfläche gebogenen Fingern stehen, bis der Gemeinde-Vorbeter die Dankformel הוֹדָיָה beendigt, alsdann wenden sie ihr Gesicht gegen das Volk, dehnen ihre Finger, erheben die Hände bis an die Schultern und fangen mit dem: »Es mag dich segnen יְבָרֶכְךָ « an. Sonach der Vorbeter ihnen den Segen Wort für Wort vorsagt und sie es wiederholen; denn es heißt: »Sage ihnen«, — also — bis man ihnen vorsagt. Haben sie den ersten Vers beendigt, so fällt das Volk mit Amen ein;dann fängt der Gemeinde-Vorbeter an, ihnen den zweiten Vers, Wort für Wort, vorzusagen, welches sie auch so wiederholen, bis der zweite Vers beendigt ist und das Volk wieder mit einem Amen antwortet; ebenso ist’s beim dritten Verse.", + "Wenn die Kohanim die drei Verse beendigt haben, setzt der Gemeinde-Vorbeter den letzten Segensspruch des Gebetes fort, nämlich: »Tue Frieden שִׂים שָׁלוֹם«, wobei die Kohanim ihr Gesicht wieder zum Heiligtum wenden, ihre Finger wieder zusammenziehen, auch so bis zum Schluss dieser Segensformel verweilen und dann erst zu ihrer Stelle zurückgehen.", + "Der Vorbeter darf nicht früher den Kohanim vorsagen, als bis das Amen der Gemeinde verhallt; ebenso dürfen die Kohanim nicht früher den Segen beginnen, als bis das Wort des Vorsagenden verhallt; ebenso darf die Gemeinde nicht früher mit dem Amen einfallen, als bis der Segen vom Munde der Kohanim ausgesprochen ist. Wiederum dürfen die Kohanim nicht den zweiten Segen anfangen, bis das Amen der Gemeinde verhallt. Der Gemeinde-Vorbeter darf nicht mit den Übrigen das Amen nach dem Segen der Kohanim sprechen, damit dies ihn nicht zerstreue und ihn vergessen machen könnte, welchen Vers er den Kohanim vorzusagen habe.", + "Die Kohanim dürfen ihr Gesicht nicht früher von der Gemeinde abwenden, als bis der Vorbeter die Formel: «Tue Frieden« begonnen; so dürfen sie auch das Podium nicht eher verlassen, als bis jener diese Formel beendigt, auch ihre Finger nicht einziehen, bevor sie das Gesicht von der Gemeinde abgewendet. Es ist ebenfalls eine Verordnung von Rabban Jochanan ben Sakai, dass die Priester zum Segen mit Händeerhebung nicht in Schuhen kommen, sondern barfuß.", + "Während die Kohanim den Segen erteilen, dürfen sie nicht auf das Volk sehen, noch irgend ihre Gedanken zerstreuen, sondern müssen mit zur Erde gesenkten Augen, als wenn sie mit dem Gebete beschäftigt waren, dastehen. Auch darf Niemand aus dem Volke die Kohanim während des Segens ansehen, damit diese dadurch nicht zerstreut werden, sondern hat die Gemeinde mit Andacht den Segen anzuhören. Das Volk richte also zwar das Gesicht zu den Kohanim, sehe sie aber nicht an.", + "Ist es nur ein einziger Kohen, der den Segen erteilt, so spricht er zuerst die vorangehende Lobpreisung Gottes, worauf der Gemeindevorbeter ihm Wort für Wort vorsagt, wie wir’s bereits erklärt haben. Wenn ihrer zwei oder mehrere sind, so sagen sie die Lobpreisung nicht früher, als bis ihnen der Vorbeter das Wort: »Kohanim«! zuruft; darauf antworten sie und fangen an den Segen zu erteilen, indem sie Wort für Wort dem Vorbeter nachsagen.", + "Wie geschieht die Segenserteilung im Tempel? Die Kohanim kommen, nachdem der Diensthaltende das bestimmte Morgenopfer gebracht, zum Segen hervor, wozu sie die Hände mit ausgedehnten Fingern in die Höhe über das Haupt erheben. Hiervon ist der Hohepriester ausgenommen, der seine Hände nicht über die Stirnbinde צִּיץ erheben darf. Der Vorsagende rezitiert ihnen den Segen, Wort für Wort, wie es überall geschieht, bis sie alle drei Verse beendigt, — das Volk aber antwortet nicht mit Amen bei jedem Vers, da dieser Segen im Tempel nur einen Segensspruch bildet; —nach dem Schlusse dieses Segens jedoch ruft das Volk aus: »Gepriesen seist Du, Ewiger Gott, Gott Israels, von Ewigkeit in Ewigkeit בָּרוּךְ יי אֱלֹהֵי יִשְׂרָאֵל מִן הָעוֹלָם וְעַד הָעוֹלָם«.", + "Daselbst spricht man auch den Namen Gottes ganz so aus, wie er geschrieben wird; er besteht nämlich aus den Buchstaben J, H, W. u. H; dies ist eben der ausführliche Name שֵּׁם הַמְּפֹרָשׁ, von dem überall die Rede ist. Außerhalb des Tempels wird Gott nach einem Attribut benannt, nämlich durch Adonai. Dies geschieht, weil man den Gottesnamen, wie er geschrieben ist, nur im Tempel allein aussprechen darf. Seit dem Tode Simons, des Frommen, haben die Kohanim, sogar auch im Tempel aufgehört, mit dem ausführlichen Namen den Segen zu sprechen. Dies geschieht, damit nicht etwa ein unwürdiger und unachtbarer Mensch ihn auszusprechen lerne. Die ersten Weisen pflegten diesen Namen nur in ihrer Schule den würdigen Schülern und Kindern zu lehren und zwar nur einmal in sieben Jahren, um dadurch die Größe des geehrten und gefürchteten Namens zu vergrößern.", + "Der Segen der Kohanim wird überall nur in der heiligen Sprache erteilt, denn es heißt: »So sollt Ihr die Kinder Israels segnen«; was nun durch die Tradition unsers Lehrers Moses, Friede sei mit ihm, so erklärt wurde: »so sollt ihr segnen« — stehend; »so sollt ihr segnen« — mit Händeerhebung; »so sollt ihr segnen«—in heiliger Sprache; »so sollt ihr segnen«—Antlitz gegen Antlitz; »so sollt ihr segnen«—mit hoher Stimme; »so sollt ihr segnen«—mit dem ausführlichen Namen Gottes, letzteres aber nur im Tempel, wie bereits erwähnt.", + "Die Kohanim dürfen nirgends eine Zugabe des Segens zu den drei Versen machen, wie z. B. »Der Ewige, der Gott eurer Väter, möge euch noch tausendmal so groß machen usw.« und zwar weder mit lauter, noch mit leiser Stimme; denn es heißt: »Ihr sollt nicht zulegen zur Sache usw.«. Während der Priester zum Segenerteilen sich aufmacht, spricht er, indem er zu gehen anfängt: »Es möge ein Wille von Dir sein, Ewiger, unser Gott, dass dieser Segen, den Du uns geboten dem Volke Israel zu erteilen, ein vollkommener sei und es sei darin weder Trug, noch Sünde, von jetzt, bis in Ewigkeit«; — bevor er das Gesicht zum Volke umwendet, um den Segen zu sprechen, sage er: »Gelobt seist Du, Ewiger, unser Gott, König der Welt, der uns geheiligt durch die Weihung Ahrons und uns geboten, sein Volk Israel in Liebe zu segnen.« Darauf wendet er sich zur Gemeinde und fängt den Segen an. Nachdem er sich, nach dem Schlusse des Segens, wieder von der Gemeinde abgewendet, spricht er: »Wir haben getan, was Du uns befohlen, tue Du uns jetzt, was Du uns versprochen, blicke hernieder von der Wohnstätte Deines Heiligtums im Himmel und segne Dein Volk Israel.«", + "Das Umwenden der Kohanim zur Gemeinde, um sie zu segnen und auch das Abwenden von der Gemeinde nach dem Segen, geschehe nur rechts um; auch seien alle Wendungen, die ein Mensch je macht, nur rechts um.", + "Im Tempel erteilen die Kohanim einmal des Tages den Segen und zwar besteigen sie nach dem beständigen Morgenopfer die Stufen der Halle und verrichten den Segen, wie wir oben erklärt. An andern Orten aber kann man ihn nach jedem Gebet erteilen, ausgenommen hiervon ist das Minchagebet. Man gebe sich überall Mühe, dass der Vorsagende ein gewöhnlicher Israelit sei, denn es heißt: »Sage ihnen«, folglich muss der Vorsagende nicht ihr Mitglied sein." + ], + [ + "Sechs Dinge sind auf das Händeerheben נְשִׂיאוּת כַּפַּיִם hinderlich: 1) die Sprache, 2) körperliche Gebrechen מוּמִין, 5) Sündenhaftigkeit עֲבֵרָה, 4) das Alter, 5) der Wein, 6) Unreinheit der Hände.Was die Sprache betrifft, so dürfen Kohanim, die ein mangelhaftes Sprachorgan haben, wie z. B., wenn sie Buchstaben nicht gehörig aussprechen können und etwa ein Aleph wie Ayin oder Ayin wie Aleph oder Sziboleth statt Schiboleth sprechen, zum Segen und Händeerheben nicht zugelassen werden. Ebenfalls werden von der Segnung Kohanim ausgeschlossen, die eine schwere Mundart und Zungenbewegung haben, deren Aussprache also unverständlich ist.", + "Körperliche Gebrechen sind hinderlich; wenn ein Kohen im Gesichte oder an Händen und Füßen Fehler hat z. B. wenn er krumme oder steife Finger oder Flechten auf den Händen hat; — dies Alles zieht die Augen des Volkes auf sich. Ebenso sind zur Händeerhebung solche nicht zulässig, die während des Sprechens Speichel aus dem Munde lassen oder die auf ein Auge blind sind. Waren aber die Personen mit den hier aufgezählten Gebrechen in der Stadt bekannt, so dass man an ihr Äußeres gewohnt ist, so dürfen sie den Segen erteilen, da man sie nicht auffallend finden wird. Zu den Unzulässigen sind noch solche zu zählen, deren Hände buntscheckig oder von Farben durchfressen sind אִסָטִס; waren aber die meisten Stadtbewohner mit Farben-Arbeiten beschäftigt, so sind solche Fehler nicht in Betracht zu ziehen, da sie dann nicht die Aufmerksamkeit der Gemeinde auf sich ziehen.", + "Unter Sündhaftigkeit in diesem Falle ist zu verstehen, wenn je ein Kohen einen Mord begangen; obgleich er Buße getan, darf er Niemals die Hände zum Segen erheben, denn es heißt: »Eure Hände sind voll Blut und wenn ihr eure Hände ausbreitet usw.« (Jes. 1:15). Ein Kohen, der irgendeinmal Götzen gedient, sei es aus Zwang oder Versehen, darf Niemals die Hände zum Segen erheben, denn es heißt: »Die Priester der Götzenaltäre mögen nicht aussteigen«; die Segenserteilung aber ist ganz gleich, wie der Opferdienst im Tempel, denn es heißt: »Ihm zu dienen und in seinem Namen zu segnen«. Ebenso darf ein Priester, der wegen Götzendienst ein Gesetz übertreten hat, nie die Hände zum Segen erheben, auch wenn er nachher dafür Buße getan. — Alle übrigen Sünden sind nicht hinderlich.", + "Das Alter ist insofern ein Hindernisse, dass der noch bartlose junge Kohen nicht segne. — Wein entfernt einen Kohen vom Segensspruch: Wenn er ein Quart רְבִיעִית Wein auf einmal getrunken, so muss man warten, bis er verflüchtet ist. Dies Gesetz gilt, weil die Segenserteilung dem Opferdienste ganz gleich ist. Trank er aber ein Quart Wein in zwei Malen oder tat Wasser darein, so ist es zulässig; hat er aber mehr als ein Quart getrunken, der Wein mag auch gemischt gewesen oder auch in mehreren Prisen genommen sein, so darf er doch nicht früher den Segen erteilen, als bis sein Rausch weg ist. Unter Quart verstehen wir zwei Quadratfinger אֶצְבָּעַיִם auf zwei und 1/2 und 1/5 Finger Höhe, mit dem Daumen gemessen (75 cm3). In der ganzen Tora, wo von dem Fingermaß die Rede ist, versteht man nur den Daumen darunter, was man בֹּהֶן הַיָּד nennt.", + "Unreinheit der Hände heißt hier so viel, dass der Kohen, ohne die Hände gewaschen zu haben, sie nicht zum Segen erheben darf, sondern er reinige sie bis zum Gelenke, ganz wie man sich zum Opferdienst heiligen muss und spreche erst dann den Segen. Denn es heißt: »Erhebt die Hände in Heiligkeit und segnet den Ewigen«. Ein Entweihter חָלָל darf die Hände nicht zum Segen erheben, weil er in der Priesterschaft nicht fungiert.", + "Hat ein Kohen keins von diesen Hindernissen, so erhebe er die Hände zum Segen, er mag auch weder gelehrt noch fromm sein, möge sein Nächster ihm sogar Übles Nachreden oder er möge sonst in Geschäften nicht redlich sein, so ist dies ihm nicht hinderlich. Denn jedem Kohen ist es von der Schrift her geboten, den Segen zu erteilen. Nun ist es doch jedenfalls verboten, einen Sünder zu bereden, noch eine Sünde zu begehen, indem er die Erfüllung der Gebote, (z.B. in Hinsicht des Segens), unterließe.", + "Du musst aber nicht glauben, dass der Segen eines ordinären Menschen nichts helfen kann! — Die Erfüllung des Segens hängt ja nicht vom Kohen ab, sondern vom Heiligen, gelobt sei Er; denn es heißt: »Sie mögen meinen Namen auf die Kinder Israel tun,— und Ich werde sie segnen«, also der Kohen erfüllt bloß die ihm auferlegte Pflicht. Der Heilige aber, gelobt sei Dessen Name, segnet in Seiner Gnade das Volk Israel nach Seinem Willen.", + "Das Volk, welches sich im Rücken der Kohanim befindet, ist nicht im Segen eingeschlossen, wohl aber diejenigen, welche sich an den Seiten befinden. Ist eine Scheidewand zwischen den Kohanim und dem Gesegneten und wäre sie auch eine eiserne, so sind diese mit inbegriffen, wenn ihr Gesicht nur zu den Kohanim gekehrt ist.", + "Das Händeerheben findet in Gegenwart von Zehn statt, die Kohanim selbst werden auch mitgerechnet. Wenn in einer Synagoge sich nur Kohanim befinden, so erheben Alle die Hände zum Segen, indem sie sowohl ihre Brüder im Norden, als im Süden in Gedanken haben; die Frauen und Kinder antworten mit Amen. Bleiben da aber, außer den Segnenden, noch zehn weitere Kohanim übrig, so sprechen die zehn Amen und die andern den Segen (und besteigen nicht das Podium).", + "War in einer Gemeinde kein anderer Kohen, außer dem Vorbeter selbst, so darf er zum Segen die Hände nicht erheben. Ist er aber überzeugt, dass er den Segen erteilen und darauf zum Gebete ohne Irrtum wiederkehren kann, so ist solches ihm gestattet. Ist aber in der Gemeinde gar kein Kohen, so spreche der Vorbeter vor der Segensformel »Tue Friede«, die Worte: unser Gott und Gott unsrer Väter, segne uns mit dem dreifachen Segen, der geschrieben steht in der Tora, durch Deinen Knecht Moses und ausgesprochen ist vom Munde Ahrons und seiner Kinder, der Priester Deines heiligen Volkes, wie es auch heißt: »Es segne dich der Ewige und behüte dich, es erleuchte der Ewige dir Sein Angesicht und habe für dich Gnade, es erhebe der Ewige Sein Angesicht über dich und tue dir Frieden; und sie sollen Meinen Namen auf die Kinder Israel tun und Ich werde sie segnen«. Das Volk aber antwortet nicht mit Amen, sondern er setzt die Formel: »Tue Friede« ohne Weiteres fort.", + "Wenn ein Kohen der in einer Synagoge die Hände zum Segen schon erhoben hat, nach einer anderen Synagoge kommt und die Gemeinde im Gebete noch nicht zum Segen der Kohanim gelangt ist, so erhebe er auch da die Hände und segne sie, wenn dies sogar mehrere Mal im Tage geschehen sollte. Ein Kohen, der seinen Platz, als der Vorbeter schon den Segen »Es sei dir zum Wohlgefallen « רְצֵה angefangen, nicht verlassen hat, um zum Segenerteilen zu gehen, darf in diesem Gebete nicht auf das Podium steigen. Hat er sich aber zu gehen angeschickt und ist er zum Podium erst nach jener dem Segen für den Tempeldienst עֲבוֹדָה gelangt, so besteige er es immerhin und spreche den Segen.", + "Ein Kohen, der nicht den Segen erteilt, ist, obgleich er gegen ein Gebot der Schrift gefehlt, doch als ein solcher zu betrachten, der drei Gebote übertreten hat, denn es heißt: »So sollt ihr segnen die Kinder Israels« (Num. 6:23), »Sie mögen zu ihnen sprechen« (ebenda), »Und sie sollen einen Namen tun.« (6:27). Ein Kohen, der nicht segnet, wird auch nicht gesegnet; ein Kohen, der da segnet, wird auch selbst gesegnet, denn es heißt: »Ich werde segnen deine Segner« (Gen. 12:3)." + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/English/Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/English/Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967.json new file mode 100644 index 0000000000000000000000000000000000000000..e783096c92fd4bcb00f2dbbfcd9c4b75d9d879ac --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/English/Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967.json @@ -0,0 +1,114 @@ +{ + "language": "en", + "title": "Mishneh Torah, Prayer and the Priestly Blessing", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002108864", + "versionTitle": "Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967", + "status": "locked", + "priority": 1.0, + "digitizedBySefaria": true, + "versionTitleInHebrew": "משנה תורה להרמב״ם, נערך בידי פיליפ בירנבאום, ניו יורק 1967", + "shortVersionTitle": "Philip Birnbaum, 1967", + "purchaseInformationImage": "https://storage.googleapis.com/sefaria-physical-editions/615a1461050c33f5276bdebb795dc088.png", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, הלכות תפילה וברכת כהנים", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "text": [ + [ + "", + "", + "", + "When the Jewish people were exiled in the days of wicked Nebuchadnezzar, they mixed with Persians, Greeks and other nationalities. Children were born to them in foreign lands. The language of these children was confused, a mixture of many languages. They were unable to express themselves adequately and accurately in any one language, as it is written: \"Their children spoke half in the tongue of Ashdod; they could not speak Hebrew, nor any foreign tongue\" (Nehemiah 13:24). When anyone of them prayed, his Hebrew vocabulary was too limited to express his needs or to praise God without mixing Hebrew with other tongues. When Ezra and his council took notice of this, they instituted the Eighteen Benedictions in their present order: the first three contain praise to God; the last three, thanksgiving; the intermediate benedictions contain petitions for the most essential needs of the individual and the community. They were to be set on everyone's lips and learned, so that the men of inarticulate speech might offer prayer as clearly as those who speak an eloquent Hebrew. For this reason they instituted all other blessings and prayers which are arrayed on the lips of all Israel, to make each blessing readily available to one who is unfamiliar with the language." + ], + [], + [], + [], + [], + [], + [], + [ + "Congregational prayer is always heard by God. Even if sinners are present, God does not reject public worship. One should therefore associate himself with the congregation; he should not pray in private when he can pray with the congregation.— —", + "", + "", + "How is public worship conducted? One person recites the prayers aloud and all the rest listen. This is not done if there are fewer than ten adult men present, including the reader.— —", + "— — Kaddish is not recited unless ten are present. The kohanim do not raise their hands to pronounce the priestly benediction unless ten are present, the kohanim being included in the number. Every group of ten Israelites is called congregation, as it is written: \"How long shall I endure this wicked congregation\" (Numbers 14:27). This verse refers to ten spies, Joshua and Caleb being excluded.", + "", + "", + "", + "The reader acts on behalf of the assembled congregation. When, for example, he recites the prayers while the people listen and respond Amen after each blessing, it is as if they are praying. This only applies to one who does not know how to worship; but one who knows does not fulfill his duty unless he recites the prayers himself.", + "", + "The appointed congregational reader should be known for his knowledge and good conduct. If he happens to be an elderly person, so much the better. An effort should be made to secure one who has a pleasant voice and is fluent in reading.— —", + "An inarticulate man, who pronounces the aleph as an ayin or the ayin as an aleph, and anyone who fails to pronounce the letters correctly, should not be appointed as congregational reader.— —" + ], + [], + [], + [ + "Any place inhabited by ten Jews should have a house of worship where they can assemble at all times of prayer. This is called a synagogue. The residents may compel each other to build a synagogue and buy a Sefer Torah as well as the books of the Prophets and the Sacred Writings.", + "", + "", + "", + "Synagogues and houses of learning should be treated with respect; they should be swept and sprinkled to let the dust settle. In Spain and Morocco, in Babylonia and Eretz Yisrael, it is customary to light lamps in the synagogues and to spread mats on the floor to sit upon. In Christian countries they sit on chairs.", + "Synagogues and houses of learning should not be treated with irreverence, such as jesting, mocking or chatting. We must not eat, drink, have pleasures, or ramble about there. We must not enter them for protection from the sun or the rain. Teachers and their students, however, are permitted to eat and drink there when necessary.", + "No computing should be made there, unless it is connected with some religious duty, such as counting the proceeds of the charity fund or the collection of ransom money, and so on. No funeral address should be delivered there, unless it is of public interest, as when one of the city's leading scholars is eulogized and the entire community is likely to attend." + ], + [ + "Our teacher Moses introduced the custom of reading the Torah publicly on Sabbath, Monday and Thursday, during the morning service, so that three days should not elapse without hearing the Torah. Ezra set up the rule that the Torah should be read during the afternoon service every Sabbath for the benefit of those seated at street corners [traders, who do not attend services on weekdays]. He also established the rule that three men should be called up to the reading of the Torah on Monday and Thursday and that they should read not less than ten verses altogether.", + "The Torah is read publicly on Sabbaths, festivals, Rosh Hodesh, fast days, Hanukkah, Purim, and on Mondays and Thursdays. The prophetical reading (haftarah) is rendered only on Sabbaths, festivals, and Tish'ah b'Av.", + "", + "", + "", + "", + "", + "", + "As soon as the reader begins to read the Torah, it is forbidden to talk even on a religious topic. All must listen silently and pay attention to what he is reading, as it is written: \"They all listened closely to the book of the Torah\" (Nehemiah 8:3). It is also forbidden to leave the synagogue while the Torah is being read; but it is permissible to leave between the aliyyoth of the men called up to the Torah. A person who is always engaged in Torah study, this being his main occupation, may nevertheless go on studying while the Torah is read.", + "Since the days of Ezra it had been customary to have an interpreter present, explaining to the people what the reader is reading in the Torah, so that they may understand what it is all about. The reader reads one verse only, waits till the interpreter has explained it, and then reads the next verse. The reader may not read to the interpreter more than one verse at a time.", + "", + "", + "", + "", + "", + "How many persons are called up to the reading of the Torah? Seven during Sabbath morning service, six on Yom Kippur, five on festivals; no fewer than these are called up, but the number may be increased. Four are called up on Rosh Hodesh and Hol ha-Mo'ed. Three are called up during the afternoon services of Sabbath and Yom Kippur, as well as during the morning services held on Mondays and Thursdays throughout the year, and also during the morning and afternoon services held on fast days. The numbers of four and three aliyyoth, just indicated, are neither decreased nor increased.", + "", + "In each Torah reading, a kohen reads first, then a levi, then a yisrael. According to a wide-spread custom, even an illiterate kohen has priority over a great scholar who is a yisrael (lay Israelite). Otherwise, the person who is superior in knowledge precedes the one who is inferior as to the remaining aliyyoth. The person who is honored with the last aliyyah, who rolls up the Torah scroll, receives a reward excelling that of the others. Hence [because of the importance of the last aliyyah], even the chief officer of the congregation ascends to complete the Torah reading.", + "In the absence of a kohen, a yisrael ascends to the Torah first, in which case a levi should not ascend after him. In the absence of a levi, the kohen, who read the first section, reads the second section in place of the levi. Another kohen should not read after the first, lest people would say that the first is a disqualified kohen, substituted by another. Neither should one levi follow another, lest people might suspect one of the two as disqualified." + ], + [ + "The widespread custom among the Jews is that of completing the Torah reading in one year. It is begun on the Sabbath after Sukkoth — — and continued in regular order till the last weekly portion is read on Sukkoth. Some complete the Torah reading in three years, but this is not a widespread custom.", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "Although one hears the congregational reading of the Torah every Sabbath, one should read for himself each weekly portion three times, twice the original text and once the Aramaic version known as Targum Onkelos. A verse that is not rendered in Targum Onkelos should be read three times in the original Hebrew. In this fashion one will conclude the weekly portions of the Torah together with the congregation." + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/English/merged.json b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/English/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..962e252ec12969a142ae7b648370cf2b5fb00f0f --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/English/merged.json @@ -0,0 +1,294 @@ +{ + "title": "Mishneh Torah, Prayer and the Priestly Blessing", + "language": "en", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Mishneh_Torah,_Prayer_and_the_Priestly_Blessing", + "text": [ + [ + "It is a positive Torah commandment to pray every day, as [Exodus 23:25] states: \"You shall serve God, your Lord.\" Tradition teaches us that this service is prayer, as [Deuteronomy 11:13] states: \"And serve Him with all your heart\" and our Sages said: Which is the service of the heart? This is prayer.
The number of prayers is not prescribed in the Torah, nor does it prescribe a specific formula for prayer. Also, according to Torah law, there are no fixed times for prayers.", + "Therefore, women and slaves are obligated to pray, since it is not a time-oriented commandment.
Rather, this commandment obligates each person to offer supplication and prayer every day and utter praises of the Holy One, blessed be He; then petition for all his needs with requests and supplications; and finally, give praise and thanks to God for the goodness that He has bestowed upon him; each one according to his own ability.", + "A person who was eloquent would offer many prayers and requests. [Conversely,] a person who was inarticulate would speak as well as he could and whenever he desired.
Similarly, the number of prayers was dependent on each person's ability. Some would pray once daily; others, several times.
Everyone would pray facing the Holy Temple, wherever he might be. This was the ongoing practice from [the time of] Moshe Rabbenu until Ezra.", + "When Israel was exiled in the time of the wicked Nebuchadnezzar, they became interspersed in Persia and Greece and other nations. Children were born to them in these foreign countries and those children's language was confused.
The speech of each and every one was a concoction of many tongues. No one was able to express himself coherently in any one language, but rather in a mixture [of languages], as [Nehemiah 13:24] states: \"And their children spoke half in Ashdodit and did not know how to speak the Jewish language. Rather, [they would speak] according to the language of various other peoples.\"
Consequently, when someone would pray, he would be limited in his ability to request his needs or to praise the Holy One, blessed be He, in Hebrew, unless other languages were mixed in with it. When Ezra and his court saw this, they established eighteen blessings in sequence.
The first three [blessings] are praises of God and the last three are thanksgiving. The intermediate [blessings] contain requests for all those things that serve as general categories for the desires of each and every person and the needs of the whole community.
Thus, the prayers could be set in the mouths of everyone. They could learn them quickly and the prayers of those unable to express themselves would be as complete as the prayers of the most eloquent. It was because of this matter that they established all the blessings and prayers so that they would be ordered in the mouths of all Israel, so that each blessing would be set in the mouth of each person unable to express himself.", + "They also decreed that the number of prayers correspond to the number of sacrifices - i.e., two prayers every day, corresponding to the two daily sacrifices. On any day that an additional sacrifice [was offered], they instituted a third prayer, corresponding to the additional offering.
The prayer that corresponds to the daily morning sacrifice is called the Shacharit Prayer. The prayer that corresponds to the daily sacrifice offered in the afternoon is called the Minchah Prayer and the prayer corresponding to the additional offerings is called the Musaf Prayer.", + "They also instituted a prayer to be recited at night, since the limbs of the daily afternoon offering could be burnt the whole night, as [Leviticus 6:2] states: \"The burnt offering [shall remain on the altar hearth all night until morning].\" In this vein, [Psalms 55:18] states: \"In the evening, morning and afternoon I will speak and cry aloud, and He will hear my voice.\"
The Evening Prayer is not obligatory, as are the Morning and Minchah Prayers. Nevertheless, the Jewish people, in all the places that they have settled, are accustomed to recite the Evening Prayer and have accepted it upon themselves as an obligatory prayer.", + "Similarly, they instituted a prayer after the Minchah Prayer [to be recited] close to sunset on fast days only, its purpose being to increase supplication and pleading because of the fast.
This is called the Ne'ilah prayer, as if to say that the gates of Heaven are closed behind the sun, which becomes hidden, since it is recited only close to [the time of] sunset.", + "Thus, three prayers are recited daily: the Evening Prayer, the Morning Prayer, and the Minchah Prayer. There are four on Sabbaths, festivals and Rosh Chodesh: the three that are recited daily and the Musaf Prayer. On Yom Kippur, there are five: these four and the Ne'ilah prayer.", + "The number of these prayers may not be diminished, but may be increased. If a person wants to pray all day long, he may.
Any prayer that one adds is considered as a freewill offering. Therefore, one must add a new idea consistent with that blessing in each of the middle blessings. [However], making an addition of a new concept even in only one blessing is sufficient in order to make known that this is a voluntary prayer and not obligatory.
In the first three [blessings] and the last three [blessings], one must never add, detract or change anything at all.", + "The community should not recite a voluntary prayer, since the community does not bring a freewill offering. Even an individual should not recite the Musaf Prayer twice, once as the obligation of the day and the other as a voluntary prayer, because the additional offering is never a freewill offering.
One of the Geonim taught that it is forbidden to recite a voluntary prayer on Sabbaths or holidays, since freewill offerings were not sacrificed on these days, but only the obligatory offerings of the day." + ], + [ + "In the days of Rabban Gamliel,1The commentaries question which Rabban Gamliel the Rambam refers to. Seder Hadorot points to Rabban Gamliel, the elder, grandson of Hillel the Elder, who lived in the first half of the first century of the Common Era. Dorot Harishonim, however, believes this to refer to the latter's grandson, who headed the Rabbinical court in Yavneh from 80 CE, after it was established there by Rabban Yochanan ben Zakkai following the destruction of the Second Temple. the numbers of heretics among the Jews increased.2In Hilchot Teshuvah 3:8, the Rambam describes a heretic (apikoros) as one who denies the notion of prophecy or the idea that knowledge could be transmitted from the Creator to human beings, one who refutes the prophecy of Moshe Rabbenu, or one who denies God's omniscience regarding the actions of human beings.
Some manuscript editions of the Mishneh Torah use the word min (non-believer) instead of apikoros. In Hilchot Teshuvah 3:7, the Rambam describes the min as one who does not believe in God, whereas the heretic denies not God, but Torah.
Historically, this could refer to the Saducees and other Jews with assimilationist tendencies that began to multiply at this time. Though they were definitely a minority among the people, their number was signficant enough to warrant concern. Others interpret this as a reference to the early Christians who launched many missionary campaigns to attract the Jews. They would oppress the Jews3by slandering them to the Roman conquerors. and entice them to turn away from God.4and adopt other lifestyles as above.
Since he saw this as the greatest need of the people, - for the devotion to Torah is the backbone of our people's continuity
Since he saw this as the greatest need of the people,5for the devotion to Torah is the backbone of our people's continuity. he and his court established one blessing that contains a request to God to destroy the heretics. He inserted it into the Shemoneh Esreh so that it would be arranged in the mouths of all.6Berachot 28b relates: Rabban Gamliel said to the Sages: \"Is there no one who knows how to establish the blessing of the nonbelievers?\" Shmuel Hakatan rose and composed it. Olat Re'iah explains why this Sage was chosen: All of our great and wise Sages were able to compose the other blessings of the Shemoneh Esreh which are full of love and giving. The blessing of the heretics differs for it appears full of hate and destruction. The composition of this blessing required great care, since the content must not imply the hatred of people per se, but a righteous indignation, born out of love for God and the pain felt when His Majesty is not honored. Shmuel HaKatan authored the famous statement: \"Refrain from joy at the fall of your enemies\" (Pirkei Avot 4:19). Thus, he was most worthy to author this blessing. His zealousness bore no trace whatsoever of hate, but was a true reflection of his unbounded love for God and His Torah. Consequently, there are nineteen blessings in the Shemoneh Esreh.7We do, however, still call the prayer the Shemoneh Esreh, based on its original eighteen blessings.", + "In each Shemoneh Esreh,1i.e., in all three prayer services every day, a person should recite these nineteen blessings in the proper order.
When does the above apply? When his concentration is not disturbed and he is able to read fluently.2i.e., when he is able to pray with the proper intention and recite the words properly and clearly. However, if he is distracted and bothered, or unable to pray fluently, he should recite the first three [blessings],3The Mishnah, Berachot 28b, states:
Rabban Gamliel says that one should recite eighteen blessings each and every day (i.e., that each time he prays he should recite all eighteen blessings).Rabbi Yehoshua says that one should recite the abbreviated version of the eighteen.Rabbi Akiva says that if the Shemoneh Esreh is fluent in his mouth he should recite all eighteen blessings; and if not, the abbreviated version of the eighteen blessings.
The Shulchan Aruch, Orach Chayim 110:1 states that in unusual circumstances, e.g., when travelling or when in a place where he would be distracted or interrupted, one may recite the shortened version of the Shemoneh Esreh. The Mishnah Berurah adds that in normal circumstances, one is forbidden to recite this prayer. It is questionable if this is also the Rambam's intent or if he was more lenient and allowed such a prayer to be recited by a person who had difficulty concentrating even under ordinary conditions. one blessing that summarizes all the intermediate ones,4as stated in the following Halachah. and the last three [blessings], and [thereby] fulfill his obligation.5The first and last three blessings may not be shortened or changed in any way, as we learned in Chapter 1, Halachah 9.", + "This is the blessing that they established as the abbreviated summary of the intermediate [blessings]:
Give1This follows the opinion of Shmuel (Berachot 29a). Rav differs and maintains that one utters an abbreviated summary of each and every blessing. us knowledge, O God, our Lord, to know Your ways,2This phrase relates to the first intermediate blessing, חונן הדעת (\"The One who bestows knowledge...\"). and circumcise our hearts to fear You.3This corresponds to the blessing of \"Return us, our Father, to Your Torah.\" The beginning of wisdom is the fear of God (Psalms 111:10 - i.e., our involvement in Torah is ultimately that which leads us to true fear of Heaven and Teshuvah (repentance). Forgive us4This corresponds to the blessing סלח לנו (Forgive us...), the third of the intermediate blessings. so that we will be redeemed.5This relates to the fourth blessing, גואל ישראל (the Redeemer of Israel). Distance us from pain.6This corresponds to the blessing of רפואה (healing), the fifth intermediate blessing. Cause us to prosper and to dwell in the pastures of Your land.7This relates to ברכת השנים, the blessing for material wealth. It is interesting that this blessing also mentions specifically the idea of dwelling in Eretz Yisrael as the ultimate prosperity and blessing.
The Zohar explains that all blessing and bounty enters the world through Eretz Yisrael and from there it is apportioned to the rest of the world. Jerusalem and the Holy Temple serve as the repositories for Divine grace and act as the meeting point between Heaven - the source of the bounty - and earth, the recipient of this blessing. Therefore, true prosperity, in both a material and spiritual sense, can only be achieved in Eretz Yisrael.
Gather the scattered from the four [corners of the earth].8This corresponds to the blessing of the gathering of the exiles, the seventh intermediate blessing. Judge those led astray in accordance with Your knowledge.9This relates to the eighth intermediate blessing, \"Return our judges...\" Raise Your hand over the wicked,10This corresponds to the blessing of the nonbelievers (Halachah 1). Even though this was not part of the original eighteen blessings, it was also incorporated into the abbreviated version of the Shemoneh Esreh. and let the righteous rejoice11This relates to the tenth intermediate blessing, על הצדיקים (upon the righteous). In that blessing we ask God to grant a just reward to the righteous and pious. The text of this blessing also clarifies the Sages' appreciation of this reward - the rebuilding of Jerusalem and the Temple - as expressed in the continuation of this section of the blessing. in the building of Your city and the reestablishment of Your sanctuary,12this corresponds to the blessing of the rebuilding of Jerusalem, the eleventh intermediate blessing. in the flourishing of the might of David, Your servant, and in the clear shining light of the son of Yishai, Your anointed one.13This relates to the twelfth blessing, called the blessing of the Messiah, the descendant of David.
Before we call, You answer, as [Isaiah 65:24] states: \"And before they call I will answer; while they are still speaking I heed,\"14Berachot 29a does not quote this verse or any other verse. No mention of a verse appears in the texts of Rav Yitzchak Alfasi or Rabbenu Asher's version of Shmuel's blessing. The Rambam's source for its inclusion is unclear. for You are the One who answers at all times, the Redeemer and Savior from all distress. Blessed are You, O God, the One Who hears prayer.15concluding the blessing which is based on שומע תפילה (\"who hears prayer\"), the last of the intermediate blessings.", + "When does the above apply? In the summer.1Only then, may one recite the abbreviated version of the Shemoneh Esreh mentioned in the above two halachot. However, in the winter, one should not recite \"Give us knowledge...,\"2Havineinu, the first word of the abbreviated version of the Shemoneh Esreh, is used to refer to the entire prayer. since he must mention \"the petition\"3for dew and rain that is included... in the blessing for material wealth.4This petition is recited only in the winter as explained in Halachot 16 and 17. The omission of this petition would render the abbreviated Shemoneh Esreh incomplete.
Berachot 29a suggests that perhaps the petition for dew and rain could be added to the abbreviated version of the Shemoneh Esreh at the appropriate time of year, but rejects this idea. Because of the infrequency with which one would normally recite this blessing, any change in the text would confuse people and result in errors.
Similarly, on Saturday nights and the nights after a holiday, one should not recite \"Give us knowledge...,\" since one must say Havdalah in [the blessing of] the One who bestows knowledge.5to differentiate between the previous holy day and the upcoming day. This prayer is added in the first intermediate blessing of the Shemoneh Esreh: חונן הדעת (\"the One who bestows knowledge\") as explained in Halachah 12.
Berachot 29a also suggests adding the Havdalah prayer in the abbreviated summary of the Shemoneh Esreh, distinguishing between the inclusion of Havdalah and the petition for rain, which could not be mentioned in the abbreviated version of the Shemoneh Esreh as explained above.
They explain that Havdalah is recited in the first of the intermediate blessings and would therefore be easy to remember and not cause errors, whereas the petition for rain is in the middle, when concentration is more difficult.
The question is left unresolved in the Talmud and therefore, some authorities allow it to be included in the abbreviated version. However, most do not. Rabbenu Yonah explains that it is omitted because its mention would create the impression that Havdalah was a blessing in its own right, just as all the other statements in this version of the Shemoneh Esreh are shortened versions of individual blessings.", + "On Sabbaths and holidays,1These are days of joy and thanksgiving when pleading and supplication are not appropriate. We are content with the world as it is and focus on its completeness. one recites seven blessings in each of the four [Amidah] prayers2See Chapter 1, Halachah 8. of that particular day: the first three, the last three,3i.e., These six blessings are recited without change in all of the Amidah prayers as stated in Chapter 1, Halachah 9. and one in the middle, appropriate to that particular day.4in place of the requests mentioned during the week.
On Sabbaths, one concludes the intermediate blessing with \"who sanctifies the Sabbath.\"5since after the creation of the world, God \"blessed the seventh day and made it holy\" (Genesis 2:3 . On the festivals,6i.e., Pesach, Shavuot and Sukkot he concludes with \"who sanctifies Israel and the appointed times.\"7As opposed to the conclusion of the blessing on Sabbath, the blessing of the holidays first mentions the sanctification of Israel and then of the specific time. The sanctification of the holidays is determined by the Jewish people since the exact date of each festival is based on the establishment of Rosh Chodesh (the first day of the month) of that particular month.
In Hilchot Kiddush Hachodesh 2:10, the Rambam explains that we are obligated to rely on the day established Rosh Chodesh by the Jewish court. This matter was handed over to them completely. God, who commanded the observance of the holiday, commanded us to rely on them.
This concept is based on the verse in Leviticus 23:4: \"These are the appointed days of God, sacred days, that you shall designate them in their appointed time.\" The word אתם, otam, translated as “them,” may, with a different pronunciation mark be read as otam, “you,” indicating that “you,” the court on the earthly plane, is responsible for the establishment of the times of the festivals based on their designation of the day of Rosh Chodesh.Therefore, we first mention God's sanctification of Israel and then Israel's subsequent sanctification of the holidays. When the Sabbath and a festival [coincide], he concludes with \"who sanctifies the Sabbath, Israel and the appointed8Beitzah 17a discusses this particular situation:
A holiday that falls on Sabbath: Beit Shammai says that one recites eight [blessings], reciting the blessing for Sabbath independently and the blessing for the holiday independently.Beit Hillel says that one recites seven [blessings], beginning with Sabbath and concluding with Sabbath, reciting the blessing particular to the sanctity of the holiday in the middle.Rebbe [Rabbi Yehudah Hanasi] says that one should conclude with \"who sanctifies the Sabbath, Israel and the appointed times.\"A student was reviewing [this matter] in the presence of Ravina and said \"who sanctifies Israel, Sabbath and the appointed times.\" Ravina said to him: \"And is Sabbath sanctified by Israel? Sabbath is eternally sanctified. Rather, one should say: 'who sanctifies the Sabbath, Israel and the appointed times.'”Rav Yosef says: \"The halachah follows Rebbe and Ravina's answer.\" times.\"
On Rosh Hashanah, he concludes with \"the King over all the Earth, who sanctifies Israel and the Day of Remembrance.\" If it is [also] the Sabbath, he concludes with \"the King over all the Earth, who sanctifies the Sabbath, Israel and the Day of Remembrance.\"9We mention God's sovereignty for the essence of the service of Rosh HaShanah is the acceptance of God as our King (See Rosh HaShanah 16a).
Rosh Hashanah is called the Day of Remembrance, since on this day, we ask God to remember us for good and to bless us. This will be discussed in the context of the blessings of the Rosh Hashanah Musaf Prayer in the next halachah.", + "When does this1i.e., the previously stated halachah that one recites seven blessings on Rosh Hashanah apply? In the Evening Prayers, the Morning Prayers and the Minchah Prayers.2These services resemble those of other holidays. However, in the Musaf Prayer on Rosh Hashanah, one recites nine blessings: the first three and the last three [recited] every day,3for these are constants in all prayer services. and three intermediate blessings.4Rosh HaShanah 16a mentions the source for these blessings, quoting God as saying: \"On Rosh Hashanah, recite in My presence Malchuyot, Zichronot and Shofarot. Malchuyot, in order that you shall make Me King over you. Zichronot, in order that your remembrance will be good in front of Me, and with what? The shofar.\"
As explained in detail in Hilchot Shofar 3:7-9, each of these blessings is based on ten verses from the Bible that center on the blessings's theme.
The first of the intermediate blessings5Rosh HaShanah 32a explains that the blessing which mentions the sanctity of the Rosh HaShanah holiday and its sacrifices is also included in Malchuyot. is concerned with Malchuyot - [acceptance of God's sovereignty];
the6Similarly, this blessing emphasizes the unity of God which permeates creation for this is the ultimate expression of God's sovereignty. second with Zichronot - [acknowledgement of God's remembrance of the Jewish people];7Hilchot Shofar 3:9 emphasizes how one should mention only those remembrances which are of a positive nature. and
the third with Shofarot - [describing the blowing of the shofar.]
One8Rosh HaShanah 16a relates:
Rabbi Abahu asks: \"Why do we blow with the shofar of a ram? As the Holy One blessed be He said: Blow a ram's horn before Me so that I shall remember the binding of Yitzchak the son of Avraham, and I will consider it as if you bound (and sacrificed) yourselves to Me.\" concludes each one of them with an appropriate chatimah.9The conclusions are as follows:
Malchuyot - \"... The King over all the Earth who sanctifies Israel and the Day of Remembrance\" (This conclusion is also used for the intermediate blessing in all the prayers of Rosh Hashanah.)Zichronot - \"...The One who remembers the Covenant.”Shofarot - \"...The One who hears the Teru'ah” - based on Leviticus 23:24.
See also the Rambam's Order of Prayer for the Whole Year at the end of the Book of the Love of God.", + "On Yom Kippur, one recites seven blessings1See Yoma 87b and Niddah 8b. in each of the five prayers of the day;2I.e., Maariv, Shacharit, Musaf, Minchah and the Ne'ilah Prayer discussed in Chapter 1:7. the first three and the last three blessings,3recited in every Amidah prayer. and the intermediate blessing appropriate to the day.4mentioning the unique character of Yom Kippur.
One concludes the latter blessing in each of the services with: \"the King over all the Earth, who sanctifies Israel and the Day of Atonement.\"5Soferim 19:6 mentions the chatimah of this prayer as:
who pardons and forgives our transgressions and the transgressions of His people Israel with mercy, and atones for their wrongdoing, the King over all the Earth, who sanctifies Israel and the Fast Day of Atonement.
A similar text is quoted in the Tur, Orach Chayim 613 and in most Yom Kippur Machzorim (prayer books).
One cannot presume that the Rambam is mentioning only the end of a longer chatimah in our halachah, since in his Order of Prayer for the Whole Year, the conclusion of the intermediate blessing for Yom Kippur is as it appears in this halachah. The Rambam's text appears to be based on the Siddur of Rav Sa'adiah Gaon.
If [Yom Kippur] falls on the Sabbath, one concludes [this blessing in] each service with: \"the King over all the Earth, who sanctifies the Sabbath, Israel and the Day of Atonement.\" - I.e., as for the rest of the holidays, the word Sabbath is simply inserted into the chatimah of the blessing after מקדש (who sanctifies). This is also the case according to the more widely accepted longer version of the chatimah of this intermediate blessing. If [Yom Kippur] falls on the Sabbath, one concludes [this blessing in] each service with: \"the King over all the Earth, who sanctifies the Sabbath, Israel and the Day of Atonement.\"", + "When does the above apply? On the Fast Day1i.e., Yom Kippur, the only day when the Torah requires fasting of each and every year. However, on the Fast Day of the Jubilee Year,2the final year of a 50-year cycle. Every seventh year is called the Sabbatical year. There is a cycle of seven Sabbatical years, the end of which is the fiftieth year - the Jubilee Year. See Leviticus 25:8-13 and Hilchot Shemitah V'yovel, Chapters 10-13. one recites a Musaf Prayer of nine blessings like the Musaf Prayer of Rosh Hashanah.3See Halachah 6. They are exactly the same blessings, no less and no more.4The Mishnah (Rosh Hashanah 26b) states that the Jubilee Year is equivalent to Rosh Hashanah regarding the blowing of the shofar and the blessings. Rashi explains that the shofar is blown in the same fashion as on Rosh Hashanah, albeit for a different reason, and that nine blessings are recited in the Musaf Prayer of Yom Kippur of the Jubilee Year.
These blessings are only recited when the Jubilee Year is in effect.5The Jubilee Year is observed only when all the tribes of Israel dwell in Israel. The dispersion of even a part of the people put an end to the celebration of the Jubilee Year (Erichin 32b). Thus, the exile of the tribes of Reuven, Gad and half the tribe of Menasheh described in I Chronicles 5:26 caused the end of the celebration of the Jubilee Year. (See Hilchot Shemitah V'Yovel 10:8.)
In Hilchot Melachim 12:1, the Rambam writes that with the Mashiach's coming, the celebration of the Jubilee year will be renewed.", + "Before the first blessing of each and every Amidah-prayer, one states: \"God, open my lips, and my mouth will utter Your praise\" [Psalms1See Berachot 4b which quotes Rabbi Yochanan as requiring this verse to be recited before every prayer.
Rabbenu Yonah explains that this verse must be understood in conjunction with the verse that follows it: \"You do not desire that I offer sacrifices; a burnt offering, You do not want:\" (Psalms 51:18 . After his relations with Bathsheva, King David realized that he could not attain forgiveness by offering a sacrifice, since a sacrifice is accepted only after an act done unwittingly. Therefore, he asked that God assist him in finding the proper means of expression through prayer to achieve atonement.
We, too, are in a similar situation for we have no Temple and our prayers were instituted in the place of our sacrifices. (See Chapter 1, Halachah 5.) Accordingly, we ask God to assist us in our desire to utter His praises, and request our needs in such a way that it will be desirable to Him.
Berachot 4b raises a question regarding the recitation of this verse before Shemoneh Esreh. Rabbi Yochanan himself states that one who starts the Shemoneh Esreh immediately after the blessing after Kri'at Shema, גאל ישראל (Who redeemed Israel) is called a person of the World to Come. (See Chapter 7, Halachah 18, where the Rambam mentions this halachah.)
Why is the recitation of this verse not considered an interruption between the blessing and the Shemoneh Esreh? The Talmud answers that this verse is considered as an integral part of the Shemoneh Esreh, and thus, is viewed as a \"long prayer.\" 51:17]. Upon concluding the prayer, he says:2Berachot 9b mentions that just as King David wrote this verse after eighteen chapters of praise (it appears in Psalm 19), we recite it after eighteen blessings of prayer. \"May the utterances of my mouth and the meditations of my heart be in accordance with Your will, O God, my Rock and Redeemer\" [Psalms3This verse is particularly apt for recitation after the Shemoneh Esreh. Proper intention during the Shemoneh Esreh is a very difficult matter (See Chapter 4, Halachah 15). Therefore, at the end of the Shemoneh Esreh we ask God to heed our words in any case:
\"May the utterances of my mouth...\" - meaning to say: May the words which I uttered in the midst of the Shemoneh Esreh be accepted by You even if my intention was not complete and my mouth acted independently of my heart and mind. \"... and the meditations of my heart...\"; i.e., those lofty thoughts and desires which burn in my heart, but I cannot express, may they also be heard by You and received favorably. 19:15], and then steps backwards.4after completing the Shemoneh Esreh, one takes three steps backwards. See Yoma 53b and Chapter 5, Halachah 10.", + "On Rosh Chodesh and the intermediate days of a festival,1i.e., those days between the first Yom Tov (two days in the diaspora) and last Yom Tov on Pesach and Sukkot. They are called Chol Hamo'ed, the \"mundane\" days of the festivals - i.e., those days which are simultaneously part of the festival, but also days on which most work is allowed. (See the Shulchan Aruch, Orach Chayim 530-548 for the laws of Chol Hamo'ed.) one recites 19 blessings in the Evening Prayer, Morning Prayer, and Minchah Prayer as on other days.2One's prayers resemble those of an average weekday, and not those of a festival. However,... In the Avodah,3This is the first of the last three blessings of the Shemoneh Esreh, which expresses our desire for the return of the service (avodah) of the Temple. one adds:4a passage expressing the uniqueness of the day. \"Our God and God of our fathers, let our remembrance rise and come,...\"
In5This is added in the Avodah blessing before the statement \"And let our eyes see Your return to Zion in mercy. Blessed are You...\"
The source for this addition is Shabbat 24a which states that on Chol HaMo'ed and Rosh Chodesh we should ask God to remember us favorably and to bless us with mercy and lovingkindness on this special day of sanctity. Rashi (Shabbat 24a) explains that we should request mercy for Israel and Jerusalem in order to restore the daily sacrifices to the Temple.
The laws pertaining to a person who omitted this addition in his prayers are mentioned in Chapter 10, Halachot 10-11.
In the Musaf Prayer of the intermediate day of a festival, one recites the Musaf Prayer of the holiday itself. - I.e., the service is essentially the same with only minor changes in the text of the blessings. the Musaf Prayer of the intermediate day of a festival, one recites the Musaf Prayer of the holiday itself. On Rosh Chodesh,6in the Musaf prayers one recites seven blessings; the first three and last three,7blessings that are recited in every Amidah and one in the middle that refers to the special Rosh Chodesh sacrifice.8which included several burnt offerings and a special sin offering (Numbers 28:11-15). One concludes with: \"... who sanctifies Israel and Roshei Chodashim.9See Berachot 49a.\"", + "On a Sabbath that occurs during the intermediate days of a festival, and Rosh Chodesh that falls on the Sabbath, in the Evening, Morning, and Minchah Prayers, one recites the seven blessings as on every Sabbath and adds: \"Our God and God of our fathers, let our remembrance rise and come...\" in the Avodah.1as is done in the weekly service.
In the Musaf Prayer,2which is recited on Sabbath regardless one3recites seven blessings, the first and last three which are always recited and the middle blessing appropriate to the unique nature of the day. One... begins and concludes the intermediate blessing with a reference to the Sabbath, and mentions the sanctified nature of the day in the middle.4This halachah is based on a beraita quoted in Beitzah 17a and Eruvin 40b. However, the Rambam's interpretation of this passage differs from that of other commentaries.
Both Rashi and Rabbenu Nissim interpret \"concluding with Sabbath\" to mean that the chatimah of the middle blessing should be \"... who sanctifies the Sabbath,\" with no mention of Rosh Chodesh or the relevant festival. In contrast, the Rambam maintains that this refers to the text of the blessing itself and not the chatimah.
[It is interesting to note that the position which states that in the chatimah of the blessing one need mention only Sabbath does have halachic importance. The Bi'ur Halachah, Orach Chayim 487, rules that a person who forgets to insert the end of the chatimah \"...Israel and the appointed times\" on the Sabbath of Chol HaMoed and only mentions the Sabbath fulfills his obligation בדיעבד - i.e., after the fact, the mention of Sabbath alone is enough. Rabbi Moshe Feinstein discusses this issue in the fourth volume of Orach Chayim in Iggerot Moshe, siman 21:3. He concludes [the blessing] on Rosh Chodesh with: \"who sanctifies the Sabbath, Israel and Roshei Chodashim.\"5following the logic mentioned in halachah 5 that the sanctity of the Sabbath is mentioned first for it is not dependent on the Jews' consecration of the months. On the intermediate days of a festival, he concludes in the same fashion as on the holiday itself that occurs on Sabbath.6i.e., \"...who sanctifies the Sabbath, Israel and the appointed times,\" as mentioned in Halachah 5.", + "On a holiday that occurs on the first day of the week,1i.e., it occurs immediately after the the Sabbath. at night,2The Jewish day starts after sunset. Thus, the prayer of the holiday will be recited Saturday night. Therefore,... one inserts into the fourth blessing3i.e., the middle blessing of the seven recited on a holiday. [the following]:4This extra Havdalah prayer is added between the first and second paragraphs of the middle blessing.
And You have made known to us Your righteous statutes and have taught us to perform the decrees of Your will. And You have given us, God, our Lord, the sanctity of the Sabbath,5Berachot 33b. The Talmud discusses the exact placement of the Havdalah paragraph in the context of a three-sided disagreement on the issue in the Mishnah (Berachot 33a).
There are slight differences between the text quoted by the Rambam and the text found in most contemporary siddurim. In his Order of Prayers for the entire year found at the conclusion of Sefer Ahavah, the Rambam also mentions a slightly different text. See also Hilchot Shabbat 29:28. the glory of the festival6this is manifested in the prohibition of \"work\" on a holiday, as on the Sabbath, and the obligation to eat our finest foods and dress in our best clothes. and the rejoicing of the pilgrim feast.7This refers to the special sacrifices brought on the holidays. You have distinguished between the sanctity of the Sabbath and that of the holiday, and You have sanctified the seventh day above the six workdays.8i.e., on a holiday one is allowed to do certain types of work which are forbidden on the Sabbath. These are called מלאכות אוכל נפש, those activities necessary for cooking and preparing food. (See Hilchot Shivitat Yom Tov 1:1.) The punishment for transgressing the Sabbath prohibitions is also more severe than that for transgressing the prohibitions of a holiday. And You have set apart and sanctified Your people Israel with Your holiness. You have given us, O God, our Lord, festivals for joy, holidays and appointed times for gladness...9Joy and gladness are especially relevant to the holidays, as it is written: \"And you shall rejoice in your holidays...and you shall be only joyous\" (Deuteronomy 16:14-15). The Rambam discusses the halachot based on these verses in Hilchot Shivitat Yom Tom 6:17-18.
On the night after the Sabbath and after a holiday all year long, one recites the Havdalah prayer10This is the addition to the Evening Prayer that mentions the distinction between the Sabbath and the rest of the week. (See also the commentary on Halachah 4.) in \"You bestow knowledge...\"11i.e., the first of the intermediate blessings in the weekday Shemoneh Esreh.
14Berachot 33a states that without knowledge and understanding a person cannot comprehend these distinctions in time. Accordingly, the Havdalah prayer is recited in the blessing recognizing God as the source of our gift of thought. even though he [also] recites the Havdalah prayer over a cup.12I.e., he is obligated to recite Havdalah in the fourth blessing of the Shemoneh Esreh even though he must also recite the full Havdalah service over a cup of wine afterwards.
Berachot 33a,b explains that originally Havdalah was established to be recited in the Shemoneh Esreh. When the Jewish people began to prosper, the Sages then required that it be said over a cup of wine. (Rashi explains that the original decree that it be mentioned in prayer was forgotten.) Then the fortunes of the Jewish people declined again, and the Sages reinstituted the obligation to recite Havdalah in prayer. They also ruled that after Havdalah in the Shemoneh Esreh, one must also recite the Havdalah service over a cup of wine. A parallel is drawn to Friday night when we mention Kiddush in prayer and then make Kiddush over a cup of wine afterwards.
The Rambam begins his discussion of Havdalah within the context of the halachot of the specific prayers recited on various holidays. Therefore, he first mentions the halachot of Havdalah recited on a holiday and only, afterwards, mentions the halachot of Havdalah recited in the Shemoneh Esreh every Saturday night though seemingly, the latter would be given priority.", + "On Chanukah and Purim, one adds \"For the miracles,...\"1Both Chanukah and Purim are commemorated with the same basic prayer, על הניסים. This prayer begins with a statement of thanks for the miracles and redemption relevant to these days, and then a paragraph describing the events of the holiday is recited.
Shabbat 24a, which discusses the laws of Chanukah, is the source for this prayer. However, this Talmudic passage mentions only Chanukah, and not Purim. However, Rav Yitzchak Alfasi quotes a Tosefta from Berachot which equates Chanukah and Purim.
Hagahot Maimoniot quotes Rav Amram Gaon that על הניסים is not recited at night on Purim because we have not yet read Megillat Esther. This position is not accepted. It is, however, interesting that a difference was made, according to Rav Amram, between the על הנסים of Chanukah and that of Purim. in the blessing of thanks.2I.e., in the blessing which begins: \"we acknowledge with thanks that You are God, our Lord...,\" the second of the last three blessings of the Shemoneh Esreh. Tosafot (Shabbat 24a) explains that since על הנסים is a prayer of thanks and not supplication, it is included in the blessing of thanks in the Shemoneh Esreh.
On the Sabbath that occurs during Chanukah, one mentions \"For the miracles,...\" in the Musaf Prayer, just as he does in all the other prayers.3Shabbat 24a asks whether v’al hanisim is mentioned in the Musaf Prayer or not. Rav Huna and Rav Yehudah are of the opinion that it should not be mentioned, since Musaf is not usually recited on Chanukah, and, therefore, there is no need to refer to Chanukah during the Musaf prayer of the Sabbath. Rav Nachman and Rabbi Yochanan hold that since Musaf is simply one of the prayers of the day, and על הנסים is recited on this day, its inclusion in Musaf is in place.
The Talmud ultimately decides in favor of the position of Rav Nachman and Rabbi Yochanan. This is supported by the fact that on Yom Kippur which falls on the Sabbath, reference is made to the Sabbath in the Ne'ilah prayer, even though Ne'ilah is not normally recited on the Sabbath.
The Rambam does not mention this halachah with regard to Purim, since it is only in rare cases that Purim occurs on the Sabbath. Purim is generally celebrated on the fourteenth of Adar, which never occurs on the Sabbath according to our fixed calendar. However, cities which were walled at the time of Joshua's conquest of Israel celebrate Purim on the fifteenth of Adar (Shushan Purim). Nevertheless, there are very few such cities.
Jerusalem is, however, one of them, and there, Purim can fall on the Sabbath. In such a case, על הנסים is said on the Sabbath, even though most of the other commandments of Purim are fulfilled either on the Friday before or the Sunday afterwards. (See the Shulchan Aruch, Orach Chayim 688:6 and the Mishnah Berurah there.)
", + "On Fast Days,1This includes the communal fast days (the third of Tishre, the tenth of Tevet, the thirteenth of Adar, the seventeenth of Tammuz, and the ninth of Av) and those fast days proclaimed in response to a specific time of trouble, such as a lack of rain. (See Chapter 1 of Ta'anit.) even an individual who fasts [by his own volition]2i.e., even one who accepts upon himself a fast in response to a bad dream or for purposes of spiritual growth, although it is not a public fast day. adds \"Answer us...\"3Ta'anit 13b refers to the prayer of fast days. Rashi explains that this is aneinu (Answer us...), a prayer of supplication asking God to look down upon us with favor and not hide His countenance from us because of our wrongdoing. in \"the One who hears prayer.\"
The4I.e., the last of the intermediate blessings of the Shemoneh Esreh. Ta'anit 13b states:
Rav Yehudah taught his son Rav Yitzchak, who said: \"An individual who accepts a fast upon himself recites the prayer of fast days. And where does he say it? Between גואל לרופא - i.e., the blessing of redemption and that of healing!\"Rav Yitzchak asked upon this position: \"Can an individual establish an extra blessing for himself?\" Rather, Rav Yitzchak is of the opinion that it should be inserted into the blessing of \"the One who hears prayer.\" Rav Sheshet is also of this opinion.
Although the Talmud refers specifically to one who accepted a fast upon himself, it is clear from the continuation of the discussion there that the same halachah applies to the silent Shemoneh Esreh recited by everyone on a public fast day also.
It is interesting to note that the Rambam obligates one to add עננו in all the prayers recited on a Fast Day. This is in line with Shabbat 24a which states: \"On fast days...in the Evening, Morning, and Minchah Prayers, one adds a mention of the particular day in 'the One who hears prayer.' However, the Tur quotes the Geonim that one should recite עננו only in the Minchah Prayer. Since one could be overcome by terrible hunger and break the fast, if one recited עננו earlier he would have spoken falsely when he mentioned the fast day. Therefore, according to this position, this prayer should be mentioned only in the Minchah service at the end of the fast days.
The Shulchan Aruch (Orach Chayim 565:3) quotes the Tur's position, but distinguishes between the four public fast days that occur every year (i.e., those mentioned above in our commentary) and other public fast days. On the four main public fasts, he obligates the individual to mention עננו in all his prayers. Since the Sages declared it a public fast, even were he to eat later on, he would not have spoken falsely in his prayer.
The Ramah (ibid.), however, mentions that it is customary to recite עננו in Minchah only. The Magen Avraham explains that even one reciting Minchah in the early afternoon should add עננו, because even if he eats later on, at least he fasted until midday. (See Ramah, Shulchan Aruch, Orach Chayim 562:1.) Sephardim follow the custom of the Shulchan Aruch, and Ashkenazim follow the ruling of the Ramah and therefore recite עננו only in Minchah. leader of the congregation recites it as an independent blessing between \"the One who redeems Israel\" and \"the One who heals...,\" and concludes with \"the One who answers in times of trouble.\" Thus, he recites 20 blessings.5This is based on the passage from Ta'anit 13b quoted above. A clear distinction is made between the silent Shemoneh Esreh uttered by all the congregants and the repetition recited aloud by the שליח ציבור (leader of the congregation). The שליח ציבור does establish for himself, as representative of the community as a whole, an independent blessing relevant to the fast day. Therefore, he recites 20 blessings, as explained by the Rambam: 19 blessings as on any day, and one extra that is particular to the fast day.
There is no disagreement regarding the obligation of the שליח ציבור to recite עננו in the Morning Prayer. He is praying on behalf of the entire community. Therefore, we need not worry about the possibility of the fast being broken, since it is not possible that a number from among the congregants will not fast the whole day (Shulchan Aruch, Orach Chayim 565:3). (See the Bi'ur Halacha who holds that at least ten people must intend to fast in order for the שליח ציבור to recite עננו.)
On the ninth of Av,6The fast day commemorating the destruction of the First and Second Temple, both destroyed on this date, approximately 500 years apart. This fast is different from the other public fasts mentioned above in that it starts at sundown and lasts until sundown, a full day later. one adds [the following] to the blessing of \"the One who rebuilds Jerusalem\":7i.e., the eleventh intermediate blessing of the Shemoneh Esreh. It is appropriate that the addition regarding the ninth of Av be placed in this blessing, which speaks of rebuilding Jerusalem.
Despite this logic, there is some question regarding the inclusion of this prayer in this blessing. The source for this addition is the Jerusalem Talmud (Ta'anit 2:2). That passage questions whether the addition should be made in the עבודה (the first of the last three blessings in the Shemoneh Esreh) or the הודאה (the second of the last three blessings). It explains that as a general rule commemorative prayers are mentioned in הודאה, while prayers regarding the future are placed in עבודה.
Rabbenu Yitzchak Alfasi quotes this passage, but adds that the custom is to recite the addition in בונה ירושלים (the blessing of Jerusalem). He explains that this decision is based on Avodah Zarah 8a which states that even though normally, we add special requests in the blessing of שומע תפילה (the One who hears prayer), one is able to make a request relevant to one of the blessings of the Shemoneh Esreh, in that blessing itself. Therefore, our prayers and supplications regarding the rebuilding of Jerusalem may rightfully be placed in the blessing of בונה ירושלים. (See Shulchan Aruch, Orach Chayim 557:1.) \"Have mercy on us, God, our Lord, and on Your people, Israel, and Jerusalem, Your city, the mourning city,...\"8The Hebrew term is רחם עלינו. This version appears in the Jerusalem Talmud. However, in both Rabbenu Asher's and Rabbenu Yitzhak Alfasi's quotes of that passage, the terms used is נחם (Console us...). This version is found in most siddurim, although the version of Yemenite Jewry is רחם, as in the Rambam.
There is also a question regarding when this prayer is recited. The Rambam seems to indicate that רחם (or נחם) is to be recited in every prayer on the ninth of Av. However, the Ramah (Shulchan Aruch, Orach Chayim 557:1) states that it should only be recited in Minchah, just like עננו on fast days.
The Tur (Orach Chayim 557) quotes the custom of saying רחם in the Evening and Morning Prayers, and נחם during Minchah. The Shulchan Aruch (Orach Chayim 557:1) rules that נחם should be recited in all three prayers of the day. This is the custom of Sephardim, though Ashkenazim follow the ruling of the Ramah mentioned above. (See the Mishnah Berurah 557:1.)
The Ramah explains that the rationale behind his decision is that the fire which destroyed the Temple broke out on the afternoon of the ninth of Av. Hence, we ask for comfort at that time specifically. Alternatively, the Ritba explains that only in the afternoon are we able to be comforted. Until then the pain of our loss is too real.", + "During the rainy season, [the phrase] \"the One who causes the rain to fall\"1This is not the full text of the addition. We praise G‑d as \"the One who causes the wind to blow and the rain to fall\" (משיב הרוח ומוריד הגשם, Shulchan Aruch, Orach Chayim 114:1). is recited in the second blessing.2Berachot 33a states: \"One mentions the strength of the rains in (the blessing of) the resurrection of the dead.\" The second blessing of the Shemoneh Esreh mentions the resurrection of the dead five times and is therefore often referred to as the blessing of 18תייחת םיתמה (resurrection of the dead). The Talmud continues to explain a parallel between the resurrection of the dead and the winter rains which renew life in the dry ground. In the summer, [one adds] \"the One who causes the dew to descend.\"
When3This represents one of the differences between Sephardic and Ashkenazic practice. Sephardic tradition, following the Rambam and the Shulchan Aruch (Orach Chayim 114), obligates the utterance of מוריד הטל in the summer. In contrast, the Ramah, (ibid., 114:3) explains that the custom of the Ashkenazim is not to utter 18לטהáדירומ.

The 14Shulchan Aruch HaRav (Orach Chayim 114:3) explains the latter position based on Ta'anit 3a, which states that the Sages did not obligate one to mention the winds or dew for they are never lacking. Nevertheless, if one desires to mention them, he may. Ashkenazim do include משיב הרוח in the winter, because of the mention of the rains which are necessary. Sephardim and the Nusach Sephard recited by Chassidim do mention טל in the summertime. does one recite \"the One who causes the rain to fall\"? From the Musaf Prayer on the last holiday of Sukkot4The Mishnah (Ta'anit 2a) states:
From when does one mention the strength of the rains? Rabbi Eliezer says: \"From the first holiday of Sukkot (i.e., the first Yom Tov, the fifteenth of Tishre). Rabbi Yehoshua says: \"From the last holiday of Sukkot (i.e., Shemini Atzeret).\"Rabbi Yehudah says: \"[When] one leads the congregation on the last holiday of Sukkot: the last one (i.e., the one who leads the congregation in Musaf) mentions it; the first one (the one who leads the Morning Prayer) does not mention it. On the first holiday of Pesach (the fifteenth of Nisan), the first one mentions it, the last one does not mention it.\"
The halachah follows Rabbi Yehudah's position. Even though the beginning of Sukkot is also the beginning of the rainy season, we do not mention rain until the end of Sukkot, since rain on Sukkot is a bad omen. Sukkah 28b-29a draws a comparison to a servant who brings his master wine only to have the wine spilled in his face - i.e., we build our sukkot in order to serve our Master, but He causes the rain to fall, as if to say that He does not desire our service and requests that we leave His presence. until the Morning Prayer of the first holiday5i.e., the first day, in contrast to the seventh day, which is also a holiday. of Pesach.6The Mishnah (Ta'anit 12b) explains that rain after this time is also an unfavorable omen.
The Shulchan Aruch (Orach Chayim 114:2) adds that one may not begin to mention the rain until the שליח ציבור has mentioned it. Therefore, before Musaf on Shemini Atzeret, there is a custom to remind the congregation to mention the rains in order to allow everyone to say משיב הרוח ומוריד הגשם in their silent prayer.
The Ra'avad, quoted in Tur, Orach Chayim 114, explains that the שליח ציבור must announce משיב הרוח ומוריד הגשם (or מוריד הטל in the summertime), and then the congregation may utter it in their silent prayer. The Beit Yosef points out, however, that a simple reminder is enough, so that everyone will remember and recite the same words. Therefore, one may recite 18בישמ חורה in his silent prayer even though the שליח ציבור does not make the \"official\" announcement until his repetition of Musaf.
The laws regarding the omission of משיב הרוח ומוריד הגשם or the mention of מוריד הטל in its place are mentioned in Chapter 10, Halachah 8. [Conversely,] from the Musaf Prayer of the first holiday of Pesach, one utters \"the One who causes the dew to descend.\"7This is based on the Jerusalem Talmud (Ta'anit 1:2) which states that one should mention the dew during all three festivals. We of course stop mentioning the dew when we begin to mention the rain on Shemini Atzeret, the last of the holidays.
The laws regarding the omission of מוריד הטל or the mention of משיב הרוח ומוריד הגשם in its place are also mentioned in Chapter 10, Halachah 8.", + "[Beginning] from the seventh of Marcheshvan,1The Mishnah (Ta'anit 10a) states:
On the third of Marcheshvan, one petitions for rain. Rabban Shimon ben Gamliel says: \"On its seventh day, 15 days after the festival, in order that the last one in Israel can reach the Euphrates River.\" one petitions for rain2Even though we mention the rains in the second blessing of the Shemoneh Esreh from the end of Sukkot (see the previous halachah), we do not actually beseech God to cause the rain to fall until later. The formula used to petition for rain is ותן טל ומטר (\"And give dew and rain\"). in the blessing of prosperity,3i.e., the sixth of the intermediate blessings of the Shemoneh Esreh, which is the petition for material prosperity. This decision is based on the Mishnah (Berachot 33a), which is also our source for the rules regarding משיב הרוח ומוריד הגשם in the previous halachah. [and continues to do so] as long as one mentions the rain.4i.e., as long as one utters משיב הרוח ומוריד הגשם, which is until the first day of Pesach, as mentioned above. The Mishnah (Ta'anit 5a) states:
Until when does one request rain? Rabbi Yehudah says: \"Until Pesach has passed.\" Rabbi Meir says: \"Until Nisan has passed...\"
Ta'anit 4b interprets Rabbi Yehudah's statements to mean that one requests rain until the conclusion of Musaf on the first day of Pesach (i.e., the fifteenth of Nisan).
Where does the above apply? To Eretz Yisrael.5In his commentary on the above Mishnah, the Rambam explains that all the laws in Ta'anit regarding the proper time for rain and the fasts resulting from a lack thereof are relevant to Eretz Yisrael and areas with a similar climate. However, in Shin'ar,6Babylonia. See Targum Onkelos, Genesis 11:2. Syria, Egypt and areas adjacent to or similar to these, one petitions for rain 60 days after the autumnal equinox.7This is based on Ta'anit 10a, which states that in the Diaspora the petition for rain should be made 60 days after the equinox because the rains would not begin to fall until then.
As the diaspora of the Jewish people spread beyond the Mediterranean region, questions regarding this law were raised. Rabbenu Asher (See Tur and Beit Yosef, Orach Chayim 117) raised the question of praying for rain in the summer in Spain or Germany when the climate of the land requires it. Similarly, since the crops in his area would be seriously damaged if rains were not to fall until late November, he lauds the practise (followed in Provence) which begins petitioning for rain in Marcheshvan. At present, the question has become more sensitive when many Jews live in the Southern hemisphere whose rainy season coincides with our summer.
Nevertheless, Rav Yosef Karo rules that all places outside of Eretz Yisrael should follow the practice observed in Babylonia. This position is accepted halachically. (See Shulchan Aruch Orach Chayim 117:1 and Shulchan Aruch HaRav which discusses this issue at length.)
One begins the petition for rain in the Evening Prayer of the sixtieth day (Shulchan Aruch, ibid.). Both the day of the Equinox and the sixtieth day are included in the counting of sixty days. Thus, one actually starts to petition in the first week of December (Beit Yosef ibid.).
The laws regarding the omission of ותן טל ומטר are mentioned in Chapter 10, Halachah 9.
", + "In places1that are too small to be considered as \"lands\" and thus, should be considered as individuals (Rabbenu Asher).
Alternatively, lands whose climate is diametrically opposed to that of Eretz Yisrael such as the countries of the Southern hemisphere (Kessef Mishneh). that require rain in the summer months, such as the distant islands,2or any other place whose climate is such that rain is required in the summer months (Rambam, Commentary to the Mishnah, Ta'anit 1:3). they petition for rains when they need them,3regardless of what time of year that may be. in [the blessing of] \"the One who hears prayer.4Ta'anit 14b relates that the residents of Nineveh asked Rabbi Yehudah Hanasi: \"We require rain even in Tammuz [August], how are we to act? Are we considered as individuals and [add our petitions] in 'the One who hears prayer' or as a community and [add our petitions] in the blessing for prosperity?\"He (Rabbi Yehudah Hanasi) sent to them: \"As individuals and in `the One who hears prayer.'Rabbenu Nissim states that even though we learn in Avodah Zarah 8a that a special request for success should be added in the blessing for material prosperity (18םינשהáתכרב), a petition for rain is different, since rain in Tammuz is destructive to most of the world. Therefore, a community who needs rain at this times is considered as an individual who requests a personal boon. Accordingly, their petition for rain is mentioned in the blessing of 18עמוש הליפת (the One who hears prayer).\"
[Even]5i.e., surely this is the case in Eretz Yisrael. However, even... where the holidays are observed for two days,6i.e., in most places in the diaspora and in certain places in Eretz Yisrael (See Hilchot Kiddush HaChodesh, Chapter 9), where originally, there was a doubt whether this was, in fact, the eighth day of the holiday or not, nevertheless, the prayer... \"the One who causes the rain to fall\" is recited in the Musaf Prayer of the first day of Shemini Atzeret. Its recitation is continued7Ta'anit 4b entertains the possibility of mentioning 18םשגהáדירומ in Musaf on the first day and then refraining from its mention until Musaf on the second day. However, it concludes that after it is mentioned once its recitation should be continued without interruption. throughout the rainy season.8The placement of this halachah seems questionable. Why didn't the Rambam discuss this law in Halachah 15 where the rest of the laws of מוריד הגשם appear?
The Kessef Mishneh explains that the Rambam desired to discuss all the laws of rain, both מוריד הגשם and the petition for rain in ברכת השנים with reference to Eretz Yisrael. Within the context of that subject, he mentioned the differences that apply in the diaspora. Afterwards, he continued to mentioned the laws of מוריד הגשם as they apply to outside the Holy Land.", + "Throughout the entire year, one concludes the third blessing with \"the Holy God\" and the eleventh blessing with \"the King who loves righteousness and justice.\"1In his responsum (97), the Rambam teaches that one need mention \"the King\" only during the Ten Days of Repentance, but that during the rest of the year, \"the One who loves righteousness and justice\" is sufficient. [However,] on the ten days from Rosh Hashanah to Yom Kippur, one concludes the third one with \"the Holy King\"2Rashi (Berachot 12b) mentions that God's sovereignty is more evident during these ten days when He judges the world. Therefore, we emphasize this concept in our prayers. and the eleventh one with \"the King of Justice.\"3Our translation follows the interpretation of Rashi (ibid.). Literally, the Hebrew המלך המשפט means: \"the just King.\"
Rabbenu Manoach points out the difference between the regular chatimah - מלך אוהב צדקה ומשפט - and that recited during the 10 Days of Repentance - המלך המשפט. The regular chatimah indicates God's desire that his creations act in a just and righteous manner. The special one, however, relates to God's judgement of the world.
The laws regarding a person who forgets these changes while praying are mentioned in Chapter 10, Halachah 13.", + "There are places that are accustomed during these ten days to add in the first blessing:1i.e., the ten days from Rosh Hashanah to Yom Kippur, inclusive. The source for this halachah is Soferim 19:8. There it states the following:
Just as the chatimot [of the blessings] of Rosh Hashanah and Yom Kippur are different from those of other holidays, so too, the prayers [of these days] themselves differ.One does not make any special mention of remembrances in the first three or last three [blessings], except on the holidays of Rosh Hashanah and Yom Kippur themselves alone. And even on these days, they allowed it only with difficulty.
The \"\"remembrances\" referred to in the Mishnah are the very additions mentioned by the Rambam in this halachah. It is clear from the Mishnah that they are to be mentioned only on Rosh Hashanah and Yom Kippur, and not on any of the intermediate days. However, the general practice is to add these special prayers on all ten days. (See Shulchan Aruch, Orach Chayim 602.)
The difficulty regarding these additions stems from Berachot 34a which states that one may not add any special requests in the first three or last three blessings of the Shemoneh Esreh. (See Chapter 6, Halachah 3.) However, Rabbi Yitzchak ibn Gayut explains that since these remembrances are relevant to the needs of the entire community, they may be recited in the first three and last three blessings. Berachot (ibid.) prohibits only requests made by an individual for his personal needs. \"Remember us for life,...\"2\"Remember us for life, O King, who desires life, and inscribe us in the Book of Life for our sake, O living God.\" This is placed near the end of the first blessing, between למען שמו באהבה and 18עישומוáרזועáךלמ ןגמו. and in the second one: \"Who is like You, Merciful Father,...\"3Who is like You, Merciful Father, who remembers His creations for life with mercy.\" This is placed before the end of this blessing 18תויחהלáהתאáןמאנו םיתמ. In the blessing of thanksgiving, [they add]: \"Remember Your mercy,...\"4This particular version can be found in Otzar HaGeonim on Rosh Hashanah. However, the version found in Ashkenazi, Sephardi and Nusach Sephard siddurim is: \"And inscribe for good life, all the children of Your Covenant.\" In the last blessing, they add: \"In the Book of5\"In the book of life, blessing and peace, and good provision, may we be remembered and inscribed before You, we and Your people of the House of Israel, for life and peace.\" This is placed immediately before the chatimah of the last blessing of the Shemoneh Esreh. life,...\"
During these ten days, there are also those accustomed to add [the following prayers] in the third blessing: \"And so put Your fear... And so...\" On Rosh Hashanah and Yom Kippur, it is the commonly accepted practice to add [these prayers] in the third blessing.6These are the additional paragraphs of supplication inserted in the third blessing of the Shemoneh Esreh. The first one starts with \"And so put Your fear, O God, our Lord, on all Your nations,...\" The second paragraph begins with \"And so give honor, O God, to Your people,...;\" the third with \"And so may the righteous see and be joyous,...\" It is our custom to add these special prayers on Rosh Hashanah and Yom Kippur only, and not during the intermediate days." + ], + [ + "The mitzvah of reciting the Morning Prayer entails that one begin praying at sunrise. The time [for prayer, however,] extends until the fourth hour, i.e., a third of the day.
If one transgresses or errs and prays after the fourth hour, he has fulfilled the obligation of prayer, but not the obligation of prayer in its time. Just as prayer is a positive Scriptural commandment, so too, its recitation at the proper time is a Rabbinic commandment, as established for us by Sages and Prophets.", + "We have already stated that the time of the Minchah Prayer was established in correspondence to the daily afternoon sacrifice. Since the daily [afternoon] sacrifice was offered every day at nine and a half hours, [the Sages] established its time as nine and a half hours. This is referred to as \"the lesser Minchah.\"
When the eve of Pesach fell on Friday, they would slaughter the daily [afternoon] sacrifice at six and a half hours. Accordingly, [the Sages] ordained that one who prays [Minchah] after six and a half hours has fulfilled his obligation. When this time arrives, the time of its obligation begins. This is referred to as \"the greater Minchah.\"", + "Many people are accustomed to recite [the afternoon service at both Minchah] Gedolah and K'tanah, and [to consider] one of them as an optional prayer.
Some of the Geonim taught that it is proper to recite the optional prayer only [at the time of Minchah] Gedolah. This is reasonable, since it corresponds to [the offering of a sacrifice] which was not frequent every day.
If one recites [the service] as an obligatory prayer [at the time of Minchah] Gedolah, he should recite it only as an optional prayer [at the time of Minchah] K'tanah.", + "Behold, you have learned that the time of Minchah Gedolah is from six and a half hours until nine and a half hours, and the time of Minchah K'tanah is from nine and a half hours until there are one and a quarter hours left in the day. One may [however,] recite [the afternoon service] until sunset.", + "The proper time of the Musaf Prayer is after the Morning Prayer, until seven hours of the day. One who recites it after seven hours, even though he has acted negligently, fulfills his obligation, since its time is the entire day.", + "Regarding the Evening Prayer - even though it is not obligatory - a person who does recite it [must know that] its proper time is from the beginning of the night until dawn.
The proper time of the Ne'ilah prayer is such that one completes it close to sunset.", + "One who recites a prayer before its proper time does not fulfill his obligation and must recite it again at its time. If, due to extenuating circumstances, one recites the Morning Prayer after dawn, [but before the proper time], he does fulfill his obligation.
One may recite the Evening Prayer of the Sabbath night on the eve of the Sabbath before sunset. Similarly, he may recite the Evening Prayer of Saturday night on the Sabbath. Since the Evening Prayer is not obligatory, we are not especially careful about its time. Nevertheless, one must recite the Shema at its proper time after the appearance of the stars.", + "Anyone who intentionally allowed the proper time for prayer to pass without praying, cannot rectify the situation and cannot compensate [for his failure to pray].
[If he unintentionally failed to pray or was unavoidably detained or distracted, he can compensate for the [missed] prayer during the time of the prayer closest to it. He should first recite the prayer of this time, and afterwards, the [prayer of] compensation.", + "How is this [exemplified]?
One who errs and does not recite the Morning Prayer before half the day passes should recite the Minchah Prayer twice, the first as Minchah [itself] and the second as compensation for the Morning Prayer.
One who errs and does not recite the Minchah Prayer before sunset should recite the Evening Prayer twice, the first as the Evening Prayer [itself] and the second as compensation for the Minchah Prayer.
[Similarly,] one who errs and does not recite the Evening Prayer before dawn should recite the Morning Prayer twice, the first as the Morning Prayer [itself] and the second as compensation for the Evening Prayer.", + "One who errs and does not recite two consecutive prayers can only compensate for the last of them. How is this [exemplified]?
One who errs and recites neither the Morning Prayer nor the Minchah Prayer should recite the Evening Prayer twice, the first as the Evening Prayer [itself] and the last as compensation for Minchah. The Morning Prayer, however, has no compensation, since its time has already passed. This is also the case for other prayers.", + "If two prayers are before him, Minchah and Musaf, he should first recite Minchah and afterwards Musaf. There are those who teach that one should not do this in a congregation, in order that people not err." + ], + [ + "Five things prevent one from praying, even though the time [for prayer] has arrived:
1) the purification of one's hands;
2) the covering of nakedness;
3) the purity of the place of prayer;
4) things that might bother and distract one; and
5) the proper intention of one's heart.", + "The purification of one's hands - What does this imply? One must wash his hands in water until the joint. [Only] afterwards may he pray.
[The following rules apply when] a person is travelling on the road when the time for prayer arrives: If he has no water, but is within four millin - i.e., 8000 cubits - of a source of water, he should proceed to it, wash his hands, and then pray. If the distance to the water is greater than this, he should clean his hands with pebbles, earth, or a beam, and pray.", + "When does this apply? [When the water is] ahead of him. However, if the place with water is behind him, we do not obligate him to retrace his steps more than one mil. However, if he has passed further beyond the water, he is not obligated to return. Rather, he should clean his hands and pray.
When do the above statements requiring one to purify merely his hands alone for prayer apply? To the other services, but not for the Morning Prayer. For the Morning Prayer, one should wash his face, hands, and feet, and only afterwards, may he pray. If he is far from water, he may clean his hands only and then pray.", + "All the ritually impure need only wash their hands in order to pray, just like those not in such a state. Even if they are able to immerse themselves [in a mikveh] and ascend from their impure state, this immersion is not required [for prayer].
We have already explained that Ezra decreed that only one who has had a seminal emission is prohibited from Torah study until he has immersed himself. The Rabbinical Court [that existed afterwards] decreed that [this applies] even to prayer, i.e., such a person alone should not pray until he immerses himself.
These decrees were not put into effect because of questions of ritual purity and impurity, but rather to ensure that the Torah scholars would not overindulge in marital intimacy with their wives. Therefore, they instituted ritual immersion only for one who has a seminal emission, thereby excepting him from the other ritually impure.", + "Therefore, at the time of this decree, it was said that even a זב who had a seminal emission, a menstruating woman who emitted semen, and a woman who saw traces of menstrual blood after relations, required immersion to recite the Shema and to pray because of the seminal emission, despite [the fact that they remained] ritually impure.
This is reasonable, since this immersion was not a matter of purity, but a result of the decree so that they would not constantly be with their wives.
This decree regarding prayer was also abolished, since it was not universally accepted by the Jewish people, and the community at large was unable to observe it.", + "It is widespread custom in Shin'ar and Spain that one who has had a seminal emission does not pray until he has washed his whole body in water, [based on the command]: \"Prepare to meet your God, Israel\" (Amos 4:12 .
To whom does this refer? To a healthy person or to a sick person who engaged in intimacy, but a sick person who has had an accidental emission is exempt from bathing and there is no such custom regarding this matter. Similarly, there is no such custom regarding a זב who has a seminal emission and a menstruating woman who emits semen. Rather, they should clean themselves, wash their hands, and pray.", + "The proper covering of one's nakedness: What is implied?
Even if one covers his genitalia in the fashion necessary for the recital of the Shema, he may not pray until he covers his heart. If one did not - or was unable to - cover his heart, as long as he covered his nakedness when he prayed, he has fulfilled his obligation. However, a priori, he should not do so.", + "The purity of the place of prayer: What is implied?
One should not pray in a place of filth, a bathhouse, a latrine or garbage heap. [Similarly, one should not pray] in a place that is not presumed to be clean until he checks it.
The general rule is that one should not pray in any place in which one would not recite the Shema. [Thus,] just as one separates oneself from excreta, urine, a foul odor, a corpse and the sight of nakedness for Kri'at Shema, so too, he should separate himself for Shemoneh Esreh.", + "[The following rules apply] when one finds excreta in his place [of prayer.] Since he transgressed by not checking the place before he began to pray, he must pray again in a clean place.
[The following rules apply] when one finds excreta while he is in the midst of prayer: If he can walk forwards such that [the feces] will be left four cubits behind him, he should do so. If not, he should move to the side. If he is unable [to do the latter], he should stop praying.
The great Sages would refrain from praying in a house in which there was beer or brine at the time of its foaming because of the foul odor, even though it was a clean place.", + "Things that might bother and distract him: What is implied?
One who must relieve himself should not pray. Whenever anyone who must relieve himself prays, his prayer is an abomination and he must pray again after he relieves himself.
If a person can restrain himself for the length of time that it takes to walk a parsah, his prayer is considered prayer.
Nevertheless, a priori, one should not pray until he has checked himself very well, checked his intestines, rid himself of phlegm and mucus and any [other] bothersome thing. [Only] afterwards should he pray.", + "[The following rules apply to] one who burps, yawns, or sneezes during prayer: Should a person do so voluntarily, it is deprecating. [However,] if the person checked himself before he prayed and did so against his will, it is of no consequence.
If saliva comes up during prayer, one should cause it to be absorbed into his tallit or clothes. If he is bothered by this, he may throw it behind him with his hand in order that he not be bothered during his prayer and be distracted.
If one passes gas unwittingly during prayer, he should wait until the gas subsides and return to his prayer.", + "One who desires to pass gas from below and is bothered exceedingly, to the extent that he cannot restrain himself, should walk back four cubits, [expel the gas], and then wait until the gas subsides. He should say:
Master of all the world, You created us with many orifices and ducts. Our shame and disgrace is apparent and known before You. Shame and disgrace during our life, worm-eaten and decaying in our death.
He then returns to his place and prays.", + "When urine flows on a person's legs during Shemoneh Esreh, he should wait until the flow ceases, and return to the place at which he stopped. If he waited the time necessary to complete his Shemoneh Esreh, he should return to the beginning.", + "Similarly, one who urinates should wait the length of time it takes to walk four cubits, and then pray. After one has prayed, he should wait this length of time before urinating, in order to make a distinction following the words of prayer.", + "Proper intention: What is implied?
Any prayer that is not [recited] with proper intention is not prayer. If one prays without proper intention, he must repeat his prayers with proper intention.
One who is in a confused or troubled state may not pray until he composes himself. Therefore, one who comes in from a journey and is tired or irritated is forbidden to pray until he composes himself. Our Sages taught that one should wait three days until he is rested and his mind is settled, and then he may pray.", + "What is meant by [proper] intention?
One should clear his mind from all thoughts and envision himself as standing before the Divine Presence. Therefore, one must sit a short while before praying in order to focus his attention and then pray in a pleasant and supplicatory fashion.
One should not pray as one carrying a burden who throws it off and walks away. Therefore, one must sit a short while after praying, and then withdraw.
The pious ones of the previous generations would wait an hour before praying and an hour after praying. They would [also] extend their prayers for an hour.", + "A person who is drunk should not pray, because he cannot have proper intention. If he does pray, his prayer is an abomination. Therefore, he must pray again when he is clear of his drunkenness. One who is slightly inebriated should not pray, [but] if he prays, his prayer is prayer.
When is a person considered as drunk? When he is unable to speak before a king. [In contrast,] a person who is slightly inebriated is able to speak before a king without becoming confused. Nevertheless, since he drank a revi'it of wine, he should not pray until his wine has passed from him.", + "Similarly, one should not stand to pray in the midst of laughter or irreverent behavior, nor in the midst of a conversation, argument or anger, but rather in the midst of words of Torah.
[However, one should not stand to pray] in the midst of a judgment or a [difficult] halachic issue, even though these are words of Torah, lest one's mind be distracted by the halachah in question. Rather, [one should pray] in the midst of words of Torah that do not require deep concentration, e.g., laws that have already been accepted.", + "Before reciting occasional prayers, e.g., the Musaf Prayer of Rosh Chodesh or the prayers of the festivals, one must review his prayers lest he make mistakes in them.
A person walking in a dangerous place, e.g., a place frequented by wild animals or bandits, when the time of the Amidah arrives, should recite [only] a single blessing:
The needs of Your people, Israel, are great and their knowledge is limited. May it be Your will, O God, our Lord, that You will provide each and every one with a sufficient livelihood, and give to each individual all that he lacks. And that which is good in Your eyes, You should do. Blessed are You, God, the One who hears prayer.
He may recite it as he walks on the road. [However,] if he is able to stop [to recite it], he should. When he arrives at a settlement and his mind is composed, he should recite a proper Amidah of 19 blessings." + ], + [ + "A person who prays must be careful to tend to [the following] eight matters.1The specific laws regarding these eight categories are discussed by the Rambam in the ensuing halachot of this chapter. [However,] if he is pressured,2and unable to carry out any or all of these prerequisites. confronted by circumstances beyond his control,3e.g., ill, as explained by the Rambam in Halachah 2. or transgresses4i.e., even if one transgresses intentionally. and does not attend to one them, they are not6See Halachah 2. of absolute necessity.5i.e., one is not required to repeat the prayer or compensate for its recitation.
In the previous chapter, the Rambam listed five categories which are of absolute necessity for prayer. A person who fails to fulfill any of those requirements must repeat his prayers. These eight categories are לכתחילה (at the outset) necessary for the Amidah, but, do not disqualify the prayer if they were not tended to.
The Lechem Mishneh points out that even Chapter 4 refers to certain actions which were only problematic לכתחילה, such as burping and sneezing. Nevertheless, they are included in that chapter because, from a topical perspective, it is more appropriate to discuss them within the context of the general categories mentioned there. They are:
1) standing;
2) facing the Temple;
3)7See Halachah 3. preparation of his body;
4)8See Halachah 4. proper clothing;
5)9See Halachah 5. proper place;
6)10See Halachah 6-8. control of his voice;
7)11See Halachah 9. bowing;12See Halachot 10-12. and
8) prostration.13See Halachah 13-15.", + "Standing: What is implied?
[Generally,] one should pray only while standing.1As mentioned in Chapter 1, Halachah 1, prayer is called עבודה - service. Thus, it can be compared to the sacrifices in the Temple which are also referred to by that term. In regard to both these services, Deuteronomy 10:8 states: \"...To stand before God and serve Him\" (Berachot 30a, Tur, Orach Chayim 98).
Indeed, the term Amidah - (lit. \"standing\") is used to refer to the Shemoneh Esreh because of this requirement. (See Soferim 16:12.) [Thus,] a person sitting in a boat or in a carriage, if able to stand, should do so;2However, unlike one riding an animal, he is not obligated to sit if he is able to stand (Lechem Mishneh). if not, he may sit in his place and pray.3Berachot 30a relates a difference of opinion among the Sages whether it is preferable to recite one's prayers early, before the desired time so that one can stand during Shemoneh Esreh or whether one should set out on a journey in a boat or carriage and pray at the appropriate time even though one will not be able to stand.
From this discussion, we may conclude that, under these circumstances, it is acceptable for one to remain seated during the Shemoneh Esreh if doing so will contribute to one's ability to concentrate.
A person who is ill4and would have to strain to stand may pray even while lying on his side,5Note Hilchot Kri'at Shema 2:2 which relates that one may recite the Shema lying on one's side, but not lying on one's back. provided he is able to have the proper intention.6i.e., One who is ill should pray only when he is able to concentrate. However, if he is unable to concentrate, it is better that he should not pray (Rabbenu Manoach).
Hagahot Maimoniot relates that Rashi was accustomed not to pray when he was ill. Similarly, one who is thirsty or hungry7to the extent that he cannot concentrate is considered as one who is ill.8and is not required to pray. The commentaries point to the statement of the Jerusalem Talmud (Berachot 5:1) that one in discomfort should not pray as the source for this halachah. [Therefore,] if he is able to concentrate properly he should pray. If not, he should not pray until he has eaten or drunk.9It is questionable whether this halachah is accepted at present, when, after the fact, prayer with a lesser level of concentration is accepted (Ramah, Orach Chayim 101) and siddurim are commonly available (See ibid. 9:3).
One riding an animal should not descend [from the animal]10even if he has someone to hold his animal, - Berachot 30a mentions opinions which require one to descend in this instance, however, the accepted view is... - even if he has someone to hold his animal. Rather, he should sit in his place and pray so his mind will be settled.11Even if someone were holding his animal, the person would be preoccupied with worries about his animal and, therefore, would be unable to concentrate on his Amidah.", + "Facing the Temple: What is implied?
A person standing in the Diaspora should face Eretz Yisrael and pray.1Berachot 30a explains that this is derived from King Solomon's prayer at the dedication of the Temple (I Kings 8:48 : \"...and they will pray to You towards their land.\"
One standing in Eretz Yisrael should face Jerusalem.2as implied by I Kings 8:44: \"...and they will pray to God towards the city that You have chosen\" (Berachot, ibid.).
One standing in Jerusalem should face the Temple.3as implied by II Chronicles 6:24 (which gives a slightly different account of Solomon's prayer): \"...and they will pray towards this House\" (ibid.).
The Talmud (ibid.) also relates:
Rav Avin... said: What is implied by the verse: \"Your neck is like the tower of David built with turrets (תלפיות) (Song of Songs 4:4 .\"? A hill (תל) to which all mouths (פיות) turn.\"
Thus, the Temple is called תל פיות, the hill to which all mouths turn in prayer.
One standing in the Temple should face the Holy of Holies.4as implied by I Kings 8:35: \"...and they will pray towards this place.\" Berachot (ibid.) concludes: \"Thus, all of Israel direct their hearts towards one place.\" (See also the commentary to Chapter 1, Halachah 3.)
A blind person, one who is5in a new place and is... unable to determine direction, or one travelling in a boat6who cannot face whatever direction he desires lest he fall should direct his heart towards the Divine Presence7as implied by I Kings 8:44: \"...and they will pray to God\" (ibid.). and pray.8In his commentary on the Mishnah (Berachot 4:5), the Rambam explains that one should imagine himself facing the Holy of Holies in the Temple.", + "The preparation of one's body: What is implied?
When one stands in prayer, he should place his feet together side by side.1Berachot 10b quotes Ezekiel 1:7 which describes the angels as standing in the following manner: \"And their feet are a straight foot.\" Therefore, when praying, we place our feet together in order to appear as angels - those expert in praising God. He should set his eyes downwards as if he is looking at the ground, and his heart upwards as if he is standing in Heaven.2Yevamot 105b relates:
Rav Chiya and Rabbi Shimon bar Rebbe were sitting together. One of them opened the conversation and said: One praying should set his eyes downwards, as [I Kings 9:3] states: \"And my eyes and my heart were there all the days\" (i.e., towards the land of Israel and set downwards because of the presence of the Shechinah).The other said that one's eyes should be pointed upwards, as [Eichah 3:41] states: \"Let us lift up our hearts with our hands [towards God in Heaven].\"Rabbi Yishmael, the son of Rabbi Yossi, came and asked them what they were doing. They answered that they were discussing the Amidah. He [Rabbi Yishmael] said: My father said: One praying should set his eyes downwards and his heart upwards in order to fulfill both of those verses.
His hands should be resting on his heart - Shabbat 10a relates: \"Ravvah threw off his cloak, clasped his hands together and prayed like a servant before his master.\"
His hands should be resting on his heart, with the right hand clasped over the left hand.3The right side always represents the notion of lovingkindness; the left side, stern justice. Therefore, we hold our hands such that the right overpowers the left: i.e., lovingkindness overpowers stern judgement.
The right side is given prominence over the left in many other contexts because of this idea. (See the Shulchan Aruch, Orach Chayim 2:4.) He should stand like a servant before his master,4The Maharal (Netiv Ha'avodah, Chapter 6), in his commentary on Berachot 10b quoted above, explains that placing our hands and feet together is a statement of absolute dependence on God. We demonstrate that we are neither able to move to our desired place, nor to act with our hands as we wish. In this way, we show how we are totally given over to His service, as a servant who has no independent existence of his own. in fear, awe, and dread.5Berachot 30b bases this on Psalms 2:11: \"And you shall serve God in fear.\" He should not rest his hand on his hips [during the Amidah].6This appears to be based on Rav Yitzchak Alfasi's interpretation of Berachot 24b. The Hagahot Maimoniot explains that such a position conveys an attitude of irreverance. For similar reasons, it is forbidden to lean on anything during the Amidah.", + "Proper clothing: What is implied?
One should adjust his clothing and make himself neat and presentable before [praying], as [implied by Psalms 29:2]: \"They bow to God in resplendent holiness.\"
One1Berachot 30b relates that, on the basis of this verse, Rav Yehudah would adjust his clothes before praying. should not pray wearing [only] his undershirt,2Our translation of אפונדתו is based on the Rambam's commentary to the Mishnah, Berachot 9:5, which defines that term as the undergarment worn to collect perspiration, in order that one's outer garments remain fresh. Others explain that it refers to a money belt. bareheaded,3Soferim 14:15 states that one may not utter God's name with his head uncovered. (See also Shabbat 155b.) \"One praying must stand with his feet together and cover his head as one standing before the king\" (Zohar, Va'etchanan 260b). or barefoot4Shabbat 10a relates: \"Ravvah bar Rav Huna put on fine shoes and then prayed. He said: 'Prepare to meet your God, Israel' (Amos 4:12 .\"
The Rambam does not mention the source of these halachot or the verse from Amos. Rather, he cites the verse in Psalms, which may be understood as producing a halachah that is more subjective in nature, dependent on the commonly accepted rules of etiquette. - if it is the custom of the people of that place5However, where it is normal practice to walk barefoot, as in particularly hot climates, it is permissible to pray that way (Kessef Mishneh). to stand before their most respected people6This introduces a subjective element into these laws. The definition of proper clothing is dependent on local custom, i.e., how people dress when they want to make an impression on the respected people in one's community. See also the Shulchan Aruch, Orach Chayim 91:5.
Both the Mishnah Berurah and Aruch Hashulchan mention this idea in regard to wearing a hat and require one to do so during the Amidah if this is the usual way people present themselves. with shoes.7with shoes.
In all places,8i.e., the following rule in this halachah is in no way dependent on local custom, but applicable in all cases. one should not hold tefillin in his hand or a Sefer Torah in his arms during the Amidah, since he will worry about them.9lest they fall (Rashi, Berachot 23b). [Similarly,] one should not hold utensils or money in his hand.10Berachot (ibid) states: \"A knife, money, a plate, and a loaf of bread are like them (i.e., like the Sefer Torah and tefillin).\" Rashi explains that in these instances as well, one will fear that they will fall and injure him or become lost or ruined.
Based on Rashi's statements, there are authorities who rule that a person may hold an object which would not present a danger or causes worry if it falls, e.g., a notebook. Rabbenu Yonah, however, forbids the holding of any object except the lulav, which is explicitly mentioned in the Talmud. This is also the position of Terumat Hadeshen. (Even according to the latter view, one may hold a prayerbook.)
Shulchan Aruch HaRav (Orach Chayim 96:1) rules that one may also hold other objects (in line with Rashi's position), but states that the optimum manner of performing the mitzvah is not to hold anything, so that his hands may be clasped together over his heart, as the Rambam mentions in Halachah 4. However, he may pray while holding his lulav on Sukkot,11Sukkah 41b relates that Rav Ashi would pray with his lulav in his hand. since it is the commandment of the day.12Since it is the mitzvah of the day, it is dear to him and caring for it is not considering an encumberance that will disturb one's concentration (Rashi).
If one is carrying a burden of less than four kabbim on his head13This halachah quotes Bava Metzia 105b. See our commentary on Chapter 4, Halachah 6, for the modern equivalent of a kav. when the time for the Amidah arrives, he should throw it over his shoulder and pray.14i.e., holding a burden of this size will not distrub one's concentration. If it is larger than four kabbim,15holding it during prayer will be a distraction. Hence,... he should place it on the ground and then pray.
It is customary for all Sages and their students to pray only when wrapped in a tallit.16 Shabbat 10a relates that Rav Kahana would wrap himself in a tallit and pray. Ta'anit 20a also tells of Nakdimon ben Gurion, who when praying in the Holy Temple for rain, \"wrapped himself in a tallit and stood to pray.\"
In Hilchot Tzitzit 3:11, the Rambam writes: \"It is a great disgrace for a Torah scholar to pray without being wrapped in his tallit.\"
", + "Proper place: What is implied?
One should stand in a low place1Berachot 10b bases this law on the premise, \"there is no loftiness before God, as [Psalms 130:1] states: 'From the depths, I call out to you, God.'” and turn his face towards the wall.2Berachot 5b bases this law on Isaiah 38:2: \"And Chizkiyahu turned his face towards the wall and prayed.\"
In his responsa, the Rambam explains that the intent of this law is that one should not have anything before him that will disrupt his concentration on the Amidah. (See Beit Yosef, Orach Chayim 90)
The Shulchan Aruch and the Ramah (Orach Chayim 90:21) discuss this concept. Among their conclusions are that people do not constitute a separation between a person praying and the wall, nor do small objects less than 10 handbreadths (approximately 80 centimeters) tall. Also, one should open windows or doors3Berachot 31a states \"A person should always pray in a house with windows.\"
In his responsum, the Rambam mentions that this halachah applies only to a house, as explicitly mentioned in the Talmud and not necessarily to a synagogue. However, the Beit Yosef (ibid.) quotes the Zohar (Vol. II, p. 251a), which requires a synagogue to have 12 windows, which correspond to the 12 seraphim in the Heavenly Court. He also quotes this law in his Shulchan Aruch (Orach Chayim 90:4).
Rashi (Berachot 34b) explains that windows are an aid to concentration, as one looks heavenward and is humbled. Rabbenu Yonah suggests that the light has a calming effect, allowing one to concentrate on his prayers. that face Jerusalem and pray opposite them,4in keeping with the obligation to face Jerusalem mentioned in Halachah 3. as [Daniel 6:11] states: \"...and he had windows open in his room facing Jerusalem.\"
A5The verse concludes: \"...and he kneeled on his knees three times a day and prayed.\" person should establish a fixed place where he always prays.6Berachot 6b states: \"Anyone who establishes a fixed place for his prayer will be assisted by the God of Abraham.\" Abraham is mentioned because, as can be inferred from Genesis 19:27, he had a fixed place for prayer.
The Jerusalem Talmud, Berachot 4:4, states that even in a synagogue, a person should have a fixed place for prayer and should not move from place to place.
The Shulchan Aruch, Orach Chayim 90:19 quotes this law. The Magen Avraham adds that within four cubits (approx. six feet) of one's place is also considered acceptable, since it is impossible to be in exactly the same spot at all times. Therefore, a person who finds a colleague sitting in one's place in the synagogue, may pray within four cubits of his place. This is preferable to embarrassing the person sitting in his seat, who might very well be a visitor and not be aware of which seats are occupied by regular congregants. One should not pray in a destroyed building,7This halachah is derived within the context of the following narrative (Berachot 3a):
Rabbi Yossi said: Once I was walking on the road and I entered one of the destroyed buildings of Jerusalem in order to pray. Eliyahu [the Prophet] of blessed memory came and waited for me by the entrance until I had finished praying.After I finished my prayer, he greeted me: \"Peace unto you, Rebbe.\"I replied to him: \"Peace unto you, Rebbe and teacher.\"He asked me: \"My son, why did you enter this destroyed building?\"I answered him: \"To pray.\"He told me: \"You should have prayed in the road.\"
The Talmud mentions that one should never enter a destroyed building on any account. Nevertheless, since the Talmud made this statement regarding Rabbi Yossi's prayer, the Rambam teaches the laws concerning destroyed buildings here in Hilchot Tefillah (Kessef Mishneh). nor [should one pray] behind a synagogue, unless he turns his face towards the synagogue.8Berachot 6b states: \"Anyone praying behind a synagogue is called wicked,... this applies only when he faces away from the synagogue, but if he faces the synagogue there is no problem.\"
Rashi (in Berachot 6b) states that by facing away from the synagogue when one prays, one appears to deny God who is worshiped within. Therefore, even if facing the synagogue requires one to turn away from Jerusalem, it is desirable.
Tosafot, Eruvin 18b, explains that this refers to a person standing on the side of the door facing away from the synagogue, and thus towards the opposite direction of those worshipping inside. Therefore, he must simply turn the other way and solve the problem. Hagahot Maimoniot suggests that “behind a synagogue” may even refer to standing on the side of the synagogue and looking away.
The Shulchan Aruch (Orach Chayim 90:7) mentions all these possibilities and rules that one should refrain from praying in any of these places.
It is forbidden to sit down next to someone in the midst of the Amidah9Berachot 31b refers to Chanah's prayers for a son and her subsequent remarks to Eli, the priest: \"I am the woman who stood here with you\" (I Samuel 1:26 . This verses indicates that Eli, as well as Chanah, was standing at the time.
Rabbenu Yonah also mentions that this applies only to a person sitting idly, but one studying or reciting the Shema need not worry and may continue to sit. or to pass in front of him,10for walking in front of someone will disrupt that person's concentration.
Rabbenu Yonah (commenting on Berachot 27a) explains that this refers only to \"in front of him,\" but not to the side.
The Magen Avraham (Orach Chayim 102:5) points out that the Zohar (Parshat Chayei Sarah) mentions that passing on the side is also forbidden.The Shulchan Aruch, Orach Chayim 102:5 mentions a practical application of this halachah:
If one completes his Amidah when a colleague is praying behind him, he is forbidden from taking his three steps [backwards] until the person behind him finishes his Amidah. Were he to [step backwards], he is like one passing before another in the midst of the Amidah. One must be especially careful in this, even if the last one began his Amidah after the first person. except at a distance of four cubits.11which is not likely to distract one's colleague.", + "One should not stand in a place three or more handbreadths high1A handbreadth is the size of a fist: approximately 8 centimeters according to Shiurei Torah. Based on the principle of lavud, anything lower than three handbreadths is considered to be part of the ground itself. and pray.2Berachot 10b mentions this and the following laws within the context of the requirement to pray in a low place stated in the previous halachah. [Similarly, he should not pray while standing] on a bed, bench, or chair.3The special mention of these objects requires explanation, since presumably, they would be included in the general category of a place three handbreadths or more high. The Beit Yosef (Orach Chayim 90) quotes Rabbi Yitzchak Abuhav as suggesting that it is forbidden to pray while standing on these objects even if they are less than three handbreadths high. Even at this low height, a person may be unable to concentrate out of fear that he might fall.
The Prisha (Orach Chayim 90) maintains that it is unlikely that a person would fear falling from such a low height and offers a different rationale. He explains that these objects constitute a separation between the person and the ground. In the Temple, the sacrificial service could be performed only while one was standing directly on the ground. Therefore, our prayers must be recited in a similar manner.
A raised platform that has a surface area of four cubits by four cubits which is the [minimum] size of a house,4This measure is also significant in regard to the laws of property and the prohibition of transferring from one domain to another on the Sabbath. is considered like an attic.5i.e., it is considered a space in its own right rather than a raised area within a larger space. Thus, one is permitted to pray there.6Migdal Oz points out that on the basis of this halachah, the leader of the congregation often stands on a raised platform in the synagogue in order that he be heard by all the congregants. Similarly, if it is surrounded by walls, even if it is not four cubits by four cubits,7though it lacks the necessary size, its walls cause it to be considered as an independent entity. Hence,... one may pray there, since its height is not noticeable, because it constitutes an area unto itself.8i.e., because of the walls, no one will worry about falling despite the height.", + "Craftsmen1who are hired to work for others by the hour or day, in contrast, to a person working on his own time. working at the top of a tree, or on top of a board2In his commentary to the Mishnah, Berachot 2:4, the Rambam explains the meaning of the word נדבך as follows:
The custom of those building a wall of earth (as opposed to bricks or stones) was to set up two large boards of wood and throw the earth in between them. They would pack it tight with wooden tools until it had the shape of a wall, and then tie [the two boards together.] Afterwards, they would remove the boards from the structure they had built...
בראש הנדבך means \"on top of the wall at the time that they are packing (the earth) between the boards that are called נדבכים.\" or wall when the time of the Amidah arrives must descend in order to pray,3The Mishnah (Berachot 16a) contrasts the Shema which these individuals may recite in their places and prayer, which requires that they descend. The difference is that, in the Shema, intense concentration is only required when reciting the first verse, while the entire Shemoneh Esreh should be recited with such intention. Hence, it is likely that in such precarious positions, the fear of falling will prevent a person from maintaining his concentration for this prolonged period. See also Hilchot Kri'at Shema, Chapter 2, Halachah 4. and then return to their work.4i.e., though they are hired workers and thus, their time is not their own, nevertheless, they are granted the time to fulfill their fundamental religious obligations in the proper manner. However, after discharging those duties, they must return to work immediately. If they were at the top of an olive or fig tree, they may pray where they are, because of the excessive effort [involved in descending].5Berachot 16a differentiates between these trees and those of other species. Rashi explains that the danger of falling from these trees is minimal because of their thick branches, and, therefore, one may stand there firmly and pray.
The Rambam, based on the Jerusalem Talmud, Berachot 2:5, explains that the wide branches make the descent problematical, and, therefore, the workers may pray in the trees themselves.
What is it that they pray? If they are working for meals alone, they recite three prayers of 19 blessings.6Berachot (ibid.) arrives at this differentiation based on an apparent contradiction between two beraitot, one stating that workers must recite the entire Amidah, and the other stating that the abridged version is sufficient.
Those working for daily wages are in effect paid by the hour and must use their time for their employer in the fullest manner possible. In contrast, implicit in an agreement to work for meals is that a high rate of productivity is not expected from such a worker. Hence, he is granted greater leniency. If they are working for wages, they recite \"Give us understanding.\"7i.e., the abridged version of the Amidah, discussed in Chapter 2, Halachot 2-4. In either case, they do not lead the congregation8nor participate in communal prayer because of the additional time involved. Rashi (Berachot 16a) also agrees that this applies even to one working for meals. or lift up their hands [to bless the people].9i.e., if the artisan is a Cohen he should not bless the people during the repetition of the Amidah. Rather, he should pray and then return to his work at the earliest possible time.", + "Control of one's voice: What is implied?
A person should not raise his voice during his Amidah,1Berachot 31a explains that these laws are derived from the description of Channah's prayer (I Samuel 1:13 : \"Channah spoke unto her heart, only her lips moved, but her voice was not heard.\" nor should he pray silently.2i.e., merely contemplating on the words of prayer in his heart. The Jerusalem Talmud, Berachot 4:1, states that the phrase, \"only her lips moved,\" implies that she was speaking, not only thinking to herself. Rather, he should pronounce the words with his lips, whispering in a tone that he can hear.3Sotah 32b relates: \"Why did they decree that the Amidah must be whispered? In order that those who have transgressed will not be embarrassed.\"
Rashi explains that transgressors confess their sins before God during the Amidah, and, therefore, the Sages ruled that the entire Amidah should be recited in a hushed tone so that people would not feel embarrassed to confess.
He should not make his voice audible4The first clause of this halachah implies that one should not raise his voice and speak very loudly during the Amidah. This clause teaches that one should not even speak in a normal tone of voice.
Both of these laws are based on Berachot 24b:
One who makes his voice audible during the Amidah is among those of little faith (i.e., he seems to indicate that it is necessary to speak loudly in order that God should hear him - Rashi).One who raises his voice in the Amidah is among the false prophets. (Rashi explains that this is based on I Kings 18:28, which describes the actions of the false prophets of Ba'al: \"And they called out loudly.\")
Lechem Yehudah notes that the mention of both these halachot is somewhat unnecessary. The prohibition of making one's voice audible alone would appear to be sufficient. However, since that prohibition is lifted on occasion as explained below, the Rambam mentioned also the first law which is followed regardless of the circumstances involved. unless he is sick or cannot concentrate otherwise.5When stating the abovementioned restriction, Berachot (ibid.) mentions that it can be relaxed in this eventuality. In such a case, it is permitted except when in a congregation, lest the others be disturbed by his voice.6The Shulchan Aruch, Orach Chayim 101 allows an exception to this rule on Rosh Hashanah and Yom Kippur. On these days, people devote more concentration to their prayers. Also, they generally pray from a prayerbook. Therefore, they are less likely to be disturbed by someone else's voice. Nevertheless, the Magen Avraham notes that the Zohar suggests praying in a hushed tone even on these days.", + "Bowing:1The bows in the Amidah are intended to express the concept of complete abnegation of self (See Tanya, Chapters 39 and 42). What is implied?
One praying bows five times in each and every Amidah:
In2Berachot 34a relates that a person who bows at any other time should be taught to discontinue his practice. the first blessing, at the beginning and at the end;
in3i.e., one bows during the recitation of ברוך אתה at the beginning of the blessing and the recitation of ברוך אתה at the end. the blessing of thanks,4The blessing מודים, the second to last blessing of the Amidah. at the beginning and at the end;5i.e., at the recitation of the words מודים אנחנו לך (We are thankful to You) and the recitation of ברוך אתה at the end. and
upon completing the Amidah, one bows and takes three steps backwards6Hagahot Maimoniot points out that one should begin his three steps backwards with his left foot, in order that his right foot be the last to withdraw from before God. while bowing.7Yoma 53b mentions that Rav Chiya, the son of Rav Huna, saw that Ravva and Abbaye took three steps backwards in the midst of a prolonged bow. He takes leave8Yoma (ibid.) states: \"A person who prays must take three steps backwards and then take his leave. Anyone who does not do this is better not to have prayed at all\" from his left and afterwards, from his right.9See Halachah 11 for the explanation of this halachah. Then, he lifts his head up from the bowed position.
When he bows the [other] four times, he does so at [the utterance of the word] \"Blessed\" and straightens up when [reciting] G‑d's name.10Berachot 12a explains the latter law based on Psalms 146:8: \"God straightens those bent over.\"
The Maharal (Netiv Ha'avodah, Chapter 10) explains that this reflects how God is the source of all life and He grants man the power to act.11Then, he lifts his head up from the bowed position.
To whom does the above apply? To an average person. However, the High Priest bows at the beginning and end of each and every blessing.12The commentaries question the Rambam's statements, noting that there are two opinions concerning this law mentioned in Berachot 34a, b and neither corresponds to the Rambam's text. See Kessef Mishneh. A king bows at the beginning [of the Amidah] and does not lift his head until he completes his whole Amidah.13Berachot (ibid.) bases this statement on I Kings 8:54: \"And so it was when Solomon completed praying to God..., he rose from kneeling before the Altar of God.\"
Rashi explains that the High Priest and King bow down more because a person who occupies a position of greatness must lower and subjugate himself before God. The Maharal (ibid.) mentions that bowing is a natural response to one's feelings of closeness to God. Therefore, these two men, closer than others to God, bowed more frequently.", + "Why should one take leave from the left first?1as stated in the previous halachah Because one's left is to the right [side]2Yoma 53b relates:
One should take leave from the right and then from the left, as [Deuteronomy 33:2] states: \"From His right [came] a fiery teaching for them,\" and [Deuteronomy 33:2] states: \"From His right [comes] a fiery teaching for them.\"
of His countenance - Rashi, Yoma (ibid.) explains that during prayer, one must envision himself standing before the Divine Presence. Thus, his right side is actually opposite God's left, so to speak. of His countenance; i.e., just like when one stands before a3mortal king, he takes leave from the right of the king, and then afterwards from the left of the king. Thus, they4The Sages of the Great Assembly, when laying down the rules for prayer, established that one should withdraw from the Amidah in the same manner as he withdraws from before a king. established that one should withdraw from the Amidah in the same manner as he withdraws from before a king.", + "All these bows require that one bow until the vertebrae in his spine protrude and he makes himself like a bow.1Berachot (ibid.) states that one should bow until he could see a coin placed opposite his heart. The Rashba explains that this refers to a coin that would be placed on the ground opposite one's heart. Thus, one should not bend over completely, but rather curve his back such that he can see the ground.
However, if one bows slightly [to the extent that] it causes him pain and he appears to have bowed with all of his power, he need not worry.2Berachot (ibid.) states:
Rabbi Chanina says: \"One need not do more than nod his head.\"Ravva commented: \"This is the case if it causes him pain, as long as he appears as one who is bowing.\"", + "Prostration, what is implied?
After one lifts his head from the fifth bow, he sits on the ground, falls with his face towards the earth, and utters all the supplications1Megillah 22b relates that the custom of falling to the earth in supplication was followed in Babylonia in Talmudic times.
The Tur, Orach Chayim 131, explains that the reason for prostrating oneself after Shemoneh Esreh is that by doing so, one prays in all three positions of prayer employed by Moses:
sitting (during the verses of Praise), - \"...and I sat on the mountain 40 days and 40 nights\" (Deuteronomy 9:9), standing (during Shemoneh Esreh) - \"And I stood on the mountain as on the first day for 40 days and 40 nights\" (Deuteronomy 10:10), prostration - \"And I fell down before God, as at first, for 40 days and 40 nights\" (Deuteronomy 9:25).
The Zohar (Parshat BaMidbar) explains that after prayer, a person should feel as if he has returned his soul to God and has no life-energy left. Thus, he falls to the ground where he receives new spiritual power. that he desires.2i.e., there is no fixed text of prayers recited at this time. In his Seder Tefilot kol HaShanah, the Rambam writes: \"It is our custom to make supplication while prostrated with these statements and verses; sometimes, mentioning them all and sometimes, mentioning only some of them.\"
Thus, though there was a basic text for these prayers (which is, to a large extent, included in the extended Tachanun recited on Mondays and Thursdays), what a person actually said was still left to his own creative impulse.
There are two different versions of תחנון today. The תחנון of Nusach Ha'ari is based on Psalm 25, whereas that of Nusach Ashkenaz and Nusach Sefard is based on Psalm 6.
\"Kneeling\" always refers to [falling to] one's knees;3Megillah 22b derives this law from I Kings 8:54: \"And so it was when Solomon completed his Prayer to God... that he rose from kneeling on his knees.\" \"bowing,\" to bending over on one's face;4This is derived from I Kings 1:31: \"And Bat Sheva bowed with her face to the earth\" (ibid.). and \"prostration,\" to stretching out on one's hands and feet until he is flat with his face on the ground.5This is derived from Genesis 37:10: \"Will it come to pass that I and your mother and brothers will prostrate ourselves to you on the ground\" (ibid.).
The definition of these three terms is important within the context of the following halachah.", + "When uttering the supplication1i.e., the prayer recited after Shemoneh Esreh. In Hebrew, the Rambam uses the term נפילת אפים, which means literally \"falling on the face.\" However, this translation is employed since the intent of \"falling on one's face\" is to recite these supplications. after the Amidah, there are those who bow and there are those who prostrate themselves.2Megillah 22b indicates that this variance in custom existed even in Talmudic times.
It is interesting that in Halachah 13, the Rambam mentioned only histachavah, prostrating oneself, as the proper method for נפילת אפים. Perhaps, he considered it the most preferable position.
It is forbidden to prostrate oneself on stones except in the Holy Temple, as we have explained in Hilchot Avodat Kochavim.3Chapter 6, Halachot 6 and 7. There, the Rambam explains that it was a normal practice of idolators to place stones down in order to prostrate themselves upon them. He states that the Biblical prohibition - (Leviticus 26:1 : \"You shall not place a paved stone in your land to bow upon it\" - refers to השתחואה alone, as opposed to simply bowing, which although forbidden, does not obligate punishment. See also Sefer Hamitzvot, Negative Commandment 12.
The Rambam also notes that prostration was permitted in the Temple, since the above verse mentioned only \"your land\". Similarly, because of this prohibition, it is customary to lie rugs or mats on top of the stone floors in most synagogues.
An important person is not permitted to fall on his face unless he is certain that he is as righteous as Yehoshua.4Megillah (ibid.) relates:
An important person is not permitted to fall on his face unless he will be answered like Yehoshua bin Nun, as [Joshua 7:10] states: \"God said to Yehoshua: 'Get up and go. Why is it that you have fallen on your face?'”
Rashi explains that a person of stature would be subjected to ridicule if his prayer were not answered as Yehoshua's was.
The Jerusalem Talmud, Ta'anit 2:6, restricts the application of this Halachah. According to one version, the limitation exists only to יחיד על הציבור (an individual who is praying on behalf of the community). Another version states יחיד בציבור (an individual in a congregation).
In these cases, there might be cause for embarrassment if he was not answered. However, there is no such restriction when an individual prays by himself. See also Tosafot, Megillah (ibid.). Rather, he should tilt his face slightly, but not press it to the ground.5Megillah (ibid.) derives this law from the actions of Ravvah and Abbaye, who followed this practice instead of falling to the ground in accordance with the above rule.
The Shulchan Aruch (Orach Chayim 131:8) rules in accordance with the Rambam. The Ramah adds that no one should prostrate himself on the floor even if it is not stone. Therefore, the custom today is that everyone rests their heads on their arms while reciting Tachanun.
One may pray in one place and offer this supplication in another6The Lechem Mishneh maintains that this can be derived from the following narrative in Megillah (ibid.). Rav came to a synagogue in Babylonia, but did not fall to the ground after the Shemoneh Esreh as they did. One of the explanations offered by the Talmud for his behavior is that there was a stone floor in front of Rav, but not in front of the other congregants. The Talmud then asks: \"Why didn't Rav move to their place?\", obviously implying that one may offer this supplication in a place other than one's place of prayer.", + "It is an accepted custom among the entire Jewish people not to utter the supplication on Sabbaths or festivals. Nor [does one utter it] on Rosh Hashanah, Rosh Chodesh, Chanukah or Purim1This custom is also mentioned in the Siddur of Rav Saadia Gaon.
The days mentioned are all joyous occasions. At such times, we do not beseech God with extra supplication. Rather, we concentrate on the goodness that we have already received from Him. Similarly, we refrain from נפילת אפים at other occasions of joy; for example, a bride and groom on the day of their wedding and the week following it, and the participants in a ברית מילה (circumcision) are exempt from נפילת אפים. (See Shulchan Aruch, Orach Chayim╟13 131:4.)

or in Minchah on the eve of Sabbaths or holidays, - when the festive nature of these days can already be felt. or in Minchah on the eve of Sabbaths or holidays, nor in the Evening Prayer of any day.2The Beit Yosef (Orach Chayim 131) explains that we refrain from reciting Tachanun at night for mystic reasons. Tachanun relates to the aspect of stern judgement which is also identified with the night. It is not proper to combine both aspects of judgement together. There are [however,] individuals who do utter the supplication in the Evening Prayer.3Otzar Geonim on Megillah 23b discusses the various customs regarding the utterance of נפילת אפים. Rav Sar Shalom mentions that, although it is not his custom, there are some people who do נפילת אפים after מעריב.
On Yom Kippur only, one utters the supplication prayer in every prayer, since it is a day of supplication, requests, and fasting.4Though we recite confessional prayers in each service of Yom Kippur, the only times we fall to the ground in supplication is during the Avodah of the Musaf prayers (Ma'aseh Rokeach)." + ], + [ + "A person is forbidden to walk behind a synagogue1This refers to the side of the synagogue on which there is an entrance. However, a person walking on the other side of the synagogue does not appear to dismiss the idea of prayer, since he has not willfully abstained from entering the place of worship (Beit Yosef, Orach Chayim 90). at the time that the congregation is praying,2Rashi, Berachot 61a, explains that a person passing by appears to be fleeing from the synagogue and the obligations observed therein. unless he is carrying a burden3Since he is carrying a bundle, it is clearly understood why he is not entering the synagogue.
Berachot 8b quotes the above prohibition in the name of Rabbi Yehoshua ben Levi. It then quotes Abbaye who mentions the various qualifications related by the Rambam. or there are two entrances to the synagogue on different sides. [In the latter instance], anyone who sees him would presume that perhaps he is planning to enter [the synagogue] through the other entrance.4Berachot 8b mentions the idea of two entrances to the synagogue. However, the specification that the entrances be on different sides is the Rambam's addition. Only in such a case could one seeing the person imagine that he is entering the synagogue by its other entrance. If the entrances are on the same side, the observer need simply wait to see if he also passes by the second entrance.
Similarly, if there are two synagogues in the city, a person seeing him would say that perhaps he is going to his usual synagogue.5and is not shirking his responsibility to pray.
If one is wearing tefillin on his head,6See Hilchot tefillin 4:25 which mentions the obligation to wear tefillin throughout the entire day, even after one finished prayer. At present, as explained in the Tur (Orach Chayim 39), it is customary to wear tefillin only during prayer. he is permitted to pass [a synagogue] even without any of these conditions, since the tefillin indicate that he is a person who is seriously interested in the performance of commandments, and not one to refrain from prayer.", + "One praying with a congregation should not lengthen his prayer excessively.1From the passage from Berachot quoted below, it would appear that the prohibition was instituted to prevent the discomfort that would be caused were the congregation to be forced to wait for one individual to finish his prayers. Rav Kapach notes that even if the congregation would not necessarily wait, it is forbidden to do so, lest one appear haughty. [However,] he may do so when praying alone.2Berachot 31a states:
This was the custom of Rabbi Akiva; when praying in a congregation he would shorten his prayer in order not to bother those present, but when he prayed alone, one would leave him while he was in one corner of the room and [return and] find him in the other corner because of his bowings and prostrations. If, after praying,3i.e., after he has completed Shemoneh Esreh he desires to [add to his prayers], he may,4The Talmud (Avodah Zarah 8a and Berachot 31a) states that even though generally one should limit his requests during the recitation of Shemoneh Esreh to the blessing of שומע תפילה, this restriction does not apply after one concludes praying. including even the confession of Yom Kippur.5The Talmud (ibid.) (and, similarly, the authoritative Oxford manuscript of the Mishneh Torah) states that after prayer, one may add “the order of the day of Yom Kippur” and does not mention וידוי (confession).
One might conclude that this indicates that one may add as much as he likes. The prayers of Yom Kippur are mentioned since they serve as the paradigm of long prayer.
Similarly, he may add in each of the middle blessings something relevant to that blessing if he desires.6as explained in the following halachah.", + "What is implied?
If1by the last clause of the previous halachah. one has a sick person [for whom he wants to pray], he should request mercy for this person in the blessing for the sick2Avodah Zarah 8a notes:
Even though [the Sages] taught that a person should make his special requests in [the blessing of] שומע תפילה, one may add at the end of each blessing something relevant to that blessing.
The Talmud quotes a second teaching which specifically mentions the two examples given by the Rambam. as eloquently as he can.3Note Chapter 1, Halachah 4, which explains that the reason the Sages established a standard text of prayer was to prevent people from praying in a non-eloquent manner. Though a person is allowed to make whatever additions to prayer he desires, he should try to use the most elegant means of expression as possible.
If he requires sustenance, he should add a supplication and request in the blessing for material prosperity.4The sixth of the intermediate blessings. The same applies regarding each of the other blessings.5For example, Rashi (Avodah Zarah, ibid.) explains that one desiring not to forget that which he has learned should make such a request in חונן הדעת [the first of the intermediate blessings].
Should one desire to ask for all his needs in the blessing of \"the One who hears Prayer,\" he may do so.6without qualms. There is no requirement to make one's requests in the other blessings as mentioned above. However, he should make no requests in the first three or last three [blessings].7See Berachot 34a and also Chapter 1, Halachah 9, and commentary.", + "A person is forbidden to taste1This includes both eating and drinking and indicates that one is forbidden from even tasting the smallest amount of food. anything2Berachot 10b relates: What does [Leviticus 19:26]: \"You should not eat with blood\" mean? You should not eat before you have prayed al dimchem [lit. “for your blood”]... Anyone who eats and drinks and [only] afterwards prays - about him [I Kings 14:9[ states: \"... and you have cast Me behind your body.\" Do not read גויך (your body), but rather גאיך (your pride). The Holy One, blessed be He, says: \"After you have acted proudly and haughtily [by eating], will you accept upon yourself the sovereignty of Heaven?\" Thus, it is clear that one must deal with his spiritual obligations before fulfilling his physical needs.
Note Chapter 5, Halachah 2, where the Rambam states that one who is hungry or thirsty is considered sick and must eat or drink before prayer in order to pray with proper intention. For this reason, medicines also present no problem and may be taken before Shacharit (Shulchan Aruch, Orach Chayim 89:3).
The Mishnah Berurah (89:22) grants permission to drink tea or coffee before prayer, if this will help one's concentration during prayer. However,he suggests not putting sugar into the drink. The Aruch Hashulchan (Orach Chayim 89:23) allows one to add sugar to tea and even suggests that adding milk is permissible. or to do any work3Berachot 14a relates:
A person is forbidden to deal with his personal matters before he prays, as [Psalms 85:14] states: \"[He will place] righteousness before him and he will place his feet in the path.\"
Rashi explains that first one must pay heed to the righteousness of the Creator, and only then walk in the way - i.e., do work that is necessary for his own personal needs. from dawn until after he has recited the Morning Prayer.4Dawn is the earliest possible time for the Morning Prayer. (See Chapter 3, Halachah 7.) Therefore, as soon as the obligation of prayer exists, one is forbidden to eat or drink. He should also refrain from visiting the house of a friend to greet him before he has recited the Morning Prayer;5Berachot 14a relates:
Anyone who greets his friend before praying has, so to speak, made his friend into an altar, as [Isaiah 2:22] states: \"Desist from the man whose life is in his nostrils, as for what is he considered.\" Do not read bemah (“for what”) but rather bamah (“an altar”).
Nevertheless, the Talmud explains that this prohibition only applies to going to a friend's house to greet him. Greeting him in the street is permitted. nor should he set out on a journey before he has prayed.6Berachot 14a derives this law based on the same verse used as the source for the prohibition of working before praying.
However, one may taste food or do work before reciting Musaf or Minchah,7Berachot 28b quotes two opinions, one of Rav Huna forbidding eating before Musaf, and one of Rabbi Yehoshua ben Levi forbidding eating before Minchah, but does not accept either of them as binding. although he should not have a full meal close to the time for Minchah.8Though the Talmud rejects the opinion of Rabbi Yehoshua ben Levi regarding טעימה (tasting). However, there are restrictions in regard to eating a meal as explained in the following halachah (Kessef Mishneh).", + "Once the time for Minchah Gedolah arrives,1i.e., six and a half hours (שעות זמניות) of the day, as explained in Chapter 3, Halachah 2. one should not enter a bathhouse,2This and the following laws are based on the Mishnah (Shabbat 9b): \"One should not sit in front of the barber close to Minchah until he has prayed...\" The Talmud explains that this refers to Minchah Gedolah. even [if only] to sweat, until he has prayed,3This person is not interested in bathing in the hot or cold bath or washing himself well, which are time-consuming activities. Nevertheless, since a prohibition was instituted against bathing... lest he faint and neglect prayer.4the restriction was enforced even in this instance.
He should not eat, even a snack, lest he continue eating and neglect prayer,5In the previous halachah, the Rambam rules that one may taste food before Minchah, but forbade eating a meal. Here, he states that even a snack is forbidden. The Kessef Mishneh explains that eating a כביצה (the equivalent of an egg, 52 or 100 cubic centimeters, according to Shiurei Torah and the Chazon Ish, respectively) of fruit, or a כזית (an olive size, approximately 26 or 50 cubic centimeters, according to the same references cited) of bread constitutes achilat ari’ai which we have translated as a snack. nor [should he] judge [a court case], even if only to render a final judgment, lest the decision be questioned and the matter be drawn out and cause him to miss prayer.6The Mishnah quoted above states simply that one must not sit in judgment close to Minchah. In his commentary on the Mishnah, the Rambam states:
Even if the case is finished and the judges have heard the claims of the adversaries in the case, and have deliberated [and reached a verdict], and need only announce their final decision, the judge should not sit to render this decision close to the time of Minchah, lest he see the case in a different light and be required to start again, or the adversaries restate their claims and the matters drag on until the time [for Minchah] passes.
Similarly, one should not sit in a barber's chair, even for a regular haircut,7as opposed to the especially intricate haircut given the High Priest, called the haircut of \"ben Elasa\" (Shabbat 9b). (See also Hilchot Klei HaMikdash 5:6) until he prays, lest the scissors break.8and the time for prayer pass before the barber can secure another scissors. He should not enter a tanning house close to Minchah before he has prayed, lest he see a deficiency in his work which he will deal with, and [thereby] be delayed from praying.9The Rambam explains, in his commentary on the Mishnah, that if one sees a deficiency in the skin he will attempt to stop further damage, and his involvement in this work could last until after the end of the time for Minchah.
The Rambam's interpretation of the mishnah is not accepted by other authorities. Tosafot (Shabbat, loc. cit.) rules that only complicated activities are forbidden and simple acts, e.g., a snack or a normal haircut are permitted.
This disagreement finds expression in the rulings of the later authorities. The Shulchan Aruch (Orach Chayim 232:2) quotes the Rambam's view. The Ramah brings a third opinion (of the Ba'al HaMa'or) which rules that even a large meal is permissible before Minchah Gedolah, and that a snack is permissible even before Minchah K'tanah. He adds that perhaps the reason for this leniency is that since it was customary to call people to synagogue, it is unlikely that they would not forget to go. However, he advises following the more stringent view when praying alone.
If he begins doing one of these things,10Even if he began after the time of Minchah Gedolah and, therefore, his beginning was a transgression (Hagahot Maimoniot). he need not stop, but may finish and then recite Minchah.11This leniency is also based on the Mishnah (Shabbat, loc. cit.). After listing all the activities that are forbidden once Minchah Gedolah arrives, the Mishnah concludes: \"And if he starts, he need not stop.\"
The Kessef Mishneh explains that this is the case only if he will be able to recite Minchah before the conclusion of the appropriate time. To emphasize this point, the Rambam mentions explicitly: \"and then recite Minchah\" - i.e., after he finishes doing whatever it is that he has started doing. However, if there will not be time to pray afterwards, he must stop and pray. Only then may he resume his activity.
The Shulchan Aruch, Orach Chayim 232:2, follows this interpretation of the Rambam and adds that if there will not be time afterwards, one must stop what he is doing immediately. The Magen Avraham points out that this means that even if it is still relatively early, if one is eating and expects the meal to continue until after the time of Minchah, he must stop immediately and pray, rather than wait until sometime later before the end of the day.", + "When is the beginning of a haircut?1In Halachah 5, the Rambam taught us that if one had already begun his involvement in any of these activities, he need not stop in order to recite Minchah. Therefore, it is necessary to understand what constitutes involvement in these activities. When he puts the barber's cloth over his knees.2The מעפורת is an apron used to collect the hairs falling from one's head during a haircut, so that they do not fall onto his clothes. (Shabbat 9b) In his commentary on the Mishnah, the Rambam states that one who has put the cloth over his knees \"is prepared for a haircut.\" From that point on, even though no hair has actually been cut, he is considered involved in the haircut, so that he need not stop to pray.
When is the beginning of a bath?3i.e., when is he considered to be bathing, so that he need not stop to pray? When he takes off his underclothes.4literally, \"the garments next to his skin.\" This is based on the Rambam's interpetation of Shabbat 9b: \"When he removes his מעפרתו from himself.\" Rashi, in his commentary on that passage, offers a different interpretation - one's outermost garment, i.e., the first garment removed. The Shulchan Aruch (Orach Chayim 232:2) rules in line with Rashi's position.
When is the beginning of [work in the] tanning house? When he ties the apron between his shoulders, as is the way of artisans.5Shabbat 9b states simply: \"When he ties between his shoulders.\" In his commentary on the Mishnah, the Rambam explains that it is when he ties his belt in order to work with the skins. Evidently this means the belt around his apron. There is a version of the Rambam's commentary on the Mishnah which mentions also that he begins working with the skins. This is, however, hard to understand in light of his commentary here in the Mishneh Torah.
When is the beginning of eating? For those who live in Eretz Yisrael, it is when one washes his hands.6Shabbat 9b records a disagreement between Rav and Rabbi Chanina. Rav states that washing one's hands constitutes the beginning of eating, whereas Rabbi Chanina is of the opinion that loosening one's belt before eating is the beginning of the meal. The Talmud concludes that there is no real argument. Rav described the halachah for inhabitants of Eretz Yisrael, and Rabbi Chanina, for those of Babylonia. For inhabitants of Babylonia, it is when they loosen their belts.7Rashi explains that the custom in Babylonia was to wear their belts particularly tight, necessitating that they be loosened prior to eating. This was not the case in Eretz Yisrael.
It is interesting to note that in his commentary on the Mishnah, the Rambam mentions only the halachah of washing one's hands. Since the Mishnah was written in Eretz Yisrael, its interpretation must be in line with the customs and realities of Eretz Yisrael. However, in the Mishneh Torah, the Rambam focuses on the actual halachah. Hence, he defines the beginning of eating in line with both positions, one relevant to Eretz Yisrael and the other to Babylonia.
When is the beginning of judgment? When the judges robe themselves in their taleisim and sit down.8Rashi explains that the judges wore their talleisim in court in order to focus their attention on the serious nature of the matter at hand. Shabbat 10a states: \"Any judge who adjudicates a judgment of absolute truth ..., is considered by the Torah to be a partner with God in the creation of the world.\" If they were [already] sitting, it is when the adversaries begin to make their claims.9Shabbat 10a makes this point of clarification.", + "Even though the Evening Prayer is not obligatory,1See Chapter 1, Halachah 6 and the commentary there. one should not come home from his work and say: \"I will eat a little and sleep a little and then I will pray,\" lest sleep overtake him and he sleep all night. Rather, he should [first] pray, and afterwards he may eat, drink or sleep.2Berachot 4b discusses the decree of the Sages requiring the recitation of the Shema before midnight even though its actual time lasts until dawn (See Hilchot Kri'at Shema 1:9.). That passage states:
The Sages produced a support for their words in order that a person not come in from the field in the evening and say: \"I shall go home, eat a little, sleep a little and then recite the Shema and pray,\" lest he be overcome by sleep and sleep all night.Rather, he should come from the field in the evening and enter the synagogue. If he is accustomed to recite the Shema immediately, he should. If he is accustomed to study Torah first, he should study, recite the Shema, pray and then eat his bread and recite grace.
In contrast to the restrictions mentioned in the previous halachah in regard to the afternoon prayers...
It is permissible to have a haircut or enter a bathhouse before the Morning Prayer. [The Sages] only established their decree before Minchah, since it is common for most people to go there during the day. However, in the morning, [these actions] are uncommon. Hence they did not establish a decree. - Since the Mishnah cited above mentions only \"close to Minchah,\" the Rambam assumes that the halachot apply only to מנחה and not to שחרית for the reason he explains.
The Rambam does not mention going to the tanning house or eating in this halachah, because they are included in Halachah 4 regarding working or eating before the Morning Prayer, both of which are prohibited.
It is permissible to have a haircut or enter a bathhouse before the Morning Prayer. [The Sages] only established their decree before Minchah, since it is common for most people to go there during the day. However, in the morning, [these actions] are uncommon. Hence, they did not establish a decree.", + "A person who is involved in the study of Torah when the time for prayer arrives must stop and pray.1The Mishnah (Shabbat 9b) states that one must stop for Kri'at Shema, but not for prayer. The Talmud (11a) explains that this refers to one involved in the study of Torah. If the study of Torah is his full-time occupation and he does not work at all,2Shabbat (ibid.) continues:
This applies only to Rabbi Shimon bar Yochai and his colleagues, whose full time occupation was the study of Torah, but we stop studying to recite the Shema and to pray.
Rashi explains that anyone who interrupts his studies in order to work, must also interrupt his studies in order to pray. and he is involved in the study of Torah at the time of prayer, he need not stop, since the commandment of the study of Torah is greater that the commandment of prayer.3In Hilchot Talmud Torah 3:3, the Rambam states: \"There is no commandment among all the commandments that is equal to the study of Torah. Rather, the study of Torah is equal to all the other commandments, since study brings one to action. Therefore, study comes before action at all times.\"
A person involved in Torah study achieves a level of unity with God that is unparalleled by any other activity. One's intellect and God's wisdom become inextricably linked, until they are indistinguishable during the moments of one's actual involvement in study. On this basis, we can understand the description of Torah with the metaphor of bread (Proverbs 9:5, Hilchot Yesodei HaTorah 4:13). After bread is consumed by a person, it becomes assimilated into his blood and becomes part of the person himself. Similarly, when Torah is studied, it becomes absorbed into the person's character and becomes an integral part of his being (Tanya, Chapter 5).
As explained in the introduction to this text, prayer focuses on our attempt to relate to the Godliness that permeates our worldly existence. Though this is an extremely significant service, the connection established through Torah study is more complete. Thus, Shabbat 10a records how Ravvah rebuked Rav Hamnuna for neglecting his Torah studies to prolong his prayers. By doing he was \"abandoning eternal life for transcient life.\" Therefore, Rabbi Shimon bar Yochai and his colleagues whose commitment to Torah was all encompassing were not required to interrupt their studies for prayer.
Anyone involved in efforts for the welfare of the community is like one involved in Torah study.4i.e., he can be compared to one whose full time occupation is the study of Torah. Therefore, he is exempt from the Amidah at that time.
This comparison of community work to the study of Torah is found in the Jerusalem Talmud, Berachot 5:1. However, there it is taught in the context of praying in the midst of words of Torah. (See Chapter 4, Halachah 18.) Community work is also considered like Torah, so that one may pray after such work and it is considered as if he prayed in the midst of words of Torah.
The Kessef Mishneh explains that the Rambam derives this law from the continuation of the Talmudic passage (Shabbat 11a) cited above. The Talmud states that one involved in the decision of whether or not to proclaim a leap year (עיבור שנה) need not stop to pray, even though Torah study is not his full-time occupation. The Kessef Mishneh posits that the Rambam views involvement in עיבור שנה as community work. On this basis, he concludes that one need not stop in order to pray if he is involved in such activities.", + "One is forbidden to interrupt his Amidah except in a situation where his life is endangered.1In Hilchot Kri'at Shema 2:15-17, we discussed the various situations in which one is allowed to interrupt his recitation of the Shema. Here, the Rambam teaches that the laws regarding the Amidah are much more strict. Only a threat to one's very life is considered sufficient cause to interrupt the Amidah. Even if the King of Israel greets him, he must not answer him.2The Mishnah (Berachot 29b) states: \"Even if the king greets him, he may not answer.\" The Talmud explains that this applies only to a Jewish king, but not to a foreign king. A Jewish king is expected to appreciate the seriousness of prayer and realize that a person's unwillingness to interrupt his prayers is not intended as an insult to the king's authority, but rather, submission to an even greater authority.
It is interesting to note that this halachah is taught in the Mishnah within the context of halachot stressing the serious nature of the Amidah and the high level of concentration necessary. Just as we learned that the level of intention necessary for the Amidah is greater than that necessary for Kri'at Shema (see Chapter 5, Halachah 8 and the commentary there), so too, the halachot regarding interruptions are stricter, as mentioned. However, he may interrupt [to answer] a non-Jewish king, lest he3fail to understand the concept explained above and... kill him.4as a rebel against the king.
Berachot 32b-33a relates the following story which shows that the Sages did not always avail themselves of the leniency granted:
A righteous man was once praying on the road. A minister approached him and greet him. However, he did not respond. [The minister] waited until he had finished praying and said to him: \"Empty one! Is it not written in your Torah: 'Take heed and watch yourself carefully' (Deuteronomy 4:9 , and 'Guard yourselves very carefully' (Deuteronomy 4:15).\" \"When I greeted you, why didn't you answer? If I had cut off your head with my sword, who would have sought vengeance for your life?\"He said to him: \"Let me appease you with words. If you were standing in front of an earthly king and your friend came and greeted you would you answer him?\"[The minister] said: \"No.\"\"And if you did answer him what would they do to you?\"He replied: \"They would cut off my head!\"He said: \"And is it not reasonable that if you [would not interrupt] while standing in front of an earthly king who is here today and in the grave tomorrow, so too I, standing in front of the King of Kings, the Holy One blessed be He, who is eternally present, all the more so [should I not interrupt in order to return greetings].\"The minister was appeased immediately, and the righteous person returned home in peace.\"
A person standing in the [midst of the] Amidah who sees a non-Jewish king or tyrant approaching him should shorten [his prayer].5Rabbenu Yonah explains that this means simply to recite the beginning and end of each blessing. The Kessef Mishneh also agrees with this explanation.
In Chapter 2, Halachot 2-3, the Rambam mentions the text for a shortened prayer. However, there is not necessarily a contradiction between this opinion and that law. If unable to do so, he may stop.6Berachot 32b offers these two alternatives.
Rabbenu Yonah maintains that if possible, one should move slightly in order to avoid confronting the king or tyrant, and thus avoid the need to talk. Similarly, if one sees snakes or scorpions approaching him in a place where their bite is fatal, he should stop [praying] and flee. If they are not fatal, he should not stop.7The Mishnah (Berachot 29b) states: \"...and even if there is a snake curled around his ankle, he should not interrupt [his Amidah].\" The Talmud (33a) mentions that a snake does not cause an interruption, but a scorpion does. Rashi explains that though snakes are not likely to bite, scorpions are likely to sting. Thus, the passage raises questions on the Rambam's decision, for he does not distinguish between snakes and scorpions.
The Rambam's statements appear to be based on the Jerusalem Talmud, Berachot 5:1, which states that one ignores a snake only if it is simply curling around his leg. However, were the snake to approach him in a menacing fashion, appearing likely to bite, he may flee from the snake.
It is important to note that there is no actual need to interrupt his Amidah in the case of the dangerous creatures. He need simply leave that spot, find a safe place and continue praying.
Hagahot Maimoniot points out that in all the cases mentioned, even if he did actually speak in the middle of Shemoneh Esreh, he need only start again at the beginning of the blessing in which he stopped. If, however, he interrupted himself during the first or last three blessings, he should return to the beginning of the beginning of the first of the three blessings.
The laws mentioned in this halachah are discussed in the Shulchan Aruch, Orach Chayim 104.", + "Women, slaves and children are obligated to pray.1This is based on the Mishnah (Berachot 20a-b). This halachah is discussed in Chapter 1, Halachah 2. Anyone exempt from Kri'at Shema is also exempt from the Amidah.2The laws regarding those exempt from Kri'at Shema are contained in Hilchot Kri'at Shema 4:3-6. The exemption of these people from the Amidah is stated explicitly in the Mishnah (Berachot 17b).
All those accompanying the dead [for burial], even if they are not required to carry the coffin, are exempt from the Amidah.3This is also based on the Mishnah (Berachot 17b) which teaches that though there are differences between the obligations people have regarding the recitation of the Shema (See Hilchot Kri'at Shema 4:4.), \"both are exempt from the Amidah.\"
Rashi and Tosafot explain that the distinction between Kri'at Shema and the Amidah is based on the fact that the recital of the Shema is a Torah obligation. Some commentaries explain that this explanation would even be acceptable according to the Rambam. Though he holds that the Amidah is also a Torah obligation (see Chapter 1, Halachah 1), it is only necessary to pray once daily in order to fulfill one's Torah obligation. Therefore, one may be more lenient in granting an exemption from the Amidah, since the Torah obligation may have already been fulfilled or may be fulfilled by another Amidah later in the day.
However, the Rambam, himself, offers a different explanation in his commentary on the Mishnah. There, he states that since one is troubled (לבו טרוד) by the burial, he is exempt from the Amidah. This seems to be a function of the greater need for intention in the Amidah rather than its non-Torah status." + ], + [ + "When the Sages1Ezra and his court, the Anshei K'nesset HaGedolah instituted [a text for] these prayers,2See Chapter 1, Halachot 2-5. they [also] established other blessings to be recited every day.3In Hilchot Berachot 1:4, the Rambam writes:
There are three types of blessings: blessings associated with [deriving] satisfaction, blessings associated with mitzvot, and blessings of thanksgiving which are a process of praise, thanksgiving, and request so that we will continually remember the Creator and fear Him.
In Hilchot Berachot 10:1, the Rambam writes that the blessings associated with the prayer service are included in the category of blessings of thanksgiving. This position is not accepted by all authorities. For example, the Avudraham considers the blessings associated with the prayer service as a separate category of blessings. These are:
When a person gets into bed4Note the Otzar HaGeonim which requires that both this blessing and the Shema be recited in one's bed, directly before retiring. to sleep at night,5The Rambam begins his discussion of the blessings of prayer with one recited at night in keeping with the concept that the new day starts after sunset. (See also Hilchot Kri'at Shema 1:1 and our commentary there.) he says:
Blessed are You, God, our Lord, King of the universe, who causes6This blessing, with certain textual differences, is found in Berachot 60b. the bonds of sleep7Our translation is based on Esther 1:6 which mentions חבלי בוץ - \"bonds (or cords) of linen\" (Otzar HaTefilot). The phrase may also be rendered as \"the pains of sleep\" based on Hoshea 13:13 חבלי יולדה - \"the pains of childbirth.\" Exhaustion is painful to one's eyes and makes it difficult to keep them open. to fall upon my eyes, who sinks [one into] restful slumber,8Rav Kapach's manuscript of the Mishneh Torah omits the latter clause. He also notes that the Yemenite siddur, which was composed in accordance with the Rambam's opinion, follows this version. Rav Yitzchok Alfasi's Halachot, which the Rambam often used as a source, also omits this clause. and illuminates the pupil of the eye.9See the Targum to Psalms 17:8. In Nusach Ashkenaz, this clause appears later in the blessing. May it be Your will, God, our Lord,10The version in our texts of Berachot (ibid.) contains additional requests:
May it be Your will, God, my Lord, to lay me down to peace and grant my portion in Your Torah. Accustom me to commandments and not to transgressions and bring me not to sin or transgression, trial, or embarrassment.
This text is found in the Siddur of Rav Amram Gaon. The Vilna Gaon, in his emendations to the Talmud, suggests that these requests were not originally included in the Talmud and were added later by Rav Amram Gaon. to save me from the evil inclination and from a bad occurrence. May I not be disturbed by bad dreams or evil thoughts.11The prevention of sinful thoughts and the avoidance of nocturnal emissions during sleep are two of the main reasons given for reciting the Shema before retiring. Let my bed be perfect before You12Rashi (Berachot 60b) explains that this is a prayer for spiritually healthy children. See Sifre (Deuteronomy 31). and may You raise me up from it to life and peace and illuminate my eyes lest I sleep a sleep of death.13This is based on Psalms 13:4. Blessed are You, God, who illuminates the whole world in His glory.14This is based on Ezekiel 43:2. Metzudat Tzion explains that the radiance of the Divine Presence is a source of light to the whole world. As we go to sleep at night in a dark world, we express our thanks for the Divine light that constantly fills the world.
The recitation of a blessing for sleep is based on our Sages' conception of sleep as one of God's greatest gifts because it allows man to rest and awake refreshed, able to serve his Creator with renewed energy and vigor. In Bereishit Rabbah 9:8, Rabbi Shimon ben Elazar interprets the words uttered by God at the end of the sixth day of creation, \"and behold it was very good\" (Genesis 1:30 , as referring to the creation of sleep.", + "[Then,1Berachot 60b states that one first recites Kri'at Shema and then, the blessing of hamapil (the blessing discussed in Halachah 1). This opinion is quoted by the Tur and the Shulchan Aruch (Orach Chayim 239:1). However, this order is only followed in Nusach Ari. Both Nusach Ashkenaz and Nusach Sephard follow the order stated by the Rambam.
The Jerusalem Talmud (Berachot 1:1) relates that Rav Zeira was accustomed to recite the Shema over and over until he fell asleep. This indicates that the Shema is the last thing said at night before sleeping (Hagahot Maimoniot in the name of Rabbenu Nissim Gaon).] one reads the first section2This is consistent with our text of Berachot (loc. cit.) which states that, before going to sleep, one recites \"from Shema until V'haya im shamoa.\" This is the opinion followed in most communities at present.
Rabbenu Chananel rules that one recites the first two sections of Shema since both contain the phrases \"with all your heart\" and \"while laying down\" (See the commentary below). Rabbenu Asher also follows this position.
The Magen Avraham (239:1) quotes the Ari, Rabbi Yitzchok Luria, as requiring the recitation of all three sections of the Shema so that the 248 words it contains will guard the 248 limbs of the body during sleep. According to the opinion of Rashi mentioned below, it is also necessary to read all three sections. of Kri'at Shema and goes to sleep.3Berachot 4b explains that \"it is a mitzvah\" to recite the Shema before retiring. These statements are based on Psalms 4:5: \"Tremble, but do not sin. Speak in your heart upon your bed and be still.\" Our Sages interpreted \"Speak in your heart\" and \"upon your bed\" as allusions to the phrases \"with all your heart\" and \"upon your bed\" in theShema.
That Talmudic passage implies that the reason for reciting the Shema before retiring is to protect oneself from undesirable influences during the night. According to Rashi (Berachot 2a) and others who allow the evening service to be recited before sunset, the recitation of Shema before retiring enables us to fulfill the mitzvah of Kri'at Shema at night. According to the writings of the Ari, the reciting of the Shema before retiring is a service of spiritual preparation for the soul's ascent from the body during sleep.
Since Berachot (ibid.) mentions that \"it is a mitzvah\" to recite the Shema before retiring, it was customary in certain communities to recite a blessing before reciting the Shema as is customary before performing other mitzvot. In his responsa (Pe'air HaDor 100), the Rambam specifically rules against reciting such a blessing. [However, note the Kolbo (29) who quotes the Rambam as stating in a responsa that such a blessing is required.] [This applies] even if his wife is sleeping with him.4This line does not appear in either the Oxford or Yemenite manuscripts of the Mishneh Torah. See Hilchot Kri'at Shema 3:ibid. which permits the recitation of the Shema while touching one's wife because one is familiar with her.
If he is overcome by sleep,5and cannot recite the entire first section, at the very least he should read the first verse [of Kri'at Shema]6which contains the essential statement of the unity of God. or verses of mercy7Berachot 4b-5a states:
Rabbi Nachman says: \"A Torah scholar need not [recite Kri'at Shema before sleep] for his Torah will protect him.\"Abbaye says: \"Even a Torah scholar must recite at least one verse describing God's mercy, for example: 'Into Your hand I entrust my spirit, You will redeem me, God, God of truth' (Psalms 31:6).
Sh'vuot 16b mentions that Rabbi Yehoshua ben Levi would recite Psalm 91 as protection against unfavorable influences at night. Other verses that have a similar intent have been included by Kabbalistic authorities in the text of the Shema recited before retiring.
and, afterwards, he may go to sleep. and afterwards, he may go to sleep.", + "When a person awakes after concluding his sleep,1I.e., in the morning when he has completed his night's sleep.
The Kessef Mishneh points out that although Berachot 60b states that one recites this blessing upon arising, the Rambam specifies that it be said only after concluding one's sleep. This makes it clear that a person who wakes up in the middle of the night and intends to return to sleep, need not recite this blessing. while still in bed,2Rabbenu Yonah (in his commentary to the Halachot of Rav Yitzchok Alfasi) takes issue with this statement. He writes:
This is difficult to understand. Since [upon waking] one's hands are not clean, how is it possible that [the Rambam] says that one should recite these blessings [while still in bed]. The Talmud mentions this [practice. However, this is because the Sages] were particularly holy. They would wash their hands [at night before sleep] and would be able to maintain a state [of purity] such that they could recite the blessings in the morning in cleanliness. We, however, are unable to maintain this state of cleanliness. Therefore, it is proper that we recite them only after נטילת ידים (the washing of the hands).
This position is widely accepted and is the basis of our practice today. See the commentary to Halachah 9. he says:
My Lord,3In Hilchot Berachot 11:1, the Rambam writes:
All of the blessings begin with Baruch and conclude with Baruch except the final blessing of the blessings associated with the Shema, a blessing which follows directly after another blessing, and a blessing over fruit, those [blessings] which resemble it, or a blessing for mitzvot.
Given this statement, the commentaries wonder why this blessing does not begin with Baruch. Furthermore, in Hilchot Berachot 1:5, the Rambam writes that, unless a blessing follows another blessing, it must mention God's sovereignty over the world and no such mention is made in this blessing.
The Meiri in his commentary to Berachot (loc. cit.) offers the following resolution to these difficulties: Despite the fact that the entire period of a person's sleep divides between the recitation of hamapil and E-lohai Neshamah, the sleep is not considered as an interruption and E-lohai Neshamah is considered as following directly after hamapil. Accordingly, it is not required to begin with Baruch or mention God's sovereignty.
Other commentaries who follow different halachic perspectives than the Rambam offer these resolutions:1) E-lohai Neshamah is a blessing of praise and prayer and does not require an opening phrase of blessing, in the same way that the blessing recited before travelling does not (Tosafot, Pesachim 104b).2) E-lohai Neshamah is generally recited immediately after the blessing of אשר יצר and therefore can be considered as a blessing which follows another blessing. the soul that You have placed within me4Each morning, we renew our thanks for the soul which God has returned to us, refreshed and revitalized. is pure.5Despite his lowly physical state, man possesses an innate spirituality, a pure Godly soul, which is the source of all his positive actions and thoughts. You have created it, You have formed it, You have breathed it into me6The three verbs used in this blessing correspond to three different descriptions of the creation of man in the Torah:1) ויברא א-להים את האדם - \"And the Lord created man\" (Genesis 1:27). 2) א-להים את האדם וייצר ה' - \"And God, the Lord, formed man\" (Genesis 2:7). 3) ויפח באפיו נשמת חיים - \"And He blew into his nostrils the soul of life\" (ibid.).
These three verbs also relate to the three components of the soul, נפש, רוח, ונשמה (Maharsha, 14Berachot 60b).
In Kabbalah, the three verbs are understood as referring to the three worlds: עולם הבריאה - the world of creation, עולם היצירה - the world of form, and עולם העשיה - the world of physical action. The word טהרה - \"pure\" refers to עולם האצילות - the world of emanation, the highest of the four worlds. Thus, this prayer traces the descent of man's soul from God's Throne of Glory into the physical world. and You preserve it within me.7Although the natural inclination of the soul is to return to its Source, God preserves its presence within the body in order that the person may serve His Creator in this world (Midrash Tehillim 62). You will ultimately take it from me8at the time of death. and restore it to me in the Time to Come.9at the time of the resurrection of the dead. As long as the soul is lodged10Though the word, \"lodged,\" is present in the printed texts of the Mishneh Torah, it is lacking in most manuscripts. Similarly, it is not included in the text of the blessing in most siddurim. within me, I am thankful before You, O God, my Lord, Master of all works.11Some siddurim add the phrase, \"Lord of all souls,\" at this point so that the concluding phrase of the body of the blessing will correspond to the wording of the blessing itself. Blessed are You, God, who restores souls to dead bodies.12Berachot 57b compares sleep to 1/60 of death. Therefore, waking can be compared to the resurrection of the dead (Rabbi Ya'akov Emden in his commentary on the siddur).", + "When one hears the crow of a rooster, he recites: Blessed are You, God, our Lord, King of the universe, who gives the rooster understanding to distinguish between day and night.1Since the crowing of the rooster generally heralds the dawn, the Sages established this blessing in response to it.
The word שכוי is translated as \"rooster\" based on Rosh HaShanah 26a which refers to Job 38:36: \"Who has put wisdom in the inward parts and [given] understanding to the rooster (שכוי).\"
Rabbenu Asher (in his halachic commentary to Berachot) interprets שכוי as \"heart.\" The heart is the source of understanding which allows man to distinguish between day and night.
When he puts on his clothes,2This refers to one's outer garment. Therefore, even a person who has slept in pajamas or in his underwear should recite this blessing (Pri Chadash, Orach Chayim 46). he recites: Blessed are You, God, our Lord, King of the universe, who clothes the naked.3Understood simply, this blessing expresses our appreciation to God for the clothes we wear. On a deeper level, it also expresses our cognizance of the sanctity of physical modesty.
When he puts his cloth on his head,4This blessing is also mentioned in Berachot, loc. cit. The Rambam interprets it as referring to an ordinary head covering. In contrast, Rabbenu Yitzchok Alfasi interprets the Talmud's statement as referring to donning the tallit.
Tosafot and other Ashkenazic authorities maintain that this blessing should be reciting upon putting on a hat, yarmulke, or other headcovering. he recites: Blessed are You, God, our Lord, King of the universe, who crowns Israel in glory.5The Beit Yosef (Orach Chayim 46) associates this blessing with the prohibition of walking four cubits with one's head uncovered (Shabbat 118b; See Hilchot De'ot 5:6). Covering our heads symbolizes Israel's fear and awe before God's presence. This is their glory, as Isaiah 62:3 states: \"You shall be a crown of glory in the hand of God.\"
When he passes his hands over his eyes,6In order to cause sleep to pass from their eyes, people often rub them vigorously.
Our text of Berachot (loc. cit.) states when \"one opens his eyes.\" Many authorities favor this version over the text quoted by the Rambam (and Rav Yitzchok Alfasi) because Shabbat 108b warns of the dire consequences of touching one's eyes before washing one's hands in the morning. The Magen Avraham (Orach Chayim 46:2) suggests that people might have avoided the problem by cleaning their eyes with a cloth or rubbing their eyes with closed eyelids (Sha'arei Teshuvah). he recites: [Blessed...] who opens the eyes of the blind.7This blessing is based on Psalms 146:18 and can be interpreted as a statement of gratitude for more than our physical eyesight. We thank God for the ability to see His greatness in creation. These are our metaphorical \"eyes of reason.\"
When he sits up in his bed, he recites: [Blessed...] who unties those bound.8thanking God for the ability to move our limbs after sleep.
When he lowers his feet from the bed and rests them on the ground, he recites: [Blessed...] who spreads the earth over the waters.9This blessing is based on Psalms 136:6: \"[Give thanks] to the One who spread the earth over the waters, for His lovingkindness is eternal.\"
When he stands up, he recites: [Blessed...] who straightens the bowed.10This is based on Psalms 146:8. This blessing expresses gratitude for the uniquely human characteristic of upright posture. It may also be interpreted as giving thanks to God, the source of salvation for those bowed and downtrodden.
The Tur (Orach Chayim 46) states that if one recites this blessing before the blessing \"who unties those bound,\" he should refrain from reciting the latter blessing. Though there is some difference of opinion about the matter, most later authorities accept the Tur's decision.
When he washes his hands,11In Hilchot Berachot 6:2, the Rambam specifically states that one should recite this blessing before washing one's hands so that the blessing will precede the performance of the mitzvah (Pesachim 7a). Rabbenu Yonah states that one should not recite this blessing until after washing one's hands because until one has washed his hands, he is not in a fit state to mention God's name (See Mishnah Berurah 4:2). (According to others, the recitation of this blessing should be delayed until after drying one's hands.)
The Rambam obviously does not accept this rationale since he requires many blessings to be recited before the washing of the hands as above. he recites: [Blessed...] who has sanctified us with His commandments and commanded us12Although this washing was instituted by the Rabbis, this wording is appropriate, as is explained in Hilchot Berachot (loc. cit.). regarding the washing of hands.13This washing is required in preparation for the recitation of the Shema and the morning service.
Based on the Zohar (Vol. I, 169b, 184b), the Rabbis rule that, on washing in the morning, one pours water over his hands three times alternately, i.e., once over the right hand, once over the left hand, once more over the right, etc. This is done in order to remove the spirit of impurity that remains after sleep.
When he washes his face,14Note Chapter 4, Halachah 2, which states that a person must wash his face in the morning as a preparation for prayer. he recites:15There are slight, but significant, differences between the text of the blessing here and its source in Berachot (loc. cit.). Blessed are You, God, our Lord, King of the universe, who removes the bonds of sleep from my eyes16The last traces of drowsiness disappear when one washes his face (Avudraham).
and slumber from my eyelids. May it be Your will, God, - This entire prayer is considered one blessing. Therefore, one should not recite \"Amen\" after hearing a colleague recite the opening sentence of the blessing (Shulchan Aruch, Orach Chayim 46:1). Tosafot (Berachot 46a) states that one should say \"and may it be...\" to emphasize that the prayer is a single blessing.
my Lord and Lord of my fathers, that You accustom me - The Rambam, and similarly the Tur, use the first person singular, thus, making the prayer an individual statement. However, most siddurim use the first person plural, \"us.\"
to the performance of [Your] commandments and do not accustom me to sins or transgressions. Cause the positive inclination to rule over me and not the evil inclination. - Though we always have free will, we ask God to strengthen our potential for making the proper choice (Taz).
Strengthen me in Your commandments and grant my portion in Your Torah. Allow me to find favor, lovingkindness, and mercy in Your eyes and the eyes of all who see me and bestow upon me benevolent kindnesses. Blessed are You, God, who bestows benevolent kindnesses. - The kindnesses refer to the return of the soul in the morning (Tosafot, loc. cit.) and also the instilling of a spirit of purity within us (Rikanti). and slumber from my eyelids. May it be Your will, God, my Lord and Lord of my fathers, that You accustom me to the performance of [Your] commandments and do not accustom me to sins or transgressions. Cause the positive inclination to rule over me and not the evil inclination. Strengthen me in Your commandments and grant my portion in Your Torah. Allow me to find favor, lovingkindness, and mercy in Your eyes and the eyes of all who see me and bestow upon me benevolent kindnesses. Blessed are You, God, who bestows benevolent kindnesses.", + "Whenever one enters the toilet,1This halachah is dealt with among the morning blessings, since a person generally relieves himself shortly after arising. Nevertheless, its instructions apply whenever one relieves himself.
[Note, however, the opinion quoted by the Shulchan Aruch HaRav 6:1, which maintains that the blessing, אשר יצר, can be considered as one of the morning blessings and should be recited even if one does not relieve oneself.] before entering, he says:
Be honored, holy honorable ones, servants of the Most High.2This statement is quoted from Berachot 60b, but there are slight variations between the way the passage appears in the Talmud, the manuscripts of the Mishneh Torah, and its published text.
In his commentary to Berachot, Rashi explains that this statement is addressed to the angels that accompany us at all times as Psalms 91:11 states: \"He will command all His angels for you, to guard you in all your ways.\" Help me. Help me. Guard me. Guard me.3I.e., continue to do that which you have been commanded even though I am about to take leave of you momentarily. Wait for me4for it is not fitting for the angels to enter a toilet. until I enter and come out, as this is the way of humans.5The Avudraham states that this prayer should only be recited by extremely righteous men. Anyone else who recites it would appear conceited. For this reason, the Beit Yosef (Orach Chayim 3) rules that this prayer is not recited today.
After he6relieves himself, whether he defecated or urinated (Kessef Mishneh, in contrast to an opinion quoted by the Hagahot Maimoniot which rules that the blessing which follows should be recited only after defecating). comes out, he recites:
Blessed are You, God, our Lord, King of the universe, who formed man in wisdom7See the Targum Yonaton to Ezekiel 28:12 which uses similar terms to praise the Divine wisdom manifest in the creation of the human body. and created within him many openings and cavities.8e.g., the mouth, nose, anus. It is revealed and known before the throne of Your glory that if one of them were to be blocked or if one of them were to be opened, it would be impossible to exist for even one moment.9Tosafot (Berachot, loc. cit.) quotes Bereishit Rabbah (1:3) which states that unlike a manmade container which is unable to hold liquid when pierced by even the smallest pin, the body that God created is full of holes and cavities which open and close in a manner that allows man to continue to exist.
The Midrash Tanchuma (Shemini) relates: Happy are you, Israel! A mitzvah was granted correspondent to each and every one of your limbs.... The numerical value of חלולים חלולים is 248, the number of limbs in the human body and the number of positive commandments in the Torah. Blessed are You, God, who heals all flesh10This is based on Exodus 15:26: \"For I am God, your healer.\" and works wonders.11This is based on Psalms 77:5: \"You are the God who works wonders.\" The phrase מפליא לעשות is found, in a different context, in Judges 13:19.
The Darchei Moshe (Orach Chayim 6) explains that the wonders spoken of in this blessing refers to the maintenance of our spiritual soulsáwithin ouráphysical bodies. This may explain the accepted order of the blessings in which א-להי נשמה (Halachah 3) is recited immediately after this blessing, אשר יצר.", + "When one fastens his belt,1The Rambam accepts the interpretation most commentaries have given to the words מייניה אסר in Berachot 60b, the source for this blessing. The Ra'avad interprets the Talmud as referring to putting on one's trousers. he recites: [Blessed...universe,] who girds Israel2The Taz (Orach Chayim 46) points out that, of the morning blessings, only this and the blessing uttered after covering one's head (עוטר ישראל בתפארה) mention Israel. The other blessings praise God for kindnesses enjoyed by all people. In contrast, these two blessings highlight actions performed by the Jewish people as an expression of modesty. The belt is intended to separate the heart from the lower half of the body (See Hilchot Kri'at Shema 2:7 and 3:17). The covering of one's head signifies one's awareness of the Divine Presence, as stated above (See Halachah 4).
The Avudraham notes that this blessing is conceptually rooted in Jeremiah 12:11: \"'As a girdle clings to a man's loins so have I caused the whole of the House of Israel and the House of Judah to cleave unto Me,' says God; 'that they might be unto Me, a people, a name, a praise and a glory.'” with strength.3The Avodat Yitzchok explains that a belt or girdle protects a person's body and affords him greater strength. Rav Asher of Lunil explains that this blessing refers to the spiritual strength granted to Israel through Torah study.
When he puts on his shoes, he recites: [Blessed...universe,] for You have provided me4Our text follows the published text of the Mishneh Torah. The same text is also quoted by Rav Yitzchok Alfasi and Rabbenu Asher.
However, our text of Berachot (loc. cit.), the source for this blessing, reads: שעשה לי כל צרכי - \"who provides me with all my needs\"; referring to God in the third person rather than in the second person. This version is found in most siddurim today. It is also found in the authoritative Oxford manuscript of the Mishneh Torah and many Yemenite manuscripts. with all my needs.5Several different explanations are given for the association of this blessing with the putting on of one's shoes. The Avudraham states simply that a person is unable to move about freely without shoes. Therefore, putting on shoes enables him to acquire whatever he needs.
Rav Shlomo Kluger cites our Sages' statement, \"A person should sell everything he owns and buy shoes,\" as evidence that a person who has shoes to wear has acquired that which is most necessary.
The Sh'loh quotes the Maharshal as explaining the source for this blessing as Psalms 8:6-9.
You have made him [man] a little lower than angels.... You have given him dominion over the works of Your hands. You have put everything under his feet, all sheep and oxen, and also the beasts of the field, the birds of the sky and the fish of the seas.
Wearing leather shoes demonstrates the way in which the animal kingdom has been placed \"under man's feet\" and makes us aware that the dominion we have been granted over all creation allows us to acquire \"all our needs.\"
When he walks to depart on his way, he recites:6Our text of Berachot 60b and similarly, most contemporary siddurim, place this blessing before the previous one. Nevertheless, Rav Yitzchok Alfasi and Rabbenu Asher follow the same order as the Rambam. [Blessed... universe,] who prepares the steps of man.7This blessing is based on Psalms 37:23: \"The steps of man are ordered by God\" and Proverbs 20:24: \"The steps of man are from God,\" both of which imply that in addition to giving man the ability to walk, God also guides the direction of his steps.
[Also,] every day, a person should recite:
Blessed8Based on Menachot 43b, the following three blessings are recited daily as an expression of thanks for the renewal of our being. Some authorities require a person to have seen a gentile, woman, or slave before reciting the appropriate blessing. However, the Rambam maintains that the blessing should be recited each morning unconditionally (The Responsa of Rav Avraham, the Rambam's son). are You, God, our Lord, King of the universe, who has not made me a non-Jew.9We thank God for creating us with the opportunity to relate to Him through the Torah and mitzvot which were given only to the Jews.
Menachot (loc. cit.) uses a positive statement for the formula of this blessing: \"Blessed... who has made me a Jew.\" Rabbenu Asher quotes this text. The Rambam's version is found in the Jerusalem Talmud, Berachot 9:2. Rabbenu Yitzchok Alfasi also follows the Jerusalem Talmud.
The Levush, Orach Chayim 46, explains the reason for reciting the blessing in the negative: Eruvin 13a states that it would have been better for man not to have been created than to have been created (i.e., man's soul was in a higher state before its descent into the world than it is while in this world). Therefore, we do not express thanks for being created. Nevertheless, having been created, we thank God for not creating us as gentiles since gentiles have a far lesser number of commandments to fulfill.
The Bayit Chadash explains that the negative formula was chosen for the following reason. Our Sages required that we recite three blessings each morning. Torah law states that whenever a single blessing covers two different circumstances, the second blessing may not be recited. Therefore, since a statement thanking God \"for making me a Jew\" would make the blessing for \"not making me a servant\" superfluous, it is preferable to recite this blessing using the negative formula.
Blessed are You, God, our Lord, King of the universe, who has not made me a woman.10A woman is not obligated to fulfill all the positive mitzvot whose performance is limited to a specific time. As a result, a man has many more mitzvot to fulfill and recites this blessing thanking God for that privilege.
The Tur (Orach Chayim 46) mentions that a woman should recite a blessing thanking God \"for making me according to His will.\"
Blessed are You, God, our Lord, King of the universe, who has not made me a servant.11i.e., a Canaanite servant who is not a full member of the Jewish people (see Hilchot Issurei Bi'ah 13:11). Like women, a Canaanite servant is exempt from all the positive mitzvot whose performance is limited to a specific time.
The published text of the Mishneh Torah and Menachot (loc. cit.) list these blessings in this order. However, the authoritative manuscripts of the Mishneh Torah, Rav Yitzchok Alfasi, and most siddurim today reverse the sequence of the last two blessings. This order reflects an ascending hierarchy, with women who are endowed with the holiness of the Jewish people, placed after servants.", + "These eighteen blessings1Only seventeen blessings are recited in the morning. The eighteenth blessing is hamapil, the blessing recited before retiring at night. Nevertheless, as explained in the commentary to Halachah 3, the Rambam views it as connected to the morning blessings.
The eighteen blessings correspond to the eighteen blessings of the Shemoneh Esreh, and also to the number of times God's name is mentioned in Psalms 29, in the song sung by the Jewish People after the splitting of the Red Sea (Exodus 15:1-19), and in the three sections of Kri'at Shema. (See also our commentary on Chapter 1, Halachah 4.) do not have a particular order.2as might be inferred from the previous halachot. (The practice of reciting the blessings in a set order is discussed in Halachah 9.) Rather, one recites each of them in response to the condition for which the blessing was instituted, at the appropriate time.3The Rambam's statements in this and the following two halachot are all based on the idea that these blessings are ברכות הודאה - \"blessings of thanks.\" Therefore, a person who does not receive the benefit associated with a particular blessing does not recite the blessing thanking God for that particular condition.
Rav Natrunai Gaon and Rav Amram Gaon differ with the Rambam. They consider these blessings to be ברכות שבח - \"blessings of praise\" for the goodness which God has granted the world as a whole and not thanks for benefit which one has derived as an individual. This opinion is accepted by the Ramah (Orach Chayim 46) and other Ashkenazic halachic authorities. The Shulchan Aruch and the Sephardic authorities accept the Rambam's view with certain reservations.
What is implied?4As the Rambam explained, each blessing is recited in response to a particular action generally carried out each morning. Therefore, should these actions be performed in a different order, the sequence of the blessings is changed correspondingly. One who fastens his belt while still in his bed recites [the blessing] \"who girds Israel with strength.\"5Although in Halachah 6, the Rambam stated that this blessing should be recited after one has gotten off his bed, if one fastens his belt while still in bed, he recites the appropriate blessing at that time. One who hears the voice of the rooster recites [the blessing] \"who gives understanding to the rooster.\"
Any6This halachah is restated here as a prelude to the law that follows, i.e., that one not obligated in a blessing should not recite it. According to the Rambam, one who did not hear a rooster in the morning does not recite the blessing of הנותן לשכוי בינה. blessing in which one is not obligated7because one has not personally derived the benefit associated with the mitzvah should not be recited.8As mentioned above, this is one of the differences between the Rambam's conception of the morning blessings and that of the other Geonim, who maintain that the blessings should be recited regardless. In consideration of the Rambam's position, the Shulchan Aruch (Orach Chayim 46:8) suggests reciting the blessings without mentioning God's name. The Ramah maintains that one should follow the other opinion.
Even among those who accept the Rambam's conception of these blessings, some authorities would disagree regarding this particular blessing. With this blessing, we are not thanking God for hearing the rooster's crow itself, but for the benefit which we receive from the daylight which the rooster discerns. (See Tosafot and Rabbenu Asher, Berachot 60b.)", + "What is implied?1This halachah exemplifies the final principle mentioned in the previous halachah, that a person should not recite a blessing if he does not derive the benefit associated with it. One who sleeps in his outer garment2in contrast to pajamas or underwear should not recite the blessing \"who clothes the naked\" upon rising.3Since, though he is clothed, he performed the activity associated with the blessing on the previous day.
One who walks barefoot does not recite the blessing, \"for You have provided me with all my needs.\"
On4the blessing associated with wearing shoes.
On Yom Kippur and the ninth of Av, when one does not wash, - Washing is one of the five afflictions forbidden on these two days. See Hilchot Sh'vitat Asor 1:5 and 3:1-6 and Hilchot Ta'aniot 5:10. Yom Kippur and the ninth of Av, when one does not wash, one does not recite the blessing al netilat yadayim,5In Hilchot Sh'vitat Asor 3:2, the Rambam qualifies the prohibition against washing by stating: \"One [who is] soiled from excrement or dirt may wash the dirty area in the normal fashion without worry.\" He also allows a woman to wash her hands in order to feed her child.
The source for the Rambam's statements, Yoma 77b, explains that the reason for this leniency is the presence of shivta on her hands. Rashi interprets this as רוח רעה, the spirit of impurity which rests on our hands before the morning washing.
Tosafot (Yoma, ibid.) rules that one does wash his hands upon rising in the morning on Yom Kippur since רוח רעה is considered like any filth and may be removed in its normal fashion. As apparent from the previous halachot, the Rambam does not consider רוח רעה as a significant factor and forbids such washing. (See Lechem Mishneh, Hilchot Sh'vitat Asor.)
The Shulchan Aruch (Orach Chayim 613:2) accepts Tosafot's opinion and states:
One washes his hands in the morning [on Yom Kippur] and recites על נטילת ידים. One should be careful to wash only the ends of the joints of his fingers.
The Ramah adds: \"And he should not intend to enjoy the washing, and do so [only] to remove the רוח רעה from his hands.\" nor the blessing \"who removes the bonds of sleep....\"
One6which is associated with washing one's face. Since washing in this manner is prohibited on these days, one does not recite this blessing.
This ruling is also questioned by other halachic authorities. The Ra'avad states that since it is permissible to clean one's face if it is dirty, one may clean the dirt that collects in one's eyes overnight and recite the blessing associated with this washing.
The Shulchan Aruch, Orach Chayim 613:4 rules that one who is particularly fastidious may wash his face with water on the morning of Yom Kippur. The Ramah adds that the custom is to be very strict in this regard and not even to wash the eyes. The Mishnah Berurah (basing himself on the Bayit Chadash) permits one to moisten his fingertips and clean the dirt from his eyes. All of these laws regarding Yom Kippur also apply to the ninth of Av.
One who does not relieve himself - in the morning. who does not relieve himself does not recite the blessing, \"who created man in wisdom....\"7as part of the morning blessings. The same applies regarding the remainder of the blessings.8Though Ashkenazic authorities do not accept the Rambam's ruling as explained above, we do find a law which parallels the Rambam's stance here. Even according to the Ashkenazic authorities, one should not recite the blessing \"who has provided me with all my needs\" on Yom Kippur or Tish'ah B'Av, since it is forbidden for everyone to wear shoes on these days.", + "It is the custom of the people in the majority of our cities to recite these blessings one after another in the synagogue, whether or not they are obligated in them.1This practice has its source in the opinions of the other Geonim mentioned above. The Tur (Orach Chayim 46) explains the custom:
Since one's hand are not clean [upon rising], the [rabbis] instituted the practice of reciting the [blessings] in order in the synagogue. [Another reason for the institution of this practice is that] many of the common people do not know how to recite the [blessings] and when they are recited in the synagogue, they can answer \"Amen\" afterwards, and thus, fulfill their obligation.
This is a mistake and it is not proper to follow this practice. One should not recite a blessing unless he is obligated to. - The Kessef Mishneh explains that the Rambam sees two difficulties in this practice:a) The blessings are not recited at their proper time, i.e., immediately after the action to which they are a response;b) In the synagogue, all the blessings are recited and it is improper to recite a blessing that one is not obligated to recite.
In answer to the first objection, Rabbenu Asher and Rabbenu Yonah explain that there is no problem with reciting these blessings after the actions to which they relate have been completed. The only blessings that must be recited in direct conjunction with the deed with which they are associated are those recited before fulfilling commandments. However, blessings of thanks or praise may be uttered later. This opinion is accepted by all Ashkenazic authorities.
Today, many people recite these blessings at home after washing and dressing. In certain communities, they are recited communally in the synagogue. In all cases, however, each individual who is able to read the blessings from a siddur or knows them by heart should recite the blessings himself every morning.
This is a mistake and it is not proper to follow this practice. One should not recite a blessing unless he is obligated to.", + "One who rises to study Torah, whether the Written or Oral Law,1There is debate in the Talmud about this matter. Some Sages did not require the recitation of a blessing for the study of certain portions of the Oral Law (See Berachot 11b). Nevertheless, the decision quoted by the Rambam is accepted by all halachic authorities. The Shulchan Aruch HaRav 47:2 explains the reason for this decision, \"They [all portions of the Oral Law] are all Torah and were given to Moses at Mount Sinai.\" before he recites the Shema,2Berachot 11b states:
Once one has recited the Shema, he need not recite a blessing [for Torah study] since he has fulfilled his obligation with Ahavah Rabbah (the second blessing before the Shema).
This blessing praises God for teaching our ancestors \"the laws that bring eternal life\" and includes our prayers that He \"grant our hearts understanding... to learn and to teach... all the teachings of Your Torah.\" Therefore, Ahavah Rabbah is considered as comparableáto the blessings recited before Torah study (Rashi, Berachot, ibid.).
Rabbenu Asher quotes an opinion in the Jerusalem Talmud (Berachot 5:1) which states that the blessing of Ahavah Rabbah can replace the blessings before the study of the Torah only when one studies immediately after reciting the Shema and Shemoneh Esreh. The Ra'avad and the Rashba, however, maintain that the recitation of the Shema is also considered as Torah study. Therefore, if one recites the Shema after Ahavah Rabbah, one is considered to have fulfilled his obligation.
The Rambam appears to follow the latter opinion, however, the Shulchan Aruch (Orach Chayim 47:8) accepts Rabbenu Asher's view.
should wash his hands beforehand, - to fulfill the obligation of נטילת ידים upon rising in the morning. should wash his hands beforehand, recite [the following] three blessings, and then study.3Both here and in Halachah 11, the Rambam states that one must study immediately after reciting these blessings. The Beit Yosef (Orach Chayim 47) explains the motivating principle: All blessings recited before the performance of a commandment must be followed immediately by the fulfillment of the commandment.
This position is, however, not universally accepted. Tosafot (Berachot 11b), Rabbenu Yonah, and the Mordechai disagree and do not require the repetition of the blessings even if an interruption was made between their recitation and Torah study. The Shulchan Aruch (loc. cit.,:9) warns against making such an interruption.
[The comparison of the blessings before Torah study to the blessings of the mitzvot is not universally accepted. In addition to the opinion of the Ramban mentioned in the following halachah, the Levush (Orach Chayim 47) compares the blessings before Torah study to the blessings recited before partaking of food. Just as one thanks God for the satisfaction granted from food and other physical things, one blesses Him for the satisfaction derived from Torah study. See also Shulchan Aruch HaRav 47:1, Likkutei Sichot Vol. 14.]
[These blessings] are:
[Blessed... universe,] who has sanctified us with His commandments and commanded us concerning the words of Torah.4There are two different versions of this blessing:a) one which has its source in the published text of the Talmud, Berachot 11b, and concludes: לעסוק בדברי תורה - \"to occupy [ourselves] in the words of Torah.\"b) the version quoted by the Rambam: על דברי תורה - \"concerning the words of Torah.\" This version is also found in the siddur of Rav Amram Gaon and the Halachot of Rav Yitzchok Alfasi.
The siddurim of the Sephardim, Yemenites and Nusach Ari follow the Rambam's text, whereas Nusach Ashkenaz reads לעסוק בדברי תורה.[
In both versions, this blessing contains thirteen words corresponding to the thirteen principles of Biblical exegesis that apply to the Torah (יºג מדות שהתורה נדרשת בהן, Shulchan Tahor).]
And5The presence here of the Hebrew letter vav (ו) which is generally translated as \"and\" is the subject of much discussion among the Rabbis.
Tosafot (Berachot 46a) explains that, according to Rabbenu Tam, any blessing that follows another blessing of only a single line must itself begin \"Blessed are You...\" and cannot be included in the phrase \"Blessed are You...\" in the first blessing. Therefore, since this paragraph does not begin \"Blessed are You...,\" it appears to be a continuation of the first blessing and not a blessing of its own. The vav - \"and\" - indicates the connection between the two paragraphs.
The Rambam, however, clearly states that the second paragraph is considered as a blessing in its own right and not a continuation of the first blessing. The vav would, therefore, appear to be superfluous. Though most printed texts of the Mishneh Torah include a vav, the authoritative Oxford manuscript of the Mishneh Torah, the Yemenite manuscripts, and the Ramah's text of the Mishneh Torah all lack a vav. (Note Shulchan Aruch HaRav 47:5, which explains that even according to the opinion that the second paragraph is a separate blessing, adding the vav is in place.)
The Shulchan Aruch, Orach Chayim 47:6 rules that the vav should be recited. The Ramah adds that although the custom is not to say it, it should be said. Most siddurim of Nusach Ashkenaz and Sefard include the vav. please, God, our Lord, make pleasant the words of Your Torah6We ask God to let us appreciate the sweetness of His Torah so that we will study it with love (Rashi, Berachot 11b). in our mouths and in the mouths of Your people, the entire House of Israel. May we, our offspring,7The Bayit Chadash adds \"and our offsprings' offspring\" as a reference to the statement (Bava Metzia 85a) that the Torah will never depart from a family which has three generations of Torah scholars. However, this version is not included in many siddurim. and the offspring of Your people, be knowers of Your name and among those who occupy themselves with Your Torah. Blessed are You, God, who teaches Torah to His people, Israel.8This version is found in the published texts of the Mishneh Torah and the published texts of Berachot 11b, the source for this blessing. However, in his responsa, the Rambam suggests a different conclusion for this blessing: \"Blessed are You, God, the Giver of the Torah.\" He explains the reasons why he favors the latter version:
This [wording] alludes to our recognition that God gave us the Torah so that we will learn to do everything it states. [The blessing is a request] that He open our hearts to the study of Torah, for this was the reason it was given to us as a heritage.However, to conclude [the blessing with] \"who teaches Torah...\" is incorrect, for God... does not teach us the Torah. Though in His love for us, He separated us from the gentiles and gave us the Torah of truth, the actual performance of the mitzvah is left to us and doing His will is in our hands.
Blessed are You, God, our Lord, King of the universe, who has chosen us from among all the nations and given us His Torah.9The designation of Israel as God's chosen people is associated with His giving them the Torah on Mount Sinai (Tur, Orach Chayim 47). Blessed are You, God, who gives the Torah.10Berachot (loc. cit.) refers to this as \"the most exalted of these blessings\" because it contains thanks to God and praise of Israel and the Torah (Rashi).
Rabbenu Yonah points out that although this blessing follows directly after another blessing, it departs from the normal pattern of such blessings and begins \"Blessed are You....\" He explains that this is because this blessing is also often recited in isolation, before the reading of the Torah in the synagogue.
The recitation of the blessings of the Torah is very important. Bava Metzia 85a states that Eretz Yisrael was destroyed because the Jews forsook the Torah. Our Sages clarified that statement, explaining that it means that the people would study Torah without reciting the blessings before it. A person who studies Torah without reciting the blessings fails to realize its holiness and sanctity, therefore, it is considered as if he \"\"forsook the Torah.''", + "One is obligated to recite these three blessings1The nature of this obligation is debated among the commentaries. The Beit Yosef (Orach Chayim 47) and others understand the Rambam as considering these blessings similar to any other blessing recited before the performance of a mitzvah and hence, of Rabbinic origin.
Nevertheless, Berachot 21a and Yoma 37a state that the obligation to recite a blessing on Torah study stems from the Torah itself. In keeping with this view, the Ramban (Hosafot to Sefer HaMitzvot, positive commandment 15) reckons the recitation of the blessings of the Torah as a separate mitzvah. every day.2Perhaps with the words \"every day,\" the Rambam is implying that these blessings should be recited even if one does not sleep at night. See Magen Avraham 47:11.
The blessings are recited only once a day. In contrast to the blessings recited over other mitzvot, even if one interrupts his study and occupies himself with other matters, one need not recite a second blessing. The Shulchan Aruch HaRav 4:7 gives two reasons for this difference:1) The blessings before the Torah resemble the other morning blessings. A person enjoys the benefits associated with the morning blessings intermittently throughout the day, yet he only recites the blessings once in the morning. Similarly, though one may study at several different occasions in a single day, the blessings are recited only once daily.2) The obligation to study Torah is incumbent upon one throughout the entire day and, at all times, one's attention should be on one's studies. Afterwards, one should read a few words of Torah.3If these blessings are comparable to other blessings recited before the performance of mitzvot, the mitzvah (studying Torah) must also be fulfilled immediately after the recitation of the blessing (Kessef Mishneh). [To fulfill this obligation,] the people adopted the custom of reading the Priestly Blessing.4The Priestly Blessing is found in Numbers 6:22-27. Tosafot (Berachot 11b) also mentions the custom of reciting the Priestly Blessing each morning and Rav Amram Gaon includes the Priestly Blessing in his siddur.
The Avudraham mentions that the recitation of these verses arouses Divine blessing for the Jewish people. The Even Yarchi notes that the verses of the Priestly Blessing contain 60 letters, corresponding to the 60 tractates in the Talmud. In certain places, they recite [the passage, (Numbers 28: 1-9)]: \"Command the children of Israel...,\"5These verses describe the morning sacrifice offered daily in the Holy Temple. The Machzor Vitri (an early siddur of French origin) does not include the Priestly Blessing and mentions these verses instead. and there are places where they read both of them.6In the Order of the Prayers for the Entire Year found at the conclusion of Sefer Ahavah, the Rambam includes both these passages, with the verses describing the sacrifices preceding the Priestly Blessings.
The Tur and the Shulchan Aruch (Orach Chayim 47:9) both understand the Priestly Blessing to be a fulfillment of the requirement to study Torah after the blessings. The verses of the Daily Sacrifice are recited later, with the intention that our recitation of these verses will compensate for our inability to actually offer these sacrifices (Ta'anit 27b, Orach Chayim 48).
Also, [it is proper] to read chapters or laws from the Mishnah and the Beraitot.7so that we will have studied passages from the written law, the Mishnah, and the Talmud and thus, emphasize how our obligation to study Torah applies to all three. Note Kiddushin 30a and Hilchot Talmud Torah 1:11, which advises one to divide his Torah study, a third in the Written Law, a third in Mishnah and a third in Talmud.
In his Order of Prayers, the Rambam lists the following passages from the oral law after the the Priestly Blessings:
These are the precepts for which no fixed limit is prescribed: Pe'ah (the corners of the field left unharvested for the needy, Leviticus 23:22 , Bikkurim (the first fruits, Exodus 23:19 , HaRei'on (the pilgrimage offerings, Deuteronomy 16:16-17), acts of kindness and the study of Torah. [A Mishnah, Pe'ah 1:1.]These are the precepts, the fruits of which a person enjoys in this world, while the principle remains [for him] in the world to come: Honoring one's mother and father, acts of kindness, concentration during prayer, visiting the sick, waking early to go to the study hall, hospitality to guests, bringing peace between man and his fellow man, and the study of Torah, which is equivalent to them all. [A beraita, Shabbat 127a]Rav Zeira says: \"Jewish women imposed a stringent practice upon themselves. Even if they saw a drop of [vaginal] blood the size of a mustard seed, they would count seven clean days after it.\" [An example of Torah law, Berachot 31a, Nidah 66a, and Megillah 28b]It was taught in the School of Elijah: Whoever studies Torah law every day is assured of life in the world to come [as implied by Chabakuk 3:6]: \"Halichot (the paths of) the world are his.\" Do not read halichot, but halachot (Torah laws) [Megillah 28b].Rabbi Eliezer said in the name of Rabbi Chanina: Torah scholars increase peace in the world as [implied by Isaiah 54:13]: \"And all your children will be students of God and great will be the peace of your children.\" [Berachot 64a.]", + "The Sages praised1Rav Kapach notes that at the beginning of this chapter, the Rambam attributes the order of the prayers to the Anshei K'nesset HaGedolah. Therefore, we can assume that they also instituted the practice of reciting verses of praise before the blessings of the Shema. (Note the statement of Rabbi Simlai, Berachot 32a, which suggests praising God before reciting the Shemoneh Esreh.) Though from the passage from Shabbat quoted below one might infer that the recitation of these verses was instituted later, perhaps this refers to the designation of the specific verses to be recited, while the practice of reciting verses itself had already existed. those who recite songs from the Book of Psalms every day; from \"A song of praise by David... (Tehillah l'David)\" (Psalms2Berachot 4b states that anyone who recites Psalms 145 three times each day is guaranteed a place in the World to Come. 145) until the end of the Book [of Psalms].3Shabbat 118b relates:
Rabbi Yossi said: \"May my portion be with those who complete [the recitation of] Hallel every day.\"That cannot be. Behold, the master taught that one who recites Hallel every day is considered as a blasphemer and abuser.In regard to what did [Rabbi Yossi] make his statement? In regard to פסוקי דזמרא - the verses of song.
The Rambam understands פסוקי דזמרא as referring to the last six chapters of Psalms (Kessef Mishneh). This definition is also accepted by Rav Yitzchok Alfasi and Rabbenu Asher. It has become customary to read verses before and after them.4In his Order of Prayers for the Entire Year, the Rambam mentions a series of verses from Psalms and from I Chronicles 29:10-14 which are recited before and after these six Psalms. See Soferim 17:11. These verses are customarily recited today in both Ashkenazic and Sephardic communities.
They instituted a blessing before the [recitation of the] songs, Baruch She'amar..., - Tradition states that the Anshei K'nesset HaGedolah received this blessing and the blessing,Yishtabach, from Heaven. Therefore, our custom is to recite these blessings standing (Or Zerua).
The Pri Chadash takes issue with this view and maintains that these blessings were instituted by the Geonim after the conclusion of the Talmud. Though the Or Zerua's opinion is based only on \"tradition,\" the fact that the Jerusalem Talmud refers to these blessings, as mentioned below, indicates that they were recited during the Talmudic era.
They instituted a blessing before the [recitation of the] songs, Baruch She'amar..., and a blessing after [concluding] them, Yishtabach.5The Hagahot Maimoniot explain that the blessings, Baruch She'amar and Yishtabach are considered a single unit. Therefore, Yishtabach is considered a blessing which follows directly after another blessing - despite the verses recited between the two blessings. Accordingly, it does not begin \"Blessed are You, God....\"
Though the verses of פסוקי דזמרא are not considered an interruption between the blessings, idle conversation certainly would be. Thus, the Jerusalem Talmud rules that anyone who talks between Baruch She'amar and Yishtabach has transgressed and is not fit to be part of the Jewish army (which must be composed only of righteous men). Afterwards, one recites the blessings for Kri'at Shema and recites the Shema.6See Hilchot Kri'at Shema 1:5-8.", + "There are places where they are accustomed to recite the Song of the Sea (Exodus 14:30-15:26) each day1The Zohar (II:54b) states that anyone who recites this song at present will merit to recite it in the Messianic age.
See also the Tosefta, Berachot (2:1) and the Shulchan Aruch HaRav 66:4 which emphasize (albeit in a different context) that the obligation to recall the exodus from Egypt each day should also include the recollection of the miracle of the splitting of the sea. after they recite Yishtabach.2In his siddur, Rav Sa'adia Gaon writes that \"though this is a fine custom, it is not obligatory or necessary.\" Afterwards, they recite the blessings for theShema.3It is improper to make an interruption between Yishtabach and the blessings of the Shema. (See Shulchan Aruch, Orach Chayim 54:3) However, verses of praise and prayer are not considered an interruption. Note the custom of reciting Shir hama'alot at this point in prayer during the Ten Days of Repentance.
Today, we recite the Song of the Sea before Yishtabach. Sefer HaBatim suggests that this is because it is also praise of God and thus, is appropriate within the context of פסוקי דזמרא.
There are places where they recite the song, Ha'azinu (Deuteronomy4Ha'azinu is also a song of general relevance. The Maggid of Meseritch advised reciting it daily as a means of evoking Divine blessing.
Among Sephardic Jews, there is a custom to recite Ha'azinu in place of the Song of the Sea on the Tish'ah b'Av because of the verses of reproof contained in it (Ma'aseh Rokeach). 32:1-43), and there are individuals who recite both of them. Everything is dependent on custom.", + "A person is obligated to recite 100 blessings [in the period of one] day and night.1Menachot 43b relates:
Rabbi Meir used to say: \"One is obligated to recite 100 blessings every day as [implied by Deuteronomy 10:12]: 'And now Israel, what is it that God, your Lord, asks of you.'”
Rashi explains that the word, מה- \"what\" can be read as מאה - \"100\", allowing for the interpretation, \"And now Israel, 100 [blessings] is what God, your Lord, asks of you.\"
The Tur (Orach Chayim 46) quotes Rav Natrunai Gaon who attributes the institution of this custom to King David. What are these 100 blessings?
The twenty-three blessings that we have counted in this chapter,
the2i.e., the eighteen blessings discussed in Halachot 1-9, the three blessings recited before studying Torah (see Halachot 10, 11) and the two blessings associated with פסוקי דזמרא (see Halachah 12). seven blessings before and after Kri'at Shema in the morning and in the evening;
When3Two blessings before the Shema and one blessing afterwards in the morning; two blessings before the Shema and two afterwards in the evening. (See Hilchot Kri'at Shema 1:5.) one wraps himself in tzitzit, he recites: Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us to wrap ourselves in tzitzit.4See Hilchot Tzitzit 3:8.
When he puts on his Tefilin, he recites: Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us to put on Tefilin.5Note Hilchot Tefilin 4:5, where the Rambam states that only one blessing should be recited when putting on tefillin. Other authorities require two blessings to be recited: one, on the Tefilah placed on the arm, and another, on the Tefilah placed on the head. See also the Shulchan Aruch, Orach Chayim 25:9 and the Ramah's notes there.
[One recites] three Amidot, each of which contains eighteen blessings.6The Rambam mentions the addition of the nineteenth blessing in the Shemoneh Esreh in the next halachah. Here he is discussing the 100 blessings in their original historical context.
Behold, this is 86 blessings.7i.e., the 23 of the morning blessings, the 7 associated with the Shema, 1 on tefillin, 1 on tzitzit, and 54 (18x3) from the three Shemoneh Esreh prayers.
When one eats two meals, [one] during the day and [one] at night,8In his Commentary on the Mishnah, Pe'ah 8:7, the Rambam explains that two meals, one during the day and one at night, is the normal fare for a person each day. one recites 14 blessings, seven for each meal:
one when he washes his hands before eating,
and,9See Hilchot Berachot 6:2. on the food itself, one before10HaMotzi. See Hilchot Berachot 3:2. and three afterwards,
on11These are the three blessings which constitute the Torah's requirement for the grace after meals:1) ברכת הזן,2) ברכת הארץ, and3) בונה ירושלים
See Hilchot Berachot 2:1. The Rambam mentions the fourth blessing included in the grace in the next halachah. the wine, one before12See Hilchot Berachot 7:14-15 which mentions the custom of reciting the grace after meals over a cup of wine. Before drinking from that wine, one recites the blessing: borey pri hagefen. and one afterwards,
[a13i.e., מעין שלש - the blessing which is reciting after drinking wine. See Hilchot Berachot 8:15. total] of seven.14[a total] of seven. Thus, there are 100 blessings all told.
Thus, there are 100 blessings all told.", + "At present, since the [Sages] established the blessing [cursing] the heretics in prayer and added hatov v'hameitiv in the grace after meals,1This refers to the fourth blessing of the grace after meals. As explained in Hilchot Berachot 2:1, this blessing was instituted later than the first three blessings, its recitation having been ordained by the Sages of the Mishnah. there are five more blessings.2recited every day.
On Sabbaths and holidays,3Yom Kippur presents a particular problem for although there are five prayer services, one is not permitted to eat and cannot recite blessings over food. when the Amidah contains [only] seven blessings,4See Chapter 2, Halachah 5. and similarly, on other days, if one is not obligated in all of these blessings5This follows the Rambam's view (see Halachot 7-9) that a person should not recite the morning blessings unless he performs the actions with which they are associated. - e.g., one did not sleep at night,6If a person does not sleep at night, he misses at least two blessings: hamapil (Halachah 1) and E-lohai neshamah (Halachah 3). According to some opinions, he also should not recite hama'avir sheinah (Halachah 4). nor loosen his belt,7in which case, he would not be obligated to recite the blessing, ozer Yisrael b'gevurah - \"who girds Israel with strength\" - upon fastening it the following morning. nor go to the bathroom,8in which case, he is exempt from the blessing of asher yatzar discussed in Halachah 5. or the like9i.e., any one of the morning blessings, with the exception of shelo asani goy, shelo asani aved, shelo asani isha. - he must complete the 100 blessings by [reciting blessings over] fruits.10as explained in Halachah 16.
Menachot 43b, the source for the requirement to recite 100 blessings, also recognized the difficulties inherent in fulfilling that requirement on the Sabbaths and holidays, and advises completing the sum of 100 blessings by reciting blessings before smelling spices or before eating sweets.
The Hagahot Maimoniot quotes an opinion that allows the blessings recited on the reading of the Torah and haftorah to be included in the calculation of the 100 blessings. This yields another 27 blessings. For this reason, Hagahot Maimoniot suggests that the blessings on the Torah should be recited loudly so that those present are able to answer \"Amen.\" The Magen Avraham (46:8) suggests that one should rely on this opinion only when he cannot recite sufficient blessings on fruits.", + "What is implied?
[When]1I.e., how does one supplement the number of blessings recited on the Sabbath and festivals. one eats a small amount of vegetables, he recites a blessing before2borey pri ha'adamah (Hilchot Berachot 8:1). and after it.3borey nefashot (ibid.). [When] he eats a small amount of a particular fruit, he recites a blessing before4borey pri ha'etz (ibid.) and after it.5borey nefashot or al hapeirot (ibid.). He should count all the blessings [he recites] until he completes [the requirement of] 100 each day.6The Rambam's choice of words implies that each day, a person should carefully keep track of the number of blessings he recites until he fulfills the requirement.
Note the comments of the Lechem Mishneh who explains that although one should try to recite 100 blessings each day, one should be careful not to recite unnecessary blessings.", + "The order of prayer is as follows:
In the morning, a person should rise early1so that he will be able to complete the recitation of the Shema and the blessing which follows it before sunrise, Hilchot Kri'at Shema 1:11). and recite the blessings [mentioned above].2i.e., the morning blessings mentioned in Halachot 3-6, 10-11. [Then,] he recites the songs [of praise] and the blessings before and after them.3as explained in Halachah 12. [Afterwards,] he recites the Shema,4in fulfillment of his obligation to recite the Shema each day (Hilchot Kri'at Shema 1:1). [together with] the blessings before and after it.5the two blessings before the Shema and the one blessing afterwards (See Hilchot Kri'at Shema 1:5). He should omit the Kedushah6The passage which quotes the praises of the angels who recite \"Holy, Holy, Holy is the God of Hosts, the whole world is full of His glory\" (Isaiah 6:3 and \"Blessed is the honor of God from His place\" (Ezekiel 3:12). This passage is recited three times during the morning service, once in the first blessing before Kri'at Shema, once in the repetition of the Shemoneh Esreh, and once at the conclusion of the service. (See Chapter 9, Halachot 4-5.) from the first blessing before [the Shema]7Precisely which portion of the blessing to omit is a matter of debate among the Rabbis. See Beit Yosef, Orach Chayim 59. because an individual8praying without a quorum (minyan) does not recite Kedushah.9As stated in Chapter 8, Halachot 4-6, any \"holy matter\" should not be recited in the absence of a minyan of ten people. The Kedushah recited when repeating the Shemoneh Esreh is considered as a \"holy matter\" of this nature. (See Berachot 21b, Megillah 23b. See also Chapter 8, Halachah 4, and Chapter 9, Halachah 5 for a discussion of the text of Kedushah.)
In this halachah, the Rambam equates all three recitations of the Kedushah in the morning service. The Tur (Orach Chayim 59) cites Rav Natrunai Gaon as also sharing this opinion. There is no specific Talmudic or Midrashic source to this effect. However, the Zohar (Vol. II, 129b, 132b) also considers all three recitations of Kedushah to be bound by the same rulings.
Rabbenu Yonah quotes the opinion of the Ashkenazic authorities who distinguish between these recitations of Kedushah. They maintain that since, in the repetition of the Shemoneh Esreh, we liken ourselves to the angels and recite the same praises, a minyan is necessary. However, the other Kedushot are simply narrative descriptions of the praises uttered by the angels and therefore, do not require a minyan.
The Shulchan Aruch (Orach Chayim 59:3) quotes the Rambam's position. The Ramah concludes that even an individual should recite the blessing without deleting the Kedushah.
The Kessef Mishneh writes that Rabbi Avraham, the Rambam's son, states that his father later changed his position regarding this halachah and wrote in a responsum that one should recite Kedushah even without a quorum of ten. This is also recorded by Orchot Chayim, Rashba, and Rabbenu Manoach. However, there are other responsa which indicate that the Rambam did not change his mind.
When he concludes [the blessing,] ga'al Yisrael,10The blessing beginning Emet v'yatziv, which follows the recitation of the Shema. he should stand immediately to connect [the blessing of] redemption to prayer.11Berachot 42a relates: \"prayer should follow immediately after [the blessing of] redemption.\" Berachot 9b states: One who connects [the blessing of] redemption to prayer will not be harmed the whole day...[Rav Bruna] was a great man who experienced intense joy in his [performance of] mitzvot. One day, he connected [the blessing of] redemption to prayer and the smile did not leave his face all day.
The Jerusalem Talmud (Berachot 1:1) equates one who does not fulfill this practice to a loved one who knocks on the door of the king and then departs. When the king answers the door and sees no one there, he also turns away. He should pray standing, as we have said.12See Chapter 5, Halachah 2.
When he concludes, he should sit, fall on his face and recite the supplication prayer.13See Chapter 5, Halachah 13. [Afterwards,] he should lift up his head and recite a few [additional] supplications while sitting amid supplication.14In his Order of Prayers for the Entire Year, the Rambam lists these verses beginning with - \"And we do not know what to do for our eyes are directed towards You\" (II Chronicles 20:12).
In Chapter 4, Halachah 16, and Halachah 18 of this chapter, the Rambam requires one to sit a short while after prayer before taking his leave. Perhaps that is the basis for the suggestion to sit during these supplicatory prayers.
Afterwards, while sitting, he recites Tehillah l'David (Psalms15Berachot 4b states: \"Anyone who recites Tehillah l'David three times daily is guaranteed a place in the World to Come.\" Since this Psalm is not included in the evening service, it is recited twice in the morning service.adds supplications according to his ability - In Chapter 9:5, the Rambam rules that one should recite the passage, U'va l'Tzion go'el. However, that passage includes the Kedushah and hence, according to the opinion mentioned above, should only be recited in communal prayer. Therefore, an individual recites only the supplications found at the end of that prayer.
In his Order of Prayers, the Rambam also mentions the custom of reciting the \"song of the day\" and of eyn k'e-loheinu.
and departs to his own affairs. - The Tur and Shulchan Aruch (Orach Chayim 155:1) quote Berachot 64a which states that after prayer, one should proceed to Torah study. It is unclear why the Rambam does not mention this point. 145), adds supplications according to his ability and departs to his own affairs.", + "One begins the Minchah service by reciting Tehillah l'David (Psalm 1451This is the third time this psalm is recited in the daily prayers in keeping with the directive of Berachot 4b mentioned in the previous halachah.
Reciting Tehillah l'David here also fulfills the obligation (Berachot 31a, Chapter 4, Halachah 18) to pray \"amid words of Torah.\" See also Chapter 9, Halachah 8.) while sitting.2The siddur of Rav Sa'adia Gaon states that תהילה לדוד should be recited sitting until one is calm and properly prepared to pray. Only then should one stand and recite Shemoneh Esreh. See Chapter 4, Halachah 16. Afterwards, one stands and recites the Minchah prayer.3See Chapter 5, Halachah 2. When he finishes, he falls on his face and recites the supplication prayer,4See Chapter 5, Halachah 13. raises his head and utters [more] supplication according to his ability and departs to his own matters.5as explained in the previous halachah.
In the evening service, he recites the Shema together with the blessings before and after it,1See Hilchot Kri'at Shema 1:5-6. connects [the blessing of] redemption to prayer2See the previous halachah. Note also the concluding statement of this halachah. and prays standing.3See Chapter 5, Halachah 2. When he finishes, he sits a short while4See Chapter 4, Halachah 16. and departs.5Here, the Rambam does not add \"to his own matters\" as in regard to the morning and afternoon service. Before the evening service, a person should have concluded his work and business affairs.
One who offers prayers of supplication after the evening service is praiseworthy.6In Chapter 5, Halachah 15, the Rambam writes that the common custom is not to fall on one's face and recite supplications in the evening service. The Beit Yosef (Orach Chayim 131) explains that both falling on one's face and night are associated with God's attribute of judgement and it would be inappropriate to combine the two.
It is unclear whether the Rambam is here referring to the practice of falling on one's face (nefilat apayim) or merely the recitation of supplicatory prayers (tachanun). Rav Amram Gaon records that in Babylonia, it was the custom to recite such prayers every night except Friday.
Even though one recites the blessing hashkiveinu7the second blessing recited after the Shema at night afterga'al Yisrael, it is not considered as an interruption between [the blessing of] redemption and prayer, for they are both considered as one long blessing.8Hashkiveinu is considered as a continuation of the theme of redemption (Tosafot, Berachot 4b) because it contains the request for God to save us from many different types of difficulties just as He redeemed us from Egypt (Maharit Algazi). The connection is further emphasized by the fact that in the exodus from Egypt, God protected the Jews on a night where permission was granted for the forces of destruction to act. Similarly, in hashkiveinu, we ask Him to protect us from \"all evil matters and fears of night\" (Birkai Yosef)." + ], + [ + "Communal prayer is always heard. Even when there are transgressors among [the congregation], the Holy One, blessed be He, does not reject the prayers of the many.1Berachot 8a cites Psalms 55:19: \"He delivered my soul in peace from the battle against me, for there were many who strove with me,\" as the prooftext for this concept. Therefore, a person should include himself in the community2This phrase is quoted - somewhat out of context - from Berachot 29b-30a which explains why we recite our prayers in the plural. The Rambam borrows the concept and uses it to summarize the above teachings and derive the following directive. and should not pray alone whenever he is able to pray with the community.3i.e., though praying without a minyan is permissible, one should do so only when he has no other alternative.
One should always spend the early morning and evening [hours] in the synagogue - i.e., one should be found in the synagogue at the times of the three Daily Prayers; Shacharit in the morning, Minchah in the late afternoon and Maariv at night.
The Rambam uses the word ישכים - to rise early. Perhaps he is alluding to Berachot 47b which states:
One should always rise early and go to the synagogue in order to merit being counted among the first ten present. Even if 100 people come after him, he receives the reward of all of them.
Alternatively, perhaps he is referring to his statement, Hilchot Kri'at Shema 1:11, that one should recite the Shema before sunrise.
One should always spend the early morning and evening [hours] in the synagogue, for prayer will not be heard4i.e., accepted by God at all times5The Lechem Mishneh explains: Prayer which is recited with the proper intentions outside the synagogue may be accepted, but there is no guarantee that prayer will be accepted at all times... except [when recited] in the synagogue.6Berachot 6a derives this concept from I Kings 8:28: \"...to listen to the song and the prayer.\" \"In the place of song (i.e., the synagogue where the people sing God's praises - Rashi), prayer should be [recited].\"
The Kessef Mishneh adds that based on this concept, one should pray in the synagogue even when he is praying alone. The Kessef Mishneh also rules that if one is unable to go to the synagogue he should, at least, attempt to pray at the same time as the community. He quotes both these concepts in his Shulchan Aruch, Orach Chayim 90:9.
Though this and the following two halachot mention the importance of a synagogue, the synagogue is discussed here only within the context of the importance of communal prayer. In Chapter 11, the Rambam focuses on the sanctity of the synagogue as a subject in its own right.
Anyone who has a synagogue in his city and does not pray [together] with the congregation in it is called a bad neighbor.7Berachot 8a derives this concept based on Jeremiah 12:14: \"So says God regarding all my evil neighbors that touch the inheritance (i.e., the synagogues and houses of study) that I have bequeathed to My people Israel.\"
When quoting this law, the Shulchan Aruch (Orach Chayim 90:11) also quotes the continuation of the above Talmudic passage:
Furthermore, they cause dispersion to themselves and their children as [the verse in Jeremiah continues]: \"Behold, I will uproot them from their land.\"", + "It is a mitzvah to run to the synagogue as [Hoshea 6:3] states: \"Let us know. Let us run to know God.\"1The Tur (Orach Chayim 90) adds that it is also a mitzvah to run to perform other commandments. A person should not take long steps when he leaves the synagogue. Instead, he should proceed [slowly,] step by step.2Rashi (Berachot 6b) explains that hurrying away from the synagogue, suggests that one views the synagogue and the obligations contained therein to be a burden.
When one enters a synagogue, he should go in the distance of two doorways and then pray,3Rashi (Berachot 8a) explains that we are obligated to enter the distance of two doorways widthwise in order not to appear anxious to leave. The Beit Yosef (Orach Chayim 90) explains that this refers to a distance of eight handbreadths.
The Hagahot Maimoniot interprets the Talmud's statement, \"the measure of two doorways\" as a matter of time, not distance. One should wait a few moments after entering the synagogue before he starts to pray.
The Hagahot Maimoniot also states that according to the interpretation that the \"measure of two doorways\" refers to actual distance, this requirement only applies when the synagogue is located near the public thoroughfare. If it is not, one may pray near the door. Rabbenu Yonah also mentions that a person whose fixed place for prayer in the synagogue is beside the door does not violate this requirement. It is obvious that he is sitting there not because of his desire to leave quickly, but because it is his seat in the synagogue. [in order] to fulfill [the instructions of Proverbs 8:34] which states: \"to guard the posts of My doors.\"4The Jerusalem Talmud (Berachot 5:1) points to the plural forms of \"posts\" and \"doors\" as indicating the need to enter the distance of two doorways.", + "A study hall is greater1i.e., it is a more auspicious place to pray. than a synagogue.2Other ramifications of this concept are mentioned in Chapter 11, Halachah 14, and in Hilchot Talmud Torah 4:9. Even though [some of the] great Sages [lived in] cities where many synagogues were located, they would pray only in the place where they studied Torah.3Berachot 30b relates: \"Even though there were thirteen synagogues in Tiberias, Rav Ami and Rav Assi would pray only between the pillars in the study hall.\"
Berachot 8a interprets the phrase \"the gates of Zion\" in Psalms 87:2: \"God loves the gates of Zion above all the dwellings of Jacob\" as referring to \"the gates of those who are בהלכה המצויינים (distinguished by the halachah studied there)\" and states that they receive the highest degree of Divine attention.
The Talmud continues: Abbaye says: \"Originally, I would study in my house and pray in the synagogue. After hearing this, I pray only where I study.\"
The above applies, [however, only] when one can participate in communal prayer there.4The Kessef Mishneh mentions the view of certain rabbinic authorities who maintain that it is preferable for a scholar to pray in a study hall even without a minyan. However, he also mentions the opinion of Rabbenu Asher (See Responsum 4) who writes that if the scholars do not appear in the synagogue the common people will assume that their presence is also unnecessary. The Shulchan Aruch (Orach Chayim 90:18) quotes the Rambam's position.", + "What is implied by [the term,] communal prayer? One [person] prays aloud and all [the others] listen.1With this statement, the Rambam touches on a point debated both by the Sages of the Talmud and the later Rabbis. The mishnah, Rosh HaShanah 33b, states:
Just as the leader of the congregation is obligated [to pray], each individual is obligated. Rabban Gamliel states: \"The leader of the congregation fulfills the obligation on behalf of the community.\"
The Talmud (34b) elaborates on the difference of opinion:
They asked Rabban Gamliel: \"According to your opinion, why does the community pray?\"He replied: \"In order to allow the leader of the community to prepare his prayers.\"Rabban Gamliel asked them: \"According to your opinion, why does the leader of the congregation pray aloud?\"They replied: \"In order to allow those who are not knowledgeable to fulfill their obligation.\"He told them: \"Just as he fulfills the obligation on behalf of those who are not knowledgeable, he fulfills it on behalf of those who are knowledgeable.\"
The Sages of the Talmud continued to debate the issue. The ultimate decision accepted by Rav Yitzchok Alfasi, the Rambam (See Halachah 9), and Rabbenu Asher, is that during the entire year, the Sages' opinion is accepted. However, on Rosh HaShanah, because of the complexity of the blessings (See Halachah 10), Rabban Gamliel's opinion prevails.
Both Rabban Gamliel and the Sages agree that the practice of communal prayer involves two elements:a) the silent prayers of many individuals; andb) the chazan's repetition of the Shemoneh Esreh.They differ, however, as to which of these elements is considered of primary importance. According to the Sages, the essential element of communal prayer is that ten or more people recite the Shemoneh Esreh at the same time. According to Rabban Gamliel, the essential element of communal prayer is, as the Rambam states in this halachah, the prayer of the leader of the congregation.
[Note Likkutei Sichot, Vol. 24, which explains that their difference of opinion revolves around a more general issue: Which is of higher priority, quantity (the prayers of the many) or quality (the prayers of the leader of the congregation)?]
The Rambam's statement here is difficult to place in perspective. Though in Halachah 9, he accepts the Sages' view (See also Chapter 9, Halachot 2-3) in this halachah, his opinion follows that of Rabban Gamliel. In one of his responsa, the Rambam explains that after the Sages instituted the silent Shemoneh Esreh to allow the leader of the congregation to prepare his prayers, even Rabban Gamliel would agree that all the individuals praying in a minyan also fulfill their obligation to pray by reciting their own prayers. Still it is difficult to understand why the Rambam would have the individuals forfeit the higher quality of communal prayer in order to pray individually.
In his notes to Rosh HaShanah, ibid., Rav Chayim Soloveichik writes that to take into consideration the Rambam's statements in this halachah, after concluding his individual prayers, each person should stand and listen to the prayer of the leader of the congregation and thus, fulfill the mitzvah of communal prayer. Note Likkutei Sichot, ibid., which compares answering to the chazan's prayer to reciting a voluntary prayer (See Chapter 1, Halachah 9). By doing so, one will have both the advantages of individual and communal prayer. This should not be done with fewer than ten2See Halachot 4 and 5. adult3Males who have reached the age of thirteen years and a day and manifested signs of physical maturity. (See Hilchot Kri'at Shema 3:19.)
The Kessef Mishneh explains that the Rambam derives this halachah from Berachot 47b-48a which allows for the inclusion of a child in the zimmun for the grace after meals. (See Hilchot Berachot 5:7.) We assume that this leniency was granted only in regard to grace, but not in regard to prayer. See also Bereishit Rabbah 91:3.
Many Halachic authorities do not accept this conclusion. In his siddur, Rav Sa'adia Gaon rules that a child may be counted as the tenth in a minyan. Similarly, the Ba'al HaMe'or holds that even up to four minors may be counted in a minyan for prayer.
The Shulchan Aruch (Orach Chayim 55:4), rules that a minor may not be included in a minyan for prayer. The Ramah adds that under extraordinary circumstances, a minor may be counted. There are opinions that in such a case, the minor must be at least six years old, understand that prayer is service to God, and hold a chumash (Magen Avraham 55:5, Shulchan Aruch HaRav 55:5). free males.4i.e., excluding a Canaanite slave. However, a Jewish slave (עבד עברי) may be counted as part of a minyan. Berachot 47b relates that once, Rabbi Eliezer entered the synagogue and finding only nine people there, freed his slave to complete the quorum of ten. The leader of the congregation is [counted as] one of them.5Though there is no explicit source to this effect, a number of midrashim (e.g., VaYikra Rabbah 23:4) lead to this conclusion.
One of the communal rites listed in Megillah 23b which requires a minyan is ברכת אבלים - the blessing one utters to those in mourning. For the recitation of that blessing, the presence of ten men other than the mourner himself is required. (See Hilchot Eivel 13:1.) Perhaps the Rambam feels that this statement is necessary to clearly distinguish between the different requirements of a minyan for prayer and ברכת אבלים.
Even if some of them have already prayed and fulfilled their obligation, they can complete the [quorum of] ten6Though they do not pray together with the others, their presence in the room where the others pray can complete a minyan. provided the majority of the ten have not prayed.7Soferim 10:7 states:Our Sages in the West say [that Kaddish and barchu may be recited] even with seven. They explain their position [based on Judges 5:2]: \"In the time of tumult in Israel when the people volunteered themselves, blessed be God.\" [The number of people correspond] to the number of words [in the verse which describes the blessing of God].There are those who say only six [are required], since ברכו is the sixth word [of the above verse].
The Rambam differentiates between the ruling regarding prayer and his statements in Hilchot Berachot 5:8 where he writes that it is necessary that seven people out of ten eat bread in order to constitute a minyan for zimmun, for \"a noticeable majority\" is required.
There are two views quoted in the name of Rabbenu Tam (Tosafot, Megillah 23b); one, requiring a minimum of seven people who have not prayed for a minyan just as seven who have eaten bread are required for a minyan in regard to grace after meals and, another, requiring, only five. However, the Rambam's opinion is universally accepted as halachah.
Similarly, we should not recite Kedushah, - See Chapter 7, Halachah 17.
In the chazan's repetition of the Shemoneh Esreh, it is customary to recite three verses in the Kedushah:a) \"Holy, Holy, Holy, is the Lord of Hosts; the entire earth is full of His glory\" (Isaiah 6:3 ;b) \"Blessed be the glory of God from His place\" (Ezekiel 3:12 ;c) \"The Lord shall reign forever, your God, O Zion, throughout all generations\" (Psalms 146:10 .
Only the first two of these verses are recited in the Kedushah of the blessings before the Shema. However, in theKedushah recited at the end of the service, a verse similar to Psalms 146:10 is also included.
The commentaries debate the definition of Kedushah and therefore, question which passage the Rambam requires to be omitted when one prays alone. The Rambam's statements in Chapter 9, Halachah 5, appear to define Kedushah as only the first of these three verses.
Similarly, we should not recite Kedushah, read the Torah with its blessings8i.e., the reading of the Torah as part of the prayer service. Reading from a Torah scroll for the purposes of study does not require a quorum. before and after it,9See Chapter 12, Halachah 3. or read the haftorah from the Prophets except in [a quorum of] ten.10The Mishnah (Megillah 23b) equates the reading of the haftarah with other \"holy matters\" that require a minyan.", + "Similarly, one [person] should not recite the blessings1Even though the published text of the Mishneh Torah uses the singular term, \"blessing,\" as will be explained, the plural is more appropriate. The authoritative Oxford and Yemenite manuscripts of the Mishneh Torah also use the plural. associated with the Shema while the others listen and answer \"Amen\" except [in the presence of a quorum of] ten. This is called poreis al Shema.2This law is also based on the mishnah in Megillah 23b. Commenting on that mishnah, the Rambam defines פריסה as \"presentation,\" i.e., the public reading of the blessings before the Shema. If people want to fulfill their obligation to recite the blessings associated with the Shema by answering \"Amen\" to the chazan's blessings instead of reciting those blessings themselves, a quorum of ten is required. See also Chapter 9, Halachah 1.
[Rabbenu Yonah supports this definition of פריסה based on the Targum Yonaton of I Samuel 9:13.]
Rashi, the Ra'avad, and others (See Shulchan Aruch, Orach Chayim 69:1) define פריסה as \"dividing in half.\" They explain the ceremony of poreis al Shema to refer to a situation where ten individuals who have already recited their prayers come together. One individual acts as a chazan and recites Kaddish, Barchu, and the first of the blessings before the Shema.
One only recites Kaddish - Kaddish is recited to mark different stages in the prayer service, after public study, and in memory of the departed.
Note also the brief remarks the Rambam makes concerning this prayer in his Order of Prayers for the Entire Year.
One only recites Kaddish with ten.3Soferim 10:7 also considers Kaddish as a \"holy matter\" which requires a minyan. The priests do not bless the people4literally, \"raise their hands,\" for the priestly blessing is recited with raised hands. See Leviticus 9:22 and Chapter 14, Halachah 3. except [in the presence of a quorum of] ten. The priests [themselves] may be considered part of the quorum.5See Chapter 15, Halachah 9.
[Ten are required] because6These prayers and rituals are considered \"holy matters\" which require a congregation (as mentioned in the following halachah) and... every [group of] ten Jews is called a congregation as [implied by Numbers 14:27]: \"How long [must I suffer] this evil congregation.\"7This verse records God's complaint about the spies sent to collect information about Eretz Yisrael (Numbers, Chapters 14 and 15). Twelve spies were sent. They8The spies whom God condemned for trying to persuade the Jews that it was impossible to conquer Eretz Yisrael were ten, for Joshua and Calev9though also sent on the mission were not included [among them].10and, in fact, resisted these attempts, calling for the Jews to enter the land as God had commanded.", + "Any holy matter1e.g., the prayers and rituals mentioned in Halachot 4 and 5. may only [be performed] in a congregation2i.e., a quorum of ten (see the previous halachah). of Jews, as [Leviticus 22:32] states: \"And I shall be sanctified among the children of Israel\".3Megillah 23b explains as follows: Leviticus 22:32 states, \"And I shall be sanctified among the children of Israel.\" A גזרה שוה (an analogy based on the use of common words) is made between this verse and Numbers 16:21, \"Separate yourselves from among this congregation\" and a second גזרה שוה between the latter verse and the verse, Numbers 14:27, quoted in the previous halachah. Extending our use of the principle of גזרה שוה, we conclude that just as in regard to the spies, a congregation meant a minimum of ten people, the same applies in regards to all situations in which God is \"sanctified.\"
Regarding all these matters, if they were begun with ten [people] and some leave4the place of prayer - even though they are not permitted to5The Jerusalem Talmud (Megillah 4:4) states that Isaiah 1:28, \"And those that forsake God will be consumed\" applies to those that leave in the middle of communal prayer when less than ten men remain. If more than ten are left, although leaving is undesirable, there is no prohibition. - the remainder6of those left in the minyan. A minimum of six people is, nevertheless, required (Shulchan Aruch, Orach Chayim 55:2). should conclude [the holy matter].7In one of his responsa, the Rambam writes that if a congregation began the first blessing before Kri'at Shema with ten people and then some left, leaving less than a minyan, the congregation may continue and recite the Kedushah in that blessing (see Chapter 7, Halachah 17). The chazan may also repeat the Shemoneh Esreh out loud including Kedushah, but he should not recite the Kaddish after Shemoneh Esreh, since it is not part of the \"holy matter\" started while the minyan was present.
The Shulchan Aruch (Orach Chayim 55:2-3) rules that, in such an instance, though the blessings of Kri'at Shema may be recited without deviating from the normal practice, the Shemoneh Esreh with Kedushah should not be recited. If the repetition of the Shemoneh Esreh was begun with ten, it may be completed including its Kedushah.
The Ramah (ibid.) adds that, in such a case, one even recites Kaddish after ובא לציון גואל since the Kaddish refers to Shemoneh Esreh.", + "All [ten members of a congregation] and the leader of the congregation must be in one place.1This principle is the basis for the particular laws which follow.
[The following rules apply when] a small courtyard opens up in its entirety into a large courtyard:2This situation is described by the Mishnah, Eruvin 92a. The laws that follow in this and the following halachah are discussed by the Talmud immediately thereafter.
In his Commentary on the Mishnah, the Rambam explains that the small courtyard has only three walls. The fourth side opens into the larger courtyard. The large courtyard has three full sides, with the fourth side consisting of two short walls on each side of the opening into the small one. The accompanying diagram is based on a diagram drawn by the Rambam (accompanying his Commentary on the Mishnah) to depict this situation.micha, drawing If there are nine [people] in the large one and one in the small one,3since the majority of the people are in the larger courtyard and the smaller courtyard opens up to the larger one in its entirety they may be considered as a4single group5located in the larger courtyard. [to form a quorum of ten].6The same law would apply if four people were in the smaller courtyard. If there are nine [people] in the small one and one in the large one,7Since the majority is in the smaller courtyard they are not considered as a8single group.9located in the smaller courtyard because the walls of the larger courtyard separate it from the smaller one.
If a congregation is in the large one, but the leader of the congregation is in the small one, - he, like the individual(s) mentioned above, is considered part of the group in the larger courtyard. Hence,
If a congregation is in the large one, but the leader of the congregation is in the small one, they10the congregation, can fulfill their obligation.11by listening to his prayers and answering \"Amen\" as stated in Halachah 9. If the congregation is in the small one, but the leader of the congregation is in the large one,12he, like the individual(s) mentioned above, is not considered part of the group in the smaller courtyard. Hence, they do not fulfill their obligation13by listening to his prayers since he is separate from them and not with them in one place.14since he is separate from them and not with them in one place.
[The motivating principle15i.e., the reason why individuals in the smaller courtyard can be considered as part of a group located in the larger courtyard, but individuals in the larger courtyard cannot be considered as part of a group located in the smaller courtyard, is] that the walls on each side of the large courtyard separate it from the small one. [However], the smaller one is not separated from the large one, but rather, is considered as its corner.16It follows that if the smaller courtyard has walls on the side that opens to the larger courtyard, the above laws do not apply. By the same token, a person(s) standing in the courtyard of a synagogue or in an adjoining room cannot be considered as part of a minyan.
Nevertheless, the Shulchan Aruch (Orach Chayim 55:14) qualifies this restriction and states that if the person in the outer room can see - and be seen by - the people in the main room, he may be counted together with them. Even if he is merely peering through a window, he is considered as part of that group.
The Shulchan Aruch 55:20 also mentions that even when the people in adjoining rooms cannot see each other, those in the outer room may respond to Kaddish and Kedushah. The rabbis differed as to whether a person praying in a separate room next to the room where a minyan is praying may be considered to have participated in communal prayer or not (See Mishnah Berurah 55:58).", + "Similarly, if there were feces in the larger [courtyard], it is forbidden to pray1as stated in Chapter 4, Halachot 8-9, or recite the Shema2as stated in Hilchot Kri'at Shema 3:6-15, in the larger courtyard or [even] in the smaller one.3for it is considered as part of the larger courtyard. Thus, one is considered as praying in a place which contains feces. If there were feces in the smaller one,4The recitation of any holy matter is forbidden in the smaller courtyard. Nevertheless, because the larger courtyard is considered a separate place it is permissible to pray and recite the Shema in the larger one5even if the feces are visible; see Hilchot Kri'at Shema 3:10. provided there is not a foul odor6in which case it would be forbidden. See Hilchot Kri'at Shema 3:10. since [the larger courtyard] is set apart7by its walls from [the feces].", + "The leader of the congregation can fulfill the obligation [of prayer] on behalf of the congregation.
What is implied? When he1the leader of the congregation, the chazan prays2recites the Shemoneh Esreh (and according to the Rambam - see Halachah 5 - the blessings before the Shema) aloud and they listen3while standing in the posture for prayer and respond \"Amen\" after each and every blessing, it is considered as if they prayed [themselves].4If one desires to fulfill his obligation with the chazan's prayer, he should answer \"Amen,\" but he should not answer Baruch Hu, uvaruch shemo after the mention of God's name.
To whom does this apply? To one who does not know how to pray.5This follows the opinion of the Sages in the difference of opinion between them and Rabban Gamliel (Rosh HaShanah 33b, 34b) as explained in Halachah 2. However, one who does know how to pray, only fulfills his obligation by praying himself.6Since the essence of prayer is the request for Divine Mercy, it is fitting that each person request for himself (Tosafot Yom Tov, Rosh HaShanah).
See also the opening halachot of Chapter 9 which deal with the practical application of the concepts mentioned in this halachah.", + "When does the above apply? Throughout the entire year with the exception of Rosh HaShanah, and Yom Kippur of the Jubilee year.1specifically, in contrast to the yearly Yom Kippur services.
Even on Sabbaths and festivals when the prayers differ from those recited every day, a person who knows how to pray is expected to pray alone. However, note one of the Rambam's responsa which states that, on Sabbaths and festivals, rather than begin with silent prayer, the chazan should begin by reciting the Shemoneh Esreh out loud together with Kedushah. Those who do not know how to pray should listen to his prayers with the intention of fulfilling their obligation. Those who know how to pray should recite their prayers, word by word, together with the chazan.
On these two2Though we celebrate Rosh HaShanah as two days by Rabbinic decree, the Torah itself requires only one day to be celebrated. days,3All the Rabbis agree that although the halachah follows the Sages throughout the entire year, on these two days, an exception is made and Rabban Gamliel's opinion prevails. the leader of the congregation can fulfill the obligation [of prayer]4In particular, this refers only to the musaf prayer. on behalf of those who know [how to pray] just as he can fulfill the obligation [of prayer] on behalf of those who do not know [how to pray]5This leniency is granted because [the Shemoneh Esreh recited on these days contains] long blessings6See Chapter 2, Halachah 6, and in greater detail, Hilchot Shofar 3:8-9. There, the Rambam explains that, on these days, one is required to recite three extra blessings:Malchuyut - which expresses the theme of God's sovereignty,Zichronot - which describes God's remembrance of His love for the Jews, andShofrot - which praises the shofar as a means of manifesting the previous two concepts.
Each of these three blessings includes the recitation of ten verses that express these themes: four from the Torah, three from the prophets, and three from Psalms.
In Chapter 2, Halachah 8, the Rambam writes that on Yom Kippur of the Jubilee year, one recites exactly the same blessings as on Rosh HaShanah. and most people do not know them [to the extent] that they can have the same intention as the leader of the congregation.7Here, the Rambam does not appear to interpret \"intention\" as referring to the chazan's concentration and spiritual awareness, but simply, to his familiarity with the text of the blessings.
Therefore, on these two days, even a person who knows [how to pray] is granted permission to rely on the prayers of the leader of the congregation to fulfill his obligation [of prayer] if he so desires.8Though in principle, this ruling is accepted by all authorities, in practice, Ashkenazic Rabbis have advised each person to pray individually even on Rosh HaShanah since, at present, the use of machzorim which include a full text of the blessings is widespread. Furthermore, the inclusion of piyyutim (liturgical poems) in the chazan's repetition of the Shemoneh Esreh makes it very difficult to fulfill one's obligation by listening to his prayer and reciting \"Amen.\" See Shulchan Aruch HaRav 591:1-4.", + "Only a person of great stature within the community in both wisdom1Torah knowledge and deed2performance of the mitzvot; alternatively, deeds of kindness, so that his appointment will be appreciated by all members of the community. should be appointed3The Lechem Mishneh mentions that this applies only to the appointment of a permanent chazan and does not apply to someone who leads the congregation in prayer on occasion. The Shulchan Aruch (Orach Chayim 53:6) mentions this in regard to a chazan having a full beard. as the leader of the congregation.4Ta'anit 16a interprets Jeremiah 12:8: \"She raises his voice against Me, therefore, I (God) have hated her\" as a reference to a chazan who is unfit for this responsibility.
Most of the commentaries point to the mishnah (Ta'anit 2:2) as the source for the Rambam's statements. Though that mishnah deals with the appointment of the leader of communal prayer for a public fast, there is no reason to assume that the same principles should not apply to the appointment of a chazan at other times. In the Talmud (e.g., Rosh HaShanah 32a), we find many examples of leading Sages serving as chazanim. If he is an older man,5Though the Hebrew, זקן, is often used to connote a wise man (See Hilchot Talmud Torah 6:1), this translation has been chosen based on the later statements of this halachah. it is very praiseworthy. An effort should be made6i.e. it is desirable, but not an absolute requirement. to appoint as the leader of the congregation, someone who has a pleasant voice7so that listening to his prayers will be enjoyable.
Throughout the generations, in their responsa, our Rabbis have chided the people for putting a pleasant voice at the top of their priorities for a chazan. [Note the Ramah (Orach Chayim 53:5) who states that it is preferable to appoint a boy of thirteen who understands his prayers as chazan rather than an older man with a pleasant voice who does not know what he is saying. See also Shulchan Aruch (ibid., 53:11).]
In particular, this applies regarding the High Holiday services. These days of sincere prayer should not be turned into concerts of ritual music. Instead, attempts should be made to find a chazan who can truly serve as a spiritual leader. If he also has a pleasant voice, it is obviously more desirable. and is familiar with reading [Biblical verses].8so that he will not err in his recitation of the prayers.
A person who does not have a full beard9The Rabbis have explained that this simply refers to a person of intermediate age. Therefore, in one of his responsa, the Rambam states that a person who is physically incapable of growing a beard may serve as chazan and the requirement of a beard is only mentioned as a sign of \"a full state of knowledge which one [usually] reaches at the age when one's beard begins to grow.\" See also Shulchan Aruch (ibid. 53:8).
However, a beard is also considered a sign of commitment to Jewish practice. The Rambam (Hilchot Avodat Kochavim 12:7) associates shaving with the practices of gentile priests. Many Rabbis have strongly encouraged growing a beard even when there is no question of violating the prohibition against shaving. (See Sefer Mitzvot Gadol 7, Shibolei Leket Vol. II, 41.)
However, in communities where removing one's facial hair in a permitted manner is an accepted practice, the lack of a beard is not considered as a deterrent against a person serving as a chazan. should not be appointed as the leader of the congregation even if he be a wise man of great stature, as a gesture of respect to the congregation.10The Shulchan Aruch (ibid.:6) states that this only refers to the appointment of a permanent chazan. However, Rabbenu Nissim interprets the Rambam's words as meaning that even on occasion, a youth should not serve as a chazan. See also Chapter 15, Halachah 4. However, he may recite the Shema publicly11haporeis al Shema as described in Halachah 5. See Megillah 24a. after he has reached the age of thirteen and manifested signs of physical maturity.12until then, he is a minor and incapable of fulfilling the obligation of prayer on behalf of an adult.", + "Similarly, the inarticulate who pronounce an alef as an ayin or an ayin as an alef1Megillah 24b relates that a chazan should not be appointed from Beit Shean or Haifa, since they mispronounce these letters. Rashi explains that such mispronunciations will cause blessings to be read as curses. For example, if the word, יאר, the first word of the second priestly blessing, פניו אליך ‘ה יאר, is read with an ע instead of an א, it becomes a curse. or one who cannot articulate the letters in the proper manner should not be appointed as the leader of a congregation.2For many Jews today, this halachah is rather difficult to observe since we do not differentiate between the pronunciation of an alef and an ayin or a sin and a samech. The Radbaz and the Pri Chadash write that if these pronunciation errors are commonplace, even someone who pronounces a chet as a hay or a shin as a sin may serve as a chazan. See Shulchan Aruch HaRav 53:16, Mishnah Berurah 53:37-38.
The Mishnah Berurah also cites Chapter 15, Halachah 1, from which it appears that a person who stutters, lisps, or has another speech defect which prevents him from pronouncing the letters properly should not serve as a chazan.
A teacher may appoint one of his students to lead the prayers in his presence. - even if the student lacks the above qualities (Kessef Mishneh). Though the previous halachah stated that the leader of the congregation should be the man of the greatest stature in the community, the mishnah (Megillah, ibid.) and similarly, several sources throughout the Talmud (See Berachot 33b) indicate that a teacher could appoint a student to serve as a chazan instead of doing so himself.
The Or Sameach explains that this refers to a student who does not articulate the letters properly. Though such a person should not ordinarily serve as a chazan, if he is appointed by his teacher he may. Thus, we find that Rabbi Yehudah HaNasi appointed Rabbi Chiya as a chazan (Bava Metzia 85b) even though he would pronounce a chet as a hay (Megillah 24b).
A teacher may appoint one of his students to lead the prayers in his presence. A blind person may recite the Shema publicly3even though the first blessing before the Shema thanks God for creating light, a blind person also benefits from light (Megillah ibid.). and serve as the leader of a congregation.4Perhaps the Rambam thought it necessary to clarify this point because there was a difference of opinion among the Sages as to whether a blind person is obligated in all the mitzvot or not. The Sages concluded that he is obligated. Hence, he can also fulfill the obligations of others as the leader of the congregation. A person whose shoulders are uncovered5though he may recite the Shema publicly - may not serve as the leader of the congregation until he is covered by a cloak. - Soferim 14:15 understands this as a gesture of respect for the congregation. See also Rosh HaShanah 17b which states that when God taught Moses the thirteen attributes of mercy, \"He robed himself as a chazan.\"
This does not necessarily refer to wearing a tallit gadol, but rather to a cloak or jacket that covers his shoulders and arms (Shulchan Aruch, Orach Chayim 53:13). However, in many communities, it is customary for a chazan to wear a tallit as a token of respect for the community. - though he may recite the Shema publicly - may not serve as the leader of the congregation until he is covered by a cloak." + ], + [ + "The order of prayer is as follows:
In the morning, [while] all the people are sitting, the leader of the congregation descends before the ark in the midst of the people and recites the Kaddish. Everyone responds with all their strength: Amen. Yehei shemeih rabba mevarach le'alam ul'almei almaya. They answer \"Amen\" at the end of the Kaddish.
Afterwards, [the chazan] declares: Barchu et Ado-nai hamevorach, and they answer: Baruch Ado-nai hamevorach le'olam va'ed. He then begins by reciting the Shema and its blessings out loud. They answer \"Amen\" after each blessing.
A person who knows how to recite the blessings and read [the Shema] with him should read [the blessings by himself] until he recites the blessing ga'al Yisrael.", + "Immediately [afterwards], all stand and pray in a hushed tone. A person who does not know how to pray should stand in silence while the leader of the congregation prays in a hushed tone together with the others. Whoever concludes his prayers with the congregation should take three steps back and stand [still] in the place he reached when he stepped backwards.", + "After the leader of the congregation takes three steps backwards and stands still, he begins and prays in a loud voice from the beginning of the blessings, in order to fulfill the obligation on behalf of those who did not pray.
Everyone - both those who did not fulfill their obligation [to pray] and those who fulfilled their obligation - stands, listens, and recites \"Amen\" after each and every blessing.", + "[The leader of the congregation] recites Kedushah in the third blessing.
When the leader of the congregation reaches Kedushah, each individual may return to the place where he originally stood in prayer.
When the leader of the congregation reaches Modim and bows, everyone should also bow - but not bow exceedingly - and say:
We give thanks to You, God, our Lord, and Lord of all flesh, our Creator and the Creator of all existence. [We offer] blessings and thanks to Your great and holy name, for You have granted us life and sustained us. So may You continue to grant us life and sustain us, and gather our exiles into the courtyards of Your Sanctuary [so that we may] keep Your laws, serve You in truth, and fulfill Your will with a perfect heart, for we thankfully acknowledge You.
Whoever says Modim, modim should be silenced.", + "After the leader of the congregation concludes the entire Shemoneh Esreh, he and the entire congregation should sit, fall on their faces, and lean over slightly, reciting supplicatory prayers while fallen on their faces.
Then, he and the entire congregation should sit, lift their heads, and recite a small amount of supplicatory prayer out loud while seated. Afterwards, the leader of the congregation alone should stand and recite Kaddish a second time. The congregation should answer as they did previously.
Afterwards, while he is standing, he recites V'hu rachum... and Tehillah [l'David]... The congregation remains seated and recites together with him. Afterwards, he recites [the following verses]: U'va l'Tzion go'el..., Va'ani zot..., V'attah kadosh... and V'kara zeh el zeh, v'amar: Kadosh... and completes the Kedushah.
They respond: Kadosh, Kadosh three times. He then recites the Kedushah in an Aramaic translation. Afterwards, he recites [the verse] Vatisa'eni ruach and reads it in Aramaic, and then recites [the verse], Ado-nai yimloch le'olam va'ed and reads it in Aramaic. [The Aramaic translations are intended] in order that the [common] people should understand.", + "These verses [which are recited] before Kedushah and afterwards, together with their Aramaic translations, are referred to as \"the order of Kedushah.\"
Afterwards, he recites supplicatory prayers and verses of mercy. He then recites the Kaddish. The people respond as is customary, and depart.", + "One who says in his supplicatory prayers: \"May He who showed mercy on a bird's nest prohibiting the taking of the mother together with the chicks, or the slaughter of an animal and its calf on the same day, also show mercy on us,\" or [makes other] similar statements should be silenced, because these mitzvot are God's decrees and not [expressions] of mercy. Were they [expressions] of mercy, He would not permit us to slaughter at all.
Also, a person should not be profuse in his mention of adjectives describing God, and say: \"The great, mighty, awesome, powerful, courageous, and strong God,\" for it is impossible for man to express the totality of His praises. Instead, one should mention [only] the praises that were mentioned by Moses, of blessed memory.", + "In the Minchah service, the leader of the congregation recites Ashrei yoshvei veitecha..., Tehillah l'David.... He and the congregation recite this while seated. [Then,] the leader of the congregation stands and recites Kaddish. They stand and respond in their normal manner. [Afterwards,] they all pray in a hushed tone.
Afterwards, the leader of the congregation prays out loud, as in the morning service, until he concludes the Shemoneh Esreh. Then, both he and the congregation fall on their faces, recite supplicatory prayers, lift their heads, and recite a few supplicatory prayers while seated, as in the morning service.
[The leader of the congregation] rises and recites Kaddish. The congregation responds in the normal manner and they depart to their affairs.", + "In the evening, all the people sit, and [the leader of the congregation] stands and recites: V'hu rachum.... [He announces:] Barchu et Ado-nai hamevorach, and they answer: Baruch Ado-nai hamevorach le'olam va'ed. He then begins by reciting the Shema and its blessings out loud and recites Kaddish. [Afterwards,] they all stand and pray in a hushed tone.
When they conclude, [the leader of the congregation] recites Kaddish and they depart. He does not repeat the evening Shemoneh Esreh out loud, since the evening service is not obligatory. Therefore, he should not recite blessings in vain, for there is no one who is obligated [to recite these blessings] whose obligation he would fulfill [by his recitation].", + "On the night of the Sabbath, after praying together with the congregation in a hushed tone, the leader of the congregation prays out loud. However, he does not recite all seven blessings, but rather one blessing that includes all seven. He states:
Blessed are You, God, our Lord and Lord of our fathers, the Lord of Abraham, the Lord of Isaac, and the Lord of Jacob, the great, mighty, and awesome God, the supreme God, who, in His mercies, creates heaven and earth.
He shielded our ancestors with His word. He resurrects the dead with His statements - the holy God, like whom there is none. He causes His people to rest on His holy Sabbath, for to them did He desire to grant rest. We will serve Him with awe and fear and give thanks to His name every day, continually, according to the blessings [appropriate for that day]. God who is worthy of thanks, Lord of peace, who sanctifies the Sabbath and blesses the seventh day and brings rest with holiness to a people satiated with delight in commemoration of the work of creation.
Our Lord, and Lord of our fathers, desire our rest.... Blessed are You, God, who sanctifies the Sabbath.
He recites Kaddish and the people depart.", + "Why did the Sages institute this [practice]? Because the majority of people come to recite the evening service on Friday night. It is possible that someone will come late, remain alone in the synagogue, and thus be endangered. Accordingly, the leader of the congregation repeats his prayers in order that the entire congregation will remain, [allowing] the one who came late to conclude his prayers and leave together with them.", + "Therefore, when a festival, Rosh Chodesh or Yom Kippur coincides with the Sabbath, the leader of the congregation who recites the evening service does not mention the unique aspect of the day in this blessing. Instead, he concludes, \"[Blessed are You, God,] who sanctifies the Sabbath,\" [mentioning] only [the Sabbath], because [on the other] days, there is no obligation [to recite] this blessing.", + "On the Sabbaths and the festivals, after the leader of the congregation completes the recitation of the Shemoneh Esreh of the morning service out loud, he recites Kaddish and afterwards, Tehillah l'David. He recites Kaddish [again] and [the congregation] recites Musaf in a hushed tone. Afterwards, he recites the Musaf Shemoneh Esreh out loud, in the same manner as the morning service. He recites Kaddish after Musaf and the people depart.
We do not recite Kedushah and supplicatory prayers after the morning service. Instead, we recite them before the Minchah service. What is implied? We recite Tehillah l'David, the order of the day, and supplicatory prayers. [The leader of the congregation] recites Kaddish and the Minchah service is recited [in a hushed tone.] Afterwards, [the leader of the congregation] repeats the service out loud, and then recites Kaddish.", + "On Rosh Chodesh and Chol Hamo'ed, one recites the order of kedushah before the Musaf prayer. On the night following the Sabbath, the order of the day is also recited after the evening service. [Then] one recites Kaddish and afterwards, Havdalah." + ], + [ + "A person who prayed without concentrating [on his prayers] must pray a second time with concentration. However, if he had concentrated during the first blessing, nothing more is necessary.
A person who errs in the recitation of the first three blessings [of the Shemoneh Esreh] must return to the beginning [of the Shemoneh Esreh]. Should one err in the recitation of the final three blessings, one should return to [the blessing, R'tzey]. If one errs in the midst of [one of] the intermediate blessings, one should return to the beginning of that blessing and [then] conclude one's prayers in the [proper] order.
Should the leader of the congregation err when he is praying out loud, he should [correct himself] based on these principles.", + "However, if the leader of the congregation errs while he is praying in a hushed tone, I maintain that he does not repeat his prayers a second time, because of the difficulty it will cause the congregation. Rather, he relies on the prayer which he will recite out loud.
The above applies when he does not err in the first three blessings. If he errs in their [recitation], he always repeats [his prayers] in the same manner as any [other] individual.", + "Should the leader of a congregation err [in his repetition of the Shemoneh Esreh], become confused and not know where to begin [again] - if he waits for a prolonged period, another person should replace him.
If he errs in the recitation of the blessing [that curses] the heretics, we do not wait for him [to correct himself]; rather, another person should replace him. This applies only when he did not begin this [blessing]. However, if he did begin [the blessing], we wait for him.
The second person should not refuse at this time.", + "From which point should [the substitute for the leader of the congregation] begin? If the first one erred in one of the intermediate blessings, [the substitute] should begin from the beginning of the blessing in which he erred. However, if he erred in one of the first three blessings, the [substitute] starts from the beginning [of the Shemoneh Esreh. If he erred in one of the final [three] blessings, the substitute should begin from [the blessing, R'tzey].", + "A person who says, \"I will not lead the congregation in prayer because [I am wearing] colored clothes,\" should not lead the congregation in that prayer service even when wearing white clothes. If he said, \"I will not lead the congregation because I am wearing sandals,\" he should not lead the congregation even when barefoot.", + "A person who is in doubt whether he prayed or not should not repeat his prayers, unless he recites the second prayer with the intention that it is a voluntary prayer, since an individual may recite voluntary prayers throughout the entire day.
A person who remembers that he has already prayed while he is in the midst of the Shemoneh Esreh should cease [praying] immediately, even if he is in the midst of a blessing. [However,] if he was reciting the evening service, he need not cease [praying], for even at the outset, he did not begin that prayer service with the thought that it was an obligation.", + "A person who erred and recited a weekday prayer on the Sabbath does not fulfill his obligation. If he recalled while he was in the midst of the Shemoneh Esreh, he should conclude the blessing which he has begun and [continue] reciting the Sabbath prayers.
When does the above apply? In the evening, morning, and Minchah services. However, in the Musaf service, one should cease [praying] even in the midst of a blessing. Similarly, if one completed a weekday Shemoneh Esreh with the intention that it be one's Musaf prayers, one must recite Musaf again. This applies on the Sabbath, on a festival, and on Rosh Chodesh.", + "[When] one errs during the rainy season and does not recite either morid hageshem or morid hatal, he must return to the beginning of the prayers. However, if he mentions dew, he need not repeat [his prayers].
Should one err in the summer and recite morid hageshem, he must return to the beginning of the prayers. However, if he omits mention of dew [in the summer], he need not repeat his prayers, for dew is never held back, nor is there a need to request it.", + "[The following rules apply when] one forgets to request rain in the blessing for material prosperity: If he remembers before [the blessing,] shome'a tefilah, he should request rain in [that blessing]. If he [recalls] after reciting the blessing, shome'a tefilah, he should return to the blessing for material prosperity. If he does not recall until after he completes the Shemoneh Esreh, he must return to the beginning of the prayer and pray a second time.", + "[The following rules apply when] a person errs and fails to mention Ya'aleh v'yavo: If he remembers before he has concluded the Shemoneh Esreh, he should return to [the blessing, R'tzey], and recite it. If he remembers after he has concluded his prayers, he must repeat the Shemoneh Esreh from the beginning. If he is accustomed to recite supplicatory prayers after Shemoneh Esreh and remembers after he has concluded his prayers, but before he has lifted up his feet [to step backwards after prayer], he should return to [the blessing, R'tzey].", + "When does the above apply? On Chol Hamo'ed or in the morning or Minchah services of Rosh Chodesh. However, in the evening service of Rosh Chodesh, if one failed to mention it one need not repeat his prayers.", + "In every case in which an individual is required to repeat his prayers [because of an error], the leader of the congregation is also required to repeat his prayers if he made a similar mistake while praying out loud, with the exception of the morning service of Rosh Chodesh.
[In this instance,] if the leader of the congregation failed to mention Ya'aleh v'yavo before completing his prayers, he is not required to repeat his prayers because of the difficulty it would cause the congregation. The Musaf service is still to be recited and Rosh Chodesh will be mentioned there.", + "If during the ten days between Rosh Hashanah and Yom Kippur, one erred and concluded the third blessing, Ha'El hakadosh, he should return to the beginning of the Shemoneh Esreh.
If he erred and concluded the eleventh blessing, Melech ohev tzedakah umishpat, he should return to the beginning of the blessing and conclude Hamelech hamishpat, and continue reciting his prayers in order. If he did not remember until he concluded his prayers, he must recite [his prayers again] from the beginning.
[These laws apply] to both an individual and to the leader of the congregation.", + "If a person erred and did not mention Havdalah in the blessing, chonen hada'at, he should conclude his prayers, without returning [to correct himself]. Similarly, one who did not mention Al hanisim on Chanukah or Purim, or Anenu in the prayers on a fast day, need not repeat his prayers. [These laws apply] to both an individual and the leader of a congregation.
If one remembers before lifting his feet [to step backwards after prayer], he should say: \"Answer us because You are the one who hears prayer, redeems, and rescues in all times of difficulty and distress. May the words of my mouth....\"", + "[A person who] forgot to recite the afternoon service on the Sabbath eve should recite the Sabbath evening service twice. [The same law applies] on a festival.
[A person who] forgot to recite the afternoon service on the Sabbath or a festival should recite the weekday evening service twice after their conclusion.
He should recite Havdalah in the first of these prayers and not in the second. However, if he recited Havdalah in both prayers or omitted it in both prayers, he fulfills his obligation. Nevertheless, if he did not recite Havdalah in his first Shemoneh Esreh, but mentioned it in his second, he [must] return and recite a third Shemoneh Esreh, since his first prayers were not acceptable because they were recited before the evening service.
Whoever recites two prayers [in succession] - even the morning service and the Musaf service - should not recite them one immediately after the other. Rather, he should wait between prayers, so that his mind will be settled.", + "It is forbidden for a person who is praying with a congregation to pray before the congregation.
[The following rules apply when] a person enters a synagogue and finds the congregation praying in a hushed tone: If he could begin and complete his prayers before the leader of the congregation reached Kedushah, he should recite the Shemoneh Esreh. If not, he should wait until the leader of the congregation begins reciting the Shemoneh Esreh out loud, and pray together with him word for word until the leader of the congregation reaches Kedushah. He should respond to Kedushah with the rest of the congregation and then recite the remainder of the Shemoneh Esreh alone.
One who began reciting the Shemoneh Esreh before the leader of the congregation, [but was unable to conclude his prayers before] the leader of the congregation reached Kedushah, should not interrupt his prayers [to] respond to Kedushah with [the congregation]. Similarly, one should not respond Amen, yehei shemeih rabba mevarach... while in the midst of Shemoneh Esreh. Needless to say, [this applies regarding responding \"Amen\"] to other blessings." + ], + [ + "Wherever ten Jews live,1Since communal prayer is impossible without a quorum of ten, this is the minimum number of people that must live in a community before constructing a synagogue becomes obligatory. it is necessary to establish a place for them to congregate for prayer at the time of each prayer service.2Note Hilchot De'ot 4:23, which states that a Torah sage is not allowed to live in a city which lacks any of ten community resources, one of which is a synagogue.
This place is called a Beit K'nesset.3literally, \"a house of congregation,\" generally, translated as \"synagogue.\" The inhabitants of a city can compel each other4The Ramah (Choshen Mishpat 163:1) states that even if the majority of the inhabitants do not desire the construction of a synagogue, the minority have the right to compel them to build it. to construct5i.e., participate both financially and in the actual construction work, if necessary, a synagogue and to purchase scrolls containing the Torah, the Prophets, and the Sacred Writings.6so that these texts will be available for Torah study (Hilchot Sh'chenim 6:1). At present, when a greater number of Torah texts are available, the congregation is obligated to buy the Torah texts needed by the congregation - both adults and minors - for study (Magen Avraham 150:1).", + "When a synagogue is built, it should be built only at the highest point of the city [as implied by Proverbs 1:21]: \"She cries at the head of the public places.\"1These statements are quoted from the Tosefta, Megillah 3:14. The commentaries question how this verse serves as a prooftext for the law which is stated. It should be built [so that] its height exceeds [that of] all the other buildings in the city [as implied by Ezra 9:9]: \"to lift up the house of our God.\"
The2Shabbat 11a states: \"Any city whose roofs are higher than the synagogue will ultimately be destroyed.\"
The Hagahot Maimoniot maintain that this applies only to buildings with flat roofs. However, if the roofs are slanted and therefore, will not be used by people, the height of the other buildings may exceed that of the synagogue. The Shulchan Aruch (Orach Chayim 150:2) states that apartments or offices in other buildings should also not be higher than the synagogue's roof.
The Mishnah Berurah 150:5 notes that many communities are not stringent in the observance of this law and quotes sources which explain that since buildings owned by gentiles are often taller than the synagogue, the synagogue is not likely to be the tallest building in the city in any case. Therefore, other Jewish houses may also be built higher than the synagogue. His own opinion, however, is not to seek leniency in this regard. entrance to the synagogue should open only on the east [as implied by Numbers 3:38]: \"...And those who camped before3The word \"before\" is understood to mean \"at the entrance to.\" the sanctuary on the4This law is quoted from the Tosefta (loc. cit.). The Tur and Shulchan Aruch (Orach Chayim 150:5) explain that this law applied only in Babylon, where their synagogues faced west. Thus, the doorway on the eastern side would be opposite the ark. However, since the Rambam mentions the possibility of the heichal being built on different walls, but mentions only one position for the entrance, it appears that he requires the entrance to be placed at the east at all times. east.\"
In [the synagogue], a heichal, where the Torah scroll is placed, should be constructed.5This refers to a fixed structure like the ark (Aron HaKodesh) which is found in contemporary synagogues. In addition, as explained in the following halachah, the custom was to have a tevah, a smaller ark, positioned next to the place where the chazan would stand. The heichal should be constructed in the direction to which the people pray in that city,6As mentioned in Chapter 5, Halachah 3, one should always pray facing the direction of the Temple. Thus, if the synagogue is located to the west of Jerusalem, the heichal should be built into the eastern wall. so that they will face the heichal when they stand to pray.7It is apparent from the Rambam's statements that, if for some reason, the heichal of a synagogue was not positioned in the direction of Jerusalem, one should pray facing Jerusalem and not facing the heichal.", + "A platform is placed in the center of the hall,1both lengthwise and widthwise. (See the Jerusalem Talmud, Sukkah 5:1.) so that the one who reads the Torah2as described in the following chapter or one who gives a sermon3The Mishnah (Ta'anit 2:1) explains that on fast days, one of the elders of the congregation would speak and call the people to repent. Similarly, the Talmud mentions that some of the leading Sages would visit distant communities and address the people in the synagogue. can stand on it, so that all the others will hear him.4can stand on it, so that all the others will hear him.
When one positions the tevah which contains the Torah scroll,5In contrast to the heichal whose position is fixed, thetevah is a movable ark, in which the Torah scrolls used for the public reading of the Torah were kept. (See the responsa of the Radbaz, Vol. II, 157.) one should position it in the center of the hall,6widthwise in the direction of the heichal7i.e., close to the wall on which the heichal is constructed and facing the people.", + "How do the people sit in the synagogue? The elders sit facing the people with their backs toward the heichal. All the people sit row after row, each row facing the back of the row before it. Thus, all the people face the sanctuary,1the heichal the elders, and the tevah.2which should all be positioned in the direction of Jerusalem
When the leader of the congregation stands to pray, he stands on the ground - praying from a low place, as implied by Psalms 130:1: \"From the depths, I called out to You, O God\" (Berachot 10b).
When the leader of the congregation stands to pray, he stands on the ground, before the tevah,3Hence, the expression, 18ינפלáדרוי הביתה (literally, \"descend before the ark\") is often used to refer to leading communal prayer, because the chazan would pray \"on the ground, before the tevah.\" facing the sanctuary4the heichal like the others.5i.e., facing the same direction as the other congregants.", + "Synagogues and houses of study should be treated with respect.1The Mishneh Berurah (151:1) notes that Megillah 29a quotes Ezekiel 11:16: \"I have been a sanctuary in microcosm to them in the countries where they have come\" to describe the synagogues in the Diaspora. This association allows one to infer that the obligation to honor a synagogue is related to the mitzvah (Sefer HaMitzvot, Positive Commandment 21) to revere the Temple.
The S'dei Chemed cites Sefer HaMitzvot (Negative Commandment 65) which mentions the prohibition against \"destroying the houses where God is worshiped,\" indicating that the obligation to honor the synagogues has its source in a Torah commandment. (Note the commentary on Halachah 12.) They should be swept clean2Sefer Chassidim 128 relates tht Rabbi Ya'akov bar Yakar, Rashi's teacher, would polish the floor before the ark with his beard. and mopped.3Their synagogues often had dirt floors. Thus, mopping them would also keep the dust from rising (Megillah 28b).
All the Jews in Spain, the west,4i.e., North Africa, Babylonia,5The translation is based on Targum Onkelos to Genesis 19:1. and Eretz Yisrael,6The term ארץ הצבי is applied to Eretz Yisrael, based on Jeremiah 3:19: \"I will give you a delightful land (ארץ צבי), the finest heritage of a host of nations.\" (See also Daniel 8:9, Gittin 57a.) are accustomed to light lamps in the synagogue7The Rambam appears to imply that in addition to lighting lamps at night, when their light would be necessary, lamps were lit during the day as a mark of respect. and spread mats over the floor to sit on. In European communities,8literally, \"in the cities of Edom (i.e., Rome).\" they sit on chairs.", + "No lightheadedness - i.e., jests, frivolity, and idle conversation1cheapen the respect and awe one has for the synagogue. Rashi also includes in the category of קלות ראש all the other activities the Rambam mentions in this halachah because they all cause us to view the synagogue as a place where mundane affairs can be carried out, and thus, minimize our appreciation of its holiness. - should be seen in a synagogue.2The Sefer Mitzvot Gadol states that the sin of frivolity in the synagogues causes them to be sold to gentiles and transformed into houses of idol worship.
The Zohar (Parashat Vayakhel) severely condemns the sin of idle conversation in a synagogue, because God's presence is manifest there, and, therefore, any activity of this sort indicates a lack of reverence for Him. We may not eat or drink inside [a synagogue],3Pesachim 101a relates that wayfarers would eat meals in the synagogue. However, Tosafot, Megillah 28a, explains that synagogues would have a side room that was used as a guest house. However, eating and drinking would not be permitted in the room used for prayer. nor use [a synagogue] for our benefit,4Our translation is based on the Rambam's Commentary on the Mishnah, Berachot 8:6. Rashi (Megillah 28b) renders ניאותין as \"adorn ourselves.\" According to his interpretation, the synagogue should not be a place where people come to show off their clothes and jewelry. nor stroll inside one.5i.e., it is forbidden to go to a synagogue for the purpose of walking around to release tension (Kessef Mishneh).
On a sunny [day], one should not enter [a synagogue to seek shade] from the sun, and on a rainy [day], [one should not enter a synagogue to seek shelter] from the rain.6Megillah 28b relates that Ravina and Rav Ada bar Matanah were discussing a Halachic problem with Ravva outside. When it began raining, they entered a synagogue to continue their discussion. They explained, \"We did not enter the synagogue because of the rain, but because the comprehension of the passage requires a relaxed state of mind.\" [However,] the sages and their students7The Magen Avraham 151:2 states that this license is granted only to scholars who spend the majority of their time in the house of study. Others, however, are not granted such privileges. are permitted to eat and drink in a synagogue8Megillah 28b states that a house of study is called \"the rabbis' house,\" implying that they can do anything they would do in their own homes in the house of study. Since the holiness of a house of study exceeds that of a synagogue (see Halachah 14), we can assume that these activities are also permitted in a synagogue.
Nonetheless, this license is granted only... because of the difficulty [observing the prohibition would cause them].9Forcing the scholars to leave the synagogue whenever they wanted to eat or drink would cause them to waste time that could be devoted to Torah study (Magen Avraham, loc. cit.:2).
The Magen Avraham cites authorities who permit wider use of synagogue facilities if they were originally constructed with this use in mind. This leniency is based on Megillah, loc. cit., which states that the synagogues in Babylonia could be used for mundane purposes since they were constructed with this condition in mind.", + "It is forbidden to calculate accounts in [a synagogue], unless the accounts are connected with a mitzvah:1See Ketubot 5a, which states that though it is forbidden to think over one's accounts on the Sabbath, one is permitted to calculate accounts that are associated with a mitzvah even in a synagogue. for example, the collection of charity,2For a more precise definition of the term קופה, see Hilchot Matnot Ani'im 9:1. the redemption of captives,3Note the Rambam's comments on the importance of the redemption of captives, Hilchot Matnot Ani'im 8:10-18.
or the like. [Similarly,] eulogies - This does not refer to a eulogy recited in the presence of the corpse itself, but rather a public meeting in honor of the deceased after his burial (Rav Kapach). or the like.
[Similarly,] eulogies should not be recited inside them, except a eulogy that involves many [of the inhabitants of the city]; for example, [if] there were a eulogy of the great sages of that city for which all the people would gather together and come.4From Megillah 28b, it appears that this refers to a eulogy recited over a great sage, by a great sage, or attended by a great sage.", + "If a synagogue or a house of study has two entrances, one should not use it for a shortcut,1Note Hilchot Beit HaBechirah 7:2, which mentions a similar prohibition with regard to the Temple Mount. i.e., to enter through one entrance and leave through the other to reduce [the distance one] travels, because it is forbidden to enter [these buildings] except for a mitzvah.2Note Halachah 10, which states that if one enters a synagogue for the sake of a mitzvah, one may afterwards leave from the other entrance to shorten his way.
The Be'ur Halachah (151) questions whether a person who is going to do a mitzvah may take a shortcut through a synagogue. Though the Pri Megadim states that this might be permissible, the Be'ur Halachah maintains that the wording the Rambam chose implies that one must enter the synagogue to do a mitzvah within, and not to pass through for the sake of a mitzvah.", + "A person who has to enter a synagogue to call a child or his friend should enter and read [a portion of the written law] or relate a teaching [of the oral law] and then call his friend,1The Lechem Mishneh explains that the person should study first and then call his friend, so that it will not appear that he entered the synagogue only to serve his personal concerns. so that he will not have entered [a synagogue] for his personal reasons alone.2which is forbidden, as mentioned above.
If he does not know [how to study], he should ask one of the children3This suggestion is quoted from Megillah 28b, the source for this halachah. As obvious from Gittin 58a and other sources throughout the Talmud, synagogues were often used as classrooms for younger children. [to] tell him the verse he is studying4for listening to the words of Torah recited by another person is also considered as Torah study. or, [at the very least,] wait a while in the synagogue5The Ramah (Orach Chayim 151:8) states that one must wait at least the length of time it takes to walk eight handbreadths (slightly less than five feet). and then leave, since spending time [in the synagogue] is one of the aspects of the mitzvah as implied by [Psalms 84:5]: \"Happy are those who dwell in Your house.\"6The Bayit Chadash (Orach Chayim 151) points out that the emphasis is not on sitting, but on spending time, whether one stands or sits. To clarify this point, the Rambam does not quote the Talmudic source (Megillah, loc. cit.) exactly. That passage reads, \"[he should] wait a while, get up, and leave.\" The Rambam omits the expression, \"get up,\" to indicate that one need not actually sit.", + "A person who enters [a synagogue] to pray or to study is permitted to leave by the opposite door to shorten his way.1Megillah 29a bases this law on Ezekiel 46:9 which states that in the Messianic age, after the people complete their service in the Temple, they will not leave through the same gate through which they entered. If this will be permitted in the Temple, it is surely permitted in a synagogue.2The Kessef Mishneh questions the order of the halachot chosen by the Rambam, noting that it would have seemed more logical to mention this law directly after Halachah 8, which forbids taking a shortcut through a synagogue. The Or Sameach points out a possible resolution of this difficulty, noting that in teaching this law after Halachah 9, the Rambam implies that leniency is granted only for the sake of calling a friend. However, it is forbidden to enter a synagogue and study Torah in order to leave by the opposite door.
A person is permitted to enter a synagogue3The Mishnah (Berachot 9:6) forbids the following four activities on the Temple Mount, considering them as irreverent. See also Hilchot Beit HaBechirah 7:2. [holding] his staff, [wearing] his shoes,4Though there is no obligation to remove one's shoes before entering a synagogue, we find the practice mentioned in various sources. The Jerusalem Talmud (Bava Metzia 2:8) relates that Rabbi Yehuda HaNasi's son removed his sandals before entering a synagogue. When he left, he discovered that they had been stolen. He said, \"If I had not entered the synagogue, my sandals wouldn't have been stolen.\" wearing [only] lower garments,5In his commentary on the above mishnah, the Rambam defines אפונדתו as \"a garment which one wears against his flesh to collect perspiration, so that... he will not spoil his dress clothing.\" Others render אפונדתו as \"money-belt.\" or with dust on his feet.6Berachot 63a compares a synagogue to one's house. Since these activities are accepted in one's home, they are also acceptable in the synagogue.
It must be noted that many authoritative manuscripts of theMishneh Torah omit the phrases \"wearing [only] lower garments\" and \"with dust on his feet.\" Note also the Shulchan Aruch (Orach Chayim 151:8) which states that a person should clean mud from his shoes before entering a synagogue. If it is necessary for him to spit, he may spit in the synagogue.7Rabbenu Manoach cites the following statement from the Jerusalem Talmud (Berachot 3:5):
A person who spits in the synagogue is considered like one who spits in [God's] eye. Rabbi Yonah would spit and wipe it with his foot.
Rabbenu Manoach explains that this passage does not contradict the Babylonian Talmud (Berachot, loc. cit.) which allows one to spit in the synagogue. As long as Rabbi Yonah's practice is followed, there is no prohibition.
Though some authorities disagree, the Shulchan Aruch (Orach Chayim 151:7) accepts Rabbenu Manoach's decision. However, while reciting the Shemoneh Esreh, spitting is forbidden (Shulchan Aruch, Orach Chayim 97:2). The Magen Avraham 151:9 mentions that the Ari zal would refrain from spitting within a synagogue.", + "Synagogues and houses of study that have been destroyed remain holy [as can be inferred from Leviticus 26:31]: \"I will destroy your sanctuaries.\"1The commentaries explain that since the verse states והשמותי את מקדשיכם, with the noun \"sanctuaries\" following the verb \"I will destroy,\" rather than ואת מקדשיכם אשמים, one may draw the following inference. [Our Sages explained]: Even though they are destroyed, they remain2sanctuaries and therefore, must be regarded as holy.3Therefore,
Just as one must treat them with respect while they are standing,4as explained in Halachot 5-10. so must they be treated [with respect] when they are destroyed5Megillah 28b mentions that if one constructed a synagogue with the condition that it can be used for mundane purposes, one may do so. As mentioned in the commentary to Halachah 6, the Ramban and other authorities maintain that if a synagogue was constructed with such a condition, guests may eat inside and it may be used for other mundane purposes.
Tosafot disagrees, maintaining that the condition has no effect while the synagogue is standing and applies only after it has been destroyed. Thus, were a synagogue to be built with such a condition, as were the synagogues in Babylonia in Talmudic times, mundane activities could be carried on within its premises after it was destroyed. However, even then, activities directly opposed to the sanctity of the synagogue, e.g., sowing crops on the land, are forbidden.
The Shulchan Aruch (Orach Chayim 151:11) quotes Tosafot's opinion. Interestingly, the Rambam does not mention either the Ramban's or Tosafot's interpretation of the possibility of making the condition mentioned in Megillah (loc. cit.). with the exception of sweeping and mopping them. [When destroyed], they need not be swept or mopped.6for there would be no benefit in doing so.
If grass grows in them, it should be pulled out and left there7The Mishnah (Megillah 28b) states, \"If grass grow in it, it should not be pulled out.\" The Talmud comments that one is not allowed to pull out the grass to use as fodder for animals, but one may pull out the grass and leave it there.
In his Commentary to the Mishnah, the Rambam writes that one is permitted to pull the grass out and leave it in its place. The published text of the Mishneh Torah (which we have quoted) appears to imply that one should pull them out (i.e., it is imperative to do so). However, the version of the halachah found in authoritative manuscripts is closer to the understanding in the Commentary to the Mishnah.
The Shulchan Aruch (loc. cit.:10) quotes the version of the halachah in the published texts of the Mishneh Torah. However, the Mishnah Berurah (151:29) quotes the Commentary to the Mishnah. so that it will be seen by the people [in the hope that] it will rouse their spirits and rebuild them.8In his Commentary to the Mishnah, the Rambam adds that if it is impossible for the synagogues to be rebuilt, the grass should be left there since seeing it will motivate the people to Teshuvah.", + "One should not tear down a synagogue in order to build another in its place or in another place.1Note Sefer HaMitzvot (negative commandment 65), which states that destroying a synagogue is a transgression of a Torah commandment. Nonetheless, if one's intention is to build a new synagogue, the destruction of the old one is permitted (See also Ramah, Orach Chayim 152:2). Instead, one should build the [new synagogue] and then, one [may] tear down the [previous] one2This law is quoted from Bava Batra 3b. Two reasons are mentioned by the Talmud. The Rambam quotes one: lest unforeseen difficulties arise [which prevent it] from being built.3The second reason mentioned in the Talmud is so that people will have a place to pray in the interim. The Talmud notes that different corollaries result from these two explanations. If there is another synagogue in the city, according to the second explanation (not mentioned by the Rambam), one could tear down the first synagogue while building a new one, since people would be able to pray in the other synagogue in the interim. However, according to the explanation quoted by the Rambam, it would be improper to destroy the synagogue lest the new synagogue never be built.
The Shulchan Aruch (Orach Chayim 152:1) quotes the Rambam's decision. The Mishnah Berurah 152:4 states that this law applies even if all the money necessary to build the new synagogue has been collected.
This applies even to a single wall of [a synagogue]. One should build the new wall next to the old wall and then, tear down the old wall.4The Be'ur Halachah (152) mentions the opinion of Rabbenu Asher who permits a community to enlarge a synagogue by tearing down an existing wall before building a new one if there is no other alternative. He maintains that the Rambam might also agree to this decision. However, most authorities interpret the Rambam's words as forbidding such a practice.", + "When does the above apply? When its foundations are not ruined or its walls are not leaning perilously.1so that there is no danger in continuing to pray within. However, if its foundation is destroyed or its walls are leaning perilously,2and there is a danger that it may collapse it should be destroyed immediately3The Be'ur Halachah (152) states that this applies even if the community does not have another place to pray. and [then, efforts to] rebuild it should be begun immediately throughout the day and night lest times become difficult and it remain destroyed.4Bava Batra 3b relates that Rav Ashi saw a dangerous flaw in the synagogue of Mata Machsia. He ordered the building destroyed and then took his bed into the ruins to make sure that the community would rebuild it quickly. He did not remove his bed until the final fixtures of the building were completed.", + "It is permitted to transform a synagogue into a house of study.1Megillah 27a describes a house of study as \"a great house,\" \"a house where Torah is developed.\" However, it is forbidden to transform a house of study into a synagogue because the sanctity of a house of study exceeds that of a synagogue2since Torah study takes precedence over the performance of all other mitzvot (See Hilchot Talmud Torah 3:3). See also Chapter 8, Halachah 3; Hilchot Talmud Torah 4:9. and one must proceed to a higher rung of holiness,3Our translation is based on the opinion of Rabbenu Nissim who maintains that it is forbidden to exchange a sacred article for another of an equal level of holiness. There are other opinions who maintain that it is permitted to do so. The Mishnah Berurah 153:11 states that even according to those opinions, the permission to do so is after the fact (בדיעבד), but not a priori. but not descend to a lower rung.4This principle applies in a number of different halachic contexts, for example, the practice of adding a new Chanukah candle each night (Shabbat 21a).
Similarly, the inhabitants of a city5Megillah 26b explains that this only applies to a synagogue in a village as explained in Halachah 16. who sold a synagogue6The Rambam's use of the past tense appears to imply that this is a only question בדיעבד. TheMishnah Berurah 153:3, however, presents as להתחילה (a priori), the possibility of selling an article of lesser sanctity in order to purchase an article of greater sanctity.
The sale of a synagogue is a complicated matter. See Halachot 16-20 and also the Shulchan Aruch, Orach Chayim 153:7 and commentaries. may purchase an ark7See Halachah 3. with the proceeds.8The Lechem Mishneh emphasizes that a synagogue may only be sold for such a purchase if there is another synagogue in the city. If they sold an ark, they may purchase a mantle9In Ashkenazic communities, it is customary to hold a Torah scroll in a mantle. or a case10as is customary in Sephardic communities. Hilchot Sefer Torah 10:4 describes the sanctity of these ritual articles. for a Torah scroll with the proceeds. If they sold a mantle or a case, they may buy chumashim11In Talmudic times, the expression chumash referred to a scroll on which only one of the five books of Moses was written. Since it contained only one book, its holiness was on a lower level than that of a complete Torah scroll. with the proceeds. If they sold chumashim, they may buy a Torah scroll with the proceeds. If they sold a Torah scroll, the proceeds may only be used to purchase another Torah scroll,12There is a some difficulty with the Rambam's statements when compared to Hilchot Sefer Torah 10:2, where the Rambam writes:
It is forbidden for a person to sell a Torah scroll even if he has nothing to eat. [It is even forbidden] to sell an old scroll in order to purchase a new one. A Torah scroll should never be sold except for [one of] two purposes, so that one can use the money to study Torah or in order to marry.
Perhaps here the Rambam is speaking about a question that arose after the fact, once the Torah scroll has already been sold, while in Hilchot Sefer Torah, he is describing an a priori condition. Alternatively, he may be referring to circumstances where the new Torah scroll has already been written and all that is necessary is to pay for it. In such a case, one may sell an old Torah scroll (Rabbenu Manoach, Hilchot Sefer Torah). for there is no level of holiness above that of a Torah scroll.13In Hilchot Sefer Torah (loc. cit.), the Rambam writes, \"A kosher Torah scroll should be treated with special holiness and great honor.\"
The same [laws apply] to [any money] which remains.14i.e., if one sold many chumashim to purchase a Torah scroll and some of the proceeds from the sale remained, those monies should not be used to purchase anything on a lower level of holiness.", + "Similar [principles apply] if a congregation collected money to build a house of study or a synagogue or to purchase an ark, a mantle or a case [for a Torah scroll], or a Torah scroll, and desired to change [the purpose for which] all the [funds] had been [originally] collected.1Just as it is forbidden to sell sacred articles in order to purchase articles of lesser sanctity...
It is forbidden to change [the purpose for which the funds will be used]2Hilchot Matnot Aniyim 8:11 mentions an exception to this principle:
If the inhabitants of a city collected money for the construction of a synagogue and a matter involving a mitzvah arises, they may use the money for it. If they already bought stones and beams, they should not sell them for the sake of another mitzvah, except for the redemption of captives.
The Shulchan Aruch (Orach Chayim 153:6) states that a synagogue - and even a Torah scroll - may be sold for the purpose of supporting Torah studies or for other needs associated with mitzvot. Nevertheless, this measure should only be taken when there is no other way to cover these expenses (Mishnah Berurah 153:24). See also Siftei Cohen (Yoreh De'ah 252:1) which explains that one is only allowed to sell a synagogue for such purposes if the buyer will continue to have it used as a synagogue. except from a matter of lesser sanctity to one of greater sanctity.3Rav Moshe Cohen questions the Rambam's decision, asking why it is forbidden to make a change of this nature. Even bricks intended for use in constructing a synagogue can be used for other purposes as long as they have not been actually built into the synagogue (See Megillah 26b).
The Turei Zahav (Orach Chayim 153:2) explains that money collected for the purchase of religious articles does not possess the sanctity of those articles. However, since the donors intended that the money be used to purchase religious articles, its use is constrained by the terms of an implicit vow that it be used for this purpose. Despite this limitation, the congregation may use these funds for another purpose associated with a mitzvah and substitute other funds to accomplish the purpose for which these funds were originally collected. (Note the Magen Avraham 153:5, who does not accept the latter conclusion.)
The Be'ur Halachah (153) supports the Turei Zahav's position based on Hilchot Beit HaBechirah 1:20, which states that a sacred utensil made with the intent that it be used in the Temple is not considered as \"sacred\" until it has actually been used for its intended purpose. However, if [the congregation] accomplished the purpose for which they had [originally] collected [the funds],4e.g., they collected funds to purchase a Torah scroll and were able to purchase it for less money than they had collected. they may use the remainder for whatever they desire.5Megillah 27a mentions this leniency based on the principle that the money itself does not have the sanctity of the religious articles for whose purchase it was donated, but is merely designated to be used for their purchase.6Once the religious articles have been purchased, the Mishnah Berurah (153:14) states that these funds can be used for any purpose of benefit to the community, even if it has no association with a sacred article. However, there are authorities who require the money to be used to purchase an article which has some degree of sanctity.
All the components of a synagogue7e.g., the platform from which the Torah is read or its benches (Jerusalem Talmud, Megillah 3:1) are considered8to be on the same level of holiness like the synagogue itself.9and can only be sold for similar purposes.
Our Sages placed certain restrictions on the sale of the components of a synagogue. In Hilchot Matnot Ani'im 8:6, the Rambam writes:
If someone donates a light or a candle to a synagogue, it is forbidden to exchange it [for something else]. If [the sale] concerns a matter which is a mitzvah, it may be exchanged.... If the name of the donor has been forgotten, it is permitted to exchange [the object] even for a mundane matter.
In Hilchot Sefer Torah 10:4, the Rambam states that the platform \"has no sanctity at all.\" However, this statement should be interpreted to mean that the platform is not considered a \"sacred article\" like the others mentioned in that halachah. The curtain hanging before the ark10it is not clear whether the Rambam is referring to the tevah (the movable ark) or the heichal (the fixed ark). Rabbenu Nissim interprets the reference as to be to the tevah. is considered like the mantle of a Torah scroll.11since from time to time, it is placed under the Torah scroll (Megillah 26b). If a condition12allowing the use of the curtains for mundane purposes was made concerning them,13when they were originally purchased the terms of the condition are binding.14and there is no prohibition against using them for such purposes.", + "When do the above statements permitting the sale of a synagogue apply? In regard to a synagogue in a village. Since it was constructed for the sake of the inhabitants of that village alone,1even if the money for its construction was donated by people from outside the city (Ramah, Orach Chayim 153:7). so that they can pray inside it,2Based on this statement, the Mishnah Berurah 153:25 explains that the main determinant is not the size of the village, but whether the synagogue is also frequented by people from the outside. According to this understanding, a synagogue in a small village where large trade fairs are held is bound by the same laws as the synagogues of a large city. By the same token, a synagogue used by a private group of people in a large city may be comparable to a village synagogue. An example of such a case, cited by the Mishnah Berurah, is the custom once common that craftsmen of different professions would build synagogues for themselves. they are permitted to sell it if they all desire to do so.3The Ramban states that the consent of the majority of the village's inhabitants is sufficient. His opinion is accepted as halachah by the Mishnah Berurah 153:24.
In contrast, a synagogue in a metropolis, since it was constructed for the sake of all the people in the world, [i.e.,] so that anyone who comes to that country can come and pray in it,4For this reason, even if the money to build the synagogue was donated by the inhabitants of the city alone, they do not have the authority to sell the synagogue (Rabbenu Asher, Megillah 26a). it is considered as [the property] of [the entire] Jewish people and it can never be sold.5Halachah 19 mentions an exception to this principle. Also, the Magen Avraham 153:12 relates that if a synagogue in a city is no longer used for prayer, it may be sold. Based on this decision, the Rabbis (See Iggeret Moshe, Orach Chayim, Vol. I, 50) have permitted the sale of synagogues located in neighborhoods no longer inhabited by Jews.", + "The inhabitants of a village1See the previous Halachah. who desire to sell their synagogue in order to build another synagogue with the money, or to buy an ark or Torah scroll with the money,2in keeping with Halachah 15 must establish as a condition [of the sale] that the purchaser not use the building for a bathhouse, a leatherworks, a mikveh, or a laundry.3The translation of the Hebrew, בית המים, is based on Rashi's commentary to Megillah 27b. He also offers an alternate translation, \"a latrine.\" The Kessef Mishneh favors the translation \"laundry\" since the prohibition against using the synagogue as a latrine is self-evident. Nevertheless, in his Shulchan Aruch (Orach Chayim 153:9), Rav Yosef Karo mentions a latrine, but not a laundry.
The sanctity of the synagogue is transferred to the money received from its sale and the building itself is no longer considered as \"holy.\" Nonetheless, using the premises for such purposes is considered degrading.
As support for the prohibition against using premises that had previously served as a synagogue for such purposes, the Or Sameach cites II Chronicles 8:11: \"I will not have a woman dwelling in the house of David... for the [places] where the ark of God has come are holy.\" Although the ark had already been placed in the Temple, it was not becoming to the ark for Pharaoh's daughter to be allowed to live in a place where it had been kept.
If, at the time of the sale, the seven officials of the community4In a responsum, the Rambam explains that there is no obligation to appoint seven officials to lead the community. Our Sages' use of that term merely implies that the governing communal body should not be a small group. Since the number seven is often used in the Bible, our sages employed it in this context.
In the same responsum, the Rambam defines the expression 18יבוט ריעה to mean \"sages, men of Torah and good deeds, [people of whom it can be said] 'pleasant are the words spoken by those who fulfill them.' made a condition in the presence of the entire community5The Ramah (Orach Chayim 153:7) states that a public announcement of the sale is sufficient for it to be considered as if all the inhabitants of the city were present. that the purchaser be allowed to use the building for the above purposes, he may.6Megillah 26a,b states that the restriction against selling a synagogue for an unbecoming purpose does not apply when the building was sold by the communal officials in the presence of the community. When it is sold in this manner, it can be \"used even as a tavern.\"
The Meiri explains the rationale for this decision as follows: Even if an explicit statement was not made to the effect that the synagogue could be used for an unbecoming purpose, it is understood that the village's inhabitants consecrated the synagogue with the understanding that it be subject to the decisions of the community's officials. Therefore, they have the right to sell the synagogue for whatever purposes they wish.
The Ra'avad objects to the Rambam's decision and maintains that the license granted by Megillah (loc. cit.) only applies to the money received from the sale, while the building that was used as a synagogue can never be used for a purpose which is unbecoming. Though the Shulchan Aruch (loc. cit.) quotes the Rambam's view, the Be'ur Halachah suggests following the Ra'avad's decision, quoting the law (Shulchan Aruch, Orach Chayim 21:2), which forbids using a tallit for an unbecoming purpose even after its tzitzit have been removed.
Rav Moshe Feinstein (Responsa, Orach Chayim, Vol. II, 45) mentions this halachah in regard to the sale of synagogues in neighborhoods where Jews no longer live. Unfortunately, the natural clients for the purchase of an abandoned synagogue are churches. Rav Moshe states that selling a synagogue for use as a church is definitely forbidden. Using a synagogue for such purposes is more demeaning than using it for the purposes mentioned by the Talmud. He maintains that even according to the Rambam, selling a synagogue for this purpose could not be permitted.", + "Similarly, if the seven officials of the community made a condition in the presence of the entire community that [after the community accomplished the purpose for which they sold the synagogue], the remainder of the funds could be used for mundane purposes, they may be used for such purposes.1The Shulchan Aruch (Orach Chayim 153:7) accepts the opinion of Rashi, the Ra'avad, and Rabbenu Asher, who differ with the Rambam and maintain that the entire proceeds from the sale of a synagogue can be used for mundane purposes if the sale was carried out in the above manner.
In his Kessef Mishnah, Rav Yosef Karo explains the difference between these positions as follows. These authorities do not accept the Rambam's interpretation of Megillah 26a-b mentioned in the previous Halachah, and maintain that a certain measure of sanctity always remains in the synagogue. The Rambam maintains that the sanctity is transferred to the money received for the synagogue. Therefore, the condition made by the city officials can never effect the entire sum of money. Rather, the major portion must always be used for a sacred object.
[Interestingly, in his Kessef Mishnah, Rav Yosef Karo points out the advantages of the Rambam's position. However, in hisShulchan Aruch, he accepts the decisions of the other authorities.] Thus, after the money has been used for building another synagogue, for purchasing an ark, a mantle or case [for a Torah scroll], chumashim, or a Torah scroll,2as mentioned in Halachah 14. the remainder may be used for mundane purposes in accordance with their condition, and may be used for whatever they please.3Megillah 27a describes such a situation and states that the remainder of the funds may be used even to hire a messenger for the city.", + "Similarly, if all the inhabitants of a city - or a majority of them1accept [the authority of] a single individual, - Note the Mishnah Berurah 153:35 which states that this applies only when the inhabitants of the city donated the money for the synagogue's construction themselves and accepted the authority of the person involved from the beginning of the synagogue's construction. - accept [the authority of] a single individual, whatever actions he takes [in regard to a synagogue] are binding.2Megillah 26a relates:
Rav Ashi said: \"Even though people from all over the world come into the synagogue of Mata Machsia to pray, since the people donated the money for its construction subject to my decisions, allowing me to do what I want, I am permitted to sell it if I so desire.\"
He may sell [the synagogue] - as mentioned in the previous halachot He may sell [the synagogue] or give [it as a gift]3as mentioned in the following Halachah. alone,4This expression appears to indicate that the sale may be conducted even without a public announcement as is required of the city officials in the previous halachot. Rabbenu Nissim (and the Shulchan Aruch, loc. cit.) disagree, stating that the sale must be made with the consent of the community. as he sees fit, and establish whatever conditions he desires.5in regard to the use of the premises or the proceeds from the sale.", + "Just as it is permitted to sell a synagogue,1in a village, and afterwards, use the premises for mundane purposes it is permitted to give it away as a present.2to an individual to use as he sees fit. The Magen Avraham 153:26 states that the gift must be made by the community officials in the presence of the inhabitants of the village. However, the Pri Megadim does not require these conditions. Since the Rambam equates giving the synagogue as a present to a sale, it is not likely that he would make such limitations.
Megillah 26b states, \"a gift is like a sale,\" because If the community had not received any benefit from giving it as a gift, it would not have given it.3This principle is also reflected in questions of business law, e.g., Hilchot Gezeilah 9:9.
The Ritbah states that even when the community has not yet received any benefit from a person, it may give him a synagogue in the expectation of receiving such benefit. However, it cannot be rented or given as security.4In the Talmudic era, when property was given as security, the person who received the property would have the right to use it throughout the term of the loan. [This practice raises questions in regard to the prohibition against taking interest. See Hilchot Malveh U'Loveh, Chapters 6 and 7.]
When a synagogue is sold, its sanctity is transferred to the money received for it and does not remain within the building itself. However, if a synagogue was rented or given as security, there is nothing to which the sanctity is transferred. Hence, it remains within the building and the person who rents it or receives it as security is forbidden to use it for his own purposes.
Note the Ramah (Orach Chayim 153:11) who states that the prohibition only applies when the person who receives the synagogue wants to use it for mundane purposes. If he continues to use it as a synagogue there is no difficulty.
Similarly, when a synagogue is being torn down so that it can be rebuilt, - Note Halachah 12 which states that the new synagogue must be built before the old one is torn down.
Similarly, when a synagogue is being torn down so that it can be rebuilt, it is permitted to sell the bricks, timber, and soil, exchange them,5even if the articles given in return are received later (Mishnah Berurah 153:68) or give them as gifts.6in return for benefit, as explained above. However, it is forbidden to lend them,7The Shulchan Aruch (Orach Chayim 153:11) states that this prohibition applies even when the loan is made by the community officials in the presence of the community.
Though the community officials have the power to nullify the sanctity of a synagogue as mentioned in Halachot 17 and 18, that provision only applies when they do so completely. In this instance, since the building materials have to be returned, their sanctity is not nullified. Hence, no one has the right to lend them to anyone for mundane use. since their sanctity only departs in return for money or benefit which is equivalent to money.8Similar principles apply in regard to the redemption of other articles endowed with sanctity, e.g., Ma'aser Sheni (the second tithe) or articles dedicated to the Temple (הקדש).", + "Although the people pray in a city's main street on fast days1Hilchot Ta'anit 4:1 states:
On each of the seven days of fasting for rain... the ark is taken out to the main street of the city and the entire populace gather together wearing sackcloth. Ashes are placed on the ark and the Torah scroll... and each person places [ashes] on his head.
and ma'amadot, - The mention of ma'amadot in this context in Megillah 26a (the source for this halachah), and here, in the Mishneh Torah, has raised questions. In Hilchot Klei HaMikdash 6:1-2, the Rambam describes the ma'amadot as follows:
The early prophets ordained that honest people who fear sin should be chosen to stand over the sacrifices. They are called anshei ma'amad. They were divided into 24 different watches....Each week, the anshei ma'amad of that watch would gather together. Those who lived in Jerusalem or close to it would come to the Temple.... Those who lived far away... would gather together in the synagogues of their locale.
In no source other than Megillah (loc. cit.) is it mentioned that the anshei ma'amad would pray in the street. and ma'amadot, because too many people gather to fit within a synagogue,2Note Ta'anit 16a which states that the people would pray in the street as an expression of shame and embarrassment; alternatively, because leaving one's normal place of prayer is a form of exile which brings atonement. Interestingly, the Rambam ignores both these reasons and offers a reason which is not mentioned in previous sources. [the street] does not possess any quality of sanctity, because [praying there is only a temporary measure] and it is not established as a place of prayer.3[the street] does not possess any quality of sanctity, because [praying there is only a temporary measure] and it is not established as a place of prayer.
Similarly, buildings and courtyards where people gather to pray4even for communal prayer, e.g., a room in an office building where people gather for prayer. do not possess any measure of sanctity,5Thus, it is also permitted to perform mundane activities (those mentioned in Halachah 6) in these buildings. because they were not designated for prayer alone. Rather, [people] pray within them as a temporary measure, as a person prays within his home.6The Shulchan Aruch 153:8 mentions a situation in which a building is designated as a synagogue temporarily, for merely a limited period. During that time, it has the holiness of a synagogue. However, once it is no longer used as a synagogue, it has no holiness." + ], + [ + "Moses, our teacher, ordained that the Jews should read the Torah publicly on the Sabbath1See also Chapter 13, Halachah 8. and on Monday and Thursday2Tosafot, Bava Kama 82a relates that these days are days of Divine favor. mornings,3The Mishnah Berurah 135:1 states that, although ideally the Torah should be read in the morning service, if one fails to do so, it may be read the entire day. so the [people] would never have three days pass without hearing the Torah.4Bava Kama 82b quotes Exodus 15:22: \"And they travelled three days without finding water,\" and explains:
Water refers to the Torah, as [implied by Isaiah 55:1]: \"May all the thirsty go to the water.\" Since they travelled three days without Torah, they complained. The prophets among them arose and ordained that they read [Torah] on the Sabbath, refrain [from reading] on Sunday, read on Monday, refrain [from reading] on Tuesday and Wednesday, read on Thursday, and refrain from reading on Friday, so that they will not spend three days without [reading from] the Torah.
Ezra ordained that [the Torah] should be read during the Minchah service on the Sabbath, because of the shopkeepers.5The Hebrew, יושבי קרנות, literally means \"those who sit on the street corners.\" Our translation is based on Rashi's commentary (Bava Kama, loc. cit.). He explains that during the week, these people were involved with their businesses and could not attend the Torah reading. Therefore, Ezra instituted a special Torah reading for them on the Sabbath, when work is prohibited.
Rav David Arameah interprets the phrase literally, explaining that on the Sabbath, since work is prohibited, people would gather in the afternoon in the marketplace, and spend their time in idle conversation. Therefore, Ezra ordained the public Torah reading to draw them into the synagogue. He also ordained that on Mondays and Thursdays, three6Megillah 21b relates that the number three reflects the three divisions among the Jewish people: priests, Levites, and Israelites; alternatively, the three divisions in the Written Law (the Torah, Prophets, and Holy Writings). people should read7In Talmudic times, the person called to the Torah would read from the Torah himself. Our custom of having one reader is discussed in the commentary on Halachah 17. [from the Torah]8Bava Kama (loc. cit.) explains that originally either one person would read three verses, or three people would read three verses., and that they should read no fewer than ten verses.9Megillah (loc. cit.) states that the ten verses allude to the ten commandments and the ten utterances of creation; alternatively, they represent the ten people who attend a synagogue at all times. (See Halachah 3.)", + "These are the days when the Torah is read publicly: Sabbaths, festivals,1including Chol Hamo'ed, the intermediate days of the festival. (See Chapter 13, Halachot 8-16.) Rashei Chadashim,2Soferim 10:1 attributes the introduction of the practice of reading the Torah on all the abovementioned days to Moses. (See Chapter 13, Halachah 4, regarding the Rosh Chodesh Torah reading.) fast days,3See Chapter 13, Halachah 18. Chanukah, Purim,4See Chapter 13, Halachah 17. and Mondays and Thursdays each week.5and Mondays and Thursdays each week.
The haftarah6The Pardes states that the reading of the haftarah was instituted on the days when work is forbidden because the people had more time then and were able to devote themselves to Torah study. The Avudraham relates that the reading of the haftarah was instituted when the Greeks forbade the public reading of the Torah. To compensate, the Jews instituted the reading of parallel portions from the prophets. Even after the decree was nullified, the custom remained. is read only7In Hilchot Ta'aniot 1:17, the Rambam states that on fast days declared because of communal distress, the haftarah is read in the afternoon service. However, the Beit Yosef (Orach Chayim 574) explains that the laws concerning the reading of the Torah and the haftarah are discussed primarily in this and the following chapter of the Mishneh Torah. Hence, the decision here should be followed and the haftarah should not be recited. on Sabbaths, festivals,8when work is not permitted and Tish'ah B'Av.9Although work is permitted on Tish'ah B'Av, as mentioned in Hilchot Ta'aniot 5:10, Torah Sages have accepted the custom not to work on that day, and our Sages declared that no one will see a sign of blessing from work done on tAlthough work is permitted on Tish'ah B'Av, as mentioned in Hilchot Ta'aniot 5:10, Torah Sages have accepted the custom not to work on that day, and our Sages declared that no one will see a sign of blessing from work done on that day. Hence, there is no difficulty in reading the haftarah in the morning. (See Chapter 13, Halachah 18.)
In Ashkenazic communities, it is also customary to read the haftarah on fast days in the Minchah service (Ramah, Orach Chayim 566:1).hat day. Hence, there is no difficulty in reading the haftarah in the morning. (See Chapter 13, Halachah 18.)
In Ashkenazic communities, it is also customary to read the haftarah on fast days in the Minchah service (Ramah, Orach Chayim 566:1).", + "The Torah is never read in public in the presence of fewer than ten adult free men.1See Chapter 8, Halachot 4-6. No fewer than ten verses are read.2See Halachah 1. Hagahot Maimoniot notes that the reading for Purim contains only nine verses, but explains that since this passage discusses a complete subject, an exception is made. (See also Shulchan Aruch, Orach Chayim 137:1.) Vayedaber3i.e., a verse beginning \"And God said to Moses:....\" Although it is merely an introductory phrase, it... is counted as one of them.4i.e., one of the required ten verses. The Shulchan Aruch (Orach Chayim 137:4) states that, after the fact, if only nine verses were read, it is sufficient. No fewer than three men should read.5See Halachah 1.
[When] beginning a passage6In addition to the 54 weekly Torah portions, the Torah is divided into 290 smaller passages (parshiot). (See Hilchot Sefer Torah, Chapter 8.) from the Torah, [one should read] at least three verses,7A person who begins a new passage in the midst of his aliyah should read at least three verses, lest another person enter when he begins that passage and think that he has read fewer than three verses (Megillah 22a).

The 14Shulchan Aruch (Orach Chayim, loc. cit.) states that if a person read only two verses, they must be read again. and one should not conclude less than three verses from the conclusion of a passage.8lest someone who leaves before the next person reads from the Torah come to the mistaken conclusion that he has read fewer than three verses (Megillah, loc. cit.). (See Chapter 13, Halachah 4. See also Shulchan Aruch, Orach Chayim, 138.) Each reader should not read fewer than three verses.9The three verses allude to the threefold division of the written law (Megillah 24a). Even when an entire passage has only two verses, the reader must add at least three more verses from another passage.
From this halachah, it appears that the custom of reading the first aliyah of the portion to be read on the following Sabbath on Mondays and Thursdays was not fixed in the Rambam's time. Hence, these ground rules were necessary. (See Mishnah Berurah 137:4.)", + "[When] three people read ten verses: Two read three [verses each] and one, four [verses]. It is praiseworthy regardless of whether the one who read four [verses] is first,1for the most important person is called to the Torah first (Megillah 21b). last,2based on the principle to \"always proceed higher in holy matters\" (loc. cit.). or in the middle.3regarding the Menorah, the middle branch was most important (loc. cit.).", + "Each one of the readers opens the Torah scroll and looks at the place from which he is to read.1Megillah 32a mentions a difference of opinion between Rabbi Yehudah, who maintains that the blessings for the Torah should be recited while the Torah scroll is open (as quoted by the Rambam), and Rabbi Meir, who maintains that the Torah scroll should be closed, lest the people err and think that the blessings are written in the Torah.
Although the Shulchan Aruch (Orach Chayim 139:4) quotes the Rambam's decision, the Be'ur Halachah explains that Rabbi Yehudah maintains that one is not obligated to close the Torah scroll before reciting the blessing. However, there is nothing wrong in doing so. Therefore, in many communities the custom is to roll the Torah closed before reciting the blessing.
Note the Shulchan Aruch (loc. cit., 140:3) regarding the ruling when one looks at the wrong passage in the Torah before reciting the blessing. Afterwards, he declares,2The Shulchan Aruch (loc. cit., 139:6) emphasizes how Barchu and the blessings for the Torah should be recited in a loud voice. Barchu et Ado-nai hamevorach, and all the people3the person reciting the blessing also joins in reciting the following phrase (Shulchan Aruch, loc. cit.:7) answer: Baruch Ado-nai hamevorach le'olam va'ed.4See Chapter 9, Halachah 1. He then recites the blessing:
Blessed5Note the description of Ezra's reading of the Torah, in Nechemiah, Chapter 8, which relates how \"Ezra opened the scroll... and blessed God.\" are You, God, our Lord, King of the universe, who has chosen us from among all the nations and given us His Torah. Blessed are You, God, the Giver of the Torah.6This is the third of the blessings of the Torah mentioned in Chapter 7, Halachah 10. Even someone who had just recited the blessings before the Torah as part of his individual prayers recites this blessing as a gesture of respect for the community.
As mentioned in the commentary on that halachah, the Ramban considers the obligation to recite the blessings before the Torah as one of the 613 mitzvot. Some later commentaries explain that this refers only to the blessings recited before reading the Torah in public.
All the people respond: \"Amen.\"7Note Rashi's commentary, Berachot 21a. Note also the comments of the Hagahot Maimoniot, Chapter 7, Halachah 15, that a person can fulfill his requirement of reciting one hundred blessings on the Sabbath by answering \"Amen\" to these blessings. Afterwards, he reads until he completes the reading, rolls the scroll [closed]8The Kessef Mishneh states that this is done in deference to Rabbi Meir's opinion mentioned above. The Lechem Yehudah explains that it is a gesture of respect for the Torah. and recites the blessing:
Blessed are You, God, our Lord, King of the universe, who has given us His Torah, the Torah of truth,9This is the text usually recited in Sephardic communities. In Ashkenazic communities, the word, תורתו (His Torah), is not included in the blessing. Interestingly, the Yemenite manuscripts of the Mishneh Torah also omit this word. and implanted eternal life10Our translation follows the printed text of the Mishneh Torah. Note the Shulchan Aruch (loc. cit. 139:10), which follows the text - חיי העולם (adding a ה as a modifier) - \"the life of the world (to come).\" in our midst.11It is proper to recite this phrase only once the Torah has been read. Only after it has been studied, does the Torah serve as a source of life (Avudraham). Blessed are You, God, the Giver of the Torah.", + "The person reading the Torah is not allowed to begin reading until the congregation ceases responding \"Amen.\"1so that their recitation of \"Amen\" will not drown out the Torah reading. Today, in communities where the Torah is read by a person other than the one reciting the blessings, it is customary for the reader to prolong his recitation of \"Amen\" slightly, so that everyone will know when the Torah reading begins (Mishnah Berurah 141:17). If one erred while reading, even regarding the careful pronunciation of one letter,2Rabbenu Manoach explains that this law reflects a fundamental philosophical principle. Sanhedrin 99a states that anyone who says that even one letter of the Torah was not given by God is considered as \"one who scorned the word of God.\" Therefore, every letter in the Torah must be pronounced correctly. [the reader] is forced to repeat [the reading] until he reads it correctly.3This applies even if one has already read other verses or even recited the blessing over the verse which was read incorrectly (Mishnah Berurah 142:2).
Two people should not read at the same time. Rather, one should read alone.4for the voice of two people cannot be heard at the same time. Note the Rambam's decision, Hilchot Shofar 3:6. See also a contrasting decision in Hilchot Megillah 2:7.
In communities where the Torah is read by a person other than the one who recites the blessings, the person reciting the blessings should be careful not to read out loud (Shulchan Aruch, Orach Chayim 141:2). If one was reading and lost the ability to speak, another should replace him. He should begin from the place where the one who lost the ability to speak began,5In his responsa, the Rambam cites the Jerusalem Talmud (Berachot 5:3) to explain why this law differs from the law mentioned in Chapter 10, Halachah 4, which states that if a chazan cannot continue the recitation of the Shemoneh Esreh, the person who replaces him begins from the point where he left off. The Rambam explains that it is necessary for the second person reading the Torah to repeat the verses, because otherwise, the verses read by the initial reader will not be included in the concluding blessing. and recite the blessing after concluding.6Nevertheless, according to the Rambam, the second reader need not recite the blessing before the Torah reading. Rabbenu Asher (whose opinion is quoted by the Shulchan Aruch, loc. cit., 140:1) does not accept this decision, and requires the person who continues reading to recite the first blessing before he begins reading the Torah.
The difference between the two opinions is that the Rambam considers the blessings to be associated with the Torah portion and not with the reader. In contrast, Rabbenu Asher considers the blessings as the personal responsibility of the reader in preparation for reading from the Torah.
Rabbenu Asher's opinion is accepted by the later authorities. Even in communities where a person other than the one who recites the blessings reads from the Torah, this law applies (Ramah).", + "The reader is not permitted to [begin] reading until the person of greatest stature within the community1the Rabbi or spiritual leader. tells him to [begin] reading.2Though this law is apparent from the Tosefta referred to below, no explicit source is mentioned by the commentaries. Even the chazan or the gabbai3Our translation is based on Rashi's commentary (Yoma 68b), which describes the rosh hak'nesset as the one who appoints the leader of prayer and gives out the aliyot. should not begin reading on their own initiative until the community [as a whole] or the person of greatest stature begins to read.4This law is quoted from the Tosefta, Megillah 3:21, which explains that this restriction was instituted to prevent the synagogue functionaries from taking advantage of their position, and thus create a rift between them and the other congregants.
[When the chazan reads from the Torah,]5As discussed in the commentary on Halachah 17, the Rambam requires the person who receives an aliyah to read from the Torah himself. Thus, the chazan would read only when he, himself, received an aliyah. another person should stand with him while he reads, just as the chazan stands together with the other readers.6The Jerusalem Talmud (Megillah 4:1) explains the source for this practice. Just as an intermediary was involved with the giving of the Torah - as Deuteronomy 5:5 states: \"I stood between you and God, your Lord\" - so, too, another person should stand together with the reader at the reading of the Torah.
Note Soferim 14:14 (quoted by the Mishnah Berurah 141:16), which mentions the custom that two other people stand by the reader while the Torah is read, one on his right and one on his left.", + "The reader may skip from place1from one passage in the Torah to place2to a different passage in the Torah in one subject3However, skipping from one subject to another subject is forbidden, because it may confuse the listeners. (See the Shulchan Aruch, Orach Chayim 144:1.) - for example,4The Rambam chooses as his example the passages read by the High Priest in the Temple on Yom Kippur. However, as explained in the Mishnah (Yoma 7:1), the High Priest, himself, would not skip from passage to passage in the Torah. from Acharei mot...5Leviticus, Chapter 16, which describes in detail the Yom Kippur offerings. to Ach be'asor, in the portion Emor el Hacohanim6Leviticus 23:26-32, which describes the mitzvah to fast and the prohibition of work on Yom Kippur. - provided he does not read by heart. It is forbidden [for a reader] to say even one word [without looking at the text].7Rav Kapach cites the Midrash Tanchuma, Va'era 5, which states:
A reader is forbidden to take his eyes off the Torah scroll, for the Torah was given only in writing, as [Exodus 34:2] states: \"And I will write the words on the tablets.\"
Note also Gittin 60b, which mentions a general prohibition against reciting verses from the written Torah by heart. [When] skipping [in this fashion, the reader] should not wait longer than it takes for the translator8See Halachah 10. to translate one verse.9because waiting any longer would be an affront to the congregation (Yoma 69b).
At present, it is customary to skip from passage to passage in the reading of the Torah on public fast days alone. (See Chapter 13, Halachah 18.) Even then, the transition is made between the first and second aliyot, so that it will not be noticeable to the listeners.", + "Once the reader begins reading the Torah, it is forbidden [for the congregants] to talk,1The Shulchan Aruch (Orach Chayim 146:1) states that the prohibition applies even between aliyot. even regarding matters of Torah law.2The Mishnah Berurah 146:5 mentions that if it is necessary to prevent a person from committing a sin, one may speak even while the Torah is being read. Rather, everyone should listen, remain silent, and pay attention to what is being read, as [Nechemiah 8:3] states: \"The ears of all the people were [attentive] to the Torah scroll.\"
It3This describes Ezra's reading of the Torah to the people who returned to Zion on Rosh HaShanah. is forbidden to leave the synagogue while the reader is reading from the Torah.4This prohibition applies even though one has already heard the Torah reading oneself and there are ten other people listening to the Torah reading (Mishnah Berurah 146:1).
Berachot 8a interprets Isaiah 1:28, \"Those who turn away from God will be destroyed,\" as a reference to a person who leaves the synagogue when the Torah scroll is open. However, one is permitted to leave between aliyot.5provided there are ten others who will remain to hear the Torah reading, and one has fulfilled (or will be able to fulfill) one's obligation to hear the Torah. Even under these circumstances, leaving the synagogue is not desirable (Mishnah Berurah 146:2-3). A person who is constantly involved in Torah study, and Torah is his occupation,6The license for such a person to ignore the Torah reading in order to concentrate on his studies is taken from Berachot (loc. cit.), which relates that while the Torah was being taken out, Rav Sheshet would turn his back and occupy himself in his studies, saying, \"Let them be occupied in what concerns them, while we will be occupied in what concerns us.\"
See Hilchot Talmud Torah 1:4, which states that the mitzvah of Torah study takes precedence over all other commandments. Based on this principle, Rabbi Shimon bar Yochai and his disciples would not interrupt their studies even for prayer (Shabbat 11a - see Chapter 6, Halachah 8). However, the Shulchan Aruch (loc. cit. 106:3) states that this applies only to scholars like Rabbi Shimon, who never interrupt their studies at all. However, at present, even scholars whose occupation is Torah must interrupt their studies for prayer, for they make other interruptions as well.
The Rabbis question whether the law under discussion applies only to scholars of Rabbi Shimon's level, or whether it is also relevant to scholars of the present day. The Kessef Mishneh notes that the citation of the behavior of Rav Sheshet as a source for this halachah appears to support the latter opinion. Rav Sheshet, like the other Amoraim of the Talmudic period, was not considered to be on the same level as Rabbi Shimon. In contrast, the Mishnah Berurah 146:9 maintains that, at present, we have no scholars who have the level of devotion to Torah study that would permit such a leniency. is permitted to involve himself in Torah study while the Torah is being read.7The Shulchan Aruch (loc. cit. 146:2) and the Mishnah Berurah 146:8-10 place various restrictions on this license. There must be ten others listening to the Torah, the person must study quietly, and he should turn away and begin his studies before the Torah reading is begun.", + "From the time of Ezra,1when the Jews who returned from the Babylonian exile did not speak Hebrew fluently. (See Chapter 1, Halachah 4.) it was customary that a translator would translate to the people the [passages] read by the reader from the Torah, so that they would understand the subject matter.2The Book of Nechemiah, Chapter 8, describes Ezra's reading of the Torah to the people on Rosh HaShanah. Verses 7 and 8 explain that \"they caused the people to understand the reading.\" Megillah 3a explains that this refers to the translation of the Torah.
The reader should read one verse alone and remain silent while the translator translates it.3For the two voices will prevent the people from hearing either of them. Afterwards, he should read a second verse. The reader is not permitted to read to the translator more than one verse [at a time].4lest the translator become confused.
The Tur (Orach Chayim 145) writes that even in Talmudic times, it was not customary to translate the Torah in all communities. He explains that, in his age, the custom of translating the Torah had already been ceased because the people did not understand the Aramaic translation traditionally used. The rabbis did not want to translate the Torah into the languages which the people did understand, because of the possibility of error and misinterpretation. Such fears had not existed in regard to the Aramaic translation, since it had been composed with Ruach Hakodesh (Divine inspiration).
[The Tur, however, also mentions the opinion of Rav Natrunai Gaon, who maintains that the translation should be done freely, so that the people can understand, without referring to the traditional text.]
The Tur's opinion is accepted by the Shulchan Aruch (Orach Chayim 145:3) and in nearly all contemporary Jewish communities, the custom of using a translator during the Torah reading is no longer practiced. For this reason, rather than present a running commentary on Halachot 11 and 12, we have limited our comments to short footnotes.1. Berachot 45a states that this principle is derived from the giving of the Torah on Mount Sinai. God, \"the Reader,\" did not lift his voice over that of Moses, \"the translator.\"
It was also customary to use a מתורגמן in teaching the oral law. Hence, parallels to many of the laws mentioned in this halachah can also be found in Hilchot Talmud Torah 4:3.2. The Jerusalem Talmud (Megillah 4:1) mentions that we should approach the Torah reading with awe, reflecting the awe experienced by the Jews at Mount Sinai.3. Rabbenu Nissim maintains that this prohibition only applied before Rabbi Yehudah HaNasi permitted the oral tradition to be recorded. Afterwards, it was permitted for the translator to use a written text. Rabbenu Nissim's position is somewhat difficult to accept, since the Jerusalem Talmud (Megillah, loc. cit.), the source for this law, was written several hundred years after Rabbi Yehudah HaNasi granted this leniency. Nevertheless, Rabbenu Nissim's view was widely accepted.4. The Tosefta, Megillah 3:21, cites the example of Aharon, who served as a spokesman for Moses. See also Kessef Mishneh.5. Genesis 35:22. The direct translation of this verse would be unbecoming to both Reuven and Jacob (Rashi, Megillah 25a).6. The third of the priestly blessings states: \"May God turn His countenance to you....\" This appears to be a direct contradiction to the description of God (Deuteronomy 10:17 as \"not turning His face....\" Though our Sages resolved that difficulty (Berachot 20b), a problem might come up in a simple translation of the verse.
Rav Kapach notes that the Yemenite texts of Targum Onkelos lack a translation for the three verses of the priestly benediction.7. Were the common people given the opportunity of hearing the full story of the golden calf, they might believe that it had spiritual power (Rashi, loc. cit.). Alternatively, the narrative places a major burden of responsibility on Aharon (Tosafot, Megillah, loc. cit.).8. The commentaries note that this passage is not read as a haftarah at present. Rav Kapach states that the need to make this statement indicates that in Talmudic times, the passages that were read as haftarot were not fixed and there was some room for choice.9. Verses from the Torah cannot be skipped in a public Torah reading. However, it is permitted to skip verses from the prophets while reading the haftarah (Tos'fot Yom Tov, Megillah 10:3).", + "The reader is not permitted to raise his voice above that of the translator, nor should the translator raise his voice above that of the reader. The translator is not permitted to [begin] translating until the reader completes reading the verse, nor may the reader [begin] reading another verse until the translator has completed the translation.
The translator should not lean on a beam or on a pillar. Rather, he should stand with awe and fear. He should not translate from a written text, but rather should recite the translation by heart.
The reader is not permitted to assist the translator, lest people say: \"The translation is written in the Torah scroll.\" A person of lesser stature may serve as a translator for a person of greater stature. However, it is not befitting the honor of a person of greater stature to serve as a translator for a person of lesser stature. Two people should not serve as translators simultaneously; rather, one person should read and one should translate.", + "Not all passages from the Torah are translated in public. All [of the following passages] should be read, but not translated: the incident involving Reuven, the priestly benediction, [the passage describing the sin] of the golden calf from \"And Moses told Aharon\" (Exodus 32:21 until \"And Moses saw the people\" (Exodus 32:25 and one other verse, \"And God set a plague upon the people\" (Exodus 32:35 .
In the [description of] the incident concerning Amnon (II Samuel, Chapter 13), the verse which states, \"Amnon, the son of David\" (13:1) should be neither read nor translated.", + "The person who reads the haftarah1See the commentary on Halachah 2 for a description of the origin of the custom of reading the haftarah. must read from the Torah first.2This was instituted as a token of respect for the Torah reading. Reading from the prophets without reading from the Torah would imply an equivalence between the seven people who read from the Torah and the one who reads from the prophets (Megillah 23a). Even three verses [are sufficient].3As mentioned in Halachah 3, each person called to the Torah must read at least three verses. He should read again the passage that had been read previously.4i.e., the concluding three lines of the Torah reading.
Note Tosafot, Megillah 23a, which states that in Talmudic times, the person who recited the haftarah would read a separate portion from the Torah. It is our custom that on festivals and in the special circumstances described in Chapter 13, Halachot 20-24, that the person who reads the haftarah reads a separate Torah portion.
He should not [begin] reading the haftarah until the Torah scroll has been rolled closed. - Rashi, Sotah 39b, states that the person reading the haftarah should wait to allow the person who rolled the Torah closed also to hear the haftarah. Others explain that it is not respectful to the Torah for it be open while the haftarah is being read.
He should not [begin] reading the haftarah until the Torah scroll has been rolled closed. He should not read fewer than twenty-one verses [as the haftarah].5Since an aliyah has a minimum of three verses, the twenty-one verses of the haftarah will parallel the seven aliyot of the Torah reading (Megillah 23a). However, if a concept is completed in fewer [verses] than that, he need not add more.6Megillah (loc. cit.) cites the eight concluding verses from Jeremiah, Chapter 7, which were read as the haftarah for Parashat Tzav. (At present, it is customary to add a number of other verses to that haftarah. The haftarah read for Parashat Ki Tetzey has only ten verses.) If he read only ten verses, but the haftarah is translated, it is sufficient even if the concept is not completed.7Rabbenu Nissim explains that after the final verse is translated, one should repeat the verse in its original to conclude with the words of the prophet. Thus, the ten verses, the ten translations, and the repetition of the verse will reach the sum of twenty-one.
[When reading] from the prophets, one reads and even two may translate.8Though Halachah 11 prohibits two people to serve as translators for the Torah simultaneously, this restriction is not enforced regarding the haftarah. Rashi, Megillah 21b, explains that the prohibition was instituted to prevent confusion. However, since the haftarot are concerned more with ethics than halachic concepts, the Sages did worry that much about the possibility of confusion arising. One may skip from one concept to another.9Here, the same principle is involved. Though skipping in this manner in a Torah reading is forbidden (Halachah 8), there is no such restriction for the haftarah. Indeed, in many of the haftarot read at present, it is customary to skip certain verses. However, one should not skip from one prophet to another,10for this would be too confusing (Megillah 24a). except among the twelve prophets.11for they are considered to be a single book. Furthermore, [even within a book from a single prophet,] one should not skip from the conclusion of the book until its beginning.12for it is improper to reverse the order of the verses as they are mentioned in the Bible. Whenever one skips, one should not wait longer than it takes the translator to complete his translation.13Megillah (loc. cit.) explains that this is a practice of respect for the congregation, to prevent them from being forced to wait in silence.", + "A person reading from the prophets may read three verses to the translator at one time,1Though verses from the Torah should be read to a translator one at one time (see Halachah 10), as mentioned in the previous halachah, more leniency is taken regarding verses from the haftarah. and the translator translates them one after another. If the three verses are three separate passages,2Megillah 24a cites the verses from Isaiah 52:3-5 (included in the haftarah of Parshat Shoftim) as an example of such a phenomenon. [It must be noted that these verses are included in two passages (and not three as stated by the Rambam) in all texts of the Bible. Note the commentary of Rabbenu Nissim, who explains two passages as \"two different concepts.\"] [the reader] should read them to the translator only one at a time.3to prevent confusion.", + "The person who reads the haftarah recites one blessing before [beginning his reading]: Blessed are You, God, our Lord, King of the universe, who chose prophets....1The full text of this blessing is found in the Order of Prayers for the Entire Year. This blessing is considered to be one long blessing, which begins with Baruch and concludes with Baruch (Rav David Arameah).
After [completing the reading], he recites four blessings.2Thus, he recites a total of seven blessings, corresponding to the seven people called to the Torah (Soferim 14:1). He concludes the first blessing:3which begins: \"Blessed are You...\"; the entire prayer is considered to be one blessing. \"the God who is faithful in all of His words.\"4The Avudraham explains that since the object of most of the prophecies is \"Zion, Elijah, and David\" (i.e., the Messianic redemption), after praising God as faithful to fulfill His prophecies, we begin the second blessing, which centers on the return to Jerusalem. He concludes the second blessing: \"who builds Jerusalem.\"5as in the grace after meals. This text is also found in the siddurim of Rav Amram Gaon and Rav Sa'adiah Gaon. Soferim 13:12 concludes the blessing \"who causes Zion to rejoice in her children.\" The Ra'avad and the Kessef Mishneh suggest concluding the blessing in this fashion. This is the commonly accepted practice today. He concludes the third blessing: \"the Shield of David.\"6Pesachim 117b compares this to the conclusion of the first blessing of the Shemoneh Esreh, \"the Shield of Abraham.\" He concludes the fourth blessing7which centers on the Sabbath or festival celebrated with the mention of the sacred aspect of the day, as he does in the8fourth blessing of the Shemoneh Esreh.9See Chapter 2, Halachot 5 and 7. Similarly, if Rosh Chodesh falls on the Sabbath, the one who reads the haftarah mentions Rosh Chodesh in10the middle of this blessing, as he does in the11middle of the fourth blessing of the Musaf Shemoneh Esreh.12However, he does not conclude the blessing with the mention of Rosh Chodesh, as he would in the Musaf prayer. (See Chapter 2, Halachah 11.)
Shabbat 24b questions whether Rosh Chodesh should be mentioned in this blessing. On one hand, when Rosh Chodesh falls during the week, the haftarah is not read. Hence, one might assume that there is no connection between the two and, hence, there is no need to mention Rosh Chodesh in the blessings. However, on the other hand, we find that when Yom Kippur falls on the Sabbath, the Sabbath is mentioned in the Ne'ilah service, despite the fact that the Ne'ilah service would otherwise not be recited on the Sabbath.
Though Rashi and Rav Yitzchok Alfasi interpret the passage in the same manner as the Rambam, Rabbenu Asher and Rabbenu Nissim rule that no mention should be made of Rosh Chodesh in this blessing. The Shulchan Aruch, Orach Chayim 284:2 follows the latter position.
[The siddurim of Rav Amram Gaon and Rav Sa'adiah Gaon include mention of Rosh Chodesh in the conclusion of the blessing as well. The text of the authoritative Yemenite manuscripts of the Mishneh Torah also accept this view.]", + "How many readers [are called to the Torah]? On Sabbath morning, seven; on Yom Kippur, six; on festivals, five.1This reflects a descending order of holiness. Working on the Sabbath is punishable by execution; working on Yom Kippur by כרת (premature death by the hand of heaven); and on festivals, certain labors are permitted. This number may not be reduced.2In order to distinguish each day with the measure of holiness which it is due. However, it may be increased.3This statement is quoted from the Mishnah (Megillah 3:2). Rabbenu Nissim explains that the license to increase the number of people called to the Torah applies only on the Sabbath, in order to clearly differentiate between the different holy days. However, Rashi (like the Rambam, here) explains that it refers to all three occasions. Since working at one's occupation is prohibited on all three occasions, there is no difficulty in adding to the number of people called to the Torah.
The Ramah (Orach Chayim 282:1) states that it is customary to follow Rabbenu Nissim's opinion.
On Rashei Chadashim and on Chol Hamo'ed, four people [are called to read [from the Torah].4These days are put in a category of their own, because although they are distinguished by the recitation of the Musaf service, work (albeit with restrictions on Chol Hamo'ed) is permitted On the Sabbath and Yom Kippur during the Minchah service, on Mondays and Thursdays throughout the entire year, on Chanukah and Purim in the morning service, and on fast days in the morning and Minchah services5See Chapter 13, Halachah 18. three people [are called to] read [from the Torah]. This number6three or four, respectively may not be reduced,7since, as stated in Halachot 1 and 3, a minimum of three people must be called to the Torah, and a distinction must be made between the days when Musaf is recited and when it is not recited. nor may it may be increased.8On all these occasions, with the exception of the Minchah services of the Sabbath and Yom Kippur, work is permitted, and the Rabbis did not want to have people lose time from work by calling extra people to the Torah. On the Sabbath no additions were made, since it was customary to hold study sessions during the afternoon. Since the reading on Yom Kippur afternoon was instituted as parallel to that of the Sabbath afternoon, no additions are made then.", + "A woman should not read the Torah publicly, as a token of respect for the community.1This decision (quoted from Megillah 23) implies that a woman could receive an aliyah and recite the blessings over the Torah. However, as a gesture of respect to the community, women were not given this privilege.
Note the comments of the Magen Avraham 282:6, who states that women are obligated to hear the weekly Torah reading. A minor2i.e., a male under thirteen who knows how to read3since, as stated below, according to the Rambam, only a person who knows how to read can be called to the Torah. and is aware of the One who is being blessed4i.e., understands that reciting the blessings and reading the Torah is part of the service of God. See the Rambam's Commentary on the Mishnah, Berachot 7:2. may be counted as one of the required number [of people5There is a question among the commentaries if this refers only to the number of seven readers who must be called to the Torah on the Sabbath, or if this also refers to the three readers whom Ezra established as the minimum required to read from the Torah at all times. Rav Kapach relates that in the Rambam's Commentary on the Mishnah (Megillah 4:6), he originally accepted a child as one of the seven, but not as one of the three. However, afterwards, he amended the text so that it appears that he accepts a child even as one of the three. called to the Torah].
Similarly, the one who recites the haftarah is counted as one of the required number [of people called to the Torah], because he also reads from the Torah. [However,] if the leader of the congregation interrupted [by reciting] Kaddish between the conclusion of the Torah reading and the reading of the person who recites the haftarah,6See Halachah 20. [the latter] is not included as one of the required number [of people called to the Torah]7because the Kaddish marks the conclusion of the required Torah reading. In such an instance, since the required number of people were not called to the Torah, the entire Torah reading must be repeated (Rav David Arameah)..
If there is only one person in the community who knows how to read [from the Torah], he should be called to the Torah,8However, the Magen Avraham (ibid.) states that a child should be called only for maftir and even that custom is not practiced in most communities at present.
Similarly, the one who recites the haftarah is counted as one of the required number [of people called to the Torah], because he also reads from the Torah - although, as mentioned in Halachah 13, he reads a portion that has already been read. read, descend9to distinguish between aliyot [from the platform],10The Torah was read on a platform in the center of the synagogue. See Chapter 11, Halachah 3. return and read again a second and a third time until he completes the number of aliyot designated for that day.11TheTur (Orach Chayim 141) explains that, at present, the custom is to have the chazan read for everyone. If only those who knew how to read from the Torah were given aliyot, two problems would arise:a) Many people who do not know how to read from the Torah would be embarrassed;b) People who do not know how to read correctly would claim that they do know how to read, and arguments might crop up between them and the synagogue officials.
Nevertheless, since there is a question whether it is acceptable for a person to recite the blessings when he does not actually read from the Torah, it is desirable that the person who recites the blessings read along with the chazan in an undertone. (See Shulchan Aruch, Orach Chayim 141:2, and commentaries.) Yemenite custom, even at present, is that each person called to the Torah reads himself.", + "In all of these [Torah] readings, a priest reads first;1Though our practice has its origins in the decrees of the Sages as explained below, there is also a Torah command (see Sefer HaMitzvot, Positive Commandment 32) to give precedence to a priest regarding the Torah reading. However, according to the Torah, this commandment applies only when the two are equal in wisdom (as mentioned below). after him, a Levite; and after him, an Israelite.2Gittin 5:8 states that this practice was instituted by the Sages to establish peace among the people. Originally, the first aliyah would be given to the sage of greatest stature in the community. However, strife and contention would frequently break out concerning the designation of the person deserving of that honor. It is common custom at present3However, in Talmudic times, if a sage was obviously of a higher stature than the priests who were present, he was called first. Thus, Megillah 22a relates that Rav would receive the first aliyah in the presence of Shmuel, although Shmuel was a priest and Rav was not. that even a priest who is a common person is given precedence and allowed to read before a wise man of great stature in Israel.4In his Commentary on the Mishnah (Gittin, loc. cit.), the Rambam writes:
Know that the practice which is widely accepted everywhere, that a priest reads first in the synagogue regardless of whether he is a sage or a commoner, regardless of whether there is someone of greater stature there or not, is a matter which has no basis in the Talmud.... I wonder where this blemish came from....
The Rambam continues to explain that even at present, it is proper to call a sage of greater stature to the Torah before a priest of lower stature. Though the Rambam's opinion has been supported by many commentaries, in practice the commonly accepted custom has been allowed to be continued. The reason for this is quite clear. The strife and contention that existed in Talmudic times would surely return (Beit Yosef, Orach Chayim 135).
Whoever is greater than his colleague in wisdom is given precedence regarding the reading [of the Torah].5Gittin 60a states that after the priest and the Levite, the aliyot should be given to \"Torah sages who serve as community leaders, the sons of Torah sages who serve as community leaders, the heads of the community, and then all people.\" The last person who rolls the Torah scroll closed receives a reward equivalent to that of all the others.6Megillah 32b states that the gollel - the one who rolls the Torah closed - receives a reward equivalent to that of all the others who read from the Torah.
Apparently, the Rambam interprets this statement as referring to the person who receives the final aliyah, or on Sabbath and festivals, the one who reads the haftarah. He should also roll the Torah closed. The Mishnah Berurah (147:5-6) quotes a different view, explaining that the term גולל refers to the person who lifts the Torah up (what we refer to as Magbiah). It is customary that the person who receives this honor need not read from the Torah beforehand. Therefore, even the person of the greatest stature in the community can receive the concluding aliyah.7Because of the principles mentioned above, one might think that the sage of greatest stature should receive the third (or the first) aliyah. However, since the reward received by the גולל is greater, the sage may be given this honor.", + "When there are no priests present,1or the priest is at a point in prayer where he is forbidden to make an interruption (Shulchan Aruch, Orach Chayim 135:5). an Israelite is called to the Torah2Our translation follows the statements of Rav Sa'adiah Gaon, who writes that the honor should be given to an Israelite and should not be given to a Levite. However, the Ramah (Orach Chayim 135:6) states that the honor may also be given to a Levite. and a Levite should not be called after him at all.3lest one think that the person called to the Torah before him is a priest (Beit Yosef, Orach Chayim 135).
Note the statements of Rav Sa'adiah Gaon, who maintains that in such circumstances, the Levite may be given one of the later aliyot. His opinion is quoted by the Shulchan Aruch (loc. cit.:10). However, the Ramah maintains that a second priest or Levite should not be given one of the first seven aliyot.
When there are no Levites present, the priest who received the first aliyah returns and reads [from the Torah] a second time in place of the Levite. - An Israelite should not be called, for this would create the impression that the first person called to the Torah was not a priest (Mishnah Berurah 135:28).
When there are no Levites present, the priest who received the first aliyah returns and reads [from the Torah] a second time in place of the Levite. Another priest should not read [from the Torah] after him, lest others say that there is a blemish in the first's lineage,4even if his father was known to be a priest, it is possible that his mother was unfit to marry a priest. and, therefore, another priest was given the aliyah.5In contrast to the situation involving two Levites mentioned below, the second priest's lineage would not be doubted, for were he not a priest, he would not be given this aliyah either (Mishnah Berurah 135:28).
Similarly, one Levite should not read [from the Torah] after another Levite, lest others say that there is a blemish in the lineage of one of them - i.e., even if his father was a Levite, it is possible that he married a women who is a ממזרת, and thus their children are also ממזרים (Mishnah Berurah 135:30).
Similarly, one Levite should not read [from the Torah] after another Levite, lest others say that there is a blemish in the lineage of one of them.", + "What is the order [of the service] when the Torah is read after prayer?1Having outlined the halachic principles governing the reading of the Torah, the Rambam turns to explaining the order of the prayer service on the days when the Torah is read. Thus, this and the following two halachot complete the description of the order of communal prayer begun in Chapter 9. On a day when there is a Musaf service,2but when the haftarah is not recited - i.e., Rosh Chodesh or Chol Hamo'ed after the leader of the congregation completes the morning service, he recites Kaddish3full Kaddish, to indicate the completion of the morning service and takes out the Torah scroll.4The Mishnah Berurah 141:25 states that the Torah scroll should always be taken to the platform on the right side, as the reader faces the platform. He calls the members of the community, one by one, and they ascend5to the platform on which the Torah is read. Hence, the name aliyah (ascent) is used to refer to a person called to the Torah. and read from the Torah. When they have completed the reading, he returns the Torah scroll to its place,6as mentioned in Chapter 9, Halachah 14, here the congregation recite Tehillah l'David and U'va l'Tzion. recites Kaddish,7half-Kaddish. The Rambam's statements are based on Soferim 21:6. It is our practice to recite Kaddish after the Torah reading and then, again, as an introduction to the Musaf prayers. and then the [congregation] recites the Musaf service.8and then the [congregation] recites the Musaf service.
On days when the haftarah is read and there is a Musaf service,9i.e., Sabbaths and festivals it is customary to recite Kaddish before the person who reads the haftarah ascends [for his aliyah].10Thus, the Kaddish differentiates between the Torah reading, which is obligatory, and the portion read by the person who recites the haftarah, which was instituted only as a token of respect for the Torah (Soferim, loc. cit.).
The Rambam does not state whether the Torah scroll should be returned before the morning service or afterwards. In one of his responsa, he writes that there is no advantage to one practice over the other, and everything depends on local custom. There are places where it is customary to recite Kaddish after the person who reads the haftarah [completes his Torah reading].11Halachah 17 describes the consequences that result from this difference in custom.", + "During the Minchah service on the Sabbath and on Yom Kippur, after the leader of the congregation completes Tehillah l'David and the order of Kedushah,1i.e., U'va l'Tzion. See Chapter 9, Halachah 13. On Yom Kippur, it is our custom to recite these prayers before the Ne'ilah service, and not before Minchah. he recites the Kaddish,2a half-Kaddish and takes out a Torah scroll.3The congregation should stand while the Torah scroll is being taken from the ark (Kiddushin 33b). Soferim 14:14 states that the congregation should walk after the Torah scroll while it is being taken from the ark to the reading platform and when it is returned.
The Ramah (Orach Chayim 149:1) mentions the custom of training children to kiss the Torah scroll as it is taken out. [Those called to the Torah] ascend and read and then, [the Torah scroll] is returned [to its place.4The congregation should rise and accompany it back to the ark (Shulchan Aruch and Ramah, Orach Chayim 149:1). The leader of the congregation] recites Kaddish,5half-Kaddish and the [congregation] recites the Minchah service.6and the [congregation] recites the Minchah service.
Similarly, on a fast day,7after the recitation ofTehillah l'David and half-Kaddish the Torah is read [before] the Minchah service.8See Chapter 13, Halachah 18. Afterwards, Kaddish is recited,9a half-Kaddish and the Minchah service is recited. On festivals, it is not customary to read [the Torah] in the Minchah service.10As explained in Halachah 1, the Torah reading on Sabbath afternoons was instituted for יושבי קרנות. According to the interpretation that this refers to idle people who sit on the street corners, Rabbenu Manoach explains that this reason would not apply on the festivals, when the people are involved in the preparation of their festive meals. Even according to the interpretation of the term as \"shopkeepers,\" it is possible that in consideration of the time spent preparing the festive meals, the Rabbis did not institute the reading of the Torah in the Minchah service.", + "[When the Torah is read on] a day when Musaf is not recited,1i.e., on Mondays and Thursdays, Purim, Chanukah, and fast days after the morning Shemoneh Esreh is completed,2and the supplicatory prayers have been recited [the leader of the congregation] recites the Kaddish3half-Kaddish and takes out a Torah scroll. [After the portion is] read from it, [the Torah scroll] is returned [to its place.4Interestingly, this is the custom in some Ashkenazic communities. However, in Sephardic communities, it is customary to return the Torah scroll to the ark after the recitation of the full Kaddish mentioned below (Shulchan Aruch and Ramah, Orach Chayim 25:13). The leader of the congregation] recites Tehillah l'David and the order of Kedushah,5U'va l'Tzion as is the practice every day.6See Chapter 9, Halachah 13. [Afterwards,] he recites the Kaddish7the full Kaddish, to indicate the completion of the service. and the people depart.", + "It is not proper to read from chumashim in synagogues, as a token of respect for the community.1i.e., it is proper that a community possess a complete Torah scroll. The Jerusalem Talmud (Megillah 3:1) states that this prohibition was instituted so that the community would be upset that they were prevented from hearing the Torah readings, and therefore buy a Torah scroll. (See also Chapter 11, Halachah 1.)
A Torah scroll should not be rolled [from one portion to another portion] in the presence of the community, because of the difficulty it would cause the people, forcing them to remain standing while the Torah scroll is being rolled.2Rashi, Yoma 70a, offers another reason: because the congregation is forced to stand idly while the scroll is being rolled. Therefore, if it is necessary to read two separate concepts, two Torah scrolls are taken out.3See Chapter 18, Halachot 22-24. [However,] one person should not read one concept from two Torah scrolls,4See Hilchot Avodat Yom HaKippurim 3:10, which describes the portions read by the High Priest in the Temple on Yom Kippur. He would read one passage by heart, rather than roll the Torah scroll.
The Merkevat HaMishneh explains that if the passages read from the two scrolls deal with two different subjects, one person may read from two scrolls. See Chapter 13, Halachah 4. lest people say that the first scroll was invalid and, therefore, they read from the second.5Interestingly, the Rambam does not mention at all the laws which apply when a Torah scroll is found invalid. (See Shulchan Aruch, Orach Chayim 143.)", + "When a person rolls a Torah scroll [closed],1Apparently, in Talmudic times, one person would both lift the Torah up and roll it closed. (This practice is followed today among Chabad Chassidim.) he should roll it from the outside.2The Ramah (Orach Chayim 147:4) interprets this statement (a quote from Megillah 32b) to mean that when a Torah scroll is rolled closed, the blank side of the parchment should face the outside, and the writing should face the person holding the Torah scroll. When he ties it, he should tie it from the inside.3Tosafot (Megillah, loc. cit.) explains that if the knot is on the outside, when the Torah scroll is opened it would have to be turned over to be untied. He should leave the stitching4between the different columns of the Torah scroll [in the center], so that it will not rip.5i.e., if the Torah scroll is torn because one person pulled one etz chayim (one of the rods on which the Torah scroll is mounted) from the other, the scroll will tear on the stitching and not on the text.
In a place where a Torah scroll is taken [from the synagogue] to another room where it is kept, the congregation6The Ramah (Orach Chayim 149:1) interprets the following prohibition to apply only to the community as a whole. One or two individuals are allowed to leave. is not allowed to leave until the Torah scroll is taken.7The Tur, Orach Chayim 149, interprets Sotah 39b, the source for this prohibition, as forbidding one to leave from the same exit through which the Torah will be taken, but allowing one to leave through another exit, because it is improper for a person to walk in front of the Torah scroll.
The Rambam does not allow this leniency, since abandoning the Torah does not show respect. The Shulchan Aruch (Orach Chayim 149:1) quotes the Tur's opinion. They should accompany it, following it to the place where it is kept.8Sotah 39b derives this law from Deuteronomy 13:5: \"Follow after God, your Lord.\" The Ramah (loc. cit.) states that similar practices should be followed when the Torah is kept in the ark, as is customary today. (See also the commentary on Halachah 21.)" + ], + [ + "The common custom throughout all Israel is to complete the [reading of] the Torah in one year. [The cycle] is begun on the Sabbath after the Sukkot festival, reading the sidrah, Bereshit. On the following Sabbath, [the sidrah,] Eleh toldot [is read]; on the third, [the sidrah,] Vayomer Ado-nai el Avram. We continue reading according to this order until the Torah is completed, during the Sukkot festival.
There are those who finish the Torah reading in a three-year cycle. However, this is not a widely accepted custom.", + "Ezra instituted the practice of having the Jews read the \"curses\" found in the Book of Leviticus before Shavuot, and those found in the Book of Deuteronomy before Rosh HaShanah.
It is common custom to read [the sidrah,] Bemidbar Sinai before Shavuot, [the sidrah,] Va'etchanan after Tish'ah B'Av, [the sidrah,] Attem nitzavim before Rosh HaShanah, and [the sidrah,] Tzav et Aharon before Pesach in an ordinary year.
Therefore, there are Sabbaths on which two sedarim are read: for example, [the sidrah,] Ishah ki tazria and [the sidrah,] Vezot tih'yeh torat hametzora [are often combined. Similarly, the sidrah,] Im bechukotai [is often combined] with [the sidrah,] Behar Sinai, so that [the reading of the Torah] will be completed in a year, and the sedarim will be read at the appropriate times.", + "At the point [in the Torah] where the Sabbath morning [reading] was completed, the reading [is begun] on the Sabbath afternoon, on Monday, on Thursday, and on the following Sabbath.
What is implied? On the first Sabbath, we read [the sidrah,] Bereshit in the morning. In the afternoon, ten or more verses from [the sidrah,] Eleh toldot Noach are read. The same practice [is followed] on Monday and Thursday. On the coming Sabbath, we begin from Eleh toldot Noach, and read until the conclusion of the sidrah. This pattern is followed throughout the year.
On each Sabbath, a haftarah is recited that reflects the Torah reading.", + "On Rosh Chodesh, the first reader reads three verses from the passage (Numbers 28:1-15) Tzav. The second reader reads the third verse which was read by the first reader, and the following two verses, so that three verses will remain in the passage. The third reader reads the three verses that were left [unread] by the second reader, and the passage \"And on the Sabbath day....\" The fourth reader reads [the passage] \"And on your new months....\"
If Rosh Chodesh falls on the Sabbath, two Torah scrolls are taken out in the morning. The sidrah of that particular Sabbath is read from one, and the person who concludes the reading reads [the passage] \"And on your new months....\"
The person who reads the haftarah reads the passage concerning Rosh Chodesh, and then reads [the passage (Isaiah 66:1-24) that concludes:] \"And it will be from month to month...\" as the haftarah.
If Rosh Chodesh Av falls on the Sabbath [the passage, Isaiah 1:14-31, beginning:] \"My soul hates your new moons and your festivals\" is read as the haftarah.
If Rosh Chodesh falls on Sunday, on the preceding Sabbath [the passage (I Samuel 20:18-42), beginning:] \"And Jonathan told him: 'Tomorrow is the new month...'” is read as the haftarah.", + "Whoever is called to read from the Torah should begin [his reading] with a positive matter and conclude with a positive matter.
However, in Parashat Ha'azinu, the first [person called to the Torah] reads until Z'chor y'mot olam (Deuteronomy 32:7 . The second begins from Z'chor y'mot olam [and continues] until Yarkivehu (ibid.:13). The third [reads] from Yarkivehu until Vayar Ado-nai vayin'atz (ibid.:19). The fourth [reads] from Vayar Ado-nai vayin'atz until Lu chachmu (ibid.:29). The fifth [reads] from Lu chachmu until Ki essa el shamayim yadi (ibid.:40). The sixth [reads] from Ki essa el shamayim yadi until the conclusion of the song (ibid.:43).
Why is the Torah reading ceased at these points? Because these are [verses of] rebuke, [and the intent is that] that they motivate the people to repent.", + "The eight verses at the conclusion of the Torah may be read in a synagogue when fewer than ten people are present. They are indeed all Torah and were related by Moses from the Almighty. However, since, on the surface, they appear to have been recited after Moses' death, the [rules governing them] are different. Therefore, it is permissible for an individual to read them.", + "The \"curses\" in Leviticus should not be interrupted. Rather, a single person should read them [in their entirety]. He should begin with the verse preceding them and conclude with the verse following them.
The \"curses\" in Deuteronomy may be interrupted if one desires. However, the people have already adopted the custom of not interrupting [this reading]. Rather, a single person reads them [in their entirety].", + "[The cycle of Torah readings] is interrupted for the festivals and Yom Kippur. [On these occasions,] we read [a passage that] concerns the festival and not the sidrah of [that] Sabbath.
Moses instituted [the practice that], on each festival, the Jews should read [a passage] appropriate to it. Also, it [is proper] on each festival to ask about and explain the subjects [pertinent] to that festival.
Which [passages] are read? On Pesach, [we read] the passage concerning the festivals in Leviticus 23:4-44). [However,] the people have already adopted the custom of reading Mishchu uk'chu lachem (Exodus 12:21-51) on the first day. The haftarah is [the description] of the Pesach celebrated in Gilgal (Joshua 5:2-15).
On the second day, we read Shor o kesev (Leviticus 22:26-23:44). The haftarah is [the description] of the Pesach celebrated by Josaiah (II Kings 1-9, 21-25). On the third day, we read Kadesh li kol b'chor (Exodus 13:1-16); on the fourth day, Im kessef talveh (Exodus 22:24-23:19); on the fifth day, P'sol lecha (Exodus 34:1-26); on the sixth day, Vaya'asu Bnei Yisrael et hapesach b'mo'ado (Numbers 9:1-14).
On the final festival, [we read] from Vay'hi beshalach until the conclusion of the song [sung at Red Sea] until [the verse,] Ani Ado-nai rof'echa (Exodus 13:17-15:26). The haftarah is Vayedaber David (II Samuel 22:1-51).
On the eighth day, [we read], Kol hab'chor (Deuteronomy 15:19-16:17). The haftarah is Od hayom (Isaiah 10:32-4, 11:1-16, 12:1-6).", + "On Shavuot, we read [the passage, containing the reading] Shiv'ah shavuot (Deuteronomy 16:9 . However, it is common custom to read [the passage,] Bachodesh hash'lishi (Exodus 19:1-20:23) on the first day of the festival. [The vision of God's] chariot (Ezekiel 1:1-28) is read as the haftarah.
On the second day, the passage describing the festivals, Kol hab'chor (Deuteronomy 15:19-16:17) is read, and [a passage from] Chabbakuk (3:1-19) is read as the haftarah.", + "On Rosh HaShanah, we read [the passage including the verse]: Uvachodesh hash'vi'i b'echad lachodesh (Numbers 29:1 . However, it is common custom to read [the passage,] VAdo-nai pakad et Sarah (Genesis 21:1-33). [The passage,] Vay'hi ish echad min haramatayim (I Samuel 1:1-2:10) is read as the haftarah.
On the second day, [the passage,] V'HaElo-him nisah et Avraham (Genesis 22:1-24) is read, and [the passage including the verse] Haven yakir li Efrayim (Jeremiah 31:1-19) is read as the haftarah.", + "On Yom Kippur, in the morning, we read [the passage,] Acharei mot (Leviticus 16:1-34) and read [the passage,] Ki koh amar ram v'nisa (Isaiah 57:14-58:14) as the haftarah.
In the afternoon, [we read the passage] in Acharei mot that is concerned with forbidden sexual relations, in order that anyone who has violated one of these sins will remember, become embarrassed, and repent. The third person [who] reads from the Torah recites [the Book of] Yonah as the haftarah.", + "On Sukkot, on the first two days, we read the passage that concerns the festivals: Shor o kesev o eyz (Leviticus 22:26-23:44). The haftarah read on the first day is [the passage,] Hiney yom ba l'Ado-nai (Zechariah 14). On the second day, [the haftarah is the passage,] Vayikahalu el hamelech Shlomo (I Kings 8:2-21).
On the final day of the festival, we read [the passage,] Kol hab'chor (Deuteronomy 15:19-16:17). For the haftarah, we read [the passage,] Vay'hi k'chalot Shlomo (I Kings 8:54-66).
On the following day, we read [the sidrah,] Vezot haberachah (Deuteronomy 33-34). For the haftarah, we read [the passage,] Vaya'amod Shlomo (I Kings 8:22-53). There are those who read [the passage,] Vay'hi acharei mot Moshe (Joshua 1) as the haftarah.
On the other days of Sukkot, we read [the passages that describe] the sacrifices [offered] on the festival.", + "What is implied? On each of the days of Chol Hamo'ed, we read two passages. [For example,] on the third day [of the festival], which is [the first day of] Chol Hamo'ed, the priest reads [the passage,] Uvayom hasheni. The Levite reads [the passage,] Uvayom hash'lishi. The Israelite repeats [the passage,] Uvayom hash'lishi, and the person called for the fourthaliyah repeats [both passages:] Uvayom hasheni and Uvayom hash'lishi.
Similarly, on the fourth day [of the festival], which is the second day of Chol Hamo'ed, we read the passages Uvayom hash'lishi and Uvayom harevi'i. The same pattern is followed on all the [other] days.", + "In the morning [service] on each and every one of the festivals, on Yom Kippur, and during the seven days of Pesach, two [Torah] scrolls are taken out. We read the passages mentioned above from the first scroll, and from the second scroll we read the description of the sacrifices [offered on] that day, in the Book of Numbers. The person who reads the description of the sacrifices recites the haftarah from the prophets.", + "On any day when two or three [Torah] scrolls are taken out: if they are taken out one after the other, when the first scroll is returned, Kaddish is recited and the second scroll is taken out. When the second scroll is returned, Kaddish is also recited.
We have mentioned above that the common custom is to recite Kaddish after the reader concludes the reading at all times, and then to recite the haftarah from the prophets.", + "When the Sabbath falls during Chol Hamo'ed - whether during Pesach or during Sukkot - [the passage,] R'ey Attah omer elai (Exodus 33:12-34:26) is read on that Sabbath. On Pesach, [the passage describing Ezekiel's vision of] the dry bones (Chapter 37) is read as the haftarah. When [the Sabbath] falls in the midst of Sukkot, [the passage,] B'yom bo Gog (Ezekiel 38:18-39:16) is read as the haftarah.", + "On Chanukah, [the following passages are read:] On the first day, we read from the Priestly Blessing (Numbers 6:38-42) until the conclusion of the sacrifice offered on the first day (Numbers 7:17 . On the second day, we read [the passage describing] the sacrifices of the Nasi who brought the offering on the second day. This practice is continued until the eighth day. On the eighth day, we read [the descriptions of] all the [remaining] sacrifices until the end of the portion.
On the Sabbath of Chanukah, the haftarah is Zechariah's [vision of the Menorah (2:14-4:7)]. If two Sabbaths are celebrated during Chanukah, on the first Sabbath, Zechariah's [vision of the Menorah] is read as the haftarah; on the second, [the description of] Solomon's [Menorah is read as the haftarah (I Kings 7:40-50)]. The one who reads the [passage designated for] Chanukah is the one who recites the haftarah from the prophets.
On Purim, [the passage,] Vayavo Amalek (Exodus 17:8-16) [is read].", + "On Tish'ah B'Av, in the morning, [the passage,] Ki tolid banim (Deuteronomy 4:25-40) is read, and [the passage,] Asof asifem, n'um Ado-nai (Jeremiah 8:13-9:23) is read as the haftarah. During the Minchah service, we read [the passage,] Vay'chal Moshe (Exodus 32:11-14, 34:1-10), as on other fast days.
On the other days when we fast [to commemorate the bitter events] that occurred to our ancestors, we read the [above-mentioned passage,] in the morning and Minchah services [in the following manner]: The first person called to the Torah reads four verses, [beginning] Vay'chal Moshe. The second and the third read from P'sol lecha until asher ani oseh imach.
On the fasts that are declared by the community because of difficulties like famine or plague, we read blessings and curses, so that the people will repent and humble their hearts when they hear them.", + "It is customary on the three Sabbaths before Tish'ah B'Av to read haftarot of rebuke. On the first Sabbath, we read [the passage,] Divrei Yirmiyahu (Jeremiah 1:1-2:3) as the haftarah. On the second [Sabbath], we read [the passage,] Chazon Yishayahu (Isaiah 1:1-27). On the third [Sabbath], we read [the passage,] Eichah hay'ta l'zonah (Isaiah 1:21 .
Similarly, on the Sabbath after Tish'ah B'Av we read [the passage Nachamu, nachamu, ami (Isaiah 40:1-26) as the haftarah. It is the common custom in our cities to read the comforting prophecies of Isaiah as the haftarot from Tish'ah B'Av until Rosh HaShanah.
On the Sabbath between Rosh HaShanah and Yom Kippur, we read [the passage,] Shuvah Yisrael as the haftarah.", + "When Rosh Chodesh Adar falls on the Sabbath, we read Parashat Shekalim (Exodus 30:11-16), and read as the haftarah [the passage concerning] Yehoyada, the priest (II Kings 11:17-20, 12:1-17). If Rosh Chodesh Adar falls in the middle of the week - even if it falls on Friday - Parashat Shekalim is read on the previous Sabbath.
On the \"second Sabbath,\" we read Parashat Zachor (Deuteronomy 25:17-19), and read as the haftarah, [the passage,] Pakad'ti et asher asah Amalek (I Samuel 15:1-34). What is meant by the \"second Sabbath\"? The Sabbath before the week in which Purim falls - even if Purim falls on Friday.
On the \"third Sabbath,\" we read [the passage describing] \"the red heifer\" (Numbers 19:1-22), and read as the haftarah [the passage,] V'zarakti aleichem (Ezekiel 36:16-38). Which is the \"third Sabbath\"? The one preceding the fourth.
On the fourth Sabbath, we read [the passage,] Hachodesh hazeh lachem (Exodus 12:1-20), and read as the haftarah [the passage,] Barishon b'echad lachodesh (Ezekiel 45:16-25, 46:1-18). Which is the \"fourth Sabbath\"? The Sabbath of the week when Rosh Chodesh Nisan falls - even if it falls on Friday.", + "Thus, there will be times when there is an interruption between the first [of these] Sabbaths and the second, or between the second and the third. At times, there will be two interruptions - between the first and the second and between the second and third. However, an interruption is never made between the third and fourth [Sabbaths].", + "Each one of these four passages should be read from another Torah scroll, after reading the sidrah of that Sabbath from the scroll that was taken out first.
If Rosh Chodesh Adar fell on the Sabbath and the sidrah to be read that week was V'attah tetzaveh, six people read from V'attah tetzaveh until V'asita kiyor nechoshet.The seventh person reads from the second scroll and repeats the reading of Ki tissa until V'asita kiyor nechoshet.

If the sidrah to be read that week was Ki tissa itself, six people read from Ki tissa until Vayakhel. The seventh person reads from the second scroll and repeats the reading of Ki tissa until V'asita kiyor nechoshet.", + "[When] Rosh Chodesh Adar falls on the Sabbath, three Torah scrolls are taken out. The sidrah of the day is read from the first scroll. The passage concerning Rosh Chodesh is read from the second scroll, and Ki tissa is read from the third scroll. Similarly, [when] Rosh Chodesh Nisan falls on the Sabbath, three Torah scrolls are taken out. The sidrah of the day is read from the first scroll, the passage concerning Rosh Chodesh is read from the second scroll, and Hachodesh hazeh is read from the third scroll.", + "[Similarly, when] Rosh Chodesh Tevet falls on the Sabbath, three Torah scrolls are taken out. The sidrah of the day is read from the first scroll. The passage concerning Rosh Chodesh is read from the second scroll, and the passage for Chanukah is read from the third scroll.
[When Rosh Chodesh Tevet] falls during the middle of the week, three people read from the passage concerning Rosh Chodesh, and the fourth person reads the passage for Chanukah.", + "Although a person hears the entire Torah [portion] each Sabbath [when it is read] communally, he is obligated to study on his own each week the sidrah of that week, reading it twice in the original and once in the Aramaic translation. [When] there is no Aramaic translation for a verse, one should read the verse three times in the original, so that one completes [the study of] one's [Torah] portions with the community." + ], + [ + "In the morning, Musaf, and Ne'ilah services,1In Sefer HaMitzvot (Positive Commandment 26), the Rambam writes that the mitzvah is for the priests to bless the people \"every day.\" The Sages extended the scope of the requirement and obligated the priests to bless the people in all the above services (Ta'anit 26b).
The Ramah (Orach Chayim 128:44) writes:
It is customary in these countries to recite the priestly blessing only on holidays, when people are in festive and joyous spirits...In contrast, on other days - even on Sabbaths - [the priests] are disturbed, worrying about earning a livelihood and the delay of work.Even on holidays, the priestly blessing is recited only in the Musaf service, directly before the people leave the synagogue and rejoice in the holiday festivities.
The Ramah's decision is based on the view that the priestly blessings must be recited with feelings of joy and goodwill, and if those feelings cannot be aroused (see Zohar III 147a), it is proper that the blessing not be recited. Though the Ashkenazic community follows his view, in Egypt and in Eretz Yisrael the priests have always fulfilled the mitzvah of blessing the people every day. Many Ashkenazic authorities, among them Rav Shneur Zalman of Liadi and Rav Shlomo Kluger, desired to introduce this practice in the Ashkenazic community. However, they were not successful in doing so. the priests2The Minchat Chinuch states, in the name of the Sefer HaCharedim, that just as it is a mitzvah for the priests to bless the people, it is a mitzvah for the people to be blessed. The Hafla'ah (Ketubot 24b) draws a parallel to the mitzvah of Yibbum which is incumbent on both the man and woman involved. recite3Sefer HaMitzvot (loc. cit.) and Sefer HaChinuch (Mitzvah 278) include this as one of the Torah's 613 mitzvot. the priestly blessing.4Our translation of Nesiat Kapayim as \"recite the priestly blessing\" is not literal. The words actually mean \"raise their hands,\" referring to the way the priests hold their hands while reciting these blessings, as mentioned in Halachah 3. They do not recite the priestly blessing in the Minchah service, because, by the time of the Minchah service, all the people have eaten.5Here, we see an example of how a Rabbinic decree can prevent the fulfillment of a Torah commandment. The possibility exists that the priests would have drunken wine, and it is forbidden to recite the priestly blessing while intoxicated.6Deuteronomy 10:8 describes how God designated the tribe of Levi \"to stand before God, to serve Him and offer blessing in His name,\" establishing a equation between service in the Temple and the recitation of the priestly blessing. Accordingly, just as a priest is forbidden to serve in the Temple while intoxicated (Leviticus 10:9), he is also forbidden to recite the priestly blessings in such a state (Ta'anit, loc. cit.).
Even on a fast day,7when there is no suspicion that the priests are drunk the priestly blessings are not recited during the Minchah service.8See the following halachah for clarification. This decree [was instituted,] lest [people fail to differentiate between] the Minchah service of a fast day and the Minchah service of an ordinary day.9Ta'anit (loc. cit.) records a difference of opinion on this question among the Sages. All the Sages agree that the priestly blessing is not recited during an ordinary Minchah. However, Rabbi Meir requires the priestly blessing to be recited on a fast day. On the other hand, Rabbi Yosse follows the view quoted by the Rambam. His position is accepted by the other Halachic authorities as well.", + "When does the above apply? On fast days when both Minchah and Ne'ilah are recited - i.e., Yom Kippur and communal fasts [declared because of distress].1See Ta'anit 1:4-7 and Hilchot Ta'aniot, Chapter 2, which describe the situations which warrant the declaration of a communal fast. However, on a fast day on which Ne'ilah is not recited2e.g., Tish'ah B'Av or the seventeenth of Tammuz - i.e., fasts instituted to commemorate tragic events in our national history. These days are associated primarily with mourning. In contrast, the other fasts are days when we increase our supplication in an effort to evoke Divine mercy. For this reason, the Sages instituted the Ne'ilah prayer on these days alone (Beit Yosef, Orach Chayim 579). - e.g., Tish'ah B'Av or the seventeenth of Tammuz - since the Minchah service is recited close to sunset, it resembles Ne'ilah3See Chapter 3, Halachah 6, which states: \"The proper time of the Ne'ilah prayer is such that one completes it close to sunset.\" and will not be confused with an ordinary Minchah service.4which is generally recited in the early afternoon, to afford people the opportunity to eat afterwards, since it is forbidden to eat a meal in the afternoon before reciting Minchah (Tosafot, Ta'anit, loc. cit.). Therefore, the priestly blessing is recited during it.5Similarly, in Ashkenazic communities, when the priests do not recite the priestly blessings every day, the chazan should recite the blessing in his repetition of the Shemoneh Esreh.
If a priest transgressed and ascended to the platform during the Minchah service of Yom Kippur, since it is known that there is no possibility of drunkenness on that day, he may recite the priestly blessing,6Because of this decision, in Ashkenazic communities the chazan recites the priestly blessings in his repetition of the Shemoneh Esreh during these days (Hagahot Ma'amoniot). and he is not required to descend because of the suspicion [that might be aroused], so that people do not say, \"He is of blemished lineage. Therefore, they forced him to descend.\"7i.e., it is feared that the people will suspect that his mother was a divorcee, and he is thus not able to serve as a priest.", + "How is the priestly blessing recited outside the Temple?1i.e., in the synagogue prayer services. The recitation of the priestly blessing in the Temple is discussed in Halachah 9. When the leader of the congregation reaches the blessing R'tzey, when he recites the word R'tzey all the priests in the synagogue leave their places,2Sotah 38b states: \"Any priest who does not ascend during the blessing R'tzey may not ascend afterwards. Later, the Talmud qualifies this statement to mean that a priest must leave his place in the synagogue during the blessing R'tzey. proceed forward,3reciting the short prayer mentioned in Halachah 12. and ascend the duchan.4The term duchan refers to the steps before the heichal. (See the Rambam's Commentary on the Mishnah, Berachot 5:4.) This term has become associated with the recitation of the priestly blessing to the extent that reciting the blessing is often popularly referred to as duchaning.
In a synagogue where there are no steps before the ark, the priests still recite the blessings while standing before the ark.
They stand there, facing the heichal,5the permanent ark; Chapter 11, Halachah 2. with their backs to the congregation. They hold their fingers closed, against their palms,6The Mishnah Berurah explains that the priests are not required to close their hands. The Rambam is merely clarifying that, at this point, they are not obligated to spread their hands, as they do when they bless the people. until the leader of the congregation completes the blessing Modim.7The priestly blessing is recited at this point in the repetition of the Shemoneh Esreh, as the preface to the blessing praising God for granting peace to our people. [Then,]8they recite the blessing mentioned in Halachah 12, and they turn9turning to the right (see Halachah 13). their faces to the people,10so the blessing will be recited face to face, as required by Halachah 11. spread out their fingers,11On the verse (Song of Songs 2:9), \"peeking through the windows,\" Shir HaShirim Rabbah comments that the Divine Presence peeks through the windows between the priests' fingers. In particular, the Sages note that the word \"the windows\" (החרכים) can be broken up as follows: ה חרכים - \"five windows,\" alluding to the unique manner in which the priests hold their hands while reciting the priestly blessing. lift up their hands12Sotah 38a derives the obligation of the priests to raise their hands from Leviticus 9:22: \"Aharon lifted his hands toward the people and blessed them.\" shoulder high,13Compare to the practice in the Temple mentioned in Halachah 9. and begin reciting, Y'varechecha....14This statement has raised questions among the commentaries. The Kiryat Sefer explains that the priests recite Y'varechecha - the first word of the priestly blessings - directly after concluding the blessing (see Halachah 12) recited before blessing the people, without being prompted by the reader. They take the initiative, so that an interruption is not made between the recitation of the blessing before the performance of a mitzvah and its actual performance.
Study of the Rambam's Commentary on the Mishnah (Berachot, loc. cit.) shows that the Rambam himself had questions about this matter. In the first manuscripts, the Rambam writes that \"the leader of the congregation recites Y'varechecha, and the priests read after him.\" This is also the reading in the popularly published edition of that text. However, in the later manuscripts of the Commentary on the Mishnah (see Rav Kapach's edition of that text), the Rambam changes his mind and states that the priests begin reciting y'varechecha.
In his Beit Yosef (Orach Chayim 128), Rav Yosef Karo mentions these different views, and in his Shulchan Aruch (128:13) rules that the priests begin on their own initiative. The Ramah differs and states that it is Ashkenazic practice that this word is also recited in response to the chazan.
The leader of the congregation reads [the blessing] to them, word for word, and they respond after him [as can be inferred15See the Sifre on the verse below. from Numbers 6:23: \"This is how you should bless the children of Israel:] 'Say to them...;’” [i.e., the priests do not bless until one] \"says to16The fact that the priests merely repeat the blessing emphasizes the concept (Chapter 14, Halachah 7) that the blessing is God's, and the priests do no more than convey that blessing to the people (Kinat Eliyahu).
When [the priests] conclude the first verse, all the people answer \"Amen.\" - The Kiryat Sefer states that responding \"Amen\" to the priestly blessings is an obligation from the Torah.
Note the difference between this law and the ruling when the chazan recites the priestly blessings in the absence of any priests (Chapter 15, Halachah 10). Note also the contrast to the people's response to the priestly blessings in the Temple, (Halachah 9).
The leader of the congregation reads [the priests] the second verse, word for word, and they respond after him until they complete the second verse. - The Ramah (loc. cit.:45) mentions the custom of the priests chanting during the recitation of the blessings. This practice is followed only on holidays. In Eretz Yisrael, the priests do not chant when the priestly blessing is recited on other days.
The people respond \"Amen.\" The same applies regarding the third verse. - Berachot 55b states that a person who has a dream which requires explanation should stand before the priests when they bless the people. Accordingly, it is customary to recite a prayer regarding dreams during the priestly blessing. (See Shulchan Aruch loc. cit.; 130:1 and commentaries.) them.\"
When [the priests] conclude the first verse, all the people answer \"Amen.\" The leader of the congregation reads [the priests] the second verse, word for word, and they respond after him until they complete the second verse. The people respond \"Amen.\" The same applies regarding the third verse.", + "When the priests conclude the recitation of [these] three verses, the leader of the congregation begins the final blessing of the Shemoneh Esreh, Sim shalom.1After the priests promise that God will bless the people, it is appropriate that the chazan begin the blessing requesting peace, alluding to Psalms 29:11: \"God will bless His people with peace\" (Megillah 18a). The priests turn2to the right (see Halachah 13), turning their faces to the ark3See Halachah 6. and close their fingers.4The priests are not allowed to close their fingers until they turn to face the ark (Shulchan Aruch, Orach Chayim 128:16). At this time, they recite a short prayer, as mentioned in Halachah 12. They remain standing on the duchan until the leader of the congregation concludes the blessing, [and then] return to their places.5See Halachah 6.", + "The person who calls the priests1As mentioned in Halachah 3, based on Numbers 6:23: \"This is how you should bless the children of Israel: 'Say to them...,'” our Sages explained that before the priests bless the people, someone must \"Say to them\" - i.e., invite them to recite the blessing.
The Tur (Orach Chayim 128) states that the obligation to bless the people is not incumbent upon the priests until someone requests that they do so. is not permitted to call to the priests until the Amen of the community is no longer heard.2Our translation follows the standard printed text of the Mishneh Torah, which reads לכהנים. Other texts read כהנים. This version translates as \"The person who calls the priests is not permitted to call out, 'Kohanim'...\"
These textual differences reflect a difference of interpretation. The standard text relates that the chazan should not begin reading the blessing to the priests until one no longer hears the Amen which the congregation recited in response to the blessing recited by the priests (Halachah 12) before blessing the people.
According to the texts which read כהנים, the halachah teaches us that the chazan should not call the priests until the Amen recited by the congregation in response to the blessing Modim can no longer be heard. Both opinions are accepted as halachah by the Shulchan Aruch and commentaries (Orach Chayim 128:18). The priests are not permitted to begin reciting the blessing3either the blessing recited before blessing the people, or the priestly blessing itself, depending on the above interpretations. until the statement of the person who calls the priests4either Y'varechecha or Kohanim, according to the respective interpretations. is no longer heard.5In order that each of the statements and blessings can be clearly heard.
The congregation should not respond \"Amen\" until the blessing of the priests - This refers to the blessing recited before blessing the people, and also each of the priestly blessings.
The congregation should not respond \"Amen\" until the blessing of the priests is no longer heard. The priests may not begin another6one of the three priestly... blessing7s - until the Amen of the community - recited in response to the previous blessing... until the Amen of the community is no longer heard.8However, if a few individuals extend their pronunciation of \"Amen\" exceedingly, the recitation of the priestly blessings need not be delayed.
The leader of the congregation is not allowed to recite Amen to the priests' blessings like the rest of the people, lest he become confused and not realize which blessing to recite to them, whether the second blessing or the third blessing.9The recitation of \"Amen\" is not considered to be an interruption of his recitation of the Shemoneh Esreh. Nevertheless, he should not recite \"Amen,\" because he may become confused and begin reading the wrong blessing to the priests.
Note that in Chapter 15, Halachah 10, the Rambam writes that if the chazan is the only priest present in a community, he should not bless the people, lest he become confused and err in his prayers. However, if he is sure that he will not make a mistake, he may bless the people. In the present halachah, the Rambam does not make such an allowance.
Perhaps the difference is that in Chapter 15, there is the possibility that the recitation of the priestly blessing will be nullified entirely. Hence, greater leniency is shown. In this halachah, the congregation as a whole will not suffer if the chazan does not respond \"Amen\" to the priests' blessings. Though the Shulchan Aruch (loc. cit. 128:19) quotes the Rambam's decision, Shulchan Aruch HaRav (128:31) and the Mishnah Berurah (128:71) state that particularly at present, when the blessings are recited from a siddur, the chazan should respond Amen.", + "The priests are not permitted to turn their faces away from the congregation until the leader of the congregation begins [the blessing] Sim shalom. Neither may the priests leave their places1in front of the heichal

until the leader of the congregation concludes [the blessing] Sim shalom - nor should the priests speak among themselves. until the leader of the congregation concludes [the blessing] Sim shalom, nor may they close their fingers2from the outstretched position in which they are held while the priestly blessings are being recited. until they turn their faces from the community.3All these three statements are quoted from Sotah 39b. However, the Rambam changes from the order in which these statements are found in the Talmud. Interestingly, the three statements are also quoted by the Shulchan Aruch (Orach Chayim 128:16) in still a different order.
One of the measures ordained by Ezra4This version is found in the standard printed text of the Mishneh Torah. The commentaries maintain that the text is in error, noting that Sotah 40a ascribes this decree to Rabbi Yochanan ben Zakkai. is that the priests should not ascend to the duchan wearing sandals.5This decree was instituted lest the sandal strap of one of the priests snap and he descend to fix it. Someone watching them might think that he was forced to descend because someone exposed a blemish in his lineage that prevented him from serving as a priest (Sotah, loc. cit.). Rather, they should stand barefoot.6This statement is not included in Sotah (loc. cit.), and appears to have been added to negate the view of certain authorities, who allow a priest to recite the priestly blessings wearing boots. Nevertheless, even the Rambam allows the priests to wear socks (Rav Kapach). (See Shulchan Aruch and Ramah, loc. cit. and 128:5.)", + "When the priests bless the people, they should not look at them1individually. A priest must concentrate his thoughts on blessing the people. Looking at any individual (or group) face to face might cause him to divert his thoughts from that intent. or divert their attention.2by thinking of other matters. See also Shulchan Aruch (Orach Chayim 128:21), which states that the priests should not sing different chants while reciting the blessings for this same reason. Rather, their eyes should be directed towards the earth like one standing in prayer.3See Chapter 5, Halachah 4.
The Levush develops this concept, explaining that implicit in the priests' recitation of the blessing is the prayer that God will truly bless the people.
A person should not look at the priests' faces while they are blessing the people, lest they divert their attention.4The Rambam's statements are based on the Jerusalem Talmud, Megillah 4:8. The Babylonian Talmud (Chaggigah 16a) states that a person who looks at the priests while they are reciting the priestly blessing in the Temple will lose his eyesight from gazing at the Divine Presence, which rests between the priests' fingers. Rather, all the people should listen attentively to the blessing;5Hence, while the priests are reciting the blessing, the people should not recite any Biblical verses or prayers (Shulchan Aruch, loc. cit. 128:25). See Sotah 40a, which states, \"Is there a servant who will not listen while he is being blessed?\" Nevertheless, the Ramah allows verses to be recited while the priests are chanting. they should [stand] face to face with the priests,6See Halachah 11. without looking at their faces.7See Shulchan Aruch HaRav 128:36, which explains that, at present, it is customary for both the priests and the congregation to pull their tallitot over their heads so that their attention will not be disturbed while the blessing is being recited. Nevertheless, the priests should extend their hands beyond their tallitot, so that there will be no separation between them and the people.", + "If only one priest is blessing the people, he should begin reciting the blessing alone.1As mentioned in the commentary on Halachah 5, based on Numbers 6:23: \"This is how you should bless the children of Israel: 'Say to them...,'” our Sages explained that before the priests bless the people, someone must \"Say to them\" - i.e., invite them to recite the blessing. However, since the verse mentions \"them,\" Sotah 38a teaches that this invitation is not extended to a single priest. [Afterwards,] the leader of the congregation reads [the blessings] to him, word for word, as mentioned.2in Halachah 3.
If there are two or more [priests blessing the people],3Then the teaching mentioned above applies and they do not begin reciting the blessing until the leader of the congregation4Rabbenu Tam protests against this statement, explaining that since the leader of the congregation is in the middle of the recitation of the Shemoneh Esreh, calling the priests - but not reading the blessings to them - would be considered an interruption, and therefore forbidden. Rather, another member of the congregation should call the priests.
The Rambam addresses himself to this question in one of his responsa and explains that there is nothing wrong with another member of the congregation calling the priests. However, there is no obligation to have this done. Since calling the priests is a necessary element of the repetition of the Shemoneh Esreh, it is not considered an interruption to the chazan's prayers. TheShulchan Aruch (Orach Chayim 128:10) quotes the Rambam's view. Nevertheless, the Ramah suggests that the chazan should recite silently the paragraph beginning Elo-heinu, v'Elo-hei avoteinu, and in that way ensure that his call to the priests is not an interruption. calls them, saying \"Kohanim.\"5Ashkenazic custom is that the chazan then continues, Am Kedoshecha ka'amur - \"Your consecrated people, as it is said:...,\" and then recites the blessing, word for word, for the priests (Ramah). They answer and respond Y'varechecha,6This follows the opinion mentioned in Halachah 3, that the chazan does not read the word Y'varechecha to the priests. and then he reads [the blessings] to them, word for word, in the manner described above.7in Halachah 3.", + "How is the priestly blessing recited in the Temple? The priests ascend to the duchan1This is a slightly problematic statement. The Mishnah (Middot 2:6) and the Rambam (Hilchot Beit HaBechirah 6:3) describe the duchan as three steps separating the Courtyard of the Israelites from the Priestly Courtyard. There, the Levites would stand and accompany the Temple service with songs and music. No mention is made of the priests standing there. Also, in Halachah 14, the Rambam mentions that the priests would bless the people while standing on the steps of the Temple building.
The Radbaz (Vol. II, Leshonot HaRambam) offers a resolution to this difficulty, noting that priests with disqualifying physical deformities may not stand on the Temple steps (Hilchot Beit HaBechirah 7:20). Thus, the majority of priests would stand on the Temple steps, and those with deformities would stand on the duchan.
The Tiferet Yisrael (Middot 2:4) states that most of the priests would stand on the Temple steps. If there was no room there, they would stand on the duchan. after the priests have completed the service associated with the morning sacrifice offered daily.2Following the pattern established by Aharon, who blessed the people after completing the sacrificial offerings (Leviticus, Chapter 9). They lift their hands above their heads3as an act of deference to the Shechinah, which rests between their fingers (Rashi, Sotah 38a). Note the contrast to the practice outside the Temple, as described in Halachah 3. with their fingers extended,4holding them in the same manner as described in Halachah 3. except the High Priest. He does not lift his hands above the tzitz.5The tzitz refers to the golden plate worn by the High Priest on his forehead on which God's name is written (Exodus 28:37 . Accordingly, it is not proper for the High Priest to lift his hands above it (Rashi, loc. cit.).
One person reads [the blessings] to them, word for word, in the same manner as outside the Temple,6See Halachah 3. until they complete the three verses. The people do not respond [\"Amen\"] after each verse.7as is done outside the Temple. Instead, in the Temple, [the priestly blessings] are read as a single blessing.8Since it is improper to recite \"Amen\" in the Temple, there is no need to make an interruption between verses (Sotah 40b). When [the priests] conclude,9the recitation of the entire blessing all the people respond, \"Blessed be God, the Lord, the Lord of Israel to all eternity.\"10Based on Nechemiah 9:5, this refrain was recited after each blessing recited in the Temple (Sotah, loc. cit.). The Ma'aseh Rokeach emphasizes that usually the person who recites a blessing in the Temple would add this refrain himself, and the listeners would respond: \"Blessed be the name of His glorious kingdom forever and ever.\" However, since the priests themselves are forbidden to add to the priestly blessings (see Halachah 12), \"Blessed be God...\" would be recited by the people, and not by the priests.
Alternatively, because the people had already responded \"Blessed be the name...\" in response to each of the three recitations of God's name in the priestly blessings, then, when the blessings are concluded, they recite \"Blessed be God...\" (Rishon Letzion, Berachot).", + "They1the priests, when reciting the priestly blessing recite [God's] name2i.e., the name י-ה-ו-ה - as it is written. This is what is referred to as the \"explicit name\" in all sources. - As mentioned in Hilchot Yesodei HaTorah 6:2, there are seven names of God which must be treated with reverence. However, the name י-ה-ו-ה is granted a greater degree of respect than the six others.
In the Guide to the Perplexed (Vol. I, Chapter 61), the Rambam explains that all the other names for God, refer to Him as He manifests Himself in a particular quality and thus, have parallels in human terms. In contrast, the name, י-ה-ו-ה, refers to Him, as He stands above any relation to human terms. - i.e., the name י-ה-ו-ה , as it is written. This is what is referred to as the \"explicit name\" in all sources. In the country,3i.e., any place outside the Temple premises. In certain contexts - see the Rambam's Commentary to the Mishnah, Rosh HaShanah 4:1 - this refers to any place outside Jerusalem. it4the name י-ה-ו-ה is read [using another one of God's names]:5Kiddushin 71a states: \"I am not referred to as [My name] is written. My name is written י-ה-ו-ה and it is pronounced אדני.\"
Exodus 3:15 states: \"This is My name forever.\" The word \"forever\" (לעולם) can be interpreted as לעלם - \"to hide.\" God's essential name is to remain hidden from man. אדני, for only in the Temple is this name [of God] recited as it is written.6Sotah 38a offers the following interpretation of Exodus 20:21: \"Wherever I allow My name to be mentioned, I will come to you and bless you\": \"In the place where I will come and bless you,\" - i.e., the Temple, the source of Divine blessing for the entire world - \"I will allow My name to be mentioned\" - the name י-ה-ו-ה, may be pronounced.
In his Commentary on the Mishnah (Sotah 7:4), the Rambam writes: \"It is forbidden...to recite God's explicit name or to speak about it at all..., except in the Temple.\"
After Shimon HaTzaddik7Shimon HaTzaddik was the last surviving member of the Anshei HaK'nesset HaGedolah, the body of Sages who, under the direction of Ezra, laid the spiritual foundation for the return to Zion after the Babylonian exile. died,8Yoma 39b relates that Shimon HaTzaddik's death represented a turning point in the history of the second Temple. After his passing, five miracles that had reflected the manifestation of God's presence in the Temple ceased. the priests ceased reciting the [priestly] blessing using God's explicit name even in the Temple,9and would recite a twelve-letter name of God instead (The Guide to the Perplexed, Vol. I, Chapter 62). lest it be learned by a person lacking proper stature and moral conduct.10In the Guide to the Perplexed (loc. cit.), the Rambam writes that knowledge of this name would destroy these individuals' faith.
Rashi (Kiddushin 71a) and Rabbenu Manoach state that these individuals would use the mystic power of the name for improper purposes. The Sages of the early generations would teach [this name]11In the Guide to the Perplexed (loc. cit.), the Rambam writes:
[The name, י-ה-ו-ה]: It was not known to all men how to pronounce it, and which way each of the letters should be vocalized, whether any of the letters would be pronounced with a dagesh, and which one would be...I think that when it says that the Sages would teach the four-letter name to their sons and disciples, this does not mean the pronunciation of the name alone..., but also its uniqueness and Divine secret. once in seven years,12Kiddushin (loc. cit.) mentions another opinion, which states that this name would be taught twice in two years, but favors the opinion quoted by the Rambam, since ultimate discretion is appropriate for this great mystic secret. only to their students and sons13Our text of Kiddushin (loc. cit.) does not mention \"sons.\" However, it is possible that the Rambam had a different text of that Talmudic passage. [who had proven] their moral conduct. All this is in reverence for His great and awesome name.", + "Wherever the priestly blessing is recited, it is recited only in the holy tongue,1quoting the blessing as it is recorded in the Torah as [implied by Numbers 6:23]: \"This is how you should bless the children of Israel.\"
We have learned the following [instructions]2The Mishnah Berurah (128:50) states that all these instructions are absolute requirements. A priest who cannot fulfill them - e.g., an aged priest who cannot stand unsupported - should leave the synagogue before the priests are called to recite the blessings. from the tradition [passed on] from Moses, our teacher, may he rest in peace:3Generally, the Rambam's use of the term mipi hashmu’ah, refers to Halachah LeMoshe MiSinai - laws learned as part of the oral tradition given to Moses on Mount Sinai (Yad Malachi).
This definition is somewhat difficult to accept in the present instance. A halachah LeMoshe MiSinai is not based on any specific verse in the Torah, while all the instructions in this halachah are derived by Sotah 38a based on different verses.
\"This is how you should bless\" - while standing.4Sotah loc. cit., explains that the recitation of the priestly blessing is considered to be equivalent to service in the Temple. Just as the Temple service was conducted while standing, the priestly blessing should also be recited while standing.
The Eshkol states that the congregation should also stand. Though this is the common custom, it is not an absolute requirement (Shulchan Aruch HaRav 128:23, Mishnah Berurah 51).
\"This is how you should bless\" - raising your hands.5as Aharon did when he blessed the people (Leviticus 9:23).
\"This is how you should bless\" - in the holy tongue.6The expression \"This is how\" implies that the priests should recite the exact words mentioned in the verse (Sotah, loc. cit.).
\"This is how you should bless\" - face to face.7as a sign of closeness and affection.
\"This is how you should bless\" - in a loud voice.8From the words \"Speak to them\" (Numbers, loc. cit.), Sotah, loc. cit., derives the law that the priestly blessing should be recited in a conversational tone, as a person speaks to a colleague. From this statement, the Sifre states that the blessing should be recited in a tone which is audible to the entire congregation. However, Shulchan Aruch HaRav 128:23 and the Mishnah Berurah 128:53 emphasize that the priests should not shout or chant in an overly loud tone.
\"This is how you should bless\" - mentioning [God's] explicit name;9the name י-ה-ו-ה the latter10Our translation is based on the responsum of the Nodah BiYhudah (Orach Chayim, Vol. I, 5). Note the Sh'vut Ya'akov (Vol. II, 1), who maintains that all these instructions are obligatory only in the Temple. [applying only] when one is in the Temple, as explained.11in the previous halachah.", + "Wherever [they recite the blessing],1whether in the Temple or outside its premises the priests are not permitted to add other blessings2e.g., \"May God, Lord of your fathers, increase your numbers a thousandfold\" (Deuteronomy 11:11) - in addition to the three verses [of the priestly blessing]. - Rosh HaShanah 28b states that a priest should not think: \"Since the Torah has given me permission to bless Israel, I will add a blessing of my own.\" - e.g., \"May God, Lord of your fathers, increase your numbers a thousandfold\" (Deuteronomy 11:11) - in addition to the three verses [of the priestly blessing]. [These additions may not be made] either silently or out loud, as [Deuteronomy 4:2] states: \"Do not add to the matter.\"
While3This is a general commandment, prohibiting making additions to any of the mitzvot of the Torah. a priest is ascending to the duchan, he recites [the following prayer]4This prayer, the blessing recited before blessing the people, and the prayer recited afterwards, are quoted (with minimal differences) from Sotah 39a-b. The Shulchan Aruch (Orach Chayim 128:9) states that the priests should prolong the recitation of this prayer until the congregation concludes the recitation of \"Amen\" after the blessing Modim. The Magen Avraham states that the priests should conclude their prayer at the same time the chazan completes the blessing, so that the response \"Amen\" will also apply to their prayer. when he leaves his place to5The Ramah (Orach Chayim 128:9) states that Ashkenazic custom is to begin reciting this prayer when one stands before the heichal. ascend:
May it be Your will, God, our Lord and Lord of our fathers, that this blessing which You have commanded us to bless Your people, Israel, be a perfect blessing, that it not be marred by obstacles or iniquity,6i.e., the priests pray that their lack of proper intention should not spoil the blessing. from now until eternity.7These words are not found in our text of Sotah, loc. cit.
Before he turns to bless the community,8The Shulchan Aruch (loc. cit., 128:11) and most later halachic authorities require the blessing to be recited after the priests turn to the people. [a priest] should recite the blessing:
Blessed9Since blessing the people fulfills a positive commandment, it is proper to recite a blessing beforehand, as we do before fulfilling most mitzvot. are You, God, our Lord, King of the universe, who has sanctified us with the holiness of Aharon,10Since this mitzvah can be fulfilled only by the priests, the blessing differs from the blessing recited before fulfilling other mitzvot. and commanded us to bless His people Israel with love.11The addition of the words \"with love\" is associated with the Zohar's (Vol. III, 147b) teaching: \"Any priest who does not love [God's] people or is not beloved by His people should not bless the people.\"
Afterwards, he turns his face to the community and begins reciting the priestly blessings.12as explained in Halachah 3. When he turns his face from the community after completing [the recitation] of the blessings,13as explained in Halachah 4. he recites [the following]:
We14The Ramah, Orach Chayim 128:15, states that the priests should prolong their recitation of this prayer so that they will conclude together with thechazan's conclusion of the blessing. have carried out that which You have decreed upon us.15Since the blessing is dependent on God (see Chapter 12, Halachah 7), the priests' actions are considered to be the fulfillment of a Divine decree (Maharsha, Sotah 39a). Deal with us as You have promised us:16i.e.,..
Look down from Your abode, from the heavens, and bless Your people, Israel - Deuteronomy 26:15. In many communities, it is customary to add the last words of that verse, \"a land flowing with milk and honey.\"
The recitation of this prayer is not considered to be an addition to the priestly blessings, because the priests have already lowered their hands from the position in which the blessing is recited (Shulchan Aruch HaRav 128:40). Look down from Your abode, from the heavens, and bless Your people, Israel.", + "When the priests turn their faces to the community to bless them,1See Halachah 3. and when they turn their faces from the community after blessing [them],2See Halachah 4. they should turn only to the right.3i.e., if the synagogue faces east, the priests should turn to the south and then to the west, and then recite the blessing. Afterwards, they should turn to the north and back to the west (Shulchan Aruch HaRav 128:26, Mishnah Berurah 128:61). Similarly, any turns which a person makes4in the Temple or prayer service should always be to the right.", + "In the Temple, the priestly blessing would be recited once a day, after the [offering of] the morning sacrifice. [The priests] come and stand on the steps to the Ulam1The Ulam refers to the Entrance Hall to the Temple building. There were twelve steps leading to it. (See Hilchot Beit HaBechirah 6:4.)
Note the apparent contradiction between the Rambam's statements in this halachah and in Halachah 9, as explained in the commentary on Halachah 9. In Hilchot Temidim UMusafim 6:5, the Rambam also states that the priestly blessing was recited on the steps to the Ulam. and recite the blessing, as mentioned above.2in Halachah 9. However, outside the Temple, it is recited after every prayer service, except Minchah, as explained.3in Halachah 1.
In all places,4whether in the Temple or outside its premises an effort is made5Although the Jerusalem Talmud (Berachot 5:4) states: \"The chazan should be an Israelite,\" the Rambam does not consider this to be a binding obligation. that the person who reads the blessing to the priests6See Halachah 3, which relates that the priests recite the words of the blessing after someone else who reads them. should be an Israelite, as [implied by Numbers 6:23]: \"Say to them.\" This implies that the one who reads the blessing to them is not one of them.7The Shulchan Aruch (Orach Chayim 128:22) states that if there is no alternative and a priest serves as the chazan, an Israelite should read the blessings to the priests, and the chazan should remain silent in his place or recite the priestly blessings, as explained in Chapter 15, Halachah 10.
If there is no Israelite who can read the blessings to the priests, some authorities maintain that the priests should recite the blessings without having another person read them to them. However, other opinions maintain that the chazan should read the blessings to the priests even though he is himself a priest (Shulchan Aruch HaRav 128:34)." + ], + [ + "There are six factors that prevent [a priest] from reciting the priestly blessings: [an inability] to pronounce [the blessings properly],1as explained in this halachah physical deformities,2as explained in Halachah 2 transgressions,3as explained in Halachah 3 [lack of] maturity,4as explained in Halachah 4 intoxication,5as explained in Halachah 4 and the ritual impurity of [the priest's] hands.6as explained in Halachah 5
[An inability] to pronounce [the blessings properly]:7Note the discussion of this difficulty with regard to the choice of a chazan, Chapter 8, Halachah 12. What is implied? Those who cannot articulate the letters properly8e.g., those who read an aleph as an ayin and an ayin as an aleph - if the first word of the second priestly blessing, יאר is read with an ע instead of an א, the phrase את פניו אליך יאר ה' becomes a curse rather than a blessing. - e.g., those who read an aleph as an ayin and an ayin as an aleph, or who pronounce shibbolet as sibbolet9i.e., reading a shin as a sin. See Judges 12:6. and the like10e.g., who read a chet like a hay

should not recite the priestly blessings. - The later authorities explain that, if, as in many communities of the present day, the overwhelming majority of the people do not know how to differentiate between an ע and an א, a priest should not be disqualified because of this factor, since the meaning of the blessing is not changed (Magen Avraham 128:46). The Turei Zahav (128:90) states that even if a speech fault is common, but not overwhelmingly common - e.g., the substitution of a sin for a shin - a priest should not be disqualified, because such an error will not arouse the attention of the listeners. Nevertheless, this position is not accepted by all authorities. - should not recite the priestly blessings.
Similarly, a stutterer or one who speaks unclearly, whose words cannot be understood by everyone,11included in the category are people with other speech defects - e.g., a person who lisps should not recite the priestly blessing.", + "Physical deformities: What is implied? A priest should not recite the priestly blessings if he has blemishes on his face, hands, or feet1for all of these can be seen be the people while the priests recite the blessings. The Shulchan Aruch (Orach Chayim 128:30-31) states that in places where the priests cover their faces and hands with their tallitot and wear socks while reciting the blessings, even these blemishes do not disqualify a priest from reciting the blessings. - for example, his fingers are bent over, crooked, or covered with white spots2for they will attract the people's attention - and distract their concentration on the blessings.
A person whose spittle always dribbles when he speaks, and also a person who is blind in one eye should not recite the priestly blessings - for the same reasons as mentioned above. In places where the priests cover their faces, a priest with such a difficulty may also bless the people. - for they will attract the people's attention.
A person whose spittle always dribbles when he speaks, and also a person who is blind in one eye should not recite the priestly blessings. However, if such a person was well known in his city and everyone was familiar3Generally, this refers to a person who lives within a city for at least thirty days (Shulchan Aruch, loc. cit. 128:30). with the person who was blind in one eye or whose spittle dribbled, he may recite the priestly blessing, for he will not attract their attention.4with the person who was blind in one eye or whose spittle dribbled, he may recite the priestly blessing, for he will not attract their attention.
Similarly,5i.e., for the same reasons a person whose hands were colored purple or scarlet should not recite the priestly blessings. If the majority of the city's population is involved in such a profession,6or if the people of the city are familiar with him (Shulchan Aruch, loc. cit., 128:32). he is permitted, for this does not attract the people's attention.", + "Transgressions: What is implied? A priest who killed someone should never recite the priestly blessings, even if he repents,1The Ramah (Orach Chayim 128:35) allows a priest who repents after committing such a sin to bless the people, so that \"the door will not be closed to those who repent.\" as [implied by Isaiah 1:15 which] states: \"Your hands are full of blood,\"2the killing of a colleague and states:3The order of these phrases in the Bible is the opposite of the order in which they are quoted by the Rambam.
\"When you spread out your hands, I will hide My eyes from you.\" - Once a person has taken a life, God will not let him serve as a medium to convey blessing on the people.
A priest who served false gods, even if he was compelled to do so - See Hilchot Yesodei HaTorah 5:2-4, which states that a person should sacrifice his life rather than submit to pressure to worship false gods. Nevertheless, if he fails to make this sacrifice, he is not punished by an earthly court for his sin. \"When you spread out your hands, I will hide My eyes from you.\"
A priest who served false gods, even if he was compelled to do so or did so inadvertently4or without knowing that the worship of this god was forbidden - though he has repented5may never recite the priestly blessing, as [can be inferred from II Kings 23:9, which] states: \"However, the priests of the high places shall not ascend [to God's altar in Jerusalem].\" - This verse describes the efforts of King Josaiah to cleanse Judah from the pagan practices introduced by his father and grandfather. - may never recite the priestly blessing, as [can be inferred from II Kings 23:9, which] states: \"However, the priests of the high places shall not ascend [to God's altar in Jerusalem].\" [The recitation of the priestly] blessings is equated to service [in the Temple],6Note the Rambam's comments, Hilchot Bi'at HaMikdash 9:13:
Any priest who served false gods, whether willingly or inadvertently - even though he sincerely repents - should never serve in the Temple.... If he transgressed and offered a sacrifice, his sacrifice is not a \"pleasing fragrance.\" as [Deuteronomy 10:8] states: \"to serve Him and to bless in His7Many of the later authorities maintain that this association is only a point of Rabbinic Law, and the mention of Biblical verses is only an asmachta (allusion). However, there is no indication of such a concept in the Rambam's words. name.\"
Similarly, a priest who converted8without actually serving the false gods to the worship of false gods9The Magen Avraham 128:54 states that even someone who converts to Islam - which does not involve idol worship - is not allowed to recite the priestly blessings. - even though he repents10In this instance, as well, the Ramah (loc. cit.:37) allows a priest to bless the people if he repents. - may never recite the priestly blessing. Other transgressions11The Mishnah Berurah 128:26 notes that a person who desecrates the sanctity of the Sabbath is considered as one who adopted paganism, and, therefore, should not be allowed to recite the priestly blessing.
Rav Moshe Feinstein (Iggerot Moshe, Orach Chayim I, 33) states that present circumstances differ from those during the Mishnah Berurah's era, and, at present, priests who violate the Sabbath laws are not judged as severely and may bless the people. Nevertheless, he agrees that if restricting such individuals from reciting the priestly blessings may motivate them to increase their Sabbath observance, they may be prevented from blessing the people. do not prevent [a priest from blessing the people].12See Halachot 6 and 7.", + "[Lack of] maturity: What is implied? A young priest should not recite the priestly blessings until he grows a full beard.1As mentioned in the commentary on Chapter 8, Halachah 11, the expression \"grows a full beard\" is a primarily measure of age, whether the person actually grows a beard or not.
The Shulchan Aruch (Orach Chayim 128:34), based on Tosafot, Chulin 24b, states:
A minor who has not manifested signs of physical maturity should not recite the priestly blessing alone. However, he may recite the blessing together with his brethren, the priests, to learn and become educated.If he has manifested signs of physical maturity, he may recite the priestly blessing even while alone. However, he should do so only as a temporary measure, and not as a fixed practice, until he grows a full beard.
Intoxication: - The Hebrew יין literally means wine. The Magen Avraham 128:55 notes that the Rambam speaks only about wine and does not mention other alcoholic beverages. Accordingly, he explains that a person who becomes drunk from other alcoholic beverages may recite the priestly blessing, unless he is so drunk that he has no control of himself.
It is significant that in Chapter 4, Halachah 17, when speaking about the prohibition against an intoxicated person praying, the Rambam states: \"A person who is drunk should not pray.... When is a person considered drunk? When he cannot speak before a king.\" See also Hilchot Bi'at HaMikdash 1:1-2, where the Rambam describes the prohibition against serving in the Temple while intoxicated and mentions, albeit with differences between them, both a person who drank wine and one who became intoxicated from other alcoholic beverages.
The Magen Avraham's decision is not accepted by all authorities. (See Mishnah Berurah 128:141.)
Intoxication: What is implied? A [priest] who drank a revi'it of wine2This is the minimum measure of wine that is considered to be able to influence a person's behavior. at one time should not recite the priestly blessings until the effects of the wine wear off.3Hilchot Bi'at HaMikdash 1:5 states that if a person drank only a revi'it of wine, it is assumed that the wine's effects have worn off if he sleeps a little or walks a mil. [This restriction was imposed] because an association was established between [reciting the priestly] blessing and service [in the Temple].4as mentioned in the previous halachah.
Should [a priest] drink5only a revi'it of wine on two different occasions6i.e., interrupting slightly between drinking the entire revi'it or mix a small amount of water in it, he is permitted [to recite the priestly blessings].7and serve in the Temple (Hilchot Bi'at HaMikdash 1:1). If he drank more than a revi'it, even though it was mixed with water or even though he drank it intermittently, he should not recite the priestly blessings until the effects of the wine wear off.8In this instance, Hilchot Bi'at HaMikdash 1:5 states that sleeping or walking a mil is not sufficient to remove the effects of the wine, and one must wait until no signs of intoxication remain.
Because of the prohibition against reciting the priestly blessing while intoxicated, it is customary on Simchat Torah in Ashkenazic communities to recite the priestly blessing in the morning service and not during Musaf.
How much is a revi'it?9Interestingly, although the Rambam also mentions a revi'it in Chapter 2, Halachah 17, he chooses to define its volume here. [The volume of an area] two fingerbreadths by two fingerbreadths and two and seven tenths of a fingerbreadth high.10In modern measure, a revi'it is 86.4 milliliters according to Shiurei Torah, and 149.3 milliliters according to the Chazon Ish. Whenever the term \"finger\" is mentioned as a measure throughout the entire Torah, it refers to a thumbbreadth.11See Hilchot Sefer Torah 9:9. In modern measure, a thumbbreadth is 2 centimeters according to Shiurei Torah, and 2.4 centimeters according to the Chazon Ish. The thumb is called bohen yad [in the Torah].12See Leviticus 8:23, 14:14.", + "The ritual impurity of [the priest's] hands: What is implied? A priest who did not wash his hands should not recite the priestly blessing.1In his Kessef Mishneh, Rav Yosef Karo notes that in contrast to Chapter 4, Halachah 2, which mentions \"the purification of the hands,\" here, the Rambam refers to \"ritual impurity.\" He maintains that this choice of language was intended to imply that if a priest washed his hands in the morning, he need not wash them a second time unless they have become ritually impure. He also quotes a responsum of Rav Avraham, the Rambam's son, who explicitly states that a priest may rely on his morning washing.
Nevertheless, in his Shulchan Aruch (Orach Chayim 128:6), Rav Yosef Karo quotes the opinion of Rashi and Tosafot (Sotah 39a), who require the priests to have their hands washed a second time as an additional measure of holiness. Rather, he should wash his hands2The Zohar (Vol. III, 146b) states that the Levites should wash the priests' hands. Since the Levites are themselves holy (Numbers 8:18), it is proper that they be the ones who convey this added holiness upon the priests. The Shulchan Aruch (loc. cit.) also mentions this practice. to the wrist,3Note our commentary Chapter 4, Halachah 2. as is done when sanctifying the hands for the service in the Temple,4See Hilchot Bi'at HaMikdash, Chapter 5. as [Psalms 134:2] states: \"Raise up your hands [in] holiness and bless God.\"
A5The Targum to this verse also stresses its connection to the recitation of the priestly blessing. challal6a person born from relations between a priesta person born from relations between a priest and a divorcee or any other woman who he may not marry (see Leviticus 21:7), and, according to Rabbinic Law, a person born from a marriage between a priest and a woman who has undergone chalitzah. and a divorcee or any other woman who he may not marry (see Leviticus 21:7), and, according to Rabbinic Law, a person born from a marriage between a priest and a woman who has undergone chalitzah. does not recite the priestly blessing, for he is not a priest.7See Hilchot Issurei Bi'ah 19:14, where the Rambam says: \"A challal is just like any other non-priest.\" The Pri Chadash writes that if a challal ascends to bless the people, he should be forced to descend.", + "A priest who does not have any of the factors which hinder the recitation of the priestly blessings mentioned above1in the previous five halachot. should recite the priestly blessing, even though he is not a wise man or careful in his observance of the mitzvot. [This applies] even though the people spread unwholesome gossip about him,2i.e., he is suspected of sinning. or his business dealings are not ethical.3Based on Bechorot 45a, the Shulchan Aruch (Orach Chayim 128:40,41) adds that a priest who violates the specific mitzvot associated with the priesthood (the forbidden sexual relations mentioned in Leviticus 21:7 and the prohibitions against contracting impurity stemming from a corpse) may not recite the priestly blessings.
He should not be prevented from [reciting the priestly blessings] - even though he has not repented for his transgressions
He should not be prevented from [reciting the priestly blessings] because [reciting these blessings] is a positive mitzvah incumbent on each priest who is fit to recite them.4From the Rambam's statements, it appears that the disqualifying factors mentioned above remove the mitzvah entirely from a priest. We do not tell a wicked person: Increase your wickedness [by] failing to perform mitzvot.5In other places, as well, we see the Rambam urging people to encourage the nonobservant to perform mitzvot. Note the conclusion of Iggeret HaShmad:
It is not fitting to push away or despise those who violate the Sabbath. Rather one should draw them close and encourage them to perform mitzvot.... Even if a person willingly sins, when he comes to the synagogue to pray, he should be accepted and not treated with disrespect.The Rabbis have based [this approach on the interpretation of] Solomon's words (Proverbs 6:30 \"Do not scorn the thief when he steals\" - i.e., do not scorn the sinners of Israel when they come discreetly to steal mitzvot.", + "Do not wonder: \"What good will come from the blessing of this simple person?\" for the reception of the blessings is not dependent on the priests, but on the Holy One, blessed be He,1The Jerusalem Talmud, Gittin 5:9 relates:
Do not say: \"So and so is an adulterer... how can he bless me?\"God replies: \"Is it he that is blessing you? I'm the one who is blessing you.\" as [Numbers 6:27] states: \"And they shall set My name upon the children of Israel, and I shall bless them.\"2In his commentary on the Torah, the Rashbam emphasizes that the text of priestly blessing itself express this point, stating, \"May God bless you..., May God shine..., May God turn...\" The priests perform the mitzvah with which they were commanded,3reciting the blessings and God, in His mercies, will bless Israel as He desires.", + "The people standing behind the priests are not included in the blessing.1By standing behind the priests, they show that the blessing is not important to them. Hence, they are not included (Rashi, Sotah 38b). Also, as mentioned in Chapter 14, Halachah 11, the priestly blessing must be recited while the priests are standing face to face with those being blessed (Shulchan Aruch HaRav 128:37). Those standing at their sides2even those who are standing parallel to the place of the priests are included in the blessing. [Even] if there is a partition3even an iron wall - Sotah (loc. cit.) states: \"Even an iron divider cannot separate between Israel and their Father in heaven.\" - even an iron wall - between the priests and the people who are being blessed, since they are facing the priests,4The Be'ur Halachah explains that the people who are standing to the sides of the priests, but before them, should face the heichal. In principle, those who are standing parallel to the priests should turn to the side and face the priests. However, since it is not proper that people standing next to each other in the synagogue should face different directions, they need not shift the positions of their feet. It is sufficient for them to tilt their heads slightly towards the priests. they are included in the blessing.5As the Rambam mentions in the following halachah, even people who do not attend the synagogue can be included in the priestly blessing.", + "The priestly blessing is recited [only] when ten people [are present].1The priestly blessing is included among \"the holy matters\" that require a minyan. See Chapter 8, Halachot 4-6. The priests can be included in that number.2i.e., even if there will not be ten people to respond \"Amen,\" the priestly blessing can be recited.
If [the congregation in a particular] synagogue are all priests, they should all3Even though there will no one to read the words of the blessings to them, as mentioned in Chapter 14, Halachah 3. The question of whether the chazan should also recite the priestly blessing is discussed in the following halachah. recite the priestly blessing.4Unless there are a minyan of priests to respond \"Amen,\" it is preferable that they all recite the blessings and none respond.
Who should they bless? Their brethren in the north and the south - i.e., those outside the synagogue. Even though they were unable to attend the synagogue, since they were prevented by forces beyond their control, they are included within the blessing.
The Rambam's statements are taken from Sotah 38b and the Jerusalem Talmud, Berachot 5:4. However, the Rambam's choice of phraseology is more restrictive, mentioning only \"the people in the north and the south,\" while these sources state, \"their brethren in the fields.\"
According to his grandson, Rav Yitzchak HaNagid, this restriction was intentional. Since in the Rambam's time the Jews lived mostly to the east or west of Jerusalem, in most synagogues the heichal would be pointed in that direction, and thus, depending on the location of the synagogue, the people standing in one of these directions would be standing behind the priests. Therefore, they would not be included in the blessing.
Other authorities (e.g., the Shulchan Aruch, Orach Chayim 128:25) quote the text in the Babylonian Talmud without making any restrictions. Who should they bless? Their brethren in the north and the south. Who will respond \"Amen\" to their [blessings]? The women and the children.5The Mishnah Berurah 128:99 states that even if there are no women or children present to answer \"Amen,\" the blessing may be recited. If more than ten priests remain besides those who ascend to the duchan, these ten [priests] respond \"Amen\"6i.e., if there are twelve priests, two recite the blessings and ten respond \"Amen,\" so that there will be a minyan responding \"Amen.\" and the remainder of the priests recite the blessings.7The Shulchan Aruch HaRav 128:33 states that in such an instance, the chazan should not call out \"Kohanim,\" since, according to many opinions, if the priests are not called to recite the blessings, they are not obligated to do so. Thus, the priests who did not recite the blessings will not be considered negligent in their fulfillment of the mitzvah.", + "When there is no priest in the community other than the leader of the congregation,1The Shulchan Aruch, Orach Chayim 128:20, states that if other priests are present, a priest serving as the chazan should never recite the priestly blessing. The Pri Chadash takes issue with this decision, and allows him to recite the priestly blessings if he is confident that he will not err. he should not recite the priestly blessings.2lest he become confused after completing the priestly blessing and be unable to complete the Shemoneh Esreh (Berachot 34b). If he is sure that he can recite the priestly blessings and return to his prayers [without becoming confused],3Note Shulchan Aruch HaRav 128:32 and the Mishnah Berurah 128:76, which state that at present, since the chazan prays from a siddur, he need not worry about being confused and may recite the priestly blessing. he may [recite the priestly blessing].4The Shulchan Aruch (loc. cit.) states that in such a case, the chazan should move from his place slightly during the blessing R'tzey (see the following halachah) and after concluding the blessing Modim, ascend to the duchan and recite the priestly blessing.
If there are no priests present at all - or according to Ashkenazic custom, in all services when the priestly blessing would be recited other than the Musaf service of the festivals.
If there are no priests present at all, when the leader of the congregation reaches [the blessing] Sim shalom,5See the Commentary on Chapter 14, Halachah 4, for an explanation of the connection between the blessing Sim shalom and the priestly blessings. he recites [the following prayer]:
Our6to commemorate the recitation of these blessings. God and God of our fathers, bless us with the threefold blessing written in the Torah by Moses, Your servant, and recited by Aharon and his sons, the priests, Your consecrated people,7Our translation is based on the Mishnah Berurah 127:8, which explains that the intent is that the priests themselves are a \"consecrated people.\" as it is8Numbers 6:24-27 said:
May God bless you and keep you.9May God bless you and keep you. May God shine His countenance upon you and be gracious to you. May God turn His countenance to you and grant you peace.
May God shine His countenance upon you and be gracious to you.
May God turn His countenance to you and grant you peace.
And they shall set My name upon the children of Israel and I will bless them.10The Hagahot Maimoniot explain that the recitation of this verse parallels the prayer recited by the priests after completing the blessings (Chapter 14, Halachah 12). It is Ashkenazic custom not to recite this final verse (Magen Avraham 127:2).
The people do not respond \"Amen\" to these blessings.11for it is proper to recite \"Amen\" only after the blessings recited by the priests themselves. The Shulchan Aruch 127:2 suggests reciting ken yehi ratzon - \"So may it be Your will.\" Nevertheless, there are some communities which recite \"Amen,\" based on the Tanya Rabbati 334 and a letter from Rav Hai Gaon. He [resumes his recitation of the Shemoneh Esreh], beginning the recitation of [the blessing] Sim shalom.", + "A priest who recited the priestly blessings and went to another synagogue and found the congregation in the midst of prayer, before the [recitation of] the priestly blessings, should bless them.1The Magen Avraham emphasizes that reciting the priestly blessings a second time is not considered to be a transgression of the prohibition of adding to the Torah's commandments. That prohibition is violated when one adds to the blessings themselves (see Chapter 14, Halachah 12), but not when one fulfills the mitzvah a number of times. [He may recite the priestly blessings] several times during the day.2This statement has raised questions among the commentaries. The Kiryat Sefer explains that the priests recite Y'varechecha - the first word of the priestly blessings - directly after concluding the blessing (see Halachah 12) recited before blessing the people, without being prompted by the reader. They take the initiative, so that an interruption is not made between the recitation of the blessing before the performance of a mitzvah and its actual performance.
Study of the Rambam's Commentary on the Mishnah (Berachot, loc. cit.) shows that the Rambam himself had questions about this matter. In the first manuscripts, the Rambam writes that \"the leader of the congregation recites Y'varechecha, and the priests read after him.\" This is also the reading in the popularly published edition of that text. However, in the later manuscripts of the Commentary on the Mishnah (see Rav Kapach's edition of that text), the Rambam changes his mind and states that the priests begin reciting y'varechecha.
In his Beit Yosef (Orach Chayim 128), Rav Yosef Karo mentions these different views, and in his Shulchan Aruch (128:13) rules that the priests begin on their own initiative. The Ramah differs and states that it is Ashkenazic practice that this word is also recited in response to the chazan.
A priest who does not move from his place to ascend to the duchan when the leader of the congregation recites [the blessing] R'tzey3See Chapter 14, Halachah 3. should not ascend [to the duchan] during that prayer service.4This applies even if he was prevented from leaving his place by forces beyond his control (Radbaz, Magen Avraham). However, if he moved [from his place], even though he did not reach the duchan until after the [conclusion of the blessing R'tzey],5Shulchan Aruch HaRav 128:13 and the Mishnah Berurah 128:27 state that even if he reaches the duchan after the chazan completes R'tzey, as long as he reaches there before the priests begin reciting the blessing, he may join them. he may6but he is not obligated to (Mishnah Berurah 128:106). ascend [the duchan] and bless [the people].", + "Any priest who does not ascend to the duchan1even though he neglects [the performance] of [only] one commandment - is considered as if he violated three positive commandments, as Numbers 6:23-27 states: “This is how you shall bless the children of Israel,” “Say to them,” “And you shall set My name...” - The Rambam's statements are based on Sotah 38b. There, the Talmud states that one “violates three positive commandments.” The Rambam amends that statement, explaining that although there is only one commandment for the priests to bless the people, the Torah mentioned the commandment in three different ways to emphasize the importance of its fulfillment. Thus, the failure to bless the people is considered as nullifying the observance of three commands.
In Sefer HaMitzvot (Shoresh 9), the Rambam cites this teaching as a classic example of a fundamental principle regarding the reckoning of the 613 mitzvot. Though the Talmud often states that many mitzvot are involved in the performance or transgression of a particular commandment, this does not mean that the mitzvah should be counted as more than one mitzvah when calculating the 613 mitzvot of the Torah. Rather, the Talmud means to say that the performance of this mitzvah is considered as important as if many mitzvot were involved. - even though he neglects [the performance] of [only] one commandment - is considered as if he violated three positive commandments, as [Numbers 6:23-27] states: \"This is how you shall bless the children of Israel,\" \"Say to them,\" \"And you shall set My name...\"
Any priest who does not recite the priestly blessing will not be blessed, and any priest who blesses [the people] will be blessed, as [Genesis 12:3] states: \"And I will bless those who bless you.\"2Chulin 49a quotes a difference of opinion between Rabbi Akiva and Rabbi Yishmael. Rabbi Akiva's statements are quoted by the Rambam, while Rabbi Yishmael explains that the blessing for the priests is derived from Numbers 6:27: “And you will set My name upon the children of Israel and I will bless them.” “The priests bless the Jews and God blesses the priests,... together with the Jews” (Rashi).
By quoting the verse from Genesis, “and I will bless those who bless you,” Rabbi Akiva emphasizes that the blessings bestowed upon the priests - as well as the blessing conveyed by the priests - stem from God's infinite goodness (Likkutei Sichot, Vol. 10).
Blessed be the Merciful One who grants assistance." + ] + ], + "versions": [ + [ + "Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007", + "https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI" + ] + ], + "heTitle": "משנה תורה, הלכות תפילה וברכת כהנים", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Ahavah" + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sabbath/English/Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967.json b/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sabbath/English/Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967.json new file mode 100644 index 0000000000000000000000000000000000000000..19c397300c42b5a2bbcbe6f5abf23c7927aa7eb7 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sabbath/English/Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967.json @@ -0,0 +1,196 @@ +{ + "language": "en", + "title": "Mishneh Torah, Sabbath", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002108864", + "versionTitle": "Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967", + "status": "locked", + "priority": 1.0, + "digitizedBySefaria": true, + "versionTitleInHebrew": "משנה תורה להרמב״ם, נערך בידי פיליפ בירנבאום, ניו יורק 1967", + "shortVersionTitle": "Philip Birnbaum, 1967", + "purchaseInformationImage": "https://storage.googleapis.com/sefaria-physical-editions/6cbbe6ddb2644812fd221d17fd4158dc.png", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, הלכות שבת", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Zemanim" + ], + "text": [ + [ + "To rest on the seventh day of the week is a positive command, for it is written: \"On the seventh day you shall rest\" (Exodus 23:12). Anyone who works on it negates a positive command while transgressing a negative command, for it is written: \"You shall do no work\" (Exodus 20:10). What penalty does he deserve for doing work? If he did it voluntarily, willfully, he deserves kareth; if he acted in the presence of witnesses who forewarned him, he is stoned; if he acted unintentionally, he must bring a standard sin-offering.", + "In Sabbath laws, wherever it is stated that someone deserves punishment for doing something, he deserves kareth; if he acted despite the forewarning of witnesses, he deserves stoning; if he committed the transgression inadvertently, he has to bring a sin-offering." + ], + [ + "Like all other precepts, the Sabbath is set aside where human life is in danger. For a person who is dangerously ill everything may be done on the Sabbath at the bidding of a local competent physician.— —", + "If it has been estimated on the Sabbath that the patient will require a certain treatment for eight days, we must not say: \"Let us wait till evening, so as not to desecrate two Sabbaths.\" We should rather begin the treatment from that Sabbath day, and desecrate even a hundred Sabbaths for his sake. As long as he needs treatment in the presence of danger or possible danger, we should desecrate the Sabbath for his sake by lighting or extinguishing a lamp, by slaughtering, baking, cooking, heating water for drinking or bathing. The gist of it all is: in consideration of a person who is seriously ill, the Sabbath is like a weekday regarding every thing he needs.", + "These things should not be performed by non-Jews, minors, servants or women, lest they consider the Sabbath a light matter; instead, scholars and sages of Israel are to carry them out. One must not put off the desecration of the Sabbath in treating a serious patient, as it is written: \"If a man obeys them he shall live by them\" (Leviticus 18:5), but he must not die by them. From this you may infer that the laws of the Torah are not meant to wreak vengeance upon the world, but to bestow on it mercy, kindliness, and peace.— —", + "If one feels pain in his eyes, being inflamed or affected by some disease, and pus, tears or blood flow from them, he is considered seriously ill, and we may break the Sabbath in preparing whatever cure he needs.", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "We must save an endangered life on the Sabbath without first asking for permission from a religious authority. The more speedily a man saves a life, the more praise he deserves. If, for example, he sees a child falling into the lake on the Sabbath, he may cast a net and pull him out, even though he is likely to catch some fish along with him.", + "", + "", + "", + "", + "", + "If a person traveling in the desert fails to know which day is Sabbath, he should count six days from the day he sensed the error and keep the seventh day as holy, reciting on it the Sabbath blessings, and the Havdalah at the conclusion of the Sabbath. Each day, even the day he recites the Kiddush and the Havdalah, he is allowed to do just enough for maintaining himself alive; he must not do more than is necessary to sustain himself, since each day there is doubt about Sabbath.— —" + ], + [], + [], + [ + "The lighting of Sabbath lights is not of free choice, to light or not to light as one chooses, nor is it the kind of religious performance that an individual is not called upon to make a special effort to render, such as preparing an eruv in courtyards or washing the hands before eating. It is rather a duty, binding on men and women alike; they are obligated to have lamps burning in their homes on Sabbath eve. Even if one has nothing to eat, let him go begging at the doors, buy oil, and light a lamp, forming an integral part of Sabbath delight (oneg shabbath). Before lighting, one should recite a blessing: \"Blessed art thou, Lord our God, King of the universe, who hast sanctified us with thy commandments, and commanded us to light the Sabbath lights.\" This is on the same principle that one recites a benediction over all duties introduced by the sages.", + "", + "The Sabbath lights should be lit during daytime, before sunset. This duty is assigned to women rather than men, because women are usually at home doing housework. Nevertheless, the man should caution them, asking them about it, and telling them and the other members of his household, every Friday before it gets dark: \"Light the lights!\" If it is doubtful whether darkness has already fallen or not, whether the Sabbath has or has not begun, the lights may not be lit.", + "The period from sunset until the time when three stars of medium size become visible is called twilight. It is uncertain whether this period is part of the preceding day or of the following night. We generally decide in favor of greater stringency on this score; hence, the Sabbath lights may not be lit during twilight." + ], + [], + [], + [], + [], + [], + [], + [ + "", + "", + "", + "", + "", + "", + "", + "Transfer from one domain to another, in either direction, is one of the principal kinds of work [forbidden on the Sabbath].— — Also, it has been transmitted by tradition that if one carries an object in a public domain for a distance of four cubits (six feet) he is subject to punishment as if he transferred it from one domain to another.", + "One is not subject to punishment for transfer from one domain to another unless he transfers an object sizable enough to be of use either from a private domain to a public domain or from a public domain to a private domain, by detaching the object from the one domain and depositing it in the other. If, however, one detaches the object but does not deposit it, or deposits it without having first detached it, or transfers an object of less than the minimum size, he is free from liability. Similarly, if one transports an object for a distance of four cubits in a public domain, he is not subject to punishment unless he detaches the minimum size at one end and deposits it at the other.", + "He who throws or passes an object from one domain to another domain commits an act secondary to that of carrying an object from one domain to another, and is liable. Similarly, he who throws or passes an object a distance of four cubits in a public domain commits an act secondary to that of carrying an object from one domain to another, and is liable.— —" + ], + [], + [ + "Four domains are distinguishable in connection with the Sabbath: the private domain, the public domain, the semi-public domain, and the exempted region. What is meant by a public domain? Deserts, forests, market places, and thoroughfares opening into them, provided that any such public road is at least sixteen cubits wide and has no roof over it. What is regarded as a private domain? A mound ten or more handbreadths high and four or more handbreadths square; a groove ten or more handbreadths deep and four or more handbreadths square; and any area four or more handbreadths square enclosed within walls at least ten handbreadths high. If such an area is enclosed for residential purposes, it may even be many miles in extent. Thus a walled town, the gates of which are closed at night; alleys having walls on three sides and a side-post on the fourth; and a courtyard, a sheepfold or a sheep-pen enclosed for residential purposes — — all are genuine private domains.", + "", + "", + "What is meant by a semi-public domain? A mound four or more handbreadths square and between three and ten handbreadths high, for no semi-public domain can ever be more than ten handbreadths high or less than four handbreadths square; a groove four or more handbreadths square and between three and ten handbreadths deep; an area four or more handbreadths square enclosed by walls between three and ten handbreadths high; a nook adjacent to a public domain, that is, an area enclosed by walls on three sides and with its fourth side opening into a public domain; for example, an alley that has neither a side-post nor crossbeam on the fourth side; lakes, and arable land in both summer and winter — — all are semi-public domains.", + "", + "", + "What is meant by an exempted region? An area less than four handbreadths square the height of which is from three handbreadths as far as the sky, since whatever is less than three handbreadths high is deemed part of the ground.— —", + "", + "", + "", + "It is permissible to move objects throughout the whole of a private domain or an exempted region. Even if one of these two kinds of domain is several miles long, one may nevertheless move objects throughout the whole of it. In a public or semi-public domain, however, articles may not be moved more than four cubits at one time.— —", + "Just as it is permissible to move articles throughout the whole of an exempted region, so also it is permissible to transfer articles from an exempted region to a private or public domain, or, needless to say, to a semi-public domain. One may likewise bring articles into an exempted region from a private or a public domain, or, needless to say, from a semi-public domain.", + "Just as it is forbidden to move articles throughout the whole of a semi-public domain, so also it is forbidden to transfer articles from a semi-public domain to a private or a public domain, or to bring articles into a semi-public domain from a private or a public domain. If, however, one does transfer an object from a semi-public domain, or into it, he is free from liability." + ], + [], + [], + [], + [], + [], + [], + [ + "It is written in the Torah \"you shall rest,\" implying that one must rest from doing things that are not even actual work. There are many things which the sages prohibited on the ground that they do not harmonize with the idea of rest. Some things are forbidden because they resemble prohibited kinds of work; others are forbidden as a preventive measure lest they may result in doing work that is forbidden under the penalty of stoning. And these are them.", + "Whoever levels grooves in the ground is guilty of plowing [on the Sabbath].— —", + "Women who play games with walnuts, almonds, and the like, must not play with these on the Sabbath, lest they level grooves [on the bare ground, which is forbidden]. It is forbidden to sweep the ground, lest one levels grooves, unless it is paved with stones.— —", + "", + "", + "", + "Fruit that dropped from a tree on the Sabbath may not be eaten until after the conclusion of the Sabbath, lest one may come to plucking growing fruit.— —", + "", + "One may not ride an animal on the Sabbath, lest he may come to cutting off a branch for use in guiding it.— —" + ], + [], + [], + [ + "Some acts are forbidden on the Sabbath even though they neither resemble nor lead to prohibited work. Why then were they forbidden? Because it is written: \"If you refrain from following your business on the Sabbath, on my holy day… If you honor it, not following your wonted ways, not pursuing your business, nor speaking of it\" (Isaiah 58:13). Hence, one is forbidden to go anywhere on the Sabbath in connection with his business, or even to talk about it. Thus one must not discuss with his partner what to sell on the next day, or what to buy, or how to build a certain house, or what merchandise to take to such-and-such a place. All this, and the like, is forbidden, for it is written \"nor speaking of it.\" That is to say, speaking of business on the Sabbath is forbidden; thinking of it, however, is permitted.", + "", + "", + "", + "", + "", + "", + "", + "", + "If anything is forbidden because it conflicts with the idea of rest, the prohibition does not apply during twilight but during the actual Sabbath day. Indeed, during twilight such things are permitted if they are needed for some religious purpose or emergency.— — But if there is no emergency involved, nor religious purpose, it is forbidden.— —", + "", + "The sages forbade the handling of certain articles on the Sabbath in the way they are handled on weekdays. Why did they enact such a prohibition? They reasoned as follows: Inasmuch as the prophets admonished us and charged us not to walk on the Sabbath in the manner we walk on weekdays, nor to converse on the Sabbath in the manner we converse on weekdays, since it is written \"nor speaking of it,\" so much the more should we refrain from handling articles on the Sabbath in the manner they are handled on weekdays, so that one should not regard the Sabbath as if it were a weekday and be led to lift and rearrange articles from one corner to another or from one room to another, or to put stones out of the way, or do similar things. Since one is at leisure and at home, he might look about for something to do; the result would be that he would not rest at all, thus disregarding what is written in the Torah, \"that they may rest…\" (Exodus 23:12)." + ], + [ + "", + "", + "", + "", + "", + "", + "", + "", + "It is forbidden to handle on the Sabbath any article of which a man takes particular care lest it may depreciate in value, such as tools set apart as merchandise or exceptionally valuable things that one carefully protects from deterioration. Such things are referred to as set apart because of monetary loss.— —", + "It is also forbidden to handle any article set apart because a prohibition is involved, such as a lamp which was lit for the Sabbath, or a menorah bearing a lighted candle, or a table with money on it, even if the light has gone out, and the money has fallen off the table.— —" + ], + [], + [ + "If one goes out beyond the limit of the town on the Sabbath, he is lashed, for it is written: \"Let no man go out of his place on the seventh day\" (Exodus 16:29), and place in this verse signifies city limit. The Torah does not define the extent of this limit, but the Sages had a tradition that it is twelve miles, corresponding to the size of the Israelite camp in the wilderness; so this is what our teacher Moses meant to say to them: You shall not go out of the camp. The sages have enacted that one may not go out of the town beyond two thousand cubits, for two thousand cubits (0.7 miles) is defined as open land about the city (Numbers 35:5).", + "From this you may conclude that one may walk anywhere within the city on the Sabbath, even if it is large as Nineveh, whether it is walled or not. Furthermore, one may walk up to two thousand cubits outside of the city limits in any direction, the permitted area resembling a square tablet.— —" + ], + [], + [ + "It is a positive duty to express the sanctity of the Sabbath day in words, for it is written: \"Remember to sanctify the Sabbath day\" (Exodus 20:8); that is to say, remember it in terms of praise and sanctification. One should remember it at its beginning and its conclusion by reciting the Kiddush when the Sabbath begins and the Havdalah when it ends.", + "", + "", + "", + "One must not eat anything or drink wine once the Sabbath has arrived until he has recited the Kiddush benediction. Similarly, when the Sabbath has come to an end, one must not begin to eat or to drink, to do any work or even to taste anything at all, until he recites the Havdalah; one may, however, drink water.", + "The sages ordained that both the Kiddush and the Havdalah should be recited over wine. Even though he has already said the Havdalah as part of the evening service, he must recite it again over a cup of wine.— —", + "", + "The Kiddush should be recited only where the meal is served. This means that a person is not to recite the Kiddush in one house and eat in another; but if he has recited the Kiddush in one corner of a room, he may eat in another corner. Why then is the Kiddush recited in the synagogue? For the benefit of transients who eat and drink there.", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "Just as Kiddush is recited on Friday nights and Havdalah on Saturday nights, so also is Kiddush recited on festival nights, and Havdalah at the termination of festivals and Yom Kippur, since all these are called Sabbaths of the Lord (Leviticus 23:38). Havdalah is recited also at the termination of a festival followed by Hol ha-Mo'ed and at the termination of a Sabbath followed by a festival, but is not recited at the termination of a festival followed by a Sabbath.", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "Why is a blessing recited over fragrant spices at the conclusion of the Sabbath? It is to cheer the soul which is saddened at the departure of the Sabbath." + ], + [ + "Four things have been enjoined regarding the Sabbath: two on biblical authority, and two on the authority of the sages and clearly expressed by the Prophets. The Torah says: Remember (Exodus 20:8) and Observe (Deuteronomy 5:12); the Prophets clearly speak of Honor and Delight, as it is written: \"Call the Sabbath a delight, and the Lord's sacred day an honor\" (Isaiah 58:13).", + "What is meant by honor? The sages explained this by declaring that each person should wash his face, hands and feet with hot water on Friday in honor of the Sabbath, and then enwrap himself in a fringed garment and be seated with dignity in expectation of the Sabbath, receiving it as if he were coming out to meet the king. The ancient sages used to assemble their disciples on Friday, put on their best clothes, and say: \"Come, let us go out to meet King Sabbath.\"", + "We honor the Sabbath by wearing clean clothes. One must not wear weekday apparel on the Sabbath.— —", + "In deference to the Sabbath, it is forbidden to arrange for a festive meal to take place on Friday; it is, however, permissible to eat and drink until nightfall. Nevertheless, in deference to the Sabbath, one should refrain from having a regular meal the entire afternoon, that he may enter the Sabbath with a desire to eat.", + "One should spread his Sabbath table on Friday, even if he requires no more than an olive's bulk of food; so too, he should set his table at the end of the Sabbath, even if he requires only a minute amount of food, in order to honor the Sabbath both at its entrance and departure. One should also set the house in order on Friday before sunset in honor of the Sabbath. A lamp should be lit, a table spread, and a bed properly arranged. All these are marks of respect for the Sabbath.", + "Even a person of high rank, who does not as a rule buy things at the market or engage in household chores, should himself perform what is necessary for the Sabbath, for this is his way of showing respect. Some of the ancient sages used to chop wood for the cooking; others used to cook or salt meat or twine wicks or light lamps; others used to go out and buy food and drinks for the Sabbath, although none of them would usually do such things on weekdays. The more anyone honors the Sabbath in this manner, the more praise he deserves.", + "What is meant by Sabbath delight? The sages explained this by declaring that one should prepare rich food and fragrant beverages for the Sabbath as much as he can afford. The more anyone spends for the Sabbath and the preparation of varied tasty food, the more praise he deserves. If, however, he cannot afford this, he may fulfill the Sabbath-delight requirement by preparing anything like a vegetable stew in honor of the Sabbath. He is not obligated to strain himself, begging from others, in order to eat much on the Sabbath. The ancient sages said: \"Rather make your Sabbath a weekday [with regard to festive meals] than be dependent on people.\"", + "If a person is comfortably rich and all his days are like Sabbath, he should eat different food on the Sabbath as a mark of distinction from the weekday food. If no change is possible, he should at least modify the schedule of his meals by eating later or earlier than usual.", + "One should eat three meals on the Sabbath: one in the evening, one in the morning, and one in the afternoon.— —", + "", + "One must not travel more than three Persian miles (12 miles) beginning on Friday morning, so that he may arrive home when the day is still high and prepare his Sabbath meals; otherwise, his family would not know that he is coming home, in order to prepare food for him. Needless to say, if he is going to be the guest of others he should arrive early; otherwise, he would embarrass them, since they would have nothing prepared that is suited for guests.", + "", + "— — A sea voyage should not begin later than three days before the Sabbath, so that one's mind should be at ease before the Sabbath, and that he should not be excessively uncomfortable.— —" + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sabbath/English/Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007.json b/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sabbath/English/Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007.json new file mode 100644 index 0000000000000000000000000000000000000000..2cf7ef7df0809a68a76cbe4736bc9beed40b4f02 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sabbath/English/Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007.json @@ -0,0 +1,750 @@ +{ + "language": "en", + "title": "Mishneh Torah, Sabbath", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI", + "versionTitle": "Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007", + "status": "locked", + "priority": 4.0, + "license": "CC-BY-NC", + "versionNotes": "\n Dedicated in memory of Irving Montak, z\"l

© Published and Copyright by Moznaim Publications.
Must obtain written permission from Moznaim Publications for any commercial use. Any use must cite Copyright by Moznaim Publications. Released into the commons with a CC-BY-NC license.\n ", + "digitizedBySefaria": false, + "shortVersionTitle": "Trans. by Eliyahu Touger, Moznaim Publishing", + "purchaseInformationImage": "https://storage.googleapis.com/sefaria-physical-editions/touger-mishneh-torah-hilkhot-teshuvah-purchase-img.png", + "purchaseInformationURL": "https://moznaim.com/products/mishneh-torah-rambam", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, הלכות שבת", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Zemanim" + ], + "text": [ + [ + "Resting from labor1Within the context of the Sabbath laws, labor does not refer to strenuous work, but rather to the performance of one of the thirty nine labors that were necessary for the construction of the Temple or a labor which is analogous to them. (See Chapter 7, Halachah 1.)
The Rambam's choice of wording in this halachah is significant. Our Rabbis have offered two definitions of the mitzvah of resting on the Sabbath: In his commentary on Yevamot 6a, the Rashba states that the mitzvah is negative in nature: one refrains from performing prohibited labors. In contrast, in his commentary on Leviticus 23:24, the Ramban explains that the mitzvah possesses a positive dimension: to spend the day in a restful frame of mind, abstaining from all activities - even those that are not forbidden labors - which would disrupt this tranquility.
From the Rambam's choice of wording in this halachah, it would appear that he follows the first view. From his statements in Chapter 21, Halachah 1, however, it would appear that he accepts the second perspective. (See also Tzafenat Paneach.) on the seventh day fulfills a positive commandment,2Sefer HaMitzvot (Positive Commandment 154) and Sefer HaChinuch (Mitzvah 85) consider this to be one of the 613 mitzvot of the Torah. as [Exodus 23:12] states, \"And you shall rest on the seventh day.\"3In Sefer HaMitzvot (General Principle 9), the Rambam mentions that the commandment to rest on the Sabbath is mentioned 12 times in the Torah. Sefer HaKovetz and others question why the Rambam cites this proof-text in particular. Anyone who performs a labor on this day negates the observance of a positive commandment and also transgresses a negative commandment,4Many of the mitzvot involve a positive and a negative commandment which share a single objective. for [ibid. 20:10] states, \"Do not perform any labor [on5 Sefer HaMitzvot (Negative Commandment 320) and Sefer HaChinuch (Mitzvah 32) consider this to be one of the 613 mitzvot of the Torah. it].\"
What are the liabilities incurred by a person who performs labor [on this day]? If he does so willingly,6i.e., without being forced by others as a conscious act of defiance,7and not inadvertently.
The Radbaz (Vol. V, Responsum 1510) notes that the Rambam uses the expression \"willingly, as a conscious act of defiance\" with regard to the transgressions of idolatry (Hilchot Avodat Kochavim 3:1), the Sabbath laws, and the laws of Yom Kippur (Hilchot Sh'vitat Asor 1:1). With regard to all other transgressions punishable by כרת, the Rambam merely states \"as a conscious act of defiance.\"
The Radbaz explains that it is possible that the Rambam mentioned the concept of \"willingly\" with regard to these three transgressions because they are the first cases of כרת mentioned in the Mishneh Torah. After mentioning the concept on these three occasions, he does not think further repetition is necessary. he is liable for karet;8כרת means \"cut off.\" Mo'ed Katan 28a relates that a person liable for כרת would die prematurely, before reaching the age of fifty. The Rambam (Hilchot Teshuvah 8:1) emphasizes that being \"cut off in this world\" is not the sum total of Divine retribution for such a transgression. In addition, the person's soul is also cut off and prevented from reaching the world to come. if witnesses who administer a warning are present,9As explained in Hilchot Sanhedrin 12:1-2, punishment is not administered for the violation of a transgression unless the transgressor is made aware of the punishment he could receive for his deed. he should be stoned [to death].10See Numbers 15:35. This is the most severe form of execution. If he performs [labor] without being conscious of the transgression,11accidentally, performing a forbidden labor or doing so without awareness of the transgression involved he is liable to bring a sin offering of a fixed nature.12The Rambam uses this term to differentiate the sin offering required from a קרבן עולה ויורד - a guilt offering - which differs depending on the financial status of the person bringing it. See Hilchot Shegagot 1:4.", + "Whenever the expression, \"one who performs this is liable\" is used within the context of the Sabbath laws, the intent is that he is liable for karet, and if witnesses are present and administer a warning, he is liable to be stoned to death. If he performs such an activity without being aware of the transgression, he is liable for a sin offering.1The Rambam is explaining that by performing a forbidden act on the Sabbath, a person incurs liability. The nature of this liability depends on his intent and on whether witnesses are present. These factors are common, however, to all the laws of the Sabbath. Therefore, in the future, all that is necessary to say is that \"the person is liable,\" and based on the principles stated here, we can determine what his liability is.", + "Whenever the expression, \"one who performs this is not liable\" is used, the intent is that he is not liable for karet, for [execution by] stoning, or for bringing a [sin] offering. It is, however, forbidden to perform this act on the Sabbath.2Shabbat 3a makes a similar statement of principle, but states that there are three exceptions to this rule. When discussing these exceptions, the Rambam deviates from the terminology used in the Talmud and states that these three acts are \"permitted.\"
In such an instance, the prohibition is Rabbinic3Our translation reflects the usual interpretation of the Hebrew expression מדברי סופרים. There are commentaries (e.g., the gloss of the Kessef Mishneh to Hilchot Ishut 2:1) who cite the Rambam's statements in Sefer HaMitzvot (General Principle 2) and explain that this expression can refer to a prohibition of the Torah which is derived through the accepted traditions of Biblical exegesis. In this instance, however, the Rambam's intent is clear; the term refers to prohibitions that the Rabbis instituted on their own initiative as safeguards. in origin and was instituted as a safeguard against [the performance of] labor. A person who performs such an act is given \"stripes for defiance.\"4The Rambam discusses this punishment in Hilchot Edut 18:6, explaining that the person is flogged to the extent of the court's discretion (in contrast to the number of lashes received for the violation of a Torah command, which is fixed at 39). Other authorities offer different interpretations.Similarly, whenever the expressions \"this should not be performed...\" or \"it is forbidden to do this on the Sabbath\" are used, a person who performs such an act as a conscious act of rebellion5Shoshanat Ha'amakim states that this expression implies that a person must be given a warning before such a punishment is administered. is given \"stripes for defiance.\"", + "Whenever the expression, \"it is permissible to do this\" is used, the intent is that, at the outset, one may perform this act.6I.e., there is no prohibition whatsoever for performing the act in question. Similarly, whenever the expressions, \"one is under no obligation\" or \"one is not liable at all\" are used, one does not receive any punishment at all [for performing such an act.]7This expression implies that, at the outset, it is improper to perform such an act. Nevertheless, doing so does not warrant punishment (Maggid Mishneh, Kessef Mishneh).", + "It is permissible to perform an act that is permitted on the Sabbath, despite the fact that it is possible - but it is not an absolute certainty8If, however, it is certain that the forbidden labor will be performed, it is prohibited to perform the permitted act, as explained in the following halachah. - that, [as a result of one's actions], a forbidden labor9Rabbenu Avraham, the Rambam's son (Birkat Avraham 9), explains that by using the term \"forbidden labor\" in this and the following halachah, the Rambam implies that there is a difficulty only if a prohibition from the Torah is involved. If merely a Rabbinic prohibition is concerned, it is permitted without question. This question is also discussed by the Mishneh L'Melech. will be performed, provided one does not have the intent to perform that labor.10The Rambam's decision is the subject of a difference of opinion between Rabbi Yehudah and Rabbi Shimon bar Yochai. (See Beitzah 23b and other sources.) Rabbi Shimon maintains that although a forbidden labor results from a person's activity, since he did not desire that this labor be performed, he is not held liable. Rabbi Yehudah, in contrast, holds the person liable, for his actions brought about the performance of a forbidden labor.
The commentaries explain Rabbi Shimon's opinion based on the principle (Chaggigah 10b) that \"The Torah prohibited purposeful labor [on the Sabbath].\" A deed is forbidden only when it is associated with a purposeful intent. (See also the notes on Halachah 7.)
The concept discussed in this halachah, אינו מתכוין, differs from an ordinary example of a labor performed unintentionally. When we speak of a labor performed unintentionally (בשוגג), the person had no thought whatsoever of performing a forbidden activity. In the case of אינו מתכוין, by contrast, the person performs an act consciously with the knowledge that there is a possibility that it may lead to a forbidden act. Nevertheless, since there is no certainty that the transgression will be committed, he is not held liable.
Although this principle is applicable to the Sabbath laws in particular, the difference of opinion between these two sages on this issue is relevant, not only to the Sabbath laws, but to all other prohibitions in the Torah as well.
Based on Pesachim 25b-26b, it appears that one is allowed to perform an activity that may result in the incidental performance of a forbidden labor even when one has an alternative manner of accomplishing one's objective, which does not involve any risk of a forbidden labor being performed. See Hilchot Kilayim 10:16.
What is implied? A person may drag a bed, a chair, a bench11Our text follows the standard published text of the Mishneh Torah, which quotes the text of Shabbat 22b. The original manuscripts of the Mishneh Torah substitute מגדל, \"cabinet,\" instead of ספסל, \"bench.\" and the like [on the ground] on the Sabbath, provided he does not intend to gouge out a groove in the earth while dragging them. Therefore, even if he did gouge out [a groove] in the ground [while dragging them], it is of no consequence, for he did not have this intent in mind.12Digging a groove is forbidden because it is included in the category of forbidden labor, plowing. Nevertheless, since one did not intend to perform this labor, the fact that it was performed is of no consequence. Similarly, all the subsequent activities mentioned by the Rambam involve the performance of a forbidden labor without the intent to do so.
Similarly, a person may tread on grass on the Sabbath, as long as his intent is not to uproot it. Thus, should it be uprooted, that is of no consequence. Also, a person may rub powdered herbs and the like over his hands, provided he does not intend to remove his hair.13See Chapter 22, Halachah 13. Therefore, if the hair is removed, it is of no consequence. Based on the same rationale, one may enter a narrow opening on the Sabbath even though, [while doing so,] one causes pieces of the wall to fall. Similarly, it is permissible to perform any act with similar repercussions, provided that one does not have the intent of doing so.", + "[In contrast,] when one performs a deed that results in the performance of a forbidden labor, and it is a certainty that this deed will cause [that labor] to be performed, one is liable14As mentioned in Halachah 2, the use of this term implies that the prohibition has its source in the Torah itself (the Rambam's son, Rabbenu Avraham). Although some authorities have explained that since the person had no intent for the labor itself, the prohibition is only Rabbinic in nature, from the Rambam's perspective it appears that since he knows that the labor will be performed, it is considered as if he performed it intentionally. even though one did not intend [to perform the forbidden labor].
What is implied? A person needs a fowl's head to serve as a toy for a child, and therefore cuts off the [fowl's] head on the Sabbath; although his ultimate purpose is not merely to slaughter the chicken,15The addition of the word \"merely\" implies that the person has a desire to slaughter the fowl. Albeit, his desire may not be to kill the fowl for food, but even for use as a toy it is preferable that the fowl be dead than alive.
This leads to another concept. The Aruch states that a person is not held liable when he performs an act that will inevitably bring about the commission of a forbidden labor, if he is displeased with the fact that the labor was committed (פסיק רישא דלא ניחא ליה). In his notes on Chapter 10, Halachah 17, Rabbenu Chayim Soloveitchik states that the Rambam also subscribes to this opinion.
The Shulchan Aruch (Orach Chayim 320:18) gives an example of this situation: The plug of a barrel of wine was closed with flax. Although some wine will inevitably be squeezed out when the barrel is unplugged - and squeezing is a forbidden labor - since the wine that is squeezed out will be lost, there is no prohibition.
This opinion is not, however, accepted by all authorities. Tosafot and Rabbenu Asher in their glosses on Shabbat 103a differ and maintain that, since it is inevitable that a forbidden labor will be performed, such an act is forbidden by Rabbinic decree. From the wording of the Shulchan Aruch's statements, it would appear that it is preferable to follow the more stringent view, but that the more lenient perspective has become popularly accepted. he is liable. It is obvious that it is impossible for the head of a living being to be cut off and for that being to survive. Instead, the [fowl's] death came about because of [this activity]. [Therefore, he is liable.] The same applies in other similar situations.", + "Anyone who performs a [forbidden] labor - even if he has no need for the actual labor he performed - is liable for his deed.16This also represents a difference of opinion between Rabbi Yehudah and Rabbi Shimon bar Yochai, as evident from Shabbat 29b-30a, 73b, and other sources.
As in the laws mentioned in Halachah 7, the source of their difference of opinion is Rabbi Shimon's principle, \"the Torah prohibited purposeful labor [on the Sabbath].\" To explain: The prohibition against labor on the Sabbath is derived from the labors performed to construct the Sanctuary (see the commentary on Chapter 7, Law 1), and with regard to the construction of the Sanctuary, the Torah uses the expression, מלאכת מחשבת, \"contemplative work.\" Accordingly, Rabbi Shimon maintains that the Torah's prohibition against labor is related to thought. Only when one's actions are purposeful can they be forbidden.
For this reason, Rabbi Shimon maintains - as explained in Halachah 5 - that when a person performs a forbidden labor without the intention to do so (אינו מתכוין), he is not liable. Although a forbidden activity results from his conduct, since his thought was not involved in the matter, his work does not resemble the labor that was necessary to construct the Sanctuary. Hence, one is not held liable for such labor on the Sabbath.
In the situation at hand, a מלאכה שאינה צריכה לגופה, the person performing the forbidden labor is doing so intentionally. Nevertheless, since his intent is not the same as that ordinarily associated - or according to some authorities, associated at the time of the construction of the Sanctuary - with this labor, he is not held liable. (See the comments of Rabbenu Avraham, the Rambam's son, quoted by the Kessef Mishneh.)
Rabbi Yehudah differs on both issues, maintaining that since the performance of a forbidden labor results from this person's conscious activity, he is held liable. The Rambam (following the opinion of Shemuel, Zevachim 92a) accepts Rabbi Shimon's view with regard to אינו מתכוין, but follows Rabbi Yehudah's view with regard to a מלאכה שאינה צריכה לגופה.
The difference between these opinions can be explained based on the interpretation of the command תשבות, \"rest,\" on which basis we observe the Sabbath laws. We find another difference of opinion between Rabbi Yehudah and the other Sages (Pesachim 27a) concerning a word with a similar root. With regard to the command (Exodus 12:15 , תשביתו שאור, \"destroy leaven,\" Rabbi Yehudah maintains that leaven must be burned. The other Sages (including Rabbi Shimon) maintain that leaven may be destroyed be other means.
What is the difference between them? Rabbi Yehudah maintains that the destruction of leaven must be utter and complete as possible, while the Sages maintain that all that is necessary is to negate its usefulness (potential for purposeful use). Similarly, in the present instance, Rabbi Yehudah explains that all semblances of labor are forbidden on the Sabbath. In contrast, Rabbi Shimon maintains that only purposeful labor is forbidden; only when both the activity and the intent for which it is performed are analogous to the activities performed to construct the Sanctuary is a transgression committed. (See Likkutei Sichot, Vol. 7, p. 190-191.)
Shemuel and the Rambam take an intermediate position. They agree with Rabbi Shimon that an activity must be coupled with a purposeful intent, but maintain that since a מלאכה שאינה צריכה לגופה is an intentional act, it is forbidden as such a combination.
It must be noted that the Rambam's view is not accepted by all authorities. The Ra'avad, Tosafot (Zevachim, ibid.) and subsequent Ashkenazic authorities state that Rabbi Shimon's opinion is accepted in both these instances. The Shulchan Aruch (Orach Chayim 278:1, 334:12) accepts Tosafot's decision. Nevertheless, even the authorities who accept Rabbi Shimon's view maintain that, if there is no danger to the community involved, a מלאכה שאינה צריכה לגופה is forbidden according to Rabbinic decree.
What is implied? A person extinguished a lamp because he needed [to save] the oil or the wick from being destroyed or from burning or so that the earthenware reservoir of the lamp [that holds the oil] would not break. Since he had the intent of extinguishing the lamp, even though he did not do so for the [usual] purpose of extinguishing,17I.e., his intent in extinguishing the lamp was not to produce coals to use for kindling an even flame, the purpose for which extinguishing was performed in constructing the Sanctuary. but merely for the sake of the oil, the wick or the earthenware, he is liable.
Similarly, a person who moves a thorn four cubits in the public domain or extinguishes a coal so that many people will not be injured by it, is liable. Although the [usual] purpose [served] by extinguishing [the coal] or moving [the thorn] is not important to him,18I.e., when constructing the Sanctuary, articles were transported because they were desired, and coals were extinguished to use for kindling an even flame. and his intent was merely to prevent injury, he is liable. The same applies in other similar situations.", + "Whenever a person intends to perform a forbidden labor, but instead [through his actions] causes the performance of another forbidden labor for which he had no intent, he is not liable, because his intent was not carried out.19Although the instance stated by the Rambam is not found in the Talmud, it is a logical extension of the principle stated in Keritot 19b and Shabbat 97b (and expressed in the following halachah), \"The Torah prohibited purposeful labor [on the Sabbath].\" Since the labor ultimately performed was not the one originally intended, this is not considered to be \"purposeful work.\"
What is implied? A person threw a stone or shot an arrow at a colleague or at an animal with the intent of slaying them. Should [the object that he propelled] uproot a tree in its progress and not kill [the intended victim], he is free of liability.
How much more so does this principle apply if one had the intent of performing a lesser transgression and one performed a more serious one. For example, a person intended to throw [a stone] into a carmelit,20As explained in Chapter 14, Halachah 4, a carmelit is a domain in which the Sages applied the prohibitions against transporting and throwing articles which apply in the public domain by virtue of Torah law. Thus, the person had the intent of violating merely a Rabbinic law. and instead, the stone passed into the public domain.21The Maggid Mishneh draws attention to Chapter 13, Halachah 21, which states that even when a person intended to throw an object four cubits in the public domain and instead the object traveled eight cubits, he is not held liable, because he did not accomplish his intent. Hence, he explains that the intent is not that the public domain is beyond the carmelit and the object did not rest in the carmelit as intended, but rather continued to the public domain.
Instead, the Rambam is referring to an instance where a person is standing in a private domain with both a public domain and a carmelit before him. Although he intended to throw the object into the carmelit, it traveled into the public domain. He is not held liable. The same applies in other similar circumstances.
Should a person have the intent of performing a permitted act and instead perform another act [which is forbidden], he is not held liable.22See Hilchot Shegagot 7:11. This halachah represents a progressive sequence. In the first instance mentioned, the forbidden activity the person intended to perform was not performed at all. In the second instance, he intended to perform the forbidden activity - removing an object from his property - but his intent was not to transgress a Torah prohibition. In this third instance, the person had the intent of performing the activity that he performed for the sake of the result that activity produced. Nevertheless, since he desired to perform this activity with a permitted entity and that aspect of the desire was not fulfilled, he is not held liable (Rav Kapach). For example, should he intend to cut produce that was not attached to the ground, and instead cut produce attached to the ground,23The Maggid Mishneh offers two different interpretations of the Rambam's words: one that the person cut a different plant from the one he intended to cut, and one that he thought the plant he intended to cut had been detached from the earth, and discovered that it was attached. Although, both interpretations are halachically acceptable, the Maggid Mishneh favors the second one. The Kovetz and other authorities, however, favor the first. he is not held liable. The same applies in other similar situations.", + "Should a person intend24This halachah develops the theme stated in the previous halachah, giving a further example of a case where a person is not held liable for a forbidden activity he performed, because of the principle, \"The Torah prohibited purposeful labor [on the Sabbath].\" to pick black figs and pick white figs instead25The difference in the color of the figs causes them to be regarded as two different types of fruit. This is significant, as is obvious from the contrast to the following halachah. - or should he intend first to pick figs and then to pick grapes, but instead picked grapes and then figs - he is not liable.26The Ra'avad takes issue with this point, arguing that since the person picking the fruit accomplished his objective, he should be held liable. It is insignificant that the order in which he picked them differed from that which he originally intended.
It can be explained, based on Keritot 19b, that the Rambam's understanding is that for a person to be held liable, not only must he accomplish his ultimate intent, but also, while he is performing the labor, his actions must be controlled by his thoughts.
Commenting on the difference of opinion between the Rambam and the Ra'avad, the Maggid Mishneh notes that there is no difference regarding practical halachah at present. The only difference will be in the Era of the Redemption, at which time there will be a question whether it is necessary for such a person to bring a sin offering or not, and in that era, \"the righteous instructor (Mashiach) will come\" and render a decision. He in fact picked everything that he desired, but because he did not pick them in the order that he intended, he is not held liable, since he did not act according to his intent. It is \"purposeful labor\" that the Torah forbade.", + "When a person had two candles before him and both of them were either burning or extinguished, and he desired to kindle or extinguish one, but instead he kindled or extinguished the other, he is liable,27This is the text of Keritot 20a according to the Rambam and others. Our text of Keritot differs and frees a person of liability in such an instance. On this basis, the Ra'avad and others challenge the Rambam's position. for he performed the [forbidden] labor that he intended to perform.28In contrast to the previous halachah, this is speaking about an instance where the person does not derive any advantage from kindling or extinguishing either candle; he merely wants to kindle or extinguish a candle. The same effect results from kindling or extinguishing one as the other. Hence he is liable, for he performed a forbidden labor, and he is considered to have performed it willfully. Were there to be an advantage to kindling or extinguishing one of the two candles, the situation would resemble that described in Halachah 11.
To what can the matter be compared? To a person who intended to pick one fig and picked another instead, or to a person who desired to kill one [living being]29The intent does not appear to be that he desired to kill a person, for it is highly unlikely that there would be no difference killing one person or the other. Rather, the Rambam appears to be referring to the killing of an insect or an animal, an act that is also forbidden on the Sabbath. and killed another instead. [He is liable,] because the [forbidden] labor which he intended to do was performed.", + "One is, however, freed of liability [in the following instance: There were two candles before a person, one lit and one extinguished.30The bracketed additions are made on the basis of Keritot 20a.] The person intended to kindle the [one that was extinguished] first and to extinguish the second candle afterwards. Nevertheless, the order [of his actions] became reversed, and instead, he extinguished the candle first and kindled the second candle afterwards.31As in Halachah 9, the fact that the person did not perform the tasks in the order in which he originally intended indicates that, at the time he performed them, he was not in control of his deeds. Hence, this is not considered to be \"purposeful work.\" In this instance as well, the Ra'avad differs and holds the person liable.
The new concept this halachah teaches is that even when the tasks which the person intended to perform involve two separate labors (as opposed to Halachah 9 when only a single forbidden labor is involved), he is held liable only when he performs the tasks in the order he originally intended.
If he extinguished one and kindled the other in a single breath, he is liable. Although he did not kindle the first candle before [extinguishing the other], he did not delay [its lighting], and performed both activities simultaneously. Therefore, he is liable.32Since the order in which the person desired to perform the activity was not reversed, his actions are \"purposeful work.\" The same applies in other similar circumstances.
Whenever a person performs a [forbidden] labor casually, without specific intention, he is not liable.33Rashi, Keritot 19b, differentiates between this type of behavior, referred to as מתעסק, and an inadvertent transgression of a commandment (שוגג) as follows: When a person transgresses בשוגג, he willfully performs the forbidden activity, but is unaware of the prohibition involved. In all the situations described as מתעסק, the person may be aware of the prohibition, but is not consciously controlling his behavior.", + "Whenever a person intended to perform a forbidden labor and performed it more effectively than he had originally intended, he is liable.34Although he accepts the Rambam's premise, the Ra'avad objects to the wording the Rambam chose, explaining that there is an instance - a person who desired to write the name שמעון and instead, wrote the name שם - where a person does not fulfill his intention and is still liable.
The Maggid Mishneh explains that in that instance, the person also had the intent to write the letters of the name שם and is therefore held liable, as implied by Halachah 14. By putting the focus on intent, the Rambam emphasizes that the leniency stated in this halachah is also an outgrowth of the principle that \"The Torah prohibited purposeful work.\" If [he performs it] less effectively than he had originally intended, he is not liable.35As mentioned at the beginning of the chapter, the expression \"he is not liable,\" means that a person should not be punished - nor is he liable to bring a sin offering - for his deed. Nevertheless, performing such a deed constitutes the violation of a Rabbinic prohibition. As mentioned, this concept is applicable throughout this chapter, and indeed throughout the Mishneh Torah as a whole.
What is implied? A person intended to carry a burden suspended behind him and instead, it swung in front of him. He is liable, for he intended to protect it in a less effective manner, and it was ultimately protected in a more effective manner. If, however, he intended to carry a burden suspended before him, and instead it swung behind him, he is not liable, for he intended to protect it in a more effective manner and, it was ultimately protected in a less effective manner.", + "[A person who transfers an article from one domain to another is held liable in the following situation]: He was wearing a belt36Our translation is based on the Rambam's Commentary on the Mishnah, Shabbat 10:4. Rashi and others offer alternate definitions of the term. and he placed a burden that is commonly transferred in this manner between his body and his garment. Whether the burden hung in front of him or it had shifted behind him [at the time he transferred it], he is held liable, since it is likely to shift position.37The intent here is that since it is usual for the article to shift position in such an instance, this is considered to be part of the person's original intent.
Although this law is more specific than most mentioned in this chapter, it is still worthy of mention, because it illustrates how a person's intention can be general in nature and include several different possible ways in which a forbidden labor could be performed.", + "Whenever a person desired to perform a [forbidden] labor on the Sabbath, began the performance of that labor, and performed an amount of work sufficient to incur liability,38Here the Rambam introduces a new concept, שיעור, the amount of work sufficient to incur liability. When the Torah forbade the performance of labor on the Sabbath, it also specified that a person is not held liable unless his activities are sufficient to bring about a significant result. Thus, a particular שיעור was established for every specific labor.
A similar concept applies with regard to other prohibitions. For example, with regard to most forbidden foods one is not held liable unless one eats an amount equivalent to the size of an olive.
[Yoma 74 discusses whether a person who performs a forbidden activity, but does so involving less than a שיעור, is considered to have violated a prohibition from the Torah (although he is not liable for punishment or a sin offering) or whether he is considered to have violated merely a Rabbinic commandment.] he is held liable, even if he did not complete the task he desired to perform.39One might think that since the person did not complete his intended objective, his activity is not considered \"purposeful labor.\" The Rambam explains, however, that since the work the person did complete was performed \"purposefully,\" and since he completed a significant amount of work (a שיעור), he is held liable.
For example, a person desired to write a note or a contract on the Sabbath. We do not say that he is not liable until he completes his desire and writes the entire note or contract. Instead, as soon as he writes two letters, he is liable.40See Chapter 11, Halachah 9.
Similarly, a person who desires to weave an entire garment is held liable after weaving two strands.41See Chapter 9, Halachah 18. Although he intended to complete [the entire garment], he is held liable because he intentionally performed the amount of work sufficient to incur liability. The same applies in all similar situations.", + "Whenever two people share in the performance of a [forbidden] labor that one of them could have performed by himself,42A situation in which a forbidden labor requires the efforts of more than one individual is discussed in the following halachah. they are [both] free of liability.43Shabbat 3a derives this from the exegesis of Leviticus 4:27, explaining that that verse teaches that one is liable only \"when one performs the entire labor and not a portion of it; when one person performs the labor and not two.\"
See also Rashi, Shabbat 93a and Shulchan Aruch HaRav 316:7 explain that a person is not liable for performing a labor in this manner, because this is not the ordinary manner in which the labor is performed.
This applies whether one performed part of the [forbidden] labor and the other performed the remainder - e.g., one removed an article from one domain and the other placed it down in the other domain - or they both performed the [forbidden] labor together from the beginning to the end. For example, they both held a pen and wrote, or they both held a loaf of bread and transferred it from one domain to another.", + "When, however, a single individual cannot perform [the forbidden labor] alone and must be joined by others, [all the individuals involved are held liable].44Rabbi Akiva Eiger writes that the same applies when a forbidden labor is performed by three or more individuals and the performance of the forbidden labor requires the efforts of all the individuals involved. Nevertheless, if three individuals perform a forbidden labor and it requires only the efforts of two, none of the individuals is held liable, for no one is capable of performing the task alone. For example, two people held a beam and transferred it to the public domain. Since neither one of them had the strength to perform this task alone,45Tosafot, Shabbat 93a emphasizes that the matter is not dependent on strength alone. Even when a person has sufficient strength to carry an object alone, but requires a second person's assistance because of the object's bulk, neither is liable. In practice, the transfer of the object requires both their efforts. and they performed it together from the beginning to the end, they are both held liable. The minimum amount of work for which they are held liable is the same as for a single individual who performs such a task.
[The following decision applies when] one of them has sufficient strength to transfer the beam alone, but the other is unable to transfer it alone. If they join together and transfer the beam, the one who is capable [of moving it himself] is held liable. The second one is considered [merely] as offering assistance, and a person who offers assistance [in this fashion] is not liable at all.46This principle is also applied in other contexts aside from the laws of the Sabbath. (See Hilchot Tum'at Mishkav UMoshav 7:6 and Hilchot Bi'at HaMikdash 5:18. See also the commentary to the Moznaim edition of Hilchot Tefillin 1:11.) The same applies in other similar situations.", + "Whenever [a forbidden labor is performed] in a destructive manner, one is not held liable.47As mentioned previously, the prohibition against labor on the Sabbath was derived from a comparison to the labors performed in the construction of the Sanctuary. In that instance, all the labors had a positive intent.
(The Rambam's statements imply that performing a forbidden labor with a destructive intent is not forbidden by the Torah at all, but is merely a Rabbinic prohibition. There are opinions which differ, and maintain that although the Torah did not hold one liable in such an instance, the act is forbidden by the Torah itself.) What is implied? A person who injures a colleague or an animal with a destructive intent,48However, see Chapter 8, Halachah 8, which states that if a person injures another person as an expression of anger, he is liable, for in his own mind his activity is constructive; he is releasing pent up emotion. one who rips or burns garments, or one who breaks utensils with a destructive intent is not held liable.
A person who dug a pit solely because he needed the earth inside it is considered as having performed a [forbidden] labor with a destructive intent, and is therefore free of liability.49The Maggid Mishneh and others note that this activity is only destructive when the pit is dug within a home. Digging a pit for the sake of its earth in a field, by contrast, is not considered a destructive act. It is, however, a מלאכה שאינה צריכה לגופה (see Halachah 7), for the digger has no desire for the pit, the object of the work. As mentioned, other authorities free a person in such an instance; the Rambam, however, would normally hold one liable. Although he performed a [forbidden] labor, he is not held liable because he had a destructive intent.", + "Whenever a person carries out a destructive activity for the sake of ultimately performing a constructive activity, he is liable.50Indeed, several of the 39 categories of labor forbidden on the Sabbath - e.g., tearing, erasing, and demolishing - involve activities that are essentially destructive in nature. Nevertheless, when one performs these activities for an ultimate constructive intent, one is held liable. For example, a person who demolishes [a structure] in order to build [another] in its place,51The commentaries note the contrast between the Rambam's wording in this halachah and in Chapter 10, Halachah 15, where he omits the expression, \"in its place.\" Accordingly, the commentaries question whether one is liable for demolishing a building for the sake of building another, when the other building will not be built in the place of the first. (See the gloss of the Or Sameach on Chapter 10, Halachah 12.) one who erased for the sake of writing [something else] in the place of the erasure, or one who dug a pit in order to place the foundations of a structure within. The same applies in other similar situations.
The minimum measure of the destructive activity for which he is held liable is equal to that of the correspondent positive activity.52For example, the minimum measure (שיעור) for which one is liable for the constructive act of writing is two letters. Therefore, one is liable for erasing two letters. Moreover, as stated in Chapter 11, Halachah 9, a person is liable when he erases one letter which is large enough for two to be written in its place.", + "Whenever a person performs a [forbidden] labor on the Sabbath, partially with intent and partially unintentionally,53The definition of \"unintentionally\" (בשוגג) is that one is unaware that the activity is forbidden, or one is unaware that the day is the Sabbath. Thus, the situation described by the Rambam would involve, for example, writing one letter knowing that it is the Sabbath and that it is forbidden to do so, and writing a second letter having forgotten either of these factors. he is not liable. [This law applies] regardless of whether one began the performance of the [forbidden] labor intentionally and completed it unintentionally, or one began the [forbidden] labor unintentionally and completed it intentionally.
One is liable for karet only when one performs the entire minimum measure of a [forbidden] labor intentionally from the beginning to the end. [In such a circumstance,] were witnesses who administered a warning to be present, one would be liable for execution by stoning.54See Halachah 1. Conversely, one is liable to bring a sin offering of a fixed nature55See Halachah 1. when one performs the entire minimum measure of a [forbidden] labor unintentionally from the beginning to the end." + ], + [ + "The [laws of] the Sabbath are suspended1The Rambam uses the expression דחויה, which, as evident from Pesachim 77a and Hilchot Bi'at HaMikdash 4:15, implies that although a prohibition is not enforced, it has not been lifted entirely. In contrast, the term הותרה would imply that no trace of the prohibition remains.
The Kessef Mishneh and other authorities question the implications and the appropriateness of the Rambam's choice of terms. [In a responsum (Vol. 1, 689), the Rashba illustrates the difference between these terms. A person was in need of meat on the Sabbath and there was non-kosher meat available. If the Sabbath laws are דחויה, it would be proper to eat the non-kosher meat. If the Sabbath laws are הותרה, it would be preferable to slaughter a kosher animal on the sick person's behalf. The Shulchan Aruch (Orach Chayim 328:14) states that, in such a situation, one should slaughter a kosher animal, implying that the laws are הותרה. (Note, however, the Shulchan Aruch HaRav 328:16 and the Mishnah Berurah 328:39.)]
See the Avnei Nezer, Orach Chayim, Responsa 455, which explains the concept of הותרה as meaning that, with regard to this person, it is as if the laws of the Sabbath were never commanded. (See also Chiddushim UVeurim BaShas, Vol. 3, which explains that although the Rambam stated that a threat to Jewish life overrides the observance of all the mitzvot of the Torah in Hilchot Yesodei Torah, Chapter 5, he emphasizes this concept with regard to the Sabbath laws for the following reason. The other prohibitions are דחויה in the face of a threat to life, while the Sabbath laws are הותרה. in the face of a danger to life,2Yoma 85b uses the expression, \"Violate one Sabbath on his behalf, so that he will be able to observe many Sabbaths [in the future].\" This expression, however, is not halachically exact. Even when one knows that the person will not live to observe many other Sabbaths, as long as he is alive we are obligated to violate the Sabbath laws on his behalf. See Halachah 18. as are [the obligations of] the other mitzvot. Therefore, we may perform - according to the directives of a professional physician3Note the Shulchan Aruch (Orach Chayim 328:10), which cites an opinion that states that we may rely on the evaluation of experienced God-fearing individuals, even if they are not physicians. of that locale4Rav Kapach explains that, with this expression, the Rambam implies that we may rely on a local physician and need not seek the advice of a greater expert who lives further away. - everything that is necessary for the benefit of a sick person whose life is in danger.
When there is a doubt whether or not the Sabbath laws must be violated on a person's behalf, one should violate the Sabbath laws on his behalf, for the Sabbath laws are suspended even when there is merely a question of danger to a person's life. [The same principles apply] when one physician says the Sabbath laws should be violated on a person's behalf and another physician states that this is not necessary.5See Hilchot Sh'vitat Asor 2:8, which gives further details regarding a difference of opinion between physicians.", + "[The following laws apply when physicians] determine on the Sabbath that a person needs [a treatment to be administered] for eight days. We do not say that we should wait until the evening so that it will not be necessary to violate two Sabbaths on his behalf.6Shulchan Aruch HaRav 328:13 states that this applies even if there is no danger that the person will die immediately. Since there is a danger that he may die later if the treatment is not administered at this time, the Sabbath laws may be violated. Instead, the treatment is begun immediately, on the Sabbath, and even one hundred Sabbaths may be violated on his behalf.
As long as a person is dangerously [ill] - or even if there is a question whether or not he is dangerously [ill] - and requires treatment, [the Sabbath] should be violated [on his behalf]. A lamp may be lit on his behalf and extinguished on his behalf.7Note that the Rambam's Commentary on the Mishnah, Shabbat 2:5, specifies that the leniency to extinguish a lamp is granted only when it is impossible to move it - or, alternatively, the sick person - to another place or veil the lamp's light. [Animals] may be slaughtered on his behalf, [food] baked and cooked on his behalf, and water heated for him, whether to drink or to use for bathing.
The general principle for a person who is dangerously ill is that the Sabbath should be considered as a weekday regarding all his needs.8There is a question among the Rabbis if this statement is to be interpreted literally or not. As mentioned in the commentary on the previous halachah, there is a difference of opinion if the Sabbath laws are דחויה or הותרה in the face of a danger to life. According to the opinion that they are merely דחויה, an attempt should be made to minimize the violation of the Sabbath laws if doing so does not constitute a threat to the person's life. (See Tzafenat Paneach, Shulchan Aruch HaRav, ibid. and the Mishnah Berurah 328:14.)", + "When such treatment is administered, it should not be administered by gentiles,9Gentiles are not obligated to observe the Sabbath, and thus having them administer the treatment would not involve the violation of a Torah commandment. Nevertheless, they should not be entrusted with the care of the sick for the reason stated by the Rambam. by children,10Since they are below the age of Bar or Bat Mitzvah, according to the Torah itself the observance of the mitzvot is not incumbent upon them, and only a Rabbinic prohibition is involved. by servants, or by women,11Although women and servants are obligated to observe the Sabbath laws, since in many areas of Torah and mitzvot, their obligations are less than men, having them violate the Sabbath laws in this instance could cause the Sabbath to be regarded flippantly, as explained in the next note. so that they will not view the Sabbath flippantly.12The Rambam's choice of wording, based on Yoma 84b, has raised several questions among the commentaries. The most literal interpretation is given by the Merkevat HaMishneh, who explains that when people see that the Sabbath laws are violated by the gentiles for Jews or by women or children, they may get the impression that the observance of these laws is not very crucial, and leniencies may be taken on other occasions - even when there is no valid reason. If, however, it is Torah Sages who violate the laws, the common people will realize that it is only the seriousness of the situation that allowed for this leniency.
Among the other interpretations given why the laws should not be violated by women and children, is that this might cause them to violate the Sabbath laws in the future (Kessef Mishneh).
Significantly, the Ramah (Orach Chayim 328:12) explains that the reason the treatment should not be administered by gentiles is the possibility for delay. Accordingly, if there is no delay involved and one can be sure that the same quality of treatment will be given, it is preferable that the treatment be administered by gentiles.
The commentaries explain that the difference between his opinion and that of the Rambam (quoted by the Shulchan Aruch, loc. cit.) depends on the question discussed above: Are the Sabbath laws הותרה or merely דחויה in the face of a danger to life.
[See also Chiddushim UVeurim BaShas, Vol. 3, which states that the Rambam's wording here indicates that he sees the violation of the Sabbath laws in such situations as an expression of reverence and regard for the Sabbath.] Instead, the treatment should be administered by the leaders of Israel13This also is based on the Rambam's interpretation of Yoma, ibid. Others (see Shulchan Aruch, Orach Chayim 328:12) understand the phrase גדולי ישראל in that passage as meaning simply \"adult males.\" and the wise.
It is forbidden to hesitate before transgressing the Sabbath [laws] on behalf of a person who is dangerously ill,14The Jerusalem Talmud (Yoma 8:5) states, \"A person who [administers treatment] quickly is praiseworthy, and one who raises questions is considered as if he shed blood. as [reflected in the interpretation in the phrase of Leviticus 18:5,] \"which a person shall perform to live through them,\" as \"['to live through them'] and not to die through them.\"
This teaches that the judgments of the Torah do not [bring] vengeance to the world, but rather bring mercy, kindness, and peace to the world. Concerning those non-believers who say that [administering such treatment] constitutes a violation of the Sabbath and is forbidden,15The Rambam is referring to the Sadducees, the Karaites, and others who do not accept the oral tradition. one may apply the verse [Ezekiel 20:25]: \"[As punishment,] I gave them harmful laws and judgments through which they cannot live.\"16The Rambam seems to be interpreting the verse as meaning that since these individuals purposefully misinterpret the Torah, God causes their misinterpretations to be cruel and harsh so that they will not live and spread such an approach.", + "When a person's eyes are ailing - i.e., when he has a secretion from either one or both of them, when tears flow from them due to great pain, when blood flows from them, or when they are affected by fever,17Significantly, the Yemenite manuscripts of the Mishneh Torah state קדח, \"piercing pain\" (the commentary of Rabbenu Chanan'el on Avodah Zarah 28b), rather than קדחת, \"fever.\" or by other afflictions of this like - he is considered among those individuals who are dangerously ill.18Avodah Zarah, loc. cit., explains that there is a connection between the eyes and the heart, and such a person is therefore considered to be dangerously ill. The Sabbath may be violated on his behalf, and anything necessary for his treatment may be performed for him.19From the wording of the Shulchan Aruch (Orach Chayim 328:9), it appears that once an eye ailment is nearly healed, we may not violate the Sabbath laws to treat it. See also Hilchot Milah 16.", + "Similarly, a person who has a wound20The Shulchan Aruch (Orach Chayim 328:3) states that this can also apply to an infection. Disquiet and pain are not, however, considered sufficient cause to violate the Sabbath laws. in his body cavity - from his lips inward,21When quoting this law, the Shulchan Aruch (loc. cit.) substitutes \"teeth\" for \"lips,\" and explains that a toothache can also be considered cause to violate the Sabbath laws. The Ramah and subsequent commentaries, however, qualify this statement, explaining which types of toothaches can be treated by Jews and which can be treated only by gentiles. (See Shulchan Aruch HaRav 328:3 and Mishneh Berurah 328:8.) whether in his mouth, his digestive organs, his liver or spleen, or any of the other organs in his body cavity - is considered to be dangerously ill and does not require [a physician's] assessment [of his condition]. His ailment is serious, and we should violate the Sabbath laws on his behalf immediately without [waiting for] an assessment.22The Maggid Mishneh cites the Ramban as explaining that this applies only when we are unsure if the wound is dangerous or not. In such a situation, we are not required to wait for a physician's assessment and may treat the wound immediately. If, however, we know - or a physician says - that a wound is not dangerous, a Jew may not violate the Sabbath laws to treat it. It may, however, be treated by a gentile. This ruling is also quoted in the Shulchan Aruch (ibid.:4).
A wound on the back of the hand or on the back of the foot is considered equivalent to a wound in the body cavity. It does not require [a physician's] assessment [of his condition] for us to violate the Sabbath laws on his behalf. A fever that causes the flesh to wince23This phrase is based on the Rambam's interpretation of Avodah Zarah 28a and refers to an extremely high fever. The Shulchan Aruch (ibid.:7) appears to interpret it as referring to a type of malaria that causes fever and chills simultaneously. is considered equivalent to a wound in the body cavity, and we should violate the Sabbath laws on this person's behalf.
Similarly, we should violate the Sabbath laws whenever a physician24From the statements of the Shulchan Aruch (ibid.:5), it would appear that if the sick person himself says that the Sabbath laws should be violated on his behalf, his word should be heeded. assesses an ailment as dangerous, even when it affects only the exterior of a person's skin.", + "When a person swallows a leech, water may be heated for him on the Sabbath, and any medical treatment that is necessary may be administered, since his life is in danger. Similarly, when a person is bitten by a rabid dog25See Yoma 10:4 and the Rambam's commentary on that mishnah. or a poisonous snake or other reptile, any medical treatment that is necessary to save him may be administered. [The same laws apply] even when there is merely a question of whether or not [the bite] can cause death.", + "When physicians assessed that a sick person required a fig, and ten people ran and brought26Either they brought the figs from the public domain or picked them from the tree. Both of these activities involve the performance of labors forbidden on the Sabbath. him ten figs at once,27This situation refers to an instance where none of the ten know of the others' activities. Alternatively, each one thought that he would be able to bring the fig before the other person (Mishnah Berurah 328:42). they are all absolved of liability entirely.28I.e., they need not bring a sin offering, nor do their actions cause them any spiritual blemishes. Indeed, to quote the Shulchan Aruch (Orach Chayim 328:15), \"all of them receive a bountiful reward from God\" for their actions. 29. If, however, there are two figs on a single stem, it would be preferable to pick them so as not to bring any additional figs (Shulchan Aruch, Orach Chayim 328:16). (See also Halachah 9.)
[The same decision applies] if the ten people brought the figs one after another, even when he recuperated after the first fig, for all of them had license to bring them.", + "If a sick person required two figs, and two figs could be found only on two separate stems - while three figs were found on another stem - we should remove the stem that has three figs, even though only two are required.29 [It is preferable] to cut only one stem and not two stems, so as not to increase [the performance of the forbidden labor of] gleaning.30The Ramah (Orach Chayim, loc. cit.) emphasizes that if there is any danger of delay or difficulty, the threat to a Jew's life overrides all these considerations. The same applies in all similar situations.", + "When food is cooked for a sick person on the Sabbath and the sick person leaves some over after eating, a healthy person is forbidden to eat from the remainder, lest [this cause] more food to be added for him.31On Saturday night, however, a healthy person may eat from the remainder. Moreover, there is no need for him to wait the amount of time necessary to cook the food [(כדי שיעשו) Shulchan Aruch, Orach Chayim, 318:2, and commentaries].
When, however, an animal is slaughtered for a sick person on the Sabbath, it is permissible for a healthy person to partake of uncooked meat32The meat need not be salted to remove the blood. Although this is generally done as a preparation for the cooking process, it is necessary only because blood will move from place to place within the meat during cooking. There is no prohibition against eating raw meat even though it has not been salted (Shulchan Aruch, Yoreh De'ah 67:1-2).
The Kiryat Melech Rav notes that this explanation is appropriate according to the interpretation of the Tosafot (Chulin 14a). The Rambam (Hilchot Ma'achalot Asurot 6:12), however, requires even uncooked meat to be salted before one partakes of it. Several different explanations are offered for this difficulty. See Chapter 11, Halachah 5. [from that animal].33For this leniency to be granted, the Ra'avad requires that the sick person have been ill before the commencement of the Sabbath, and his attendants to have thought of slaughtering the animal for him at that time. Otherwise, the animal is considered muktzeh. Although the latter prohibition is waived on behalf of the sick person, it is still enforced as regards the healthy individual.
The Maggid Mishneh and the Shulchan Aruch (Orach Chayim 318:2 and Shulchan Aruch Harav ibid 318:5) explain that in this instance, the prohibition of muktzeh does not apply at all. A decree was not enacted, because there is no possibility of an additional [activity] being performed [for a healthy person].34Slaughtering an animal is a single activity which will provide enough meat for both the sick person and the healthy individual. Allowing the healthy person to eat from the meat will not cause any increase in the violation of the Sabbath laws. The same applies in all similar situations.", + "When a sick person is not dangerously ill,35This refers to ailments which, although not threatening to a person's life, are after all serious, and cause him to be confined to bed (Shulchan Aruch, Orach Chayim 328:17) or which cause him to feel weakness throughout his entire body (Ramah, loc. cit.). In contrast, if the person merely feels ill or has a minor ailment in a particular limb, there is a Rabbinic prohibition against taking medication even when the performance of forbidden labors is not involved. (See Chapter 21, Halachah 31.) all his needs should be cared for by a gentile. What is implied? We may tell a gentile to perform [forbidden labors]36As is explained in Chapter 6, the Rabbis forbade a Jew to tell a gentile to perform work on his behalf on the Sabbath. This prohibition is, however, relaxed because of the sick person's condition. on his behalf and he performs them. [This includes] cooking, baking, bringing medicine from one domain to another and the like. Similarly, one may have one's eyes treated37The Hebrew word כוחל refers to the application of powder or eye-paint to the area around the eyes. Although certain Talmudic passages appear to indicate that this was merely a cosmetic practice, in certain instances it had medical value. The leniency to treat the eyes is granted, because, as explained in the notes on Halachah 4, there is a connection between the eyes and the heart. by a gentile on the Sabbath even though there is no danger involved.
Furthermore, if [the sick] require treatment that does not involve the performance of [forbidden] labors,38There is a question regarding activities in which a Rabbinic prohibition must be transgressed. Although asking a gentile to perform a forbidden labor is also prohibited by the Rabbis, some commentaries make a distinction between such a prohibition and a prohibition that involves the performance of an activity.
The wording chosen by the Rambam in this halachah and in Chapter 21, Halachah 31, has left room for speculation concerning his ruling on this question. The Maggid Mishneh explains that the Rambam allows the performance of any activity even when there is a Rabbinic prohibition involved. The Kessef Mishneh differs, and explains that according to the Rambam, any activity forbidden by the Rabbis may not be performed despite the fact that a person is bedridden by illness.
The Shulchan Aruch (ibid.) does not follow either of the interpretations of the Rambam's view, but instead suggests following the opinion of the Ramban, who permits the performance of any activity forbidden by the Rabbis, provided that it is performed in an abnormal manner. Furthermore, if there is a danger to a specific limb, the Rabbinic prohibitions are waived, and such activities may be performed in the normal manner. Shulchan Aruch HaRav 328:19 is even more lenient and allows one to perform activities that are forbidden by the Torah itself, provided one performs them in an uncharacteristic manner. they may be treated even by Jews. For this reason, it is permitted to perform [physical activities for the benefit of the sick]; for example, one may lift [the tendons of] the ears, lift up cartilage around the heart,39There are times when the cartilage around the heart becomes compressed against the body and it must be lifted up in order to facilitate breathing (Avodah Zarah 29a). restore broken bones to their places, or perform other activities of this like.", + "When a woman in the process of childbirth squats to give birth,40Our translation is based on the description of the techniques of midwifery used in Talmudic and post-Talmudic times. Others translate the term as a woman being bent over with labor pains. Compare to Halachah 13, which mentions the possibility of performing forbidden labors on a woman's behalf from the time \"when there is a show of blood.\" See Shulchan Aruch (Orach Chayim 330:3), which mentions both these terms and also refers to the condition when a woman is overcome by labor pains to the point where she must be carried by her friends. Any one of these three conditions constitutes a danger to life for which the Sabbath laws may be broken. her life is considered in danger and the Sabbath laws may be violated on her behalf. A midwife may be called from a distant place41The Rambam's Commentary on the Mishnah (Shabbat 18:3) states that this leniency applies even when she lives beyond the Sabbath limits (see Chapter 27). Note Shulchan Aruch HaRav 330:3 and the Mishnah Berurah 330:9, which state that a mid-wife may be called in the preliminary stages of labor. and the umbilical cord may be cut and tied.
If she requires a light when she cries out because of labor pains, a candle may be lit for her. [This leniency is granted] even if she is blind, because light has a calming influence42She feels more secure knowing that she will be cared for properly in the light than if she were cared for in the dark (Tosafot, Shabbat 128b). even if she does not see.
If she needs oil or the like, it may be brought for her. If possible, the items that are brought should be brought in an uncharacteristic manner; for example, a friend should bring a utensil tied in her hair.43These rulings are based on Shabbat, ibid. In his commentary on that text, the Ramban explains that this principle applies regarding all instances when the Sabbath laws are violated because of a danger to life. If it is possible to reduce the extent to which they are violated, one should do so.
The Maggid Mishneh postulates that the Rambam would not require such stringencies at all times. Were that the case, the Rambam would have stated this principle earlier. Instead, this is a specific ruling applicable with regard to a woman in childbirth. Greater stringency is applied in this instance, because although there is a threat to the woman's life, the probability of a woman's actually dying is very low. (It can be explained that the difference of opinion between the Ramban and the Maggid Mishneh revolves around the question whether the Sabbath laws are דחויה or הותרה in the face of a danger to life, as explained in the notes on Halachot 1 and 2.) If this not possible, it may be brought in the ordinary manner.44Note Sefer HaChasidim, which states that it is preferable that a woman prepare everything necessary for childbirth from the ninth month onward, so that if she gives birth on the Sabbath, only a minimal amount of forbidden labor will have to be performed.", + "We should not help an idolatress45The term \"idolatress\" is used here to refer to a gentile who actually worships idols. In contrast, the term ger toshav refers to a gentile who accepts the seven universal laws commanded to Noah and his descendants. (See Hilchot Melachim 9:1-2 and Hilchot Avodat Kochavim 10:6.)
In Hilchot Avodat Kochavim 10:2, the Rambam writes that it is forbidden to offer medical treatment to an idolater even for a fee. Accordingly, this halachah extends that principle to include a woman in childbirth. The question is raised, however, concerning the majority of the gentiles in the present age. Although the Rambam considers Christianity as idol worship, many authorities do not. According to the latter opinions, although these gentiles are not idolaters, they have not gone through the formal process of acceptance of the seven laws commanded to Noach and cannot therefore be considered as gerim toshavim.
Many authorities (see the commentary on the Moznaim edition of Hilchot Avodat Kochavim) maintain that it is permitted to treat such people during the week. On the Sabbath, however, one may not perform forbidden labors on their behalf. (See the Mishnah Berurah 330:8, which speaks very critically about physicians who violate the Sabbath laws on behalf of gentiles.) According to these authorities, one would be allowed to treat these gentiles on the Sabbath provided that there was not any forbidden labor involved. Note, however, Rav Kapach, who quotes Yemenite manuscripts of the Mishneh Torah that state \"gentile\" instead of \"idolatress.\" give birth on the Sabbath, even if payment is offered. We do not worry about the possibility of ill-feelings being aroused.46According to the generally accepted interpretation of Avodah Zarah 26b, the intent is that the non-Jews will understand that the Sabbath is a sacred day for the Jews. Even when they see that the Sabbath laws are violated for the sake of saving a Jew's life, they will accept the rationalization that the Sabbath laws may be violated only on behalf of an individual who observes the Sabbath.
Shulchan Aruch HaRav 330:2 and the Mishnah Berurah 330:8 mention that if a physician fears that ill-feeling will be generated by his refusal to care for gentiles, he may deliver their babies, provided that he does not perform labors that are forbidden by the Torah itself. [This applies even when] there is no violation [of the Sabbath laws] involved.
[In contrast,] one may offer assistance to a daughter of a ger toshav who gives birth, since we are commanded to secure his well-being.47Based on Leviticus 25:35, Avodah Zarah 65a states that the Jews are required to maintain the well-being of such gentiles and, if necessary, the Jews should support the gentiles from their charitable funds. We may not, however, violate the Sabbath laws on her behalf.", + "From the time a woman in childbirth has a flow of blood48The Rambam chooses the more lenient of the opinions mentioned in Shabbat 129a, for a woman can begin bleeding well before she gives birth. until the birth - [and indeed,] after birth for three days49Although the Lechem Mishneh states that the counting of the three days should begin from the time the uterus opens, the consensus of halachic opinion is that the three days start from birth. (See the Be'ur Halachah 330.) - the Sabbath laws may be violated on her behalf, and all her needs should be met.50Shulchan Aruch HaRav 330:4 and the Mishnah Berurah 330:12 explain that this refers to activities that a woman's friends will customarily perform on her behalf after she gives birth. A doctor need not be consulted about these matters. Nevertheless, if a doctor says that these activities are unnecessary, they should not be performed. [This applies] regardless of whether she says she requires such treatment or she maintains that she does not require such treatment.
Between the third and the seventh day [after childbirth], if she maintains that she does not require treatment, the Sabbath laws should not be violated on her behalf. If she remains silent,51From the Rambam's wording (and indeed, this is the ruling of Shulchan Aruch HaRav 330:5 and the Mishnah Berurah 330:14), it appears that the woman is still considered to be dangerously ill. Hence, unless she protests to the contrary, it is assumed that this treatment is necessary. and certainly if she maintains that she requires treatment,52Shulchan Aruch HaRav and the Mishnah Berurah, loc. cit., state that the woman's word is accepted even against the opinions of many doctors. the Sabbath laws should be violated on her behalf. Between the seventh and the thirtieth day, her status is analogous to that of a sick person who is not dangerously ill. Even if she maintains that she requires treatment, [forbidden] labors should be performed on her behalf only by a gentile.53According to the halachic authorities (Shulchan Aruch HaRav 330:5 and the Mishnah Berurah 330:21), there is one exception. A fire may be kindled for a woman within thirty days after she has given birth. See the notes on the following halachah.", + "A fire may be kindled54Preferably, the fire should be kindled by a gentile. If, however, there is no gentile available, the fire may be kindled by a Jew (Mishnah Berurah 330:21). for a woman after she has given birth55The Maggid Mishneh states that it appears to him that the Rambam (and Shabbat 129b, upon which this halachah is based) is speaking about a woman who gave birth less than a week previously. Although weight is given to this view (see Be'ur Halachah 330), the Shulchan Aruch (Orach Chayim 330:6) states that it refers to a woman within a month of childbirth. even in the summer, since cold is very difficult for a woman to bear after childbirth in the cold regions. In contrast, a fire should not be kindled for other sick people to warm themselves.56The commentaries question whether this refers to a person who is dangerously ill or to a person who is merely seriously ill, but in no danger of dying. According to the latter view, a fire may be kindled on behalf of someone who is dangerously ill. Nevertheless, if a person let blood and became chilled, a fire may be kindled for him even in the summer.
After cutting his umbilical cord,57Sefer HaKovetz states that cutting the umbilical cord involves the violation of a forbidden labor and is permitted only because of the danger involved. Most authorities, however, maintain that only a Rabbinic prohibition is involved. we may wash a new born baby on the day he is born, even when this requires heating the water on the Sabbath.58As mentioned above, most authorities maintain that only a Rabbinic prohibition may be waived on behalf of a new-born. Thus, this is interpreted as referring to water that was heated on the Sabbath by a gentile. Herbal powder59מלח is usually rendered as \"salt.\" Our translation is based on the Rambam's Commentary on the Mishnah, Shabbat 18:3. (See also Mishnah Berurah 330:24.) can be applied to his skin and his limbs can be tied,60This is useful in straightening the child's limbs. for it is dangerous not to perform these activities for him.
Similarly, a baby may be washed before circumcision, after circumcision,61See Hilchot Milah 2:8. The Shulchan Aruch (Orach Chayim 331:9) writes that although in Talmudic times, washing a baby at this time was considered as a matter of vital importance, it is no longer common practice. The Ramah (loc. cit.) explains that it is customary to wash the baby before the circumcision with water that was heated on Friday, and to wash him after the circumcision on Saturday night. and on the third day after circumcision62There is greater discomfort on the third day after the circumcision, as explained by the commentaries on Genesis 18:1 and 34:25. with water that is heated on the Sabbath,63At present, the Ramah (loc. cit.) states that if it appears necessary, the baby may be washed with water that was heated before the Sabbath. Needless to say, in all situations, should a doctor state that such a washing is necessary, his advice should be followed. because of the danger [to him].", + "When a woman dies while in labor on the Sabbath, a knife should be brought - even if it must be carried through the public domain - and the woman's womb cut open and the fetus removed, for it is possible that it will still be alive.64The Ramah (Orach Chayim 330:5) states that it is no longer customary to follow this practice even during the week. We wait a considerable time after the woman loses consciousness, because we are afraid that she did not die, but merely fainted. Hence, by the time we are certain that she has died, we can assume that the fetus is also no longer alive.
Needless to say, at present, when our improved technology makes it possible to monitor the physical functioning of both the mother and the fetus, the physicians should decide on the basis of the information before them. Regardless of the practical application of this ruling today, the principles on which it is based are significant and should be applied in other circumstances.
[The rationale for this ruling is] that the Sabbath laws are violated even when there is only a possibility of saving a life,65Note Shulchan Aruch HaRav 330:7, which adds that this ruling is granted despite the fact that the fetus will normally die in such a situation. Although probability (רוב in Hebrew) is a significant factor in halachah, the possibility of saving a life overweighs it. and even in such instances, where there is no chazakah on which to base our presumption that the fetus is alive.66Generally, a living person can be assumed to continue to live (chezkat chayim) until we are certain that he has died. Although such a presumption cannot be made with regard to this fetus, permission is, nevertheless, granted for the Sabbath laws to be violated on its behalf.", + "[All] activities necessary to save a life should be performed on the Sabbath; there is no necessity to receive license from the court. The more zealous one is [in this regard], the more praiseworthy.
What is implied?67The Shulchan Aruch (Orach Chayim 328:13) rephrases the concepts stated in this halachah slightly, connecting the praise given a person for being zealous in saving a life with the situation concerning catching fish described afterwards. According to the Shulchan Aruch, this situation teaches us that a person is considered praiseworthy for saving a life on the Sabbath even if he accrues personal benefit through his actions - for example, in the case at hand, in addition to saving a life, the person also receives a catch of fish. If one sees that a child has fallen into the sea, one may spread out a net and hoist him up, although one catches fish together with him. If a person hears that a child fell into the sea and spreads out a net to hoist him up, but raises up only fish, he is absolutely free of liability.68The Rambam adds the term \"absolutely\" to indicate that it is desirable to spread out and raise one's nets to try to save the child (Lechem Mishneh). Significantly, the Jerusalem Talmud, Shabbat 13:6, states that the person is not held liable even if he intended to catch the fish together with the child.
If he intended to raise up fish and [in fact] lifted up both fish and a child, he is not held liable.69The Or Sameach writes that he is given \"stripes for rebelliousness\" (the punishment usually given for the violation of a Rabbinic ordinance), since he intended to perform a forbidden activity. See a parallel ruling, Hilchot Nedarim 12:18.
Significantly, when mentioning this instance in Hilchot Shegagot 2:15, the Rambam states that the person acted בשוגג when catching the fish - i.e., he was unaware that it was the Sabbath or was unaware that it is forbidden to fish on the Sabbath. Since he lifted up a child together with the fish, he is not held liable even when he did not hear that the child had fallen into the water.70This reflects the Rambam's decision regarding a difference of opinion between the Sages in Menachot 64a. One opinion holds the person liable for it considers his intent of primary importance, while the other frees him of liability for it views his actions as most significant.", + "If71These instances are cited by Yoma 84b as a continuation of the development of the concept mentioned in the previous halachah, that one may perform an activity to save someone else's life, although in the process of doing so, one derives benefit. The Talmud explains why it is necessary to mention all these different instances. a child fell into a pit, a person may dislodge a clod of earth, and lift [the child] up, even though he creates a step when he dislodges it. If a door was locked with a child inside, a person may break the door down and take the child out, even though he chops it into pieces of wood which are appropriate to use for work,72The Lechem Mishneh notes that the Rambam alters the text of the Talmud slightly to imply that the person breaking down the door did not do so with the intent of using the wood. Rav Kapach differs, noting that, as mentioned in the commentary on the previous halachah, the Rambam absolves the person of liability even when he has an intent to benefit from his actions. (See also the notes of Rabbi Akiva Eiger.) lest the child become frightened and die.
If a fire broke out and a person is inside the building and we fear that he may be consumed by the flames,73Yoma, ibid., explains that this leniency is granted even when the fire breaks out in a courtyard other than that in which the person was located. If the fire appears to pose a danger to his life, it may be extinguished. a person may extinguish the fire to save him, although he prepares a pathway while extinguishing the fire. Whoever acts first to save him is praiseworthy. One does not need to ask permission from the court in all instances when there is a danger to a person's life.", + "When an avalanche has fallen, and there is a doubt whether or not74I.e., a person was seen in the vicinity of the avalanche and we are unsure whether or not he was able to escape or not. it has fallen over a person,75The Maggid Mishneh mentions that this leniency is granted even when there are several doubts involved: Perhaps the person was not trapped under the avalanche. Even if he was trapped, perhaps he is no longer alive and the performance of the labor of clearing will be to no avail. it may be cleared. If the person was discovered to be alive, but was crushed [by the fallen debris] to the extent that it is impossible that he will recover, [the debris] may be cleared and the person taken out to enable him to live [however] long he does.76This communicates a fundamental concept in Torah law: Even a fleeting moment of a Jew's life is precious enough for all possible efforts to be performed to save him even if it is necessary to violate Torah law.", + "If [in the process of clearing the debris,] they [reached] his nose and saw that he was not breathing, he should be left there,77Although we are commanded to show respect for a corpse and not to leave it exposed, we are not allowed to violate the Sabbath laws for such a purpose. (See the Rambam's Commentary on the Mishnah, Yoma 8:5.) for he has died already.78Based on Genesis 7:22, \"all that has the breath of the spirit of life,\" Yoma 88b states that whether a person is breathing or not is the determining factor of whether he is considered alive or not. Significantly, Shulchan Aruch HaRav 329:3 and the Mishnah Berurah 329:11 rule that even if we see that his heart is not beating, he is not considered dead until we are certain that he is not breathing.
The conception of breath as the determinant of life is significant in the present age, when it is possible that a person will continue to breathe despite brain death. The question of whether such a person is considered alive has been raised today within the context of many contemporary medical issues. Rav Moshe Feinstein (Igros Moshe, Yoreh De'ah, Vol. II, Responsum 174) and other authorities of the present age have ruled that breath is still the fundamental determinant whether or not a person is alive.
Although it is discovered that people on the upper level of a landslide have died, one should not assume that those on the lower levels have died. Instead, [the debris] should be cleared away from all of the people, for in a landslide it is possible that those on the upper level will die, while those on the lower level will remain alive.", + "When an avalanche fell on a courtyard in which were located both gentiles and Jews - even if there were a thousand gentiles and only one Jew, we should remove all [the debris] for the sake of the Jew.79This halachah is based on the following principles:
a) As mentioned in Halachah 12, we may not violate the Sabbath laws to save a gentile's life.
b) כל קבוע כמחצה על מחצה - \"Whenever there is a doubt concerning the identity of objects in a fixed position, we consider the probability as 50%.\" Since there is at least one Jew in this courtyard, until his body is located, it is considered as if there is a 50% probability that every body found is the Jew. (See also Hilchot Ma'achalot Asurot 8:11.) Should one80Even if several people departed, the same rule would apply, as long as the entire group did not leave its original place. See the following halachah. of the individuals leave and enter another courtyard and that courtyard collapse upon him, we should remove [the debris]. Perhaps the person who departed was a Jew, and [all] those who remain were gentiles.81The Rambam's decision depends on Rabbenu Yitzchak Alfasi's text of Yoma 84b. There the Talmud explains that although in general we follow the principle, כל דפריש מרובא פריש - \"Whenever an entity separates itself from a group, we assume that it was part of the majority\" - in this instance, since the matter involves a possible threat to a Jewish life, this principle is given a slightly different interpretation. Since the group remains in its place, its fixed nature (קביעות) is not disrupted.
It must be emphasized that the Ra'avad, Rashi, and the Ramban have a different approach to the passage in Yoma. The Shulchan Aruch (Orach Chayim 329:2) follows the opinion quoted by the Rambam.", + "When they all left this courtyard to go to another courtyard, and as they were proceeding, one of them whose identity is unknown departed and entered a third courtyard and was covered by an avalanche, [the debris] should not be removed from him.82Again this ruling depends on Rav Yitzchak Alfasi's interpretation of Yoma 84b. Other authorities differ, as mentioned above.
Since they left their original place, [the presence of] a Jew is not accepted as an established fact. Hence, we assume that anyone who separated from this group as it was proceeding was part of the majority. Accordingly, if the majority were Jewish,83This implies that if a person of unknown origin is found buried under a landslide in a place whose population is primarily gentile, we are not allowed to remove the debris from him. (See Hilchot Issurei Bi'ah 15:26.) This is a matter of question on which there is a responsum attributed to the Rambam (although its origins are disputed). (See also Shulchan Aruch, Even HaEzer 4:34, which quotes the Rambam's opinion, and the Ramah, loc. cit., who allows the debris to be removed.) even a person separated from them [who entered] another courtyard after they left their original place - should he be covered by an avalanche, we should remove [the debris] from him.", + "A person who is traveling in the desert and does not know which day is the Sabbath should count84He should start counting the six days immediately on the day on which he realizes that he has lost touch with the weekly calendar. six days and consider the seventh day as holy. He should recite the blessing of the day [Kiddush] and recite Havdalah at the conclusion of this \"Sabbath\" day.85Similarly, in his daily prayers, he should recite the prayers of the Sabbath on that day. The recitation of these prayers was instituted so that the person should not lose consciousness of the observance of the Sabbath entirely.
Every day, even on the day on which he recites Kiddush and after which he recites Havdalah, he is allowed86The Shulchan Aruch (Orach Chayim 344:1) states that as long as the person has means, he is not allowed to work at all. Permission to work is granted only when it is a life and death matter. This explains why this halachah is included in this chapter. to earn87The Maggid Mishneh and the Shulchan Aruch (loc. cit.) emphasize that although there is a prohibition against walking beyond the Sabbath limits, it is not as serious as the prohibition against forbidden labors. Hence, it is waived in order to allow this person the opportunity to reach a settled area and observe the Sabbath in a proper manner. only enough for his livelihood, so that he will not die. It is forbidden for him to earn more than his livelihood, for there is a possibility that every day is the Sabbath.
If the person knows that the day is the eighth day or the fifteenth day after his departure, he is allowed to work on that day, for it is certain that he did not depart on the Sabbath.88If he earns enough on that day to support himself for several days, he must cease work until his means are exhausted (Mishnah Berurah 344:11). On the other days, he is allowed to earn merely his livelihood.", + "[The following rules apply] when gentiles lay siege to Jewish cities:89Although these laws surely apply to Jewish communities in Eretz Yisrael, these same laws are also relevant to Jewish communities in the diaspora. If their intent was financial gain, the Sabbath laws should not be violated because of them, nor are we allowed to wage war against them.90Since their intent is only financial, the Sabbath laws may not be violated for this reason. Note, however, Shulchan Aruch HaRav 329:7 and the Mishnah Berurah 329:17, which state that at present, even when gentiles initially come only for pillage and plunder, since they have no compunctions about killing Jews, particularly if one will defend his property, any gentile raid on a Jewish community is considered a question of life and death warranting the violation of the Sabbath laws. If a city is located near the border, however, we should march against them with weapons and wage war against them even when they are demanding hay or straw.91The rationale is that if a border city is conquered, the enemies will have a vantage point from which to conquer the entire land. This concept has relevance beyond the Sabbath laws. For example, the Lubavitcher Rebbe Shelita has explained that these principles are relevant to the territorial disputes between Jews and gentiles in Eretz Yisrael today. Returning any territory to the Arabs would jeopardize the safety of the entire land.
In any location, if the gentiles' intent was Jewish lives, or if they engaged in battle with a city or laid siege to it without stating a specific intention,92War must be waged against them because it is possible that their intent is to kill. Hence, we follow the principle that the Sabbath laws may be violated even where there is merely a question of a threat to life. we must wage war against them, and the Sabbath laws should be violated because of them. It is a mitzvah93I.e., an obligation. See Hilchot Rotzeach UShemirat HaNefesh 1:14, which describes the mitzvah (Leviticus 19:16 : \"Do not stand by idly while your neighbor's life is in danger.\"
It is told that in the Maccabean revolt, the Greeks once attacked the Jews on the Sabbath. The people, unaware of this law, refused to take up arms in defense and thousands died. Afterwards, the Rabbis publicized this ruling. for every member of the Jewish people who can come [to their assistance] to go out and aid their brethren who are under siege and save them from the gentiles [although it is the] Sabbath. It is forbidden to wait until Saturday night.
After they have saved their brethren, they may return home with their weapons on the Sabbath, so that a dangerous situation will not be created in the future.94Eruvin 45a relates that originally it was forbidden for the people to return with their weapons, and they would leave them in a home within the city's wall. Once the enemy forces saw that the Jews were returning unarmed and attacked them. More Jews were killed in the confused scramble for their weapons than by the enemy attack. After this event, the Sages allowed those who come to assist a besieged city to return with their weapons.", + "Similarly, if a ship is sinking at sea95Rabbi Akiva Eiger states that this applies only when one knows that there are Jews on the ship. If we do not have such information, it would appear that we should assume that the passengers of the ship are gentiles and should not endeavor to save their lives. or a city is surrounded by a [flooding] river, it is a mitzvah to go out on the Sabbath and use every possible means to save them.
Even when a single individual is being pursued by gentiles, by a snake, or by a bear with the intent to kill him, it is a mitzvah to save him, even when it is necessary to perform several forbidden labors on the Sabbath. It is even permitted to forge weapons to save him. Similarly, we should cry out [to God] on their behalf, make supplications,96Hilchot Ta'aniot 1:1 states that it is a mitzvah to cry out to God for assistance in the event of any distressing situation that affects a Jewish community. On the Sabbath, however, it is only proper to make such requests when there is an immediate threat to human life. Just as such requests are made on behalf of a community, they should also be made on behalf of a single individual whose life is threatened (Hilchot Ta'aniot 1:6, Hilchot Shabbat 30:12). and sound the trumpets97Hilchot Ta'aniot 1:1 states that, as part of the mitzvah of entreating God's mercy, trumpets should be sounded. Nevertheless, trumpets should be not be sounded for this purpose on the Sabbath, since sounding the trumpets violates a Rabbinic prohibition (Hilchot Shofar 2:7). Here, however, the intent in sounding the trumpets is to alert the Jews in the surrounding area and to summon them. The prohibition is waived for this purpose. (See Hilchot Ta'aniot 1:6.) to summon help for them.98Just as one may violate the Sabbath laws to save a Jew's life, one may violate the Sabbath laws to save a Jew who is being forced to adopt a gentile way of life (Shulchan Aruch HaRav 306:29 and the Mishnah Berurah 306:57).
We should not cry out [to God] or make supplications because of plague99See Ta'anit 22b. on the Sabbath.", + "We should lay siege to gentile cities [at least] three days before the Sabbath.100In Chapter 30, Halachah 13, the Rambam states that this requirement was instituted \"so that the soldiers' minds will be settled and they will not be overly preoccupied on the Sabbath.\" Although the war will require violation of the Sabbath laws, efforts should be made to minimize the tension and anxiety experienced by the soldiers to the greatest degree possible.
See Hilchot Melachim 6:11 which states that we can lay siege to gentile cities \"on the Sabbath.\" The Kessef Mishneh notes the contradiction and suggests amending the text of Hilchot Melachim in light of our halachah. The Lechem Mishneh, however, explains that this clause of our halachah speaks of a milchemet reshut, a war which we are not obligated to wage, while Hilchot Melachim speaks of a milchemet mitzvah, a war which we are obligated to wage. We may wage war with them on any day, even on the Sabbath, until we conquer [the city], even if the war is voluntary in nature.101Hilchot Melachim describes a voluntary war, a milchemet reshut, as a war fought \"to expand the borders of Israel or magnify [the king's] greatness and reputation.\" In contrast, a war that is obligatory in nature, a milchemet mitzvah, refers to \"the war against the seven nations [who occupied Eretz Yisrael], the war against Amalek, and [a war] fought to assist Israel against an enemy which attacks her.\" The oral tradition,102Sifre on Deuteronomy (loc. cit.), Shabbat 19a. interprets [Deuteronomy 20:20] \"until you have subjugated it,\" as teaching that [one should wage war] even on the Sabbath.
Surely, the above applies103According to the Kessef Mishneh's (Hilchot Melachim 6:11), this refers to the leniency of waging war on the Sabbath. The restriction of laying siege to a city three days before the Sabbath, in contrast, applies only with regard to voluntary wars. In an obligatory war, we may lay siege to a city even on the Sabbath itself. with regard to a war that we are obligated to wage. Indeed, it was on the Sabbath that Joshua conquered Jericho.104Rav Kapach notes that the citation of a historical event as proof of a law is extremely out of character for the Rambam in the Mishneh Torah. He explains that the Rambam's statements are directed against statements of Rav Sa'adiah Gaon, who writes that Jericho did not fall on the Sabbath.
It is possible to explain the Rambam's statements from another perspective. Joshua was instructed concerning the conquest of Jericho by Divine command. Indeed, according to human reason, there was no reason why Jericho should have been conquered on the Sabbath. Hence, the fact that God delivered such a command is a clear directive that one may begin a milchemet mitzvah on the Sabbath." + ], + [ + "It is permissible to begin the performance of a [forbidden] labor on Friday, even though the labor is completed on its own accord on the Sabbath itself,1The Shulchan Aruch (Orach Chayim 252:1) emphasizes that this leniency applies even when one is certain that the forbidden labor will continue on its own accord on the Sabbath, as mentioned in the examples cited by the Rambam in the following halachah.
Having outlined the general principles governing the Sabbath laws in the first chapter, and the situations when leniency can be permitted because of a danger to life in the second chapter, the Rambam begins his discussion of the Sabbath laws themselves. He starts with an explanation of activities that are begun before the Sabbath actually commences.
[Significantly, although the Mishnah (Shabbat, Chapter 1) starts with a different concept, it also mentions many of the laws quoted by the Rambam towards the beginning of its treatment of the Sabbath laws.] for the prohibition against work applies only on the Sabbath itself. Moreover, when a task is carried out on its own accord on the Sabbath,2Shabbat 18a explains that these laws reflect a difference of opinion between the School of Hillel and the School of Shammai. The School of Shammai maintains that just as a person is required to have his servants and livestock rest on the Sabbath, so, too, is he required to have his utensils rest. They may not be used for work on the Sabbath. The School of Hillel does not accept this thesis, and their opinion is adopted as halachah. (See Chapter 6, Halachah 16.) we are permitted to derive benefit from what was completed on the Sabbath.", + "What is implied?3The Rambam exemplifies the principle mentioned in the previous halachah, describing forbidden labors that are initiated by a person before the commencement of the Sabbath and continue without additional input from the person on the Sabbath. These examples are taken from the Mishnah (Shabbat 1:5-9) and the explanation of these mishnayot in the Talmud. We may open an irrigation channel to a garden on Friday, causing it to continue to fill throughout [the Sabbath] day. We may place [burning] incense under garments, causing them to continue to be made fragrant throughout the entire Sabbath. We may apply salve to an eye or a bandage to a wound, causing them to continue to heal throughout the Sabbath.
We may mix ink with herbs before night and let the mixture soak4Note the Rambam's description of the preparation of ink in Hilchot Tefillin 1:4:
One collects the vapors of oils, of tar, and of wax..., [causes it to condense,] and kneads it together with tree sap and a drop of honey... . When one desires to write with it, one soaks [the ink] in gallnut juice or the like.
 throughout the entire Sabbath. We may place wool into a vat5To dye the wool another color. Note, however, the restrictions on this practice mentioned in Halachah 17. or strands of flax into an oven6In his Commentary on the Mishnah, Shabbat 1:5, the Rambam writes that flax would be soaked, mixed with ash, and then heated in an oven to bleach it. (See also Halachah 14.) so that their [color] continues to change throughout the entire Sabbath.
We may lay out snares for wild beasts, birds, and fish at nightfall so that they continue being captured throughout the entire Sabbath. We may load the beams of an olive press or the round stones of a grape press7The process of preparing both olive oil and wine involved crushing the fruit and then pressing heavy weights over the olives or the grapes to extract the remaining liquids. at nightfall so that the liquids will continue to flow throughout the entire Sabbath. Similarly, we may light a candle or a fire [before] evening so that it continues to burn throughout the entire Sabbath.", + "A pot may be placed over a fire, or meat may be placed in an oven or over coals [on Friday], so that they continue to cook throughout the Sabbath [with the intent] that they be eaten on the Sabbath.8The Rambam is explaining that according to the Torah itself, leaving food over a fire to cook would resemble all the activities mentioned in the previous halachah. For although cooking is a forbidden labor, the cooking would continue without any further activity. Nevertheless, as is explained in the subsequent halachot, our Sages enacted certain restrictions because they were afraid that a person might stir the fire to cause the food to cook faster. With regard to this matter, however, there are certain restrictions that were enacted lest one stir the coals on the Sabbath.", + "What is implied? When food has not been cooked to the extent that it is ready to serve, water has not been boiled, or food has been cooked to the extent that it is ready to serve,9The Rambam's view is also shared by Rabbenu Yitzchak Alfasi and other Sephardic authorities and is quoted by the Shulchan Aruch (Orach Chayim 253:1). Rashi (Shabbat 37b) and the Ashkenazic authorities who followed him are more lenient and maintain that when half (or according to others, a third - see Chapter 9, Halachah 5 and notes) of the cooking process has been completed, food may be left on a fire even when its taste is improved by continued cooking. The Ramah (loc. cit.) states that it is customary to follow this view. but the longer it cooks the better it tastes,10Even according to the Rambam, if continued cooking will impair the taste of a food or if food was not cooked at all, we are allowed to leave it on a flame, for it is unlikely that the person will continue to stir the flames to make it cook more, as will be explained in Halachah 8. it may not be left over a fire on the Sabbath11The contemporary Rabbinic authorities explain that these rules also apply to electric and gas ranges. In these instances as well, it is possible that a person may desire to turn the flame up to have the food cook faster or more thoroughly. even though it was placed there before the commencement of the Sabbath, lest one stir the coals to complete the cooking process or to cause it to cook more thoroughly.
Accordingly, it is permissible to leave [food cooking] if one removed the coals one covered the coals in the range12In contemporary terms, covering a stove top with a blech, a piece of metal, serves this purpose. If this is done, food that has not been cooked thoroughly may be left to continue cooking throughout the Sabbath. with ash or with thin chips from the combing of flax, the coals burned low, for then they are covered with ash, or the fuel used was straw, stubble, or the feces of a small animal, for then no coals will remain.
[In these instances, it is obvious that] the person has diverted his intention from this food. Hence, a decree was not [enacted forbidding food to be left on the fire] lest he stir the coals.", + "When does the above apply? With regard to a range13We have used a contemporary translation for the word kirah. In his Commentary on the Mishnah (Shabbat 1:3), the Rambam describes a kirah as \"a place built into the ground with openings for two pots. The fire is placed under both of them in a single place.\" whose heat is minimal. With regard to an oven,14Rabbenu Nissim states that the ovens of his time were constructed differently from those of the Talmudic era. Their heat is not as intense, and they are governed by the rules that apply to a range. This leniency is also accepted by the Ramah. Although the construction of ovens has changed further in contemporary times, most authorities continue to accept his ruling with regard to household ovens. (With regard to commercial ovens, there is a difference of opinion.) in contrast, even if one removed the coals,15The reasons why restrictions are mentioned even in such an instance are explained in the following halachah. covered them with ash, or used straw or stubble as fuel,16There are authorities (see Mishnah Berurah 253:22) who maintain that the Rambam would allow food to be left in an oven if it was fueled with straw and stubble and the fire was removed. Although the Tur and the Shulchan Aruch (Orach Chayim 253:1) do not make such a distinction, the Mishnah Berurah explains that there is room for leniency. we are not allowed to leave food in it or on it. Similarly, one should not put food close to it.17The food may not be placed at any point where the heat is warm enough to scald a child's hand. In terms of modern measure, the Rabbis define this term as 107.8 degrees Farenheit.
[This applies to] food that was not cooked to completion or was completely cooked, but will benefit from continued cooking. Since [an oven] is very hot, a person will not divert his attention [from the fire]. Hence, we suspect that he will stir the small fire that remains, even if it is straw or stubble, or even if it is covered.", + "Why did [the Sages] forbid leaving food in the oven even if the fire was removed? Because a person can remove only the majority of the coals and their most intense [heat]. It is impossible to remove the entire fire so that not even a spark remains. Since [an oven's] heat is very warm, we suspect that he will stir [the fire] so that the sparks that remain in the oven will burn more.", + "A kopach18In his Commentary on the Mishnah (Shabbat 1:3), the Rambam explains that a kopach is \"built over the fire with a place for one pot. Fire is placed below it.... The heat of a kopach is greater than that of a kirah, because in a kirah the fire is dispersed beneath two pots and there is a greater exposure to the air.\" is warmer than a range and not as warm as an oven. Therefore, if wood or gefet19The residue remaining after olives were pressed (ibid.). is used as fuel,20These materials are substantial and will supply heat over a lengthy period of time. it is considered equivalent to an oven, and we are not permitted to leave food within it, upon it, or next to it if it was not completely cooked, or even if it was completely cooked, but will benefit from continued cooking. This applies even if the fire was removed or covered with ash.
If straw or stubble was used as fuel,21These materials are not substantial and will be consumed by the flames in a short period. Hence, there is no need to suspect that the person will stir the flames. it is bound by the same rules as a range that was fueled with straw or stubble, and [food] may be left [cooking] on it. What is a range and what is a kopach? A range is a place with an opening for two pots. A kopach is a place with an opening for a single pot.22See also Hilchot Keilim 16:13, 17:4,6,7.", + "When food has not been cooked at all23Since the food has not been cooked at all, stirring the coals to intensify the fire will not bring much immediate benefit. By the following day, the food will cook sufficiently even without stirring. Hence, there is no need for safeguards (Rashi, Shabbat 18b). or has been cooked to completion, but will be impaired by further cooking,24In such a situation, the person will not desire to stir the coals to intensify the fire. it is permitted to leave it cooking whether on a range, a kopach, or an oven. Similarly, even when food has been cooked, but has not been cooked to completion, or when it has been cooked to completion, but will benefit from further cooking, it may be left on the fire if one placed an uncooked piece of meat25If, however, one places vegetables in the food that is cooking, this leniency does not apply. Meat takes a long time to cook, while vegetables cook quickly (Beit Yosef, Orach Chayim 253). See also the Kessef Mishneh. in it shortly before nightfall, for the whole dish is considered to be entirely uncooked. [This applies] although one has not removed or covered the coals, for he has diverted his attention [from this food] and will not stir the coals.", + "[The following rules apply] whenever a person left food [on a fire] in a situation where he was prohibited against doing so: If he transgressed and left [the food cooking intentionally],26The Rambam's ruling is based on Rabbenu Yitzchak Alfasi's interpretation of Shabbat 38a. Both the Ra'avad and the Tur (Orach Chayim 253) have different conceptions of that passage and hence raise objections. The Rambam's rulings are accepted by the Shulchan Aruch (Orach Chayim 253:1). The Ramah and the Ashkenazic authorities who follow prefer the Tur's interpretation, although as will be explained, in practice the differences between them concern only food that was not cooked to the point of completion before the commencement of the Sabbath. he is prohibited to eat it27The Merkevet HaMishneh notes that the Rambam's wording implies that only the person who left the food cooking is forbidden to eat it, but others are permitted. Rabbenu Asher, however, rules that the food is forbidden to be eaten by others as well. His view is accepted by the Magen Avraham 253:11 and the later authorities. until Saturday night, and must wait until enough time passes for it to have cooked.28The requirement to wait until the food could have cooked on Saturday night was instituted so that the person would derive no benefit from the forbidden act. Therefore, he will have no motivation to do so again. If he forgot [to remove it from the fire on Friday, greater leniency is allowed.] If the food was not completely cooked [before the commencement of the Sabbath], it is forbidden to eat it until Saturday night.29Shabbat (loc. cit.) states that normally there would be no reason to forbid this food from being eaten. It transpired, however, that many people were intentionally leaving food to cook, and if admonished would excuse themselves by claiming that they forgot. Accordingly, the Sages placed restrictions on those who forgot as well, forbidding them to partake of the food until Saturday night. (See the exception to this rule mentioned in the notes on Halachah 18.)
There is a question whether it is necessary to wait until the food has time to cook on Saturday night or not. From the Rambam's wording, it appears that this is unnecessary. Rabbenu Asher, however, rules that it is necessary to wait. His view is accepted by Shulchan Aruch HaRav 253:12. (See the Mishnah Berurah 253:32.) If it was completely cooked, but further cooking will benefit it,30Theoretically, according to Rabbenu Asher's interpretation of the passage in Shabbat cited above, such food should be prohibited until Saturday night. Nevertheless, Rabbenu Asher subscribes to the lenient view mentioned in note 9, which states that after food has been half- (or a third-) cooked, it may be left on a fire on the Sabbath even if it will benefit from continued cooking. Hence, in practice, he - and the subsequent Ashkenazic authorities - do not differ with the Rambam on this point. it is permitted to be eaten immediately31Rav Kapach notes that this word is not included in the authoritative manuscripts of the Mishneh Torah. The intent is also difficult to understand. on the Sabbath.", + "Whenever [food] is permitted to be left on a fire,32The Ra'avad questions the appropriateness of the Rambam's choice of the word \"permitted.\" The Maggid Mishneh states that this refers to foods that were totally uncooked, or foods into which an uncooked piece of meat was placed, as stated in Halachah 8. Although they are permitted to be left on a fire, once they are removed it is forbidden to return them. Surely this prohibition applies to foods that have not been cooked completely and, according to the Rambam, are forbidden to be left on a fire. Even the Ashkenazic authorities who allow such foods to be left on a fire, forbid their return if they were removed. if it was taken from [the fire] on the Sabbath, it is forbidden to return it to its place.33Returning food to a cooking surface causes it to cook, and cooking is one of the forbidden labors. Therefore, if the cooking process of a food has not been completed, it may not be returned to a cooking surface even when that surface is covered (Ramah, Orach Chayim 253:2). Even when the food has already been completely cooked, there is a Rabbinic prohibition against cooking it further, as the Rambam writes in Chapter 9, Halachah 3.
Other authorities (Rabbenu Nissim, Sefer HaMaor) mention that it is forbidden to return food to a cooking surface, because of the impression it might create. An observer might think that one is cooking. Shulchan Aruch HaRav 253:15 also mentions the possibility that one may stir the coals. [Food[34The Shulchan Aruch (Orach Chayim 253:2) mentions that the food must still be boiling hot. Shulchan Aruch HaRav 253:18-19 and the Mishnah Berurah 253:54 allow leniency, provided the food has not become cooled totally.
The Magen Avraham 253:20 also mentions that the food may not be returned to a range if it has been transferred from the pot in which it was originally contained. may be returned only to a range from which the coals have been removed or covered35In contemporary situations, placing a piece of metal (a blech) on a stove-top causes the fires to be considered as covered. In such a situation, food may be returned to the blech if:
a) originally, it was placed on the blech in a manner that was permitted;
b) it is completely cooked;
c) one did not divert one's attention from it. or to a range or a kopach that was heated with straw or with stubble.36According to the Rambam, food is allowed to be returned in these instances because there is no possibility of the food cooking more. Hence, there is no reason to suspect that one will stir the coals. Others explain that the leniency was granted, because this is not the normal manner in which food is cooked. One is liable for the performance of a forbidden labor only when it is performed in an ordinary manner. Hence, in this instance, there is no reason for a Rabbinic decree.
(According to Rabbenu Nissim who maintains that returning food is forbidden because of the impression it creates, the reason for this leniency can be explained as follows: Since one may return the food only when one does not release it from one's hands, the probability that an observer will think that one is cooking is lower.)
[This leniency is granted] provided the food was not placed on the ground.37Based on Shabbat 38b, the Tur emphasizes that one must have removed the food from the range with the intent of returning it. Otherwise, it is considered as if one is placing on the fire anew. The Shulchan Aruch (loc. cit.) quotes the Rambam's view without mentioning this factor. The Ramah quotes the Tur's view. The Be'ur Halachah emphasizes, however, that there is room for leniency in this regard, even according to Ashkenazic authorities. If it was placed on the ground,38Many contemporary authorities allow one to return a pot to a covered range if one placed it on a table, provided one held the pot at all times. See Mishnah Berurah 253:56. it may not be returned even to a range whose coals were removed or covered. Similarly, [food] may not be returned to an oven39As mentioned in note 14, most contemporary authorities maintain that our household ovens are governed by the laws applying to ranges. or to a kopach that was heated with gefet or wood, despite the fact that one has removed or covered the coals, for they are very hot.
Whenever food should not be returned [to a cooking surface], it should also not be placed next to it40The Magen Avraham 253:5 states that this refers to placing - or returning - food near a source of heat on the Sabbath itself (Rabbi Akiva Eiger). One may, however, leave food near a source of heat on Friday so that it will remain warm on the Sabbath.
The Ramah [based on the Tur (Orach Chayim 253:5)] allows one to place food near a source of heat on the Sabbath as long as it was completely cooked previously. [to warm].41This refers to a place which is יד סולדת בו (it is too hot to touch; alternatively, its heat could cause the food to become too hot to touch, see Shulchan Aruch HaRav 253:21 and the Kuntres Acharon).", + "It is forbidden to insert a ladle into a pot to remove [food] while it is on a fire on the Sabbath, because while doing so, one stirs it.42The Ra'avad protests against the Rambam's statements, for although stirring food is prohibited, here the person is merely removing food and he is not intentionally stirring. The Maggid Mishneh explains that if the food is not completely cooked, one is not allowed to stir the pot. Hence, removing food is forbidden. If, however, the food is completely cooked, there is no prohibition from the Torah in stirring it. Therefore, there is no Rabbinic prohibition against removing food.
In the Kessef Mishneh, Rav Yosef Karo takes a much more stringent position. He accepts the Rambam's ruling without question. Furthermore, he adds that the same decision would apply even when the pot was removed from the fire as long as it is still boiling hot, and this is the ruling he states in his Shulchan Aruch (Orach Chayim 318:18). The commentaries (see Shulchan Aruch HaRav 318:30 and the Mishnah Berurah 318:117), however, state that as long as the food has been cooked completely and it has been removed from the fire, one may remove it with a ladle. [Stirring] is one of the activities necessary for cooking,43For by stirring, one speeds the cooking process. See Chapter 9, Halachah 4 and notes. and thus one will be cooking on the Sabbath.
It is permissible to shift a pot from one range to another,44The Jerusalem Talmud, Shabbat 4:3, quotes Rabbi Yehoshua, \"When I attended Rabbi Chiyya, the great, I would take hot water from the lower storey and bring it to the upper storey and put it on the range.\" even when the heat of the first range is not as great as the heat of the second range. One may not, however, take food that was on a range and cover it to maintain its heat,45One may place food in objects (e.g., pillows or blankets) that preserve its heat for the Sabbath before the Sabbath, but not on the Sabbath itself (Chapter 4, Halachah 3). In the instance at hand, even though the food was being heated on the Sabbath, covering it to preserve its heat is forbidden.
This applies only when one covers the food entirely. If one leaves the top of the pot uncovered, one may cover the bottom to preserve its heat. or take food that was covered to maintain its heat and place it on a range.46Even when the food is boiling hot, it is forbidden to put it on a source of heat on the Sabbath.", + "A person should not fill a pot with peas or beans or a jug with water and place them in an oven on Friday before nightfall and leave them [to cook]. Even when the above and other foods like them were not cooked at all, they are considered to be food that was not completely cooked, because they do not require a substantial [amount of time to] cook.47According to the Rambam, the principles mentioned in Law 8 do not apply here, because these entities are different. That halachah pertains to foods that require substantial time to cook - hence, the person cooking will divert his attention and not stir the coals. In contrast, the entities mentioned in this halachah do not require substantial time to cook, and there is the possibility that one will stir the coals.
The Shulchan Aruch (Orach Chayim 254:8) quotes the Rambam's words almost verbatim, and this interpretation is accepted by the later authorities. Nevertheless, Rashi (Shabbat 18b) and many authorities differ in their interpretation of this passage, noting that Beitzah 25b states that these beans must be cooked seven times before they are prepared to eat.
See also the Bayit Chadash (Orach Chayim 254), which juxtaposes the Rambam's position with Rashi's, explaining that the Rambam is talking about an instance when the beans have already been cooked six times. Hence, only a slight amount of further cooking is necessary. Rav Kapach substantiates this interpretation, explaining that beans with a similar name are still eaten in Yemen today. After having been cooked several times, these beans cook very fast. Therefore, the person will continue to pay attention to them, for he intends to partake of them immediately. Accordingly, it is forbidden to leave them in an oven [unless they are completely cooked].48As mentioned above, according to Ashkenazic authorities, it is sufficient that they be half (or a third) cooked.
If one transgressed and left them in an oven, it is forbidden to partake of them until Saturday night. [Even then,] one must also wait the amount of time necessary for them to cook.", + "[The following rules apply when] meat was placed in an oven before nightfall and left [to roast49Previously, the Rambam had been speaking of meat that was cooked in a pot or roasted in a pan. This halachah describes meat roasted in an oven over a fire, which cooks faster. Hence, there is reason to suspect that one would stir the coals (Maggid Mishneh).] on the Sabbath: If the meat is from a kid or it is other [tender] flesh,50Needless to say this leniency applies to fowl. (See Shulchan Aruch, Orach Chayim 254:1.) it is permitted. [Such meat] requires only the warmth of the fire itself, and if one stirs the coals the meat will char. If the meat is from a goat or an ox, it is forbidden, lest he stir the coals to cause it to cook [faster].51The ovens of the Talmudic period opened on top. At times, the opening was sealed closed to allow for faster and more effective cooking. According to the Rambam (and the Shulchan Aruch, loc. cit.), the above clauses of the halachah deal with meat that is roasted with the oven open. Rabbenu Asher (in his gloss on Shabbat 18b) interprets these laws as applying when the oven is closed, but not sealed. According to his view, if the oven is open, there is always reason to suspect that one will stir the coals. The Tur and the Ramah follow this interpretation.
If, however, one sealed the opening of the oven closed with clay, [roasting even the latter meats] is permitted, for if one opens the oven to stir [the coals], the wind will enter and cause the meat to harden and spoil. The oven will cool [suddenly] and the meat will spoil.52The latter phrase is lacking in the authoritative Yemenite manuscripts of the Mishneh Torah and appears redundant.
Because opening the oven will cause the meat to spoil, we do not suspect that one will do so to stir the coals.", + "Similarly, whenever something would be spoiled by the wind, we do not decree [against its being heated], because someone might open [the oven] and stir [coals]. For this reason, we may place strands of flax into an oven [to bleach] before nightfall, for if one opens the oven, they will spoil.53As mentioned in Halachah 2, this law follows the principles of the School of Hillel. In this halachah, the Rambam is clarifying that in contrast to food which is being cooked for the Sabbath, there is no need for a Rabbinic prohibition either.", + "If one placed an entire kid54When the body of an animal or fowl is intact, the meat is not exposed to the heat of the fire on both sides. Therefore, its cooking process is slower, and there is reason to suspect that one will stir the coals.
The Ramah (Orach Chayim 254:1) states that the entire body of the animal need not be intact. This law applies even when the head and the internal organs are removed, provided its rib cage remains intact. into an oven, [the situation] is governed by the laws applying to meat from a goat or an ox, and it is forbidden, lest one stir the coals, unless one seals the oven [closed].
[If the fourteenth of Nisan falls on Friday,] it is, however, permitted to hang the Paschal lamb into an oven directly before nightfall,55The Paschal sacrifice is a lamb which must be roasted totally intact. Since this sacrifice could be offered only after midday on the fourteenth of Nisan, and many thousands of lambs were brought, when that date fell on Friday it is possible that a company would not have time to have their sacrifice roasted before nightfall. Nevertheless, since the sacrifice must be eaten by an entire company, we assume that all the members of the company will remind each other. Hence, there is no need for a safeguard (see Rashi, Shabbat 19b). even though it is not sealed closed. The members of the company [gathered to eat the sacrifice] are careful.", + "Meat,56This applies to all meat, even that of a kid or fowl. onions, or eggs should not be roasted over an [open] fire,57In contrast to the previous two halachot, this halachah speaks of roasting food over an open fire and not within an oven. The Shulchan Aruch (Orach Chayim 254:2) explains that in such an instance, a person is primarily concerned that the food cook rapidly and does not care that some becomes charred. unless they can be roasted before nightfall to the point where they are fit to be eaten.58This does not mean completely cooked but rather cooked כמאכל בן דרוסאי - \"as the food of ben D'rosai.\" Ben D'rosai was a notorious criminal who was constantly being chased and would eat his food before it had been completely cooked in his haste to avoid detection. As mentioned in Chapter 9, Halachah 5, according to the Rambam it must be half-cooked on both sides. According to Rashi, it is sufficient that it is one-third cooked.
Rav Moshe Cohen of Lunil questions why the Rambam differentiates between roasting - where he allows food that is partially cooked to continue cooking - and cooking in a pot - where he requires the food to be completely cooked and that further cooking will not benefit it. The Shulchan Aruch (loc. cit.) explains that cooking in a pot requires more time and there is a greater possibility that one will stir the coals. See also the Merkevet HaMishneh. [If they are roasted to this extent before the commencement of the Sabbath], it is permissible to leave them on the fire on the Sabbath to be roasted further.
[The rationale is] that [increased heat] will impair their taste. Since they are being cooked over a fire, if one stirs [the coals] they will char.
For this reason, we are allowed to leave incense under clothes before nightfall [to perfume them]. For if one stirs the coals, the incense will burn and the clothes will be [damaged by] the smoke.", + "From the above, we can conclude that all the prohibitions mentioned in this context were not enacted because [the cooking] was completed on the Sabbath.59With this statement, the Rambam refers to the principles he had mentioned at the beginning of the chapter. There it was explained that the halachah follows the School of Hillel, which allows us to benefit from forbidden labors that are completed on the Sabbath on their own accord. Nevertheless, there are certain restrictions instituted against leaving food to cook, lest one stir the coals, as explained. Instead, they are Rabbinic decrees [enacted] lest one stir the coals. Accordingly, wool should not be placed into a vat [to dye] unless it was removed from the fire, lest one stir the coals. Similarly, the vat should be sealed close with clay, lest one stir [the dye] after nightfall.", + "We should not place bread in an oven [directly] before nightfall, nor should we place a cake on coals unless [there is time] for the surface attached to the oven or [the side of the cake60The bracketed additions are made on the basis of the interpretation of the Beit Yosef, Orach Chayim, 254.] facing the fire to crust.61In the Talmudic period, bread was baked by attaching a loaf to the side of the oven. This surface would crust first. Nevertheless, this is sufficient for the bread to be considered to be baked before the commencement of the Sabbath.
It must be emphasized that this ruling represents a reversal of opinion for the Rambam. In his Commentary on the Mishnah, Shabbat 1:10, he rules that the outer surface must crust before the Sabbath. (The latter ruling also conforms to his thesis regarding cooked food: that it must be completely cooked before the commencement of the Sabbath.) It must be emphasized that the version of this halachah found in the authoritative manuscripts and early printings of the Mishneh Torah are in accordance with the ruling in the Rambam's Commentary on the Mishnah. Nevertheless, the Shulchan Aruch (Orach Chayim 254:5) follows the more lenient ruling. [Should this be done,] it is permissible to leave it to continue baking afterwards, for if one stirs [the coals], one will spoil the bread.62I.e., cause it to burn.
[The following rules apply when one places bread in an oven] before nightfall and there is not sufficient time for its surface to crust before nightfall. If one did so with a deliberate intent to violate [the above ruling], it is forbidden to partake of the bread until Saturday night, after sufficient time for it to bake has passed.63This resembles the ruling of Halachah 9 regarding food that was left to cook over a fire.If one did so unknowingly, it is permitted to remove bread64Not only is the person who baked the bread allowed to remove it himself, he may invite others to remove bread as well, as stated in Chapter 22, Halachah 1. for the three Sabbath meals.65Here the ruling is far more lenient than the ruling in Halachah 9 regarding food. The commentaries (Rabbenu Nissim, Shulchan Aruch HaRav 254:8 and the Mishnah Berurah 254:33) explain that the fundamental element of all meals is bread, and if the person does not have bread he will not be able to fulfill the mitzvah of eating three Sabbath meals. From this, one can postulate that if a person has no food other than that which has been left on a fire on the Sabbath, he is allowed to partake of that food so that he will not be required to fast on the Sabbath. When one removes the bread, one should not remove it using a baker's peel as one does during the week.66Since the removal of bread is forbidden, it should be done in an abnormal manner. The commentaries question whether one is required to remove the bread in an abnormal manner only when it was placed in the oven later than the desired time, or whether this is necessary even when the bread was permitted to be left baking.
From the Maggid Mishneh's notes on Chapter 5, Halachah 19, and from the simple interpretation of Chapter 22, Halachah 1, it would appear that one is always required to remove the bread in an abnormal manner. Nevertheless, Rabbenu Nissim maintains that this stringency applies only when one placed the bread in the oven after the desired time. If one placed the bread inside earlier, there is no necessity to deviate from one's ordinary practice. The Mishnah Berurah 254:36 accepts this ruling when there is no way that one can remove the bread in an abnormal way.
It must be emphasized that the above discussion applies only to the ovens of the Talmudic period. At present, our ovens are constructed in a different manner, and the loaves of bread are not stuck to the sides of the oven. Accordingly, any bread that is required for the Sabbath itself can be removed in an ordinary manner. (See Shulchan Aruch HaRav 254:9 and the Mishnah Berurah 254:42-43.) Instead, one should use a knife or other similar utensil.", + "A person may make a fire from any substance he desires,67As is mentioned in Chapter 5, Halachot 5-8, there are certain substances that may not be used as wicks or fuel for a candle on the Sabbath. These restrictions apply only with regard to a candle, for it is a single light. (See Chapter 5, Halachah 7.) In contrast, greater leniency can be shown with regard to a fire. (See Rashi, Shabbat 21a and the Shulchan Aruch, Orach Chayim 255:1.) regardless of whether] he kindles it on the ground or in a torch holder. When he lights it before nightfall, he may use its light, or warm himself from it on the Sabbath.68See the Turei Zahav 275:6, which states that even in such a situation, one should not sit very close to the fire, lest one tend to it.
He must, however, kindle the majority of the fire before nightfall to the extent that the flame rises up on its own accord.69I.e., without the assistance of other fuels, blowing with a bellows, or kindling wood (Rambam's Commentary on the Mishnah, Shabbat 1:11). If he did not kindle the majority of the fire, it is forbidden for him to benefit from it on the Sabbath, lest he stir or move the wood so the flame rises up.70This prohibition continues to apply even if the fire catches afterwards to the extent that there is no need to worry that a person will stir the coals. Since it was lit in a forbidden manner, one is forbidden to benefit from it (Shulchan Aruch HaRav 255:2 and the Mishnah Berurah 255:5). If he [desires to] burn a single piece of wood, he must kindle the majority of its thickness and the majority of its circumference before nightfall.", + "When does the above apply? Outside the Temple premises; but in the Temple, it is permissible to light a fire in the Chamber of the Hearth71The Chamber of the Hearth was a large structure at one of the side entrances to the Temple Courtyard where the priests would sleep at night. (See Hilchot Beit HaBechirah 5:10-11.) directly before nightfall.72Even if there is not sufficient time for the fire to catch thoroughly. We do not suspect that anyone will stir the coals, for the priests are careful.73We do not suspect that they will stir the coals. See Halachah 15.", + "If a fire was made of reeds or of seeds, it is not necessary for the majority of it to be kindled before the Sabbath. Instead, since it caught fire before [the commencement] of the Sabbath, its use is permitted, for the fire will spread quickly through [these substances], and there is no necessity for one to stir it.
Therefore, if the reeds were bound together or the seeds were placed in palm baskets, the same laws applying to wood apply, and the flames must be powerful enough to rise up on their own accord before [the commencement] of the Sabbath.74The Rambam's rulings follow Rabbenu Yitzchak Alfasi's interpretation of Shabbat 20a. Rabbenu Asher and the Tur (Orach Chayim 255) reverse the two decisions.", + "When a fire is fueled with tar, sulfur, oily substances, wax, straw, or stubble, it is not required that the majority be kindled before the commencement of the Sabbath, because these substances catch fire quickly.75Hence, there is no reason to suspect that one will stir the fire." + ], + [ + "There are substances which, if food is covered with them to preserve its heat,1The Rambam (following the order of the Mishnah, Shabbat, Chapters 3 and 4) continues to explain the possibilities for serving hot food on the Sabbath. In the previous chapter, he spoke about leaving food in an oven or on a range. In this chapter, he describes the possibilities of insulating food with other substances to preserve its heat. Among the other reasons for mentioning these laws in this place is that the activities mentioned must be performed before the commencement of the Sabbath. will raise its temperature and contribute to its being cooked as fire does2The Rambam explains the rationale for this prohibition in the following halachah. - e.g., gefet, manure, salt, lime, sand; nor may we use grape skins, unprocessed wool,3Our translation is based on the Rambam's Commentary on the Mishnah (Shabbat 4:1). Rashi (Shabbat 47b) offers a more inclusive interpretation. or grass4The Mishnah (Shabbat 4:1) also mentions hay. The Rambam omits it, probably on the basis of the Jerusalem Talmud, which maintains that this substance will not increase a food's temperature. [for this purpose] when they are damp, even5The word \"even\" has raised many problems, for it implies that these substances will generate more heat when they are moistened from an outside source than when their dampness is a result of their natural moisture. Rashi (Shabbat m49a) states the converse, and this appears to be the opinion of other authorities.
Significantly, in his Commentary on the Mishnah (loc. cit.), the Rambam does not mention the word \"even.\" Similarly, his grandson, Rav Yitzchak HaNagid, writes in a responsum that the inclusion of this word in some manuscripts of the Mishneh Torah was a scribal error. when this is due to their natural moistness. These entities are referred to as substances that increase heat.
There are substances which, if food is covered with them to preserve its heat, will [accomplish that objective alone]. They will not contribute to the cooking process, but will merely prevent [the food] from cooling - e.g., grape skins, unprocessed fabrics, grass, when these are dry, garments, produce,6Rashi (loc. cit.) explains that this refers to grains - e.g., kernels of wheat, barley, and the like. Larger produce would not be an effective insulating agent. pigeon feathers, thin chips from the combing of flax, carpenters' sawdust, pelts, and the shearings of wool. These entities are referred to as substances which preserve heat.7The Rambam describes the laws pertaining to these substances in Halachot three and four.", + "[The Torah's definition of the Sabbath] laws would allow one to cover food with substances that raise its temperature before nightfall, and thus the food would be covered and its heat preserved on the Sabbath, for it is permitted to leave food cooking on a fire on the Sabbath.
The Sages, however, enacted a decree forbidding covering food with substances that raise its temperature before nightfall,8The Shulchan Aruch (Orach Chayim 257:1) states that if one violates this prohibition and covers food with these substances, it is forbidden to partake of the food until Saturday night. The Ramah, however, permits the food to be eaten on the Sabbath if one covered it without knowing of the prohibition. lest the pot boil on the Sabbath and it be necessary to uncover it until its boiling ceases. If one would then cover it again on the Sabbath, one would be covering food with a substance that increases its heat on the Sabbath, and this is forbidden.9In his Commentary on the Mishnah (Shabbat 4:1), the Rambam explains that covering the food with these substances does not violate the prohibition against cooking. The prohibition against cooking involves only cooking with fire and heat that results from fire (see Chapter 9, Halachah 2), but not cooking substances with other sources of heat.
The Rabbis, nevertheless, forbade such an act, because it resembles cooking. Furthermore, as a safeguard to insure that this prohibition is not violated, the Sages also forbade covering food before the commencement of the Sabbath with substances that increase its heat.
The Rambam's interpretation is based on Rabbenu Yitzchak Alfasi's version of Shabbat 34a,b. The Ra'avad, Rashi, Tosafot, and many others follow a different version of that passage, which explains that the reason it was forbidden to cover food with these substances is a safeguard against a person covering food with a mixture of ash and coals. (See the following halachah.) This view is accepted by the Shulchan Aruch (Orach Chayim 257:1).
Accordingly, it is permitted to cover food with substances that increase its temperature beyn hash'mashot,10The time between sunset and the appearance of three stars. The status of this time is a question of doubt: is it considered part of the day or the night? (See Chapter 5, Halachah 4.)
The Maggid Mishneh finds this law one of the more difficult aspects of the Rambam's explanation of this halachah, for there is no other instance where the laws that apply beyn hash'mashot are more lenient than those that apply before sunset. since at that time most pots have already boiled, and they [have cooled, so that] they cease boiling. Since they have already ceased boiling, it is unlikely that they will boil again.", + "Similarly, [the Torah's definition of the Sabbath] laws would allow one to cover food with substances that do not raise its temperature on the Sabbath itself. The Sages, however, enacted a decree forbidding this, lest a person cover food with a mixture of ash and coals that has sparks of fire, and stir the coals.11As mentioned in note 9, the Rambam's interpretation is based on Rabbenu Yitzchak Alfasi's version of Shabbat 34a,b, while other authorities have a different version of that passage. According to those authorities, there is no comparison between these substances, which do not raise the temperature of food, and a mixture of ash and coals. Nevertheless, our Sages forbade covering food with such substances to preserve its temperature on the Sabbath, because they suspected that a person may find the food he desires to cover cold, and put it on the fire to warm.
(It must be noted that according to the Rambam's interpretation, a mixture of ash and coals is considered somewhat analogous to substances that do not raise the temperature of food. The Maggid Mishneh considers this one of the major difficulties with the Rambam's interpretation. Rav Kapach justifies the Rambam's position with a reference to Beitzah 8a, which appears to indicate that such a mixture is not hot.) [As a safeguard against this,12In his Commentary on the Mishnah (Shabbat 4:1), the Rambam notes that this explanation appears to contradict one of the principles of Rabbinic law. Our Sages taught (Shabbat 11b), אין גוזרין גזירה לגזירה, \"We do not enact a decree to safeguard the observance of a decree that is itself a safeguard.\" The prohibition against covering the food with a mixture of ash and coals is itself a Rabbinic decree enacted lest one stir the coals. To uphold this decree, the Sages forbade covering food even with substances that will not increase its temperature.
In resolution of this difficulty, the Rambam implies that the principle mentioned above applies only when the two decrees are enacted in different times. When the two decrees are enacted simultaneously, there is no such difficulty (see Beitzah 3a). Since the Rabbis appreciated that the first element of the decree depends on the second, they enacted two safeguards at the same time. the Sages] forbade covering food with any substance13In this instance, the Mishnah Berurah 257:8 states that if a person covered a food with these substances on the Sabbath, he may partake of them on the Sabbath. on the Sabbath, even when it will not raise the food's temperature.", + "If one is unsure whether it is before or after nightfall,14The Rambam is using the wording of the Mishnah (Shabbat 2:7). In his Commentary on the Mishnah, he explains that this refers to the period known as beyn hash'mashot. Since the prohibition against covering food is only a safeguard for a Rabbinic prohibition, it does not apply at this time. one may cover hot food.15According to the Rambam, this applies regardless of whether one uses a substance that will merely preserve the food's heat or a substance that will increase its heat. According to the other authorities (whose opinion is accepted by the Shulchan Aruch (Orach Chayim 257:1), the leniency applies only to substances that merely preserve heat. Similarly, it is permitted to cover cold food with a substance that will not raise its temperature, to prevent it from becoming colder or to remove its chill.
When hot food that was covered before the Sabbath becomes uncovered16The use of the passive voice by the Rambam (and by the Mishnah, Shabbat 4:2, his source) should not be interpreted to mean that this leniency is granted only when the food is uncovered accidentally. On the contrary, a person may recover the food even if he intentionally uncovered it, for example, he uncovered it to serve a portion (Shulchan Aruch HaRav 257:8 and the Mishnah Berurah 257:25). on the Sabbath,17If, however, the food became uncovered before the Sabbath, it is forbidden to cover it again on the Sabbath (Shulchan Aruch HaRav 257:8 and the Mishnah Berurah 257:25). it may be covered again, since one is not increasing its temperature. It is permitted to change the covering of food on the Sabbath - e.g., one may replace clothing with pigeon feathers or replace pigeon feathers with clothing.18I.e., regardless of whether the second covering is more or less effective than the first, it is permitted to exchange them. Note the Shulchan Aruch (Orach Chayim 257:4), which states that a more effective covering may be placed on food only when it has been thoroughly cooked. If the food is still in need of further cooking, this is forbidden.", + "Should one transfer hot food or water from the vessel [in which it was cooked]19The vessel in which an object is cooked is referred to as a כלי ראשון, \"a primary vessel.\" This term is relevant to the discussion of the Sabbath laws and the laws of Kashrut. into another vessel, it is permitted to cover the second vessel with a substance that does not raise its temperature on the Sabbath, as one is permitted to cover cold food.20Note Shulchan Aruch HaRav 257:9 and the Mishnah Berurah 257:28, which state that this leniency applies even when the food is still scalding hot. They also state that if the food has cooled totally, it may be covered so that it does not chill even when it has not been removed from the pot in which it was cooked. The prohibition against covering [food] on the Sabbath applies only to hot food in the vessel in which it was cooked. If it was transferred, it is permitted.21The transfer of the food to a different pot cools it. Accordingly, the Sages did not consider it necessary to enact a decree as a safeguard to prevent a person from heating the pot in such a circumstance (Shabbat 51a).", + "One may place one metal pot on another metal pot, an earthenware pot on another earthenware pot,22Our translation is based on the commentary of the Maggid Mishneh. an earthenware pot on a metal pot, and a metal pot on an earthenware pot, and one may seal [either an earthenware pot or a metal pot] closed with dough - one's intent being not that they should be heated more, but that their heat should be preserved.23The Mishnah Berurah 318:51 extends the scope of this leniency, stating that it applies even when one pot is covered with insulated substances to preserve its heat. The other pot may be placed on the pot and under the substances. The Shulchan Aruch HaRav 318:14, however, forbids such an act, since by doing so, a person will be insulating food on the Sabbath and that is forbidden.
The [Sages] forbade only covering [food] with other substances on the Sabbath. It is, however, permissible to place one vessel on another vessel so that they remain hot.24Note the Shulchan Aruch (loc. cit.:7-8), which questions whether this leniency applies when the lower pot is cooking on a fire or not. One opinion maintains that if the food in the upper pot has been thoroughly cooked, there is no prohibition in placing it on a pot that is cooking on the fire. Since only a Rabbinic prohibition is involved and this does not resemble the normal manner of cooking, there is no reason for stringency. Another opinion maintains that placing food on such a pot is like placing it on the fire itself and is forbidden. The Shulchan Aruch favors the more lenient opinion, as do the later authorities. In contrast, we may not place a vessel containing a cold substance on a hot vessel on the Sabbath, for by doing so one introduces heat to it.25The Shulchan Aruch (loc cit.:6) explains when this prohibition applies: If the food can become hot enough to scald a child's hand, it may not be left on the other vessel. It is permissible, however, to place [cold food on a hot pot] before the Sabbath commences.26See the Beit Yosef (loc. cit. 258) which explains that one is not permitted to leave food that is covered with insulating materials on a fire even if this is done before the Sabbath. It is not considered analogous to covering food with a substance that raises its temperature.27The Shulchan Aruch (loc. cit. 257:8) which differentiates between this law and the other laws mentioned in this chapter, explaining that the prohibition against covering food with substances that insulate it and preserve its temperature applies only when the substances cover the food entirely without leaving a portion of the food exposed." + ], + [ + "The kindling of a Sabbath lamp1Although the Rambam discusses the mitzvah of delighting in the Sabbath in Chapter 30, he mentions the kindling of the Sabbath lights in a separate chapter, for they require extensive discussion. He also positions this chapter relatively early in this set of Halachot, for the Sabbath candles are kindled before the Sabbath and bring the Sabbath into our homes. This also follows the pattern of the Mishnah which discusses the kindling of the Sabbath lamps in the first two chapters of the tractate. is not a matter left to our volition - i.e., [it is not a matter about which,] if one desires, one may kindle it, but if one does not desire, one need not. Nor is it a mitzvah that we are not obligated to pursue2See Hilchot Berachot 11:2; the Rambam differentiates between mitzvot that are obligations that a person must endeavor to fulfill, mentioning tefillin which is a daily obligation and sukkah and lulav which are obligations that are incumbent on us at a certain time each year, and mitzvot \"that are not obligations, but resemble voluntary activities.\"
In the latter category, he includes mitzvot that we are obligated to fulfill only when we put ourselves in a situation that require it - e.g., the mitzvah of mezuzah. A person is not required to live in a house that requires a mezuzah. If, however, he chooses to do so, he must fulfill that mitzvah.
Similarly, with regard to the mitzvot mentioned by Rambam in this halachah: There is no necessity to eat bread or other foods that require washing our hands, nor is it necessary to carry in a courtyard (or perform any of the other activities that require an eruv).
(Kinat Eliyahu comments that the Rambam chose the washing of the hands and eruv as examples in this halachah, because they - like the kindling of the Sabbath candles - are Rabbinic commandments.
See also Hilchot Sh'vitat Asor 3:10 which mentions another dimension of the obligatory nature of this mitzvah.) - e.g., making an eruv for a courtyard or washing one's hands before eating. Instead, it is an obligation.3Note the Maggid Mesharim, which states that there is another dimension to lighting Sabbath candles. The Karaites did not accept the Oral Law including the Sages' explanation that one could leave a light burning on the Sabbath and by kindling Sabbath lights, one made a statement countering their doctrine. Since the Rambam also strove against these heretics, one may assume that part of his emphasis on the obligatory nature of this mitzvah is directed toward them.
Both men and women are obligated to have a lamp lit in their homes on the Sabbath.4See Halachah 3. Even if a person does not have food to eat, he should beg from door to door and purchase oil to kindle a lamp,5In Hilchot Chametz UMatzah 7:7 (based on Pesachim 10:1), the Rambam states that even a person who derives his income from charity should not drink less than four cups of wine on Pesach, we can conclude that the same concept applies with regard to the Sabbath lights. Indeed, as the Rambam explains in the conclusion of Hilchot Chanukah, the Sabbath lights receives priority over the recitation of Kiddush. See also Megillah 27b which mentions selling or pawning one's clothes to perform a mitzvah. for this is included in [the mitzvah of] delighting in the Sabbath.6See Chapter 30, Halachah 5, which explains that kindling a Sabbath lamp is an expression of honor for the Sabbath. See also the conclusion of Hilchot Chanukah which explains that the Sabbath lamps bring about peace in the home, safeguarding the inhabitants from \"stumbling over wood and stones.\"
One is obligated to recite a blessing before kindling7Significantly, this blessing is not mentioned in the Talmud and even in Rav Sa'adiah Gaon's time was not a universally accepted practice. In the Rambam's time, however, it had been adopted already throughout the international Jewish community. [the Sabbath lamp], as one does before fulfilling any of the obligations incumbent upon us by virtue of Rabbinic decree.8See the Introduction to Sefer HaMitzvot (General Principle 1) and Hilchot Berachot 11:3, where the question is raised: How can we say that God has commanded us to perform these mitzvot, which are of Rabbinic origin? Seemingly, they were instituted by men.
The Rambam answers that since God commanded us to obey the decrees of the Sages, observing the mitzvot that they ordained is fulfilling His command. [The blessing is:] Blessed are You, God, our Lord who has sanctified us with His commandments and commanded us to light the Sabbath lamp.", + "It is permissible to make use of [the light of] a Sabbath lamp,9In contrast to the Chanukah candles, whose light we may not use (Hilchot Chanukah 4:6,8), we are permitted to use the light of the Sabbath candles. Indeed, Shabbat 23b associates the Sabbath candles with peace in the home, explaining that they prevent the members of the household from stumbling over obstacles, and also allow them to avoid the discomfort of sitting in darkness. provided that the matter does not require careful scrutiny.10See Halachot 14-16. If, however, a matter requires one to look precisely, it is forbidden to use the Sabbath lamp to inspect it, lest one tilt [the lamp].11Were one to tilt the lamp for it to burn brighter, one would be liable for the forbidden labor of kindling a fire.", + "The person who lights the Sabbath lamp should light it while it is still day, before sunset.12The Kessef Mishneh notes that the Rambam does not mention the obligation to add from the weekday to the Sabbath. Note the Maggid Mishneh (Hilchot Sh'vitat Asor, ch. 1) which states that although the Rambam maintains that we are obligated to make such an addition on Yom Kippur, he does not require such an addition to be made on the Sabbath. The wording of the Shulchan Aruch (Orach Chayim 261:2) indicates that it does not consider the obligation to much such an addition on the Sabbath as an absolute requirement. Nevertheless, the later Ashkenazic authorities consider it as such.
The Shulchan Aruch (loc. cit.:3) also mentions that it is customary to light candles before sunset when the sun is seen in the treetops.
Women have a greater obligation in this regard than men,13Bereshit Rabbah, ch. 17, associates the woman's responsibility to light the Sabbath lamp with the fact that, through the sin of the Tree of Knowledge, Chavah, the first woman, extinguished the light of the world. Shabbat 32a associates the lighting of the Sabbath candles with the woman's responsibility to insure the shining of (Proverbs 20:27 \"the lamp of G‑d, the soul of man.\" for they are normally at home and are involved in the household tasks. Nevertheless, a man should alert them concerning this matter and check that they have done so. He should tell14Shabbat 34a emphasizes that this statement should be made gently. The Rambam does not mention this point explicitly, for in Hilchot Ishut 15:19, when he describes the nature of the husband and wife relationship, he stresses how a husband must relate to his wife with tender care at all times. the members of his household on the Sabbath eve before nightfall, \"Kindle the lamp.\"
If there is a question whether night has fallen and the Sabbath has commenced or whether the Sabbath has not commenced,15In his Commentary on the Mishnah (Shabbat 2:6), the Rambam interprets this as referring to beyn hash'mashot as described in the following halachah. the lamp should not be kindled.", + "The time from sunset until the appearance of three middle-sized stars is universally referred to as beyn hash'mashot.16There are three basic positions regarding the duration of beyn hash'mashot. Shabbat 34b relates that it refers to the time that it takes one to walk 3/4 of a mil after sunset. The other two positions are found in Pesachim 94a. One defines beyn hash'mashot as the amount of time needed to walk four mil after sunset, and the other, as the time necessary to walk five mil.
There are two different opinions concerning the duration of the time it takes to walk a mil. The Rambam, Commentary on the Mishnah (Pesachim 3:2), maintains that it takes 24 minutes to walk a mil. However, the most widely held opinion - and the opinion accepted regarding halachah l'ma'aseh, is that it takes 18 minutes to walk this distance.
The Rambam as well as many other Rishonim base their determination of beyn hash'mashot on Shabbat 34b. Thus in practice, the appearance of the stars is determined as 13 1/2 (3/4 x 18) minutes after sunset. Both the Vilna Gaon and Shulchan Aruch HaRav maintain that this is the duration of beyn hash'mashot. Thus, the proper local time may be calculated by extrapolation based on the amount of light visible 13 1/2 minutes after sunset in Eretz Yisrael on the day of the equinox. Generally, people wait up to 36 minutes after sunset on Saturday night in order to be certain.
According to Pesachim 94a, the appearance of the stars will be either 72 (4 x 18) minutes or 90 (5 x 18) minutes after sunset. Rabbenu Tam strongly suggests adhering to the position that צאת הכוכבים takes place 72 minutes after sunset. Though some authorities support the 90-minute position, Rabbi Moshe Feinstein (Iggerot Moshe, Orach Chayim, Vol. 1, Responsum 24), mentions only the position of the Vilna Gaon and Shulchan Aruch HaRav, on the one hand, and Rabbenu Tam on the other. There is a doubt whether this time is considered as part of the day or as part of the night. [Accordingly,] it is accepted to rule stringently concerning [this time] in all places.17I.e., we are prohibited against performing forbidden labors during this time on both Friday and Saturday nights. Therefore, one should not kindle [a lamp at this time]. A person who performs a [forbidden] labor beyn hash'mashot [both] on the Sabbath eve and on Saturday night is required to bring a sin offering.18Had the person performed a forbidden labor during beyn hash'mashot on either Friday or Saturday, he would not be liable for a sin offering, since we are unsure whether beyn hash'mashot is day or night. If, however, he performed a forbidden labor at the same time beyn hash'mashot on both Friday and Saturday, he is surely liable, for at one of the two times, he performed a forbidden labor on the Sabbath day (Shabbat 35b).
The stars mentioned are not large stars that can be seen during the day or small stars that are seen only at night, but of moderate size. When such three medium-sized stars are seen, it is surely night.", + "The wick used for the Sabbath lights should not be made from a substance that causes the light to flicker - e.g., wool, goat's hair, silk, cedar fiber, uncarded flax, palm bast, various types of soft trees,19The definition of the last five substances is dependent on the Rambam's interpretation of the mishnah, Shabbat 2:1. See his Commentary on the Mishnah. and the like. Instead, [we should use] a substance that burns steadily - e.g., carded flax, [remnants of] linen clothes, cotton,20Although Rashi, Shabbat 27b, excludes cotton, the Rambam's view is accepted by most authorities including the Shulchan Aruch (Orach Chayim 264:1).
Note the gloss of the Ramah (loc. cit.) which states that if a person used any of these substances for a wick he is forbidden to benefit from the light, lest he tilt it to cause it to burn brighter. He does, however, also mention the possibility of leniency in certain instances. and the like.
The person kindling [the lamp] should make sure that the fire has caught on the major portion of the wick that emerges [from the lamp].", + "[The following rules apply when] one winds a substance that one may use as a wick around a substance that one should not use as a wick: If one's intent was to make the wick thicker and thus increase its light, it is forbidden.21Rabbenu Asher in his gloss to Shabbat 21a explains that this was prohibited lest this leniency cause one to think that one may light a Shabbos lamp with the forbidden substances alone at a later date. If one's intent was to make the wick firmer so that it will stand erect and not hang downward, it is permitted.22Shabbat 21a relates that in Rabban Gamliel's household a wick was wound around a portion of a nut shell.", + "One may place a grain of salt23Rashi, Shabbat 67b, explains that this makes the oil burn brighter. or a bean24The Tosefta, Shabbat 2:6, explains that this will cause the wick to burn slower. at the opening of a lamp on Friday so that it will burn [better] on the Sabbath.
All [the substances] that may not be used as wicks on the Sabbath may be used in a large fire [that was kindled] either for warmth or for the purpose of light whether the fire is within a holder or on the ground. The prohibition against using them applies solely in regard to their use as wicks for a candle.25These substances were prohibited to be used as wicks lest one tilt the candle to produce a better light. When they are being used in a larger fire, the quantity of fuel will produce a steady light and there is no reason to suspect that one might tilt the fire. See Chapter 3, Halachah 19.", + "The fuel26We have used a non-literal translation for the Hebrew שמן, which literally means \"oil,\" since some of the substances mentioned in this halachah are not oils. used for kindling a Sabbath lamp must be drawn after the wick. Fuels that are not drawn after the wick may not be used. [These include] [molten] tar, [molten]27The word \"molten\" was added in both these instances on the basis of Shabbat 20b which notes that candles made of beeswax are acceptable. Rabbenu Asher states that the same principle applies regarding tar. The prohibition against using them applies only when they are molten and used as fuel for a lamp in the place of oil. beeswax, gourd oil,28In his Commentary on the Mishnah (Shabbat 2:1, based on one of the opinion's in Shabbat 21a), the Rambam identifies kik oil with the kikayon plant mentioned in the Book of Yonah. [fat from a] sheep's tail, or tallow.
Why may we not kindle with wicks that do not catch the fire well and with fuels that are not drawn after the wick? This is a decree [enacted] lest29Significantly, in his Commentary on the Mishnah (loc. cit.), the Rambam mentions a different reason, lest one be dissatisfied with the light and leave the room where it is burning. the light of the candle be dim and one tilt it in order to carry out an activity by its light.", + "One may use tallow or fish entrails that have been boiled [as fuel for a Sabbath lamp] provided that one mixes a minimal amount of oil with them.30Shabbat 21a explains that these two fuels are fit to use for a Sabbath light when they are in a liquid state. Nevertheless, the Sages forbid their use lest one use them as fuel when they were solid. Accordingly, when another fuel is mixed together with them, there is no necessity for a further safeguard.
Rav Kapach explains the reason for the Sages' decree as follows: Although tallow and fish entrails are acceptable as fuels when they are in a liquid state, the possibility exists that they will harden as the lamp is burning. Hence, it is prohibited to use them alone. In contrast, when other fuels are mixed with these substances, they prevent them from hardening and therefore, such a mixture may be used for the Sabbath lights. [Other] fuels that may not be used [as fuel for a Sabbath lamp] may not be used even when they are mixed with fuels that may be used, since they are not drawn [after the wick].31The Rambam implies that even when these fuels are mixed with acceptable fuels they do not burn well. In contrast, Rashi, Shabbat 21a explains that when they were mixed with other fuels, they would burn well, the Sages, however, forbid the use of such mixtures, lest one use the unacceptable fuels alone.", + "We may not use pine sap32Our translation is based on Rav Kapach's version of the Rambam's Commentary on the Mishnah (Shabbat 2:2). A similar interpretation is attributed to Rav Sa'adiah Gaon. as fuel [for the Sabbath lamp], because it produces an unpleasant fragrance, lest one leave [the room] and [on the Sabbath,] there is an obligation to sit [in a room] illuminated by the light of a lamp.
Similarly, we may not use balsam oil, because it is very fragrant and it is possible that one will take some of the oil in the lamp [for use as perfume].33Removing fuel from a lamp is forbidden, for by doing, one causes the lamp to be extinguished sooner. This is included in the forbidden labor of extinguishing [Rav Kapach's translation of the Rambam's Commentary on the Mishnah (Shabbat 2:2,4); see also Shulchan Aruch, Orach Chayim 264:3 and Beitzah 22a].
[Significantly, as Rav Kapach comments in his notes, the Rambam changed his mind concerning this matter several times (and thus there is a discrepancy between his version and the ordinary printed text of this work.] Also, [balsam oil] is extremely flammable. For the latter reason, one may not use white naphtha [as fuel for a lamp] even during the week. It is extremely flammable and may cause a danger.", + "At the outset, one is permitted to use other oils - e.g., radish oil, sesame oil, turnip oil, or the like.34The Mishnah (Shabbat 2:2) relates that Rabbi Tarfon stated that olive oil is the only fuel acceptable for use in the Sabbath lamp. The Talmud (Shabbat 26a) relates that Rabbi Yochanan ben Nuri protested this statement, \"What shall the Babylonians do, for they have only sesame oil? What shall the Medians do, for they have nothing but nut oil? What shall the Alexandrians do, for they have nothing but radish oil?\"
The Sages accepted Rabbi Yochanan ben Nuri's view and accepted the possibility of using other oils. It is not merely after the fact that they are acceptable, but ab initio, they may be used. Nevertheless, the Shulchan Aruch (Orach Chayim 264:6) states that it is most desirable to use olive oil for this purpose. It is forbidden to use only those which were explicitly mentioned by our Sages.", + "A person should not place a container with a hole filled with oil above the opening of a lamp so that the oil will drip in.35Lamps would be constructed in the following manner to prevent the flame from consuming a large quantity of oil. The wick would be placed inside a shallow dish that contained a minimal amount of oil. A container would be placed above the dish from which oil would flow into the dish (Shabbat 2:4). The Sages forbade using such a lamp on the Sabbath, even if the oil was placed in it before nightfall. Similarly, he should not fill a bowl with oil, put it next to a lamp, and place the end of the wick in it so that it will draw oil.36This instance is also mentioned in the Mishnah (Shabbat 2:4). The Talmud (Shabbat 29a) explains why it is necessary to cite both instances. [These were both forbidden as] a decree lest one remove the oil in the vessel37As mentioned in the notes to Halachah 10, removing oil designated to be used for a lamp from the lamp is forbidden and is considered equivalent to the forbidden labor of extinguishing a flame. which has not become repugnant in the lamp.38Were the oil to be in the lamp itself, there would be no worry that one would use it, the smut from the wick would cause it to become repugnant. Since, however, it is in a container separate from the lamp, there is the need for a Rabbinic decree.
It is forbidden to derive benefit on the Sabbath from oil that was used for kindling, even when the lamp has become extinguished or it has dripped from the lamp [into another container].39In these instances, there is no connection between using the oil and the forbidden labor of extinguishing a flame. Nevertheless, doing so is forbidden, because of the prohibition of muktzeh. [This is forbidden,] because the [oil] is considered muktzeh because it was set aside to be used for a forbidden [labor].40As will be explained in Chapters 24-26, the Sages forbade the handling of certain objects on the Sabbath because they were muktzeh, designated not to be used on the Sabbath. Among the categories of muktzeh are objects that are involved with a forbidden labor at the commencement of the Sabbath.
[In the instance mentioned in the first clause,] if one attached the container to the lamp with cement, clay, or the like, it is permissible [to be used].41The fact that the container is attached to the lamp will cause a person to remember the prohibition and refrain from taking oil from it on the Sabbath [Shulchan Aruch (Orach Chayim 265:1)].", + "We may not place a container under a lamp to collect [the drippings of] oil, for by doing so, one nullifies the possibility of using that container.42In Chapter 25, Halachah 23, the Rambam explains the reason for this prohibition. Nullifying the potential to use a utensil is tantamount to breaking it and is, hence, forbidden on the Sabbath.
In this instance, it would no longer be permitted to use the container placed under the lamp for the following reason: As explained in Chapter 25, Halachah 17, when an article that is not forbidden to be moved is used as a container for an article that is forbidden, the container becomes forbidden. Accordingly, since the oil is muktzeh as explained in the previous halachah, it causes the container used to collect it to become forbidden as well. (See the Rambam's Commentary on the Mishnah, Shabbat 3:6.) If, however, one placed it there before the commencement of the Sabbath, it is permitted.43If the container was placed there on Friday, the activity that causes the container to be forbidden is not being carried out on the Sabbath itself. Hence, there is no reason for it to be prohibited. It must be emphasized that the oil that collects in the lamp on the Sabbath may not be moved and this in turn causes the moving of the container to become likewise prohibited (Shulchan Aruch, Orach Chayim 265:3, Mishneh Berurah 265:10).
One may place a utensil beneath a lamp on the Sabbath to collect the sparks, because they have no substance and thus, one does not nullify the possibility of carrying [that utensil]. It is forbidden, however, to place water within it, even if one does so on Friday, since by doing so, one causes the sparks to be extinguished sooner.44In his Commentary on the Mishnah (loc. cit., Rav Kapach's version), the Rambam writes that by placing the water there, it is considered as if he extinguished the fire with his hands. Although this activity is performed before the Sabbath, the Rabbis forbade it. Unlike the activities mentioned at the beginning of Chapter 3, they considered that in this instance, if a person was allowed to place a dish with water under the lamp before the Sabbath, he might do so on the Sabbath as well. See also Chapter 12, Halachah 4, and notes.", + "A person may not45In this and the following halachot, the Rambam elaborates on the principle he stated in Halachah 2, that activities that require careful discernment cannot be performed by the light of a lamp on the Sabbath, lest one tilt the lamp so that the light shines brighter. check his garments for lice46Our translation is based on the Rambam's Commentary on the Mishnah (Shabbat 1:3). The Ramah (Orach Chayim 275:1) interprets the phrase to mean \"remove lice from his garments.\" by the light of a lamp47This refers to an oil or kerosene lamp. There is a debate among the halachic authorities (see Shulchan Aruch, Orach Chayim 275:1 and commentaries) if it also applies to wax candles. Today, most authorities do not forbid using the lights of the paraffin candles common today for such activities. Needless to say, there is no prohibition with regard to electric lights. or read by the light of a lamp. [This applies] even if the lamp was two storeys high.48The Shulchan Aruch (loc. cit.) states that this prohibition applies even when the lamp is fixed in the wall. Even when there are ten storeys one on top of another, a person living in the bottom storey should not read or check his garments for lice by the light [of a lamp] in the highest storey, lest one forget and tilt the lamp.49The Rambam's intent is that the Sages enforced this decree universally even in situations where it is impossible that the person would tilt the lamp so that a person would never be motivated to do so.
If, however, two people are reading a single subject,50The Ramah (loc. cit.) states that this leniency does not apply when the two people are studying from two separate texts even when they are studying a single subject. they are permitted to read before a lamp, since one will remind the other if he forgets.51The Shulchan Aruch (loc. cit.:3) states that if a person has someone else watch him, he is permitted to read by the light of a lamp. This is not allowed when [they are concerned] with two [separate] subjects,52Furthermore, when two people are studying separate subjects, they are forbidden to use a lamp even when they are studying from a single text (Shulchan Aruch HaRav 275:3). for each one will be occupied with his subject.53And will not pay attention to the activities of the other.", + "Children may read in the presence of their teacher by the light of a lamp, for their teacher will watch over them.54The Rambam appears to limit this leniency only to a situation where the teacher is actually present and is watching his students' conduct. The Rashba, by contrast, states that a child may read by a light even when his teacher is not in the room, for he is constantly worried that he may enter. The Shulchan Aruch (Orach Chayim 275:6) appears to accept this view. The teacher, by contrast, may not read, for he is not in fear [of his charges]. He may, nevertheless, look at a scroll by the light of a lamp to find the beginning of the passage that he needs to have them read. Afterwards, he should place the scroll in their hands and have them read for him.", + "One may not take articles that resemble each other and can be discerned from each other only after careful inspection to the light of a lamp to identify them, lest one forget and tilt the lamp.
For this reason, an attendant who is not permanently employed is forbidden to check cups and bowls by the light of a lamp, since he does not recognize them. This applies regarding both a lamp that uses olive oil and a lamp that uses kerosene although the latter produces much light.55This halachah is based on the Rambam's interpretation of Shabbat 12b. The Ra'avad, Rashi, and others interpret that passage differently. The Rambam's perspective is followed by the Shulchan Orach (Orach Chayim 275:12), while the Ramah mentions that of Rashi.
In contrast, an attendant who is permanently employed may check cups and bowls by the light of a lamp, since he does not need to check them closely. Nevertheless, if olive oil was used as fuel for the lamp, he should not be instructed56I.e., although the attendant need not be prevented from checking the utensils by the light of the lamp if he does so on his own accord, if he asks whether it is proper to use the light of the lamp, he should be counseled against doing so. to check objects by its light although he is permitted to do so. This is a decree [enacted], lest he take from the oil.", + "When a lamp is burning behind a door,57Commenting on Shabbat 120b, Rabbenu Chanan'el interprets this as referring to a lamp fixed on the wall behind the door. Tosafot, by contrast, interprets this as referring to a lamp affixed on the door itself. Seemingly, the Rambam follows Rabbenu Chanan'el's view. The Shulchan Aruch (Orach Chayim 277:1) mentions both opinions. it is forbidden to open and close the door in one's ordinary manner, because one [might] extinguish it.58Shabbat (loc. cit.) explains that although one has no intention of extinguishing the flame (and thus one would not be held liable, as explained in Chapter 1, Halachah 5), in this instance, unless one opens the door carefully, there is a certainty that the light would be extinguished. Therefore, on the basis of Chapter 1, Halachah 6, opening the door in one's ordinary manner is forbidden. Instead, one should open and close the door carefully.
It is forbidden to open59One may, however, close a door in such a situation (Shulchan Aruch, Orach Chayim 277:2). a door opposite a fire on the Sabbath60The Merkevat HaMishneh notes that the Rambam mentions the Sabbath in this clause and not in the first clause. The laws in the first clause also apply on the festivals, while the laws in the second clause apply only on the Sabbath. so that the wind will blow upon it [and fan the fire], even if there is only an ordinary wind.61Shabbat (loc. cit.) explains that this was a Rabbinic decree enacted lest one open a door when a strong wind is blowing. A Sabbath lamp may be placed62Needless to say, the lamp must be placed there on Friday; on the Sabbath itself a lamp may not be moved. on a tree that is attached to the ground; there is no need for anxiety.63This represents a contrast to the laws of the festivals. As mentioned in Hilchot Sh'vitat Yom Tov 4:5, it is forbidden to make use of a tree on a festival, but it is permissible to move a lamp. Therefore, it is forbidden to place a lamp in a tree, lest one make use of the tree. Since moving a lamp on the Sabbath is forbidden, there is no need to worry that one will make use of the tree.", + "Six shofar blasts64As obvious from the following halachah, the Rambam is referring to three series of blasts in which a teki'ah - a single long blast - a teru'ah - a series of short staccato blasts - and a final teki'ah were sounded. (See also Rashi, Shabbat 35b.) should be sounded in every Jewish city and town65When mentioning this law, the Shulchan Aruch (Orach Chayim 256:1) states that it applies \"when Israel dwelled in its land.\" The Ramah, however, suggests that when possible announcements should be made in Jewish communities of the diaspora to inform the people of the advent of the Sabbath. (Note the Or Sameach, who brings support for this practice from Avodah Zarah 70a.) Accordingly, it is customary for a Sabbath alarm to be sounded in many communities. on Friday. These shofar blasts are sounded from a high place so that they can be heard by all the inhabitants of the city and its surroundings.", + "When the first shofar blast is sounded, the people in the fields should halt plowing, digging, and performing other labors in the fields. Those who are close to the city are not, however, permitted to enter the city until those who are distant come, so that they all enter at the same time.66Rashi, Shabbat 35b, states that this practice was adopted lest the workers in the outlying areas be suspected of continuing their activities past the desired time. The stores may still remain open with their shutters in place.
When the second shofar blast is sounded, the shutters should be secured and the stores closed. Hot water and pots may still be left [cooking] on the ranges. When the third shofar blast is sounded, one should remove those pots one intends to remove, cover those one wishes to cover with insulating materials,67As explained in Chapter 4. and light candles.68As mentioned, it is customary at present to light candles 18 minutes before sunset.
One should wait the time it takes to roast a small fish or to stick a loaf of bread on [the side of the] oven,69The commentaries, beginning with the Maggid Mishneh, note a difficulty with the Rambam's statements, since his wording appears to indicate that, ab initio, it is acceptable to stick dough on the side of the oven to bake at this time, even though it will have to be pealed off on the Sabbath itself. As mentioned in Chapter 20, Halachah 1, peeling bread off an oven wall does not constitute a forbidden labor. It is, however, forbidden on the Sabbath on the basis of a Rabbinic prohibition. Note the resolutions offered to this difficulty in Chapter 3, Halachah 18.
(Significantly, the Hagahot Maimoniot and others interpret this as an indication that the Rambam allows forbidden labors to be performed after candle-lighting.)
It must be noted that Rav Kapach offers a different interpretation of the Rambam's words. He explains that the Rambam is not saying that one should actually roast a fish or bake dough. Instead, he is merely giving a measure of time. sound a teki'ah, a teru'ah, and a final teki'ah and cease activity.", + "The first teki'ah should be sounded at [plag] haminchah70One hour and fifteen minutes before sunset. This refers to sha'ot zemaniot, i.e., the term \"hour\" refers to one twelfth of the daytime period. and the third [teki'ah] close to sunset.71Eighteen minutes earlier. Similarly, the shofar should be sounded on Saturday night to [inform] the people that they are permitted [to tend] to their affairs.72This law is derived from the concluding Mishnah of the first chapter of Chulin. As the Maggid Mishneh mentions, not all authorities agree that the shofar was sounded on Saturday night. Moreover, even with regard to the Rambam's intent, the commentaries are not in universal agreement. The Or Sameach, basing his statements on the Rambam's Commentary on the Mishnah (Chulin, loc. cit.), explains that the shofar was sounded only in the Temple and not in the Jewish community at large.
The Halichot Olam, by contrast, basing his statements on Hilchot Klei HaMikdash 7:5, maintains that the shofar was sounded at this time only in the community at large and not in the Temple.", + "When Yom Kippur falls on Friday,73According to the fixed calendar employed at present, Yom Kippur cannot fall on Friday or on Sunday. Nevertheless, when the calendar was established according to the testimony of witnesses, it was possible for the holiday to be celebrated on either of these days.
[In this context, note the Rambam's Commentary on the Mishnah, Menachot 11:7, which emphasizes the potential for such a possibility, negating the opinion of prominent sages (apparently Rav Sa'adiah Gaon and Rabbenu Chanan'el), who maintained that the oral tradition prohibits Yom Kippur's being celebrated on either of these days (Rav Kapach).] the shofar is not sounded.74For it is forbidden to sound a shofar on the Sabbath or on Yom Kippur. [When Yom Kippur] begins on Saturday night, the shofar should not be sounded, nor should havdalah be recited.75Havdalah is recited to mark the transition from holiness to the mundane, and this is not relevant on such an occasion (Rambam's Commentary on the Mishnah, Chulin, loc. cit.).
This applies not only to the recitation of havdalah over a cup of wine, but also the mention of havdalah in our Yom Kippur prayers.
When a festival falls on Friday, the shofar should be sounded76This applies only in the Temple. Elsewhere, the shofar is not sounded on festivals. and havdalah should not be recited. When a festival begins directly after the Sabbath, havdalah should be recited,77For the festivals reflect a lower level of holiness than the Sabbath. Havdalah is recited both in our festival prayers and in our recitation of Kiddush. but the shofar should not be sounded." + ], + [ + "It is forbidden for us to tell1See the Rambam's Commentary on the Mishnah (Machshirin 2:5-6), which states that it is forbidden even to hint to a gentile that one desires that he perform a forbidden labor on one's behalf. This ruling is accepted by the Ramah (Orach Chayim 307:22). Nevertheless, Shulchan Aruch HaRav 307:7 and the Mishnah Berurah 307:76 allow one to make an indirect hint in certain situations. a gentile to perform work on the Sabbath on our behalf, although they are not commanded [to observe] the Sabbath.2On the contrary, a gentile who observes the Sabbath is liable for death (Sanhedrin 58b, Hilchot Melachim 10:9). [This applies] even when the instructions were conveyed to them before the Sabbath and we do not require [the products of] their work until after the Sabbath.
The above is forbidden as a Rabbinical prohibition to prevent the people from regarding the Sabbath lightly, lest they perform [forbidden] labor themselves.3The Tur and the Shulchan Aruch (Orach Chayim 307:1-2) mention another reason for the prohibition against conveying such instructions on the Sabbath itself, so that one should not talk about mundane matters on the Sabbath.
[On the basis of this rationale, we can understand the lenient opinions mentioned in note 1. Since the prohibition against instructing a gentile to perform work stems from the prohibition against speaking of mundane matters, there is room for leniency if the instruction is conveyed without speech.]
Shulchan Aruch HaRav 243:1 also mentions an opinion that maintains that a gentile performing a labor on behalf of a Jew on the Sabbath is considered as the Jews's agent. Hence, the Jew is held responsible for the work.", + "[The following rules4Examples of the principles mentioned in this halachah are given in Halachot 3-8. apply] when a gentile performs a [forbidden] labor on the Sabbath on his own accord:5I.e., even without receiving specific instructions from a Jew. If he performed it on behalf of a Jew, it is forbidden to benefit from that labor6The entire Jewish people, not only the person for whom the forbidden labor was performed, are prohibited from benefiting from it (Maggid Mishneh, Shulchan Aruch 325:10). until one waits the amount of time necessary to perform the labor on Saturday night.7See Halachah 8.
[The latter leniency is granted] provided the matter is not public notice - i.e., everyone knows that a particular task is being performed for a person on the Sabbath.8The Rambam's mention of this principle is significant. In the interpretation of Shabbat 24:3 - the Mishnah that serves as the basis for Halachah 8 - there are authorities (e.g., Rabbenu Nissim) who explain that the prohibition against benefiting from forbidden labors performed by a gentile in public on the Sabbath applies only in the specific context mentioned in that Mishnah: a grave, coffin, or flutes for mourning a deceased person.
A prohibition was instituted in these instances alone, for it is improper that a person's final resting be associated with the performance of labor on the Sabbath. In contrast, when a Sabbath prohibition is performed on behalf of a living person, one may benefit from it after the Sabbath.
From the Rambam's statements in this halachah, it is obvious that he does not allow such leniency. Note Shulchan Aruch HaRav 325:21 and the Mishnah Berurah 325:73, which explain that if the situation requires it, Rabbenu Nissim's opinion can be relied on.
If [the gentile] performed [the labor] for his own sake alone,9With this addition, the Rambam implies that if the gentile performs the forbidden labor for his own sake and with the intention that it also benefit a Jew, it is forbidden. (See Shulchan Aruch, Orach Chayim 276:2.) it is permitted to benefit from it on the Sabbath.", + "What is implied? If a gentile kindled a candle [for his own benefit], a Jew is also permitted to perform activity by its light.10The Shulchan Aruch (loc. cit.:1) states that one may also benefit from a lamp kindled by a gentile on behalf of a person who is ill. If [the gentile] kindled the light on behalf of the Jew, it is forbidden.11The Ramah (loc. cit.) states that if a gentile lights a lamp or a fire in a Jew's house on his own accord, the Jew is not required to leave his home. Although he should try not to benefit from the light, the fact that he receives benefit against his will is not of significance.
Similarly, if a gentile made a ramp to descend from a ship [himself], a Jew may descend after him.12Shabbat 122a gives a classic example of this halachah. Rabban Gamliel and several other Sages descended from a ship on a ramp made by a gentile on the Sabbath. If he made it for the Jew, it is forbidden.13Note the contrast between this pair of examples and the following pair, as explained in the following halachah. If he filled a trench with water to allow his animal to drink, a Jew may have his own animal drink afterwards. If he did so for the sake of the Jew, it is forbidden.14The Shulchan Aruch (loc. cit. 325:10) states that this prohibition applies only when one is drawing from a well in a private domain into the public domain, for this involves the transgression of a Torah prohibition. More leniency is allowed when water is drawn from a well in a private domain to a carmelit, for then merely a Rabbinic prohibition is involved. In such an instance, anyone other than the person for whom the water was drawn may benefit from it.
The Ramah (loc. cit.) mentions a more lenient perspective, which states that whenever it is possible for a Jew to accomplish an objective without performing a forbidden labor, he may benefit from a forbidden labor that a gentile performed for the Jew's sake, which made the objective easier to accomplish. For example, since a Jew could have descended to a well to drink water, he is allowed to drink water that a gentile brought from the well for him.
If a [gentile] gathered grass to feed his animal, a Jew may bring his animal to eat from it15The Maggid Mishneh and the Shulchan Aruch (loc. cit. 325:11) explain that one may not give this grass to the animal or even lead him directly toward it, because the grass is muktzeh. provided that the gentile does not know this Jew. [If he does, it is forbidden,16Not only for him, but for other Jews as well (Shulchan Aruch, loc. cit.:10).] lest he bring more on his behalf at which point he would be performing a [forbidden] labor on behalf of a Jew. Similarly, whenever there is a possibility that the gentile will add more [on a Jew's behalf], [a Jew] should not benefit unless [the gentile] does not know [the Jew].17For then we may be certain that the gentile did not make an increase for the Jew's sake.", + "In contrast, when a matter concerns a situation where there is no concept of increasing or decreasing [one's efforts for the sake of the Jew] - e.g., a light or a ramp18Once a lamp is lit or a ramp is laid down, many people can benefit from it. No additional effort is required on their behalf. - since [the gentile] performed these activities for his own sake, a Jew may benefit from them afterwards on the Sabbath, even when [the gentile] knows him.
[The following laws apply when] a lamp is kindled at a gathering [of Jews and gentiles] on the Sabbath: If most of the people in attendance are Jewish, it is forbidden to benefit from the light, since the one who kindles it does so for the sake of the majority.19The Maggid Mishneh and the Shulchan Aruch (Orach Chayim 276:2) state that, even in such circumstances, if the gentile uses the light for the performance of a specific activity, it is clear that he kindled it for his own purposes. Hence, it is permitted for other Jews to benefit from it afterwards. If the majority are gentiles, it is permitted to benefit from the light. If the proportions are equal, it is forbidden.20The commentaries use this situation to exemplify the following principle: It is prohibited to benefit from the performance of a forbidden labor when it was performed for the sake of both a gentile and a Jew. (Note the Rambam's use of the expression \"for his own sake alone\" in Halachah 2).
Other commentaries (see Rashi, Shabbat 122a) offer different explanations for this ruling..
If a fire broke out on the Sabbath and a gentile comes to extinguish it, we may not tell him, \"Extinguish it,21Although the situation may arouse fear, we are still forbidden to instruct a gentile specifically to perform a forbidden labor.\" nor [must we tell him,] \"Do not extinguish it,\"22Furthermore, as stated in Chapter 12, Halachah 7, one may say, \"The person who extinguishes the fire will not suffer a loss,\" encouraging the gentile to do so.
From this law, Tosafot (Shabbat 122a) explains that a Jew is not obligated to prevent a gentile from carrying out a forbidden activity that benefits the Jew's property, if the gentile does so on his own initiative. The Shulchan Aruch (Orach Chayim 325:13) accepts this principle, provided that the gentile does not do this on a continuous basis. for his resting is not our responsibility.23With this expression, the Rambam (quoting Shabbat 16:6) contrasts a gentile with one's children - even minors - and one's servants - even gentiles - for whom one is responsible that they rest on the Sabbath, as mentioned in Exodus 20:10. The same applies in all similar situations.", + "[The following principles apply when] gentiles make a coffin, dig a grave, or bring flutes to play mourning dirges on behalf of a deceased person:
If this was done discreetly, one must wait until that activity could have been carried out on Saturday night, and then the person may be buried using the above. If, however, the grave was located in a public square, the coffin was placed upon it, and all those who pass by say, \"This activity that the gentiles are performing on the Sabbath is for the sake of so and so,\" that Jew may never be buried using the above, for this is a matter of public knowledge.24Even though a Jew did not instruct a gentile to perform any of these activities, since they were performed on behalf of a Jew in public, they may never be used on his behalf.
Another Jew, however, may be buried using the above, provided that the people wait the amount of time necessary for these activities to have been performed [after the Sabbath has concluded].25The Ra'avad objects to requiring one to wait when the product of the gentile's efforts is to be used for the sake of an individual other than the one for which they were originally intended. He explains that in Halachah 8, the Rambam states that this requirement was instituted, lest the person who benefits from the gentile's efforts instruct him to perform a forbidden labor. Needless to say, this does not apply in the situation under discussion, a burial.
The Shulchan Aruch (Orach Chayim 325:14) follows the Rambam's ruling. Although the rationale suggested by the Ra'avad is justifiable in this instance, the Rabbis did not accept it, in order to maintain a uniform policy regarding forbidden labor performed by a gentile on the Sabbath. The same applies in all similar situations.", + "[The following rules apply when] a gentile brings flutes on the Sabbath to mourn a deceased person: Even though he brought them from just outside the wall,26In his Commentary on the Mishnah (Shabbat 23:4), the Rambam explains that if the flutes were brought from outside the city, they were brought from a public domain to a private domain. Hence, a transgression was involved, and it is necessary to wait for the time to pass that it would take to bring them after the conclusion of the Sabbath. We must, however, wait longer than the minimal amount of time it takes to bring them from outside the wall inside the wall, because of the suspicion mentioned by the Rambam. See also Hilchot Sh'vitat Yom Tov 2:10.
Significantly, Rashi (Shabbat 151a) and others interpret this Mishnah as relating to the prohibition against bringing objects from beyond the Sabbath boundary. The Shulchan Aruch (Orach Chayim 325:15-16) mentions both of these views. we are required to wait the time it takes to bring them from a close place27Shulchan Aruch HaRav 325:22 and the Mishnah Berurah 325:76 explain this as referring to the Sabbath boundary - i.e., 2000 cubits. after the Sabbath has concluded, and afterwards we may mourn with them.28The Shulchan Aruch (loc. cit.:15) emphasizes that a more lenient ruling is given if the gentile did not bring the flutes through the public domain, and traveled via a carmelit instead. Since the gentile violated a Rabbinic prohibition and not a prohibition of the Torah itself, the flutes are permitted to be used immediately on Saturday night. [This restriction stems from our suspicion] that he brought them from another place at night, and then entered with them in the morning.
If one is certain that they were brought from another place on the Sabbath, one should wait [the amount of time] until it was possible to bring them from that place after [the conclusion of] the Sabbath.29This can lead to both a more lenient and a more stringent ruling. If the place was within the Sabbath limits, one is required to wait less time. If the place is beyond the Sabbath limits, one is required to wait longer (Shulchan Aruch HaRav 325:22 and the Mishnah Berurah 325:77). [The above leniencies apply] only when [the flutes were not brought] in a public square, as mentioned above.", + "[The following rules apply with regard to] a city inhabited by both Jews and gentiles that possesses a bathhouse that is open on the Sabbath: If the majority [of the bathers30This addition was made on the basis of the Mishnah Berurah 326:38, which explains that the ruling depends, not on the proportion of the population of the city at large, but on that of the bathers. Since they are the ones who use the bath, the bath is considered as being heated for them.] are gentiles, it is permitted to bathe in it on Saturday night immediately [after the conclusion of the Sabbath].
If the majority of the bathers are Jewish, one must wait [the time it takes] for the water to heat.31In his Commentary on the Mishnah (Machshirin 2:5-6, the source for his halachah), the Rambam expounds on the principle stated in the following halachah to explain why it is necessary to wait until the water could have heated. [The rationale is that] the water was heated for the majority of [the city's bathers]. If [the numbers of Jews and gentiles are] equal, one must wait [the time it takes] for the water to heat.32In this instance, it is considered as if the baths were heated for the sake of both the Jews and the gentiles, as explained in the notes to Halachah 4. The same applies in all similar situations.", + "A Jew who instructs a gentile to perform a [forbidden] labor on his behalf on the Sabbath commits a transgression and should be given stripes for rebellion33The punishment given for the violation of Rabbinic prohibitions. [as punishment]. Nevertheless, he is permitted to benefit from the labor on Saturday night after waiting the time it takes for the labor to have been performed.34Although Rabbenu Yerucham forbids ever benefiting from such work, the Shulchan Aruch (Orach Chayim 307:20) accepts the Rambam's ruling.
The following is the sole reason35This appears to differ from Rashi's interpretation (Beitzah 24b), which explains (with regard to the festivals) that the reason that one is required to wait until the time it takes to perform the forbidden labor after the festival passes is \"so that one will not benefit from a [forbidden] labor performed on a festival.\" Seemingly, he would accept the same rationale with regard to the Sabbath. for which [the Sages] forbade using [the products of forbidden labor] until the time to perform the labor passes on Saturday night: If one permitted the use of [the products of forbidden labor] immediately [on Saturday night], a person might tell a gentile to perform a [forbidden] labor on his behalf, so that [after the conclusion of the Sabbath], it will be immediately available for him. Since, however, [the products of forbidden labor] are forbidden until the time it takes for the labor to have been performed passes, he will not instruct a gentile to perform this task. It does not bring him any benefit at all, for on Saturday evening he must wait the time it takes for the labor to have been performed on the Sabbath.", + "A Jew is permitted to instruct a gentile to perform an activity that is not a [forbidden] labor36The Rambam derives this principle from Eruvin 67b, which mentions that one is permitted to instruct a gentile to bring hot water to wash a child after circumcision, provided he does not have to pass through the public domain. The Rambam maintains that one can extrapolate from this instance to other similar cases. Although Tosafot, Gittin 8b, differs, the Rambam's opinion is accepted by the Shulchan Orach (Orach Chayim 307:5) as well as the later Ashkenazic authorities (Shulchan Aruch HaRav 307:12, Mishnah Berurah 307:23).
The Ramah (Orach Chayim 276:2) states that there are authorities who allow one to instruct a gentile to perform a forbidden labor on the Sabbath so that a mitzvah can be performed. Although he does not accept this opinion, he allows for leniency in circumstances of great necessity. and is prohibited from being performed on the Sabbath only as a sh'vut.37In Chapter 21, Halachah 1, the Rambam defines sh'vut as an activity forbidden by the Sages because it resembles a forbidden labor or because it might lead to the performance of a forbidden labor.
The rationale behind this leniency is the principle that a Rabbinic prohibition is not instituted to support another Rabbinic prohibition. Since the activity in question is merely a Rabbinic prohibition, and the prohibition against instructing a gentile to perform a forbidden activity on the Sabbath is Rabbinic in origin, the two Rabbinic prohibitions should not be associated.[This leniency applies] provided that this is necessary because of a minor infirmity,38In contrast to the situations mentioned in Chapter 2, here the Rambam is not speaking of a situation where the person is dangerously ill or even when there is a danger threatening one of the limbs of his body. Instead, the intent is situations that involve minor discomfort. Although a Jew himself is forbidden to perform certain activities that would relieve this uneasiness, a gentile is allowed to do so. a very pressing matter,39Shulchan Aruch HaRav, loc. cit., cites as an example of this principle, merchandise that would spoil if left in the rain. [See the Shulchan Aruch (Orach Chayim 307:19) and commentaries.]
4 0. See Hilchot Milah 2:9. Significantly, Shulchan Aruch HaRav 331:7 and the Mishnah Berurah 331:22 rely on the leniency mentioned by the Ramah cited in note 36 in this instance. Since the circumcision itself involves carrying out a forbidden labor on the Sabbath, other labors that are necessary for the mitzvah to be performed may be carried out by a gentile even when instructed by a Jew. or a mitzvah.", + "What is implied? On the Sabbath, a Jew may instruct a gentile to climb a tree or to swim across water to bring him a shofar or a knife for circumcision. Similarly, [one may instruct a gentile] to bring hot water from one courtyard to another to wash a child or a person experiencing difficulty,40As stated above, Eruvin 67b mentions this instance with regard to circumcision. As explained above, the Rambam extends the leniency beyond the specific instance and applies it to other similar circumstances. although an eruv was not made to join them.41Carrying in courtyards with an eruv is discussed in Chapters 16 and 17. The same applies in all similar situations.", + "When a person buys a house in Eretz Yisrael from a gentile,42The Magen Avraham 306:19-20 cites other authorities who state that a Jew should not complete the sale on the Sabbath. Even according to the Rambam, it appears that one is forbidden to give the gentile money on the Sabbath. he is permitted to tell the gentile to compose a deed of sale on the Sabbath.43From the fact that this law is cited in the Shulchan Aruch (Orach Chayim 306:11), it is clear that it applies in the present era as well. Giving the gentile instructions [to perform a forbidden labor on the Sabbath] is a Rabbinic prohibition, and because [of the importance] of settling Eretz Yisrael44In contrast to the Ramban, the Rambam does not consider the settlement of Eretz Yisrael as one of the 613 mitzvot of the Torah. There is, however, no question of the great importance he attaches to this activity. (See Hilchot Melachim, 5:9-12. See also Hilchot Avodat Kochavim 10:3-4.)the Sages did not enforce their decree in this instance.
Similarly, the above principles apply when one purchases a house from [a gentile] in Syria, for Syria is equivalent to Eretz Yisrael in this regard.45In Hilchot Terumah 1:2-3, the Rambam defines Syria as the lands outside Eretz Yisrael conquered by King David. Generally, lands conquered by the entire Jewish people are included in Eretz Yisrael. In this instance, however, although David was a king and his wars were approved by the Sanhedrin, these lands did not become part of Eretz Yisrael, because he had not completed the conquest of all the lands of the Canaanite nations at that time. Nevertheless, because of the communal nature of his conquest, the Rabbis ordained that certain of the laws applicable within Eretz Yisrael should also apply there. Compare also to Hilchot Avodat Kochavim 10:3.", + "When a person contracts a gentile for a task and sets the price, the gentile [is considered] as acting in his own interests.46Since the gentile contractor has established a set price for his work, it does not matter when he performs the labor involved. Accordingly, he is considered as working for himself and not on behalf of the Jew.
The Rashba emphasizes that this leniency applies only when the gentile performs the task in question on his own premises. If he does so on premises belonging to a Jew, it is forbidden for him to work on the Sabbath even when the price is set beforehand. The Shulchan Aruch (Orach Chayim 244:5, 252:2) quotes the Rashba's view. [Therefore,] even if he performs the task on the Sabbath, it is permitted.47The Jew may not, however, explicitly tell the gentile to perform a forbidden labor on the Sabbath even if he is hired on a contractual basis (Shulchan Aruch, loc. cit. 252:2). Similarly, it is permissible to hire a gentile for a prolonged period, although he performs [forbidden] labor on the Sabbath.48The Rambam's decision is based on Mo'ed Katan 12a, which mentions a person hired on a weekly, monthly, or yearly basis - i.e., rather than receive a wage on an hourly basis, he is contracted to perform a particular task which his employer will present him from time to time.
The Ra'avad differs with the Rambam on this issue, maintaining that although a person who is hired on a weekly basis is not required to work on the Sabbath, the Jew receives a direct benefit from the fact that he does. Therefore, this is forbidden.
The Shulchan Aruch (loc. cit. 244:5) accepts the Rambam's view. The Turei Zahav 244:5 emphasizes, however, that this ruling may be accepted only when the employer does not mind if the gentile does not work at any specific time. If he requires him to work a set number of hours, this is not acceptable.
(To explain the concept in contemporary terms: An employee who receives a weekly salary for a specific time commitment is not covered by this leniency. In contrast, an outside professional who is hired on a retainer basis is, for he is not bound by a time commitment to the employer.)
The Noda BiY'hudah (Orach Chayim, Vol. II, Responsum 38) explains the difference between the Rambam's and the Ra'avad's view as follows: In the case of a contractor, the gentile is the one who benefits from his working on the Sabbath. Although he is not obligated to work then, by doing so he earns a fee that he would not have received otherwise.
In contrast, when an employee is paid on a retainer basis, he receives no benefit from working on the Sabbath, for he receives the same wage regardless. Therefore, the Ra'avad considers this to be forbidden. The Rambam, however, permits this, since the employer receives no additional profit from the task being completed on the Sabbath. Were it not to be completed then, it would have been completed on the following day.
What is implied? When a person hires a gentile for a year or two as a scribe or as a weaver,49The Ramah (loc. cit.) emphasizes that if the gentile is hired as a jack of all trades, it is forbidden for him to work on the Sabbath. In such an instance, the Jew has a distinct benefit from his working on the Sabbath, since there will surely be other work for him to do on the following day. it is permissible for the gentile to write or weave on the Sabbath. It is as though he contracted him to write a scroll or weave a garment, [in which case, he may] perform the task whenever he desires. [This leniency is granted] provided he does not pay him on a day to day basis.50In such an instance, the wage the gentile receives for the work performed on the Sabbath is distinct. Hence, it is forbidden.", + "When does the above51This restriction applies both to the leniency allowing a gentile to work as a contractor and to that which allows him to work on a retainer basis. apply? When the matter is discreet, and everyone52The Magen Avraham 244:2 states that this wording implies that if several individuals know that the task is being performed for the sake of a Jew, but the matter is not public knowledge, there is no prohibition involved. is not aware that the [forbidden] labor being performed on the Sabbath is for the sake of a Jew. If, however, it53It is of no importance to us whether people see the work being performed or not. What is significant is that they know that this work is being performed for the sake of a Jew (Rabbenu Yerucham). is a matter that is well known, open, and of public knowledge,54\"Public knowledge\" refers to matters known within the Jewish community. As reflected by the following halachah, if the matter is known to gentiles but not to Jews, there is no difficulty. it is forbidden [for a gentile to perform such work]. A person who sees the gentile working does not know that he has been hired on a contractual55See Hilchot Sh'vitat Yom Tov 7:25, which states \"People at large do not know the difference between a contractor and a hired worker. Hence, it is forbidden.\"
Note also the Be'ur Halachah 244, which questions whether a gentile is permitted to perform work on behalf of a Jew if it is common custom for these tasks to be performed by a contractor. In such a situation, it is unlikely that an observer would assume that the gentile was hired to work on a daily basis. Nevertheless, as mentioned in the Mishnah Berurah 244:7, the Noda BiY'hudah (Orach Chayim, Vol. I, Responsum 12), and Shulchan Aruch HaRav 244:8, the common custom is to allow such work to be performed. basis and will say that so and so56From the wording the Rambam uses, one might infer that this restriction applies to a private individual. In contrast, if a community at large employs a gentile, it can be assumed that they hired him in a permitted manner. On this basis, there are opinions which allow a gentile contractor to perform services for the community on the Sabbath (Magen Avraham 244:8). hired a gentile to work for him on the Sabbath.", + "Therefore, [the following rules apply when] a person hires a gentile to build a courtyard or a wall or to harvest his field, or [hires him to work] at building his courtyard or planting a vineyard for him for a year or two:
If the project is located in a city57I.e., either the city in which the Jew contracting the gentile lives or another city populated by Jews. or within its Sabbath limits, it is forbidden for the Jew to allow them to work on the Sabbath,58Note the Shulchan Aruch (Orach Chayim 244:3), which states that if a gentile builds a house for a Jew on the Sabbath, it is proper not to enter it. because of [the impression this might create in the mind of] an observer who is unaware that they were hired on a contractual basis. If the project is located beyond the Sabbath limits, it is permitted, for there are no Jews who will see the laborers at work on the Sabbath.", + "Similarly, it is permitted for a Jew to hire out his vineyard or his field to a gentile, although the latter will sow and plant them on the Sabbath, since an observer will know that they have been hired out or given [to the gentile] under a sharecropping agreement.59Since these arrangements are commonplace, an observer will not think that the gentile was employed as a hired worker.
[In contrast,] when an enterprise60The Shulchan Aruch (Orach Chayim 243:1) gives as examples a bathhouse or an oven. As explained in the following note, the inclusion of an enterprise in this category is dependent on the business practices common in that locale. is known by the name of its Jewish owner and is not of the type that is hired out or contracted out under a profit sharing agreement by most people in that city, it is forbidden to be hired out to a gentile.61I.e., since the gentile will operate the enterprise on the Sabbath, it is forbidden to rent him the enterprise even on an annual or monthly basis.
As the Rambam mentions in his Commentary on the Mishnah (Avodah Zarah 1:8, the source for this halachah), the determination of which enterprises are included in this category is dependent on the local business practices. If it is commonplace for an enterprise to be rented out on an annual or monthly basis, an onlooker will not suppose that the gentile operating the enterprise is working for the Jew as a hired hand. (See also Shulchan Aruch, loc. cit.:2.) The gentile will perform work in the establishment on the Sabbath, and [in the public's mind, the establishment] will be associated with the name of its Jewish owner.62Similarly, if it is publicized throughout the community that the enterprise has been hired to the gentile, there is no prohibition. (See Shulchan Aruch, loc. cit..)", + "It is permitted to lend63One may not, however, lend a utensil to a gentile on the Sabbath itself. Similarly, when a utensil is lent on Friday, the gentile must have time to bring it out of the Jew's premises before the commencement of the Sabbath [Halachah 19, Shulchan Aruch (Orach Chayim 246:2)]. and hire out64The Shulchan Aruch (loc. cit.:1) states that if a Jew receives payment for the Sabbath day, he must arrange to be paid on a weekly or monthly basis. It is forbidden to receive payment for the Sabbath as a distinct entity. utensils to a gentile although he will perform [forbidden] labors with them on the Sabbath,65The Ra'avad, based on his interpretation of Shabbat 19a, states that it is forbidden to rent an article to a gentile on Friday, since it will appear that one is receiving a wage for the Sabbath. The Maggid Mishneh justifies the Rambam's decision, explaining that according to the Rambam, the passage the Ra'avad cites follows the opinion of the School of Shammai, which is not accepted as halachah.
The Shulchan Aruch (Orach Chayim 246:1) mentions both opinions, and the Ramah states that it is customary to follow the Ra'avad's ruling. for we are not obligated to have our utensils rest [on the Sabbath].66Note the application of this principle in the first halachot of Chapter 3. It is, however, forbidden to [lend or hire out] one's servant or livestock67See Chapter 20, Halachah 1, which includes fowl, fish, and all other living beings in this prohibition. [to work on the Sabbath], for we are commanded that they rest.68Exodus 20:10 states \"You shall not perform any labor, neither you, your son, your daughter, your servant, your maid-servant, or your beast.\" See also Exodus 23:12 and other sources. The nature of this p rohibition is discussed in Chapter 20.", + "[The following rules apply when a Jew] enters into a partnership with a gentile concerning labor, merchandise, or the operation of a storefront:69In such a situation, although the Jew does not work on the Sabbath, if he benefited from his gentile partner's activity, the latter would be considered to be acting as his agent unless they make a stipulation clarifying the matter at the outset. If such a stipulation was made at the outset,70\"At the outset\" means when the partnership was originally established. If such an agreement was not made at that time, and the Jew made such an offer to the gentile afterwards, there are difficulties, for it appears that the Jew is paying the gentile for working on the Sabbath by working one day in the middle of the week. it is permissible71This leniency is not granted merely after the fact. On the contrary, it is a perfectly acceptable course of action according to Jewish law (Ba'er Heteiv 245:1). for the profits from the Sabbath - whether large or small - to be designated for the gentile alone, and the profits of another day to be given to the Jew alone in exchange.72Rabbenu Nissim emphasizes that the need for such a stipulation applies only in situations where one of the partners works one day and the other another day. If during the week both work together, the fact that the gentile works on the Sabbath does not cause the profits of that day to be forbidden for the Jew. The gentile knows that the Jew will not work on the Sabbath, nor will he work any more during the week. Therefore, the activity the gentile is performing is motivated by his own benefit. The fact that he gives a share to the Jew as well is of no consequence. The Ramah accepts this ruling (Orach Chayim 245:1).
If, however, such conditions were not made at the outset, when [the two] come to divide the profits, the gentile should take all the profits of the Sabbath for himself alone, and then the remainder should be divided [equally].73Avodah Zarah 22a does not make a final ruling in this situation, and the Rambam follows the more stringent position. (Note a similar ruling, Hilchot Ma'achalot Asurot 10:14.)
In contrast, Rabbenu Asher states that in such a situation, if the gentile willingly gives the Jew a share of the Sabbath profits, the Jew is allowed to keep it. The Ramah (loc. cit.) states that after the fact, one may rely on this ruling. The Shulchan Aruch HaRav 245:2 rules more stringently and states that one may rely on Rabbenu Asher's opinion only in the case of a major loss. The [gentile] need not give [the Jew] anything extra for the Sabbath unless a stipulation to that effect was made at the outset.74The Shulchan Aruch (Orach Chayim 245:3) describes the procedure to follow when a Jew and gentile partner did not make such an agreement at the beginning of the partnership, and the Jew desires to do so afterwards. The same principles apply if [a Jew and a gentile] hired a field under a partnership arrangement.75Significantly, the Magen Avraham 245:1 differentiates between a field that requires work seven days a week and certain business establishments that do not require active effort on the part of their owner. For example, partners may own an oven and rent it out to others.
In the first instance, when the gentile works on the Sabbath, he appears to be working as the agent of the Jew. In the latter instance, by contrast, since there is no work required on the Sabbath, the gentile partner appears to be acting in his own interest by renting the establishment to others. Therefore, the Jew is allowed to receive a share of the profits.", + "If the stipulation [mentioned above] was not made, [the partners] came to divide the profits, and the profits of the Sabbath were not distinct, it appears to me76This expression implies a ruling made by the Rambam that is not based on a previous Rabbinic source. that the gentile should take a seventh of the profits alone77Thus, retroactively the Jew renounces his portion in the gentile's activity. Hence, the gentile is no longer considered to be acting as his agent (Shulchan Aruch HaRav 245:6). and the remainder should be divided equally.78The Shulchan Aruch (Orach Chayim 245:1) accepts the Rambam's ruling. As mentioned, in a case of severe loss, the Ramah allows leniency in accordance with the opinion of Rabbenu Asher mentioned in note 74.
When a person gives a gentile money to invest, the two may divide the profits equally, despite the fact that the gentile engages in business dealings with these funds on the Sabbath.79In this instance, the Jew is not obligated to perform work at all. Hence, no one will say that the gentile is working as the Jew's agent (Shulchan Aruch, loc. cit.:4). Furthermore, the gentile is not obligated to work on the Sabbath. Should he choose to do so, it is his own independent decision, which is not at all related to the Jew (Shulchan Aruch HaRav 245:16). All of the Geonim80The Beit Yosef (Orach Chayim 245) cites a responsum of Rav Sherirah Gaon. (See also Teshuvat HaGeonim, Responsum 43.) concur with this ruling.", + "A Jew should not give utensils to a gentile artisan to fashion81Or to fix, improve, or work on in any way. on Friday, despite the fact that he has established a set price,82Once a set price is established, there is no difficulty with the gentile's working on the utensil on the Sabbath. Since the same price would be paid whether the work is done on Saturday or another day, the gentile is considered to be working for himself if he decides to work on the Sabbath. Nevertheless, even though basis of the contractual arrangement is correct, this is forbidden, since the article was given to the gentile directly before the commencement of the Sabbath. unless there is time for him to remove them from [the Jew's] home before nightfall.83I.e., before the commencement of the Sabbath. Were the gentile to take the article from the Jew's home on the Sabbath, it would appear that he was working for him, as the Rambam states at the conclusion of this halachah.
Similarly, a person should not sell, lend, pawn, or give a present of his possessions to a gentile unless [the gentile] can leave the entrance of [the Jew's] house with that article before the Sabbath. As long as [the gentile] is in [the Jew's] house, no one knows when he gave it to him. Thus, should the gentile leave [the Jew's] house on the Sabbath with [the Jew's] possessions in his hand, it would appear that the object was lent, pawned, agreed to be worked on, or sold on the Sabbath.84As mentioned in Chapter 23, Halachah 12, these business transactions are forbidden on the Sabbath.", + "[The following rules apply when] a person gives a gentile a letter to bring to another city. If he fixed a fee for conveying [the letter], it is permitted [even if the gentile conveys it on the Sabbath].85The Shulchan Aruch (Orach Chayim 247:1) emphasizes that one may not specify that the gentile should convey the article on the Sabbath. [This leniency applies] even when [the Jew] gives [the letter] to [the gentile] on Friday at nightfall, provided [the gentile] leaves [the Jew's] home before the commencement of the Sabbath.
When a fee was not fixed [beforehand, the following rules apply]: If there is a designated person in the city86We have translated both the words and as \"city,\" since in other sources (see Hilchot Megillah, Chapter 1) we find them both used by the Rambam with that meaning. (More particularly, refers to a small city, while to a large metropolis.)
The Kessef Mishneh, however, interprets as referring to a province, and thus explains the halachah as referring to an instance where the person charged with conveying the letter travels from his city to another place. who collects letters and sends them to other cities with his agents,87I.e., a post office. Since the post office charges fixed prices for its services, there is no difficulty in having it convey mail on the Sabbath. Accordingly, there is no difficulty at present in sending mail before the Sabbath. On the Sabbath itself, however, it is forbidden to send mail, even by means of the post office. it is permitted to give a gentile the letter,88I.e., this gentile does not bring the letter to its destination, but merely brings it to the post office. Nevertheless, since a fee has not been established for his services in bringing the letter to the post office, there must be enough time for him to do so before the commencement of the Sabbath. Otherwise, it would appear that he is acting as the Jew's agent. provided there is time [on Friday] for the letter to reach a house adjacent to [the city's] wall before [the commencement of] the Sabbath, lest the home of the gentile who collects and sends letters be located there.89The Rambam is referring to an instance where the gentile bringing the letter to the post office does not know the location of the post office. Nevertheless, since there is a post office in the city, there is no difficulty if there is time to reach the farthest point in the city before the commencement of the Sabbath.
If there is no person designated to fulfill this function and the gentile to whom one gives the letter is the one who brings it to the other city, it is always forbidden to send a letter with a gentile90For the gentile will be performing work on the Jew's behalf on the Sabbath. This ruling is based on Rabbenu Yitzchak Alfasi's interpretation of Shabbat 19a. Rashi and the Tur (Orach Chayim 247) offer a different interpretation of that source, which allows one to send a letter with a gentile even when a fixed fee was not set, provided one sent it with him on Thursday or earlier.
The Shulchan Aruch (Orach Chayim 247:1) quotes the Rambam's ruling, while the Ramah follows that of the Tur. unless one establishes a fixed price [beforehand].", + "It is permissible for a gentile carrying his possessions to bring them into the Jew's house on the Sabbath.91Even though the gentile charges the Jew with watching his possessions, there is no prohibition (Maggid Mishneh). Similarly, the Ramah (Orach Chayim 307:22) mentions that a gentile may bring a Jew grain as payment for debts on the Sabbath. It is even permissible for [the Jew] to tell [the gentile], \"Place them in this corner.\"92Since this activity is being performed by the gentile for his own interests on his own volition, there is no prohibition against giving him instructions. A Jew may tell a gentile to perform labor for the gentile's own sake on the Sabbath (Maggid Mishneh).
One may invite a gentile to visit on the Sabbath and serve food93In contrast, this is forbidden on a festival. In the latter instance, the possibility exists that for the sake of the gentile one may add to the food that one is cooking. Although one is permitted to cook for the sake of Jews on a festival, one may not do so for the sake of a gentile. In contrast, no cooking whatsoever is permitted on the Sabbath. Hence, there is no need for concern (Hilchot Sh'vitat Yom Tov 1:13). for him to eat.94One may not, however, give a gentile food with the intent that he take it out. (See Shulchan Aruch, Orach Chayim 325:1 and commentaries.) If he took the food outside [the Jew's] home, there is no difficulty, for one is not obligated to see that he observes the Sabbath.95The Mechilta, Parashat Bo, Chapter 9, derives this from the verse, \"Six days shall you perform your work, and on the seventh day you shall rest.\" The mitzvah of resting on the seventh day concerns only \"your work,\" and not that of a gentile. 97. As the Rambam writes in Chapter 21, Halachah 36, on the Sabbath a person is allowed to provide food only for animals that are dependent on him for their sustenance. (See Shulchan Aruch, Orach Chayim 324:11 and commentaries which question whether this also applies to a stray dog or not.)
Similarly, one may serve food to a dog in one's courtyard. If he takes it outside, there is no difficulty.", + "When a person is carrying money while traveling on a journey and the Sabbath commences, he should give his wallet to a gentile to carry for him. On Saturday night, he may take it back from him. This is permitted even though he did not pay the gentile for his services96Were the gentile to be paid a fixed fee, there would be no difficulty, because he would be carrying the wallet to earn the fee and not on behalf of the Jew. and even though he gave it to him after nightfall.97As mentioned in Halachot 19 and 20, a gentile must generally remove any objects he has been given to take from a Jew's domain before the commencement of the Sabbath.
These leniencies are granted because a person becomes distraught over his money and cannot bear to discard it. If we do not allow him [to have a gentile carry it for him] - a matter forbidden merely by Rabbinic decree - we fear that he will come to carry it himself98From the Rambam's statements, it appears that it is preferable for a person to have a gentile carry his wallet for him than for him to carry it himself less than four cubits at time. This and other related matters are discussed in Chapter 20, Halachot 6-7, and commentary.and thus transgress one of the Torah's prohibitions.99We find several instances where the Sages relaxed the prohibitions they imposed for fear that as a result a person would lose control, and ignore Torah law entirely. Similarly, in this instance, they felt it preferable to allow a person to instruct a gentile to perform a forbidden labor on his behalf - a Rabbinic prohibition, so that he would not come to carry the wallet himself in the public domain - a prohibition of the Torah.
On the basis of this principle. The Sefer HaTerumah offers a further leniency. A person who is pursued by gentiles may take his money and hide it. The Rashba and others do not, however, agree to this extension.
When do the above [leniencies] apply? With regard to one's wallet. In contrast, a person may not give an ownerless object that he discovered to a gentile [to carry for him].100Since this is money that did not belong to him originally, the person is less concerned about it. Hence, the Sages granted less leniency. Instead, he should carry it less than four cubits at a time101Many other authorities do not allow the finder to carry the object discovered at all. The Rambam's view is discussed in the notes on Chapter 20, Halachah 7. [until he reaches a place where he can deposit it].", + "[The following rules apply when] a Jew performs a [forbidden] labor on the Sabbath: If he willingly transgressed, it is forbidden for him to benefit from this labor forever.102This is also a Rabbinic prohibition. (See Shabbat 38a and also Ketubot 34a, which mentions three different opinions of the Sages on this matter.) The Rambam follows the opinion of Rabbi Yehudah, which is the intermediate view. The person may, however, benefit from the sale of the proceeds of such labor (Mishnah Berurah 218:4). Other Jews103Even a person for whom this labor was performed may benefit from it. Although this is forbidden with regard to other prohibitions, in this instance the Sages did not feel that such a restriction was necessary. It is unlikely that one Jew would ask another to violate the Sabbath laws on his behalf, nor is likely that the person of whom such a request was made would agree (Shulchan Aruch HaRav 218:1, Mishnah Berurah 218:5). may, however, benefit from this labor immediately after the conclusion of the Sabbath,104When a gentile performs a forbidden labor on behalf of a Jew (Halachah 8) and when food is left to warm in a forbidden fashion (Chapter 3, Halachah 9), a Jew is forbidden to benefit from these activities until enough time passes on Saturday night for the activity to have been performed. Nevertheless, these restrictions are punitive in nature, instituted so that one would not perform either of these forbidden activities. In contrast, as mentioned in the previous note, we do not suspect that one Jew will transgress the Sabbath laws on behalf of another individual. Hence, these restrictions were not applied under these circumstances. as [can be inferred from Exodus 31:14]: \"And you shall observe the Sabbath, for it is holy.\" [Our Sages105Ketubot 34a. commented,] \"It is holy, but the fruits of labor performed on it are not holy.\"106The Hebrew, translated as \"holy,\" also means \"consecrated.\" Consecrated articles may not be used for mundane purposes.
What is implied? When a Jew cooks [food] on the Sabbath in willful violation [of the Sabbath laws], other Jews may partake of it Saturday night. He, however, is forbidden to partake of it forever. If he cooked it without knowing of the prohibition he was violating, both he107Since the transgression was not willfully performed, the person is not prohibited from benefiting from his act. and others may eat it immediately after the conclusion of the Sabbath.108The fruits of the forbidden activity are forbidden until Saturday night, lest one willfully perform a transgression and seek license to benefit from his activity on the grounds that the transgression was performed inadvertently.
This is the opinion of Rabbi Yehudah (Shabbat 38a, Ketubot, loc. cit.). Tosafot, however, quotes the opinion of Rabbi Meir, who allows one to benefit on the Sabbath itself from a forbidden activity performed without a willful desire to transgress. The Mishnah Berurah 318:7 mentions opinions that allow one to rely on Tosafot's opinion in a situation of necessity. This leniency is not, however, accepted by all authorities.
In regard to deriving benefit from the performance of an activity on the Sabbath which was forbidden by the Sages, see also Chapter 23, Halachah 8. The same principles apply in other similar situations.", + "When produce was taken outside a city's Sabbath limits and then brought back without the knowledge of the prohibition involved, one may partake of it on the Sabbath, since nothing was done to the fruits themselves, and their state did not change. If they were brought back in willful violation of the prohibition involved,109If they were brought back by a gentile, a deaf mute, a mentally incapable person, or a child, they are permitted, for these individuals are not obligated to keep the Sabbath prohibitions. one may not partake of them until after the conclusion of the Sabbath.110The Ra'avad questions the Rambam's opinion, noting that although there is a difference of opinion among the Sages of the Mishnah about the matter (see Eruvin 41b), Rav Pappa, one of the later Sages of the Talmud, adopted a more lenient opinion, allowing one to benefit from the produce if it was brought to its original place, even if this was done willfully. Significantly, the Rambam also quotes Rav Pappa's opinion in Hilchot Sh'vitat Yom Tov 5:10. The Maggid Mishneh, however, supports the Rambam's ruling, explaining that the laws of the Sabbath are more stringent than those of the festivals in this context. (See also the distinction between the Sabbath and holidays made by the Tzafenat Paneach.)
The Maggid Mishneh also mentions an opinion of the Rashba which is more stringent than both the Rambam and the Ra'avad.", + "When a person hires a worker to watch a cow or a baby, he should not pay him a wage for the Sabbath day.111When a worker is paid for serving as a watchman on a daily basis, he may not take a wage for watching on the Sabbath. Although watching a cow or a child is not a forbidden activity, it is forbidden to receive payment for the Sabbath as a separate and independent entity. Therefore, [the worker] is not responsible for what happens on the Sabbath.112Note Shulchan Aruch HaRav 306:8, which states that although he does not have the responsibilities of a paid watchman on the Sabbath, he still has the responsibilities of an unpaid watchman.If a worker was hired on a weekly or annual basis, he is given full payment.113I.e., the payment he receives can include recompense for the services rendered on the Sabbath, as long as the number of days he works is not considered individually, but rather he receives payment for a month's work as a lump sum. Therefore, [the worker] is responsible for what happens on the Sabbath. [In the latter instance,] the worker should not say, \"Pay me for the Sabbath,\" but rather, \"Pay me for the year,\" or \"Pay me for the ten days.\"114I.e., he hires himself out for a ten day period. Each of these days may not be considered as an individual entity as above.
Alternatively, the Mishnah Berurah 306:18 explains that \"Pay me for the ten days\" can be interpreted as referring to a situation in which a worker accepted a monthly contract and left the job after working ten days. Since he worked on a monthly basis, he is entitled to payment for all ten days he worked, including the Sabbath. This, however, is a delicate manner, and the exact wording of the contract between an employer and employee should be checked with a Rabbinic authority to prevent any problems from arising in this regard.
It must be emphasized that the same principles also apply with regard to the rental of homes, or money lent at interest to a gentile. One may not receive payment for the Sabbath individually. Instead, one must receive payment on a weekly, monthly, or annual basis. Thus, problems may arise if interest is compounded daily and the Sabbath is included as one of the days. (See Shulchan Aruch HaRav 306:9.)" + ], + [ + "With regard to the [forbidden] labors for which one is liable to be executed by stoning1when a forbidden labor is performed in the presence of witnesses who administer a warning (Chapter 1, Halachah 1) if one transgresses willingly,2when a forbidden labor is performed when witnesses are not present (ibid.) or for which one is obligated to bring a sin offering if one commits the transgression unknowingly,3i.e., one intended to perform the forbidden labor, but was not aware that doing so was breaking the Sabbath laws. there are primary categories and [their] derivatives.4In his Commentary on the Mishnah (Shabbat 7:2), the Rambam explains that the primary categories are so defined because \"they were part of the work of the Sanctuary, which is termed melachah [the term used for the Torah for forbidden labor].\" The Rambam clarifies the definition of what constitutes a primary category and what constitutes a derivative in Halachot 2-6.
See Yereim (249) who notes that the Jerusalem Talmud (Shabbat 7:2) derives the existence of thirty nine categories of work from the exegesis of Exodus 38:2. There is a question if this difference in sources creates a difference in law as well. See also the preface to Eglei Tal, which questions whether the definition of the categories of forbidden labor are taken from the activities necessary for the offering of the sacrifices in the Sanctuary, or merely the activities necessary for construction of the Sanctuary. (In this context, see Rashi, Shabbat 73a, which states that the forbidden labor of baking was not practiced in the Sanctuary although one of the offerings was the showbread which was baked each week.)
The sum of all the primary categories of [forbidden] labor are forty minus one.5The commentaries question why the Rambam (and his source, Shabbat 7:2, use this expression, rather than merely stating \"thirty-nine.\" Some draw attention to the parallel found in the Mishnah's description of the number of lashes given a transgressor (Makkot 3:10). Others explain that this expression indicates that there is a fortieth activity - the spiritual service of prayer and study - which must be performed on the Sabbath day. They include:
1) plowing,6This and the ten labors that follow are described as sidura d'pat, the manner in which bread is baked. They were necessary to prepare the herbs used as dyes for the curtains of the Sanctuary. (See Chapter 8, Halachah 1.)
2) sowing,7Significantly, plowing is mentioned before sowing in the Mishnah. Shabbat 73b explains that this was done to teach that if the earth is hard, and it is necessary to re-plow the land after the first plowing, one is liable for the second plowing as well. The Rambam, however, follows the usual order of activities. (See Chapter 8, Halachah 2.)
3) reaping,8As explained in Chapter 8, Halachah 3, this refers to reaping with a utensil. Severing produce by hand is considered merely a derivative. (See Chapter 8, Halachah 3.)
4) collecting sheaves,9In his Commentary on the Mishnah (loc. cit.), the Rambam mentions that the reapers usually gather the grain in small sheaves. Others follow who collect these sheaves into larger bundles. (See Chapter 8, Halachah 5.)
According to one opinion in Shabbat 96b, there is an explicit reference to the prohibition of this labor on the Sabbath. Numbers, ch. 15, relates that a person was executed for collecting wood on the Sabbath. As the Rambam states Chapter 21, Halachah 11, this labor includes only the collection of produce. Gathering other substances - e.g., salt - is not included. It is, however, forbidden by Rabbinic decree.
5) threshing,10applying pressure to grain to extract the kernel from its husk. (See Chapter 8, Halachah 7.)
6) winnowing,11casting the mixture of kernels and husks to the wind. The wind will blow away the chaff, while the kernels that are heavier will fall to the ground.
7) separating,12separating stones and the like from the kernels of grain. This is usually done by hand.
8) grinding,13crushing the kernels into flour. (See Chapter 8, Halachah 15.)
9) sifting,14the flour with a sifter. Shabbat 74a (see also Chapter 8, Halachah 11) notes that the three labors - winnowing, separating, and sifting - are similar. Nevertheless, because they represent three different activities performed in the construction of the Sanctuary, each one is considered a separate primary category of forbidden labor.
10) kneading,15mixing the flour with water to create a dough. (See Chapter 8, Halachah 16.)
11) baking,16This also includes cooking, roasting, or the like. In the construction of the Sanctuary, cooking was necessary for the preparation of dyes. (See Chapter 9, Halachah 1.)
12) shearing,17This and the following twelve labors are necessary for the preparation of fabric. Shearing involves removing hair or wool from an animal, whether dead or alive. (See Chapter 9, Halachah 7.)
13) whitening,18After the wool is removed from the animal, it is washed to remove dirt. (See Chapter 9, Halachah 10.)
14) beating,19Unlike Rashi and others who interpret as combing the wool, in the Rambam's Commentary on the Mishnah he translates the word into an Arabic term meaning \"beat it with a stick.\" This activity is necessary as a preliminary stage of the preparation of flax to be spun into linen. (See Chapter 9, Halachah 12.)
15) dyeing,20for most of the fabrics used in the curtains and roof-coverings of the Sanctuary were dyed. (See Chapter 9, Halachah 13.)
16) spinning,21intertwining the fibers to make thread. (See Chapter 9, Halachah 15.)
17) making heddles,22The Hebrew, literally means \"house of string.\" In the weaving process, it refers to the following practice: Weaving involves passing the threads of the woof over and under each of the consecutive threads of the warp. In order to facilitate this process, two frames are made, each possessing many threads with a loop (referred to as a \"heddle\") in the middle of these threads. The threads of the warp are passed through these loops, one from one frame, and the next from the other, consecutively. When this is completed, the weaver lifts the two frames alternately. As he raises one up, he passes the woof through. In this manner, he is able to thread the woof through the entire warp at one time. (See the Rambam's Commentary on the Mishnah, Shabbat 7:2; Keilim 21:1.)
18) mounting the warp,23See Chapter 9, Halachah 17-18, where the Rambam describes how a loom is set up. First, the threads of the warp are extended to the desired length and width. They are then attached to a rod on either side, and held taut. This is the activity referred to by this term.
19) weaving,24passing the threads of the woof between the threads of the warp. (See Chapter 9, loc. cit.)
20) undoing woven fabric,25See Chapter 9, Halachah 20.
21) tying,26This refers to a permanent knot whose tying requires professional expertise. (See Chapter 10, Halachah 1.) In the construction of the Sanctuary, the chilazon which were used for dye were caught with nets that had to be tied (Shabbat 74b).
22) untying,27This also includes untying only such knots. (See Chapter 10, Halachah 7.)
23) sewing,28at least two stitches. (See Chapter 10, Halachah 9.)
24) tearing,29in order to sew. Otherwise, one is not liable. (See Chapter 10, Halachah 10.) If a hole was found in one of the curtains of the Sanctuary, it was cut open and sewn close (Shulchan Aruch HaRav 302:4).
25) building,30any structure; similarly, leveling the ground is included in this category. (See Chapter 10, Halachah 12.) The Kiryat Sefer gives as an example, the placement of the boards of the Sanctuary in their sockets.
26) demolishing,31Here also the intent must be a constructive one: demolishing in order to rebuild. (See Chapter 10, Halachah 15.)
27) beating with a hammer,32The Kiryat Sefer points to the fashioning of the menorah in the Sanctuary.
A craftsman finishing the fashioning of a utensil concludes his work by giving several taps with a hammer to smooth the utensil's surface. Thus, this labor also includes all activities performed to apply the finishing touch to an object - e.g., polishing and shining. (See the Rambam's Commentary on the Mishnah, loc. cit., and Chapter 10, Halachah 16.)
28) trapping,33The Mishnah mentions the following seven categories as activities necessary to write a scroll. Leather hides were used to cover the roof of the Sanctuary. (See also Chapter 10, Halachah 19.)
29) slaughtering,34Although this term is usually used to refer to ritual slaughter, the intent here is taking a life through any means. (See Chapter 11, Halachah 1.)
30) skinning,35the hide of an animal to use for leather. (See Chapter 11, Halachah 5.)
31) processing [hides],36into leather. (See Chapter 11, loc. cit.) Significantly, the Mishnah (Shabbat 7:2) also includes salting the hides as a separate category of labor. Shabbat 75b, however, includes this activity in the category of processing hides and includes ruling parchment as the thirty-ninth category of labor.
32) removing hair,37For leather or parchment, smooth skin is required. (See also Chapter 11, Halachah 5, 6.)
33) cutting [leather],38This refers to making an exact cut, so that the leather can be used for a purpose. Cutting indiscriminately is a destructive activity. Hence, one is not held liable. (See Chapter 11, Halachah 7.)
34) writing,39wo letters. This activity was necessary in the Sanctuary, for a mark was made on the boards so that the same boards could be matched to each other each time they were attached together. (See Chapter 11, Halachah 9.)
35) erasing,40For if the builders of the Sanctuary erred in making a sign, they would erase it and write another in its place. In this instance as well, one is held liable only when one erases with the intent of writing two letters in this place. (See Chapter 11, loc. cit.)
36) ruling lines,41For proper writing is possible only on ruled lines. (See Chapter 11, Halachah 17.) In the Sanctuary, this labor was performed to prepare the hides to be cut.
37) kindling a flame,42This was necessary to cook the dyes. As the Rambam explains in Chapter 12, Halachah 1, one is liable for kindling a flame only when when desires to cook with it, use it for light, or desires ash. Otherwise, it is considered a destructive activity.
38) extinguishing a flame,43Here also, one's intent must be constructive - e.g., to use the charcoal produced. In the Sanctuary, this was necessary to produce an even flame for the fashioning of the metal utensils (See Chapter 12, Halachah 2.)
39) transferring from one domain to another.44All the materials necessary for the construction of the Sanctuary were brought from the private domain to the public domain (Shabbat 96b). This forbidden labor is discussed in great length. (See Chapters 12-19.)", + "All of these [forbidden] labors and all analogous activities are referred to as primary categories of labor. What is meant by an \"analogous activity\"? Plowing, digging, or making a groove [in the ground] are all considered to be primary categories of work. For each one involves digging in the ground and they all reflect a single activity.1In this and the following two halachot, the Rambam emphasizes how other activities that are analogous to the thirty-nine mentioned in the previous halachah are not considered as solely derivatives of the primary category of labor; they have the same status as the primary categories themselves. In his Commentary on the Mishnah (Shabbat 7:2) and in Halachah 9 of this chapter, he uses the term - \"labors corresponding to a single category of labor\" to describe such activities. This phrase is also used by the Mishnah, Shabbat 7:1 (although interpreted differently by other authorities).
The Kessef Mishneh quotes Rav Moshe Kohen as objecting to the Rambam's statements, for the Mishnah specifically states that there are thirty-nine such categories of forbidden labor, while according to the Rambam there would be far more. He thus considers all these other activities as derivatives.
The Maggid Mishneh does not see such a difficulty, explaining that, as the Rambam illustrates in the examples he cites in this and the following halachot, the activity being performed is basically the same as the primary category of labor. Thus it is not proper for such an activity to be called a derivative. Similarly, since these activities are identical in nature to the existing categories, it is not proper to consider them as being an additional category with regard to the total sum.
Kalkalat Shabbat adds that the activities that the Rambam mentions as analogous to the primary categories of labor are not counted as additional categories because they were not necessary for the construction of the Sanctuary.", + "Similarly, one who sows seeds, plants trees, extends trees,2One of the methods of agriculture common in the Talmudic period was to plant vines - and in certain instances, trees - by taking a branch from an existing vine or tree and, without severing it from its source, burying it in the ground. In this manner, it would sprout roots, and ultimately a new plant would grow from this base. grafts [branches to] trees,3Taking branches from one tree and grafting them to another so that they will grow. or prunes trees:4As the Rambam states in Chapter 8, Halachah 2, pruning a tree is beneficial in causing it to grow. He also explains this concept in his Commentary on the Mishnah, Sh'vi'it 4:5, \"One cuts off [branches] at a specific place to improve the tree.\"
The Eglei Tal and others note that the Rambam (Hilchot Shemitah 1:3, based on Mo'ed Katan 3a) considers pruning merely a derivative of planting with regard to the concept of forbidden labor in the Sabbatical year, while in the present context it is considered in the same status as planting itself.
The Eglei Tal resolves this difficulty on the basis of the principle that with regard to the Sabbath, it is, \"thoughtful work,\" that the Torah forbade. This principle does not apply with regard to the prohibitions against working the land in the Sabbatical year.
Accordingly, since the activities of planting and pruning are very different, pruning is considered only a derivative with regard to the Sabbatical year. With regard to the Sabbath labors, however, intent is of fundamental importance. Since the intent of both activities is the same - to enable the plant to grow - they are both given equal status. All of these [activities] are considered a single primary category of [forbidden] labor, [for] they share a commonality, since all these activities have a single intent:5With this statement, the Rambam explains the difference between the sets of activities mentioned in the previous halachah, and those mentioned in this halachah. Plowing, digging, and making a groove are very similar activities, but they differ in their objectives. The activities mentioned in this halachah, by contrast, do not resemble each other; nevertheless, they share the same intent. to cause [a plant] to grow.", + "Similarly, a person who reaps grain or legumes, one who harvests grapes, dates, olives, or figs: All these [activities] are considered a single primary category of [forbidden] labor, [for] they share a commonality, since all these activities have a single intent:6The activities mentioned in this halachah differ from those mentioned in the previous halachah in that each of the activities in this halachah involves a different type of produce. Hence, it is necessary to emphasize that they are all considered in the same status. to remove produce from [the plant] on which it grows. [The same principle applies] with regard to other forbidden categories of labor.", + "A derivative is a labor that resembles one of these categories of [forbidden] labor.7In his Commentary on the Mishnah (Shabbat 7:2), the Rambam explains that a derivative is an activity that produces a result similar to that produced by one of the forbidden labors, but differs both in the intent and the nature of the activity. What is implied? A person who cuts a vegetable into small pieces to cook is liable,8See Chapter 21, Halachah 18. As mentioned in the notes on that halachah, for the activity to be forbidden as a derivative of grinding, one must have the intent to cook it. for this activity resembles grinding. When a person grinds, he takes one [large] entity, and divides it into smaller parts. Anyone who performs an activity that resembles this is [performing] a derivative of the labor of grinding. Similarly, a person who takes a strip of metal and pulverizes it to use the powder9See Chapter 8, Halachah 15. acts as goldsmiths do;10This phrase emphasizes that to be liable, one's intent in pulverizing the metal must be for a useful purpose. If one's intent is merely destructive in nature, one is not liable. he is [performing] a derivative of the labor of grinding.", + "Similarly, one who takes milk and inserts a [piece of intestine] in it so that it curdles is liable for [performing] a derivative of separating,11Note the Jerusalem Talmud (Shabbat 7:2), which states that with regard to both this activity and making cheese, one is liable for performing a derivative of kneading. for he separates the curds from the whey.
If one made cheese from it, one is liable for [performing a derivative of building]. Whenever one collects separate entities and bonds them together so that they form a single mass, [the activity] resembles building.
Similarly, each of the primary categories of [forbidden] labor [mentioned above] possesses derivatives,12The Jerusalem Talmud (loc. cit.) states that one of the determinants of a primary category of forbidden labor is that it has derivatives. Perhaps it is to emphasize this point that the Rambam mentions derivatives for each of the thirty-nine categories of labor in the succeeding chapters. Even when the derivatives are not explicitly mentioned in the Talmud, he uses logic to define activities that fall in these categories. (See Merkevet HaMishneh.) which are determined according to the principles explained above. From the nature of the [forbidden] labor performed on the Sabbath, one can determine in which category of [forbidden] labor it should be included, or which [forbidden] labor it is a derivative of.", + "A person who willingly, as a conscious act of defiance, performs an activity that constitutes one of the primary categories of [forbidden] labor or one of the derivatives [of these categories] is liable for karet.13The Rambam is restating the principles stated in Chapter 1, Halachah 1, in terms of the concepts of primary categories of forbidden labor and their derivatives. If witnesses come, he should be stoned [to death].14As stated in Chapter 1, Halachah 1, a person is executed for the performance of a forbidden labor only if witnesses warn him of the nature of the prohibition beforehand. If [he performs such an activity] without being conscious of the transgression, he must bring a sin offering of a fixed nature.
If so, what is the difference between the primary categories of [forbidden] labor and the derivatives?15The Rambam's question is: Since one incurs the same liabilities regardless of whether one performs an activity that itself constitutes a forbidden category of labor or merely a derivative, of what importance is the definition of such categories? There is no difference except with regard to sacrifices. When a person, without being conscious of the transgression involved, performs many activities, each of which constitutes a different primary category [of forbidden labor] in one period of lack of awareness,16A person is obligated to bring a sin offering if he was unaware that the forbidden labor he performed involved a transgression, despite the fact that he performed it several times. Even if the period in which he is not conscious of the transgression lasts several weeks, he is obligated for only a single offering for each category of forbidden labor. (See Shabbat 7:1 and Hilchot Shegagot, Chapter 7.) he is obligated to bring a sin offering for every such category17Since each category of forbidden labor involves a different subject of which he was unaware, he is required to bring a different sin offering for it. [of forbidden labor].18As explained in the above- mentioned sources, a person is liable for the above only when he knows the day on which the Sabbath should be observed and is aware of the prohibition against work, but does not know of the prohibition involved in the performance of a (or several) forbidden labor(s). If, however, a person forgets the day on which the Sabbath should be observed, he is required to bring merely a single sin offering for each Sabbath he violated, regardless of how many forbidden labors he performed that day. Furthermore, a person who was totally unaware of the prohibition against working on the Sabbath is required to bring only one sin offering. This single sacrifice atones for all the Sabbaths that he did not observe.
If he performs an activity that constitutes a primary category [of forbidden labor] and its derivatives in one period of lack of awareness, he is obligated to bring merely one sin offering.19For it is the lack of knowledge of a single category of labor that is involved. All of the violations stem from the lack of awareness of a single matter. The same ruling applies if one performs several derivatives of the same category of labor (Hilchot Shegagot 7:5). If, however, one performed derivatives of two different categories of labor, one is required to bring two sin offerings (loc. cit.:6).", + "What is implied? If a person plows, sows, and reaps on the Sabbath in a single period of lack of awareness, he is required to bring three sin offerings. Even if he performs all thirty-nine [forbidden] labors without knowing of the prohibition involved - e.g., he forgot that it is forbidden to perform these labors on the Sabbath - he is obligated to bring one sin offering for each and every [forbidden] labor.20In his gloss to Hilchot Shegagot 7:3, the Kessef Mishneh quotes a responsum from the Rambam's son, Rav Avraham, which focuses on the following question: If the person is unaware of the entire concept of forbidden labor, how can we say that he is aware of the concept of Sabbath in general? Seemingly, he should be obligated for only a single sin offering. [I.e., when a person is aware of the concept of the Sabbath, but is unaware of a (or several) particular labor(s), every labor is considered an entity that requires his attention. Hence, a sacrifice is required for each labor. When, however, the entire concept of the Sabbath is unknown to him, there is but one matter of which he is unaware. Hence, only one sacrifice is necessary.]
Among the resolutions offered are that the person knew of the positive commandments associated with the Sabbath or that he knew of the prohibition associated with going beyond the Sabbath limits. Alternatively, he knew of the prohibition against forbidden labor, but did not know which labors where forbidden. From the Rambam's wording itself, another resolution can be offered: The person knew that the labors were forbidden, but did not know that they were punishable by karet.
In contrast, if he ground [grain], cut a vegetable, and pulverized a strip of metal during a single period of lack of awareness, he is required to bring only one sin offering [for each Sabbath],21The bracketed addition is based on Hilchot Shegagot 7:8-9, which explains that in these circumstances, one is required to bring a sin offering for every Sabbath on which one transgressed. for he performed only a single primary [forbidden] labor and its derivatives. The same applies in all similar situations.", + "When a person performs many labors corresponding to a single category of labor in one period of lack of awareness, he is obligated to bring only one sin offering.22As mentioned in the commentary on Halachah 2, this refers to activities that so closely resemble the activities that constitute the primary categories of labor that they are also considered to be primary labors. Despite their having this distinction, since only a single category of forbidden labor is involved, only one sacrifice is required.
What is implied? When a person sowed, planted, extended, grafted, and pruned in a single period of lack of awareness, he is obligated to bring only a single sin offering, for all of these [activities] are included in the same primary category of labor. The same applies in all similar situations." + ], + [ + "A person who plows even the slightest amount [of earth] is liable.1Since one can plant a seed in even the tiniest hole, even the smallest amount of plowing is considered significant (Shabbat 103a). One who weeds around the roots of trees, cuts off grasses, or prunes shoots to beautify the land2Our translation is based on the Rambam's Commentary on the Mishnah, Shabbat 12:2. Note Rashi and others, who offer different interpretations.
In his Commentary on the Mishnah (loc. cit.), the Rambam emphasizes that if one's intent when performing these activities is to gather the growths one is cutting, one is liable for reaping. If one's intent is to improve the tree so that it will grow better, one is liable for sowing, as stated in the following halachah. - these are derivatives of plowing. One is liable for performing even the slightest amount of these activities.
Similarly, one who levels the surface of a field - e.g., one who lowers a mound and flattens it or fills a vale - is liable for [performing a derivative of] plowing.3Note Shabbat 73b, which states that the Rambam's statements apply when these activities are performed outside. A person who performs these activities inside a house is liable for building. See Chapter 10, Halachah 12. [One is liable for performing] the slightest amount of these activities. Similarly, one who levels cavities [in the ground] to even the slightest degree is liable.", + "A person who sows even the slightest amount is liable.4One is liable for sowing even the tiniest seed, since from it, a l arge plant can grow. A person who prunes a tree so that it grows performs an activity resembling sowing.5See Chapter 7, Halachah 3, and notes. In contrast, watering plants and trees on the Sabbath is considered merely a derivative of sowing.6Since watering does not involve a seed, plant, or tree itself (as do all of the activities mentioned in Chapter 7, Halachah 2), it is considered merely a derivative of sowing. One is liable for even the slightest amount. Similarly, one who soaks the seeds of wheat, barley, and the like in water [performs] a derivative of sowing7In one of his responsa, the Rambam explains that the source for his statements is Zevachim 94b, which mentions that one is liable for soaking seeds so they sprout. Others point to Shabbat 17b, which states that one is liable for soaking vetch, a type of bean fed to cattle. and is liable for even the slightest amount.", + "One who reaps an amount the size of a dried fig is liable.8Reaping is important because it provides food for us to eat. Since an amount smaller than a dried fig is not considered a significant measure of food, one is not held liable for reaping until one reaps that amount. Plucking [fruit] is considered a derivative of reaping.9Plucking the fruit is considered merely as a derivative, because in contrast to reaping, which is done with a utensil, plucking is done by hand (Lechem Mishneh). Similarly, any person who removes produce from where it is growing is liable for reaping. Therefore, a person who removes grass growing from a rock, a parasite plant that grows on shrubs, or grasses that grow on a barrel is liable, for this is the place where they grow.10I.e., since these plants grow naturally in these places, one is held liable for removing them.
In contrast, a person who removes [fruit from a plant growing] in a flower pot that is not perforated is not liable, for this is not the [ordinary] place from which it grows.11Such plants grow naturally in the ground. By planting them in a flower pot, one separates them from their normal place of growth. Hence, they are no longer considered to be connected to their source, and according to the Torah there is no prohibition against picking fruit from such a plant. There is, however, a Rabbinic prohibition involved. (See Shulchan Aruch, Orach Chayim 336:7- 8.) If, however, the flower pot has a hole the size of a small root, [the plant] is considered as growing in the ground12It is able to receive nurture from the earth through the hole. (See Rashi, Shabbat 107b.) The above applies only in homes with earth floors where there is no interruption (except air) between the flower pot and the earth. See Shemirat Shabbat Kehilchasah, p. 326.
The difference between a flower pot that is perforated and one that is not perforated is relevant in many different contexts within Torah law. (See Hilchot Kilayim 1:2, 5:16; Hilchot Mechirah 3:16, and other sources.) and a person who picks fruit from it is liable.", + "Whenever reaping from a plant causes it to grow larger - e.g., cattle-grass or beets - a person who harvests it without knowing of the prohibition involved is liable for two sin offerings: one because he [performed the labor of] reaping, and one because he [performed the labor of] planting.13Although the person performed merely one activity, since this activity produces effects that parallel those accomplished by two separate forbidden labors, he is liable to bring a sin offering for each. Similarly, a person who prunes [a tree] and desires to use [the branches he prunes] is liable for reaping and planting.
[The following rules apply to] a clod of earth on which grass is growing: If one lifted it from the earth and placed it on staves, one is liable for uprooting. If it was supported by staves and one placed it on the earth, one is liable for planting.14Significantly, Rashi (Shabbat 81b) and others maintain that one is not held liable in this instance. Although such activity is forbidden by Rabbinic decree, since the connection between the flower pot and the ground was never interrupted, one is not considered to have uprooted the plant (Shulchan Aruch HaRav 336:12).
When figs have dried out while on the tree, and similarly, [other] trees whose fruits have dried out - a person who picks them on the Sabbath is liable15Since they remain attached to the tree, they are governed by the same rules as other fruit.
Tosafot (Shabbat 150b) maintains that this ruling applies only when the stems attaching the fruit to the tree are still fresh. If they have also dried out, one is not held liable for picking the fruit. (See Be'ur Halachah 336.) although they are considered to be detached [from the tree] with regard to the laws of ritual purity.16See Hilchot Tum'at Ochalin 2:4-5.", + "[The following rules apply to] one who uproots chicory or who prunes moist shoots:17Although the latter are most frequently used as fodder for animals, at times they are cooked and eaten by human beings. (See Sh'vi'it 7:5 and the Rambam's Commentary.) If he intends to use them as food [for human beings], the minimum measure [for which one is held liable for reaping] is the size of a dried fig.18As evident from the laws that follow, this is the minimum measure for which one is liable for all forbidden labors associated with food. Eating a lesser amount is not significant.
The Nodeh BiY'hudah (Orach Chayim, Vol. II, Responsum 34) notes that Shabbat 103a states that this measure applies when one gathers these substances in a field belonging to a colleague. When gathering in one's own field, by contrast, one is liable for even the slightest amount, since in doing so, one clears one's field, a derivative of the labor of plowing.
The Noda BiY'hudah explains that the Talmudic passage does not contradict the Rambam's decision. As mentioned in the previous halachot, one can be liable for transgressing two different forbidden labors when performing a single activity. Thus, as soon as one gathers any of these substances, one is liable for plowing. Should one one gather the amounts mentioned by the Rambam in this halachah, one is also liable for reaping. If he intends to use them as animal [fodder], the minimum measure is the amount necessary to fill the mouth of a young kid.19Based on Shabbat 76a, it appears that a mouthful of a kid is slightly less than the size of a dried fig. If he intends to use them for kindling, the minimum measure is the amount necessary to cook an egg.20This is the smallest amount of kindling wood that will be useful for a person.
[Similar measures apply with regard to the forbidden labor of] collecting food:21Although collecting food is a forbidden labor in its own right, the Rambam mentions it within the context of this halachah, because the measures for which one is held liable correspond exactly to those mentioned with regard to the previous law. If [one's intent is to use it] as [food for human beings], the minimum measure [for which one is held liable] is the size of a dried fig. [If one's intent is] for animal [fodder], the minimum measure is the amount necessary to fill the mouth of a young kid. [If one's intent is] for kindling, the minimum measure is the amount necessary to cook an egg.
Whenever the term \"an egg\" is used, the intent is an average-size chicken egg.22In contemporary measure, the size of an egg is determined as 57.6 cubic centimeters by Shiurei Torah and 100 cubic centimeters by Chazon Ish. Whenever the term \"the amount necessary to cook an egg\" is used, the intent is the amount necessary to cook a portion of an egg the size of a dried fig. A dried fig is one-third the size of an egg.23The Ra'avad states that this measure is not exact, and the actual amount is slightly larger. The difference between their opinions is based on the interpretation of Eruvin 80b and 82b. Similarly, their understanding of those passages affects their determination of many different significant measures in Torah law, for example, כדי אכילת פרס (the measure of time associated with the mitzvot and prohibitions connected with eating). The Shulchan Aruch (Orach Chayim 368:3) mentions both opinions.
[The forbidden labor of] collecting food applies only with regard to [collecting] the earth's produce.24Thus excluding salt or similar substances (Shabbat 73b). (Note the Kessef Mishneh's comments regarding the proper text of that Talmudic passage.) As the Rambam states in Chapter 21, Halachah 11, there is, however, a Rabbinic prohibition against gathering salt.
The Hagahot Maimoniot (21:8) state that just as sheaves are collected in a field - the place where produce grows - similarly, all activities that are derivatives of this forbidden labor must take place in or near the field or orchards in which the produce grows. The Tur (Orach Chayim 240) and others also accept this ruling. From Chapter 21, Halachah 11, it appears that the Rambam also follows this approach.", + "A person who collects figs25Rav Moshe Kohen mentions that a person is liable only when he collects the fruit near the grooves of trees where they grow. Nevertheless, this opinion is not accepted outright by the later authorities. (See the Shulchan Aruch HaRav 340:15 and the Mishnah Berurah 340:38.) and makes a chain from them or one who pierces a hole through dates and passes a string through them until they are collected as a single entity performs a derivative26The commentaries have not cited a direct source for the laws stated in this halachah [although there is a parallel in the Jerusalem Talmud (Shabbat 7:2)]. Some cite this as an example of the Rambam's use of his own powers of deduction to determine derivatives for forbidden labors, so that every category of forbidden labor will be associated with derivatives. of the forbidden labor of collecting sheaves. The same applies in other similar circumstances.", + "A person who threshes [an amount of grain the size of] a dried fig is liable. [The forbidden labor of] threshing applies only with regard to the earth's produce.27Rav Moshe Kohen questions this statement, for the derivatives of a forbidden labor must resemble the forbidden labor itself. Thus it is difficult to understand how the Rambam can make such a statement and also state that one is liable for extracting food or for milking an animal.
The Maggid Mishneh and the Rivash (Responsa 121) state that an animal that lives on the land (as opposed to fish and other creatures that live in the sea) can be considered as produce of the earth, because it derives its life from the earth's produce.
The Rambam's son, Rabbenu Avraham, however, does not accept the basic premise of the question and explains that a derivative of a forbidden labor can differ drastically from the forbidden labor itself. Accordingly, even though threshing applies only with regard to produce, its derivatives can involve animals (Birkat Avraham, Responsum 18).
Extracting produce from its shell28This applies to extracting kernels of grain from their husks or legumes from its pods. Nevertheless, the Eglei Tal allows one to remove the shells of onion and garlic, and Sh'vitat HaShabbat permits the removal of the hard shells of nuts. is a derivative of threshing; [a person who performs this activity] is liable. The same applies in all similar situations. Similarly, a person who milks an animal is liable for extracting food.29The Rambam's opinion is also accepted by Rashi (Shabbat 95a) and other authorities. Rabbenu Tam and other Rishonim agree that milking is forbidden according to Torah law, but consider it a derivative of other categories of labor. The Ramban (Shabbat 145) considers this merely a Rabbinic prohibition.
Note the Shulchan Aruch (Orach Chayim 305:20), which states that one may tell a gentile to milk an animal. This leniency is permitted because the animal will suffer pain if it is not milked. Other leniencies are also granted on the basis of the Rambam's statements in Halachah 10.
The question of milking animals attracted much attention in the early years of agricultural development in Eretz Yisrael, when the question arose regarding milking herds of animals when a gentile was not available. (See K'tzot HaShulchan, Vol. VI, p. 34 ff. and other sources.)
By the same token, a person who wounds an animal that has a hide30This concept is defined in Halachah 9.is liable for extracting,31Although it is universally accepted that one is liable for drawing blood from an animal, the Rishonim differ under which category of forbidden work this prohibition falls. Rashi, Shabbat 107a, mentions an opinion that extracting blood falls into the category of dyeing. Tosafot, Shabbat 75a, Ketubot 6b, offers a different interpretation, explaining that it is included in the category of slaughtering. provided he requires the blood32To use as a remedy or as food for a dog or other animal (Shabbat 106a; the Rambam's Commentary on the Mishnah, Shabbat 14:1).that flows from the wound. If, however, his intent is merely to wound [the animal], he is not liable, because his activity is destructive in nature.33See Chapter 1, Halachah 17. One is not liable unless one extracts a quantity of blood or milk equivalent to the size of a dried fig.34The Ra'avad objects to the Rambam's ruling, explaining that the minimum measures for liquids differ than those of foods. The Maggid Mishneh and the Kessef Mishneh support the Rambam's decision, explaining that since he considers these activities as derivatives of threshing, the minimum amount for which one is liable is the same as for threshing. It must be emphasized that according to the opinions of Rashi and Tosafot (see note 31), one is liable for extracting a quantity of blood smaller than the size of a dried fig.", + "When does the above apply? When one wounds an animal, a wild beast, a fowl, or the like. If one wounds a fellow man, by contrast, one is liable although one's intent is to injure, for [this activity generates] pleasure.35This ruling depends on the Rambam's decision, Chapter 1, Halachah 7, where he states that one is liable for performing a מלאכה שאינה צריכה לגופה. Although the person is performing the forbidden labor for reasons very different from those that were involved in the construction of the Sanctuary, he is held liable because he is fulfilling his intent. It causes one's feelings to cool and one's anger to subside. Therefore, it is considered \"constructive\" in nature. Accordingly, even if one does not require the blood that one extracts, one is liable.36The Ra'avad objects to the Rambam's decision, based on his interpretation (which parallels that of Rashi) of Shabbat 105b. The Rambam, however, interprets this passage differently. (See the Maggid Mishneh.)", + "The eight creeping animals mentioned in the Torah37Leviticus 11:29,30 mentions that the carcasses of these animals convey ritual impurity. There are various different opinions regarding the meanings of the Hebrew names for the species mentioned there. The Living Torah offers the following interpretation: the weasel, the mouse, the ferret, the hedgehog, the chameleon, the lizard, the snail, and the mole. have hides whose status is analogous to those of animals, beasts, and fowl with regard to the Sabbath laws.38The hides of these animals are tougher than the flesh beneath them. Therefore, there is a possibility that a wound will cause internal bleeding and that the blood will never be reabsorbed by the body. Other small creatures and crawling animals are not considered to have a hide [whose status is significant with regard to the Sabbath laws]. Therefore, one who wounds them is not liable.39The Rambam states that one is not liable for wounding other creeping animals even if one causes them to bleed. This decision is not accepted by most authorities (see Rashi and others, Chulin 46b), who maintain that one is not liable for causing these creatures to bleed internally. If, however, one causes external bleeding, one is liable.
The Shulchan Aruch (Orach Chayim 316:8) accepts the opinion of the other authorities. This decision depends on the difference of opinion mentioned in note 31 as to the category of forbidden labor of which causing bleeding is a derivative. As mentioned, the Rambam considers this activity a derivative of the labor of threshing, and threshing involves removing a substance from a hard shell. Since the hides of the other crawling animals are not tough, causing them to bleed cannot be considered a derivative of this labor. According to the opinion that bleeding is a derivative of slaughtering, however, one is liable for making any animal bleed, regardless of the nature of its hide (Ziv HaMishneh).
The question whether one may kill creeping animals that are dangerous is discussed in Chapter 10, Halachah 25 and notes.
One who wounds an animal, beast, fowl, or one of the above-mentioned eight creeping animals is liable whether he caused an open wound from which they bled or he made a bruise that caused internal bleeding.", + "A person who squeezes fruit to extract its juice is liable for extracting. One is not liable until he extracts an amount of juice equivalent to the size of a dried fig. From the Torah itself, one is liable for pressing only grapes and olives.40Rashi, Shabbat 143b, explains that the reason is that the primary purpose which grapes and olives are grown is for these liquids. With regard to other fruits, by contrast, it is not as common to use them for juice. From his Commentary on the Mishnah (Shabbat 22:1), it appears that the Rambam also accepts this rationale.
(Rabbenu Nissim gives another reason: The juices of other fruits are not considered as liquids, but as food. See Hilchot Tum'at Ochalin 1:4. The Pri Megadim and others consider these as two separate rationales.)
Note Chapter 21, Halachah 12, which states that there is a Rabbinic prohibition against squeezing other fruits that are frequently used for juice (Shabbat 144b gives as examples, berries and pomegranates). If, however, it is not common to use a fruit for juice, there is no prohibition at all against squeezing juice from it. Note also the discussion in the Beit Yosef (Orach Chayim 320) regarding squeezing lemons to make lemonade.
It is, [however,] permitted to squeeze a cluster of grapes directly into food, since a liquid that is absorbed into food is considered as food. Thus, one is considered to be extracting food from food.41Rabbenu Chanan'el does not accept this leniency and maintains that one is liable. In a responsum, Rabbenu Asher states that a person who observes this stringency will be blessed (Beit Yosef, Orach Chayim 320). Nevertheless, if one squeezes these liquids into a vessel that does not contain food,42It is prohibited to do this even if one ultimately intends to mix these beverages into food. Note, however, Shulchan Aruch Harav 320:6, which states that since one ultimately intends to mix the liquid into food, the prohibition is merely Rabbinic in nature. this is considered pressing and one is liable.
[Similarly,] one who milks directly into food43The Maggid Mishneh maintains that this law applies only on a festival, but not on the Sabbath. Since the animal may not be slaughtered on the Sabbath, it is not considered as \"food.\" Similarly, the Shulchan Aruch (Orach Chayim 505) quotes this law with regard to the laws of festivals and not with regard to the Sabbath laws. or one who sucks with his mouth is not liable.44See Chapter 21, Halachah 14. Based on this leniency, there are authorities who allow one to suck the juice from grapes and other fruits. Other authorities forbid this. (See Ramah, Orach Chayim 320:1.) One is liable only when one milks into a container.45The Shulchan Aruch HaRav 320:21 states that a person who milks an animal and lets the milk flow from the animal to the ground is not liable, for this is not the normal manner in which an animal is milked. This can be interpreted as the implication of the Rambam's words: \"One is liable only when one milks into a container.\"", + "A person who winnows or separates [an amount of food the size of] a dried fig is liable.46With regard to separation, this can also be interpreted as separating the unwanted matter (whether more or less than the size of a dried fig) to produce an amount of food the size of a dried fig (Minchat Chinuch). The Yeshu'ot Ya'akov 319:1 differs and maintains that both the food and the unwanted matter are counted when reckoning the amount equal to the dried fig. Causing milk to curdle is a derivative [of the category] of separating.
Similarly, a person who separates the dregs from liquids is liable for having performed a derivative of separating or a derivative of sifting.47See Halachah 14 and also Chapter 21, Halachah 17, for more particulars regarding the separation of dregs from liquids. [The particular category of forbidden labor is not defined,] because the labors of winnowing, separating, and sifting resemble each other.48See the Eglei Tal, who questions whether these three activities can be combined. Thus, if one winnowed an amount of grain one third the size of a dried fig, and one separated and sifted the same amount, is one liable for a sin offering under such circumstances or not? [If so,] why were they reckoned as three [separate categories? Because every labor that was performed in the Sanctuary is counted as a separate category.", + "A person who separates food from unwanted matter49Primarily, the forbidden labor of separating involves separating unwanted matter from food. In the Sanctuary, it involved separating unwanted matter - pebbles and the like - from the herbs used for the dyes. Nevertheless, if one uses a utensil that is made for the purpose of separation, one is liable even when separating food from unwanted matter.
See also the Turei Zahav 319:12 who states that the prohibition against separation applies, not only to the separation of unwanted matter from food, but also to the separation of unwanted matter from substances other than food. This opinion is accepted by the later authorities. and one who separates one type of food from another food50In this instance, since one does not wish to partake of the other food, it is considered unwanted matter, and it is forbidden to separate the food one desires from it. When, however, one separates one portion of one type of food from another portion of the same food, one is never considered to be separating (Shulchan Aruch HaRav 319:4-5; Mishnah Berurah 319:15). using a sifter or a strainer is liable. If one separates using a tray51Our translation is taken from the Rambam's Commentary on the Mishnah, Keilim 16:3. Rashi translates this as a sieve. His interpretation is accepted by most authorities. or a pot with compartments,52Our translation is taken from the Rambam's Commentary on the Mishnah, loc. cit:1. one is not liable. It is permitted to separate food by hand to eat immediately.53The Ramah (Orach Chayim 319:1) explains that \"immediately\" means \"for the purpose of the meal that one is attending.\" If one separates the food for use at a later time, one is liable, as stated in the following halachah.", + "A person who separates unwanted matter from food is liable,54As mentioned in the notes on the previous halachah, this is the primary form of the labor of separating. even if he does so using only one hand.55The word \"one\" is not found in the authoritative Yemenite manuscripts. It is, however, included in the quotation of this halachah in the Shulchan Aruch (Orach Chayim 319:4). The Mishnah Berurah 319:17 notes that some texts of the Shulchan Aruch also do not include it.
According to those versions that do include it, the intent is that using only one hand is not considered an abnormal way of performing this labor. A person who separates turmos beans from their shucks is liable, for the shucks sweeten them when they are cooked together. Therefore, one is considered to be taking unwanted matter from food and is held liable.56As explained in the notes on Chapter 3, Halachah 12, the turmos beans are very bitter and must be cooked seven times before they are edible. The shucks help absorb some of this bitterness. Hence, they are not considered as unwanted matter. (See Rashi, Shabbat 74a.)
A person who separates food from unwanted matter by hand and sets it aside [to serve] at a later time,57One is not held liable for separating food in the process of eating, for the Torah's intent was surely not to prevent a person from eating in the normal manner. Separating food and setting it aside to be used later is not necessary to allow one to eat normally. Hence, it is considered in the category of this forbidden labor (Shulchan Aruch HaRav 1-2). even later on [the Sabbath] itself, is considered to have separated for the purpose of storage and is held liable.
If there were two types of food mixed together before a person, he may separate one from the other and place it aside to eat immediately. If he separated [one from the other] and set it aside [to serve] at a later time, even later on [the Sabbath] itself, he is liable - for example, one separated food in the morning to eat in the late afternoon.58The Rambam's intent should not be misinterpreted: even if one decides to eat the food set aside at a second meal served earlier in the day, one is also held liable. It was merely common custom to eat two meals during the daytime on the Sabbath - one in the morning and one in the evening. (See Magen Avraham 319:6.)", + "A person who filters the dregs from wine, oil, water, or other liquids, using a utensil appropriate for this purpose59The Rambam's words literally mean \"their filter.\" The Shulchan Aruch 319:10 states \"filter,\" seemingly implying all filters, even one not specifically made for that liquid. is liable,60See Halachah 11. provided he removes the dregs from an amount of liquid equivalent to the size of a dried fig. One may, however, filter wine61One must, however, do so in a manner slightly different from the way one filters these liquids during the week, as the Rambam states in Chapter 21, Halachah 17. that has no dregs, or clear water, with a handkerchief or with an Egyptian basket62A basket made of woven palm branches. so they will become crystal clear.63The Rashba and other authorities differ with the Rambam, based on their interpretation of Shabbat 139b. According to the Rashba, one may filter even cloudy wine with a handkerchief or other strainer of this nature, since this is not the normal manner in which this activity is performed.
According to the Rambam, although one would not be liable for straining the wine in this manner, it would still be forbidden by Rabbinic decree. The only filtering that is permitted is filtering wine that is already fit to be drunk, so that it will become crystal clear. One might ask: Of what value is such an act? The answer is that precisely because most people would not consider this activity of value, and only the most spoiled individuals would require it, is it permitted. (According to the Rashba, such beverages may even be filtered with an ordinary filter.) Though the Shulchan Aruch (Orach Chayim 319:10) mentions the Rambam's view, the Rashba's ruling is favored.
We may pour water over wine dregs64The dregs were placed in a strainer on Friday, and one desires to pour the water over them on the Sabbath day (Rav Ovadiah of Bertinoro, Shabbat 20:2). so they will become clear.65To remove any residue of wine that might be left in the dregs (ibid.). [Similarly,] we may place a raw egg in a mustard strainer so that it becomes clear.66The intent is to mix the egg with mustard lying at the bottom of the strainer that has already been strained before the Sabbath (Shabbat 134a). In his Commentary on the Mishnah (Shabbat 20:2), the Rambam states that when raw eggs are mixed with coarse foods, they cause the lighter matter to rise above the heavier, coarse matter. Thus, by mixing the egg with the mustard, one will cause it to undergo a further process of refinement. Nevertheless, this is not included in the forbidden labor of separating.
It must be noted that the Tur (Orach Chayim 319) explains that the problem in question in this instance is that the egg yolk will pass through the strainer, while the albumen will not. Nevertheless, this is not considered a derivative of the forbidden labor of separating. The Shulchan Aruch (Orach Chayim 319:15) follows this interpretation.
When one has mixed mustard on Friday, one may stir it by hand or with a utensil to make it fit to drink [on the Sabbath].67Since the mustard is already strained and is fit to be used, there is no difficulty in stirring it further. (See also Chapter 22, Halachah 12.) Similarly, while wine is in the process of fermentation, one may pour out a barrel of wine together with the dregs over handkerchiefs, for the dregs have not been finely separated from the wine and they are still considered a single mixture.68Rashi, Shabbat 139b, explains that this straining process will not be very effective. Hence, it is permitted. Shulchan Aruch HaRav 319:14 focuses on the Rambam's words and explains that since the wine and the dregs are considered a single mixture, the forbidden labor of separation does not apply. The concept of separation applies when the desired entity and the dregs are distinct, and this is not true until the wine has completed the fermentation process. The same applies to mustard and all similar substances.69I.e., although it is forbidden to strain mustard using a strainer on the Sabbath, one may strain it through a handkerchief (Or Sameach).", + "A person who grinds [an amount of grain the size of] a dried fig is liable. One who crushes spices or herbs in a mortar is performing the labor of grinding and is held liable.70Indeed, in the construction of the Sanctuary, it was herbs that were crushed for use as dyes.
A person who cuts a vegetable that has been detached from its source [into small pieces] performs a derivative of the labor of grinding.71See Chapter 7, Halachah 5, Chapter 21, Halachah 18. In those halachot, the Rambam adds the expression \"to cook it,\" implying that one is not liable for cutting vegetables one intends to eat raw. When the Shulchan Aruch (Orach Chayim 321:12) quotes this law, it omits the above term, leading to the conclusion that one is liable even for cutting vegetables that one desires to eat raw. For this reason, in his gloss the Ramah clarifies that one is liable only when one cuts the vegetables and then stores them for later use, if one partakes of them immediately, one is not liable.
Similarly, a person who saws wood in order to benefit from the sawdust, and similarly, one who files a piece of metal is liable72See Chapter 7, Halachah 5.for filing even the slightest amount.73Because any amount of the dust he desires will be useful for him. This is evident from Chapter 18, Halachah 5. A person who chops wood is not liable [for grinding] until he produces enough chips to cook an amount of egg the size of a dried fig.74Since he intends to use the wood for kindling, he must have enough wood to perform an an activity of at least minimal importance. (See Chapter 18, Halachah 4.)", + "A person who sifts [an amount of flour the size of] a dried fig is liable.75The Rambam does not mention derivatives for this category of forbidden labor, because, as mentioned in Halachah 11, sifting resembles the categories of separating and winnowing, and it is not clear which of these categories of forbidden labor the derivatives of these activities fall under.
A person who kneads [dough76This addition follows the opinion of the Minchat Chinuch. The Eglei Tal differs, maintaining that for a person to be liable, the flour used for the dough must be this size before water is added. the size of] a dried fig is liable. Mixing earth [for use as cement] is a derivative of kneading. What is the minimum amount for which one is liable? The amount necessary to make a crucible for a goldsmith.77This measure is derived from Chapter 18, Halachah 11. The activity of mixing cement cannot be performed with ash, coarse sand, bran, or the like.78The forbidden labor of kneading involves adding water to a collection of granular substances - e.g., flour or cement - and mixing them until they cling together as a single mass. Since the substances mentioned in this clause of the halachah do not adhere to each other, one can never be held liable for performing this forbidden labor with them. As mentioned in the notes to Chapter 21, Halachot 33-34, this opinion is not accepted by all authorities.
There is another difference of opinion among the Sages and later Rabbis pertinent to this matter. Rabbi Yosse bar Yehudah (Shabbat 155b) mentions that kneading involves actually mixing the dough with one's hands. Rabbi Yehudah HaNasi differs and maintains that one is liable for kneading as soon as one pours water into flour. This opinion is accepted by some authorities (Sefer HaTerumot) and is referred to in the Shulchan Aruch (Orach Chayim 321:16).
A person who places sesame seeds, flax seeds, or the like in water is liable for kneading,79As mentioned in Halachah 2, if a person places seeds into water so they sprout, he is liable for performing a derivative of sowing. (See Mishnah Berurah 336:51 which states that this applies only when one has the intent that they sprout. A person who soaks seeds so that they soften is not liable.) If one pours water over the seeds mentioned in this halachah, one is liable for kneading. because they become attached to each other." + ], + [ + "A person who bakes [an amount of food] the size of a dried fig is liable. Just as a person is liable for baking bread, he is liable for cooking food or herbs, or for heating water. These are all one type [of activity].1According to the opinion that reckons only the labors necessary for the construction of the Sanctuary, cooking - and not baking - was the labor performed. Nevertheless, as mentioned in the commentary on Chapter 7, Halachah 1, the Mishnah (and, therefore, the Rambam) mentioned these activities in the order associated with the preparation of bread, for this was more common (Shabbat 74b).
The minimum amount of water for which one is liable for heating2As obvious from the continuation of the halachah, the intent is not to boil the water, but to warm it enough so that it is comfortable to use for washing. is an amount sufficient to wash3The Mayim Chayim states that generally water was heated for the purpose of washing. (Although hot drinks were served in that age as well, the \"cooking\" of these beverages involves mixing in other ingredients.) Note the S'dei Chemed (Vol. III, Section 1, Chapter 230), which questions whether heating water (for purposes other than washing) is prohibited by the Torah. a small limb.4As stated in Chapter 18, Halachah 2, this refers to the amount of water necessary to wash the small toe of a newborn baby. The minimum amount of herbs for which one is liable is the amount required to serve the purpose for which they are being cooked.5The Ra'avad objects to the Rambam's statements, stating that our Sages (Tosefta, Shabbat, Chapter 10) mentioned a minimum measure, the amount necessary to dye a small cloth used as a hair-net. The Lechem Mishneh attempts to resolve the difference of opinion, explaining that the Rambam also recognizes that measure (as reflected in Chapter 18, Halachah 2). Depending on the nature of the dye used, however, there is a difference in the amount of cooking necessary to dye the cloth.
Rav Kapach accepts the principle stated by the Lechem Mishneh, but notes that the minimum measure for dyeing is specifically stated by the Rambam in Halachah 14 of this chapter as \"enough to dye a thread four handbreadths long.\"", + "A person who places an egg next to a kettle so that it will become slightly cooked6In his Commentary on the Mishnah (Shabbat 3:2), the Rambam translates the Hebrew תתגלגל as referring to \"mixing\" or to \"becoming slightly cooked.\" is liable if the egg becomes cooked, for a person who cooks with a derivative of fire7In his Commentary on the Mishnah (loc. cit.), the Rambam explains that the kettle had already been removed from the fire. Nevertheless, because it remained hot from the fire's heat, it is considered a \"derivative of fire.\" is considered as if he cooked with fire itself.
Similarly, a person who washes aged salted fish8Before the era of refrigeration, salt was used a preservative. Rashi (Shabbat 145b) states that this refers to fish that was preserved by salt for over a year. or sole9Our text is based on Rav Kapach's translation of the Rambam's Commentary on the Mishnah, Machshirin 6:3. Other commentaries offer different translations.- a very thin, soft fish - with hot water is liable. Washing them with hot water completes the cooking process they require.10Note Hilchot Sh'vitat Yom Tov 6:4, where the Rambam mentions small fish whose cooking is completed by washing them with hot water. Perhaps there he is also referring to sole. Alternatively, perhaps even large sole can be prepared merely by pouring hot water over them. The same principles apply in other similar situations.", + "A person who breaks open an egg over a warm cloth, over sand, or over the dust of the roads that are heated by the sun is not liable11Even if the food cooks thoroughly, one is not liable, because this is not the ordinary way food is cooked. even though it becomes roasted, for the derivatives of the heat of the sun are [governed by] different [laws than those governing] the derivatives of fire. Nevertheless, the Sages instituted a decree forbidding cooking with [the derivatives of the heat of the sun], lest [one cook with] the derivatives of fire.12Were one to be allowed to cook by using substances warmed by the sun, one might err and cook using substances warmed by fire. It is, however, permitted to leave food to be cooked by the sun itself (Shabbat 39a; Hilchot Shabbat, Chapter 22, Halachah 9). Similarly, a person who cooks using the [hot] springs of Tiberias and the like is not held liable.13Although one of the Sages states that a person who cooks in the hot springs of Tiberias is liable, the Talmud immediately clarifies that the intent is \"liable for 'stripes for rebelliousness,' the punishment given for violating a Rabbinic ordinance (Shabbat 40b).
A person who cooks food that has been completely cooked, on a fire,14This statement implies that until the food is completely cooked, one is liable for cooking. This relates one of the points of difference between the Rambam and the Ashkenazic halachic authorities who were cited in our commentary on Chapter 3, Halachah 4. The latter maintain that since food that is one-third or one-half cooked is fit to be eaten, there are leniencies with regard to the laws governing leaving food to warm on the Sabbath and returning food to a fire on the Sabbath. The Rashba (as quoted by the Maggid Mishneh) develops this view further and maintains that once food has reached this stage of being cooked, one is not liable for cooking it further.
The Rambam (Chapter 22, Halachah 8), however, maintains that if food has been completely cooked one may place it in hot water on the Sabbath to warm. The Shulchan Aruch (Orach Chayim 318:4), however, follows the view of the Ashkenazic authorities who accept this leniency only when the food is dry. The Shulchan Aruch (loc. cit.:5) also questions if this leniency also applies with regard to food that was baked or roasted. or who cooks food that does not need to be cooked15Shabbat 40b mentions this principle with regard to oil. Other examples are fresh fruits and vegetables that are usually eaten raw (Rabbi Akiva Eiger). at all is not liable.16As mentioned in Chapter 1, Halachah 3, the use of the term \"not liable,\" פטור in Hebrew, also implies that this activity is forbidden according to Rabbinic decree. Thus, recooking food or cooking fresh produce on the Sabbath is definitely forbidden.", + "When one person brought fire, another brought wood,1The Rambam's ruling is based on Beitzah 34a and the Tosefta, Shabbat 12:4. There are, however, slight differences between the wording chosen by the Rambam and the wording of those sources. Furthermore, the Talmud implies that the person who brought the fire is liable, not for performing a derivative of the labor of cooking, but for the labor of kindling. (See Rashi, loc. cit.) This is definitely not the Rambam's intent.
In resolution of this difficulty, the Kessef Mishneh quotes his teacher, Rav Ya'akov bei Rav, who explains that the first clause describes a situation in which all the individuals performed their act virtually simultaneously, with a shared intent. Hence, since the end result of their activity is the performance of a forbidden labor, all are held liable as if they had performed the labor themselves. another brought a pot,2As the Ra'avad mentions, Beitzah (loc. cit.) interprets this as referring to a situation where a new pot is used. Thus, heating the pot hardens it as would heating in a kiln. This is is also a derivative of the labor of cooking. (See Halachah 6 and Hilchot Sh'vitat Yom Tov 3:11.)
According to the explanation of the Kessef Mishneh mentioned above, this is unnecessary. Since the pot was brought together with the other elements for the sake of cooking, the person bringing it is liable, even if it is an old pot. another added water,3Even those who do not accept the explanation of the Kessef Mishneh would hold such a person liable, since a person is liable for heating water, as explained in Halachah 1. another put in meat,4Here too, the obligation is clear, for the person is cooking food. another put in spices,5Since the spices contribute flavor to the food, adding them to the pot is sufficient to make one liable for cooking, even according to the opinions that do not accept the explanation of the Kessef Mishneh. and another stirred it,6for stirring hastens the cooking process. The Shulchan Aruch (Orach Chayim 318:18) emphasizes that one is liable for stirring only when the food is not completely cooked. Once it is cooked, there is no prohibition against stirring.
The Ramah (loc. cit.) states that even after food is completely cooked, one should not stir it. The later authorities emphasize that although there is reason to follow this stringency with regard to stirring, there is no difficulty in removing food from the pot if it is already cooked and removed from the fire. (While the pot is cooking this is forbidden, for in the process of taking out the food, one will stir the remaining food.) See Chapter 3, Halachah 11. all are liable for cooking. For anyone who performs an activity that is necessary for cooking is considered as [having performed that forbidden labor].
If, by contrast, one put down the pot, another came7According to the Kessef Mishneh, this is the key phrase in understanding the difference between the first clause and the second. \"Another came\" - i.e., he came after, and without any connection, to the first individual. Hence, the responsibility is not shared by the entire group. Accordingly, since the actions of the persons mentioned first could not bring about cooking in their own right, they are not held liable. and added water, another came and added meat, another came and added spices, another came and brought fire,8The person bringing the fire would probably be liable for kindling, but that is not the Rambam's concern in this halachah. He is not liable for cooking, for without the wood the flame would burn out in the near future. another came and placed wood on the fire,9Once the wood begins to burn, the fire will have the potential to cook the meat. Hence, the person who brings it is liable. and another came and stirred,10Since the person stirred the food after it began to cook, he is liable. Although he acted independently of the others, the act he performs in its own right is sufficient to incur liability. it is only the latter two who are liable for cooking.", + "When a person places meat over coals, and a portion the size of a dried fig becomes [thoroughly] roasted, he is liable even when the portions that are roasted are [separate, and located] in two or three portions [of the piece of meat].17Although the places where the meat cooked are separate, their size is combined, and the person is held liable if the sum reaches the size of a dried fig.
When there is not a portion the size of a dried fig that has become [thoroughly] roasted, but the entire [piece of meat] becomes half-cooked,18This is the Rambam's definition of the term used by our Sages' כמאכל בן דרוסאי, \"like the food of ben D'rosai.\" Rashi (Shabbat 20a) relates that ben D'rosai was a wanted bandit who would eat his food hurriedly because he was always running to avoid detection.
Significantly, Rashi interprets כמאכל בן דרוסאי as being only one-third cooked. The Shulchan Aruch (Orach Chayim 254:2) and many later authorities quote the Rambam's view. The Mishnah Berurah 253:38, however, states that in a difficult situation, one may rely on Rashi's opinion. one is liable.19Since the meat can be eaten in its present state, one is liable for cooking it. If, however, it is half-cooked from one side only, one is not liable until one turns it so that it becomes half-cooked on both sides.
If a person forgot20The addition of this term is significant. Shabbat 4a also mentions this law in an instance when one purposely violated the Sabbath laws. The Rambam explains that this leniency applies even when one performed such an activity בשוגג. (See the Maggid Mishneh; note also the Lechem Mishneh's objections.) and attached a loaf to an oven on the Sabbath, but remembered [the prohibition involved afterwards], he21But not a colleague (Magen Avraham 254:21). Since removing the loaf from the wall of the oven in previous eras involved a Rabbinic prohibition (as mentioned in Chapter 22, Halachah 1), this was forbidden. A person is not allowed to sin so that his colleague will merit. may remove it22The Rabbis explain that it is desirable to remove the bread in an abnormal manner, because of the prohibition mentioned above. Nevertheless, if it is impossible to do so before the loaf bakes, one may remove it in the ordinary fashion so that one does not transgress the prohibition against baking (Shulchan Aruch HaRav 254:12; Mishnah Berurah 254:41).
It must be emphasized that the baking procedure followed today is different from that referred to by the Rambam. At present, there is no prohibition involved in removing a loaf placed in the oven to bake. before it bakes23The commentaries question when a person becomes liable for baking. Is it when a crust forms (see Chapter 3, Halachah 18), or must the loaf bake thoroughly? (See Tosafot, Menachot 57b, which compares the forming of a crust to food cooking to the point of being כמאכל בן דרוסאי.) and causes [him to be liable for performing a forbidden] labor.", + "A person who melts even the slightest amount of metal or who heats a piece of metal until [it glows like] a coal24The commentaries question the difference between this point and the ruling of Chapter 12, Halachah 1, that a person who heats iron is liable for kindling. Rav Kapach explains that the difference depends on the nature of the metals involved. All other metals are made more pliable when heated. Iron, in contrast, becomes harder when heated and then placed into water. Therefore, its processing is associated with the labors of kindling and extinguishing, which have to do with making charcoal. (See the commentary on that halachah.) performs a derivative [of the forbidden labor] of cooking.25This halachah emphasizes that the forbidden labor of cooking applies to substances other than food. The Rambam explains this concept in his Commentary on the Mishnah (Shabbat 7:2) when defining the nature of the forbidden categories of labor. Similarly, a person who melts wax, tallow, tar, brown tar, or pitch, and the like performs a derivative [of the forbidden labor] of cooking and is liable.
Similarly, a person who heats an earthenware utensil until it becomes hard clay is liable for cooking. The general principle is: Whether one softens a firm entity with fire or hardens a soft entity, one is liable for cooking.", + "One who shears wool26The Rambam has concluded his description of the eleven categories of forbidden labors associated with the preparation of food, and with this halachah begins discussion of the categories of forbidden labors associated with the preparation of clothing. or hair from an animal or a beast - whether alive or dead - is liable. [This applies even when he] removes [these substances] from skin.27I.e., a surface where hair or wool that would be useful for making a garment does not grow.
What is the minimum measure for which one is liable? Enough to spin a thread that is twice the length of a width of a sit from it.28This is the minimum measure for which one is liable for performing the labors associated with making thread. How long is the width of a sit? The distance from the thumb to the first finger when they are extended as far as possible.29In three different places in his Commentary on the Mishnah, the Rambam defines the term \"the width of a sit\": Orlah 3:2, Shabbat 13:4, and Keilim 13:4. In these sources, he defines the width of sit as he does in this halachah. (See also Halachah 10 where the Rambam states that twice this measure is equivalent to four handbreadths.)
In the sources mentioned above, and similarly in Halachah 18, the Rambam differentiates between the terms sit and \"the width of a sit.\" Note that Rashi defines both these measures differently. This is approximately two thirds of a zeret.30A zeret is defined as the distance between one's thumb and pinky when one's hand is fully extended. This is understood to be half a cubit, three handbreadths (24 centimeters according to Shiurei Torah, 30 centimeters according to Chazon Ish).
A person who tears off the wing of a bird [is liable for performing] a derivative of shearing. One who spins wool from a living animal31Although the women preparing the goats' hair for the Sanctuary spun it while it was on the goats themselves (see commentaries to Exodus 35:26 , one is not liable for performing such an activity on the Sabbath, for this is not the ordinary manner in which one spins thread (Shabbat 74b). is not liable, for this is not the ordinary manner of shearing, nor is this the ordinary manner of beating, nor is this the ordinary manner of spinning.", + "A person who cuts his nails, his hair, his mustache, or his beard [performs a] derivative [of the forbidden labor] of shearing and is liable.32As mentioned in Chapter 1, Halachah 7, the Rambam holds one liable for performing a מלאכה שאינה צריכה לגופה, a forbidden labor for a purpose different from the purpose for which the labor was performed in the Sanctuary. In the notes on that halachah, it is explained that this decision is not shared by all authorities.
According to the authorities who differ, there is a difference of opinion whether or not one is liable for cutting one's hair and nails. Tosafot (Shabbat 94b) maintains that in the construction of the Sanctuary, the labor of shearing was performed for the sake of the wool. Therefore, unless a person had a need for his hair or nails, he would not be held liable. The Rivash (Responsum 394), however, explains that before they were used, the tachash skins were shaved to remove the hair. Hence, if one cuts off one's hair or nails for cosmetic purposes, one is liable. (See, however, the notes on Chapter 11, Halachah 5, which differentiate between the forbidden labor of shearing and the forbidden labor of smoothing.) [This applies] provided one cuts them using a utensil. If one removes them by hand, one is not liable.33Since this is not the usual way of cutting hair or nails, one is not liable. (See also Chapter 22, Halachot 13-14, which discuss the Rabbinical prohibitions involved with cutting hair.) [The above applies regarding both] one's own [nails and the like] and those of a colleague.34The popularly accepted text of the Rambam's Commentary on the Mishnah (Shabbat 10:7) states that one who removes a colleague's hair or nails is liable even if he does so by hand. Rav Kapach maintains that the original text of the Rambam's Commentary on the Mishnah in fact makes such a statement, but that the Rambam amended the text, and the final version resembles the rulings of this halachah.
Similarly, a person who cuts a wart from his body, whether using a utensil35The Maggid Mishneh protests the decision that a person who cuts off a wart with a utensil is not liable, pointing to Eruvin 103a, which appears to obligate one for such an activity.
The Radbaz (Vol. V, Responsum 1521) explains the Rambam's ruling, stating that this applies only in the Temple. A wart is considered a blemish that makes an animal unfit for sacrifice and a priest unfit for service (see Hilchot Bi'at HaMikdash 7:10), and by removing the wart one becomes fit for service. Thus, one is liable, not for performing the forbidden labor of shearing, but for the labor of מכה בפטיש, making an entity ready for use. (See also the Tzafenat Paneach, who offers a similar interpretation.)
Note, however, Shulchan Aruch Harav 340:3 and the Mishnah Berurah 340:6, which state that the liability for cutting a wart stems from the forbidden labor of shearing. or by hand is not liable. [The above applies regarding both] one's own [warts] and those of a colleague.
It is permitted to remove a wart in the Temple by hand,36Not only is one freed of liability, but doing so is permitted, because this is not the ordinary process. Although outside the Temple, this would be forbidden as a sh'vut (Rabbinic decree), there are no such restrictions in the Temple. but not with a utensil. If it is dry, one may cut it off with a utensil,37Note the Ma'aseh Rokeach, which states that since the wart was dry and shriveled, it is considered as if it had been removed already. Nevertheless, as Shulchan Aruch HaRav (loc cit.) and the Mishnah Berurah (loc cit.) state that outside the Temple it is forbidden to remove a wart even if it is dry and shriveled. [in order to] take part in the Temple service.", + "How much hair is it necessary for a person to remove with a utensil to be liable? Two hairs.38Two hairs are significant, and, therefore, one who cuts them off is held liable. If one removes a grey hair from dark ones, one is liable for removing even one.39Since one desires to appear young, removing even a single grey hair is significant. This applies to both men and women. Note also the Rambam's statements in Hilchot Avodat Kochavim 12:10, which prohibit a male from doing this even during the week, since by doing so, he would be adorning himself as a woman does.
[The following rules apply to] a nail when the majority of it has been split, or to strips of flesh that have begun to peel: If they have split upward40Note the gloss of Rav David Arameah and also the Shulchan Aruch (Orach Chayim 328:31), which questions whether \"upward\" means towards the end of the finger or towards the body. Since there is no clear cut answer, one must act stringently; in practice, it is forbidden to remove such a nail at all (Mishnah Berurah 328:99). and annoy the person, one may remove them by hand, but not with a utensil. If, however, one removes them with a utensil, one is not liable.41Since the majority of the nail has split or the skin has peeled, the remainder is considered as if it has already been removed according to the Torah. The prohibition against removing it is merely Rabbinic in nature and is waived because of the annoyance the person is suffering when he removes them by hand - i.e., in an abnormal manner (Mishnah Berurah 328:96).
If they do not annoy the person, it is forbidden to remove them even by hand. If the majority has not been split [nor has begun to peel], it is forbidden to remove them even by hand, and one who removes them with a utensil is liable.", + "A person who whitens wool, linen, wool to be dyed crimson,42Our translation follows the Biblical meaning of the word שני. There is, however, a difficulty - what is the difference between this fabric and ordinary wool. The Avnei Nezer (Orach Chayim 157) explains that this refers to wool that has already been dyed crimson. Others note that at times שני can also refer to silk. See Rav Kapach's notes to Hilchot Sefer Torah 9:3. or any other fabrics that are ordinarily whitened is liable.
What is the minimum measure for which one is liable? [An amount of fibers large enough] to produce a thread as long as twice the width of a sit - i.e., four handbreadths.43See Halachah 7.", + "Laundering clothes is a derivative of the [forbidden] labor of whitening and causes one to be liable.
A person who wrings out a garment until the water44Note the Kessef Mishneh, who states that according to the Rambam, this prohibition applies also to liquids other than water.
This is a matter of question. Tosafot (Ketubot 6a) and the Tur (Orach Chayim 320), differ, and maintain that one is liable only for wringing out water. [absorbed] in it is discharged is considered as one who launders45The Maggid Mishneh notes that the Rashba and others view wringing out liquids as related to two different forbidden labors. According to these authorities, wringing out water is a derivative of laundering, while wringing out other liquids relates to the forbidden labor of threshing.
The Ramban, however, states that although squeezing juice from fruits is considered to be a derivative of threshing, squeezing liquids other than water from garments is not. Some commentaries have associated this with the principle mentioned in Chapter 8, Halachah 7, \"[The forbidden labor of] threshing applies only with regard to the earth's produce.\"and is held liable.46See Chapter 22, Halachah 15, which mentions the Rabbinic prohibitions enacted as safeguards for the Torah prohibition against wringing out liquid. Wringing out [a garment] is one of the activities necessary for laundering, as stirring is one of the activities necessary for cooking.
There is no concept of wringing out hair.47Rashi (Shabbat 128b) explains that hair never absorbs water. Similarly, one is not liable for wringing out leather.48The Avnei Nezer (Responsum 157) explains that since the Rambam considers wringing out liquids as a derivative of whitening, this will apply only when wringing out the liquid will affect the color of the entity from which one is extracting it. This will not happen with regard to hair or leather.
It must be noted that the Shulchan Aruch (Orach Chayim 302:9) forbids rubbing leather to clean it. Shulchan Aruch HaRav 302:19 states this is merely a Rabbinic prohibition (thus following the Rambam's view). The Mishnah Berurah 302:39,42, however, differs and maintains that one is liable for such an act.", + "One who beats49Our translation of the Hebrew נפץ is based on the Rambam's Commentary on the Mishnah (Shabbat 7:2). Since these fabrics are natural, beating them makes them more pliable. Other authorities translate נפץ as \"comb\" - i.e., comb impurities from the fibers. wool, linen, wool to be dyed crimson, or any other similar fabrics is liable. What is the minimum measure for which one is liable? [An amount of fibers large enough] to produce a thread four handbreadths long.
A person who beats animal sinews until they become like wool, so that [cord]50Cord made from animal sinews is used to sew Torah scrolls and tefillin. can be spun from them, is liable for performing a derivative of beating.", + "A person who dyes a thread that is four handbreadths long or fabric from which a thread of this length can be spun is liable.
A person is not liable unless the dye he uses will make a permanent [change in the article's color]. When the application of color will not have a permanent effect - e.g., one who applies red clay or vermilion to iron or brass and colors it is not liable, for it can be removed immediately without dyeing it at all. Whenever a person performs a labor that does not have a permanent effect on the Sabbath,51We have translated the Rambam's wording literally, although it appears somewhat clumsy, because of a concept that can be derived from it. Permanence is a relative concept in our world. Hence, when a person performs an activity that appears permanent on the Sabbath itself, he can be held liable for it although later there is a possibility for change (Rav Kapach). he is not liable.52Shabbat 12:1 states, \"Anyone who performs a labor - and that labor has an enduring effect on the Sabbath - is liable.\"", + "A person who creates a color is liable [for performing] a derivative of the labor of dyeing.53The source for the Rambam's ruling is a matter of question. The Maggid Mishneh mentions Shabbat 18a, which states that a person who mixes a concentrate of ink with water is liable.
The Ra'avad objects to the Rambam's decision, noting that although in the construction of the Sanctuary, the dyes were made by cooking the herbs in water, the Talmud states that one is liable only for cooking and does not mention the dyeing of the water.
The Maggid Mishneh explains that in truth, a person would be liable for two transgressions by cooking dyes: for cooking and for dyeing the water. The Talmud mentions cooking only, because that is the subject of the discussion. Rav Kapach offers a unique explanation, stating that the Rambam is not speaking about instances when water is dyed through cooking, but when two liquids of different colors are mixed to cause a new tint.
There are authorities [Ginat Veradim (Section 3, Chapter 9) and HaElef Lecha Shlomo] who accept the Rambam's ruling and on this basis state that one should not make tea or coffee on the Sabbath, for one is coloring the water. The Mishnah Berurah 318:39 and the K'tzot HaShulchan state emphatically that there is no concept of dyeing foods. What is implied? One mixed gallnut juice into vitriol54Vitriol is produced by the rusting of metals. As mentioned in Hilchot Tefillin 1:4, when both these substances are mixed together, a black ink which leaves a permanent mark is produced. until the entire mixture turned black, or mixed isatis55A plant producing a deep blue dye. into saffron water56Which is yellow. until the entire mixture turned green and the like.
What is the minimum measure for which one is liable? [An amount of dye large enough] to dye a thread four handbreadths long.", + "A person who spins a thread four handbreadths long from any fibers [from] which [thread] is spun is liable. This includes spinning wool, linen, [camel] hair, goat's hair,57Others render the Hebrew notzah as \"down.\" animal sinews, and any other fibers of this nature.
A person who makes felt is liable for [performing] a derivative [of the forbidden labor] of spinning if he makes felt from fibers that could be used to spin a thread of ordinary thickness that is four handbreadths long.58The Ra'avad questions the Rambam's ruling. Rav Levi ibn Chaviv supports the Rambam's position, explaining that the intertwining of fibers necessary to make felt resembles spinning.", + "A person who makes two heddles is liable.59The Hebrew בתי נירין is generally translated as \"houses of string.\" In the weaving process, it refers to the following practice: Weaving involves passing the threads of the woof over and under each of the consecutive threads of the warp. In order to facilitate this process, two frames are made, each possessing many threads with a loop (referred to as a \"heddle\") in the middle of these threads. The threads of the warp are passed through these loops, one from one frame, and next from the other consecutively. (See also Rav Kapach's commentary, which explains that nir in Arabic means woof. Thus בתי נירין would mean \"houses for the woof\" - i.e., holes through which the woof thread is passed.)
When this is completed, the weaver lifts the two frames alternately. As he raises one up, he passes the woof through. In this manner, he is able to thread the woof through the entire warp at one time. (See the Rambam's Commentary on the Mishnah, Shabbat 7:2 and Keilim 21:1.)
A person who makes a sifter, a strainer, a basket, a hairnet, or one who weaves a rope bed [performs] a derivative [of the forbidden labor] of making heddles;60All these objects are made by weaving materials other than thread. It is questionable why the Rambam considers them as derivatives of this category of forbidden labor and not the labor of weaving. when he makes two frames of any one of the above, he is liable. Similarly, a person who makes two frames of any object that is made frame by frame like the above is liable.", + "Weavers generally stretch out the threads [of the warp] to the desired length and width of the fabric. Two people hold [the beams to which the ends of the threads are connected], one from one side and one from the other side. A person beats the threads with a rod and aligns them so that they lie one next to the other, [all of the] warp threads without the woof.
Extending the threads as the weavers do is called mounting the warp. A person who [extends these threads] so they are taut is called one who sets the warp. Bending [the loom] and inserting the woof between the warp [threads] is called weaving.", + "The person who mounts the warp is liable. This is one of the [39] primary categories of [forbidden] labor. The person who beats the threads until they separate and then aligns them performs a derivative of mounting the warp.61This halachah presents a unique question with regard to the authenticity of the different versions of the Rambam's Commentary on the Mishnah (Shabbat 7:2). The popular version of the text cites Shabbat 75b, which relates that the number of categories of forbidden labor, \"forty minus one,\" is repeated at the conclusion of the Mishnah to negate the opinion of Rabbi Yehudah, who maintains that beating the threads of the warp and straightening them (see Halachah 19) should be considered as categories of forbidden labor. Instead, they are derivatives of the labors of mounting the warp and weaving.
In his version of the Commentary on the Mishnah, which is based on authoritative manuscripts, Rav Kapach states that these two activities are derivatives of מכה בפטיש , \"completing a task.\" (See Chapter 10, Halachah 16.) According to this version of the text, originally the Rambam relied on another source and later, when authoring the Mishneh Torah, he changed his opinion based on the Talmud. What is the minimum measure for which one is liable? Preparing a fabric that is two fingerbreadths wide.62Shabbat 13:4 states that a person is liable for weaving the fullness of a sit. In his Commentary on the Mishnah, the Rambam differentiates between \"the width of a sit\" as defined in Halachah 7, and \"the fullness of a sit.\" The latter term refers to the distance between the thumb and the index finger when open, but not stretched. This is two fingerbreadths. [Note Rashi (Shabbat 105b) who offers a different interpretation.]
Similarly, a person is liable for weaving two threads [of a fabric] two fingerbreadths wide. [The above applies] whether one began the weaving [of a garment] or whether one wove two additional threads on a garment that had already been begun by another weaver. If one wove only a single thread, but completed the garment by doing so, one is liable.63Since one completes the garment with this thread, one's actions are significant despite being slight.
If one weaves two threads a width of three frames at the end of a fabric, one is liable.64Here also, although the weaving does not have the width normally required, since it is significant (for it makes a hem), one is held liable. To what can this be compared? To weaving a thin belt, three frames wide.", + "A person who straightens the threads and separates them in the midst of the weaving process [performs] a derivative [of the labor] of weaving.65See the notes on the previous halachah, which discuss the Rambam's Commentary on the Mishnah (Shabbat 7:2).
Similarly, one who braids hair [performs] a derivative [of the labor] of weaving.66This refers to hair that has been cut already. Braiding hair that is still attached to a person's head is forbidden by the Rabbis. (See Chapter 22, Halachah 26.) The measure for which one is liable is making a braid two fingerbreadths long.", + "One who is בוצע two threads is liable. בוצע refers to the separation of woven fabric.67The Ra'avad objects to the Rambam's definition of this activity. He offers a definition similar to that of Rashi, Shabbat 73a, stating that בוצע resembles פוצע and refers to cutting off the remaining unwoven threads after the weaving process is completed. One is liable for [the labor of] בוצע whether one removes the woof from the warp or the warp from woof.
[The above applies provided that] one is not acting with a destructive [intent], but rather with the intent to improve [the garment]. For example, there are people who mend [tears in] very light garments. First, they undo the weave. Afterwards, they mend the garment, and then reweave the threads that they undid.68When a garment is mended in this fashion, the mending is hard to detect, because it is rewoven. [In this manner,] they join two garments or two tears together.
A person who undoes a braid for the sake of fixing it [performs] a derivative [of the labor] of בוצע.69As mentioned previously, every category of labor has a derivative. If braiding is a derivative of weaving, one may assume that unbraiding is a derivative of unweaving. The minimum measure for which one is liable is the same as the minimum measure for בוצע." + ], + [ + "A person who ties a knot which is intended to remain permanently and which can be tied [only] by craftsmen1A knot that requires professional expertise and cannot be tied by an untrained person. is liable. Included in this category are the knots tied by camel drivers, the knots tied by seamen, the knots tied by shoemakers when making shoes and sandals.2The fishermen who would catch chilazon that were necessary for the construction of the Sanctuary would tie their nets with special knots that required professional expertise. Similarly, these knots were intended to remain permanently. Therefore, tying such a knot is considered a category of forbidden labor.
It must be emphasized that Rashi and Rabbenu Asher do not accept the criteria mentioned here by the Rambam (which are based on the Halachot of Rabbenu Yitzchak Alfasi from Shabbat 111b). They maintain that tying a knot with the intention that it remain permanently causes one to be liable if the knot is strong enough to remain, even though tying the knot does not require professional expertise.
The Shulchan Aruch (Orach Chayim 317:1) follows the Rambam's perspective. The Ramah, however, rules according to the view of Rashi and Rabbenu Asher.
One who ties a knot that is intended to remain permanently, but does not require a craftsmen [to tie it], is not liable. A knot that will not remain permanently and does not require a craftsman may be tied with no compunctions.", + "How is [the intermediate category] defined? If one of a person's sandal straps tore and he tied it, a rope tore and one tied it, one tied a rope to a bucket, or one tied the bridle of an animal, the person is not liable. The same applies to all other knots that do not require professional expertise, but are always tied with the intention that they remain permanently.3According to Rashi and Rabbenu Asher, one would be liable for tying such knots.
Any knot that is not intended to remain permanently is forbidden to be tied using a knot that requires professional expertise.4Rabbi Yosef Korcus explains the difference between the two clauses of this halachah. Since the knots mentioned in the first clause are intended to last permanently, one would think that one is liable. Therefore, the Rambam emphasizes that one is not.
By contrast, since the knots mentioned in the second clause are not intended to last permanently, one would think that it is permitted to tie them. Hence, the Rambam emphasizes that this is forbidden.", + "A woman may tie the opening of her cloak although it has two openings.5This law - and most of the subsequent clauses of this halachah - are based on Shabbat 15:2. In each of the clauses, the Rambam (based on the Talmud) further develops the concepts stated in the Mishnah.
In this instance, Shabbat 112a explains that such a cloak had two straps, each one extending from one corner of the garment to the other. Since a woman could remove the garment by untying only one strap and slipping it over her head, there is reason to think that one of the knots would be considered as permanent, and therefore forbidden to be tied on the Sabbath. Nevertheless, this hypothesis is not accepted, and tying and untying both knots is permitted. She may tie the strands of a hairnet although it hangs loosely on her head.6Shabbat (loc. cit.) relates that these nets are also tied to a woman's hair. Hence, since the net is not tight fitting, it could be slipped off without untying it. Thus one might consider the knot as permanent. Nevertheless, since usually, these nets are untied, there is no difficulty in tying them.
One may tie the straps of shoes and sandals that are tied around one's foot when donning them.7Since they will be untied when the shoes are removed, tying them is permitted. One may tie pouches of wine and pouches of oil although they have two protrusions.8Shabbat (loc. cit.) explains that the pouches were tied at each of these protrusions. Although the liquid could be removed by opening only one of them, neither of the knots is considered to be permanent, because it was customary to open both knots, for then the liquids flowed more freely. One may tie a pot of meat although it is possible to remove the meat without untying the knot.9Shabbat (loc. cit.) states that although the food could be removed from the pot without untying the knot, we do not consider the knot permanent. We assume that the people will follow the usual practice and untie the knots before opening the pot.
One may tie a bucket with a linen cord, a belt or another similar entity, but not with an ordinary rope.10It is forbidden to tie a bucket with an ordinary rope, because it is likely that one will leave the rope there permanently. A linen cord, a belt, or another similar entity is not really fit for this purpose. Hence, it is probable that one will untie it after using it (Maggid Mishneh, based on Shabbat 113a).
Even though the Rambam would maintain that tying an ordinary rope to a bucket does not make one liable according to Torah law, there is still reason for this additional decree. One may tie a rope before an animal or tie it to an animal's foot so that it will not go out, although this involves two knots.11The animal's owner closed the stall by tying a rope before it, tying it to both ends of the entrance (or, according to other commentaries, by tying two ropes). Although the stall could be opened by untying only one knot, we do not assume that the rope(s) will be left there permanently (Shabbat 112b).
If a rope is tied to a cow, one may tie it to its feeding trough. If a rope is tied to a feeding trough, one may tie it to a cow. One may not, however, bring a rope from one's home and tie it to [both] a cow and a feeding trough. If, however, one has a weaver's rope which one is permitted to carry,12This phrase is the key to the Rambam's understanding of this law (which is based on Shabbat 113a). Since tying the animal does not necessitate using a knot that requires professional expertise, the Rambam would not consider it prohibited according to Torah law. And as the Rambam states, since the intention is not to leave the animal tied permanently, there is no reason for even a Rabbinic prohibition. Nevertheless, since it is forbidden to use a rope on the Sabbath unless it was designated for use beforehand, one may not bring a rope from home. If one tied the rope to the animal or to the feeding trough before the commencement of the Sabbath, however, it is obvious that one intended to use it on the Sabbath. one may bring it and tie it to both the cow and the feeding trough.
[The rationale for these laws is that] all [the above] knots do not require professional expertise, nor are they intended to remain. On the contrary, a person ties them and unties them at will. Therefore, it is permitted to tie them with no compunctions.
One may untie the openings of baskets of dates and dried figs, break off or cut off the cord, take them and eat them.13Shabbat 146a explains that dates and dried figs were strung on a cord and placed in palm branch baskets. One may untie the baskets and cut the cords and eat the fruit.", + "Any substance that is fit to be used as animal fodder may be used for tying on the Sabbath.14Other substances fit for tying would be muktzeh, forbidden to be carried on the Sabbath. Therefore, if the straps of a person's sandals snapped in a carmelit, he may take a moist reed15In his Commentary on the Mishnah (Shabbat 24:5), the Rambam explains that a reed will never be used to tie a permanent knot. that is fit to be eaten by an animal, wind it around [the sandal] and tie it.16This halachah is based on Shabbat 112a, which relates that Rav Yirmiyah saw Rabbi Abahu act in this manner when his sandal strap snapped on the Sabbath. That narrative took place in a carmelit.
The Talmud continues mentioning a situation where Abbaye's sandal strap snapped in a private courtyard and Rav Yosef forbade him to employ a similar technique. The Shulchan Aruch (Orach Chayim 308:15) mentions both these rulings.
If a sandal strap slips from its place, or one's foot slips from the sandal, one may return the strap to its place,17In his gloss on the Shulchan Aruch (Orach Chayim 317:2), the Ramah mentions that this is permitted only when it does not involve much effort. provided one does not tie a knot.18The Magen Avraham 317:8 states that were one to tie a knot, it would be forbidden, because we can assume that the knot would be left permanently.", + "It is permitted to tie a loop [on the Sabbath],19The Ramah (Orach Chayim 317:5) states that one may even tie a single knot with a loop above it, provided one does not intend to leave it permanently. See Shulchan Aruch HaRav 317:3, Mishnah Berurah 317:29. for it will not be interchanged with a knot.20I.e., there is no reason to decree that a loop is forbidden, lest one tie a knot. Therefore, if a rope snapped, one may gather the two ends together, wind a linen cord around them and tie a loop.21The Kessef Mishneh objects to the Rambam's decision, noting that Shabbat 113a states that if one employs a linen cord, one may tie a knot, but if one employs a rope, one must tie a loop. In his Shulchan Aruch (Orach Chayim 317:4), Rav Yosef Karo rules according to his understanding of that passage.
Yad David and others reconcile the Rambam's wording, explaining that he means \"wind a linen cord around it, or tie it [i.e., the rope itself] with a loop.\"", + "It is permissible to tie a knot that is not permanent in nature for the purpose of a mitzvah.22In his Commentary on the Mishnah (Shabbat 24:5), the Rambam states that leniency was granted with regard to tying knots that are intended to remain permanently if they are tied for the sake of a mitzvah on the Sabbath. Rashi, by contrast maintains that the Mishnah grants leniency with regard to measuring alone and not with regard to tying knots that are not temporary in nature.
On this basis, this halachah must be interpreted to mean that one is allowed to tie knots that will not remain permanently, even with a knot that requires professional expertise, or a knot that is intended to remain for an extended period if it does not require professional expertise. (See the Be'ur Halachah 317.) For example, one may tie a knot to calibrate one of the Torah's measures.23The concluding Mishnah in the tractate of Shabbat states that \"In the days of Rabbi Tzadok's father and Abba Shaul ben Botnit, they... tied a cup with a reed to ascertain whether a vat possessed an opening that was a handbreadth in size.\"
One may tie a harp string that snaps in the Temple,24This is not considered a permanent knot, because we assume that after the Sabbath it will be changed. There are opinions in the Talmud (Eruvin 102b) that permit only a loop to be tied. Based on the p rinciple, \"Restrictions in the category of sh'vut are not enforced in the Temple,\" the Rambam, however, chooses the more lenient view (Kessef Mishneh, Or Sameach). but not anywhere else. One may not tie a harp string for the first time on the Sabbath, even in the Temple.", + "A person is liable for untying any knot that he is liable for tying.25Just as tying is one of the 39 categories of forbidden labor, so is untying. Accordingly, all the principles described above concerning tying apply with regard to untying. Whenever a person is not liable for tying a knot, he is not liable for untying it. Whenever a person is permitted to tie a knot, he is permitted to untie it.26Tosafot (Shabbat 73a) states that one is liable only when one unties with the intent of retying, for this was the practice of the chilazon fishermen in the construction of the Sanctuary. Significantly, the Rambam does not mention that requirement. Rashi (Shabbat 74b) rules more stringently, holding one liable even when one does not have the intent of retying the knot immediately. Needless to say, even according to Rashi's view, one must untie the knot for a positive purpose.", + "A person who winds together a rope from palm branches, love grass,27Our translation is based on Rav Kapach's version of the Rambam's Commentary on the Mishnah (Keilim 17:17). strands of wool, strands of flax, strands of goat's hair or the like is liable for performing a derivative of the [forbidden] labor of tying.28The commentaries question why this activity is not considered a derivative of the forbidden labor of spinning thread. The Migdal Oz resolves this question by citing as a source the Jerusalem Talmud, Shabbat 15:1. That passage relates that an experienced tailor connects two ends of a thread together by undoing their twine, and then rewinding them. Since the tailor's object is to connect the two ends, the activity is considered a derivative of tying.
The minimum measure for which one is liable is a length of rope sufficient to remain wound without being tied, for then the work the person performed is permanent.29See Chapter 9, Halachah 13 and Halachah 1 of this chapter.
Similarly, a person who unwinds cords performs a derivative of the forbidden labor of untying and is liable. [This applies] provided one's intent is not merely destructive in nature.30See Chapter 1, Halachot 17-18. The minimum measure for which one is liable is the same as that for winding a cord.", + "A person who sews two stitches is liable,31This is one of the 39 categories of forbidden labor. provided he ties32Many of the commentaries question why the Rambam does not mention that the person is also liable for tying. It would appear, however, that this knot does not require professional expertise. Furthermore, sewing and not tying, is the subject of the Rambam's statements here. the stitches at both ends so that they will remain and not slip out.33Only if the stitches are tied at both ends will they remain permanently. Rav Kapach notes that in Hilchot Kilayim 10:24, the Rambam does not require the two stitches to be attached for one to be liable for sha'atnez, echoing a similar ruling of the Mishnah (Kilayim 9:10).
Rav Kapach explains that the obligations of the two prohibitions differ. With regard to sha'atnez, there is no requirement that wool and linen be permanently attached for one to be liable. In contrast, if the forbidden activity one performs on the Sabbath is not lasting in nature, one is not liable. If, however, one sews an additional stitch, one is liable even if one did not tie [the ends], for one's stitching will remain.
A person who pulls taut a thread used for sewing34After one sews several stitches, one pulls the thread taut (Shabbat 75a). on the Sabbath is liable, because this activity is necessary for sewing.", + "A person who tears [a length of a garment] sufficient to tie two stitches35Our translation is based on the gloss of Rabbi Akiva Eiger. for the sake of tying two stitches is liable.36This is one of the 39 categories of forbidden labor. Although this activity was performed in the Sanctuary for this purpose, the Rambam maintains that a person who performs a מלאכה שאינה צריכה לגופה is liable. Therefore, he maintains that one is liable even if he tears for other purposes. The Mishnah (Shabbat 7:2), however, describes this forbidden labor as \"one who tears to sew two stitches.\" In contrast, one who tears with the intent to ruin is not liable, for [his activity] is destructive in nature.37See Chapter 1, Halachot 17-18.
A person who tears in a fit of rage or [one who rends his garments] for the sake of a deceased person for whom he is required to rend his garments38The Rambam discusses the obligation to rend one's garments over a deceased person in Hilchot Eivel, Chapters 8 and 9. is liable, for by doing so he settles his mind and calms his natural inclination. Since his anger is soothed through this act, it is considered to be constructive in nature and he is liable.39See Chapter 8, Halachah 8, and notes.
A person who makes an opening for a neck [in a garment] on the Sabbath is liable.40The Merkevet HaMishnah states that this refers to simply opening up a place for the head in a garment. Since the Rambam maintains that a person who performs a מלאכה שאינה צריכה לגופה is liable, he maintains that a person is liable for cutting such an opening even if he does not sew it.
Rashi (Shabbat 48a) states that one is liable for this activity for performing a derivative of the forbidden category of labor מכה בפטיש, making an entity ready for use. (Rashi cannot hold one liable for tearing, since he differs with the Rambam and maintains that a person who performs a מלאכה שאינה צריכה לגופה is not liable.)
The latter interpretation is reflected in the statements of Rabbenu Avraham, the Rambam's son, quoted in the Ma'aseh Rokeach, which explain that after a garment was completed, the neck was sewed up with temporary stitches to show that it was never worn. When the purchaser desired to put on the garment, these stitches were undone. See also Shulchan Aruch and Ramah (Orach Chayim 317:3).", + "A person who attaches paper or hides together with scribe's glue and the like is liable for performing a derivative of the forbidden labor of sewing.41For just as a person who sews, he attaches two entities to each other.
Conversely, a person who separates papers or hides that are stuck together is liable for performing a derivative of the forbidden labor of tearing42See the Magen Avraham 340:18, which states that the entities one separates must have been attached to each other with the intent of remaining permanently. Based on a similar rationale, the Chacham Tzvi (Responsum 39) does not hold one liable for opening an envelope, since the flap is not intended to remain permanently closed.
There is a common application of this principle today: the use of disposable baby diapers. Since the flap is not intended to remain permanently closed, fastening it or unfastening it is not considered as related to the forbidden labors of sewing and tearing. if his intent is not merely destructive.", + "A person is liable for building even the slightest amount.43This is one of the 39 categories of forbidden labor. One is liable for even the smallest act of construction, because if there was even the slightest nick or hole in one of the walls of the Sanctuary, hot lead would be poured into it to fill it (Shabbat 102b).
A person who levels the floor inside a house is liable.44For building, since with this activity, he prepares the building's floor. As mentioned in Chapter 8, Halachah 1, a person who performs this activity in a field is liable for plowing.
Significantly, based on Rashi (Eruvin 104a), Shulchan Aruch HaRav 313:24 also holds one liable for performing a derivative of building when one levels the ground in one's yard. Whether he lowers a raised piece of earth or fills a cavity, he is considered to be building and is liable.
When one person places down a stone and another the mortar, the one who places down the mortar is liable.45Without the mortar, the stones would not hold in place. For the highest row [of stones], one is liable merely for lifting up the stone and placing it on the mortar, since other mortar is not placed upon it.
A person who builds on a base of utensils is not liable.46As the source for this halachah, the Maggid Mishneh points to the following passage from the Jerusalem Talmud (Shabbat 7:2, 12:1):
Where was [the forbidden labor of] building found in the Sanctuary? In the placement of the boards in their sockets.
Is this meant to imply that building on a base of utensils is considered building? The sockets are considered as the ground.
From this passage, it is clear that building on a base of utensils is not considered to be building according to Torah law. Note that this law refers to constructing a building by using a utensil as a base. The discussion of whether fashioning a utensil or connecting its parts is a derivative of the forbidden labor of building is discussed in the following halachah and notes.", + "A person who erects a permanent tent is liable for performing a derivative47The commentaries question why the erection of a tent is merely given the status of a derivative and is not considered to be a מעין מלאכה of the forbidden labor of building. The P'nei Yehoshua (Sukkah 16b) explains that a building is a stable structure, while a tent is far more fragile in nature.
The Even HaEzel explains that building involves two actions:
a) joining separate entities into a single whole;
b) spreading a roof over a structure.
Constructing a structure - or part of a structure - which contains both these actions is considered to be building proper. If either - but only one - of the two is involved, the act is deemed a derivative. Thus, erecting a tent is considered a derivative, because it involves spreading a roof, and making cheese is considered a derivative, because it involves joining separate entities into a single whole. [of the forbidden labor] of building.48Significantly, neither in this halachah nor in Chapter 22, Halachah 27, when he mentions the Rabbinic prohibition against erecting a temporary tent does the Rambam explain whether the concept of permanence depends on the strength of the structure or the intent of the builder. It appears that he relies on his statements in Chapter 9, Halachah 13, \"Whenever one performs a labor that does not have a permanent effect on the Sabbath, one is not liable.\" (See the notes on that halachah.)
Similarly, a person who fashions an earthenware utensil - e.g., an oven or a jug - before they are fired [in a kiln] is liable for performing a derivative [of the forbidden labor] of building.49Beitzah 22a relates a difference of opinion between the School of Hillel and the School of Shammai. The School of Shammai maintains that one is liable for performing a derivative of the forbidden labor of building when fashioning a utensil, while the School of Hillel rejects this thesis: \"There is no [concept of] building with regard to utensils.\"
There is, however, a difference of opinion between the Rabbis about the interpretation of this statement. Rashi understands the statement simply. Fashioning a utensil can never be a derivative of building. One is liable for making a utensil, but one's liability stems from the forbidden labor of מכה בפטיש, completing a utensil. This view is shared by Rav Hai Gaon, Rabbenu Yitzchak Alfasi (according to Rabbenu Nissim), and others.
As obvious from this halachah, the Rambam differs and maintains that one is liable for building when fashioning a utensil. The leniency mentioned by the School of Hillel refers only to putting together a utensil that is made up of several component parts. [This is, however, forbidden by Rabbinic decree, because it resembles building (Chapter 22, Halachah 26).] Fashioning a new utensil, by contrast, is surely considered a derivative of building.
This latter opinion is shared by Tosafot (Shabbat 74b), the Ramban, the Rashba, and others. It is also accepted by the Shulchan Aruch (Orach Chayim 314:1).
Similarly, one who makes cheese performs a derivative [of the forbidden labor] of building.50See Chapter 7, Halachah 6. One is not liable until one makes an amount of cheese equivalent to the size of a dried fig.51Although one is liable for building even the slightest amount, with regard to this derivative the minimum measure for which one is liable is the size of a dried fig - the minimum measure associated with the labors related to food. Unless one makes an amount of cheese that size, one's activity is not significant at all.
A person who inserts the blade of an axe onto its handle or one who performs any similar activity performs a derivative [of the forbidden labor] of building. Similarly, one who attaches one piece of wood to another, whether he attaches them with a nail or by inserting one piece of wood into another until they become a single entity, is liable for performing a derivative [of the forbidden labor] of building.52The Rambam discusses the Rabbinic prohibitions associated with this activity in Chapter 22, Halachah 25. (See also the discussion of the issue in the Shulchan Aruch [Orach Chayim 313:9] and commentaries.)", + "A person who makes even the slightest hole in a chicken coop to let light in is liable for building.53Note that in Halachah 16, the Rambam states that one who makes a hole in a building is liable for performing a derivative of the forbidden labor of מכה בפטיש. Similarly, in Chapter 23, Halachah 1, he states that a person who makes a hole in a chicken coop for the sake of letting light in and letting foul air out is liable for performing a derivative of the forbidden labor of מכה בפטיש.
Among the resolutions offered is that in addition to being liable for מכה בפטיש, one is liable for building (Lechem Mishneh). Alternatively, in this halachah, the Rambam mentions making a hole of any size, while in Chapter 23, he mentions making an opening, implying that it is of a larger size, and only then is one liable for מכה בפטיש (Sefer HaKovetz).
A person who returns a door of a well, a cistern, or a wing of a building [to its place] is liable for building.54These doors serve as part of the floor of the building. Therefore, putting them in place is a derivative of building. (See also Chapter 22, Halachah 25, and the commentary of the Maggid Mishneh.)", + "A person who demolishes even the slightest amount is liable, provided he demolishes with the intent to build.55Whenever the encampment of the Jewish people moved, the Sanctuary was taken down and then reconstructed in the new camp (Shabbat 31b).
The commentaries note that in Chapter 1, Halachah 18, the Rambam mentions that one is liable for \"demolishing to build in its place,\" while in this halachah, the words \"in its place\" are not mentioned. If his intent in demolishing is merely destructive, he is not liable.56As mentioned in Chapter 1, Halachah 17, one is not liable for performing any forbidden labor with merely a destructive intent. Nevertheless, as mentioned in Chapter 8, Halachah 8, if one destroys with the intent of venting one's anger, one is liable. Seemingly, the Rambam should have mentioned this point in this context as well.
A person who demolishes a permanent tent or separates a piece of wood attached to another is liable for performing a derivative [of the forbidden labor] of demolishing, provided his intent is to improve it [afterwards].57The Maggid Mishneh explains that the Rambam's intent is to illustrate how one is liable for demolishing for performing the converse of every positive activity for which one is liable for building.
Perhaps the Rambam's wording also alludes to the concept that a person is liable only when he demolishes a structure that is strong enough to last. If the structure he demolishes is not that sturdy, he is not liable. See Shulchan Aruch HaRav 313:19.", + "A person who gives the [final] blow with a hammer is liable. [Similarly,] a person who performs any activity that represents the completion of a task is liable for performing a derivative of dealing [the final] hammer blow.58In his Commentary on the Mishnah (Shabbat 7:2), in definition of this category of forbidden labor, the Rambam writes:
A person who beats [an article] with a hammer, even at the conclusion of the work as the craftsmen do. They strike very light blows to straighten the surface of a utensil.... Therefore, every activity involved in fashioning and completing a utensil, planing it, polishing it, and making it attractive are all derivatives of dealing [the final] hammer blow.
This is what [our Sages implied with] their statement (Shabbat 75b), \"For any activity that constitutes the completion of a task, one is liable for dealing [the final] hammer blow.\"

What is implied? A person who blows a glass vessel,59Tosafot, Shabbat 74b, asks: Since glass utensils are fashioned by blowing, why is one not liable for building as one is for making any other vessel? (See Halachah 13.) Indeed, the Jerusalem Talmud (Shabbat 7:2) holds a person who blows a glass utensil liable for performing that forbidden labor.
The Yesodei Yeshurun and Rav Kapach point out that Rashi (Shabbat 75b) explains that the activity referred to involves cutting a glass utensil by exposing it to a current of air. This is also implied by the Hebrew words המנפח בכלי זכוכית - \"one who blows at a glass utensil.\" one makes a design, or even a portion of a design, on a utensil,60If, however, one makes a drawing or a design on a paper (or on a similar substance), one is liable for performing a derivative of writing or dyeing (Jerusalem Talmud, Shabbat 7:2). (See also Chapter 11, Halachah 17, and Be'ur Halachah 340.) one who planes61The Maggid Mishneh in his gloss on Chapter 11, Halachah 7, renders the term used in our halachah as מגרר, \"scrape.\" [the edges of a utensil],62See also Chapter 23, Halachah 4. one who makes a hole of even the smallest size in a piece of wood, a building, a piece of metal, or a utensil is liable for performing a derivative of dealing [the final] hammer blow.
One is not liable for making [a hole] unless it can be used to bring in and bring out.63I.e., to cause one to be held liable, any opening must be fit to be used as an entrance through which entities are brought in, and an exit through which entities are taken out.", + "A person who pierces a blister on the Sabbath to widen the opening of the wound, as physicians do, with the intent of widening the opening of the wound is liable for performing [a derivative of] dealing [the final] hammer blow,64The Ra'avad, Rashi (Shabbat 107a), and others maintain that performing this activity is a derivative of the labor of building. The Ziv HaMishnah explains the Rambam's position, focusing on the words \"for this is a labor performed by a physician\" - i.e., one is not building a structure, but completing a specific labor that physicians perform. for this is a labor performed by a physician.
If one pierced it to remove its pus, [the act] is permitted.65I.e., one may perform the act without any compunctions (Shabbat 107a). Although the Rambam's ruling is quoted by the Shulchan Aruch (Orach Chayim 328:28), Shulchan Aruch HaRav 328:32 and the Mishnah Berurah 328:88 suggest that it is preferable to have this act performed by a gentile.
According to Rashi and many other authorities, this activity is permitted, because it is a מלאכה שאינה צריכה לגופה. Although generally there would be a Rabbinic prohibition against such an act, in this instance, no prohibition was enforced because of the suffering involved.
This explanation is, however, untenable for the Rambam, for as explained in Chapter 1, Halachah 7, he holds one liable for performing a מלאכה שאינה צריכה לגופה. Among the explanations given for the Rambam's position is that in removing the pus one does not complete the task involved, for an opening sufficient to be useful for another purpose has not been made (Maggid Mishneh). Similarly, Sefer HaBatim explains that in removing the pus, the person thinks only of relieving his pain and does not have any intent of making an opening. Thus the situation differs from the examples stated in Chapter 1, where the person performed the forbidden activity intentionally.
See also the commentary of Rav Chayim Soloveichik who explains that this decision is not dependent on the principle of מלאכה ש אינה צריכה לגופה, but rather on the concept of אינו מתכווין (see Chapter 1, Halachot 5-6) that a person who performs an activity which unintentionally causes a forbidden labor to be performed is not liable.
Although the Rambam agrees that when it is certain that one's actions will result in the performance of a forbidden labor, one is liable, the latter principle does not apply when one does not appreciate the results of the performance of the forbidden labor (פםיק רישא דלא ניחא ליה). In such an instance, the Rambam follows the opinion of the Aruch who maintains that one is not liable.", + "One who files a stone66Our translation is based on the Rambam's Commentary on the Mishnah (Shabbat 12:1), where he explains that this refers to \"smoothing it with a tool known to be used for this purpose.\" Rashi (Shabbat 102b) renders this term as \"chisel.\" to even the slightest degree is liable for performing [a derivative of] dealing [the final] hammer blow. A person who aligns a stone in the foundation of a building, adjusting its position with his hands and settling it in its proper place,67The Or Sameach (based on Shabbat 102b) states that this applies only in setting the stones of a building's foundation, and not those of its walls.
One might ask: Why is the person who performs this activity not liable for building (see Rashi and Tosafot, Shabbat, loc. cit.)? It is possible to explain that it goes without saying that the Rambam would hold such an individual liable for building, the new concept taught by this halachah is that he is also liable for dealing [the final] hammer blow. is liable for performing [a derivative of] dealing [the final] hammer blow.
A person who removes threads, straws, or splinters of wood68Our translation is based on the commentary of Rabbenu Chanan'el on Shabbat 75b. from a garment by hand - for example, the splinters that are found in woolen garments - is liable for performing [a derivative of] dealing [the final] hammer blow. [This applies] provided the person is disturbed by them.69The Kessef Mishneh explains that this means that the person removes them from the garment with the intention of making it more attractive, even though he could wear the garment while they are still adhering to it. This interpretation is quoted by Shulchan Aruch HaRav 302:7 and the Mishnah Berurah 302:10. If, however, he removes them as a matter of course, [without thinking,]70As explained in Chapter 1, Halachah 11, a person is not liable for performing a forbidden activity as a מתעסק - i.e., without consciously controlling his behavior. In this instance as well, it is common for people to pick at their clothes, without giving the matter any thought at all. he is not liable.71It is, nevertheless, forbidden according to Rabbinic decree (Shulchan Aruch HaRav 302:6, Mishnah Berurah 302:11).
A person who shakes out a new black garment to make it attractive and to remove any remnants of white wool72The early manuscripts and printings of the Mishneh Torah state הציהוב הלבן. Based on the dictionary of Rabbi Tanchum of Jerusalem, this term is interpreted to mean \"bright white threads.\" adhering to it, as is a tailor's practice,73Based on Shabbat 147a, the Ra'avad, Rashi, and others, interpret this as shaking dew from a new garment, and the activity being a derivative of the forbidden labor of whitening. This interpretation is accepted by the Shulchan Aruch (Orach Chayim 302:1). is liable to bring a sin offering.74Rav Sa'adiah Adana explains that according to the general principles the Rambam outlined in the beginning of the text, it would have been sufficient for him to state \"is liable,\" as is his practice throughout the text. Nevertheless, in this instance he quotes the Sages' expression (Shabbat 147a), \"is liable for a sin offering\"; because of the nature of the activity, one might think that one is liable only for stripes for rebelliousness, the punishment given for violating a Rabbinic decree. If he is not disturbed by them, it is permissible [to do so].", + "A person who traps a living creature from a species that is common to trap75See Halachah 24, where the Rambam mentions some of the species not included in this category. - e.g., beasts, fowl,76The commentaries note that Shabbat 106b differentiates between a צפור דרור - a swallow - and other fowl. On this basis, the Shulchan Aruch (Orach Chayim 316:1) states that other birds are also considered trapped when enclosed in houses, and it is only a swallow - because it is small - that must be trapped in a closet.
The Merkevet HaMishneh and others explain that Rabbenu Yitzchak Alfasi and the Rambam interpret the conclusion of that Talmudic passage as indicating that there is no difference between one type of fowl and another. It is too difficult to trap any bird when enclosed in a house. or fish - is liable77This is one of the 39 categories of forbidden labor. provided he traps them in a place where no further efforts are required to trap them.
What is implied? One chased after a deer until one caused it to enter a room,78The Hebrew בית usually means house. Here, however, it refers to a one-room structure. a garden, or a courtyard, and one locked it inside, one caused a fowl to fly into a closet and locked it, one removed a fish from the sea and placed it in a bowl of water. [In all these instances,] the person is liable.79The commentaries explain that a deer is trapped even when there are open windows and when there is no roof.
If, however, a person caused a bird to fly into a room and locked it, caused a fish to swim from the sea into a pool of water, or chased a deer until he caused it to enter a large hall, and locked it, he is not liable. [The living creature] is not completely trapped, for if he to desired to take it, he would have to chase it and trap it in [this new place].80See Hilchot Sh'vitat Yom Tov 2:7, where the Rambam develops this principle. Therefore, a person who traps a lion is not liable until he causes it to enter the pen in which it will be enclosed.", + "[The following] - a place in which if a person ran, he could reach the animal in a single movement,81The Maggid Mishneh states that this means \"without having to pause.\" and a place so narrow that the shadow of both walls would merge in the middle - are considered to be small places. If one chased a deer or the like into such a place, one is liable. If a place is larger than this, a person who chases an animal or a fowl into it is not liable.", + "[The following principle applies regarding] the eight creeping animals mentioned in the Torah82Leviticus 11:29. See Chapter 8, Halachah 9, for a definition of the species referred to. and similarly, other creeping animals and crawling things:83The distinction between the eight species mentioned in the Torah and other crawling animals is relevant within the context of the Mishnah, Shabbat 14:1, which follows the view of Rabbi Shimon that one is not held liable for performing a [forbidden] labor when he has no need for the actual labor he performed. Hence, it is necessary to differentiate between the eight species mentioned in the Torah (which are generally trapped for their hides) and other crawling animals when that is not necessarily the case. When a species is usually trapped, a person who traps any one of them - whether for a purpose, or without a purpose, even merely for the sake of sport - is liable, since he intended to trap and actually did so.84This ruling depends on the principle stated by the Rambam immediately afterwards, that one is held liable for performing a [forbidden] labor when he has no need for the actual labor he performed. A person is liable for performing a [forbidden] labor even if he has no need for the actual labor he performed.85This subject, referred to as a מלאכה שאינה צריכה לגופה in Hebrew, is discussed at length in Chapter 1, Halachah 7. As mentioned, there are many authorities who differ with the Rambam's opinion on this issue.
A person who traps an animal that is sleeping or a blind animal is liable.86As obvious from Halachah 24, a person who traps an animal that is physically disabled is not liable. Shabbat 106b differentiates between the animals mentioned in that halachah and those mentioned in this halachah as follows: An animal that is sleeping or blind is sensitive to man's steps. Unless he approaches stealthily, the animal will be startled and flee. In contrast, those mentioned in Halachah 24 will not be able to escape capture.", + "When a person sends out dogs to trap deer, rabbits, and the like, the deer flees because of the dog,87Note the Maggid Mishneh, who quotes Rabbenu Chanan'el's commentary, which explains this as a continuation of the concepts mentioned in the previous halachah. Rashi (Shabbat 106b) interprets the passage differently. (See the Be'ur Halachah 316.) and the person chases after the deer or stands before it and as such, frightens it so that the dog can catch it,88The Ramah (Orach Chayim 316:2) emphasizes that even during the week, this behavior is undesirable. In his Darchei Moshe, he emphasizes that such cruelty will prevent a person from participating in the feast of the Leviathan in the era of the redemption. he is liable for [performing] a derivative [of the forbidden labor] of trapping.89The Magen Avraham 316:4 emphasizes that if the person merely sends out the dogs and is not personally involved in the deer's capture, he is not held liable at all. There is, however, a Rabbinic prohibition involved. The same applies with regard to [trapping] fowl.", + "When a deer enters a room and one person closes90Here, we have chosen to translate the Hebrew נעל as \"close,\" rather than \"lock.\" Closing the door is sufficient to confine the deer inside and cause one to be liable for trapping it. it, the latter is liable.91Although he did not actively pursue the deer into the room, since it becomes trapped through his deed, he is responsible. If two people close it, they are not liable. If the door cannot be closed by a single person and they both close it, they are both liable.92This halachah illustrates the principle stated in Chapter 1, Halachot 15- 16:
Whenever two people share in the performance of a [forbidden] labor that one of them could have performed by himself, they are [both] free of liability.... When, however, a single individual cannot perform [the forbidden labor] alone and must be joined by others, [all the individuals involved are held liable].
See Sefer HaKovetz and others for explanations why this is not a mere reiteration of the principles stated previously.
When one person sat in the entrance and did not block it, and a second person sat down and blocked it, the second person is liable.93The first person's act did not obstruct the deer's escape, while the second person's did. Although the first person assisted the second, since his assistance was passive - he did absolutely nothing - he does not share in the liability. Furthermore, as the Rambam states in his Commentary on the Mishnah (Shabbat 13:7), he is permitted to remain seated.
When the one person blocks the entrance when he sits down, and a second person sits down next to him [in a manner that also obstructs the entrance], the first person [alone] is liable.94For he completed the capture of the animal by sitting down. This is a fait acccompli to which the second person adds nothing. [This applies] even if he later rises and leaves, [and the second person remains blocking the entrance],95Without moving. for the second person has not done anything. He is permitted to remain seated in the doorway until the evening and then take the deer.96He may not, however, take the deer on the Sabbath itself. Although it is already trapped, it is muktzeh, forbidden to be handled. (See Chapter 25, Halachah 26.) To what could this be compared? To one who locks his house to protect it and finds a trapped deer inside.97In this instance, we have translated the Hebrew נע ל as \"lock\" rather than \"close\" as above. Were a person to close the door and thus trap the deer, he would be liable. The Rambam is speaking of a situation where the deer was trapped previously (in the analogy, by the first person) and then locked in (blocked further by the second person).
If a fowl enters under the edge of a person's clothes, he may [continue] sitting and watch it until nightfall.98In this instance as well, it is forbidden to take the bird on the Sabbath because it is muktzeh. It is [then] permitted [to take it].", + "A person who traps a deer that is old, limping, sick, or small is not liable.99As explained in the notes on Halachah 21, one is not liable for trapping these creatures, because no real effort is required in doing so.
A person who releases an animal, a beast, or a fowl from a trap is not liable.100The Maggid Mishneh questions why the Rambam uses the term \"is not liable,\" which implies that it is forbidden to do so by Rabbinic decree. What prohibition is there in releasing an animal from a trap? He answers that perhaps the intent is that the person is liable for violating the Rabbinic prohibition that deems an animal as muktzeh. Note the Magen Avraham 316:11 which states that one may release an animal or a fowl from a trap, provided one does not touch them. A person who traps a beast or a fowl that is in his domain - e.g., ducks, chickens, or doves from a cote - is not liable.101See Hilchot Sh'vitat Yom Tov 2:5, where the Rambam states that chickens and ducks are considered as within a person's grasp. Note, however, the distinction between the different types of doves mentioned in that halachah and in this halachah. Because of that difference, the Maggid Mishneh considers the mention of doves in this halachah as a printing error. Mention of them is found, however, in most early manuscripts and printings, and other authorities justify their mention. A person who traps a living being whose species is not usually trapped - e.g., locusts,102Rav Kapach states that this refers to non-kosher locusts. A person who catches kosher locusts is liable. The Mishnah Berurah 316:13, however, differs, and maintains that the Rambam does not hold one liable for trapping such species. wild bees, hornets, mosquitoes, fleas, and the like - is not liable.103Since it is not customary to trap these species, even a person who traps them for a specific purpose is not held liable (Shulchan Aruch HaRav 316:4). There is, however, a Rabbinic prohibition involved. For that reason, one must even take precautions not to trap such creatures accidentally (Ramah, Orach Chayim 316:3).", + "Crawling beasts that are dangerous - e.g., snakes, scorpions and the like - may be trapped104I.e., not only is one not liable, but is permitted to do so. on the Sabbath. [This leniency is granted] even when they are not deadly, but merely bite, provided one's intent is to prevent [someone from] being bitten.105Most commentaries explain this ruling according to the opinions that do not hold one liable for performing a מלאכה שאינה צריכה לגופה. Although generally there would be a Rabbinic prohibition against such an act, in this instance no prohibition was enforced because of the danger involved.
This explanation is, however, untenable for the Rambam, for as explained in Chapter 1, Halachah 7, he follows Rabbi Yehudah's ruling that holds one liable for performing a מלאכה שאינה צריכה לגופה.
The Avnei Nezer (Likkutim 189) explains that this situation is different, because of the unique nature of the labor of trapping. The concept of trapping is relevant only when one traps an object of value. Therefore even Rabbi Yehudah frees one of liability when trapping an animal whose species is not usually trapped.
Similarly, in the instance at hand, since one has no concern for the object one is trapping, merely for one's personal welfare, the entire concept of trapping does not apply. See also the notes on Halachah 17 of this chapter and Chapter 11, Halachah 4.
What should one do? Place a utensil over them, cover them with something, or tie them so they cannot cause damage." + ], + [ + "A person who slaughters is liable. This does not apply only to [ritual] slaughter. Anyone who takes the life of a living beast, an animal, fowl, fish, or crawling animal - whether by slaughtering, stabbing, or beating1In all three of these activities, the animal dies because of bleeding. For this reason, although beating may cause the animal to die because of internal bleeding, it is included in the same category. - is liable.
A person who strangles a living creature performs a derivative of slaughtering.2Since no blood is shed, this is considered a derivative and not a מלאכה מעין. Therefore, if one removed a fish from the glass of water [in which it was being kept] until it died, one is liable for strangling it. [Indeed, one is liable even if one returns it to the water before] the fish actually dies. As long as [a portion of its body as wide as] a sela3A coin of the Talmudic period. Based on Yoreh De'ah 30, it appears that a sela is approximately 2.6 or 3.2 cm in diameter according to the different opinions. between its fins becomes dry, one is liable, for it will not be able to live afterwards.
A person who inserts his hand into an animal's womb and removes a fetus [from] the womb is liable.4Based on Avodah Zarah 26a, the Eglei Tal quotes opinions which state that if a person performs such an act, he is liable for reaping - i.e., removing an entity from its source of nurture. The difference between these two rationales is that when an animal is prepared to give birth, the concept of reaping no longer applies, for the fetus no longer needs its mother's nurture.", + "A person who kills insects and worms that are conceived through male-female relations or fleas that come into being from the dust is liable as if he killed an animal or a beast.5This follows the Rambam's ruling that one is liable for performing a מלאכה שאינה צריכה לגופה. The authorities who differ on this principle will hold one liable only if one kills these creatures for the sake of something that one needs from their bodies. In contrast, a person is not liable for killing insects and worms that come into being from dung, rotten fruit, or the like - e.g., the worms found in meat or those found in legumes.6In view of the experiments of Pasteur, there are many Rabbis who maintain that this ruling should be disregarded and we should refrain from killing any creatures on the Sabbath. Others, even contemporary authorities with scientific backgrounds, such as the Lubavitcher Rebbe Shelita (see Emunah UMada, p. 130 ff), maintain that our inability to observe spontaneous generation is not absolute proof that such a phenomenon does not exist. Consequently, it is inappropriate for us to think of altering the halachah.
In this context, it is significant to quote the Rambam's statements, Hilchot Shechitah 10:13:
Similarly, with regard to the conditions that we have enumerated as causing an animal to be trefah (unable to live for an extended period): Even though it appears from the medical knowledge available to us at present, that some of these conditions are not fatal... all that is significant to us is what our Sages said, as [implied by Deuteronomy 17:11]: \"[You shall act] according to the instructions that they will give you.\"
See also the introductions to Chapter 3 of Hilchot Yesodei HaTorah and to Chapter 4 of Hilchot De'ot in the Moznaim Mishneh Torah series.", + "A person who checks his clothes for lice on the Sabbath may rub off the lice and discard them.7See Shulchan Aruch, Orach Chayim 316:9. It is is permitted to kill lice on the Sabbath, for they come into being from sweat.8The difference of Rabbinic opinion mentioned with regard to the previous halachah applies in this instance as well.", + "It is permitted to kill beasts or insects whose bites are surely deadly, as soon as one sees them9Shabbat 121b explains that this leniency applies even according to the opinion of Rabbi Yehudah, who maintains that one is liable for performing a מלאכה שאינה צריכה לגופה. Because of the danger these species pose, they are allowed to be killed even when they are not pursuing a person. For it can be assumed that as soon as they become aware of a person, they will pursue him. - for example,10The Rambam cites these examples to illustrate the principle he states, not to be restrictive. If other species pose mortal danger in a manner similar to the five mentioned here, the same laws apply (Kessef Mishneh). flies in Egypt, hornets in Nineveh, scorpions in Adiabena, snakes in Eretz Yisrael, and rabid dogs in all places.
[The following rules apply with regard to] other dangerous animals:11I.e., creatures that can inflict mortal wounds, but will not necessarily do so. If they are chasing a person, one may kill them.12In this instance as well, Rabbi Yehudah would accept this leniency, for the person is concerned only with saving his life and not with the performance of the forbidden activity. (See the interpretation of Sefer HaBatim mentioned in the notes on Chapter 10, Halachah 17.)If they are staying in their place or fleeing from the person, it is forbidden to kill them.13For there is no immediate danger involved. If one steps on them accidentally as one is walking and kills them, this is permitted.14The wording used by the Rambam (based on Shabbat 121b) is somewhat problematic. The expression \"if one steps on them accidentally,\" implies that we are speaking after the fact, after one has already crushed them, while the expression \"it is permitted\" appears to indicate that this license is granted at the outset.
The Rashba explains that, indeed, license to kill these creatures is granted outright. One should merely make it appear that one is stepping on them accidentally. This ruling applies, however, only according to Rabbi Shimon, who does not hold one liable for performing a מלאכה שאינה צריכה לגופה. According to Rabbi Yehudah, the intent is that one may proceed without taking care to check whether one kills them or not.", + "A person who skins [a portion of an animal's] hide large enough to make an amulet is liable.15This is one of the 39 categories of forbidden labor. Similarly, one who processes [a portion of an animal's] hide large enough to make an amulet16The Maggid Mishneh cites Shabbat 8:3, which states that one is liable for transferring a hide this size from one domain to another. Significantly, in his Commentary on the Mishnah (loc. cit.), the Rambam states that this refers not to the skin used to make parchment on which the amulet is written, but rather the leather used as a covering for the amulet. is liable.17This is also one of the 39 categories of forbidden labor.
Just as one who processes [a hide is liable], so too, is one who salts [a hide], for salting is one of the methods of processing.18See Hilchot Tefillin 1:6. [Prohibitions associated with the forbidden labor of] processing do not apply with regard to foodstuffs.19The Rambam's ruling differs from that of Rabbenu Chanan'el, who holds one liable for salting meat to preserve it for an extended period. (See also the Shulchan Aruch, Orach Chayim 321:2-6, which mentions several Rabbinic prohibitions in connection with salting food. Note the explanation of Shulchan Aruch HaRav 321:2.) The Ma'aseh Rokeach states that the Rambam maintains, by contrast, that there are no Rabbinic prohibitions associated with salting food in this context. Note, however, Chapter 22, Halachah 10, which mentions a Rabbinic prohibition against salting food as part of the pickling process.
Similarly, one who smooths [a portion of an animal's] hide large enough to make an amulet is liable.20This is also one of the 39 categories of forbidden labor. What is meant by smoothing? Removing the hair or the wool from the hide after [the animal's] death21Apparently, the Rambam adds this phrase to distinguish between this category of forbidden labor and the category of shearing. Shearing refers to removing an animal's wool or hair when alive, while smoothing refers to performing the same activity after the animal's death (Yesodei Yeshurun). Note, however, Chapter 9, Halachah 7, which states that one is liable for shearing an animal's wool even when the animal is dead.
See also the Responsum of the Beit Meir (Vol. IV, p. 142), which explains that although the activities included in the two categories of labor are similar, their objectives differ. The object of the labor of shearing is to obtain wool, while the object of the labor of smoothing is to produce a smooth hide.
[According to the Rivosh (cited in Chapter 9, Halachah 7), shearing applies when wool is removed from a live animal, while smoothing applies when the same activity is performed after an animal has died (Eglei Tal). so that the surface of the hide will be smooth.", + "A person who separates duchsustos from k'laf22See Hilchot Tefillin 1:7-8, where the Rambam explains that a hide used for parchment is divided in half. The thin upper side of the hide where the hair grows is called k'laf. The thick portion on the side of the flesh is called duchsustos. Tefillin should be written on k'laf, while mezuzot should be written on duchsustos.
At present, the parchment used for writing sacred articles is no longer processed in this fashion.is liable for [performing] a derivative [of the forbidden labor] of skinning. A person who separates [a portion] from a hide large enough to make an amulet is liable.23This phrase is not included in the early manuscripts and printings of the Mishneh Torah. Its addition appears to be a printing error.
A person who treads upon a hide with his feet until it becomes hard, or one who softens it with his hands, extending it, and leveling it as the leather workers do is liable for [performing] a derivative [of the forbidden labor] of processing.24See Chapter 23, Halachah 10, for Rabbinical prohibitions associated with leather working.
A person who pulls a feather from the wing of a fowl is liable for [performing] a derivative [of the forbidden labor] of smoothing. Similarly, a person who smears a poultice of even the smallest size, beeswax,25See Chapter 23, Halachah 11, for Rabbinical prohibitions associated with smoothing wax. tar, or other entities that are smeared until a smooth surface is produced is liable for [performing a derivative of the forbidden labor of] smoothing.
A person who rubs a hide that is suspended between pillars is liable for smoothing.26The Maggid Mishneh cites the Jerusalem Talmud (Shabbat 7:2), which explains that preparation of the hides used for the Sanctuary involved suspending them on pillars and rubbing them so that their surface would be smooth.", + "A person who cuts [a portion] from a hide large enough to make an amulet is liable,27This is one of the 39 categories of forbidden labor. provided he cuts with a specific length and width in mind. Cutting in this manner is considered as labor [forbidden on the Sabbath]. If, however, one cuts with a destructive intent,28As explained in Chapter 1, Halachah 17, anyone who performs a forbidden labor for a destructive intent is not liable. or without a precise measure, doing so either without thought entirely29As explained in Chapter 1, Halachah 11, anyone who performs a forbidden labor casually, without intent, is not liable. or for pleasure,30Rav Kapach explains that here also the intent is performing the activity for the sake of tension release, without any concern for what one is doing. he is not liable.
A person who trims [the down from] a wing [of a fowl]31To use in stuffing a pillow or a blanket (Rashi, Shabbat 74b). is liable [for performing] a derivative [of the forbidden labor] of cutting. Similarly, one who planes32Our translation is based on the gloss of the Maggid Mishneh, who contrasts this halachah with Chapter 10, Halachah 16. (See the notes on that halachah.) a beam of cedar wood is liable for cutting. Similarly, anyone who cuts a piece of wood or a piece of metal is liable for cutting.
A person who takes a small piece of wood33As is obvious from the following halachah, this refers to a twig or piece of wood that is not fit to be used as food for an animal. and trims it to use as a toothpick or to pry open a door is liable.34The Maggid Mishneh and others question the Rambam's ruling, noting that according to Beitzah 33a-b, it would appear that one is liable only if one trims a piece of wood with a utensil. Significantly, however, the Magen Avraham 322:4 quotes the Rambam's decision without objection.", + "Any article that is fit to be used as animal fodder35Although the Rambam's ruling is accepted as halachah by the later authorities, the Sefer Mitzvot Gadol and other Rishonim differ. - e.g., straw, soft grasses, palm branches, and the like, may be trimmed on the Sabbath, because the the concept of preparing a utensil does not apply in this context.
It is permitted to break fragrant branches [by hand] for the sake of their scent36E.g., myrtle branches, which give off their fragrance when they are broken open and rubbed. Significantly, when mentioning this law, the Shulchan Aruch (Orach Chayim 322:5) states that this is permitted \"for the sake of a sick person.\" Nevertheless, the conclusion of the later authorities is that a healthy person may also do so (Mishnah Berurah 322:16). although they are hard and dry. One may strip [their bark] as one desires, regardless of whether one strips [the bark] of a small branch or a large branch.", + "A person who writes37This is one of the 39 categories of forbidden labor. two38One is liable for writing two letters because this resembles the activity necessary for the construction of the Sanctuary. A mark was made on each of the sides of the walls, so that it would be used to match the same walls to each other every time the Sanctuary was erected (Shabbat 12:3, Rashi, Shabbat 75b). letters39The same also applies to a person who writes two numerals (Shulchan Aruch HaRav 340:8). See the notes on the following halachah and on Halachah 17, which discuss the use of marks or symbols. is liable. A person who erases writing so that he can write40One's intent need not be to write on the Sabbath itself. As long as one erases with the intent of writing, one is liable regardless of when one actually writes (Mishnah Berurah 340:13). two letters is liable.41This is also one of the 39 categories of forbidden labor. If a mark was made in error on one of the walls, it was erased so that the correct mark could be made.
A person who writes one large letter the size of two [ordinary] letters is not liable.42For he has only written one letter. One is not liable until one writes two letters, regardless of their size. Nevertheless, writing even a single letter is considered as חצי שיעור (the performance of half the forbidden measure of a prohibition) and forbidden according to the Torah itself (Shulchan Aruch HaRav 340:4, Mishnah Berurah 340:12). In contrast, a person who erases one large letter in a place where two letters can be written is liable.43For his erasure is sufficient to enable two letters to be written.
A person who wrote one letter that concluded a scroll is liable.44In this instance, although only one letter was written, the act is significant, because it completed an entire scroll. There are commentaries on Shabbat 104b, the source for this halachah, who maintain that, in this instance, one is liable for performing the labor מכה בפטיש, completing an article. From the Rambam's wording, however, it appears that he holds him liable for writing.
We see a similar decision with regard to the forbidden labor of weaving. In Chapter 9, Halachah 18, the Rambam writes that one is liable for weaving one thread if by doing so, one completes a garment (Rav Kapach). A person who writes for the sake of ruining the parchment is liable,45I.e., one writes an ordinary letter on parchment fit to write a Torah scroll (Rav Kapach). for one is liable for the writing itself46Although one has ruined the parchment and thus there is a destructive aspect to one's activity, since the words one wrote are significant, one is liable. and the surface on which [the letters] are written is not significant. If one rubs out writing with the intent of ruining [the writing surface], one is not liable.47For the entire purpose of the labor of erasing is to prepare a writing surface for use.
Should one rub out ink that fell on a scroll or rub out wax that fell on a writing tablet,48In Talmudic times, the word פנקס referred to a book of tablets coated with wax upon which merchants would write with a stylus (Rashi, Shabbat 104b). one is liable49For erasing. With this act, one prepares a writing surface. Note the Sh'vut Ya'akov and others who explain that one is liable for smearing the wax (see Halachah 6). Most authorities, however, accept the Rambam's ruling that one is liable for erasing. if [the rubbed out] portion is large enough for two letters to be written upon it.", + "A person who writes the same letter twice and thus produces a word [that has meaning] - e.g., דד תת גג רר שש סס חח50All these pairs of letters have meaning. Hence, one is liable. If, however, one writes a pair of letters that has no meaning, even if it is the beginning of a word - e.g., אא, one is not liable (Maggid Mishneh, based on Shabbat 103b). - is liable.
One is liable for writing in any language and with any characters,51It is necessary for the Rambam to mention both other languages and other characters. Otherwise, one might think that with regard to other languages, one is liable only for writing words from other languages when one transliterates them into Hebrew characters - or conversely, that one is liable for writing with other characters only when writing Hebrew words. With the wording he chose, the Rambam makes it clear that one is liable even when one writes words from another language in the characters of that language.
It must be emphasized that there are authorities who differ with the Rambam's decision. The Ramah (Orach Chayim 306:11) quotes the Or Zarua, who states that one is liable for writing only when one writes in the Assyrian script (i.e., the Hebrew script used for Torah scrolls) or in the classic Greek script. Note, however, the Noda BiY'hudah (Orach Chayim, Vol. II, Responsum 32) and the Be'ur Halachah 306, who refute the Or Zarua's opinion and state that it is not accepted by others. And note the S'dei Chemed (ma'arechet kaf, sec. 111), who brings other opinions in support of the Or Zarua. or even for making two marks.52In his Commentary on the Mishnah (Shabbat 12:3), the Rambam explains the term \"signs\" as referring to the use of letters as numbers - e.g., א for one, ב for two.
The Maggid Mishneh interprets these \"signs\" as referring to symbols that are not letters, but are significant to a reader, such as the reversed nunnim found in the Torah, Numbers 10:35-36. (See also Halachah 17 and Shulchan Aruch HaRav 340:7-8.)", + "Left: Two zeinim in the Assyrian script. Right: A chet in the Assyrian script.
A person is not liable for writing in the following circumstances:
He writes one letter next to writing that existed previously;53Even when the letter he wrote completes a word when combined with the writing that existed previously. Since he has not written two letters on the Sabbath, he is not liable (Rashi, Shabbat 104b).
he writes on top of writing that existed previously;54Superimposing his writing on top of a letter that had been written previously. Although this writing made the existent letters clearer, since nothing essentially new is achieved, the person is not liable (ibid.). (See also the latter portion of Halachah 16 and notes.)
he intended to write a chet and instead wrote two zeinim55In the Assyrian script used for Torah scrolls and the like, a chet resembles two zeinim that are connected by two lines referred to as the ch'totrot. or makes a similar error with regard to other letters;
he writes one letter on the floor [of a house] and one letter on [one of] the beams [of the ceiling], for they are not read as a single unit;56Letters that cannot be read together are considered two separate units, and writing each of them a separate activity. Since the obligation for writing on the Sabbath is for writing two letters, as explained above, one is not liable unless the two letters can be read together.
he writes two letters on two pages of a writing tablet that are not read as a single unit.57In his Commentary on the Mishnah (Shabbat 12:5), the Rambam emphasizes that letters must be on the same line to be able to read as a single unit. (See also Shabbat 104b, which emphasizes that the distance between the two letters can also be a significant factor.)
When a person writes [two letters] in two corners [of the walls of a house] or on two pages of a writing tablet and they can be read as a single unit,58This resembles the letters written on the beams of the Sanctuary, the source for the prohibition against writing on the Sabbath. he is liable.", + "If a person took a parchment or the like and wrote one letter upon it in one city and traveled on that same [Sabbath] day to another city where he wrote another letter on another scroll, he is liable.59The Maggid Mishneh states that this ruling, based on Shabbat 104b, applies even when it is necessary to fold the two parchments so that the two letters can be placed in juxtaposition to each other. [This decision is rendered] because when the [two parchments] are brought close to each other, they can be read as a single unit. All that is necessary is to bring them together.", + "
The dark portion is the letter reish. When the serrated lines are filled in, the letter dalet is formed.
A person who writes merely one letter is not liable even when [that letter] is representative of an entire word. What is implied? One wrote a מ and everyone knows that the intent is the word ma'aser60The word ma'aser means \"tithes.\" This abbreviation was often used to refer to money or produce that was ma'aser sheni, \"the second tithe,\" which could be used only to buy food to be eaten in Jerusalem. The same applies regarding other abbreviations. or one wrote [that letter] in the place where a number is required and thus it is as if one wrote [the word] \"forty,61The numerical equivalent of מ according to the accepted principles of gematria, Hebrew numerology.\" one is not liable.
If one was checking a single letter and divided it, [creating] two [letters], one is liable; for example, one divided the connecting lines of a chet, thus creating two zeinim.62See the notes and diagrams accompanying Halachah 11.
Shulchan Aruch HaRav 340:8 mentions that a person who writes a zayin or any other of the letters שטנ\"ז ג\"ץ that require taggim, \"crowns,\" without these crowns is not liable. From this halachah, it would appear that the Rambam does not accept this ruling, for the zeinim created when the connecting lines of a chet are divided do not have crowns. The same applies in all similar situations.63As another possibility, Shabbat 104b mentions erasing the projection in the right corner of a dalet to create a reish.", + "A person who writes with his left hand, with the back of one's hand,64Rashi, Shabbat 104b, interprets this to mean that the person holds a pen in his hand and turns his hand upside down to write.
Based on this source, the expression כלאחר יד is used throughout the Rabbinic literature on the Sabbath laws to mean \"in an unusual manner.\" with his feet, his mouth, or with his elbow, is not liable.65A person is liable for performing a forbidden labor on the Sabbath only when he does so in an ordinary manner. Although there is a Rabbinic prohibition against performing a forbidden labor in an unusual manner, one is not held liable.
A left-handed person who writes with his right hand - which for him is equivalent to other people's left hand - is not liable. If he writes with his left hand, he is liable. A person who is ambidextrous66The precise translation of the Rambam's wording is \"uses both of his hands with equal dexterity.\" On this basis, there is room for question regarding a left-handed person who writes with his right hand, but less comfortably than he does with his left hand. Is he liable for writing with his right hand on the Sabbath or not? is liable regardless of whether he writes with his right or left hand.
When a child holds the pen and an adult holds his hand and moves it, causing him to write, the adult is liable. When an adult holds a pen and a child holds his hand and moves it, causing him to write, the adult is exempt.", + "A person who writes is not liable until he writes with a substance that leaves a permanent mark67As mentioned in Chapter 9, Halachah 13, \"Whenever one performs a labor that does not have a permanent effect on the Sabbath, one is not liable.\" To apply a principle mentioned in the notes to that halachah, if the writing will remain on the Sabbath itself, even if it will fade afterwards, one is liable.
See also the Be'ur Halachah 340 who quotes the opinion of the Rashba (Shabbat 115b) which explains that permanency in this context refers to writing that will last an ordinary period of time. - e.g., with ink,68In Hilchot Tefillin 1:4, the Rambam describes the preparation of ink as follows:
One collects the vapor of oils, of tar, of wax, or the like, [causes it to condense,] and kneads it together with sap from a tree and a drop of honey. It is moistened extensively, crushed until it is formed into flat cakes, dried, and then stored.
When one desires to write with it, one soaks [the cakes of ink] in gallnut juice or the like and writes with it. Thus, if one attempts to rub it out, he would be able to.
 black tint,69The commentaries associate this with a tint produced from the residue of an oven. vermilion,70In his Commentary on the Mishnah (Shabbat 12:4, Megillah 2:2), the Rambam translates this term into Arabic. Rav Kapach states that the Arabic term he uses refers to red colored clay used for drawing. gum, vitriol,71In his Commentary on the Mishnah (loc. cit.), the Rambam describes these substances, using Arabic terms which Rav Kapach translates as referring to saps from trees that are yellow and green in color. When they are mixed with gallnut juice, they turn black, as the Rambam mentions in Chapter 9, Halachah 14. and the like - on a surface on which the writing will remain preserved - e.g., a skin, parchment, paper, wood,72As mentioned previously, the forbidden labor of writing has its source in the letters written as symbols for the walls of the Sanctuary. and the like.
[In contrast,] a person is not liable if he writes with a substance that does not leave a permanent mark - e.g., beverages or fruit juice - or if he writes with ink and the like on a substance like vegetable leaves where the writing will not be preserved. One is liable only when writing with a substance that leaves a permanent mark on a surface where that mark will be preserved.
Similarly with regard to [the forbidden labor of erasing]: A person who erases is liable only when erasing writing that would leave a permanent mark from a surface where that mark will be preserved.73Unless the writing is written with such substances and on such substances, the person's activity is considered insignificant, for the writing would soon fade in any event.", + "A person who writes on his skin is liable, because his flesh is [comparable to an animal] hide.74A surface on which writing would be preserved, as mentioned in the previous halachah. Even though the warmth of his flesh will cause the writing to fade afterwards, this is comparable to writing that was erased.75The writing is considered permanent, because the body's heat is considered as an external force that wipes out writing that, in and of itself, would remain permanently. In contrast, a person who engraves the forms of letters onto his skin is not liable.76Engraving is considered equivalent to writing - as is obvious from the law stated immediately afterwards. Nevertheless, in his Commentary on the Mishnah (Shabbat 12:4), the Rambam writes that the person is exempt, because engraving on human skin is not an ordinary way of writing.
A person who cuts out the form of letters on a hide is liable. In contrast, a person who makes a mark in the shape of letters on a hide is not liable.77From the Be'ur Halachah 340 and others, it appears that this refers to a mark that is made with a stylus or the like that will not remain permanently on the hide. (Note the contrast to Hilchot Gerushin 4:7.)
A person who traces over letters that were written with vermilion with ink is liable for two [transgressions]: one for writing and one for erasing.78Letters written with ink are much more attractive and distinctive than letters written with vermilion. Nevertheless, letters written with vermilion are also significant. Hence, by tracing over the initial writing, one performs two activities: the nullification of the letters written previously (erasing) and the composition of new letters (writing). [In contrast,] a person who traces with ink over letters that were written with ink,79To reinforce the previous writing. In this instance, one is not liable, as stated in Halachah 11. who traces with vermilion over letters that were written with vermilion, or who traces with vermilion over letters that were written with ink, is not liable.", + "Making designs is a derivative [of the forbidden labor] of writing. What is implied? A person who makes designs or who creates forms80Note the Be'ur Halachah 340, who questions whether one must make two designs to be held liable (as one is liable only when one writes two letters) or one is liable for making a single design. It is explained that from the Jerusalem Talmud (Shabbat 7:2), it appears that a single design is sufficient. on a wall81Our translation follows the standard printed text of the Mishneh Torah. Significantly, some authoritative manuscripts use the Hebrew כחול, meaning \"blue,\" rather that כותל meaning \"wall.\" According to this version, the halachah would read \"One who makes designs and forms with blue, red and other [colors] of the like....\" or with red color and the like as artists do is liable [for performing a derivative of] writing.82See also Chapter 10, Halachah 16, and notes in regard to making forms on utensils. Similarly, a person who erases a design for the sake of correcting [it]83Alternatively, one is liable if one erases a design to draw a different design in its place. is liable [for performing] a derivative [of the forbidden labor] of erasing.
A person who rules a line in order to write two letters below that line is liable.84This is one of the 39 categories of labor forbidden on the Sabbath. Carpenters who draw a red line on a beam to enable them to saw evenly perform a derivative of ruling a line.85From this halachah and from the Rambam's Commentary to the Mishnah (Shabbat 7:2), it would appear that the category of labor of ruling lines is associated with writing only. This is somewhat difficult, because writing per se, was not performed in the construction of the Sanctuary. Rashi, Shabbat 75b, states that ruling lines was necessary to cut the hides carefully. According to his opinion, it is possible to say that ruling a line in order to saw in a straight line would be considered as the forbidden labor itself and not merely a derivative. See also Shulchan Aruch HaRav 340:11. Similarly, stonemasons who [make lines] on a stone so that they will cut it evenly [perform a derivative of ruling a line.]
One is liable regardless of whether the line one rules is colored or without color.86As the lines of a Torah scroll are ruled." + ], + [ + "A person who kindles even the smallest fire is liable,1This is one of the 39 categories of labor forbidden on the Sabbath. provided he needs the ash that it creates.2In the construction of the Sanctuary, it was necessary to kindle a fire in order to cook the herbs used for the dyes. Similarly, much of the metal work was perfomed after the metals were heated in a fire. However, should a person kindle a fire with a destructive intent, he is not liable, for he is causing ruin.3See Chapter 1, Halachah 17.
Nevertheless, a person who sets fire to a heap of produce or a dwelling belonging to a colleague is liable, because his intent is to take revenge on his enemies. [Through this act,] he calms his feelings and vents his rage. He is comparable to a person who rends his garments over a deceased person or in rage [on the Sabbath],4See Chapter 8, Halachah 8. or a person who injures a colleague in an argument.5See Chapter 10, Halachah 10. These individuals are all considered to be performing a constructive activity, because of their evil inclinations.
Similarly, a person who lights a candle or wood, whether to generate warmth or light, is liable.6Note Shulchan Aruch HaRav, Kuntres Acharon 495, which explains that in this halachah, the Rambam outlines two types of fires for which one is liable. He begins the halachah with the statement that a person is liable for kindling a fire, \"provided he needs the ash that it creates.\" This refers to a fire kindled for no purpose other than the production of ash.
Afterwards, the Rambam begins to describe when a person is liable for kindling fires that are used for constructive activity. e.g., to generate warmth or to cook. In these instances, there is no requirement that one require the ash.
A person who heats iron in order to strengthen it by submerging it in water is liable for [performing] a derivative [of the forbidden labor] of kindling.7The commentaries have raised many questions concerning this ruling and have also noted the apparent contradiction to the ruling in Chapter 9, Halachah 6, which holds a person who heats metal liable for cooking.
There are three positions among the Rishonim in this regard:
a) That of the Rambam, mentioned in this and the following halachah, which holds one liable for heating and extinguishing iron in order to strengthen it;
b) That of the Ra'avad, which exempts a person for both kindling and extinguishing metal. He maintains, however, that a person who performs these actvities is liable, the liability stemming from other categories of forbidden labors;
c) That of Rashi (Shabbat 42a, 134a), which holds a person liable for kindling metal, but exempts him for extinguishing. (See also the Sefer Yereim, which explains that, in the construction of the Sanctuary, the heating of metal and its refinement was necessary for the goldsmiths and silversmiths.)
Rav Kapach explains the Rambam's position, emphasizing that there is a difference between iron and other metals. All other metals are made more pliable when heated. In contrast, as iron is made into steel, it becomes harder when heated and then placed into water. Therefore, just as the labors of kindling and extinguishing are associated with making charcoal - a new entity - so, too, it is these categories of labor that relate to the process of making steel. (See also the responsum of Rav Avraham, the Rambam's son, mentioned in the notes on the following halachah.)", + "A person who extinguishes [a fire]8This is one of the 39 categories of labor forbidden on the Sabbath. Extinguishing was necessary for the construction of the Sanctuary, because it was used to create coals that were needed for the fires used to cook the herbs used for dye. Although these fires could also have been heated with wood, a fire heated with coals burns better (Kiryat Sefer).
See also the Sefer Yereim which mentions that extinguishing was necessary for the work of the goldsmiths and silversmiths. of even the smallest size is liable.9Regardless of the size of the fire, a piece of charcoal is created. [This includes both] one who extinguishes a candle and one who extinguishes a coal that comes from wood.10As mentioned in the notes on Chapter 1, Halachah 7, this ruling follows the opinion of Rabbi Yehudah, who maintains that one is liable for the performance of a [forbidden] labor even if he has no need for the actual labor he performed (a מלאכה שאינה צריכה לגופה).
As mentioned in the notes on that halachah, many authorities, including the Shulchan Aruch (Orach Chayim 27:1, 334:27, differ and do not hold a person liable in such an instance. According to these authorities, a person is liable for extinguishing only when he requires the coals produced. In contrast, a person who extinguishes a glowing piece of metal is not liable.11In one of his responsa, Rav Avraham, the Rambam's son, mentions the difference between a glowing piece of metal and a coal that comes from wood. When a fire fueled with wood is extinguished, a new entity - charcoal - is produced. Hence, one is liable for performing a forbidden labor. In contrast, when a glowing piece of metal is extinguished, no change is made in the metal itself unless the metal was heated with the intent of purifying it.
It must be noted that there are authorities who preceded the Rambam - Rav Yehudai Gaon, Rav Hai Gaon, and Rabbenu Chanan'el - who hold a person liable for extinguishing a glowing piece of metal. As mentioned in the notes on the previous halachah, most of the authorities in the Rambam's era, and surely those in the subsequent eras, exempt a person for such an activity.
It also must be noted that different rulings apply with regard to extinguishing an electric light or heater. In this instance, there are recent authorities who maintain that one is surely liable for kindling and extinguishing glowing metal. (See Achiezer, Vol. III, Responsum 60 and Tzafenat Paneach, Responsum 273.)
If, however, the person's intent is to purify the metal, he is liable. This indeed is the practice of blacksmiths; they heat the iron until it glows like a coal, and extinguish it in water to seal it. This is the process of purification for which one is liable. It is a derivative [of the category of forbidden labor] of extinguishing.
It is permissible to extinguish a glowing piece of metal12According to the Rambam, this applies only with regard to a glowing piece of metal and not to a burning coal. The authorities who maintain that one is not liable for performing a מלאכה שאינה צריכה לגופה, however, would allow one to extinguish a burning coal in this instance. Because of the danger involved, the Rabbinic prohibition against performing such an activity is waived (Shulchan Aruch, Orach Chayim 334:27). in the public domain so that many people will not be injured by it.13As mentioned above, although there is a Rabbinic prohibition involved, it is waived because of the danger.
A person who pours oil into a burning lamp is liable for kindling. [Similarly,] a person who takes oil from a lamp is liable for extinguishing.14The Maggid Mishneh states that seemingly the opinions that do not accept Rabbi Yehudah's view regarding a מלאכה שאינה צריכה לגופה would not hold the person liable unless his intent in extinguishing the candle was for the charcoal produced. See the commentaries on the Shulchan Aruch (Orach Chayim 365:1).", + "Should a fire break out on the Sabbath, a person is liable if he extinguishes it because of fear of monetary loss.15As the Ra'avad emphasizes, this ruling follows those views which maintain that a person is liable for performing a מלאכה שאינה צריכה לגופה. According to the view which differs, even though it is forbidden to extinguish a fire to save one's money, one would not be liable. This allows for greater leniencies, as will be explained. It is only the threat of loss of life,16Needless to say, if there is a threat to life the fire may be extinguished. and not monetary loss, that supersedes the Sabbath prohibitions.17See Chapter 2, Halachah 23.
Therefore, all people should leave [the area of the blaze] so they do not die. They should let the fire continue to burn, even if it consumes the entire city.18The Ramah (Orach Chayim 334:26) follows the view that one is not liable for performing a מלאכה שאינה צ ריכה לגופה, and the prohibition against extinguishing a fire is merely Rabbinic in nature. Accordingly, he states that in the present time, it is permissible to extinguish a fire that has begun to blaze in a city.
In his time, it was common for the commotion caused by a fire to serve as an invitation for the gentiles to raid the Jewish quarters of the city, rampaging, pillaging, and creating havoc. In such a situation, it was very possible that Jewish lives would be threatened. Hence, he maintains that it is preferable for the fire to be extinguished than for such a situation to be created. Furthermore, in the cramped conditions of the ghettos, it was highly possible that the lives of the children, the elderly, and the disabled would be threatened by a fire.
Nevertheless, even the Ramah did not grant wholesale leniency on this matter and stated that, in practice, the ruling must be determined on the basis of our appreciation of whether there is a threat to life according to the circumstances at hand. Contemporary authorities add that because of the threat of electrical fires, gas explosions, and the like, a fire constitutes a real danger and should not be allowed to spread.", + "It is permissible to construct a barrier using any type of container - whether full or empty - so that a fire will not spread. One may even construct a barrier using new earthen vessels filled with water, although they will surely break and extinguish [the fire].19Although there is a Rabbinic prohibition against even indirectly causing a fire to be extinguished, this prohibition is waived in the face of property loss (Ramah, Orach Chayim 334:22). It is permissible to cause [a fire to be] extinguished [indirectly].20The printed text of the Rambam's Commentary on the Mishnah (Shabbat 2:2) states \"It is forbidden to cause [indirectly] a fire to be extinguished.\" Rav Kapach notes, however, that in authoritative manuscripts of that text, this line is erased. See also Chapter 5, Halachah 13.
This equivocation in the Rambam's mind is also reflected in a difference of opinion between the Shulchan Aruch and the Ramah. The Shulchan Aruch (Orach Chayim 334:22) quotes the Rambam's ruling that it is permitted to cause a fire to be extinguished indirectly. The Ramah, however, states that this is permitted lest a loss occur. This implies that there is a Rabbinic prohibition involved, but that the prohibition is waived because of the possibility of property loss.
One may place a bowl21This act is permitted on the Sabbath itself. Although the bowl is being used for the sake of the beam, an article which may not be moved on the Sabbath, there is no prohibition involved (Shulchan Aruch HaRav 277:8; Mishnah Berurah 277:23). over a candle22Needless to say, the bowl must be suspended in a manner that allows enough ventilation for the lamp to continue burning. so that [the light] will not catch on the beams [of the roof].", + "When a fire catches on to a perfume box,23Our translation is based on Rav Kapach's version of the Rambam's Commentary on the Mishnah (Shabbat 16:5). a chest, or a [wooden] cabinet, one may bring a goat's skin24In his Commentary on the Mishnah (loc. cit.), the Rambam explains that a goat skin will become singed by a fire, but will not burst into flames. or another substance that will not catch fire and spread it over the portion that has not been consumed, so that the fire will not reach there.", + "When a garment [that is folded] catches on fire, one may spread it out and don it; if [in the process, the fire] is extinguished, it is not significant.25I.e., one is not liable. Furthermore, it is permissible to do so. Since it is not a certainty (פסיק רישא, see Chapter 1, Halachah 6) that the fire will be extinguished, this was not forbidden.
The Tur (Orach Chayim 334) states that one may not have the intention of extinguishing the fire, but merely of preventing it from spreading further. Note the difference of opinion between the Magen Avraham and the Turei Zahav if that ruling is accepted. Similarly, if a Torah scroll has caught fire, one may unroll it and read from it, if [in the process, the fire] is extinguished, it is not significant. One may place water26Tosafot, Shabbat 120a, accept the basis of the ruling cited by the Rambam, but maintain that one must use liquids other than water. Pouring water over a garment resembles the forbidden activity of laundering and is not permitted on the Sabbath, even in this situation. The Shulchan Aruch (Orach Chayim 334:24) favors Tosafot's opinion. on the portion that has not yet caught fire, if [in the process, the fire] is extinguished, it is not significant.27Based on Shabbat (loc. cit.), Rabbenu Yitzchak Alfasi and the Ra'avad differ and forbid this leniency. They maintain that although it is permitted to cause a fire to be extinguished indirectly, placing water in such proximity to the fire is no longer considered an indirect activity. As obvious from the previous note, the Shulchan Aruch (loc. cit.) does not accept this opinion.
If a person left a burning candle on a board,28I.e., it was not placed there with the intention that it remain there on the Sabbath (Mishnah Berurah 277:12). one may shake the board, causing the candle to fall. If it is extinguished, it is not significant.29The commentaries have raised many questions about this ruling, since it is almost certain that the candle will be extinguished when it falls. Although the person does not intend to extinguish the candle, since this is an inevitable result of his actions (פסיק רישא), seemingly, it should be forbidden, as stated in Chapter 1, Halachah 6. (Note, however, Mishnah Berurah 277:14). For this reason, the Shulchan Aruch (Orach Chayim 277:3) states that this applies only with regard to a wax candle or an oil lamp if the oil has already burned out. In this instance, it is possible that the candle will continue burning even if it falls. In contrast, an oil lamp that contains oil may not be moved in this manner.
The Maggid Mishneh, however, explains that the Rambam's ruling can be accepted even with regard to an oil lamp which contains oil. The Aruch states that a person is not held liable when he performs an act that will inevitably bring about the commission of a forbidden labor, if he is displeased with the fact that the labor was committed (פסיק רישא דלא ניחא ליה). To apply that concept to the present situation, although spilling the oil from the lamp is considered as extinguishing the lamp, since th person did not intentionally desire to spill it and he regrets the loss of the oil, he should not be held liable. The commentaries also point to several other rulings that indicate that the Rambam accepts this principle. If he [intentionally] placed it down [before] nightfall, it is forbidden to move [the board]30Our translation is a slight extension of the actual text of the Mishneh Torah, which states לטלטלו, concluding with a masculine suffix that seemingly refers to the candle, rather than the board. Nevertheless, as the commentaries point out, it is self-evident that the candle is forbidden to be moved. The new concept brought out by this law is that since the candle was intentionally left on the board before the commencement of the Sabbath, as explained in Chapter 25, Halachah 17, the board is considered a base for a forbidden object and is also muktzeh, forbidden to be moved (Shulchan Aruch, loc. cit.). even after the candle is extinguished.", + "If a fire broke out on the Sabbath and a gentile comes to extinguish it, we may not tell him, \"Extinguish it,\" nor [must we tell him,] \"Do not extinguish it,\" for his resting is not our responsibility.31As explained in Chapter 6, our Sages forbade a Jew to instruct a gentile to perform a forbidden labor on the Jew's behalf on the Sabbath. We are not, however, obligated to prevent the gentile from performing a forbidden labor for his own sake. Thus, we cannot tell him to extinguish the fire, nor are we required to tell him to refrain from doing so. Indeed, this portion of the halachah is quoted in Halachah 4 of that chapter.
In contrast, should a child desire to extinguish [the fire], he should not be allowed if he is acting on his father's behalf.32Exodus 20:10 states, \"Do not perform any work, neither you, your son, your daughter,...\" implying that a father is responsible for seeing that his children rest on the Sabbath. For this reason, any forbidden labor that will benefit his father may not be performed by a child (Maggid Mishneh). If he is acting on his own initiative, the court is not obligated to restrain him.33The expression \"the court\" refers to the communal authorities of the Jewish people. In a larger sense, it refers to the community as a whole.
From Chapter 24, Halachah 11, it would appear that the Jewish court is required to restrain a child from performing any violation of the Sabbath laws that originates in the Torah itself. This contradicts the Rambam's statements here and in Hilchot Ma'achalot Asurot 17:27. Among the resolutions of this difficulty is that in the halachah cited, the Rambam is speaking about an activity that will benefit the child's father. See the notes on that halachah.
In the instance of a fire, [our Sages34Shabbat 121a, Ketubot 70b.] permitted a person to say, \"Anyone who extinguishes the fire will not suffer a loss.\"35I.e., as long as one does not instruct a gentile to extinguish the fire, one may indirectly encourage him to do so. Since the gentile has not been promised anything specific, he is considered to be working on his own behalf.", + "Transferring36Our translation is based on the authoritative manuscripts of the Mishneh Torah. The translation of the standard printed version of the text would be \"Bringing articles or removing articles from....\" Whether one is bringing an article in or removing it, one is transferring it. See the Rambam's Commentary on the Mishnah (Shabbat 1:1).
The wording of the manuscripts avoids the difficulties mentioned by the Lechem Mishneh and others that arise from Shabbat 96b. objects from one domain to another is one of the categories of labor [forbidden on the Sabbath].
Although this [prohibition], as all other elements of the body of Torah law, was communicated orally by Moses [as he received them] from Sinai, it is also [alluded to within] the Torah itself. [Exodus 36:6] relates: \"[Moses ordered that an announcement be made:] 'No man or woman should do any further work concerning the donations to the Sanctuary.' And the people stopped bringing [their gifts].\" From this, one can infer that bringing [an article from one domain to another] is [also] referred to as \"labor.\"37Tosafot, Shabbat 2a, explain that this verse is necessary because, in contrast to the other activities classified as forbidden labors, transferring articles is \"an inferior labor\" - i.e., we would not ordinarily conceive of it as being forbidden. (See also the Rambam's Commentary on the Mishnah, Shabbat 1:1, which states that transferring articles does not appear to be an activity fit to be considered a forbidden labor.)
Eruvin 17b derives the prohibition against the transfer of articles from one domain to another from the exegesis of Exodus 16:29. Tosafot (Eruvin, loc. cit.; Shabbat, loc. cit.) explain that both verses are necessary: one to teach that bringing an article in from the public domain to a private domain is forbidden, and the other to teach the converse, that it is forbidden to take an article out from the private domain to the public domain.
The Rambam (particularly according to the version of the Mishneh Torah we have quoted) appears to view the concept of transferring as one activity which is prohibited on the basis of the oral tradition. Nevertheless, unlike the other categories of forbidden labor, in this instance there are allusions within the Torah itself. To make this point, he quotes the most obvious allusion, leaving the one in Eruvin for the scholars.
Similarly, we have learned according to the oral tradition38Shabbat 96b. that a person who carries an article from the beginning [of a square39The bracketed additions are based on Halachot 15 and 18.] four cubits long to the end [of that square] is comparable to a person who transfers an article from one domain to another and is liable.", + "A person who transfers an object from one domain to another is not liable until1his act meets the following three criteria: he transfers an object of sufficient size to be useful2As explained in the notes on Chapter 1, it is \"purposeful work,\" מלאכת מחשבת, which the Torah has forbidden. Accordingly, if an object is not of sufficient size to be useful, transferring it on the Sabbath is not considered labor. This minimum amount is referred to with the term שיעור. In Chapter 18, the Rambam lists the minimum amounts of specific substances that are considered useful. from a private domain to the public domain or from the public domain to a private domain.3One is not liable for transferring an article from one private domain to another, nor is one liable for transferring an article from a private domain into a carmelit, a domain which is forbidden by Rabbinic decree. The definitions of the various domains with regard to the Sabbath laws are found in Chapter 14.
Similarly, one must remove the article from one domain4This is referred to as עקירה. and place it down in the second domain.5This is referred to as הנחה. Unless a person performs both these actions himself, he is not liable. A person is not liable if he merely:
removed the article and did not place it down [and another person took it from his hand and placed it down],
placed6This situation is described in the opening Mishnah of the tractate of Shabbat. If a homeowner picked something up to give to a poor man standing outside, and the poor man took it from his hand - since the homeowner did not place the article down (הנחה), he is not liable. it down [after taking it from the hand of the person who removed it], but did not remove it [himself], or
transferred7In the example cited above, since the poor man did not pick the article up (עקירה), he is not liable. As the above-mentioned mishnah elaborates, there are several different possibilities for two people to combine in transferring an object, one performing the עקירה, and the other the הנחה. less than an amount [that is useful].8Since carrying in the public domain is a derivative of transferring from one domain to another
Similarly, a person who carries an article from the beginning [of a square] four cubits long to the end [of that square] in the public domain is not liable unless he removes9performing the עקירה himself an article of significant size10so that his act is of value from one side [of the square] and places it down on the other side [of the square].11performing the הנחה himself.", + "A person who throws an article from one domain40Rashi (Shabbat 8a) states that in the construction of the Sanctuary, the craftsmen would throw their needles to each other. to another or who hands41The Maggid Mishneh defines passing over as dragging an article along the ground. The Merkevet HaMishneh and others interpret it as passing an article from hand to hand. It appears that the Maggid Mishneh does not accept that interpretation, because the opening passage of Shabbat describes the transfer of objects from hand to hand as transfer (הוצ אה) and not handing over (הושטה). (See also the gloss of Rabbi Akiva Eiger to this halachah.) [an article from one domain to a person in another domain]42In the construction of the Sanctuary, the beams for the walls of the Sanctuary were passed from the public domain to the storage wagons, which were considered as private domains (Shabbat 11:2). Tosafot, Shabbat 2a explain that, in contrast to the other categories of forbidden labor, the consequence of the fact that the status of transferring is \"an inferior labor,\" is that if the derivatives had not been found in the construction of the Sanctuary, they would not had been forbidden. is liable for performing a derivative [of the forbidden labor] of transferring.
Similarly a person who throws or passes an article by hand from the beginning [of a square] four cubits long to the end [of that square] in the public domain is liable for performing a derivative [of the forbidden labor] of transferring.
A person who throws in an abnormal manner is not liable.43As mentioned in the notes on Chapter 11, Halachah 14, a person is not liable for performing a forbidden labor on the Sabbath unless he performs it in an ordinary manner.", + "A person who transfers part of an object from one of these two domains [a private domain or a public domain] to the other is not liable until he transfers the entire object from one domain into the other.
[For example,] if a container is filled with articles, even if it is filled with mustard [seed],44Mustard seed is very small. The Rambam chooses this example for certainly a sufficient quantity of mustard seed will have been transferred to the other domain if the majority of the container has been transferred. In contrast, were the container to hold larger articles, it is possible that no one article would have been transferred. Nevertheless, even when the contents are mustard seed, the person is not liable for the reasons stated by the Rambam. and a person transferred the majority of it from one domain to the other, the person is not liable unless he transfers the entire container.45Based on Shabbat 91b, the Merkevet HaMishneh draws attention to an apparent contradiction between the Rambam's decision here and in Hilchot Geneivah 3:2. The same applies in other similar situations. [The rationale is that] the container causes all the articles within it to be considered a single entity.46This reflects the Rambam's interpretation of the expression, Shabbat, loc. cit., אגד כלי שמיה אגד. Rashi and Rabbenu Chanan'el interpret this phrase slightly differently.
In this context, it is worthy to note Rabbi Akiva Eiger's reference to Tosafot, Pesachim 85b. There it is explained that this principle applies only to a container that has a receptacle. If, however, an entity is suspended from a stave, different rules apply.", + "A person who transfers an article in the ordinary fashion in which the article is transferred is liable, whether he transferred it [by carrying it] in his right hand, in his left hand,47As stated in Chapter 11, Halachah 14, usually a right-handed person is not liable if he performs a labor with his left hand. With regard to carrying, however, this is not the case, since a person will frequently carry an object with his weaker hand. or in his bosom, or whether he transfers money bound up in a cloth.48Shulchan Aruch HaRav 301:39 interprets this as referring to a cloth that one is wearing. Even though the person is not holding the money in his hand, he is liable for transferring it. From this ruling, it is clear that a person who transfers objects in his pockets is liable just as if he transferred them by hand.
Similarly, one is liable if one transferred the articles on one's shoulder. [This applies] although the article is [being carried] more than ten handbreadths high in the public domain,49As the Rambam states in Chapter 14, Halachah 7, the space ten handbreadths above the ground in a public domain is a makom patur, a place where one is not liable for carrying. Hence, one might think that a person is not liable for carrying an object on his shoulders, for surely it would be held above that height. for this was the manner in which the sons of Kehat would carry50When the Jews broke camp in their journeys through the desert, the Sanctuary was taken down, and erected again at the site of the new encampment. The boards, coverings, and curtains of the Sanctuary would be transported by the other Levite families on wagons. The sons of Kehat would carry the ark, the table, the menorah, and the altars on their shoulders. [the sacred articles] of the Sanctuary above ten handbreadths high as [Numbers 7:9] states, \"They shall carry them on their shoulders.\"51More specifically, the verse cited states, \"the labor of the Sanctuary is upon them.\" Since the Torah specifically refers to carrying in this fashion as \"labor,\" although, as explained above, there is reason to exempt a person who carries an object on his shoulder, the person is held liable. As mentioned, all [the obligations for Sabbath] labors are derived from the Sanctuary.", + "In contrast, a person is not liable for transferring an article on the back of his hand,52Our translation is based on the Rambam's Commentary on the Mishnah (Shabbat 10:3). Others render this term as \"in an abnormal manner.\" with his foot, in his mouth,53The Maggid Mishneh explains that this does not refer to food. If a person walks from one domain to another while eating, he is liable for carrying the food he is holding in his mouth. (See also Chapter 13, Halachah 3.) in the crook of his arm,54Here also, our translation is based on the Rambam's Commentary on the Mishnah (Shabbat, loc. cit.). in his ear, in a pocket sewn into his garment when the opening of the garment is facing downward,55With this phrase, the Rambam explains the term אפנדתו, Shabbat, loc. cit., according to his Commentary on the Mishnah. Others render this term as \"money belt.\" between one garment and another,56But not in a pocket. in the hem of one's garment,57Here also, our translation is based on the Rambam's Commentary on the Mishnah (Shabbat, loc. cit.). in his shoe, and in his sandal. [The rationale is that] he did not transfer the articles as people usually do.", + "[The following rules apply when] a person transfers a burden, carrying it on his head: If the burden was heavy58Bava Metzia 105b relates that it was customary to carry a burden weighing four kabbim or more on one's head. In contemporary measure, this figure is approximately five and a half kilograms or twelve pounds. - e.g., a full sack, a chest, a cabinet, or the like - and the person places it on his head and holds it with his hands,59The Ma'aseh Rokeach states that a person who does not hold the article with his hand is not liable. Balancing a heavy article on one's head is a skilled task that only few individuals are capable of performing. Hence, it is not considered an ordinary manner of transferring an article. he is liable. This is the normal manner in which these articles are transferred, and this is thus equivalent to a person carrying an article on his shoulder or in his hand.
If, however, the person placed a light article - e.g., a garment, a book, or a knife - on his head and transferred them without holding them in his hand,60The Ma'aseh Rokeach states that in this instance, even if one holds the article in one's hands, one is not liable, since this is not the ordinary way in which an article is transferred. he is not liable. He did not transfer them in the ordinary manner, for most people do not transfer articles by placing them on their heads.61This law applies universally, even in places where it is common to carry articles on one's head. See Shabbat 92a regarding the practice of the inhabitants of Hotzel, a city in Babylon (Maggid Mishneh).
A person who carries an article from the beginning [of a square] four cubits long to the end [of that square] in the public domain is liable, even when he lifts it above his head.62As mentioned above, the Rambam states in Chapter 14, Halachah 7 that the space ten handbreadths above the ground in a public domain is a makom patur, a place where one is not liable for carrying. Hence, one might think that a person is not liable for carrying if he lifts an object above that height while transferring it in the public domain. Nevertheless, since the article does not come to rest in the makom patur, one is held liable (Shabbat 8b,9a).
The Ra'avad questions the Rambam's interpretation of that Talmudic passage and offers an alternative, which is accepted by the Rashba and Tosafot. The Rambam's interpretation is also offered by Rashi. (Alternatively, it is possible to explain that the Rambam's intent is that this is an ordinary, and not an abnormal, manner of carrying.", + "It is permissible for a person to move objects in the public within a square four cubits by four cubits adjacent to the place where he is standing. He is allowed to move articles [freely] throughout this square.63As reflected in Chapter 6, Halachah 22, and Chapter 20, Halachah 7, the Rambam does not place any restrictions on carrying within a square of four cubits in the public domain.
In contrast, the Ra'avad maintains that the leniency to carry within a square four cubits by four cubits in the public domain was granted a person only in abnormal situations - e.g., when one established this portion of the public domain as the place where he would spend the Sabbath or when he left the Sabbath limits. Under ordinary circumstances, one is not permitted to carry in the public domain at all. The Shulchan Aruch (Orach Chayim 349:1) accepts the Rambam's ruling.
These cubits are measured according to the size of the person's arm.64I.e., the distance from his elbow to the tip of his middle finger. This measure is adapted to each individual instead of establishing a single uniform figure to allow every individual the opportunity of moving articles from his head to his feet when he is lying down (Eiruvin 48a). This ruling is quoted by the Shulchan Aruch (loc. cit.). If, however, his arms are dwarf-sized,65But his body is of ordinary size (Rashi, Eiruvin 48a, Shulchan Aruch HaRav 349:1). he is granted four cubits according to the size of an average person's arms.66According to Shiurei Torah, a cubit is 48 centimeters; according to Chazon Ish, it is 57.7 centimeters
According to the oral tradition,67Eruvin 48a, Mechilta, Beshalach 5, and other sources. this is the interpretation of the Torah's statement [Exodus 16:29]: \"Every person should remain in his place,\" that every person should not move an article outside this square, only within it. [This square] represents the length of a human body when one extends one's hands and feet; only within it is one allowed to move objects.68The Maggid Mishneh draws attention to a difference of opinion among the Sages, Eruvin 48a, regarding the extent to which one is allowed to carry in the public domain. Although the prevailing view is that one is allowed to carry in a square four cubits long, there are interpretations that state that one may carry four cubits in any direction. This means that although one may not carry an object eight cubits, one may carry an object four cubits on one side and four cubits on the other side.
The view that the Rambam appears to accept, however, maintains that one may carry only in a single square four cubits long. (See also Chapter 27, Halachah 11.)", + "When two people [are standing near each other] and a portion of the four cubits [in which one may carry] extends into the four cubits [in which the other may carry],69I.e., they are less than eight cubits apart. There was no Rabbinic prohibition instituted lest one carry beyond the permitted space. they may both bring [food] and eat in the center, provided one does not take something from [the area which is solely] his and bring it into [the area which is solely] his colleague's.
If three people [are standing near each other] and the middle individual's [space] is enclosed within their space,70I.e., the individuals on the extremes are standing between eight cubits and twelve cubits from each other. Thus the squares four cubits long of those on the extremes do not overlap, yet each share a certain portion with the person in the center. he is permitted [to share] with them and they are permitted [to share] with him. The two individuals on the extremes, however, are forbidden [to share] with each other.71Although they are forbidden to share with each other directly, as explained in the following halachah, each of them may pass an article to the person in the center, who may pass it to the other.", + "Based on the above, it is permitted for a person to lift up an article from the public domain and give it to a colleague who is near him, within his four cubits.72As mentioned in the notes on the previous halachah, the transfer must take place within the four cubits, the colleague may be standing slightly further removed. The colleague may give it to another colleague standing at his side [who may pass it further]. Even if the article changes hands hundreds of times or is transferred several millim73A mil is approximately a kilometer in contemporary measure. on the Sabbath, this is permissible,74The Ra'avad objects to the Rambam's ruling, noting that this leniency was mentioned in Eruvin 95b only with regard to an extreme situation - i.e., an instance where tefillin or other sacred articles might be desecrated. He contends that it should not be extended beyond that context.
Although the Shulchan Aruch (Orach Chayim 349:3) quotes the Rambam's ruling, some of the later authorities (see Turei Zahav 349:1) raise questions about this leniency. because each individual moved it only within the four cubits [granted] him.", + "Since each person is allowed to carry within a square four cubits by four cubits, he is permitted to carry along the diagonal of this square which is five and three-fifths cubits long.75The Rambam is not speaking in exact figures; the actual length of the diagonal is a fraction larger. Accordingly, a person who carries or throws an article in the public domain is not liable unless he moves it beyond five and three-fifths cubits [from its original place].76The Maggid Mishneh mentions that there were earlier authorities who maintain that one is liable for moving an article a measure of four cubits. Nevertheless, all the later authorities accept the law stated by the Rambam.
Whenever we have mentioned [the phrases], \"from the beginning [of a square] four cubits long to the end [of that square]\" or \"one who carries an object four cubits is liable,\" the intent was [the distance] from the beginning of the diagonal of a four cubit [square] until its end. If a person carries an object for a shorter distance, he is not liable.", + "Thus, there are three [levels of responsibility that apply when] a person lifts up an object from one place in the public domain and places it down in another place in the public domain: If there are less than four cubits between these two places, the act is permitted.
If there are more than four cubits but less than five and three-fifths cubits between the two places, [the act is forbidden, but the person] is not liable.77Based on Eruvin 98b, Rashi, Tosafot, and Rabbenu Asher (see also the gloss of the Ra'avad) do not accept the Rambam's ruling and place no restrictions on carrying within five and three-fifths cubits. Although the Shulchan Aruch (Orach Chayim 349:2) mentions the Rambam's view, it accepts the decision of the other authorities. Shulchan Aruch HaRav 349:2, however, states that at the outset, the Rambam's view should be followed. If there are more than five and three-fifths cubits, the person is liable, because he moved an article beyond the diagonal of a square [four cubits long]." + ], + [ + "A person who transfers an object from one domain into another1The Maggid Mishneh draws attention to the fact that there are authorities who hold a person liable if he places an object down on a place in a private domain that is smaller than four handbreadths by four handbreadths. (See the notes on Chapter 14, Halachah 17.) or one who carries an object beyond four cubits in the public domain is not liable unless he lifts the object up from a place that is [at least] four handbreadths by four handbreadths, and places it down in a place that is [at least] four handbreadths by four handbreadths.2In his Commentary on the Mishnah (Shabbat 1:1), the Rambam explains the rationale for this law: An object of significant size will not remain at rest if put down in such a small place. Therefore, one is not liable for placing down any objects there.
An object that is positioned on a person, animal, or utensil located in a place four handbreadths by four handbreadths is considered as if it has been placed down on a place that size.", + "A person's hand is considered equivalent to a place four handbreadths by four handbreadths in size.3This concept is also explained in the Rambam's Commentary on the Mishnah (Shabbat 1:1): The adroitness and dexterity of a human hand makes it fit to hold even very large articles that are placed in it. Therefore, an object placed in a person's hand is considered as if it were placed on the ground on which he was standing. Therefore, a person who removes an object from another person's hand in one domain and places it in the hand of a third person in a second domain is liable.4The Maggid Mishneh cites the Jerusalem Talmud (Shabbat 1:1) as stating that a person is not liable for placing an object in the hand of another person standing in the public domain unless the latter's hand is held below ten handbreadths high. Nevertheless, as Chapter 12, Halachah 14, appears to indicate, the Rambam does not necessarily make such a distinction.
Similarly, a person is liable if he was standing in one of these two domains and stretched his hand into the other, removed an article from there or from the hand of a person standing there, and then returned his hand. [This applies] even though he did not place down the article in the domain in which he is standing.5It must be emphasized that a person's hand is considered as equivalent to a place four handbreadths by four handbreadths in size only when that hand is located in the same domain as he is. When, however, a person is standing in the public domain and his hand is extended into a private domain, an object placed in his hand is not considered to have been put down in the private domain. See Chapter 15, Halachah 1. Since it is in his hand, it is considered as if it were placed on the ground.", + "When a person was eating and passed from one domain to another, he is liable if he thought to carry the food in his mouth from one domain to the other. Although this is not the ordinary way in which articles are transferred,6See Chapter 12, Halachah 13. his intent causes his mouth to be considered as a place four handbreadths by four handbreadths in size.
Similarly, if a person who was standing in one domain urinated or spit into the other domain, he is liable, because he removed [a substance] from one domain and placed it down in another. His conscious [performance of this activity] causes it to be considered as if he removed [an object] from a space four [handbreadths by four handbreadths]. If a person is standing in one domain and the opening of his penis is in a second domain and he urinates into that domain, he is not liable.7Eruvin 99a questions whether a person would be held liable in such an instance, and leaves the matter unresolved. Therefore, the Rambam rules that a person is not held liable.", + "If a person standing in one of two domains extended his hand into the other, removed water from a pit full of water,8Rav David Arameah emphasizes that this halachah is speaking about an instance in which the water is at rest and not flowing. and transferred it [to another domain], he is liable.9In contrast, if a person in a similar situation catches rain water in his hand and transfers it, he is not liable, because it is not considered to have come to rest (Shabbat 5a,b). The entire [quantity of] water is considered as if it is placed on the ground.
In contrast, when a container of fruit is floating on the water, a person who extends his hand and takes some of the fruit and transfers it [to the domain in which he is standing] is not liable. Since the fruit was not resting on the ground, the person did not remove [an object] from a space four [handbreadths by four handbreadths].10In this instance as well, since our Sages (Shabbat 5b) do not resolve whether or not a person should be held liable in such an instance, the Rambam exempts him.
Needless to say, if the fruit itself was floating on the water and one transferred it [to another domain], he is not liable.11The Rambam appears to interpret the passage cited above as emphasizing that an object that floats on water is not considered to be at rest. Hence, the criteria from removing an object from a place four handbreadths by four handbreadths cannot be met. See (Tosafot, Shabbat, loc. cit.), which interprets the passage slightly differently. Similarly, if oil was floating on water and one scooped up some of the oil and transferred it [to another domain], he is not liable.12Although the matter is the subject of a difference of opinion among our Sages, the majority rule that since oil remains a distinct entity and floats on the water (see Hilchot Tum'at Ochalin 8:3), it is not considered to be resting in place.", + "As mentioned above,13Chapter 12, Halachah 9. a person who transfers [an object] from one domain to another is not liable unless he removes the object from its place and places it down [in a new place]. When, however, one removes [an object], but does not place it down or places it down without lifting it up, one is not liable.
Therefore, when a person standing in one of two domains extends his hand into another domain while holding an object, and another person takes it from him, or if another person places an article in his hand and he retracts his hand, neither is liable,14This is the contents of the first Mishnah of the tractate of Shabbat. neither the person who removed the article nor the one who placed it down.15The rationale for this decision is that a person is liable only when he both begins and completes a forbidden labor himself. There is no liability when one person begins a forbidden labor and it is completed by another. Shabbat 93a derives this concept from the exegesis of Leviticus 4:27, \"when one performs one...,\" as implying that \"a person who completes its performance, and not one who performs only a portion [of the forbidden labor].\" (See the Rambam's Commentary on the Mishnah, Shabbat 1:1, and also Chapter 1, Halachah 15.)", + "When does the above apply? When [the giver's] hand is held more than three [handbreadths above the ground]. If, however, [the giver's] hand is held less than three handbreadths16One of the principles of Torah law that is applied in several other different contexts (e.g., constructing an eruv or a sukkah) is l'vud - i.e., that an object less than three cubits away from another entity is considered to be connected to it. above the ground, [holding the article at that height] is equivalent to placing it on the ground,17And thus, in addition to the removal of the article from its place, he is considered to have performed the hanachah, the placement of the article in its new place (Rashi, Shabbat 92a).
Rashi also emphasizes that although the person is standing in another domain and holding the article in his hand, the fact that his hand is attached to his body does not prevent us from considering the object as having been placed on the ground.
In this context, the commentaries note the contrast to Halachah 14. The Or Sameach explains that the leniency mentioned there applies only when one throws an object, and not when one moves it from domain to domain by hand. and one is liable.", + "When one person is standing in either of these two domains and a colleague extends his hand from the second domain, takes an object from the person standing in the first domain and brings it in, or [the colleague] takes an object from his [domain] and places it in the hand of the person who is standing, the person who is standing [is not liable at all].18This halachah is also based on the opening mishnah of the tractate of Shabbat. Although the person standing is not liable at all with regard to the Sabbath laws, he transgresses the prohibition (Leviticus 19:14 , \"Do not place a stumbling block in the path of the blind.\" See Tosafot, Shabbat 3a, Shulchan Aruch, Orach Chayim 347. He did absolutely nothing; it was [his colleague who] placed the object in his hand or took it from his hand. The colleague is therefore liable, for he removed the object [from its original place] and put it down [in a new place].", + "When a person is standing in either of these two domains and a colleague puts an object in his hand or [loads it] on his back, and the [first] person goes out to another domain [carrying] this object, he becomes liable [when] he stands [still]. Removing his body while bearing the object is considered as removing the object from that domain, and standing while carrying the object is considered as placing the object down on the ground where he is standing. Therefore, if he went out holding the object in his hand or [carrying] it on his back and did not stand [still] in the second domain, but rather returned to the first domain while he was still holding the object, he is not liable. [This applies] even if he goes in and out [carrying the object] for the entire day until its conclusion. Although he removed [the object from its original place], he did not put it down [in a new place].19There appears to be a slight difference between the Rambam's interpretation of the source for this law, Shabbat 5b, and that of Rashi. Note the commentaries of the Lechem Mishneh and Merkevet HaMishneh. Even if he stands [still] to adjust his load, he is not liable.20Unless a person's intent is to rest, his standing is not significant, for it is only circumstance and not conscious decision that causes him to stand still. He is still in the midst of the activity he is performing and has not come to rest. See Halachah 10 and notes. [To be held liable, he must] stand [still] to rest.", + "For this reason, a person who is carrying a burden on his shoulders and running is not liable until he stands, even if he runs the entire day. He must, however, be running. If he is walking slowly, it is tantamount to having removed the article and having placed it down. [Hence,] this is forbidden.21By using the term \"forbidden\" rather than \"liable,\" the Rambam emphasizes that the prohibition is Rabbinic in nature. Since this does not represent a departure from one's ordinary conduct, there is the possibility that one will stop, and thus perform an activity for which one is liable. Hence, the Rabbis forbade such conduct (Rashi, Shabbat 153b, Shulchan Aruch, Orach Chayim 266:11). Others explain that the Sages issued this prohibition because this leniency might cause the person to carry on a future occasion, or because others might carry after they saw him do so. For this reason, a person who was carrying an article on his shoulders when the Sabbath commences should run with it until he reaches his home and then throw it inside in an abnormal manner.22Shabbat (loc. cit.) emphasizes that there are two difficulties involved in the person's conduct: a) carrying the object four cubits in the public domain, and b) taking the object from the public domain to his home, a private domain (for most likely, the person stopped at least momentarily before entering).
Since the person began carrying the object before the commencement of the Sabbath, he has not removed the article from its place (akirah) in a forbidden manner. Hence, carrying the object four cubits in the public domain does not constitute a difficulty. In contrast, transferring the object from the public domain into one's home is problematic. Nevertheless, since this transfer is carried out in an abnormal manner, one is not liable.
Shabbat (loc. cit.) mentions this law with regard to a person carrying a package. The Shulchan Aruch (loc. cit.:12) questions whether the same leniency applies when a person is carrying a wallet or another small article of that nature. The commentaries explain that since a person does not usually run when carrying a burden, the fact that he runs is a sufficient departure from the norm to remind him that stopping is forbidden. In contrast, since it is not a departure from the norm for a person to run while carrying a wallet, the Rabbis forbade doing so.
Shulchan Aruch HaRav 266:13 and the Mishnah Berurah 266:34 state that in their time, when according to most authorities there is no concept of a public domain, one may follow the lenient view. There is some question, however, if this applies at present.
(See also the notes on Chapter 20, Halachot 6-7. See also the comments of the Mishnah Berurah 266:29, which states that preferably one should have even a package carried by a gentile or an animal, or one should walk with it less than four cubits at a time.)", + "When a person removes an article from its place in the public domain and walks, [carrying] it less than four cubits and stands, [he is not liable].23As mentioned in Chapter 12, Halachah 15, one is allowed to carry within one's four cubits. [Moreover, even if he continues this pattern[ the entire day, carrying the article less than four cubits, stopping, and then proceeding further, he is not liable.24The Rambam uses the past tense, implying that this ruling applies only after the fact, בדעיבד. At the outset, לכתחילה, one is allowed to carry an object less than four cubits at a time only in certain extraordinary situations. (See Chapter 20, Halachah 7, and notes.)
This represents the perspective taken by most commentaries (see Shulchan Aruch HaRav 349:5). Rav Kapach, however, cites manuscripts of the Mishneh Torah that state מותר, \"permitted,\" rather than פטור, \"not liable,\" implying that there are no restrictions against carrying in this manner. When does the above apply? When he stands in order to rest.25Only then is he considered to have placed the article down (hanachah). (See Halachah 8.) If, however, he stands to adjust his load [within four cubits], it is considered as if he is still walking. Thus, when he stands after moving four cubits [from his original place], he is liable.26The first time he stood, he is not considered to have performed a hanachah. In contrast, when he stood the second time, he is considered to have done so. Hence, he is liable for carrying. The [latter ruling applies, however,] when he stops [a second time] after moving four cubits [from his original place] for the purpose of resting. If he stops for the purpose of adjusting his load [again], he is considered as if he is still walking. He is not liable until he stood to rest more than four cubits [from his original place].", + "[The following rules apply when] a pole, spear, or the like is lying on the ground: If a person lifts up one end without lifting the other from the ground, and then thrusts the pole forward, [he is not liable]. [Moreover, even if he continues this pattern,] picking up the second end which had remained in contact with the earth [while leaving the other end in contact with the earth], and thrusting it forward, and continuing to do so until the object moved several millim, he is not liable. [The rationale is that] the person never lifted the object from the earth.27One is liable for moving an article only when there is akirah and hanachah. In this instance, neither of these actions had taken place. If, however, he pulls the article and drags it on the ground from the beginning [of a square] four cubits long to the end [of that square], he is liable. [The rationale is that] rolling the article is comparable to picking it up from its place.28The difference between dragging and rolling and the previous instance appears to be that although the article remains in contact with the ground while being rolled, the entire article is moved from its original place at the same time. In contrast, when one lifts up the pole, one side always remains in its original place.", + "When a person removes an article from one corner [of a private domain] with the intent of placing it down in another corner [of the same domain], the removal of the article in such a manner is permitted. Should he then change his mind and take the article out to another domain, he is not liable.
[The rationale is that] the removal [of the article from its original place] was not [performed] with that intent.29Rashi (Shabbat 5b) explains that since the person did not perform the akirah with the intent of transferring the article to the public domain, he is not considered to have performed the forbidden labor as a purposeful act. Since it is purposeful activity, מלאכת מחשבת, that the Torah forbade on the Sabbath, he is not liable at all. Although he did perform the transfer and the hanachah intentionally, since he did not have such a thought when performing the akirah, the entire action is considered to have been performed unintentionally.
According to the Rambam, however, the rationale appears to be that since the entire labor was not performed in a forbidden manner, one is not held liable. Thus, the placement of the article was [performed in a forbidden manner], but not its removal.
Similarly, a person is not liable if he removes an article [from its original position] and places it on the back of a colleague who is walking, but removes it from his colleague's back when30I.e., before. the latter desires to stand.31Were the person carrying the object to have stood still, he would have performed a forbidden hanachah, as mentioned in Halachah 8. Although even in such circumstances, neither of the two would have been liable (as stated in Halachah 5), when the article is taken in the manner described by the Rambam, neither is considered to have performed a forbidden hanachah.
There is no prohibition in taking an article off a colleague's back in the public domain, even when the latter is walking. Taking the article from a person in this manner is not considered a continuation of the first transfer of the article, but rather an independent act. (See also the notes on Chapter 20, Halachot 6-7.) The removal of the article was [performed in a forbidden manner], but not its placement.", + "A person who throws an object from one domain to another, or from the beginning [of a square] four cubits long to the end [of that square] is not liable if another person caught it in his hands,32Rashi (Shabbat 102a) states that this refers to a situation where the other person had to leave his original place to catch the article which was thrown. The Sefer HaKovetz and the Merkevet HaMishneh state that according to the Rambam, the thrower is not liable even if the other person who caught the article did not move, for the article did not come to rest in the place intended by the thrower. a dog caught it, or it was consumed by flames before it came to rest. [The rationale is that] this was not the manner in which the thrower intended that the article come to rest. Accordingly, if this, in fact, was his intent, he is liable.33Even if the dog's mouth or the opening of the fire is not four handbreadths by four handbreadths (see Halachah 1), the person is liable. The fact that this was the person's intent causes the place the article comes to rest to be considered as significant (Shabbat, loc. cit.).", + "A person is not liable if he throws an article that is tied to a rope he is holding in his hand from one domain to another, if he can pull the article back to him. [The rationale is that] the article is not considered to have been placed down in a definitive manner.34The commentaries note the contrast to Halachah 6. As mentioned in the notes on that halachah, the Or Sameach differentiates between throwing an object and moving it by hand. Thus, the person is considered to have removed the article [from its original place],35In his gloss on the Mishneh Torah, Rabbi Akiva Eiger emphasizes that the rope is not considered part of the article itself (in which case the person would be exempted because he did transfer the entire article). (See Chapter 12, Halachah 11.) but not to have placed it down [in a new place].", + "[The following rules apply when] a person throws an object and it comes to rest in the hands of a colleague: If the colleague stood in his place and received the object, the person who threw it is liable, for he both removed [the object from its original place] and caused it to come to rest.36Throwing the object into his hands is equivalent to placing it there. If the recipient of the article must move in order to catch it, he is not liable, because the article did not come to rest in the desied place. If the colleague [was forced to] leave his place to receive it, the one who threw it is not liable. If a person threw an article and then ran after the article himself and caught it in his hands in another domain or beyond four cubits [in the public domain], he is not liable. It is as if [the intended recipient was forced to] leave his place to catch it.37Shabbat 5a questions whether these two separate actions, throwing and catching the article, are considered as having been performed in one continuum or not. Since this matter is left unresolved, the Rambam does not hold one liable. [The rationale for these rulings is: The person who throws an article is not considered to have] caused [the article] to come to rest in a definitive manner until it comes to rest in the place in which it was intended to come to rest when it was removed [from its original place].", + "A person who throws an article from one private domain to another private domain is not liable, even if the article passes through the space of a public domain that separates them from each other.38Although Rabbi Akiva maintains that an object that passes through the space above a domain is considered as if it came to rest in that domain, his opinion is not accepted by the majority of the Sages. The halachah follows the majority opinion (Shabbat 11:1). [The above applies] provided the article passes more than three handbreadths above the ground.39As mentioned previously, the space within three handbreadths of the ground is considered as l'vud, an extension of the ground. If, however, the article passes less than three handbreadths above the earth and comes to rest on another object,40There are several other opinions among the Rishonim on this issue. Rashi (Shabbat 100a) states that this ruling applies even if the article is being blown by the wind and pauses in its progress in the midst of the air. Since it is less than three handbreadths above the ground, it is considered as being in contact with the ground. Nevertheless, if it does not pause even momentarily in its progress towards the other domain, it is not considered to have come to rest.
Both the Rambam's ruling and that of Rashi are based on the opinion of Ravvah (Shabbat 97a). That Talmudic passage also mentions another opinion, that of Rav Chilkiyah who maintains that, based on the principle of l'vud, the article is considered to have come to rest even though its progress is not halted even momentarily. Rabbenu Chanan'el and the Ramban accept this view. the person is liable even though [afterwards,] the object [continues to] move and rolls into the other private domain.41If, however, the article passes more than three handbreadths above the ground, the person who throws it is not liable even if it comes to rest. As mentioned in Halachah 1, a person is not liable unless the article comes to rest on a surface at least four handbreadths by four handbreadths (Lechem Mishneh). [Nevertheless,] it is considered as if it had remained in the public domain. Therefore, the person is liable. Similarly, when a person throws an article from one public domain to another public domain that is separated from the first by a private domain, the person is not liable.42Note, however, the following halachah. If, however, the article passes less than three handbreadths above the earth and comes to rest on another object, the person is liable even though [afterwards,] the object rolls into the other public domain.43In his gloss to the Mishneh Torah, Rabbi Akiva Eiger draws attention to Chapter 14, Halachah 17, which appears to indicate that the Rambam does not require an object to be placed down on a surface four handbreadths by four handbreadths in the private domain. From this halachah, however, it would appear that he maintains that such a condition is necessary. Otherwise, there would be no difference whether the article was thrown three handbreadths above the ground or not. [Nevertheless,] it is considered as if it had remained in the private domain. Therefore, the person is liable.", + "A person is, however, liable if he carries44Although Shabbat 97b-98a, the source for this halachah, states this concept with regard to a person who throws an article, the Rambam alters the wording and mentions \"a person who carries....\" He did not make this change to exclude one who throws an article, but rather to emphasize that a person who carries an article in this manner is also liable.
The commentaries offer several reasons why this emphasis is necessary. Among them: A person who throws an article does not have it in his power to return it. Hence, it is logical to assume that the area in the two public domains can be combined. In contrast, a person carrying an article can change his mind at any time. Therefore, it would have been possible to think that his entrance into the second public domain is an independent act. Hence, it is necessary for the Rambam to mention carrying (Or Sameach).
Alternatively, the Rambam's choice of wording was intended to differentiate between the instance described here, and the circumstances described in Chapter 18, Halachah 24 (Sefer HaKovetz). an object more than four cubits [in the public domain as he proceeds from] one public domain to another [although he passes through a private domain in the interim].45E.g., the person was standing two cubits from the end of one public domain. He carried or threw an article over a private domain and it came to rest more than three and a third cubits within a second public domain. Although the article did not travel four cubits in either of the two public domains, when the sum of the space it traveled in both public domains is taken, it exceeds the diagonal of a square of four cubits. Hence, he is liable. See the diagram on the opposite page. The rationale is that the total of four cubits [can be reached by] combining [the area traversed in] both public domains, because the object did not come to rest in the domain between them.", + "A person is liable if he passes46As the Rambam emphasizes in his Commentary on the Mishnah (Shabbat 11:2), a person is liable only when he passes an article in this fashion, and not when he throws one. The circumstances in which one is liable are derived from the Sanctuary, and in that instance the Levites would pass the boards only; they would not throw them. an article from one private domain to another private domain when they are separated by a public domain.47The description of this situation is completed in the following halachah.
In his Commentary on the Mishnah, the Rambam states that it would be logical to assume that a person who passes in article from one private domain to another in this manner would also be exempt, as explained in the following note. Nevertheless, since this constituted part of the service of the Levites in the Sanctuary, one is held liable. [This law applies] even when he passed the article above the space of the public domain, for this was [part of] the service of the Levites in the Sanctuary.48Generally, the space more than ten handbreadths above a public domain is considered a makom patur, and one is not held liable for transferring an object through it (Chapter 14, Halachah 7). Nevertheless, since the service of the Levites involved carrying in this manner, one is liable under such circumstances as well.
The Merkevet HaMishneh questions the Rambam's use of the word \"even,\" which implies that one is surely liable for passing an article in the manner described above when one passes the article below ten handbreadths. This is problematic: Since logically a person would not be held liable in such an instance, and the obligation stems only from the parallel to the service of the Levites, why is it extended beyond the parameters of their service? Since they would pass the boards more than ten handbreadths above the ground, why is one liable when passing an article at a lower height? (See Tosafot, Shabbat 4a.) They would pass the boards from wagon to wagon.49As mentioned in the notes on Chapter 12, Halachah 12, during the Jews' journey through the desert they would dismantle, transport, and re-erect the Sanctuary. In this process, the boards for the walls of the sanctuary were carried on four wagons. They would line up in pairs on either side of the Sanctuary. The boards would be lifted from the ground to the front wagon and then passed from one wagon to the other above the space of the public domain. See the accompanying diagram taken from the Rambam's Commentary on the Mishnah (loc. cit.). [This is analogous to the above situation, because] the public domain passed between each wagon and each wagon was considered as a private domain.50Since the wagons were ten handbreadths above the ground, each of them was considered a separate private domain.", + "When does the above apply? When the two private domains are positioned [parallel to each other] along the length of the public domain,51The Mishnah (Shabbat 11:2) gives an example of such a situation: Two balconies in a row above the public domain. Note the diagram on the opposite page taken from the Rambam's Commentary on the Mishnah. as the wagons would proceed behind each other in the public domain. If, however, the two private domains are positioned opposite each other on either side of the public domain,52E.g., two balconies on either side of a street (Shabbat, loc. cit.). one is not liable even if one passes53The word \"even\" is used to imply that not only is one free of liability when one throws from one balcony to another, even when an article is passed by hand in this fashion, one is exempt.
The reason for this exemption is that the Levites would pass the boards from wagon to wagon along the length of the public domain, but not across it. As mentioned above, logically one would not necessarily infer that a person should be held liable for transferring an article in this manner. Nevertheless, since we find that the Levites would transfer the boards in this manner, one is held liable. This applies, however, only when one transfers an article in the same manner as they would transfer the boards. an article from one domain to the other.
Passing from One Balcony to Another
", + "[The following rules apply when] a person forgot54I.e., forgot that it was the Sabbath or forgot that it was forbidden to transfer articles in this manner on the Sabbath. Hence, the person is considered as having performed the act בשוגג, \"inadvertently.\" and reached his hand out from one courtyard with the intent of extending it into another courtyard to its side55Seemingly, this law is dependent on the situation described in the previous two halachot. A person desired to pass an object (fruit) from one courtyard (a private domain) to another courtyard, which was separated from the first by the public domain. Nevertheless, Shulchan Aruch HaRav 348:2 states that it also applies when taking the article into the other courtyard would not make one liable for a sin offering - e.g., when they are positioned on opposite sides of the public domain.
while he was holding fruit: If he remembered before his hand entered [the other courtyard], and his hand is thus extended above the space of the public domain,56Rav Moshe Cohen and the Maggid Mishneh maintain that this law applies only when the person's hand is held less than ten handbreadths above the public domain. If, however, the person extends his hand higher then ten handbreadths from the ground, he is allowed to return it, since it is being held in a makom patur. The Shulchan Aruch (Orach Chayim 348:1) accepts this interpretation. he is permitted to return it to the courtyard in which he [is located]. He is, however, forbidden to extend it into the second courtyard, so that he will not accomplish the intent he had in mind when he performed this act inadvertently. If he extended his hand with a conscious intent to violate [the Sabbath laws and then changed his mind], he is [even] forbidden to return it. [The Sages] punished him [and decreed] that his hand must remain extended until nightfall.57I.e., the conclusion of the Sabbath. The Rashba in his notes on Shabbat 3a states that this restriction applies only when a person extended his hand to transfer the article before the commencement of the Sabbath. If he extended his hand outward after the commencement of the Sabbath, he is allowed to return it, lest he drop the article into the public domain, and in doing so perform a forbidden labor.
(According to the Rambam, he would not be liable in such an instance. Even if he dropped the article, it would not have been placed down in the place he originally intended. Hence, he would be exempt, as stated in Halachah 15.)
Although the Shulchan Aruch (loc. cit.) mentions the Rashba's view, it rules according to the Rambam. Shulchan Aruch HaRav 348:1 quotes solely the Rambam's view. The Mishnah Berurah 348:8, however, mentions authorities who accept the Rashba's opinion.", + "When a person intended to throw an article eight cubits in the public domain, but the article came to rest [just] beyond four cubits, he is liable, because the minimum measure of the forbidden labor was performed and the person's intent was completed. [Why is this so?]58The question is based on the concept expressed in Halachah 15: A person is liable for transferring an article only when it comes to rest in the place where he intended it to when he removed it from its original place. Because it is known that an article cannot reach a range of eight cubits without first passing through every space within that distance.59Accordingly, it is considered as if this was implicit in his original intent.
Rashi and Tosafot differ with the Rambam in their interpretation of the source for this halachah, Shabbat 97b. According to their perspective, the thrower is liable only when it makes no difference to him where the article lands. If his intent was for it to travel eight cubits, he is not liable.
See the Avnei Nezer (Orach Chayim 254), which explains the theoretical difference between this view and the Rambam's ruling. In contrast, if a person intended to throw an article [just beyond] four [cubits] and the article came to rest at a distance of eight cubits, he is not liable, because the article came to rest in a place where he did not expect it to pass and certainly not to come to rest. Accordingly, if a person threw an object with the intent that it come to rest wherever it [landed], he is liable.", + "When a person throws an article [within] four cubits and it rolls beyond that distance, he is not liable.60In his Commentary on the Mishnah (Shabbat 11:3), the Rambam explains that the person is not liable because he did not intend to throw the article beyond the permitted distance.
The Rashba offers a different explanation of this Mishnah, that the article came to rest momentarily within four cubits and then rolled beyond that distance. Since the Rambam does not mention the object coming to rest at all in this clause, he does not follow this interpretation.
The Rambam would surely agree that one is not liable in the situation described by the Rashba. It is a matter of question, however, whether the Rashba would agree that the person is not liable in the situation described by the Rambam. [The following rules apply] if a person throws an article beyond four cubits and it rolls back within four cubits: If it came to rest on an object beyond four cubits and afterwards rolled back within four cubits, he is liable.61Since the object came to rest, albeit momentarily, it is considered as if his intent were completed. If it did not come to rest at all [beyond four cubits], he is not liable.62Because there is no forbidden hanachah." + ], + [ + "There are four domains1An ancient commentary on the Mishneh Torah from Egypt emphasizes that the word רשות, translated as \"domain,\" means \"authority.\" Thus, in the context of space, a \"private domain\" would refer to a place that is controlled by a single authority, and a \"public domain\" to a place that is not controlled by such an authority. See Hilchot Eiruvin 1:4-5. [referred to by our Sages with regard to transferring objects on the Sabbath]: a private domain,2In his Commentary on the Mishnah (Shabbat 1:1), the Rambam describes a private domain as \"a place that is not traversed by many people.\" a public domain,3In his Commentary on the Mishnah (loc. cit.), the Rambam describes a public domain as \"a place traversed by many people.\" a carmelit,4In his Commentary on the Mishnah (loc. cit.), the Rambam explains the meaning of this term: ארמלית is the Aramaic for \"widow\" and the prefix כ means \"like.\" Thus, the term means \"like a widow\" - i.e., neither an unmarried maiden nor a married woman. Similarly, since a carmelit is not a place traversed by many people (Shulchan Aruch, Orach Chayim 345:14), it is not classified as a public domain. Nevertheless, it is not set off from the public sufficiently to meet the criteria of a private domain.
(Others, based on the Jerusalem Talmud, define carmelit as having its root in the word carmel, which means \"partially ripe grain.\" The intent is also similar, an intermediate state. Note also the interpretation of Rashi mentioned below.)
The restrictions against carrying in a carmelit are Rabbinic in origin. According to the Torah, all the places defined as a carmelit are considered as a makom patur (or in certain unique instances, a private domain). and a makom patur.5This term literally means \"a place with no liability.\" It refers to a place that is neither a public domain, nor a private domain. The forbidden labor of transferring objects was derived from the Sanctuary and involved carrying from the private domain to the public domain or vice versa. Accordingly, one is not held liable for carrying to, from, or within any place that does not meet the criteria of these categories.
What constitutes a public domain?6Significantly, the Rambam does not mention that a public domain must have 600,000 people passing through it. Rashi (Eruvin 6a) mentions this opinion, and it was accepted by the Ashkenazic authorities after him. The rationale for this ruling is that all the forbidden labors - and particularly, the labor of transferring - are derived from the construction of the Sanctuary. The public domain in that time was the encampment of the Jewish people in which 600,000 lived.
The Shulchan Aruch (Orach Chayim 345:7) mentions this view, but does not accept it. Nevertheless, Shulchan Aruch HaRav 345:11 and the Mishnah Berurah 345:23 write that it has already become public custom to accept the view that there is no possibility of a public domain in the present age. These texts do suggest that a God-fearing person should act stringently and should not rely on this leniency.
(It also must be noted that in many major cities today - e.g., New York, London, Paris - there are 600,000 people walking through a particular area. Hence, in a metropolis of this size, there are definitely places which could be categorized as public domains.) Deserts,7This statement has raised many questions among the commentaries based on Shabbat 6b, which appears to imply that a desert was considered a public domain only when the Jews were encamped there. At the present time, a desert is considered as a carmelit and not as a public domain (Maggid Mishneh).
The Kessef Mishneh attempts to resolve these difficulties by quoting a responsum of the Rambam's son, Rabbenu Avraham. Rabbenu Avraham explains that the deserts his father refers to are those wastelands that are frequently used as caravan routes. These are traversed by many merchants and are not under the control of any authority. Hence, these can surely be referred to as a public domain.
When defining a public domain and a carmelit in his Shulchan Aruch (Orach Chayim 345:7, 14), Rabbi Yosef Karo does not mention a desert at all. (See also the Bayit Chadash, Orach Chayim 345.) forests,8With regard to this particular as well, the Maggid Mishneh raises a question, noting that many authorities consider forests a carmelit. Indeed, Rashi (Shabbat 3b) interprets the meaning of the term carmelit as referring to a \"wood.\"
The Kessef Mishneh also attempts to resolve this objection, explaining that the intent is a forest with paths that many people enter to collect wood. Thus, it refers to a place used by the public and not under the authority of a single owner. marketplaces, and the thoroughfares leading to them, provided that the thoroughfares are sixteen cubits wide9Shabbat 99a derives the necessity for the thoroughfares to be sixteen cubits wide from the way in which the boards of the Sanctuary were transferred. There were two wagons that traveled side by side, each five cubits wide. There were five cubits between them and a half a cubit on either side for a Levite to stand (Rashi). The same passage also specifies that these thoroughfares must be at least sixteen cubits in length.
Michah diagram and are not covered by a roof.10Shabbat 5a also derives this concept from the encampment of the Jews in the desert. There, the public domain was not covered by a roof. Therefore, even if an area meets the other criteria of a public domain, it is not considered to be in this category if it has a roof. (See Halachah 6.)
What constitutes a private domain? A mound that is at least ten handbreadths high and at least four handbreadths by four handbreadths in area;11A space that is smaller in height or area is not fit to be used for any significant purpose (Shulchan Aruch HaRav 345:1).
a groove that is at least ten handbreadths deep and at least four handbreadths by four handbreadths in area;
a place that is surrounded by four walls that are [at least] ten handbreadths high and whose inner space is at least four handbreadths by four handbreadths in area. Even if such an area is several millim in size, [it is considered a private domain] if it was enclosed for the purpose of [creating] a dwelling12The Rambam's intent is not that an area that is not enclosed for the purpose of dwelling is not considered a private domain at all. Rather, as obvious from his decisions in Chapter 16, Halachah 1, it is a private domain according to Torah law. Therefore, a person who transfers an object to it from a public domain is liable. Nevertheless, if such an area is very large, the Rabbis forbade carrying within it as explained in Chapter 16. - e.g., a city surrounded by a wall whose gates are closed13See Chapter 17, Halachah 10, and the Kessef Mishneh, which deal with the question of whether these walls must actually be closed. at night14See Hilchot Eruvin 1:1-2, where the Rambam states that although a city of this type is considered a private domain according to Torah law, the Rabbis forbade carrying within such a city unless an eruv is made. and a lane that has three walls and a lechi at its fourth side.15The lechi serves in place of the fourth wall. (See Chapter 17, Halachah 2.) Rav Moshe Cohen quotes an opinion that maintains that three walls are sufficient for an area to be considered a private domain. This difference of opinion is explained in the opening halachot of Chapter 17. Similarly, a courtyard, a corral, and a stable that were enclosed for the purpose of [creating] a dwelling16The Kessef Mishneh emphasizes that by mentioning these places, the Rambam implies that we can generally assume that they have been enclosed to serve as a dwelling. are considered private domains in a complete sense.", + "Even vessels17This refers to a vessel of this size that is placed in the public domain (Shulchan Aruch HaRav 345:10; Mishnah Berurah 345:13). - e.g., a boat, a wooden closet, a beehive, or the like - are considered private domains18This refers to both the inside and the upper surface of the vessel (Shulchan Aruch HaRav 345:10; Mishnah Berurah 345:16). in a complete sense if they are at least four handbreadths by four handbreadths19If the container is round, its surface must be large enough to contain a square of that size (Shulchan Aruch HaRav 345:10; Mishnah Berurah 345:15). in area and ten handbreadths high.", + "The span of the walls of the private domain is considered to be like the private domain.20This applies even when the upper surface of these walls is less than four handbreadths wide (Shulchan Aruch, Orach Chayim 345:3). This ruling was rendered, because it is possible to place a board on the walls and place articles upon it. Furthermore, the width of the walls can be added to the width of the private domain to reach a total of four cubits (Shulchan Aruch HaRav 345:7) If the [walls] create a distinction [from the public domain] for another [area - i.e., the space they contain], surely they create a distinction for themselves.
The space above a private domain until [the highest point] in the heavens is considered a private domain.21See Halachah 17. The space ten handbreadths above the public domain, [by contrast,] is considered a makom patur.22See Halachah 18. The difference between a private domain and a public domain in this particular case stems from the fact that the space above a person's domain belongs to him. He will build his own property high and place objects within this space. In contrast, the public domain is set aside for people to pass through, and no one has permission to build in the space above it (Kinat Eliyahu).", + "What is a carmelit? A mound that is four [handbreadths] by four [handbreadths] in area and between three [handbreadths]23If the mound is less than three handbreadths high, the principle of l'vud is applied, and it is considered part of the public domain (Rambam's Commentary on the Mishnah, Shabbat 1:1).and ten [handbreadths] high.24Just as a public domain does not occupy the space ten handbreadths above the ground, so too, a carmelit does not extend above that height. For a carmelit occupies only the space ten [handbreadths] or less above the ground and is not less than four [handbreadths] by four [handbreadths in area].25A mound with a smaller area is a makom patur, as mentioned in Halachah 7.
Each of the following is [also considered] a carmelit:
a groove that is four [handbreadths] by four [handbreadths] in area and between three [handbreadths] and ten [handbreadths] deep,26The converse of the principles applying to a mound apply in this instance.
a place that is surrounded by four walls that are between three and ten27See Halachah 8 with regard to a pillar nine handbreadths high. [handbreadths] high28These walls are sufficiently high to separate the place from the public domain, but not high enough to set it off as a private domain. and enclose an area at least four [handbreadths] by four [handbreadths],29Were the space to be smaller than this, it would not be considered significant, and would be classified as a makom patur. a corner next to the public domain - i.e., an area surrounded by three walls with the public domain on the fourth side30As the Maggid Mishneh mentions, many authorities differ with the Rambam and also consider such an area a private domain. This issue is discussed in Chapter 17. (See also Halachah 6.) - e.g., a passageway that does not have a lechi or a korah on the fourth side,31See Chapter 17, Halachah 2. seas, a valley [of fields],32These fields are not surrounded by fences ten handbreadths high (Maggid Mishneh). whether in the summer or in the rainy season.33Even in the winter, when crops do not grow, it is not common for people to walk through fields. (See also Hilchot Sha'ar Avot HaTum'ah 20:1-6).)", + "The space above a carmelit is considered equivalent to a carmelit for ten handbreadths. The space ten handbreadths above a carmelit, however, is considered a makom patur.34As mentioned in Halachah 3, the space more than ten handbreadths above the public domain is considered as a makom patur and not a public domain. Surely, this applies with regard to a carmelit, which - in most instances - is a makom patur according to the Torah and was taken out of this category only by Rabbinic decree.
Therefore, the space above the water in a sea or river is considered a carmelit for ten [handbreadths], the space higher than ten [handbreadths above the water] is considered a makom patur.35The practical ramifications of this concept are mentioned in Chapter 15, Halachah 20. The entire depth of the water by contrast is considered as thick earth [and thus is deemed a carmelit].36I.e., even if the sea is hundreds of cubits deep, the entire depth is considered a carmelit, and the leniencies of a makom patur are not granted. See also the responsum of the Rambam quoted by the Kessef Mishneh Chapter 27, Halachah 3.", + "A storage vat in a carmelit is considered a carmelit even if it is 100 cubits deep, if it is not four [handbreadths by four handbreadths in area].37The text of the Rambam's wording in this halachah and its interpretation are a subject of debate among the commentaries. Some texts of the Mishneh Torah read \"A storage vat in a carmelit is considered a carmelit even if it is 100 cubits deep and four [handbreadths by four handbreadths].\" (Note Rav Kapach's text of the Mishneh Torah, which follows the latter version with a slight emendation, \"even if it is 100 cubits deep and 100 cubits wide.\")
The essence of the issue is as follows: Were the vat to be more than four handbreadths by four handbreadths, it would be appropriate to consider it to be a private domain, since it meets all the criteria mentioned in Halachah 1. (Rav Kapach, however, maintains that in this instance, because the vat is filled with water and located in a carmelit, the fact that it meets the criteria of a private domain is insignificant.)
On the other hand, the Rashba and other authorities object to the Rambam's ruling as stated in our text. Since this vat can be considered an independent entity, seemingly, it would be more appropriate that it be considered a makom patur and not a carmelit. The Kessef Mishneh justifies the decision quoted in our text, explaining that since a carmelit is itself a makom patur according to Torah law, it is impossible for a makom patur to be established within it. Instead, the entire area is considered a single carmelit. Note a similar concept in Chapter 17, Halachah 11. This rationale is accepted as halachah by the Ramah (Orach Chayim 345:18-19).
A public domain that is covered by a roof38E.g., in Talmudic times, a market place with a roof; in contemporary situations, a shopping mall. or that is not sixteen cubits wide is considered a carmelit.39The encampment of the Jewish people in the desert, the source for the prohibition against carrying, was not covered and had paths that were sixteen cubits wide. Accordingly, although an area would for all intents and purposes be considered a public domain, it is not placed in that category with regard to the Sabbath laws unless it confirms to these criteria.
A stall between the pillars of the public domain40Where merchants display their wares. and the narrow space at the side of the public domain41The commentaries to Eruvin 94a describe this as referring to the space left between the public domain and a house built in an abnormal manner that causes obstructions to passersby. is considered a carmelit. In contrast, the space between the pillars is considered a public domain, because many people walk there.42The Rashba and others differ with the Rambam's ruling and maintain that the space between the pillars is not considered part of the public domain, because the merchants hang their wares there. Moreover, the very structure of the space does not allow people to walk there comfortably.
The Shulchan Aruch (Orach Chayim 345:14) appears to accept the Rambam's ruling, and this decision is accepted by Shulchan Aruch HaRav 345:21. Note, however, the Mishnah Berurah 345:50, which maintains that the majority of halachic authorities follow the more lenient view.", + "What is meant by a makom patur? An area that is less than four handbreadths by four handbreadths43Since it is less than four handbreadths by four handbreadths, it is not considered significant enough to be deemed a private domain. in area and more than three handbreadths above the earth, even if it reaches the heavens themselves. An elevation less than three handbreadths high, by contrast, is considered as [being on] ground level.44Because of the principle of l'vud.
Even brambles, briers, and dung that are located in the public domain45A makom patur can exist only in the public domain, and, according to certain opinions, in a carmelit. (With regard to a carmelit, note the difference of opinion between the Rambam and the Rashba mentioned in the previous halachah.) In a private domain, by contrast, there is no concept of a makom patur. and are more than three [handbreadths] high and less than four [handbreadths] by four [handbreadths] are deemed a makom patur.
Similarly, a groove that is less than four [handbreadths] by four [handbreadths] and more than three handbreadths deep, even if it reaches the earth's very depths, and a place that is surrounded by walls, but is not four [handbreadths] by four [handbreadths] in area and is more than three handbreadths high, are both considered a makom patur.46The concept that a private domain must be four handbreadths by four handbreadths and not merely sixteen square handbreadths is derived from two laws mentioned in Shabbat 8b. Thus, a makom patur may have a very large total area. Even if they are one thousand millim long, but the length of a barley corn less than four handbreadths wide, [they are still considered as a makom patur.
Also considered a makom patur is the space above a public domain and the space above a carmelit that is more than ten handbreadths high.", + "A place that is exactly nine handbreadths high, neither more or less, in the public domain is considered part of the public domain. [It is placed in this category47According to the general principles mentioned previously, it would be classified as either a carmelit or a makom patur, as is obvious from the conclusion of the halachah. Nevertheless, since its height is appropriate to unload and load burdens, it is used frequently by the passersby in the public domain. Hence, it is considered an extension of that domain.
The Maggid Mishneh quotes the Ra'avad as maintaining that the pillar must be four handbreadths by four handbreadths to be considered part of the public domain. The Shulchan Aruch (Orach Chayim 345:10) does not place a limit on the pillar's size.] regardless of its width or length - whether large or small - because many people use it to arrange their loads.48Most authorities have interpreted the Rambam's words to mean that since the pillar is this height, it is fit to be used to load and unload. Even if it is not used for this purpose, since it is suited for it it is considered part of the public domain.
The Ra'avad and others do not accept this decision and maintain that such a pillar is not considered part of the public domain unless people actually use it frequently to arrange their loads. (Note the Sha'ar HaTziyun 345:36, which cites opinions that interpret the Rambam's words in accordance with the Ra'avad's decision.)
The Shulchan Aruch (loc. cit.) follows the Ra'avad's decision. Nevertheless, the Eliyahu Rabbah suggests respecting the popular interpretation of the Rambam's view.
If, however, it is more49In his gloss on Shabbat 8a, Rabbenu Asher differs and maintains that a pillar that is between nine and ten handbreadths high is also considered par4t of the public domain. This slight addition in height does not make it uncomfortable to use. Although the Shulchan Aruch (loc. cit.) quotes this view as well, the Rambam's ruling is accepted by most authorities (Mishnah Berurah 345:36). or less than nine handbreadths high, [different rules apply]: If it is four [handbreadths] by four [handbreadths] or more [in area], it is a carmelit. If it is less than four [handbreadths] by four [handbreadths in area], it is a makom patur.", + "When a roof that is less than ten handbreadths [high]50Although the roof is less than ten handbreadths high when measured from the side of the public domain, it is ten handbreadths high from the side of the courtyard (Maggid Mishneh citing the Rashba). is located in proximity to the public domain and many use it for their loads, it is forbidden to carry on this roof51According to the Torah, this roof is a private domain and there is no reason why it should not be used by its owner. Nevertheless, since it is easily accessible from the public domain and is used by passersby there during the week, the Rabbis forbade its owner from carrying upon it on the Sabbath (Eruvin 84b).
Note the Shulchan Aruch (Orach Chayim 361:1), which accepts a differing interpretation of the passage offered by the Rashba and permits carrying on the roof, but prohibits transferring an article from the adjoining courtyard to the roof. unless a ladder [leading to the owner's courtyard] is permanently affixed52I.e., it remains there during the week as well as on the Sabbath (Maggid Mishneh). there. [If this is done,] it is permitted [to carry on the roof].53Since the owner has set up a ladder leading to the roof from the adjoining courtyard, it is obvious that he intends to use the roof and that it is part of his domain. This makes it distinct from the public domain.
A pillar that is located in the public domain and is ten handbreadths high and four [handbreadths by four handbreadths in area] is deemed a private domain.54Since it is ten handbreadths high, it is not part of the public domain, and since it is four handbreadths by four handbreadths, it is of significant size to be considered a domain in its own right. If, however, one inserted a spike in its side,55This ruling follows Rabbenu Chanan'el's interpretation of Eruvin 78a. Rashi and the Ra'avad interpret that passage differently. even if [the spike is] less than three handbreadths high,56And thus is considered to be an extension of the ground, because of the principle of l'vud. since articles may be hung from it or it may be used [for other purposes], it reduces the height of the pillar and it is deemed to be a carmelit.57Since these spikes are used by the passersby in the public domain, they are considered part of that domain. Therefore, the height of the pillar is calculated from the highest spike. If it is not ten handbreadths high from that point upward, it is not considered to be a private domain. See the above diagram. [The pillar's] height is calculated beginning from the highest spike.", + "Holes [in the wall of] a private domain58This refers to holes in the wall that face the private domain. Even if they extend through the entire breadth of the wall and also open up to the public domain, they are considered part of the private domain (Shulchan Aruch HaRav 345:8; Mishnah Berurah 345:9). are [considered part of] the private domain.59The Rambam does not not make any specifications regarding the size or the height of these holes. His view is accepted by the Shulchan Aruch (Orach Chayim 345:4), although other Rishonim differ. Holes in the public domain, by contrast, [are not considered part of the public domain, but rather] are judged according to their size.
What is implied? Holes located at the side of the public domain which are four [handbreadths] by four [handbreadths] and ten [handbreadths] high60The intent is not necessarily that the hole be ten handbreadths high, but that its floor be ten handbreadths above the ground. are considered as a private domain.61An area that is four handbreadths by four handbreadths is significant enough to be considered a separate domain. If they [are this length and width, but] are not ten [handbreadths] high, they are considered to be a carmelit. If they are smaller than four [handbreadths] by four [handbreadths], they are considered to be a makom patur.
[The above applies] provided that they are three [handbreadths above the ground]. Anything below three [handbreadths]62This ruling applies even if the holes are four handbreadths by four handbreadths and thus are of significant enough size to be be considered a separate space. Since they are within three handbreadths of the ground, they are considered part of the public domain (Mishnah Berurah 345:46). is considered to be [an extension] of the ground.63Because of the principle of l'vud.", + "It is permitted to carry throughout a private domain and a makom patur. Even if such a domain is several millim long, one is permitted to carry throughout the entire area. In contrast, one may carry only within [a square of] four cubits in a public domain and in a carmelit.
If a person carried [an article], passed [it] to another person or threw [it] beyond four cubits in the public domain, he is liable. In a carmelit, one is not liable, since the prohibition against [carrying in] a carmelit is a Rabbinic decree, [enacted because] the area resembles a public domain and [the Sages were concerned] that a distinction between the two would not be made.
Accordingly, if one removed [an article] for which one had no purpose - e.g., one removed a thorn from a carmelit64As mentioned in Chapter 1, Halachah 7, according to the Rambam, who maintains that one is liable for performing a מלאכה שאינה צריכה לגופה, this leniency applies only in a carmelit and not in the public domain. As mentioned in the notes on that halachah, many authorities differ with the Rambam and maintain that the prohibition against performing a מלאכה שאינה צריכה לגופה is Rabbinic in origin. Therefore, it is bypassed when there is a danger involved. This view is accepted by the Shulchan Aruch (Orach Chayim 278:1). so that people would not be injured by it, the act is permitted. This applies even if one carries it several cubits. The same applies in other similar instances.", + "Just as one is permitted to carry within a makom patur, so too, is one permitted to transfer articles from it to a private domain, a public domain, and, needless to say, a carmelit. Similarly, one may transfer articles to it from a private domain, a public domain, and, needless to say, a carmelit.65Accordingly, if a person discovers that he is unwittingly carrying an object in the public domain, he should deposit it in a makom patur.", + "Just as one is forbidden to carry within a carmelit, so, too, is one forbidden to remove articles from it to a private domain or a public domain. [Similarly, it is forbidden] to bring in an article from a private domain or a public domain to a carmelit.66The Shulchan Aruch (Orach Chayim 346:2) states that one may pass an article from one carmelit to another - e.g., from a sea to a valley [of fields] - provided one does not pass it more than four cubits. See also Chapter 16, Halachah 2. If one removes or brings in [an article], one is not liable.", + "A person is not liable for transferring an article from one private domain to another private domain via a carmelit,67One is, however, liable for transferring an article from a private domain to a public domain via a carmelit, provided one does not stand in the carmelit (Shabbat 5b). (See also the notes on the following halachah.) nor [is he liable for transferring an article] from one public domain to another public domain via a carmelit.68This ruling applies only when one does not carry the article more than a total of four cubits in both public domains combined, as stated in Chapter 13, Halachah 17. Similarly, a person who passes or throws an article from either of these types of domains to another similar domain via a carmelit is not liable.
When a person transfers an article from the public domain to a carmelit, puts it down in the latter domain, and afterwards, picks it up from the carmelit and brings it into a private domain, [he is not liable].69A person is liable for transferring an article only when he removes an article from either a private or a public domain and places it down in the other in one uninterrupted sequence. [Similarly, a person who transfers an article] from a private domain to a carmelit, puts it down in the latter domain, and afterwards, picks it up from the carmelit and brings it into a public domain, is not liable.", + "A person is liable if he transfers an article from a private domain to a public domain even though he passes through a makom patur, because a person who is walking is not considered to have stood [in the places through which he passed].70This concept is the subject of a difference of opinion among the Sages (Shabbat 5b). Although the majority of the Sages follow the ruling quoted by the Rambam, ben Azzai differs. He maintains that a person who walks through a domain - even though he does not stop to rest - is considered to have stood there. Thus, in the above instance, the article the person is carrying is considered to have been placed down in the makom patur. Hence, he would not be held liable. Surely, when a person throws an article through a makom patur, the article is not considered to have come to rest.71The Maggid Mishneh mentions that in this halachah, the term makom patur also applies to a carmelit, since according to Torah law, a carmelit is also a makom patur.
A person is not liable if, while standing in a makom patur, he took an article from a private domain or from a person standing there and placed it down in the public domain or in the hands of a person standing there.72The rationale for the Rambam's ruling can be understood based on the comments of the Radbaz cited in the notes to Chapter 15, Halachah 1. According to the Rambam, a person is liable for transferring an article only when he is standing in one of the domains involved in the prohibited transfer. If he is standing in another domain, he is not liable. As mentioned in the notes to that halachah, most other authorities do not accept the Rambam's basic principle. Needless to say, even according to the Rambam, transferring an article in this manner is forbidden.
Note Shulchan Aruch HaRav 346:2, which states that if the person transfers the article immediately, without resting his hand at all in the makom patur, he is liable. Similarly, if one brought an article from a public domain to a private domain [via a] makom patur and stood in the latter domain, one is not liable.73This ruling applies only when one stands to rest. Should the person stand merely to adjust his load, he is liable. See Chapter 13, Halachot 8 -10.", + "A pillar that is located in the public domain [is considered] a private domain [in the following situation]: It is ten [handbreadths] high and [possesses an upper surface] of four [handbreadths by four handbreadths] in area, but a lower surface that is not four [handbreadths by four handbreadths]. [This applies even] when its smaller end is more than three [handbreadths] high.74The pillar is considered to be a private domain because it is ten handbreadths high. Were the smaller surface to be less than three handbreadths above the ground, there would be no difficulty in such a statement, because of the principle of l'vud. The new concept taught by this ruling, which is based on Shabbat 101a, is gud acheit mechitzata, \"pull down and extend the partition downward\" - i.e., the circumference of the pillar is considered to extend to the ground, and thus the entire pillar is considered as being ten handbreadths high.
The above explanation follows the standard published texts of the Mishneh Torah, which have the support of some early texts. It parallels Rashi's understanding of the above Talmudic passage. Tosafot and the Rashba, however, interpret that passage differently and maintain that there is a proviso that must be met in regard to the principle gud acheit mechitzata: It is accepted only when young goats are not able to pass under the partition in question. Therefore, in this instance, since the narrow portion of the base is small, it would appear that young goats would be able to pass under the open portion. Accordingly, they offer a different interpretation, stating that this ruling is applicable only when the lower surface of the pillar is less than three handbreadths above the ground.
There are many manuscripts and early printings of the Mishneh Torah whose text indicates that the Rambam subscribes to this latter view. Furthermore, this perspective parallels the Rambam's rulings in Hilchot Sukkot 4:4. This view is quoted as halachah by the Magen Avraham 345:1. It must be emphasized, however, that the halachot that follow and their interpretation appear - although not conclusively so - to indicate that the Rambam subscribes to the principle of gud acheit in other contexts similar to the situation described here. [Therefore,] if a person throws an article from the public domain and it lands on [this pillar], he is liable.
", + "When a person throws an article from the public domain and it lands upon a reed77The mention of a \"reed\" by Shabbat 7a, the source for this halachah, is very significant, because a reed is narrow. In Chapter 13, Halachah 1, the Rambam states that a person is not liable for transferring an article unless he places it down on a surface that is at least four handbreadths by four handbreadths. A reed is obviously not that size.
Based on that passage, Rashi, the Ramban, and the Rashba maintain that the above principle applies only in the public domain and not within a private domain. The Maggid Mishneh and others interpret the Rambam as accepting this principle as well. Accordingly, they question why he did not state this exception in Chapter 13, when laying down the general principles regarding this forbidden labor.
The Ma'aseh Rokeach offers an alternative to this explanation, noting that Shabbat 102b holds one liable for throwing an article into the mouth of a dog or into the mouth of a furnace even though they are less than four handbreadths by four handbreadths. Why? Since this was the person's desire, this intent causes the place to be considered as if it were the required size. Similarly, in this instance, if one desired the article to rest on top of the reed, that intent is sufficient to cause one to be liable. - even one that is 100 cubits high - which is implanted in a private domain, he is liable, for a private domain extends until the very heavens.
When a tree's [trunk] is located in a private domain and its branches extend into the public domain, a person who throws [an article from the public domain that] lands in its branches is not liable, because the branches78Rav David Arameah states that the branches are considered to be a makom patur. Surely this would be true if the branches are ten handbreadths high. are not [automatically considered as being] in the same domain as the stem.", + "When a person throws an article that lands upon a reed with a basket79Although Rav David Arameah offers a different interpretation, most commentaries render טרסקל as \"basket. at its top which is implanted in a public domain, he is not liable,80This ruling applies regardless of whether the article is thrown from a private domain or a public domain. Were the article to have been thrown from a private domain, the person would not be liable, for the space more than ten handbreaths above a public domain is not considered to be part of that domain.
Were the article to have been thrown from the public domain, the person is not liable, for the basket is not considered to be a private domain. This decision applies even when the basket is four handbreadths by four handbreadths. Shabbat 101a relates that one might think that since the surface is four handbreadths by four handbreadths and it is more than ten handbreadths high, it would meet the criteria for a private domain. Nevertheless, this is possible only based on the principle gud acheit mechitzata, \"pull down and extend the partition downward\" - i.e., that the edges of the basket would be considered as extending to the ground.
This principle is not applicable in the present instance. The principle gud acheit is applicable (see Halachah 16) only when the area through which one would like to \"extend the partition\" could not be \"entered by young goats.\" Since the entire area beneath the basket is open, the principle cannot be applied. for a public domain extends only ten [handbreadths high].81The Ra'avad objects to the addition of the latter phrase, maintaining that even if the basket were less than ten handbreadths high, it would be considered a carmelit, and a person who threw an object into it would not be liable.
The Maggid Mishneh explains that the Rambam was not focusing on that dimension, but rather was differentiating between this halachah and the previous one, which describes a reed implanted in a private domain. The intent was to emphasize that unlike a private domain, the rules governing a public domain apply only within ten handbreadths.
See also the Or Sameach, who brings a proof from Halachah 19 that although utensils can create a private domain, they cannot create a carmelit.
[The following rules apply when] a person throws an article in the public domain and it comes to rest on a wall - e.g., one threw fats or dough and they became attached to the wall: If they become attached above ten handbreadths [from the ground], it is considered as if he threw the article into the air, for the space more than ten handbreadths above a public domain is a makom patur.
If it becomes attached below ten handbreadths, it is as if he threw the article on the ground and he is liable.82Provided the article traveled four cubits. In his Commentary on the Mishnah (Shabbat 11:3), the Rambam mentions that the four cubits are measured in a direct line from where the person is standing to where the article became attached to the wall. If he threw the article above ten [handbreadths high]83The same ruling would apply if the hole were less than ten handbreadths high. The Rambam quotes this law in this fashion to negate the opinion of Rabbi Meir, Shabbat 7b. and it came to rest in a hole that is of inconsequential size,84If, however, the hole is four handbreadths by four handbreadths, he is liable, as stated in Halachah 10. he is not liable.", + "If a person throws a reed or a spear from a private domain [to a public domain] and [the spear] becomes implanted in the public domain in an upright position, he is not liable, for a portion [of the article] is in a makom patur.85Since the reed is more than ten handbreadths high, its upper end is in a makom patur. One is liable only when the entire article comes to rest in the public domain (Rashi, Shabbat 8a). Compare to Chapter 13, Halachah 11.
If a person throws a large utensil which is four [handbreadths] by four [handbreadths in area] and ten handbreadths high, he is not liable. The utensil itself constitutes a private domain, and thus the person is considered as one who transfers an article from one private domain to another.86The Rambam's interpretation of this law is paralleled by Tosafot, Shabbat 8a. Note Rashi, who offers a different i nterpretation.", + "When a person uproots a clod of earth from the bottom of a pit that is nine handbreadths deep,87As mentioned in Halachah 1, if the pit is ten handbreadths deep, it is considered to be a private domain. If its depth is even slightly less, it is considered to be a carmelit, and one is not liable for throwing an article into it from the public domain. and [by doing so] makes it ten handbreadths deep, he is not liable. [This decision is rendered] despite the fact that the removal of the article and the creation of the domain occur simultaneously, because the domain was not originally ten [handbreadths] deep.88Shabbat 99b leaves this and the law mentioned in the latter clause of this halachah as unresolved questions. Therefore, the Rambam rules that the person is not liable.
A pit whose depth of 10 handbreadths is reduced by the addition of earth
[Conversely,] if a person throws a clod of earth into a pit that is ten handbreadths deep, and [by doing so] causes it to become less than ten handbreadths [deep], he is not liable. [This decision is rendered] because the placement of the article and the nullification of the domain occur simultaneously.", + "A person is not liable if he throws a board that lands on spikes [implanted] in the public domain [even when] by doing so, he creates a private domain.89Such a situation could arise if the spikes were more than ten handbreadths high, and the board - four handbreadths by four handbreadths. In such a situation, the criteria for a private domain would be met.
The Rashba questions this, noting that \"goats could enter\" the space beneath the spikes, and thus, the principle gud acheit mechitzata could not apply, as explained in the notes on Halachah 18. He interprets this as referring to a situation where spikes were implanted in a wall at the side of a private domain.
Note also the interpretation of Tosafot, Shabbat 99b who interpret this as referring to a situation in which the spikes on two sides of the board are close enough to constitute an actual wall. Therefore, the roof can be considered as creating the third and fourth sides. According to the Rambam, as is explained in Chapter 17, Halachot 3 and 35, three walls of spikes would be required. [This applies] although a utensil was on the board. [The rationale for this decision is] that the creation of the domain occurs at the same time that the utensil comes to rest.90Although the article comes to rest slightly after the board does, the Talmud does not resolve the question whether this brief amount of time is of consequence or not. Therefore, the Rambam does not hold the person liable.
A Board Being Placed on Spikes in the Public Domain
", + "When a person throws a mat from91Our translation is based on manuscripts and early printings of the Mishneh Torah. The standard published text reads \"in a public domain,\" which is enigmatic. a public domain into a pit that is ten handbreadths deep and [precisely] eight handbreadths wide, [and the mat falls in an upright position in the exact center of the pit,] dividing the width of the pit in half, he is not liable.92Shabbat 100a mentions a difference of opinion regarding this matter. The Rambam follows the opinion of Abbaye, for he is the latest of the Sages to venture an opinion on this question.
The Rashba notes that this law applies only when one intends to leave the mat in this place permanently. If one intends to remove it, it is not considered to have divided the pit. [The rationale is] that when the article lands, it nullifies the domain, causing each of the halves to be less than four [handbreadths] by four [handbreadths].93Since the mat has a minimal thickness of its own, each side of the pit is slightly less than four handbreadths.", + "When a person throws an article into a pit in the public domain that is ten handbreadths deep and four [handbreadths by four handbreadths] in area and is filled with water, he is liable although the article lands on the water, for the water does not nullify the domain.94Rav Kapach explains that this law does not represent a contradiction to Chapter 13, Halachah 4, for in a private domain it is not necessary that an object come to rest on a surface that is four handbreadths by four handbreadths. Nevertheless, with regard to the removal of an object, it is necessary that it be at rest on a surface of four handbreadths by four handbreadths for the person to be liable.
[In contrast,] were [such a pit] to be filled with produce, a person who throws [an article] into it would not be liable, for the produce reduces the size of the pit.95The Maggid Mishneh differentiates between water and a pit as follows: The water is clear and the contours of the pit can be seen. Therefore, the domain is not considered to be nullified. In contrast, the produce covers the pit and prevents its contours from being seen. Therefore, it is considered to have reduced its size.
The Maggid Mishneh also mentions opinions of the geonim who maintain that the produce in question must be of a type that the person intends to continue storing within the pit. A similar thrust is apparent in the Rashba's interpretation of this law as referring to produce that is tevel and may not be moved on the Sabbath.
Note the Or Sameach, who cites Hilchot Eruvin 3:13, which states that an article that can be taken on the Sabbath does not reduce the size of a domain. Accordingly, he suggests an original explanation, stating that this law refers to a pit filled with produce that the public could walk on - e.g., nuts or grain. Since people at large will not hesitate to walk over such a surface, the pit is no longer considered to be a private domain.", + "[The following rules apply to] an irrigation ditch that contains water that passes through the public domain, and which people [usually] walk through: If it is not ten handbreadths deep, it is considered to be a public domain regardless of whether it is four cubits [or more] wide or less than four handbreadths wide. [It is placed in this category, despite the fact that, in the latter instance,] most people would jump over it, rather than walk through it.96Although a place is not considered a public domain unless people actually walk through it, since there are some individuals who walk through this ditch - although they are in the minority - it is still placed in this category. [Regardless of its width,] since it is not ten handbreadths deep, it is considered to be [part] of the public domain.97Although a pit between three and ten handbreadths deep is usually regarded as a carmelit if it is four handbreadths wide, or a makom patur if it is narrower, an exception is made in this instance. Since the traffic of the public domain continues to pass, albeit with difficulty, through this ditch, it is not considered to be a separate domain (Shabbat 100b).
If it is ten handbreadths or more deep,98Since it has walls steep enough to be considered a domain of its own, it may not be considered part of the public domain. it is considered a carmelit like other bodies of water.99The Or Sameach questions why this irrigation ditch is not considered to be a private domain; he explains that since water is flowing through it rapidly, it may not be used as a private domain. A similar conception is also reflected in the Shulchan Aruch HaRav 345:15,19 which states that according to the Torah, this would be considered as a private domain. Nevertheless, since it resembles a sea, the Rabbis applied the laws of a carmelit to it.
See also the Pri Megadim 345:11 which deals with this difficulty, based on a principle explained by the Maggid Mishneh cited above. He explains that this halachah refers to a ditch with dirty water. Hence, its contours cannot be seen and therefore it is not considered as a private domain. [The above applies] when the ditch is at least four handbreadths wide, for there is no concept of a carmelit that is less than four handbreadths [wide].100Hence, the area would be considered to be a makom patur." + ], + [ + "A person standing in a public domain may move [articles] throughout a private domain. Similarly, a person standing in a private domain may move [articles] within a public domain, provided he does not transfer them beyond four cubits.1In both these instances, there is not even a Rabbinic prohibition against moving the articles. As mentioned in the notes on the following halachah, Rashi and the Rashba state that this leniency applies only with regard to articles the person does not require in the domain in which he is standing. If he needs them, the Rabbis decreed that they may not be moved, lest the person forget and bring the articles into the domain where he is standing. The Shulchan Aruch (Orach Chayim 350:1) appears to favor the view of these authorities. If he transfers an article [beyond that distance], he is not liable, because he is located in a different domain.2The Ra'avad questions the Rambam's decision, noting that Eruvin 99a would appear to hold a person liable in such a situation. The difficulty with the Rambam's statements is compounded by the fact that the passage cited above associates the law in question with the following decision, \"A person who carries an article from the beginning [of a square] four cubits long to the end [of that square] in the public domain is liable, even when he lifts it above his head.\" Since the Rambam holds one liable in the latter instance (see Chapter 12, Halachah 14), it would seem that he would hold one liable with regard to the law under discussion. The Ra'avad's arguments are so powerful that the Maggid Mishneh suggests amending the text of the Mishneh Torah accordingly.
The Radbaz (Vol. V, Responsum 1527) notes the Ra'avad's question, and states that he checked all the ancient manuscripts of the Mishneh Torah available to him, and they all state that the person is not liable. Therefore, he explains that a person is not liable for transfering an article unless he is standing in one of the domains involved in the transfer. This concept is derived from the transfer of the articles in the construction of the Sanctuary. In this instance, the people were not standing in a domain other than those involved in the transfer. Based on this foundation, he offers an interpretation - albeit a slightly strained one - for the passage in Eruvin.
Similarly, a person standing in a private domain may open [a door with a key3This and the following law refer to situations where the key is located in the domain where the door is located.] in a public domain.4The Maggid Mishneh mentions the possibility of placing the key in the door as a forbidden transfer. In the present day, almost every keyhole would be considered to be a makom patur. [One standing] in a public domain may open [a door with a key] in a private domain.
One may force feed an animal whose head is inside [a stall, although] the major portion of its body is outside.5I.e., we are not worried that perhaps the animal will withdraw its neck and the person will carry the food outside the stall. Note the apparent contradiction to Chapter 17, Halachah 29. One may not, [however, force feed a] camel unless its head and the major portion of its body is within [the stall], since its neck is long.", + "A person should not stand in a private domain and [extend his head into] the public domain to drink, nor [should he stand] in a public domain and [extend his head into] a private domain to drink, unless he brings his head and the majority of his body into the domain in which he is drinking.
When do the above [restrictions] apply? When he is drinking with attractive vessels that he needs.6As mentioned in the notes on the previous halachah, in their commentary on Eruvin 99a, the source for these halachot, Rashi and the Rashba maintain that if the person requires the vessels, the above restrictions apply even if the vessels are not attractive. The Maggid Mishneh states that although the Rambam's ruling appears most appropriate within the context of the Talmudic passage, in practice the more stringent ruling should be followed. As mentioned, the Shulchan Aruch also rules accordingly. [In this instance, our Sages instituted a] decree, lest he transfer [the drinking vessels]. If, however, [the person uses] vessels that are not attractive and which he does not require, all that is necessary is that he bring in his head; it is not necessary that he bring in the majority of his body.7This relects a significant leniency. We are requiring the person to drink while bent over. Even so, the Rabbis did not feel it necessary to forbid the person from drinking, lest he forget, stand upright, and thus bring the drinking vessel into the other domain. If a cistern of water is located in a carmelit, [the above leniency applies] even when [the person] uses vessels that are attractive.8The prohibition against transferring an article from a carmelit is Rabbinic in nature. Hence, even if the person were to forget and transfer the drinking vessels to his domain, he would not violate Torah law. Accordingly, there is no need to prohibit him from drinking as a further safeguard.
This represents the opinion of Ravvah (Eruvin 99a) and is accepted by the Shulchan Aruch (Orach Chayim 350:1). Significantly, however, the Talmud also records the opinion of Abbaye, who differs and maintains that since the forbidden labor of transferring articles is a matter that may be taken lightly, the Sages instituted safeguards with regard to Rabbinic decrees as well.", + "A person may stand in a public domain, [extend his hand,] collect water that is flowing from a drainpipe or a wall [while the water is] in the air, and drink, provided he does not touch the drainpipe or the wall and collect the water from them.9As long as he takes the water from the air, there is no difficulty. If he takes the water from ten handbreadths or more above the ground, he has taken it from a makom patur. If he takes it from less than ten handbreadths, he has moved an article less than four cubits in the public domain.
[The following rules apply] should he [in fact] touch [the drainpipe or the wall]: If the place he touches is more than ten [handbreadths] high and within three handbreadths of the roof, the act is forbidden.10Based on the principle of l'vud, since the pipe is within three handbreadths of a private domain, it is considered to be an extension of that domain.
From the Rambam's wording, it appears that if the roof is less than thirteen handbreadths above the ground, the principle of l'vud does not apply. This is so because the principle of l'vud cannot cause a space that is part of the public domain to be considered an extension of a private domain (Maggid Mishneh). It is as if he removed [the water] from the roof, which is a private domain.
Similarly, if the drainpipe was four [handbreadths] by four [handbreadths] and one collected water from it, this is forbidden regardless of whether the pipe is within ten handbreadths of the ground11In this instance, the pipe would be considered to be a carmelit. Transferring from a carmelit to a public domain is forbidden. or above ten handbreadths.12In this instance, the drainpipe is considered to be a private domain in its own right. Why is the person not held liable? Because the water is not at rest, but rather continuing to flow.13Note the distinction between this ruling and Chapter 13, Halachah 4, which describes removing water that is at rest.", + "[The following rules apply when] a projection extends [from the wall of a building] near a window: If the projection is above ten handbreadths high, its use is permitted,14I.e., to place articles upon it, transferring them from the building. Note, however, the restrictions mentioned in Halachah 7. for the public domain extends only ten handbreadths [above the ground].15The space more than ten handbreadths above a public domain is a makom patur. Hence, one may transfer articles to and from it (Chapter 14, Halachah 12). Therefore, it is permissible to use the entire wall, with the exception of the bottom ten handbreadths.16This applies even if a projection is four handbreadths by four handbreadths in area and directly below an open window. Since it is low enough to be used by the passersby in the public domain, it is considered to be a carmelit.", + "When does the above apply? When there is [only] one projection extending into the space. When, however, there are two projections extending from the wall, one below the other,17The Maggid Mishneh explains that according to the Rambam, these restrictions apply even when the two projections are not directly above each other. even though they are both more than ten handbreadths high,18As the Rambam explains, the difficulty is that people from different properties cannot both use a third property which adjoins them - for example (Hilchot Eruvin 3:16), a wall that is four handbreadths wide that separates between two different properties. In particular, there are two conceptions of the Rambam's statements:
a) that of the Shulchan Aruch (Orach Chayim 353:2), which explains that the two projections extend from two windows belonging to two different individuals who have not made an eruv. Since these individuals are forbidden to transfer articles from one projection to the other by Rabbinical decree, certain restrictions were also placed on using the projections themselves.
b) that of the Ritba, who explains that we are speaking of a wall that possesses only a single window. Nevertheless, the lower projection may be used by the passersby in the public domain. (Although the public domain extends only to ten handbreadths, the people in the public domain have the right to use projections and holes in the wall that are above that height.) When there is only one projection, they refrain from using it, because it will be used by the inhabitants of the house. When, however, there are two projections, the passersby feel free to use the lower one. This in turn causes there to be certain restrictions with regard to the use of both projections on the Sabbath. See the diagram on the opposite page.
Although the Merkevet HaMishneh and others explain that the Ritba's interpretation is more appropriate to the wording chosen by the Rambam, our notes will follow the approach of the Shulchan Aruch, for it is accepted by the subsequent halachic authorities. It also must be noted that Rashi's version of the text of Eruvin 98b differs from that of the Rambam. Accordingly, he and the subsequent Ashkenazic authorities have a different conception of these rulings. [different rules apply]: If the upper projection near the window is four [handbreadths] by four [handbreadths] in area, its use is forbidden,19Note that Shulchan Aruch HaRav 353:3 and the Mishnah Berurah 353:11 explain that this refers to articles that were kept inside the house. Articles that were left on the projection before the Sabbath may be moved on it. See Hilchot Eruvin 3:18-19. for it is a domain in its own right, and the projection below it is a separate domain.20This applies even if the lower projection is not four handbreadths by four handbreadths (Shulchan Aruch HaRav 353:4; Mishnah Berurah 353:12). Accordingly, they each cause the other to be forbidden,21Note the Mishnah Berurah 353:12, which cites opinions that allow the people whose window opens up to the lower projection to use it when it is less than four handbreadths by four handbreadths. for [the people in] two domains cannot [jointly] use the space of one domain.", + "If both the upper projection and the lower projection are not four [handbreadths by four handbreadths], both of them may be used.22There are no restrictions whatsoever, for neither projection is a domain in its own right. Similarly, [in such a situation,] one may use the entire wall with the exception of the bottom ten handbreadths.
If the lower projection was four [handbreadths by four handbreadths], but the upper projection was not four [handbreadths by four handbreadths], [an individual dwelling in the upper storey] may use only that portion of the upper [projection] that is directly opposite his window.23This is permitted, because the projection is considered to be an extension of the window, like a hole in the wall of a private domain (Maggid Mishneh). It is forbidden to use the remainder of the projection that extends on either side of the window, because of the lower projection, which is considered to be a separate domain.24Since the lower projection is a domain in its own right, it includes the space above it until the heavens, and the entire wall is considered as a part of it. In this instance, since the upper projection is not considered to be a domain in its own right, it is divided into portions. The portion directly opposite the window is considered an extension of the window as in the previous note, but the portion on either side is considered part of the lower projection.", + "Whenever there is a projection that extends over the public domain25If the projection extends over a carmelit and is ten handbreadths high, there are no restrictions regarding the articles that may be used on it (Shulchan Aruch, Orach Chayim 353:3). and may be used, one may place upon it and remove from it only utensils of earthenware, glass, or the like, for if they fall into the public domain they will break. Other utensils and food are prohibited [to be placed there], lest they fall into the public domain, and [one descend and] bring them [into the home].26Bringing the articles from the public domain to the home constitutes a forbidden activity. Hence, our Sages instituted this safeguard.
Note the Rashba, who states that if a projection is four handbreadths by four handbreadths, there are no restrictions regarding the articles that may be used on it. Although the Shulchan Aruch (Orach Chayim 353:3) quotes the Rambam's ruling, the Ramah states that on a roof or balcony on which a person stands comfortably, all articles may be carried.", + "[The following rules apply when] there are two houses on opposite sides of the public domain: If a person throws an article from one to the other and the article is ten [handbreadths] above the ground, he is not liable,27Our translation follows the version of the standard published text of the Mishneh Torah. Many early printings and manuscripts of the text state \"one is permitted....\" From the context, the latter version appears more appropriate.
One is forbidden to transfer from one private domain to another private domain when they are separated by a public domain. Nevertheless, since the public domain extends for only ten handbreadths above the ground, the transfer is not being made through a public domain, but rather through a makom patur (Shulchan Aruch HaRav 353:1). provided both houses belong to him or there is an eruv between them.28See Hilchot Eruvin 1:1-4, which explains that although according to the Torah itself, one may transfer from one private domain to another, our Sages forbade this unless an eruv was constructed. One may throw even garments and metal utensils.29These articles are not breakable. Nevertheless, since the houses are on the same level, it is not difficult to throw from one to the other. Accordingly, our Sages did not feel the need for a safeguard, lest the article fall and the person descend to the public domain and bring them into his home, a private domain.
Two Houses of Different Heights on Opposite Sides of the Public Domain
If one of [the two houses] was higher than the other, and they were thus not on the same level, it is forbidden to throw a garment or the like, lest it fall and [one descend and] bring it. One may, however, throw earthenware utensils and the like.30Even if the articles fall into the public domain, they will break. Hence, there is no need to worry that the person may bring them home.
The above restrictions apply only to houses on two sides of a public domain. If two houses are located on two sides of a carmelit, there are no restrictions regarding the type of articles that may be thrown, because there is no possibility of a Torah prohibition being violated (Maggid Mishneh).", + "[The following rules apply when] a cistern located in the public domain has an opening [to a home] above it: The cistern and the sand [piled around it] are measured together [to see if their height reaches] ten [handbreadths]. [If it does,31A cistern that is ten handbreadths deep is considered as a private domain. Were the sand piled around the cistern to be ten handbreadths high, the enclosure would be considered a private domain. Eruvin 99b teaches us a new concept, that the sum of ten handbreadths can be reached by combining the two together.
Hence, there is no difficulty in drawing water from the enclosure to the house, since one is transferring from one private domain to another. Needless to say, it is forbidden to transfer from such an enclosure to the public domain.] one may draw water from it on the Sabbath.
When does the above apply? When [the cistern] is within four handbreadths of the wall, for then a person cannot pass between them.32Since there is no room for a person to pass comfortably between the sand pile and the wall of the house, the space between them is not considered as part of the public domain, but rather as a carmelit (compare to Chapter 14, Halachah 6). Therefore, the space above it is also considered as a carmelit. Thus, one would be transferring from a private domain to a private domain via a carmelit. In this instance (in contrast to Chapter 14, Halachah 14), our Sages allowed such a transfer. If, however, it is further removed,33When there is room for people to pass between the cistern and the house in a normal manner, the space between them is considered as part of the public domain. Therefore, a person who draws water through the opening to his home would be considered to be transferring from a private domain - the cistern - through a public domain - the area above the space between the sand pile and the home - to one's home - a private domain. See Chapter 13, Halachah 16. one may not draw water from it unless the sand [piled around it] is ten [handbreadths] high.34Here, the importance of the height of ten handbreadths is not significant because it creates a private domain, but because, as explained in the following note, this will cause the bucket to be more than ten handbreadths above the ground as it passes over the sand pile. Thus, when the bucket is raised above the sand [pile],35I.e., as the bucket is transferred from the enclosure to the home, it passes above the public domain. In this instance, since the sand pile is ten handbreadths high, there is no difficulty, because the space ten handbreadths above the public domain is a makom patur. it enters a makom patur.", + "It is permitted to pour water [from] a window [of a home] to a garbage heap located in the public domain that is ten handbreadths high, on the Sabbath.36Since the garbage heap is ten handbreadths high, it constitutes a private domain.
Thus, when water is poured from the house, the water will pass from a private domain through a makom patur - the space more than ten handbreadths above the public domain - to another private domain. This is permitted.
To what does the above apply? To a garbage heap belonging to the community, for this is unlikely to be removed. We may not, however, pour water onto a garbage heap belonging to an individual.37This is a Rabbinic decree, instituted for the reason to be explained. Shulchan Aruch HaRav 354:3 states that this restriction applies even if the garbage heap is located in a carmelit.
It is possible that the garbage heap was cleared away 38Eruvin 99b cites an example where the Sages considered such a possibility. and thus, [unknowingly,39I.e., we suspect that without looking, the person will follow his usual habit and pour water onto the place where the garbage heap was located previously without noticing that it had been removed.] one will be pouring into the public domain.", + "[The following rules apply to] a water conduit that passes through a courtyard: If it is ten [handbreadths] high and between four [handbreadths] and ten cubits wide, we may not draw water from it on the Sabbath, unless one erects a partition [in the water] ten handbreadths high at its entrance [to the courtyard] and its exit.
If it is not ten [handbreadths] high or is less than four [handbreadths] wide, we may draw water from it without [erecting] a partition.", + "When [the water conduit that passes through the courtyard]40In this halachah as well, most commentaries maintain that the Rambam is referring to a water conduit that passes through a place where a portion of the wall of the courtyard has been taken down. As mentioned above, the Ra'avad interprets Eruvin 12b, the source for this halachah, differently, and therefore objects to the Rambam's ruling.
Significantly, the Merkevet HaMishneh notes that the second clause of the halachah appears to indicate that the conduit breaks through the wall entirely, and it therefore offers a different interpretation of the Rambam's words. is more than ten cubits wide, although it is less than ten handbreadths high, we may not draw water from it unless a partition is erected. Since it is more than ten [cubits] wide, it is considered to be an open space and nullifies the existence of the divider.41Since the conduit is not deep enough to constitute a domain of its own, it would normally be considered part of the domain through which it passes. (See Chapter 14, Halachah 24.) Nevertheless, since this conduit is so wide, it is no longer considered part of the private domain.
What is the ruling regarding carrying in the courtyard as a whole?42I.e., does the conduit nullify the courtyard's distinction as a private domain? Significantly, this question is asked in this halachah and not in the previous one. In the previous halachah, although the conduit itself was considered a separate domain, since the opening was less than ten handbreadths, it is considered as an entrance and the enclosure is not nullified. This halachah, however, mentions an opening of more than ten cubits, an aperture which ordinarily nullifies an enclosure. If there is even a small portion [of the wall] remaining on both sides of the opening, or if a portion [of the wall] four handbreadths in size remains on one side of the opening, it is permitted to carry in the entire courtyard.43Several explanations have been offered for the Rambam's ruling. Among them: the small portion of the wall which remains juts out over the water. Therefore, the opening to the courtyard is less than ten cubits (Rabbenu Yonason, commenting on Rabbenu Yitzchak Alfasi). The portions of the wall which remain on either side are considered like poles. As stated in Chapter 17, Halachah 7, it is permitted to carry in a courtyard with poles on either edges of the entrance to the fourth side (an ancient commentary on the Mishneh Torah from Egypt). See also the Or Sameach. It is forbidden only to draw water from the conduit.44For the reasons mentioned above, the wall of the courtyard is an acceptable divider, and thus the courtyard as a whole is still considered to be a private domain. Nevertheless, since the wall was not made for the purpose of distinguishing the water that is outside the courtyard from that which is within the courtyard, a separate partition is required for that purpose (ibid.). If, however, no portion of the wall remains, it is forbidden to carry in the entire courtyard, for it has been opened up to the sea,45When there are no portions jutting out over the water (according to the first interpretation in note 49) or when the entire wall is destroyed (according to the second), the courtyard is considered as enclosed on three sides alone and it is forbidden to carry within. which is a carmelit.", + "How must the partitions be erected in the water? If [the majority of the partition] is above the water, at least a handbreadth of the partition must descend into the water.46For the entire intent of this partition is to make a distinct separation between the water in the courtyard and the water in the public domain outside of it. [See the Rambam's Commentary on the Mishneh (Eruvin 8:6). See also Hilchot Eruvin 3:21-22 where the Rambam mentions a similar requirement.] If the partition as a whole descends into the water, at least a handbreadth must rise above the water level. [In this manner,] the water in the courtyard will be distinct, [from the water in the conduit on either side of the courtyard].
Although the partition does not reach the ground [in the conduit], since it is ten handbreadths high, it is permitted. The use of a partition that remains hanging was allowed only with regard to water.47Generally, a partition must descend within three handbreadths of the ground. Since the prohibition against carrying this water is Rabbinic in origin,48For, as mentioned above, the courtyard is a private domain, and carrying within it is permitted. Furthermore, even the water conduit is considered as a private domain according to the Torah itself and its designation as a carmelit is Rabbinic in origin. [the Sages] were lenient regarding [the nature of] the partition [required], for its purpose is only to create a distinction.", + "[The following rules apply] when a conduit of water passes between several courtyards and there are openings [from the courtyards] to it:49In contrast to the conduit mentioned in the previous halachot, this conduit does not pass through the courtyards, but merely by their side. Hence, it cannot be considered as part of the courtyard itself. If it is not the minimum size [of a domain],50I.e., ten handbreadths deep and four handbreadths wide.one may lower buckets from the windows and draw water from it on the Sabbath.51The conduit is considered to be a carmelit; the windows, the holes adjacent to a carmelit. One may transfer an article from a carmelit to such holes. This interpretation follows Rabbenu Chanan'el's interpretation of Eruvin 87b. The Ra'avad has a different conception of this passage, and hence objects to the Rambam's rulings.
The extension of the wall 3 handbreadths
When does the above apply? When [the conduit] is not more than three handbreadths away from the wall. If, however, [the conduit] is more than three handbreadths away from the wall, we may not draw water from it52Since the opening is more than three handbreadths away, it is no longer considered to be a hole adjacent to the carmelit, but rather a separate entity. Hence, it is forbidden to transfer from the carmelit to it. unless there are projections extending from the walls on either side. Thus the conduit would be considered as if it passes through the courtyard.53I.e., the projections would cause the courtyard to be considered as extending beyond its wall, into the space of the conduit. Therefore, taking water from the conduit would be considered as moving an article within a single private domain.", + "[The following rules govern] a balcony54In his Commentary on the Mishnah (Eruvin 8:8), the Rambam explains that just as it is customary to erect balconies over the public domain, it is also customary to erect balconies over bodies of water. that extends over a body of water with an aperture55The Shulchan Aruch (Orach Chayim 355:1) states that the aperture must be four handbreadths by four handbreadths. [in its floor] that opens to the water: We may not draw water from it on the Sabbath56Since the body of water is considered to be a carmelit. It is forbidden to transfer from a carmelit to a private domain. unless a partition ten handbreadths high is constructed over the water parallel to the opening in the balcony.57The partition need not reach the water itself. Because of the principle gud acheit mechitzata, the partition is considered as if it extends into the water, even though it actually ends above its surface. This leniency is granted, because the entire prohibition is Rabbinic in origin.
Thus it is considered as if the hole extends into the water itself. Accordingly, we are allowed to draw water through it, because the portion of the body of water beneath it is considered to be an extension of the private domain [the Rambam's Commentary on the Mishnah (ibid.)]. Alternatively, we may construct a partition descending from the balcony to the water. Then, we consider this partition as descending until it touches the water.58The partition need not reach the balcony. Because of the principle gud asik mechitzata, the partition is considered as if it extends to the balcony, even though it actually ends below it (ibid.). See also Shulchan Aruch (Orach Chayim 355:1).
Just as we may draw water from [the body of water] after making the partition, so too we may pour water from the balcony to the water.59Eruvin 88a explains that the leniency of pouring into the body of water has an added dimension of severity. The current of the water will cause the water that has been poured to flow beyond the periphery of the aperture and into the portion of the body of water that is a carmelit. Nevertheless, since the person does not perform this transfer himself, there is no restriction. [The rationale is:] One is pouring into a carmelit.60Since the prohibition is Rabbinic in origin, the construction of such a partition is sufficient (Ma'aseh Rokeach).", + "We must not pour water into a courtyard that is less than four cubits by four cubits61The Maggid Mishneh explains that the Rambam's wording is intended to negate an opinion mentioned in Eruvin 88a, which states that even if a courtyard is not four handbreadths by four handbreadths, if its total area is 16 square handbreadths (e.g., it is is eight cubits by two), the restrictions mentioned in this halachah do not apply. Significantly, the Rashba accepts the more lenient view and, in this instance, the Shulchan Aruch (Orach Chayim 357:1) follows his ruling. on the Sabbath, because [the water] will flow into the public domain rapidly.62Pouring the water into the courtyard does not violate a Torah prohibition, because the courtyard itself is an extension of the home. Although the water flows into the public domain, this is due to the forces of gravity and inertia. Thus, the person's pouring of the water is considered as merely a cause; it is not considered as if he poured the water into the public domain directly. Nevertheless, the Rabbis forbade pouring the water in this manner.
Therefore, it is necessary to dig a pit that contains two seah63A seah is approxinmately 8.25 liters according to Shiurei Torah and 14.4 liters according to the Chazon Ish. The Sages chose this measure because they considered this to be the average quantity of water used by a person every day (the Rambam's Commentary on the Mishnah, Eruvin 8:9). in the courtyard or in the public domain next to the courtyard, so that the water will collect there. [If the pit is within the public domain], one must build a domed covering64Note the Shulchan Aruch (loc. cit.), which differs and mentions a covering of boards, which most likely is flat. over this pit from the outside so that the pit will not be seen in the public domain.65In his Commentary on the Mishnah (op. cit.), the Rambam explains that the covering will cause the pit to be separated from the public domain. (See Shulchan Aruch HaRav 357:1 and the Be'ur Halachah, which explain that because of its dome-like cover, people will not walk over it easily. Hence, since its opening faces the private domain, it is considered to be a hole adjacent to the private domain or a makom patur.) Note the Beit Yosef (Orach Chayim 357) who explains that the reason for the cover is to prevent people's suspicions from being aroused.
The courtyard and the patio adjoining it are combined [when calculating] the four cubits. How large is a pit that contains two seah? [A pit] half a cubit by a half a cubit in area and three fifths of a cubit high.", + "If the pit cannot contain two seah, we may pour [no more than] its contents into it. If it can contain two seah, we may pour [any amount of] water into it, even 60 seah, despite the fact that the water will overflow and spill from the pit outward.
When does the above apply? In the rainy season, at which time the courtyards are muddied and many drainpipes spread water. Thus, onlookers will not say that this person is making use of the courtyard and the water is flowing into the courtyard because of his power. In the summer, by contrast, if [the pit] can contain two seah, only that amount may be poured into it. If it cannot contain two seah, no water at all may be poured into it.", + "[The following rules apply] to a drain through which water is poured and the water flows under the ground into the public domain, and to a gutter when water is poured over its mouth and the water flows down a wall and descends to the public domain: Even if the wall is 100 cubits long or the stretch of ground under which [the water] passes is 100 cubits long, it is forbidden to pour into the mouth of this drain or this gutter, for because of one's power, the water flows into the public domain. Instead, one should pour outside the drain, [allowing the water to] flow into the drain on its own accord.
", + "When does the above apply? In the summer. In the winter, by contrast, one may pour [water as mentioned above], and indeed, do so repeatedly, without inhibition. At that time, the gutters are flowing [with water], and a person desires that the water will be absorbed in its place.
The protrusion extending above the sea
[In contrast,] it is permitted for a person to pour water over a drain which flows into the carmelit, even in the summer. No decrees were enacted against [the effect of] a person's power in a carmelit. For this reason, it is permitted to pour [water] down the side of a ship and have it descend to the sea.", + "A person who is standing in a ship should not draw water from the sea unless he builds a protrusion, four [handbreadths] by four [handbreadths], extending from the ship above the sea.
When does the above apply? When [the deck of the ship] is within ten [handbreadths of the water level]. If, however, [the deck] is more than ten [handbreadths above the water level], he may draw water after erecting a protrusion of the smallest size. [The rationale for this leniency is that] he is drawing water through a makom patur, and the protrusion is necessary only to make a distinction.", + "[The following rules apply when] a person was reading a scroll in a carmelit, a portion of the scroll rolled into the public domain, and a portion remained in his hand: If it rolled more than four cubits, he should turn it face down and leave it. This is a decree, enacted lest [the scroll] drop from his hand and he carry it [more than] four cubits. If it rolled less than four cubits, he should roll it back toward himself. Similarly, if it rolled into a private domain, he should roll it back towards himself.
[The following rules apply when] a person was reading in a private domain and the scroll rolled into a public domain]: If it came to rest, he should turn the scroll face down. If it did not come to rest, but rather remained suspended in the air above the public domain and did not reach the earth, he may roll it back to himself.", + "A person who moves thorns so that the public at large will not be injured [should adhere to the following guidelines]: If [the thorns] were in the public domain, he should move them less than four cubits at a time. If they were located in a carmelit, he may move them even 100 cubits in a normal manner.
Similarly, if a corpse [began to decompose,] emit foul odors, and become extremely abhorrent to the extent that the neighbors cannot bear to remain [in the same place], it may be taken from a private domain to a carmelit.
After a person descends to bathe in the sea, he should dry himself when he ascends, lest he carry the water that is on him more than four cubits in a carmelit." + ], + [ + "[The following rules pertain to] a place that is enclosed for purposes other than habitation, and is used as an open space - e.g., gardens and orchards, an open area that is enclosed to protect it, or the like: If the walls surrounding it are ten handbreadths or more high, it is considered to be a private domain with regard to a person's being liable for transferring, throwing, or passing an object from it to the public domain, or from the public domain to it.1The majority of this chapter is devoted to an explanation of the laws pertaining to a karpef, a large area that is enclosed by four walls, but these walls were not constructed for the purpose of habitation.
Since this area is enclosed by four walls, it is considered a private domain according to Torah law. Therefore, one is liable for transferring articles to and from it. Nevertheless, as the Rambam continues, the Rabbis imposed certain restrictions on carrying within this space for the reasons mentioned below. We are, however, allowed to carry within an area enclosed for the purpose of habitation regardless of how large it is (Rambam's Commentary on the Mishnah, Eruvin 2:5).
We are not allowed to carry within it, unless its area is equivalent to that necessary to sow two seah [of grain]2The size of this space is defined in Halachah 3. or less. If its area is larger than the space necessary to sow two seah, we may not carry more than four cubits within it, as in a carmelit.3Since this is a large space in which there are no inhabitants, it appears to resemble a public domain or a carmelit. Accordingly, the Sages placed certain restrictions on carrying within it, lest one err and carry in the public domain as well (Shulchan Aruch HaRav 358:1).", + "Similarly, if a surface is elevated more than ten handbreadths high4A surface four handbreadths by four handbreadths that is elevated ten handbreadths above the ground is considered to be a private domain. and whose area is equivalent to the space necessary to sow two seah or less, we may carry on the entire surface. If its area exceeds the space necessary to sow two seah, we may carry only within a space of four cubits upon it.5I.e., although it is a private domain according to Torah law, our Sages forbade carrying upon it for the reasons explained in the previous halachah.
When a rock in the sea is less than ten handbreadths high, we may carry from it to the sea, and from the sea to it, for the entire area is a carmelit.6Although one is allowed to carry from one carmelit to another, one may not carry more than a total of four cubits. If [the rock] is ten handbreadths high, [different rules apply]. If the size of its area is between7If it is less than four handbreadths by four handbreadths, it is a makom patur, and there is no difficulty in carrying from it to the sea or from the sea to it.four handbreadths [by four handbreadths]8A rock that is this high above the sea and this size is considered to be a private domain. and the space necessary to sow two seah, [our Sages forbade] carrying from [the rock] to the sea or from the sea to the rock. [This restriction is a safeguard, instituted,] because we are permitted to carry on the entire [rock].
If its area exceeds the space necessary to sow two seah, although it is a private domain and yet it is forbidden to carry more than four cubits upon it as in a carmelit, it is permitted to carry from it to the sea and from the sea to it. This is an atypical situation. Hence, the Sages did not [include] it [in their] decree.9Although our Sages generally forbade transferring an article from a private domain to a carmelit, since this is a very unusual circumstance they did not include it in their decree.", + "How large is an area in which a seah [of grain can be sown]? Fifty cubits by fifty cubits. Thus, the area in which two seah [of grain can be sown] is 5000 square cubits.10Eruvin 23b identifies the area in which two seah of grain can be sown with the courtyard of the Sanctuary in the desert, which was 100 cubits by 50 cubits.
The Shulchan Aruch HaRav explains the significance of this concept. All of the prohibitions against labor on the Sabbath are derived from the Sanctuary. The courtyard of the Sanctuary was a large area which was enclosed for purposes other than habitation. Nevertheless, it was permitted to carry within it. Therefore, when the Sages prohibited carrying in large areas that were enclosed for purposes other than habitation, they used the size of the courtyard of the Sanctuary as the lower limit.
This measure11Here we see a contrast to the measures of four handbreadths by four handbreadths or four cubits by four cubits, where the intent is a square or a larger area in which such a square could be inscribed. applies whether the area is a square of 70 cubits and a fraction by 70 cubits and a fraction,12In his Commentary on the Mishnah (Eruvin 2:5), the Rambam states that the square is approximately 70 cubits and five sevenths of a cubit by 70 cubits and five sevenths of a cubit, but that there is no perfect square root for the number 5000.or it is a circle, or it is of another shape.13This is obvious from the connection to the courtyard of the Sanctuary, which, as mentioned, was a rectangle and not a square. [If its area equals the sum mentioned,] it is considered as \"the area in which two seah [of grain can be sown].\"", + "[The following rules apply when] an area that is enclosed for purposes other than habitation and is large enough for two seah [of grain to be sown within is rectangular in shape]: If its length is twice its width - for example, it is 100 by 50, as was the courtyard of the Sanctuary - carrying is permitted within it.
If, however, [it is more elongated] and its length exceeds twice its width by even one handbreadth,14Note the Rambam's explanation of the difference in opinion between Rabbi Yosse and Rabbi Eliezer, in his Commentary on the Mishnah (Eruvin 2:5). On the basis of this explanation, it would appear that his conception of the Mishnah is closer to that of Tosafot, Eruvin 23b than to that of Rashi (loc. cit.). we are permitted to carry only four cubits within it.15As in a carmelit. [This restriction is imposed because the permission to carry as one may carry] in other courtyards [within] an open space large enough for two seah [of grain to be sown within], is derived from the courtyard of the Sanctuary.16Hence, when such an open area does not resemble the courtyard of the Sanctuary, the leniency does not apply.", + "[The status of] a place that was originally enclosed for purposes other than habitation [may be changed in the following manner]. A person tears down [a portion of the wall, creating] an open space that is more than ten cubits long and ten handbreadths high17Once this extent of a wall has been broken down, it is considered as if the entire wall is no longer of significance as indicated in Halachah 16. and then re-encloses that space for the purpose of habitation.18When one re-encloses the wall, it is considered as if the entire enclosure has been made for the purpose of habitation. Therefore, the area is considered to be an ordinary private domain, and one is allowed to carry within without restriction.
The Maggid Mishneh questions the Rambam's statements on the basis of those of Rashi, Eruvin 24a, which state that the intent to use the enclosure for habitation is not sufficient. There must be a house that opens up to the enclosure.
The Merkevet HaMishneh states that, according to the Rambam, \"habitation\" does not necessarily mean \"human habitation.\" Therefore, the intent could be to use the enclosure as a corral for animals or the like. Rav Kapach cites the Rambam's Commentary on the Mishnah (Eruvin 2:5), from which it appears that as long as there is a storage vat in the enclosure, it is considered as \"enclosed for the purpose of habitation,\" although it does not contain a house or lead to a house.
Thus according to the Rambam, \"everything depends on the person's intention.\" If he encloses the area for the sake of habitation, he is allowed to carry freely within it. Why is this leniency granted? Because the prohibition against carrying within such an area is Rabbinic in origin, and the Sages enforced this stringency only when a person's intent was not for the sake of habitation, for then the enclosure resembles a public domain. The Shulchan Aruch (Orach Chayim 358:2), however, follows Rashi's view, that a house is required within the enclosure or the enclosure must lead to a home. [After this has been done,] one may carry within the entire enclosure.
Moreover, even if one [did not complete the entire process at once, but rather] tore down a single cubit and re-enclosed that space for the purpose of habitation, tore down another single cubit and re-enclosed that space for the purpose of habitation19Since the entire enclosure was never opened up for ten cubits at one time, one might assume that the original enclosure was never nullified. Nevertheless, since ultimately a span of ten cubits was constructed, the enclosure is considered as פנים חדשות, \"a new entity\" (Shulchan Aruch HaRav 358:8). Note a parallel ruling in Hilchot Kellim 6:2. - [when one continues this process until] one re-encloses a space greater than ten cubits one may carry within the entire enclosure, even though it is several millim20A mil is approximately a kilometer in contemporary measure. in size.", + "When [produce] is sown in the majority of an area that is larger than the space [necessary to sow] two seah [of grain] that was enclosed for the sake of habitation, the area is considered to be a garden,21Although the area was enclosed for the purpose of habitation originally, since it is large and the person sowed produce within the majority of its space, it is clear that he considers it to be a commercial field or garden. It is not common for people to dwell in such a place (Rashi, Eruvin 23b). and it is forbidden to carry within it in its totality.22I.e., one may carry only within a square of four cubits even in the portion of the enclosure where the produce was not sown, because there is no barrier enclosing the area on the side that faces the portion where the produce has been sown (Maggid Mishneh). Alternatively, the portion in which the produce was not sown is considered to be a secondary part of the entire field in which it is forbidden to carry (Rashi, Eruvin 24a).
[The following rules apply when produce] is sown merely within a minor portion [of the enclosure]: If the portion [where the produce] was sown is equal23Obviously, if produce was sown in a smaller portion of the enclosure, the same leniency applies. The portion of a field necessary to sow two seah of grain is the upper limit. to the space [necessary to sow] two seah [of grain], one may carry within the entire [enclosure].24In such an instance, the portion of the enclosure in which produce was sown is considered like a private garden a person has in his yard.
It must be noted that in this instance, the Shulchan Aruch (Orach Chayim 358:10, following the opinion of Rabbenu Asher) is more stringent than the Rambam and forbids carrying an article from the garden to the house. If the portion [where the produce] was sown is larger than the space [necessary to sow] two seah [of grain],25Since the produce was planted in such a large area, it is considered like a commercial garden or field.one may not carry within the entire [enclosure].26In this instance, the commentaries quote the opinion of the Maggid Mishneh mentioned above: that the portion of the enclosure facing the side where the produce has been sown is not considered to be enclosed.
The Turei Zahav 358:6 is more lenient and explains that since according to the Torah, one could carry within the entire enclosure, even according to Rabbinic law one should be allowed to carry within the portion where produce was not sown. His opinion is not, however, accepted by the later authorities.
When trees are planted in the majority [of the enclosure],27The Mishnah Berurah 358:63 states that this ruling applies even when one planted trees throughout the entire enclosure. it is considered to be a courtyard, and one may carry within the entire [enclosure].28It is a common practice to plant trees in one's yard for shade. Hence, planting them is not considered to be a sign that one no longer considers the enclosure to be intended for the purpose of habitation.
Should [the enclosure] become filled with water,29The Rashba states that this applies when the water is ten handbreadths or more deep. If it is shallower than that, there are no restrictions on carrying within the enclosure. Although Sefer HaBatim differs with this interpretation, the Rashba's ruling is accepted by the Shulchan Aruch (Orach Chayim 358:11). [the following rules apply]: If [the water] is fit to be used [by humans],30Rashi (Eruvin, loc. cit.) states that the water must be fit to drink. The Rashba and other Sephardic authorities state that it is sufficient that the water be fit for laundry and the like. This appears to be the Rambam's view. Although the Shulchan Aruch (loc. cit.) quotes Rashi's view, Sha'ar HaTziyun 358:81 states that one may rely on the Rashba's ruling. [the water] is considered to be like trees,31For, indeed, it is an advantage to have a source of water near one's home. Hence, the water does not nullify the enclosure (Rashi, loc. cit.). and it is permitted to carry within the entire enclosure. If [the water] is not fit to be used [by humans], we may carry only [within a square of] four cubits in [the enclosure].32From the gloss of the Magen Avraham 358:15, it appears that if the area in which the water is collected is set off from the enclosure as a whole because its height descends abruptly, we may carry within the remainder of the enclosure.", + "[The following rule applies when a roof is constructed33The Maggid Mishneh explains that according to the Rambam's interpretation of Eruvin 25a, this refers to a roof that is open on all sides, which the watchmen in a garden construct for shade. The Rashba interprets that passage as referring to a roof with two proper walls that are joined at one corner. Rabbenu Chanan'el's interpretation of that passage also indicates that the sides of the covered area are entirely open.over a portion of] an area large enough for three seah [of grain to be sown within] which originally had been enclosed for purposes other than habitation: If the roof34Note the Kessef Mishneh and the Shulchan Aruch (Orach Chayim 358:12), where Rabbi Yosef Karo states that this principle applies even when the roof is sloped. Generally, the principle, \"The edge of the roof is considered to descend and close off,\" does not apply with regard to a sloped roof. Nevertheless, since according to the Torah itself, it is permitted to carry within this enclosure, leniency is allowed. (Compare also to Chapter 17, Halachah 35.)
It must be emphasized that according to the Maggid Mishneh's understanding of the Rambam's rulings (see note 33), this entire matter is extraneous. covers [a portion of this area] large enough for a seah [of grain to be sown], we are permitted [to carry throughout the entire enclosure] because of the roof. [The rationale is:] The edge of the roof is considered to descend and close off [the covered portion from the enclosure as a whole].35Thus, the remainder of the enclosure is not larger than the space necessary to sow two seah of grain. Hence, there are no restrictions against carrying within it.
[The following rule applies when the wall surrounding an area that was enclosed for purposes other than habitation] was torn down,36This represents the Rambam's interpretation of a passage in Eruvin 25b. Although Rabbenu Chanan'el and Rav Zerachiah HaLevi interpret the passage in this manner, the Ra'avad, Rashi, the Rashba and others follow a slightly different version of the text, and therefore interpret the passage differently. Their interpretation is quoted in the Shulchan Aruch (Orach Chayim 358:13). opening the enclosure up to an adjoining courtyard, and [a portion of the wall of the courtyard] opposite [the enclosure] was also torn down:
37According to the Maggid Mishneh (and seemingly, also according to Rabbenu Chanan'el), both openings are no more than ten cubits wide. Otherwise, it would be forbidden to carry within the courtyard. [We are] permitted [to carry] within the courtyard as [we] previously [were], and [we are] forbidden [to carry] within the enclosure as [we] previously [were].38The Maggid Mishneh and others explain that the Rambam is referring to a T-shaped area in which the enclosure opens up to the courtyard, which extends on either side. The enclosure is not considered part of the courtyard, nor is the courtyard considered part of the enclosure, and the laws that originally applied to both areas continue to apply.
According to the Maggid Mishneh, this clause is not a continuation of the first clause of this halachah, but rather a separate concept in its own right. Rav Kapach, however, notes that both the Talmud (Eruvin, loc. cit.) and the Rambam link this and the previous clause together. On this basis, he follows the interpretation of Rabbenu Chanan'el, which states that the unroofed area of the enclosure was originally not larger than the space for two seah of grain to be sown within it. Therefore, we were permitted to carry within it. When, however, the wall connecting it to the courtyard was torn down, the open space was increased and became larger than the space for two seah of grain to be sown within it. Hence, it became forbidden to carry within it. [The rationale is:] The open space of the courtyard does not cause [carrying] to be permitted [within the enclosure].39I.e., we do not say that the enclosure becomes considered as an extension of the courtyard.", + "When [the area of an enclosure] is greater than the space necessary [to sow] two seah [of grain], and one attempts to reduce its size40So that one will be able to carry within it. by planting trees, its [size is not considered to have been] reduced.41Since it is common to plant trees in such enclosures, even when the trees are ten handbreadths high and four handbreadths by four handbreadths in area (at which point they are considered to be a separate domain in certain contexts), they do not reduce the size of the enclosure (Maggid Mishneh in the name of the Rashba).
If one builds a pillar ten [handbreadths] high and three or more [handbreadths] wide at the side of the wall,42Rashi interprets Eruvin 25a, the source for this halachah, as referring to a pillar of this size, whether it is in the middle of the enclosure or next to the wall. Rashi's interpretation is followed by the Shulchan Aruch (Orach Chayim 358:5). [the size of the enclosure is considered to have been] reduced.43Thus, if the area of the enclosure minus the area of the pillar is less than 5000 square cubits, one is allowed to carry within it. If, however, [the pillar] is less than three [handbreadths] wide, [the size of the enclosure is not considered to have been] reduced, for an entity that is within three handbreadths of an existing entity is considered to be an extension of the latter entity.44Based on the principle of l'vud, the pillar is not considered to be an independent entity, but rather an extension of the wall. Therefore, although in practice, the open space within the enclosure has been reduced in size, this reduction is not considered as halachically significant.
Similarly, a person who erects a partition that is more than three [handbreadths] removed from the wall [is considered to have] reduced [the size of the enclosure].45I.e., the size of the enclosure is calculated from the new partitions. If it is less than 5000 square cubits, one may carry within. It must be noted that, with regard to this clause as well, Rashi interprets the Talmudic passage differently, explaining that the new partition is erected to enclose the area for the purpose of habitation. His interpretation is accepted by the Shulchan Aruch (loc. cit.:6). If [the partition] is less than three [handbreadths from the wall], it is of no consequence.46Because of the principle of l'vud.
The Maggid Mishneh questions this ruling on the basis of the first clause of the following halachah, which states, \"If one applies cement to the wall, one reduces [the size of the enclosure].\" Since the cement reduces the size of the enclosure, even though it actually becomes part of the wall, one could surely assume that a new partition would reduce the size of the wall although it is considered part of the wall because of the principle of l'vud.
The Maggid Mishneh explains that since the partition is halachically insignificant, it cannot take the place of the previous wall. Hence, it is not considered to reduce the size of the enclosure. In contrast, the cement adds on to the size of the previous wall, and the space it takes up is subtracted from the open space of the enclosure.", + "If one applies cement to the wall, one reduces [the size of the enclosure],47I.e., if the entire space taken up by the cement that is added to the wall is sufficient to reduce the size of the enclosure to less than 5000 square cubits, one may carry within the enclosure. although [the cement] is not substantial enough to stand as a separate entity.48In this instance as well, the Ra'avad differs with the Rambam. Based on his interpretation of Eruvin 25a, the cement is counted only when it is substantial enough to stand on it is own if the original wall was removed. Although the Shulchan Aruch (Orach Chayim 358:7) follows the Ra'avad's view, the Mishnah Berurah 358:55 states that the Rambam's opinion may be relied upon in time of need.
[The following rule applies when an area which is larger than the space required to sow two seah of grain is located on a mound:] If one builds a wall [with the intent of enclosing the area for habitation] at the edge of the mound, it is not of consequence,49We are speaking about a mound ten handbreadths high which is considered as set apart as a separate domain. Since the area is being surrounded by a partition that is constructed for the purpose of dwelling, one might think that it would be permissible to carry within the enclosure. Nevertheless, this is forbidden for the reason stated by the Rambam. for a partition that is built on top of another partition is of no consequence.50Since the mound, the original dividing point for the enclosure, is still standing, the new walls built are not considered significant.
[The following rule applies when] a wall [that was constructed for the purpose of habitation was built] on top of a wall [that was not constructed for the purpose of habitation,]51As mentioned in the previous clause, as long as the original wall is visible, the new wall is of no consequence. the lower wall sunk within the ground,52And less than ten handbreadths of the original wall extends above the ground (Mishneh Berurah 358:57). and the upper wall remained: Since the upper wall was constructed for the purpose of dwelling, and it is the only [wall] visible at present, it is [now] considered of consequence and one may carry within the entire [enclosure].", + "We may carry only within [a square of] four cubits in a yard53Our translation is based on the Mishnah Berurah 359:1, which states that in Talmudic times there would be yards both in front and behind the homes. A yard in front of a home was referred to as a חצר. These were frequently used by the people of that era and mentioned often in the Talmud. A yard behind a home was referred to as a רחבה, a term used comparatively rarely in the Talmud. These yards were used infrequently by people of that era. that is located behind [a group of] houses larger than the space necessary [to sow] two seah [of grain], even when there is an opening from [one of] the homes to [the yard].54As apparent from the following clause, this applies when the yard was enclosed before an entrance leading to one of the homes was opened.
The Ramah (Orach Chayim 359:1) rules that the restriction mentioned in this law does not apply at present, since it has become customary to use our back yards. Hence, we assume that they were enclosed for the purpose of habitation.
If one opens an entrance [from one of the homes] to [the yard] and then encloses it, [the yard] is considered as enclosed for the purpose of habitation, and we are permitted to carry throughout its total [area].55Eruvin 24a states that this leniency applies even when a portion of the yard is used as a threshing floor. Since the person enclosed the area after opening an entrance to his home, we assume that the yard's primary purpose is to serve the home.", + "[Permission is granted to carry within] a yard56The yard is larger than 5000 square meters and was enclosed for purposes other than habitation (Rashi, Eruvin 24b). that opens to a city at one side and a path that leads to a river on the other [in the following manner]:57The Rambam's decision is based on the description of such a yard in Eruvin 24b. If one erects a post58Using a post, a lechi, as a divider is discussed in Chapter 17, Halachot 2 and 9.
As the Rambam mentions there, the post is considered as a fourth wall. In this instance, by erecting the post, one will be considered as erecting a new wall to enclose the yard for the sake of habitation (Rashi, loc. cit.). at the side near the city, it is permitted to carry within [the yard], from [the yard] to the city,59This refers to a city surrounded by a wall, which is considered to be a private domain. and from the city to [the yard].", + "[The following rules apply when] an individual spends the Sabbath in an open valley and constructs a partition60This refers even to an inferior partition, such as those mentioned in Halachah 18. Rashi (Eruvin 16b, the source for this halachah) states that the restrictions of this law apply only when the enclosure uses such an inferior partition. If a proper partition is erected, one may carry within the entire enclosure, since the enclosure was erected for the purpose of habitation. Note the Merkevet HaMishneh, who emphasizes that the Rambam does not accept this leniency.
The wording of the Shulchan Aruch and the Beit Yosef (Orach Chayim 360:1) appears to concur with Rashi's view. The later authorities also accept his ruling. around his [immediate area]: If [the enclosed area] is the size of the area in which two seah [of grain can be sown] or less, he may carry within the entire [enclosed area]. If [the enclosed area] is larger, he may carry only within [a square of] four cubits.61Since the area is so large and it is enclosed only for a temporary period, the Sages placed restrictions on carrying within it.
It must, however, be emphasized that according to Torah law, the enclosure is considered a private domain. Accordingly, a person who carries from it to a public domain or from a public domain to it is liable (Shulchan Aruch HaRav 360:1; Mishnah Berurah 360:5).
The same [rules apply when] two individuals [spend the Sabbath in an open valley]. When, however, three or more Jews62With this term, the Rambam excludes a gentile. The Ramah (loc. cit.) also rules that a gentile may not be included in a caravan. spend the Sabbath in an open valley [and erect a partition enclosing their immediate area], they are considered a caravan and they are allowed to carry as far as necessary,63According to Torah law, such an area is a private domain. The Rabbis did not place any restrictions upon it, because it has - albeit temporarily - been enclosed for the purpose of habitation. even several millim, provided there is not a space larger than the area [necessary to sow] two seah left vacant without utensils. If, however, [the enclosed area] includes a space larger than the area [necessary to sow] two seah that is left vacant without utensils, and that is of no use to them,64See Shulchan Aruch HaRav 360:2, which mentions that it is acceptable if the land is used for pasture. they are allowed to carry only within [a square of] four cubits within the enclosure.65Since the enclosure includes such a large empty space, our Sages forbade carrying within it.
Based on the Mordechai, the Shulchan Aruch mentions a further leniency: If three people spend the Sabbath in an enclosure whose area is less than 18,000 square cubits, they are allowed to carry without restriction. The rationale is: Each individual is granted 5000 square cubits. Thus, there are less than 5000 square cubits that are not accounted for. This leniency is not, however, accepted by the other authorities.
A minor66The Jerusalem Talmud (Eruvin 1:10) does not resolve the question whether or not to count a child as a member of the caravan. In his Beit Yosef (loc. cit.), Rav Yosef Karo questions the Rambam's decision, for generally we follow the rule that when a doubt exists pertaining to a question of Rabbinic law, the more lenient view should be followed. Accordingly, he does not mention the matter in his Shulchan Aruch. The Ramah cites the Rambam's view, but prefaces it with the phrase \"There are those who maintain,\" which implies that the opinion cited is not accepted universally. is not included in [the reckoning of the minimum number of people necessary to compose] a caravan.", + "When three people enclose an area large enough for their needs67I.e., greater than 5000 square cubits. and establish this as their place for the Sabbath, [those who remain] are allowed to [continue] carrying within the entire [enclosure]68This leniency applies only on the Sabbath on which the person dies. On the following Sabbath, they are forbidden to carry unless they are joined by a third individual. despite the fact that one of them dies [on the Sabbath].
When [by contrast] two individuals establish [an enclosed area] larger than the space [necessary to sow] two seah [of grain] as their place for the Sabbath, they may carry only within four cubits despite the fact that a third person joins them [on the Sabbath]. [The rationale for both decisions is that the ruling] is determined by the manner in which the individuals establish [a site as] their place for the Sabbath [at the commencement of the Sabbath], and not on the number of people who are actually present [on the Sabbath day].69See a further expression of this principle in Hilchot Eruvin 3:25.", + "[Our Sages did not establish restrictions against carrying in the following instance:] Three areas that are enclosed for purposes other than habitation are located adjacent to each other, and lead70I.e., the middle enclosure does not have a wall, but is totally open on either side (Shulchan Aruch, Orach Chayim 360:3). The Shulchan Aruch, however, follows the interpretation of the Ritba, who requires the walls of the narrow courtyard to enter into the space of the wider courtyard. The Rambam, however, does not appear to make such a requirement. to each other. The two outer enclosures are wide, while the middle enclosure is narrow. Thus, there are barriers around the outer enclosures on either side. If [three people spend the Sabbath in this place,] one in each of these enclosures, [the three] are considered as a caravan,71Since the individuals in each of the outer courtyards are considered as sharing the space of the middle courtyard. and they are allowed to carry [wherever] necessary.72I.e., they may carry freely from one enclosure to another. Note the Shulchan Aruch (loc. cit.), which states that they must make an eruv to join their respective enclosures together. Similarly, the Shulchan Aruch mentions a more restrictive opinion, which allows the individuals to carry freely only when the outer enclosures are less than 5000 square cubits in size.
If the middle enclosure is wide, while the two outer enclosures are narrow, there are barriers around the middle enclosure on either side. [Thus,] it is considered separate. Therefore, [if three people spend the Sabbath in this place,] one in each of these enclosures, they are not allowed to carry without restriction.73I.e., the outer enclosures are considered to be distinct entities without any connection to each other. Thus it is not considered as if three people are spending the Sabbath in the same place. Instead, each one is allowed to carry within his own enclosure [provided it is smaller74The bracketed additions are based on the commentary of Rashi (Eruvin 93a, the source for this halachah) and the Shulchan Aruch (loc. cit.).than the space necessary to sow] two seah [of grain].
If a single individual [spends the Sabbath] in each [of the outer enclosures], while two people are in the middle enclosure, or two people [spend the Sabbath] in each [of the outer enclosures], while one person is in the middle enclosure, they are allowed to carry [wherever] necessary.75In both of these instances, three individuals share a single portion of space. Therefore, they are allowed to carry freely from one enclosure to another.", + "Any partition76In this halachah, the Rambam begins to describe the rules that govern the walls that enclose a private domain. The concepts he mentions are also relevant to the laws of sukkah and other contexts within Jewish law. that cannot stand in the face of an ordinary wind is not considered a significant partition.77I.e., it is as if the partition were not there. See notes below.
Rashi, Sukkah 24b, states that this applies not only when the wall will fall because of the wind, but also to a cloth wall that will blow back and forth. From Halachah 24, it appears that this ruling is also accepted by the Rambam. It is quoted by the Shulchan Aruch (Orach Chayim 362:1 and 630:10). [Similarly,] any partition which is not constructed in a lasting manner78Our translation follows Rabbenu Chanan'el's text of Eruvin 26a. According to this interpretation, our Sages are teaching us that a partition must be constructed in a firm and sturdy fashion. (See also the interpretation of the term in the Aruch.) See also Halachah 12 and notes.
The Ra'avad, Rashi, and others follow a different text of the Talmud, which reads כל מחיצה העשויה לנח ת. According to this interpretation, this refers to a partition erected for storage purposes and not for people to dwell within. This latter view is quoted by the Shulchan Aruch (Orach Chayim 362:1). is not considered a significant partition. [Likewise,] a partition constructed only for the purpose of modesty79The commentaries on Eruvin (loc. cit.) interpret this as a temporary partition that builders construct for shade. (Rav Kapach, however, cites interpretations of the Geonim that interpret the term \"for the sake of modesty\" literally, to change one's clothes behind.)
Thus, all three partitions mentioned in this halachah share the same drawback; they are not constructed in a lasting or sturdy manner.
In his gloss on this halachah, the Maggid Mishneh quotes the Rashba, who mentions that since all these partitions are valid according to Torah law, the expression \"they are not partitions\" must be interpreted as follows: They are not partitions constructed for the purpose of habitation. Therefore, if an area larger than 5000 square cubits is enclosed with such a partition, it is forbidden to carry within. If, however, an area less than 5000 square cubits is enclosed by such a partition, one may carry within. This opinion is quoted by the Tur and the Shulchan Aruch (loc. cit.).
The Lechem Mishneh, the Beit Yosef (Orach Chayim 362) and others maintain that the Rambam does not accept the Rashba's view. Kinat Eliyahu, however, notes that the fact that the Rambam mentions these laws directly after the laws concerning a karpef may have been intended to allude to the Rashba's concept. is not considered a significant partition.
Any partition that is not ten handbreadths high is not considered to be a complete partition.80The Maggid Mishneh interprets the phrase \"it is not a complete partition\" to mean: It is not a partition significant enough to cause an enclosure to be considered to be a private domain. It may, however, cause an enclosure to be considered to be a carmelit. A mound81Our translation is based on the gloss of the Maggid Mishneh, which is quoted by the Shulchan Aruch (Orach Chayim 362:2).
See also the interpretation of Rabbenu Chanan'el to Eruvin 93b, which interprets it as a \"rock.\" From a halachic perspective, these interpretations are not mutually exclusive. See Chapter 15, Halachah 9. five handbreadths high and a partition [on top of it] five handbreadths [high] are combined [and together are considered to be a valid partition].", + "Any partition whose open portion exceeds its closed portion is not considered to be a partition.82I.e., if a wall includes open spaces, the area that is open may not exceed the area that is enclosed. As mentioned in the following halachah, this refers to open spaces that are larger than three handbreadths wide. As the Rambam states in Halachah 18, this refers to spaces in the horizontal as well as the vertical portion of the wall. If, however, the open portion is equivalent to its closed portion, it is permitted [to carry within the enclosure], provided none of the open portions is larger than ten cubits wide.83I.e., when there is an open space larger than ten cubits wide, the entire partition is nullified. [The rationale for this leniency is that an open space] ten cubits [or less] is considered to be an entrance.84As long as the opening is ten cubits wide or less, there is no need to enclose it with a frame of an entrance. It is commonplace for a wall to have an entrance that is less than ten cubits wide without a frame.
If, however, this open space [is enclosed by] the frame of an entrance,85The Rambam explains the structure of a frame of an entrance (tzurat hapetach) in Halachah 19., even if it is wider than ten cubits the partition is not considered to be nullified,86I.e., by erecting the frame of an entrance, one enables a partition to be considered acceptable despite the fact that it has an opening that is larger than ten cubits. provided the open space does not exceed the closed portion.87This ruling represents a point of difference between the Rambam and most other authorities. According to the Rambam, although the frame of an entrance enables an opening larger than ten cubits to be accepted, the opening is still considered an open space. Accordingly, if the total amount of open space on any one side of a partition exceeds the closed space, the partition is unacceptable, even though portions of the open space possess a frame of an entrance.
Many authorities (e.g., the Rashba and Tosafot, Eruvin 11a) differ and maintain that once a frame of an entrance is constructed, the space below it is deemed closed and should be considered as such when calculating whether the enclosed portion of a partition exceeds its open area. The opinion of these authorities is accepted by the Shulchan Aruch (Orach Chayim 362:10). Nevertheless, Shulchan Aruch HaRav 362:19 and the Mishnah Berurah 362:59 state that it is proper to be stringent and follow the Rambam's ruling.
Rabbenu Asher cites the Jerusalem Talmud (Eruvin 1:9) and Kilayim 4:2 as the source for the Rambam's ruling. (See also Hilchot Shofar V'Sukkah V'Lulav 4:12, where the Rambam accepts a more lenient view regarding the walls of a sukkah. Note also the glosses of the Kessef Mishneh and the Maggid Mishneh there.)
See also the commentary of Rav Kapach, who advances an interpretation of the Rambam's statements here and in his Commentary on the Mishnah (Eruvin 1:8) that maintains that the Rambam follows the view advanced by the Rashba. Even those who reject this interpretation in most instances are forced to accept it with regard to the third side of an alley, as stated in Chapter 17, Halachah 3. (Note also Chapter 17, Halachah 27.)
The difference between the Rambam's ruling and that of the other authorities is particularly relevant in contemporary communities that permit carrying because of an eruv. Most of these communities are enclosed, not by a proper wall, but by a series of \"frames of an entrance\" constructed using telephone poles and the like. According to the Rambam, these enclosures are not acceptable. Indeed, this is one of the reasons why the carefully observant refrain from carrying in these communities.", + "When does the above apply? When the open spaces are three handbreadths or wider. If, however, the open spaces are each less than three handbreadths,88More precisely, the same ruling applies if some of the spaces are wider than three handbreadths, as long as the size of the total of the open spaces wider than three handbreadths does not exceed the remainder of the partition. the partition is acceptable although the total open space exceeds the space which is enclosed. For whenever there is an opening of less than three handbreadths, the portions separated in this manner are considered as parts of a solid partition.", + "What does the above imply? For example, a person makes an enclosure with reeds - as long as there is less than three handbreadths between one reed and the next, the partition is fully acceptable. Similarly, if one makes a partition with ropes, as long as there is less than three handbreadths between one rope and the next [the partition is fully acceptable]. [The above applies] even when the [reeds or ropes] run vertically but not horizontally,89As the Rambam continues, a partition of reeds will generally be constructed by implanting them upright in the ground, one near the other. As long as the reeds are not three handbreadths apart, the partition is acceptable even if there are no reeds that run horizontally. or horizontally but not vertically.90Generally, a partition of ropes will be constructed by stretching them from one post to another. As long as the ropes are not three handbreadths apart, the partition is acceptable, even if there are no ropes that run vertically.
The height of the reeds must be at least ten [handbreadths], or there must be ten handbreadths from the earth to the top of the highest rope if one makes an enclosure with rope. For a partition cannot be less than ten handbreadths high. All these measures are part of the oral tradition transmitted to Moses on Mount Sinai.91In the Introduction to his Commentary on the Mishnah, the Rambam defines the Hebrew term halachah l'Mosheh miSinai as referring to laws that have no obvious source in the Written Torah, yet have been accepted throughout the centuries as an integral part of the Torah tradition.", + "Whenever the term \"frame of an entrance\" is mentioned, it refers to a structure that has at the very least one reed at either side and another reed above them.92As the Shulchan Aruch (Orach Chayim 362:11) emphasizes, the reed must be placed exactly above the two side posts. It is not acceptable for it to be attached to their sides, for then it does not resemble the lintel of a doorway. [There is a further leniency:] The height of the posts at the sides must be at least ten handbreadths, but it is not necessary for the reed or other material placed above them to touch them. Even if it is several cubits above them,93In his gloss on this halachah, Rabbi Akiva Eiger explains that this is acceptable because of the principle gud asik - i.e., the posts at the side are considered to be extended until they reach the crossbar. Based on this rationale, it follows that the two posts need not be of the same height. Even if one is higher than the other, they may still be considered as part of the same frame of an entrance. (Note also the application of this principle in Hilchot Sukkah 4:2.) since the posts at the side are ten [handbreadths] high, [the structure] is considered to be a frame of an entrance.
The frame of an entrance mentioned94According to the Shulchan Aruch (loc. cit.), this refers to the posts on the side. The crossbar above need not be sturdy at all. must be sturdy enough to hold a door.95The Rambam's decision is based on Eruvin 11b. His ruling, however, has aroused questions. The passage cited also mentions opinions that require the post to have a hinge for the door on at least one side. Although there are authorities who also accept the latter requirement, the Shulchan Aruch (loc. cit.) follows the Rambam's view. Nevertheless, [the door need not be of a heavy substance;] a door of straw is also sufficient.", + "When the upright portions of the sides of an entrance that is structured in the form of an arch are ten [handbreadths] high,96I.e., the circular portion of the arch is not counted in the calculation of the entrance's height.
The commentaries draw attention to the Rambam's decision in Hilchot Mezuzah 6:4, where he also requires an arched doorway to have doorposts ten handbreadths high in addition to the arch, for the doorway to need a mezuzah. There is, however, a difference - and somewhat of a divergence - between the rationales the Rambam gives in both sources. it is considered to be a \"frame of an entrance.\"
A frame of an entrance that is constructed at the side of a partition97I.e., there is an opening of more than ten cubits at the corner where two walls would merge if they were continued. Even if one constructs a frame of an entrance at this opening, it is not acceptable. (See the Rambam's Commentary on the Mishnah, Eruvin 9:3.)
It must be noted that in their commentaries on Eruvin 11b, the source for this halachah, Rashi and the Rashba interpret the passage as referring, not to an entrance constructed at the corner of a wall, but to a lintel, projecting from the side of a doorpost. As mentioned in Halachah 19, the requirement for a frame of an entrance is for the lintel to be above the door posts and not projecting from their sides (Kessef Mishneh). is not significant, for it is not common for entrances to be constructed at the corner [of a wall],98Note Chapter 17, Halachah 35, which mentions another law based on this same principle. but rather in its center.", + "A partition may be made from any substances:99See parallels in Chapter 17, Halachah 12, and Hilchot Sukkah 4:16. utensils, food stuffs, or human beings.100Unlike the animals that the Rambam proceeds to mention, a human being need not be bound, as is obvious from Halachah 23. Even livestock101If the animal is standing and there are three handbreadths b etween the animal's body and the ground, that space must be filled with other substances (Shulchan Aruch HaRav 362:12). and other animals and birds [may be used for this purpose] provided they are bound102Note that in Hilchot Sukkot (loc. cit.), the Rambam does not require that animals be bound when they serve as part of a wall. The Shulchan Aruch (Orach Chayim 630:11) states that the animals must be bound even when used for the purpose of a sukkah's wall. so that they will not depart.", + "A partition that arises on its own accord103The Shulchan Aruch (Orach Chayim 362:3) explains this as referring to a structure that was not built with the intent of enclosing an area, but accomplished that purpose nonetheless. is acceptable. Similarly, a partition that is erected on the Sabbath is considered to be a partition.104I.e., in all instances, the partition is considered valid, and the enclosure is considered a private domain. Therefore, a person who transfers an article into this enclosure from the public domain is liable. Our Sages, however, placed certain restrictions on carrying within such an enclosure, as the Rambam continues to explain. If it is constructed unintentionally, carrying within [the enclosed area] is permitted on that Sabbath,105I.e., the person who constructed the partition did so without knowing that it was the Sabbath or without knowing that it is forbidden to build on the Sabbath (Mishnah Berurah 362:18). provided it is not constructed with the knowledge of those who carry within.
If, however, a person intends that a partition be erected on the Sabbath, he is forbidden to carry within [the enclosure] on that Sabbath, even though the person who actually constructed the partition did not do so with the intent of violating [the Sabbath laws].106According to the Chemed Mosheh, this refers to a situation in which one person had another construct an enclosure for the former to carry within on the Sabbath. Although the person who actually constructed the enclosure did not intend to violate the Sabbath laws, the person for whom he performed the labor desired that such a violation take place. Hence, that person is prohibited from carrying within. This explanation resolves the question raised by the Rashba that is quoted by the Maggid Mishneh. Similarly, if [a partition] is erected with a conscious intent to violate [the Sabbath laws], it is forbidden to carry within [the enclosure]107As mentioned in the notes on Chapter 6, Halachah 23, when a Jew intentionally performs a forbidden labor on the Sabbath, it is forbidden for other Jews to benefit from that labor on that Sabbath itself. The person who performed the labor, by contrast, is never permitted to benefit from it. Thus, in this instance, he would be forbidden from ever carrying within this enclosure on the Sabbath. (See Or Sameach.)
Note the Shulchan Aruch (loc. cit.), which states that if a partition had been standing before the Sabbath, it was removed on the Sabbath and then reconstructed on the Sabbath, it is permitted to carry within the enclosure. This applies even if the partition was rebuilt intentionally on the Sabbath. The Mishnah Berurah 362:26, however, cites authorities that do not accept this leniency. even if [the person who erected the structure] did not intend to carry within it.", + "It is permitted to erect a human partition on the Sabbath - i.e., people standing next to each other108I.e., within three handbreadths of each other (Shulchan Aruch, Orach Chayim 362:5). Note the Bayit Chadash (Orach Chayim 362) and the Be'ur Halachah 362, which question why the people may not be even further separated. - provided that the people whose bodies form the partition do not know that they are standing there for that purpose.109Although constructing a partition of this nature is not considered as building, it is still forbidden for the people who stand there to have in mind that their bodies serve as an enclosure, lest they come to treat the Sabbath prohibitions lightly (Mishnah Berurah 362:39). Nor may the person who desires to use this enclosure be the one who has them stand there.110The Rashba differs with this ruling and maintains that there is no difficulty if the person who desires to use the enclosure has the people stand there. According to his opinion, the only difficulty is when the people forming the partition have such an intent. The Shulchan Aruch (Orach Chayim 362:7) prefaces the quotation of the Rambam's ruling with the words, \"There is one who says,\" which implies that it is not accepted by all. Similarly, the later authorities do not obligate compliance with this stringency.
Significantly, when discussing the use of human beings as part of the wall of a sukkah on the holiday, the Rambam (Hilchot Sukkah 4:16) states that the people serving as the wall may not know that their bodies are being used in that capacity, but the person sitting in the sukkah may have that intent. Instead, another person should have them stand there without the knowledge of [the person who will benefit from the enclosure].111Note the Ramah (Orach Chayim 362:7), who states that the leniency of using human beings to form an enclosure on the Sabbath should be employed only in a very extreme situation. He maintains that it is preferable to have a child bring in an article from the public domain without making an enclosure, rather than to have an adult carry the article in within an enclosure consisting of human beings. Although the later authorities raise questions regarding employing a child for this purpose, they accept the Ramah's hesitation about using an enclosure of human bodies.", + "The branches of a tree which hang downward and which reach within three handbreadths of the earth [may serve as an enclosure].112For this rule to apply, there must be a place four handbreadths by four handbreadths in area and ten handbreadths high beneath the tree. Otherwise, the space is considered as a carmelit (Shulchan Aruch HaRav 362:2; Mishnah Berurah 362:5). One should place straw, stubble, and the like between the branches and the leaves, and should tie them to the earth so that they will stand firmly and not flutter in the face of an ordinary wind.113See Halachah 15. (See also Hilchot Sukkah 4:5, where the Rambam mentions similar concepts with regard to using a tree as a wall for a sukkah.) [When this is done,] one may carry under the entire [tree].
[The above applies] when there is less than the space [necessary to sow] two seah [of grain beneath the tree]. If, however, the area [below the tree] is larger than that, we are allowed to carry only within four cubits [in this space], since the space beneath [the tree] was enclosed for purposes other than dwelling.114As mentioned at the beginning of the chapter, when an area was enclosed for purposes other than habitation, one may not carry within it, if it is larger than the space necessary to sow two seah of grain - i.e., 5000 square cubits." + ], + [ + "A lane with three walls is called a closed lane.1In Talmudic times, it was not customary that homes open to streets, as is the practice today. Instead, several homes would open up to a single courtyard. These courtyards would open up to paths or lanes that led to the public marketplaces and the thoroughfares of the towns. Sometimes, these paths or lanes would end in a cul-de- sac, and on other occasions they would lead from one thoroughfare to another. In contrast, a lane that has only two walls, one opposite the other, and thus passersby enter from one end and leave from the other, is referred to as an open lane.2This refers to a lane leading from one marketplace or thoroughfare to another. Needless to say, the lane must be less than sixteen cubits wide. If it is sixteen cubits wide, it would be deemed as a public domain according to the Rambam, as mentioned in Chapter 14, Halachah 1.", + "What must be done to allow people to carry within a closed lane?3This question applies within a city that is not surrounded by an eruv. As the Rambam explains in his Commentary on the Mishnah (Eruvin 1:2), a lane with three walls is considered to be a carmelit. Thus according to the Torah itself, such an area is regarded as a makom patur, and one is permitted to carry within it. The Rabbis nevertheless forbade carrying within such an area, unless a person constructed either of the following structures: a lechi - a pole constructed at one of the corners of the fourth side - or a korah - a beam constructed across the entrance. (See also the gloss of the Maggid Mishneh.) We should erect one pole4The dimensions required for a pole and a beam are mentioned in Halachot 12 and 13. When a pole is constructed at the corner of the fourth side of the lane, the lane is considered to be enclosed and thus is viewed as a private domain. (See Halachah 9 of this chapter and Chapter 14, Halachah 1.) at the fourth side or extend a beam above it;5As explained in Halachah 9, extending a beam over the lane is a Rabbinic measure that makes a distinction between such a lane and a lane that is not enclosed at all. Because of this distinction, the Rabbinic prohibition against carrying in such a lane is lifted. this is sufficient.6This refers merely to the process of enclosing the area in question. In addition, as mentioned in Hilchot Eruvin 1:1-2, it is necessary for the people who share the lane to join together in an eruv, each contributing a certain measure of food. The beam or the pole is considered to have enclosed the fourth side, making it [equivalent to] a private domain.7The Rambam's definition of a lane follows the conception of Rabbenu Chanan'el in his commentary on Eruvin 12a. Most other Rishonim [including Rashi (Eruvin, loc. cit.), Tosafot, the Rashba, and the Ra'avad] differ, and maintain that as long as a lane has three walls (or two walls and a pole on the third side), it is considered a private domain according to the Torah. (See Be'ur Halachah 363:1.)
The difference between the Rambam's view and that of these other authorities does not concern the license to carry, for all agree that it is forbidden to carry within the lane until a pole or a beam is constructed at the fourth side. Instead, the difference involves transferring an article into such a lane with three walls from the public domain. According to the Rambam, one is not liable from such a transfer, while according to the other authorities, one is.
Thus, carrying is permitted within it.
According to Torah law, one is permitted to carry [within an area enclosed] by three partitions.8As mentioned above, according to the Rambam, one may carry in this lane, because any enclosure with three walls or less is deemed as a carmelit. According to the Torah, there is no restriction against carrying in such a domain. [The requirement to enclose the] fourth side is Rabbinic [in origin]. Therefore, it is sufficient to erect a pole or a beam.", + "What must be done to allow people to carry within an open lane? A frame of an entrance must be erected at one side and either a pole or a beam must be erected at the other side.9This ruling follows that of Rabbenu Yitzchak Alfasi in his Halachot. Nevertheless, there are many authorities who differ and maintain that this ruling applies only when the lane opens to a carmelit on at least one side. If it opens up to a public domain on both sides, it is not sufficient to erect a frame of an entrance, and a proper gate must be erected (Maggid Mishneh). The Rambam's ruling is accepted by the Shulchan Aruch (Orach Chayim 364:1).
An L-shaped10Our translation is based on the gloss and drawings of the Maggid Mishneh. lane is governed by the same rules as an open lane.11The Rambam rules that all that is necessary is a frame of an entrance at one opening of the lane, and a pole or a beam at the other end. Nothing is necessary at the bend of the lane. This follows the opinion of Rav (Eruvin 6a, 8b).
Rashi and Rabbenu Asher, however, interpret Rav's ruling differently and require that a frame of an entrance be constructed at the lane's bend, and a pole or a beam be constructed at both the lane's openings. They explain that this is necessary because, unless the frame of an entrance is constructed at the bend, a person who does not walk through the entire lane will not be aware of the pole or the beam at the other entrance to the lane. This is the view accepted by the Shulchan Aruch (loc. cit.:3).", + "When a lane is level, but descends on an incline to the public domain, or if its entrance to the public domain is level but it itself descends on an incline,12Based on Shabbat 100a and the Tosefta, Shabbat 11:4, the Ra'avad and the Rashba define this as referring to an incline of ten handbreadths within four cubits. If the incline is gentler than that, this leniency does not apply. The Shulchan Aruch (Orach Chayim 363:36) accepts this definition. it does not require either a pole or a beam, for it is clearly distinct from the public domain.13According to the Torah, one is allowed to carry within the lane, and the prohibition is merely Rabbinic in origin. Thus, since the steep incline makes the lane distinct from the public domain (and distinct from other lanes), there is no need for any further measures to permit carrying.
From the wording chosen by the Rambam, however, it appears that he does not consider the incline as a wall enclosing the lane (see the Ramah, Orach Chayim, loc. cit.), but rather as a distinguishing factor similar to a beam. Accordingly, a person who transfers an article into this lane from the public domain would not be held liable.", + "When one side of a lane ends at the sea and the other side ends at a public garbage dump, there is no need for [further measures to enable carrying to be permitted].14This refers to a lane that has walls on either side. Thus, it is considered as if the lane had barriers on all four sides. For the garbage dump can be assumed to be ten handbreadths high and four handbreadths wide. Thus, it is considered to be an added wall, and the sea itself can be assumed to be ten handbreadths deep. Therefore, it is also considered to be a wall (Mishnah Berurah 363:118).
[Leniency is granted,] because a public garbage dump is unlikely to be removed,15This law does not apply regarding a private garbage dump, because the possibility exists that such a dump will be removed at any time. and we do not suspect that the sea will wash up mud and rocks [which will dry out and create a surface level with that of the lane].16Our translation follows the commentary of Rabbenu Chanan'el and Rashi on Eruvin 8a. Although both these authorities agree on the definition of the word שרטון, they quote different versions of that Talmudic passage. Rabbenu Chanan'el follows the version quoted here by the Rambam, which states that \"we do not suspect that the sea will wash up a שרטון.\" The version of the passage quoted by Rashi (and printed in our texts of the Talmud today) states, \"we suspect that the sea will wash up a שרטון.\"
Significantly, this difference in approach to this passage has been preserved. The Shulchan Aruch (Orach Chayim 363:29) follows the ruling of the Rambam, while subsequent Ashkenazic authorities and the Ramah follow that of Rashi which forbids carrying in such a lane. According to this view, it is impossible to enclose it with an eruv.", + "[The following rules apply to] an open lane that ends in the middle of a yard17See the definition of the term רחבה in Chapter 16, Halachah 10. belonging to many different people: If [the end of the lane] is not opposite the entrance to the yard,18Were the lane to end directly opposite the entrance from the yard to the public domain, a more stringent ruling would be applied and it would be necessary to construct a frame of an entrance. See Halachot 3 and 18. it is considered to be closed and does not require any further measures at the side of the yard. If, however, it ends at the sides of the yard, it is forbidden [to carry within the lane].19The Maggid Mishneh explains that were the lane to end at the side of the yard, it would resemble an L-shaped lane. Hence, the laws mentioned in Halachah 3 would apply. When, however, the lane does not end at the side of the yard, it has no resemblance to an L-shaped lane. Therefore, the entrance to the yard is itself considered a distinguishing factor. (Note, however, Rabbenu Asher and the Shulchan Aruch, Orach Chayim 365:3, which require that the people whose homes open up to the lane and the yard join together in an eruv.)
Significantly, according to the Maggid Mishneh, the word \"forbidden\" used by the Rambam, appears to mean \"requires an eruv.\" This would concur with the Ra'avad's interpretation of Eruvin 7b which states that if the people whose homes open to the yard join in an eruv together with the people whose homes open to the lane, it is permitted to carry in the lane even if it ends in the side of the yard.
Note, however, the Shulchan Aruch (loc. cit.) which mentions that an eruv can never be effective for such a lane. See the explanation of this ruling in the Mishnah Berurah 365:23.
Moreover, if the yard belongs to a single individual, it is forbidden [to carry within the lane] even if the lane leads into the middle of the yard. [The rationale for this prohibition is that] at times, [the owner] may build on one of the sides of the yard. [After these improvements have been made,] it is possible that the lane will end at the side of the yard.", + "Permission [to carry within] a lane because a pole or a beam was erected is granted only when [the following conditions are met]:20The fundamental principle behind these conditions is that an enclosure that is used by a private person will afford greater privacy than an enclosure used by many people. Therefore, it is necessary that the enclosure be more substantial (the Rashba as quoted by the Kessef Mishneh).
[several] houses and courtyards open into it;21When only a single house or courtyard opens to a lane, it bears a far closer resemblance to private property.
it is four cubits long or more;22If a lane is not more than four cubits or if it is square shaped, it appears like a courtyard. and
its length exceeds its width.
If, however, the length23I.e., the distance from one entrance to the other. and the width24The distance between the two walls on either side. of a lane are equal, it is considered to be a courtyard, and permission [to carry within is granted] only [when one erects] two poles - there is no minimum requirement with regard to their width - one at each of its sides, or one erects a barrier four handbreadths [wide]25A barrier of this length is considered to be a wall, and thus a portion of this side of the lane is also considered to be enclosed. at one side.26Although the requirement to construct two poles or a barrier is more stringent than the norm for a lane, it still represents a leniency. There is no need to construct the frame of an entrance as in a courtyard.
The Rambam's ruling (with several additions) is quoted by the Shulchan Aruch (Orach Chayim 363:26). In his gloss, the Ramah adds that it has become customary to enclose all lanes with the frame of an entrance - i.e., two poles, and a cord above them.", + "When the length27The length of a courtyard refers to the space from its entrance to the opposite wall (Maggid Mishneh). Although there are other interpretations, this is the definition accepted as halachah (Mishnah Berurah 363:116). of a courtyard exceeds its width, it is considered to be a lane, and [carrying within it] is permitted [only when one erects] a pole or a beam.
[When several] houses and courtyards28Our translation is based on the second interpretation of the Rambam's words offered by the Maggid Mishneh, which is supported by the Rambam's statements in Hilchot Eruvin 5:15. From that source, it appears that the Rambam conceives of a lane as having several courtyards and several houses open up to it. If, however, there is only one house opening up to it, although it contains several courtyards, or one courtyard although it contains several houses, it is not sufficient.
Rashi (Eruvin 12b), however, offers a different interpretation, explaining that to be considered a lane, an enclosure must have two courtyards open up to it, and each of the courtyards must have two houses open up to it. This view is accepted by the Rashba and by the Shulchan Aruch (Orach Chayim 363:26). do not open into a lane - e.g., only one house or one courtyard does - and similarly, [when] a lane is not four cubits long, permission [to carry within is granted] only [when one erects] two poles29Note the Shulchan Aruch (loc. cit.), which states that when a lane is less than four cubits long, the frame of an entrance is required to enclose it. Significantly, however, Shulchan Aruch HaRav 363:27 quotes the Rambam's ruling and not that of the Shulchan Aruch. (See also Mishnah Berurah 363:93.) or a barrier (more than)30In the standard published text of the Mishneh Torah, the word, ומשהו (lit. \"and something\") is added in parentheses. Rav David Arameah and the Shulchan Aruch (loc. cit.) interpret this to mean that the four handbreadths must be \"ample.\" B'nei Binyamin explains that there is a printing error and the word משהו refers to the poles as in the previous halachah. Rav Kapach maintains that the word is a printer's addition and does not exist in the authoritative manuscripts of the Mishneh Torah. four handbreadths [wide].", + "When a lane is not three handbreadths wide,31The Kessef Mishneh (and his view is quoted by the Magen Avraham 363:29) explains that even if the majority of the lane is wider than three handbreadths, since its entrance is less than three handbreadths it is considered to be closed, and no further measures are necessary. one may carry throughout it; it does not require either a pole or a beam. [This leniency is granted because] an opening less than three handbreadths wide is considered to be an extension of the existing wall.32I.e., based on the principle of l'vud, the lane is considered to be a closed space and not open (Kessef Mishneh). Although there are more lenient opinions, the Shulchan Aruch (Orach Chayim 363:28) accepts the Rambam's ruling.
When a beam is erected over a lane to make it possible for people to carry within as in a private domain, [the lane is not considered to be a private domain, and] a person who throws an article from it to the public domain or from the public domain into it is not liable. The beam is [there merely] to create a distinction.33As mentioned in the notes on the first halachah of this chapter, the Rambam differs with many of the other Rishonim and maintains that, according to Torah law, an area enclosed by three partitions is a makom patur and not a private domain. Therefore, a person who transfers an article to it from the public domain or vice versa is not liable.
As mentioned in several places throughout the first chapter of the tractate of Eruvin, there is a difference of opinion among the Sages regarding why one is permitted to carry within a lane when a beam is erected over its fourth side. The opinion quoted by the Rambam maintains that although the Sages forbade carrying in such a domain, their prohibition is lifted because the beam serves as a distinction, setting this lane apart, physically and conceptually, from the public domain.
The other opinion maintains that the beam is considered to be a wall (i.e., it is considered as if there were a wall descending from the beam downward enclosing the lane). Hence, the lane is considered to be enclosed on all four sides and therefore, as a private domain.
When, by contrast, a pole is erected [to make it possible for people to carry], [the lane is a private domain, and] a person who throws an article from it to the public domain or from the public domain into it, is liable. The pole is considered to be a wall on the fourth side.34In the first chapter of the tractate of Eruvin, our Sages also differ regarding why permission is granted to carry in a lane when a pole is erected at its fourth side. According to the opinion quoted by the Rambam, it is considered as if a wall emerges from the pole, and thus the lane is considered to be enclosed by a wall on all of its sides.
There is, however, another opinion, which states that the pole is erected merely to create a distinction and it is not considered to be a wall.", + "How is it possible to [make it permissible for people to carry] between two walls of the public domain through which people [frequently] pass? One makes gates on both sides,35Some of the authorities who maintain that an enclosure with three walls is considered to be a private domain according to Torah law, permit carrying within a public domain if gates are erected on one side and a frame of an entrance, pole, or beam is erected on the other. (See the Mishnah Berurah 364:6.) causing the space between them to be considered to be a private domain.36The definition of a public domain is taken from the encampment of the Jewish people in the desert, and there the public domain did not have gates (Mishnah Berurah 364:7). The gates enclose the domain on all four sides. Hence, even though many people walk through it, it is still considered as \"private.\"
[In practice,] the gates need not be locked at night, but they must be fit to lock.37Based on Eruvin 6a-b, many Rishonim differ with the Rambam on this point and maintain that not only must the gates be fit to be closed at night, they must actually be closed, in order for carrying to be permitted in a public domain. Gates that can be closed, but are not actually closed, are effective only in an open lane. Although the Shulchan Aruch (Orach Chayim 364:2) mentions the Rambam's view, the more stringent opinion is favored.
It must be emphasized that from Chapter 14, Halachah 1, and Hilchot Eruvin 1:1, it appears that the Rambam also requires doors that are actually closed. Several explanations are offered by the commentaries in resolution of this difficulty. If they are sunken in the earth, [the earth must be] cleared away and [the gates] adjusted so that they can be locked. The frame of an entrance,38Note Shulchan Aruch HaRav 364:4, which states that a frame of an entrance is considered to be a wall. Therefore, if one erected poles on each corner of a square and connected them with a string above, one creates a private domain. Nevertheless, the Rabbis forbade carrying within an area fit to be considered a public domain unless it has a proper gate at its entrance. The Rambam, however, could not accept this ruling, because as stated in Chapter 16, Halachah 16, if the open portions of a barrier exceed the enclosed portions, it is not acceptable. a pole, or a beam are not sufficient to make it possible for people to carry within a public domain.39Herein lies one of the points of controversy regarding the eruvim that are constructed around communities today. For few modern cities or villages are enclosed by actual walls with gates, and in practice, most of these eruvim employ a frame of an entrance, using telephone wires and the like.
As mentioned in Chapter 14, Halachah 1, and its notes, the Rambam does not subscribe to the opinion that a public domain must contain 600,000 people passing through it. Although the later Ashkenazic authorities accept this more lenient view, they also suggest that those who are careful in their observance accept the Rambam's ruling.
Whether this principle is to be applied with regard to great metropolises like Manhattan, Brooklyn, London, and the like which have more than 600,000 passersby or with regard to smaller communities which are considered a public domain only according to the more stringent view, the public domain must be enclosed by proper walls. The use of a frame of an entrance employing telephone or electric wires and the like is not sufficient.", + "It is permissible to carry in [the portion of] the lane that is under the beam or opposite the pole.40Although the inner portion of the beam or the pole is of most importance, it is, nevertheless, permitted to carry under the beam or opposite the pole, because that area is considered to be a makom patur (Shulchan Aruch HaRav 365:6). When does the above apply? When these structures are constructed near a public domain.
When, by contrast, [a lane is] near a carmelit, it is forbidden to carry in [the portion of] the lane that is under the beam or opposite the pole,41The Rambam's ruling is based on Rabbenu Chanan'el's interpretation of Eruvin 8b,9a. The Ra'avad and most Ashkenazic authorities (among them Tosafot and Rabbenu Asher) interpret that passage differently and maintain that we are permitted to carry beneath a beam when it opens up to a carmelit.
The Shulchan Aruch (Orach Chayim 365:4) follows the Rambam's ruling. The Mishnah Berurah 365:27, however, mentions the more lenient views. Furthermore, many authorities (e.g., Maggid Mishnah, Shulchan Aruch HaRav 365:6) agree that if a beam is four handbreadths wide and is strong enough to support a roof, it is permitted to carry beneath it. In that instance, the outer end of the beam is considered to descend and serve as a fourth wall. unless one erects another pole to permit carrying within the entrance.42In that instance, the area between the poles is considered to be a distinct entity, with walls on either side.
[The rationale for this stringency is that according to the Torah, a carmelit is a makom patur. Therefore, when] this entity, [the space opposite the pole or under the beam, which is also a makom patur, is adjacent] to an entity of this type, [the carmelit,] its presence is deemed significant [and it is considered to be an extension of the carmelit].43Generally, one is allowed to carry within a makom patur. Nevertheless, our Sages forbade carrying in a carmelit, a makom patur which resembles a public domain. In the situation at hand, since one makom patur (the carmelit) is adjacent to another makom patur (the area opposite the pole or beneath the beam), the two are combined and form a single entity. Therefore, carrying is forbidden, not only in the carmelit, but also between the poles.", + "A pole may be constructed employing any substance, even a living entity,44The Maggid Mishneh states that an animal used as a pole must be bound and may not be free to move. This concept can be derived from Chapter 16, Halachah 21, which states that an animal used for a partition may be bound. As mentioned in Halachah 9, a pole is considered to be a partition. or even an object from which we are forbidden to benefit. [For example, if] a false deity or a tree that is worshiped45See Hilchot Avodat Kochavim 7:10-15 and 8:3 with regard to the different laws pertaining to an asherah, a tree that is worshiped. is employed as a pole, it is acceptable.46The leniency mentioned represents a novel concept, for seemingly it applies even when the pole is associated with the idol worship of a Jew. (A pole worshiped by gentiles can be used if the gentiles nullfiy its connection with idol worship before it comes into the possession of a Jew. If, however, it is owned by a Jew, the connection with idol worship can never be nullified.)
Generally, since we are obligated to destroy objects that are associated with idol worship, from a halachic perspective, they are considered as if they have already been burnt to ashes. For example, Hilchot Shofar 1:3 states that it is forbidden to use a shofar belonging to an עיר הנדחת (\"an apostate city\") and Hilchot Lulav 8:1 states that a palm branch used for idol worship is unacceptable for use as a lulav. Since both a shofar and lulav have a minimum requirement for their length, an object that must be destroyed because of its connection with idol worship is unacceptable.
In the case at hand, however, since there is no minimum requirement for the width or breadth of a pole, there is no difficulty in using a tree that has been worshiped.
The Ra'avad objects to the Rambam's explanation, for although there is no minimum width or breadth required for a pole, there is a minimum requirement for its height. Since the wood of the tree that has been worshiped is considered as though it had been burned to ash already, it lacks this minimum height.
(The Ra'avad, therefore, differs with the Rambam and maintains that a pole, like a beam, is merely a distinction. Therefore, no minimum height is required.)
Many of the other Rishonim differ with the Ra'avad and accept the Rambam's decision. The Maggid Mishneh differentiates between a shofar and a lulav - which must have three coordinates: width, breadth, and height - and a beam, which requires only one: height. The fundamental point of his explanation is that although such a beam is considered to lack dimensions, it exists and in this instance all that is necessary is its existence. See the notes of Rav Chayim Soloveichik to this halachah.
Tosafot (Eruvin 80b) offers a different explanation, stating that even if the tree was burned, one could stick its ashes together and obtain a pole ten handbreadths high. [The rationale for this ruling is that] there is no minimum requirement regarding the width of a pole.
The height of the pole may not be less than ten handbreadths.47In his Commentary on the Mishnah (Eruvin 1:6), the Rambam explains that this height is required for a pole, because the minimum height of a lane is ten handbreadths. Thus, the pole would extend for the entire height of the lane. Even if the lane is higher, the pole is not required to be more than ten handbreadths high. There is not, however, a minimum requirement for its width and breadth.", + "A beam may be constructed employing any substance, with the exception of a tree that has been worshiped.48Based on Hilchot Avodat Kochavim 8:9, it can be inferred that this refers to a tree that was worshiped by a Jew or a tree that was worshiped by a gentile, but which was cut down before the gentile nullified its connection with idol worship. [The latter restriction is applied] because there is a minimum measure for the width of a beam, and a tree that has been worshiped is forbidden to be used whenever there is a minimum measure specified.
The width of a beam may be no less than a handbreadth;49Even though the beam must be sturdy enough to support a brick that is one and a half handbreadths wide, it is possible for there to be a portion of the brick extending on either side of the beam (Eruvin 14a, Kessef Mishneh). there is, however, no minimum measure for its thickness. Nevertheless, it must be sturdy enough50When a beam is built in such a sturdy fashion, it is obviously placed there as a permanent part of the lane, and thus will serve as a distinction for the people inside of it. to hold a brick51Based on the Jerusalem Talmud, the Maggid Mishneh states that it is not enough for the beam to support a single brick. It must be sturdy enough to support an entire row of bricks of this size. Although the Shulchan Aruch (Orach Chayim 363:17) quotes the Rambam's wording, the later authorities (Shulchan Aruch HaRav 363:19, Mishnah Berurah 363:59) quote the Maggid Mishneh's view.
Significantly, the Shulchan Aruch (loc. cit.:18) also quotes the opinion of Rabbenu Asher that if the beam is more than four handbreadths wide, it does not have to be sturdy enough to hold a brick. that is one and a half handbreadths by three handbreadths.52Literally \"half of three handbreadths by three handbreadths.\" The supports53I.e., the supports that are attached to the walls on which the beam is placed. for the beam must be sturdy enough to hold the beam and a brick of the size mentioned above.54Rabbenu Asher differs and maintains that the supports need not be that sturdy. The Shulchan Aruch (loc. cit.:18) quotes both opinions without coming to a final decision. Similarly, there is a difference of opinion among the later authorities concerning this issue.", + "Of what size may the entrance of a lane be for a pole or a beam to be sufficient to allow [people to carry within]? Its height may not be less than ten handbreadths,55If the walls of the lane are not ten handbreadths high, they are not significant and it is considered as if the lane lacks enclosures on either side. nor more than twenty cubits.56The Maggid Mishneh states that this restriction applies only when a beam is being used, for the passersby will not notice a beam that is more than twenty cubits high. If, however, a pole is used, there is no limitation on the height of the lane. This interpretation is also quoted by the Shulchan Aruch (Orach Chayim 363:26). Its width may not be more than ten cubits.57As mentioned in Chapter 16, Halachah 16, an opening that is larger than ten cubits is too large to be considered to be an entrance.
[The above applies] when [the opening] is not built with a frame of an entrance.58I.e., the entrance to the lane is an open space without a doorway or gate. If, however, [the opening] is built with the frame of an entrance, even if it is 100 cubits high, less than ten [handbreadths high],59The Ra'avad and others object to this ruling, stating that if the walls of a lane are not ten handbreadths high, the fact that the opening is constructed in the form of a frame of an entrance is of no significance. Since the walls of the lane are not high enough to be considered significant entities, of what value is the fact that the opening is constructed in the form of a frame of an entrance?
The Meiri explains that since the frame of the entrance is at least ten handbreadths high, the fact that the walls of the lane themselves are lower is insignificant. The Shulchan Aruch (loc. cit.) quotes the Rambam's opinion. Note the explanation of Shulchan Aruch HaRav 363:27, which explains that this applies in a situation when the walls of the lane are not ten handbreadths high. Nevertheless, the lane is considered a private domain because of the walls of houses and courtyards that adjoin it.
See also the Mishnah Berurah 363:93, which mentions that many later authorities accept the Ra'avad's objection and allow people to carry in such a lane only when the walls are ten handbreadths high. These authorities, however, explain that if the walls of the lane are ten handbreadths throughout the lane, with the exception of its opening, the construction of a frame of an entrance at the opening makes it permissible for people to carry within. or more than 100 cubits wide, it is permissible [to carry within].60When the frame of an entrance is constructed, there is no need for a post or a beam. For the construction of a frame of an entrance causes an entrance to be considered as if it were enclosed, as stated in Chapter 16, Halachah 16.", + "Similarly, if the beam over a lane is ornamented or it has designs61From the Rambam's Commentary on the Mishnah (Eruvin 1:1), it is clear that he is speaking about designs and ornaments on the beam itself. The Ramah (Orach Chayim 363:26, based on Rabbenu Asher's interpretation of Eruvin 3a), states that it is sufficient for there to be designs on the wall next to the beam. For when people look at the designs, their attention will also be drawn to the beam. so that everyone looks at it, it is acceptable even if it is more than 20 cubits high.62Note the Kessef Mishneh's statements that permission is not granted to carry in a lane that is more than ten handbreadths wide, despite the fact that the beam placed above it has designs. A beam serves as a distinguishing factor. Therefore, [generally,] if it is higher than 20 cubits, [it is not acceptable because] it will not be noticed.63The principle that objects above 20 cubits high will not be noticed easily by the human eye is also applied with reference to a sukkah (the s'chach may not be more than 20 cubits high) and with regard to a Chanukah candelabra (which may not be placed 20 cubits above the ground). If, however, it is ornamented or if it has designs - since it attracts attention, it serves as a distinguishing factor.", + "When the height of a lane, from the earth until the bottom of the beam is 20 cubits, it is acceptable even though the width of the beam extends higher than 20 [cubits above the ground.]
If the lane is more than 20 cubits high and one desires to reduce its height by placing a beam lower than it,64We have translated the Rambam's words in the most simple fashion, following Rav Kapach's interpretation. The Maggid Mishneh (based on Eruvin 4b) offers a much more complicated interpretation, explaining that if originally a beam was erected more than 20 cubits above the ground and then a second beam was erected above the floor to reduce its height, there may not be more than 20 cubits between the first beam and the second. This approach is also followed by the Shulchan Aruch (Orach Chayim 363:26).
the beam must be a handbreadth wide. If the lane is less than ten handbreadths high, one should dig out a portion that is four cubits by four cubits65Rashi (Eruvin 5a) explains that a smaller area is not sufficient. A lane is not considered significant unless it is more than four cubits by four cubits, as explained in Halachah 7. Thus, there must be a portion of the lane with walls that are ten handbreadths high, with at least this area. in area, deep enough so that [the walls of the lane will be] a full ten handbreadths [in height].", + "[The following rules apply when] an opening is made in the side of a lane,66Leading to a public domain or a carmelit (Shulchan Aruch HaRav 365:1). near its front:67I.e., the opening is made in the side wall of the lane. Nevertheless, it is very close to the opening of the lane where the pole or the beam erected to permit carrying was placed. If a portion of the wall four handbreadths wide touching the front [wall] remains standing, it is permissible [to carry within the lane],68Although generally the walls of a lane must be four cubits long, as mentioned in Halachah 7, leniency is allowed in this instance, since the lane existed previously (Shulchan Aruch HaRav, loc. cit.; Mishnah Berurah 365:2). provided the opening is not more than ten cubits wide.69As mentioned in Chapter 16, Halachah 16, an opening that is larger than ten cubits causes the entire side to be considered to be unenclosed, unless a frame of an entrance is constructed above it.
If, however, a portion of the wall four handbreadths wide does not remain, it is forbidden [to carry within the lane]70Although the opening is not too large to nullify the enclosure, since the people will be going in and out through the new opening, they will not notice the beam or the pole erected at the original entrance (Shulchan Aruch HaRav, loc. cit.). unless the opening is less than three handbreadths. [Any opening] less than three handbreadths [is considered to be closed,] based on the principle of l'vud.", + "[The following rules apply when] a lane opens up entirely71When the walls of the lane open to the courtyard and there is an opening to the public domain on the opposite side, it appears as if the lane leads directly into the public domain. If, however, there are projections remaining at the side of the entrance from the lane to the courtyard, they are considered to be equivalent to a pole, and it is permitted to carry within the lane. (See Mishnah Berurah 365:12- 13.) to a courtyard and the courtyard opens up on the opposite side72See the Shulchan Aruch (Orach Chayim 365:3), which states that the question of whether the opening to the public domain must be directly opposite the opening to the lane for the restriction to apply depends on whether or not an eruv has been made between the inhabitants of the lane and the inhabitants of the courtyard. See the notes to Halachah 1. to the public domain: it is forbidden [to carry within], because it is like an open lane. It is [however] permissible to carry within the courtyard, for although many people pass through a courtyard - entering from this side and departing from the other - it is still considered a private domain.73This clarifies the definition of \"private domain\" given at the beginning of Chapter 14 - i.e., private property belonging to a single individual, a group, or a collective.", + "[The following rules apply when] there are several paths leading [from the public domain] to a lane, [merging with it] at different points.74Eruvin 8b describes this situation as \"a lane structured like a centipede\" - i.e., that has different paths leading into it like the legs of a centipede. The Maggid Mishneh depicts this as follows.
There is, however, some difficulty with his interpretation, because the Rambam specifically states, \"Although the openings are not opposite one another.\" Accordingly, Rav Kapach has drawn the following diagram.
The Shulchan Aruch (Orach Chayim 364:5) mentions both possibilities, stating that they are both governed by the same laws. As will be mentioned, its rulings are based on a different perspective than that of the Rambam.
Although the entrances are not opposite one another, since they all lead to the public domain, every one is considered to be an open lane.75See Halachah 3 with regard to an L-shaped lane.
What must be done [to make it possible to carry within this lane]? A frame of an entrance should be constructed for each of the paths at one end.76The Maggid Mishneh interprets the Rambam's words as requiring the frame of an entrance to be constructed at the entrance from the path to the public domain on one side. On the other side of the path, at the entrances that lead to the public domain, a pole or a beam is sufficient.
The Shulchan Aruch (loc. cit.) differs and maintains that the frame of an entrance should be made at the entrance of the path to the main lane. At the entrance to the public domain, a pole or a beam is sufficient. The difference between these rulings depends on their rulings regarding an L-shaped lane, as mentioned in the notes on Halachah 3. Similarly, [a frame of an entrance should be constructed] at the main entrance [of the lane to the public domain]. At the other side of all the paths, one should construct a pole or a beam.", + "When one of the walls of a lane [that leads to the public domain] is
long and the other is short,77At one side of the lane the wall protrudes further than the other, so that the opening to the lane is a diagonal. one should place the beam near the shorter wall.78Placing the beam at a diagonal is not acceptable, because a beam is intended to create a distinction between the lane and the public domain. When the beam is positioned at a diagonal, a person carrying in the extension of the lane will not differentiate between it and the public domain.
The Rashba (quoted in the Maggid Mishneh) states that one may carry in the extended portion of the lane only by erecting the frame of an entrance across the diagonal. This ruling is accepted by the Shulchan Aruch (Orach Chayim 363:30). If, however, one erects a pole at both sides of the entrance to the lane, it is not acceptable. One may, however, carry in the area behind the inner pole (Shulchan Aruch HaRav 363:36; Mishnah Berurah 363:125).
When a pole79The Maggid Mishneh quotes the Rashba as saying that the same laws apply if one erected a beam over the midst of a lane. This ruling is quoted by the Shulchan Aruch (Orach Chayim 363:32). is constructed in the midst of a lane, it is permissible to carry within the inner portion of the lane80Eruvin 14b explains that this law is seemingly self-evident. Nevertheless, it was necessary to mention it, for one might think that carrying would be forbidden within the inner half lest one carry in the outer half. that is behind the pole.81The Maggid Mishneh and the Shulchan Aruch (loc. cit.) emphasize that the inner portion must meet all the criteria for a lane mentioned in Halachah 7. It is, however, forbidden [to carry] in the outer portion of the lane that is beyond the pole.", + "When a lane is twenty cubits wide, [it is possible to enable people to carry within by erecting a pole or a board in the following manner]:82As mentioned in Halachah 14, it is possible to enable people to carry within a lane by erecting a beam or a pole only when the opening to a lane is ten cubits or less wide. If the opening is wider, a frame of an entrance is necessary. One may build a wall ten handbreadths high and four cubits long - the latter being the minimum length of a lane - and place [the wall perpendicularly] in the middle [of the entrance].
[As such,] it is as if there are two lanes, each with an entrance of ten cubits.83The fact that the two lanes merge is not significant, for it is the width at the entrance that is the determining factor. In this instance as well, the Maggid Mishneh and the Shulchan Aruch (Orach Chayim 363:33) follow the rationale mentioned in the notes to the previous halachah and emphasize that both the new lanes created by the erection of the wall must meet all the conditions for a lane mentioned in Halachah 7.
Alternatively, one may leave a space of two cubits from [one side of the lane] and set up a wall three cubits long, and [similarly,] leave a space of two cubits [from the other side of the lane] and set up a wall three cubits long. Thus, the opening of the lane will be ten cubits wide,84The Shulchan Aruch (loc. cit.:34) states that the measures cited by the Rambam are not arbitrary figures. As long as the walls erected exceed the size of the empty space between them and the wall, and the opening is ten cubits wide or less, it is possible to allow people to carry within the lane by erecting a pole or a beam.
Eruvin 10a mentions that generally as long as the enclosed portion of a side is equal to the open portion, it is acceptable. (See Chapter 16, Halachah 16.) In this instance, however, since a majority of the side is left open for the entrance, the enclosed portion of the remainder must exceed the open portion. and the sides will be considered to be closed, because the enclosed portions exceed the open portions.85The Shulchan Aruch (loc. cit.) underscores that the leniency mentioned in this halachah applies only when people do not enter and leave through the spaces on the sides. It is, nevertheless, unlikely that they would do so unless there is a clear indication that this is the common practice (Shulchan Aruch HaRav 363:40; Mishnah Berurah 363:148). See Halachah 17.", + "A pole that projects outward from the wall of the lane is acceptable.86Based on Eruvin 5 a-b, the Maggid Mishneh interprets this as referring to a portion of the wall that projects into the lane, but which was not constructed for the purpose of serving as a pole. It is, nevertheless, acceptable.
The Maggid Mishneh also mentions other opinions that interpret the above Talmudic portion as referring to a projection that is less than four cubits wide. If the width of the projection exceeds four cubits, the projection is considered to be a wall. If the width of the entire side exceeds eight cubits, another pole is required. This opinion is also quoted by the Shulchan Aruch (Orach Chayim 363:12). [Similarly,] a pole that is standing [at the side of the entrance to a lane] without having been placed there [intentionally]87E.g., a tree that is growing at the side of the lane. is acceptable, provided one has the intent of relying on it before [the commencement of] the Sabbath.88The Maggid Mishneh interprets Eruvin 15a, the source for this halachah, as referring to a situation where a tree was growing near a pole at the side of the lane, and the pole was removed. If it was removed before the Sabbath, we can assume that the people relied on the tree to use as a pole. Hence, it is acceptable. If, however, the pole was removed on the Sabbath itself, the tree is not acceptable, for there was no intent to use it for this purpose before the commencement of the Sabbath. This conception is quoted by the Shulchan Aruch (loc. cit.:11).
When a pole can be seen from the inside of a lane but cannot be seen from the outside,89This diagram, taken from the Maggid Mishneh, is also repeated in Shulchan Aruch HaRav 363:11 and the Mishneh Berurah 363:31. See the accompanying diagram. In this way, the projection is seen only by those standing within the lane and not by those standing outside. or conversely, when it can be seen from the outside, but from within the lane appears flush with the wall, it is acceptable as a pole.90This is a matter of controversy among the commentaries. Rashi, Eruvin 9b, interprets this as a direct opposite of the above diagram. Tosafot objects, and reverses the interpretation of the terms.
A pole that is lifted three handbreadths above the ground91The Mishnah Berurah 363:35 explains that even when the pole is ten handbreadths high, it is not acceptable if it is more than three handbreadths above the ground. The rationale for this ruling is that a pole is considered like a wall, and a wall must reach within three handbreadths of the ground. or that is more than three handbreadths away from the wall,92Note the Mishnah Berurah 363:22, which states that this restriction applies regardless of the size of the pole. is not at all significant. Anything less than three handbreadths is, however, acceptable, based on the principle of l'vud.
When a pole is very wide - whether its width is less than or equal to half the width of the lane, it is acceptable and is considered to be a pole. If, however, [its width] exceeds half the width of the lane, [it is considered to be a wall and this side is considered to be enclosed], because the enclosed portion exceeds the open portion.93As mentioned in the notes on the beginning of the halachah, the Rambam's ruling is not accepted by all the authorities.", + "When a mat is spread over a beam, the beam's [function in making it possible to carry within the lane] is nullified, for it is no longer conspicuous.94As mentioned in Halachah 9, a beam that is placed over the entrance of a lane differentiates between the lane and the public domain. When, however, this beam is covered by a mat, it appears that it was placed there to hang objects on it and thus no longer serves its original function. [It is possible, however, for it still to be possible to carry within the lane, provided the mat reaches within three handbreadths of the ground.95Although the beam is no longer considered significant for its original purpose. If the mat reaches the ground - or because of the principle of l'vud, within three handbreadths of the ground - it is considered to be a wall, provided it is tied so that it will not be moved by the wind. (See Chapter 16, Halachah 24.)] If the mat is three handbreadths or more from the ground, it is not considered to be a wall [and carrying is forbidden within the lane].
If one implants two spikes into the front of the wall96The Shulchan Aruch (Orach Chayim 363:25) mentions that these spikes are implanted at an angle, inclined toward the inside of the lane. Thus, there are two difficulties with the beam:
a) It is placed on the spikes and not on the walls of the lane itself,
b) Its span is shorter than the width of the lane itself.
From the diagram drawn by the Maggid Mishneh to depict the Rambam's conception, it would appear that there is a difference of opinion and the difficulty is that the spikes and the beam are outside the lane. of a lane and places a beam upon them, one's actions are of no significance [and it is forbidden to carry within the lane]. For a beam [to be significant, it] must be positioned over a lane and not next to it.97The Shulchan Aruch (loc. cit.) mentions that if the pole is within three handbreadths of the wall of the lane, it is acceptable, based on the principle of l'vud.", + "[The following rules apply when] a beam extends outward from one wall of a lane,98The Maggid Mishneh, Shulchan Aruch HaRav 363:23, and the Mishnah Berurah 363:67 explain that even if the beam does not reach either wall (e.g., it is placed atop a pillar, in the midst of the lane), it is acceptable as long as it is within three handbreadths of both walls. but does not reach the second wall, or if one beam extends outward from one wall and another beam extends outward from the second wall: If they reach within three [handbreadths] of each other, there is no need to bring another beam.99For they are considered as though they are connected, based on the principle of l'vud. If there is more than three handbreadths between them, one must bring another beam.", + "Similarly, when two beams are positioned parallel to each other and neither of them is able to support a brick [of the required size],100See Halachah 13. there is no need to bring another beam if the two beams can support the brick together.101Based on Eruvin 14a, the Ra'avad explains that the beams must be close enough to each other actually to support the brick if placed there. The Rambam (see the gloss of the Maggid Mishneh) explains that as long as the beams are within three handbreadths of each other, and their combined width is a handbreadth, theoretically, they would be strong enough to support a brick placed upon them. Hence, it is sufficient even though in their present position, the beams are unable to support a brick.
The Shulchan Aruch (Orach Chayim 363:22) mentions both interpretations, but appears to favor that of the Rambam. Note, however, Shulchan Aruch HaRav 363:24, which states that one should be stringent and follow the Ra'avad's view.
If one is on a higher plane and the other is on a lower plane, we see the upper one as if it were lower and the lower one as if it were raised [and thus the two are regarded as though they were on the same plane].102This is based on the principle of chavot rami, literally, \"cast it down.\" We find this principle also applied in Hilchot Sukkah 5:21 and Hilchot Tum'at Meit 16:6.
The Maggid Mishneh and the Kessef Mishneh, however, both note the apparent differences between the Rambam's citation of this principle here and in Hilchot Sukkah, where the Rambam states:
If the s'chach was uneven - i.e., some of it high and some of it low, it is kosher, provided there is less than three handbreadths between the [height of the] upper and lower [portions of the s'chach].
If the upper portion [of the s'chach] is a handbreadth or more wide, even though it is more than three handbreadths above [the lower portion], we consider it to be descending and touching the edge of the lower portion.
Since as mentioned in the previous notes, it is only the combined width of the beams which is a handbreadth, and each beam is smaller, the Maggid Mishneh asks why the principle of chavut rami applies. Seemingly, it would be necessary for the upper beam to be a handbreadth wide as well. [This applies] provided the upper board is not higher than 20 cubits high,103The maximum acceptable height for a beam (Halachah 14). the lower board is not less than ten handbreadths high104The minimum acceptable height for a beam (ibid.). and there would be less than three handbreadths between the two if the upper one were lowered and the lower one were raised until they were parallel to each other on the same plane.105As explained in the opening clause of this halachah. With regard to this clause as well, the objection raised by the Ra'avad with regard to the first clause is also relevant. Indeed, it is far more applicable in this instance, for when the boards are not on the same plane, it is impossible for them to hold a brick.
As in the first clause, the Shulchan Aruch (loc. cit.:23) quotes both opinions, but appears to favor the Rambam's view. In this instance, however, most of the later authorities suggest accepting the stringency suggested by the Ra'avad.", + "If the beam is crooked, we consider it as if it were straight. If it is rounded,106The Mishnah Berurah 363:63 explains that this law involves a further leniency: Since the beam is rounded, it will not be able to support a brick. Nevertheless, since it would be strong enough to accept a brick if it were straight, it is acceptable. we consider it as if it were linear. Thus, if its circumference is three handbreadths, it is a handbreadth in diameter.107The Rambam's words are a direct quote from the Mishnah (Eruvin 1:5). In his Commentary on the Mishnah, the Rambam notes that the relation mentioned here is merely an approximation, and the ratio of the diameter of a circle to its circumference is pi.
[The following rules apply when] a beam is located in the midst of a lane, but because it is crooked, a portion projects outside the lane, or because it is crooked, a portion projects above twenty [cubits] or below ten [handbreadths] high: We consider the distance that would remain between the two ends of the beam were the crooked portion [which projects outside the desired area] to be removed:108I.e., the portion of the beam that extends beyond its place is considered as if it did not exist, and we calculate the distance - on a straight line - between the two points of the beam on the extremity of the permitted area. If that distance is less than three handbreadths, it is acceptable, because of the principle of l'vud. If not, a new beam is required. If less than three handbreadths remain, there is no need to bring another beam. If [more remain], another beam is required.", + "When eight walls are positioned at the corners [of a square around] a well,109Wells are generally ten handbreadths deep and four handbreadths by four handbreadths wide, thus constituting a private domain. Accordingly, if the area around them is not enclosed, it is forbidden to draw water and drink, since by doing so one will be removing an article from a private domain to a carmelit or to a public domain.
As mentioned in Halachah 30, our Sages granted the leniency mentioned in this halachah as a specific dispensation to the pilgrims journeying to Jerusalem for the festivals. Rather than require the well to be surrounded by a proper wall, they allowed the use of such a structure. two attached [perpendicularly] at each corner, they are considered to be an enclosure. Even though [the length of the] open portion exceeds that of the walls on each of the sides, since [there are walls] standing at all of the corners, it is permitted to draw water from the well and permit an animal to drink.110See Figure A. Note the Mishnah, Eruvin 2:1, which uses the term d'yomdin, which literally means \"two pillars\" to describe the structure positioned at each of the corners of the square.
How high must each of these walls be? Ten handbreadths. The walls must each be six handbreadths wide,111This is the minimum length of the walls placed at each side of the corner. Although a wall of four handbreadths is considered significant in many instances, in the case at hand a larger measure is required, because the majority of the enclosure remains open. and there must be space between each wall for two teams - each consisting of four cattle - one entering and one departing. This measure is not more than thirteen and one third cubits.112This is the maximum size of the space allowed between walls. As obvious from Halachah 29, it may be smaller.", + "[It is not always necessary for this space to have actual walls positioned at its corners]. If at one of the corners, or at all four of the corners, there is positioned a large stone, a tree, a mound whose incline is more than ten handbreadths within four cubits, or a bundle of reeds, [the following rules apply]: We see whether the article in question has a section one cubit long on either side that is ten handbreadths high when divided [at the corner].113See Figure B. [If this is true,] it is considered to be two walls positioned at a corner.
When five reeds are erected [around the corner of such a square] with less than three [handbreadths] between each pair of them,114See Figure C. [the space between them is considered to be closed].115Based on the principle of l'vud. If there are six handbreadths on one side and six handbreadths on the other side, they are considered to be two walls positioned at a corner.", + "It is permissible to bring these four corners closer to the well, provided there is still enough space for the majority of a cow's body to be within these walls when it is drinking.116If the enclosure was any smaller, it is likely that an animal may turn and its owner would carry the bucket out of the enclosure. Eruvin 19a states that this distance is two cubits in length on each side. Although one does not hold the head of the animal together with the vessel from which it is drinking, since there is space for the head [of a cow] and the majority [of its body] within [the square], it is permitted.
[If the square is this size,] it is permissible even for a camel117A camel is much larger than a cow and its head and the majority of its body cannot fit into the space for the head and the majority of the body of a cow. [to use] it. If [the square] is smaller, it is forbidden to draw water within [the square], even for a kid whose entire body can enter within.
It is permissible to separate [the walls] from the well as far as one desires, provided that one adds straight walls on every side,118I.e., the further the distance from the well, the larger the distance between the corners becomes. Rather than make the corner walls larger, it is proper to add a third (or more) wall to each side, to maintain the distance between each wall at thirteen and one third cubits or less (Eruvin 18a). See the accompanying diagram. so that there will never be more than thirteen and one third cubits between each of the two walls.", + "[The use of] such walls was permitted only in Eretz Yisrael, and for the sake of the herds119As the halachah mentions below, this leniency was generally allowed for animals; only when the well was very wide were men also allowed to benefit from it. of the festive pilgrims. Similarly, [this leniency] was granted only with regard to a fresh-water well120I.e., a well - which is itself a source of water - but not a reservoir or cistern in which water was stored. See the following halachah. that belongs to the public.121I.e., in contrast to one belonging to a private individual. See the following halachah..
In contrast, should a person desire to drink, he should descend to the well and drink, or should make a barrier ten handbreadths high around the wall,122This distinguishes the area as a private domain. In regard to descending to drink from the well see Chapter 24, Halachah 4. stand within it, draw water, and drink. If the well is very wide and a man is unable to climb down it, he may draw water and drink within [a structure of] corner walls [as described above].", + "Similarly, it is forbidden to draw water from a cistern that belongs to the public or from a well that belongs to a private individual - even in Eretz Yisrael - unless one constructs a barrier123This interpretation of the Hebrew חגורה follows the commentary of Tosafot, rather than Rashi (Eruvin 22b). ten handbreadths high around them.", + "When a person was drawing [water] for his animal that is standing between the walls [of the abovementioned enclosure], he may draw water and place it before [the animal] in the vessel [with which it was drawn].
If the [animal was in] a stall ten handbreadths high and four handbreadths [by four handbreadths] wide, whose front portion projected within such walls, the person should not draw water and place [the vessel] before [the animal].124Although there is no transgression in performing such an activity, since the stall projects within the enclosure, our Sages forbade this for the reasons stated by the Rambam. [This restriction was instituted] lest the stall be broken and the person carry the bucket into the stall, and from the stall [bring it] to the ground of the public domain.125The Rambam's ststements are based on Eruvin 20b, which explains that while attempting to fix the broken stall, the person may carry the bucket to the public domain. Nevertheless, as the Merkevet HaMishneh notes, the Rambam slightly changes the description of the situation mentioned in the Talmud to allow for a shorter, more concise text. Instead, he should draw water, pour it before [his animal], who will drink it itself.", + "When a person throws [an article] from the public domain into [a space surrounded by] walls of this nature, he is liable. Since there is an actual wall that is ten [handbreadths] high and more than four [handbreadths] by four [handbreadths] in area in every corner, the square is a definitive and distinct entity.126Note the Avnei Nezer (Orach Chayim, Responsum 265), who question how large an area may be included with such walls for the area to be considered a private domain according to the Torah. From the Rambam's statements, it appears that even if there are more than thirteen and one third handbreadths between the walls, it is still considered a private domain. Hence, the entire [enclosure] is considered to be a private domain.127Thus, the restrictions against drawing water from such a well mentioned in Halachah 30 and 31 are Rabbinic in origin. When our Sages instituted these restrictions, they considered the difficulties that might be caused to the festive pilgrims and did not impose them in regard to their animals.
[The above applies] even [were such a structure to be built] in a valley where there is no well, for there is a wall on each side of each corner [of the enclosure]. Even if many people pass through the enclosure, the walls are not considered to have been nullified.128Eruvin 22a explains that even if a public thoroughfare passes through such a structure, it is still considered to be a private domain, because it has the abovementioned walls. Note the statements of the Baal HaHashlamah, who differs with the Rambam's ruling.[Instead, the enclosure] is considered to be like a courtyard through which many people pass. [All agree that] a person who throws [an object] into [such a courtyard] is liable.129See Halachah 18.If there is a well located within such an enclosure, [our Sages relaxed some of their restrictions and] permitted drawing water for an animal.", + "When one end of a courtyard enters between the walls of the abovementioned enclosure, it is permitted to carry from [the courtyard] into the enclosure and from the enclosure into [the courtyard].130For it is permitted to carry from one private domain to another. Since there are no people dwelling in the enclosure, an eruv is not required (Rashi, Eruvin 20a). When [portions of] two courtyards enter between the walls of the abovementioned enclosure, it is forbidden to carry [from the enclosure to the courtyards and from the courtyard to the enclosure] unless an eruv is made.131Since people from two different courtyards are using the area, an eruv is required. Nevertheless, once an eruv is made, there is no difficulty in carrying from the courtyards to the enclosure. Although there is an opinion (Eruvin 20a) that forbids carrying in such a situation even when an eruv has been made, it is not accepted as halachah.
Rashi (loc. cit.) explains that the two courtyards must enter between the same walls of the enclosure and share a common divider. The eruv must be placed in an opening in this divider. If, however, the courtyards are on opposite sides of the enclosure, the eruv is not effective. Rabbi Akiva Eiger states that there is no indication of such a restriction in the Rambam's words.
If the well dries up on the Sabbath, it is forbidden to carry between the walls [of the enclosure].132We do not say that since it was permitted to carry in the enclosure for a portion of the Sabbath, we are able to continue carrying within (Rashi, loc. cit.). [Our Sages133According to the Torah itself, however, the enclosure is a private domain, as reflected in the previous halachah.] considered these walls to be an acceptable enclosure to allow [people] to carry within, only because of the water. If the well begins to flow with water on the Sabbath,134From the Rambam's wording, it would appear that this leniency applies regardless of whether the well had dried up on the Sabbath or was dry even before the Sabbath commenced. If it begins to flow with water, one may carry within the enclosure. Note, however, Rashi (loc. cit.) and the Baal HaHashlamah, who maintain that the leniency applies only when originally there was water in the well at the commencement of the Sabbath. Since the walls of the enclosure were not considered to be an acceptable partition at the commencement of the Sabbath, they cannot become acceptable on that Sabbath. it is permitted to carry within [the enclosure], for an enclosure that is established on the Sabbath is an [acceptable] enclosure.135See Chapter 16, Halachah 22.
When the beam or pole [used to permit people to carry within] a lane is removed on the Sabbath, it is forbidden to carry within,136In his Commentary on the Mishnah (Eruvin 9:3), the Rambam differentiates between this instance and others (e.g., Chapter 16, Halachah 13), where, since permission is granted to carry within an area at the commencement of the Sabbath, that permission is continued throughout the Sabbath. These leniencies are granted when the difficulties arise because of the restrictions involved in making an eruv.
A more stringent ruling is applied in this situation, because if the pole or beam is removed, it is as if the area is open entirely. The difficulty is not in the status of the people within the enclosure, but in the enclosure itself. It no longer fits the standards required by the Sages. even if it opens up to a carmelit.137And there is thus no possibility of one of the Torah's prohibitions being violated. Nevertheless, carrying in such a lane is forbidden because of Rabbinic decree.", + "When an excedra138A Greek architectural structure with three (and sometimes two) walls and a roof with an aperture for sunlight in the center. Often translated as \"a porch.\" is constructed in an open area, it is permitted to carry within its entire space although it has only three walls and a roof.139Generally, as reflected by his statements in Halachah 2, the Rambam prohibits carrying in a structure with only three walls unless an additional measure is taken - e.g., the construction of a pole or a beam. In this instance, as he explains, that function is served by the edge of the roof, which is considered to descend and form the fourth wall. (See Chapter 16, Halachah 7.) We consider it to be as though the edge of the roof descends and closes off the fourth side.140Note the Shulchan Aruch (Orach Chayim 361:2), which states that this applies even when the opening is more than ten cubits wide. See also the Maggid Mishneh, who mentions that there are opinions that require a portion of the wall to remain at either corner for this principle to apply.
Note also the Ramah (Orach Chayim 361:2), who applies the principle, \"the edge of the roof is considered to descend,\" even with regard to a structure of two walls, provided the walls are built as an L. A person who throws an article into it from the public domain is not liable.141The Ra'avad and others object to this ruling, for as mentioned in the notes on Halachot 2 and 9, they maintain that a structure with three walls is considered to be a private domain according to the Torah. It is as if one throws an article into a closed lane that possesses a roof.
When the corner of a house or a courtyard is broken and an opening of ten cubits is created, it is forbidden to carry within it at all. Although [generally] whenever an opening is ten cubits or less we consider it to be an entrance,142See Chapter 16, Halachah 16. [no leniency is granted in this instance, because] an entrance is not made in a corner.143See Chapter 16, Halachah 20.
Should there be a board extending across the length of the opening, it is considered as if it descends and closes the opening.144I.e., were there to be a beam of the roof of the house extending over the portion that was open, we can apply the principle stated in the above portion of the halachah, \"the edge of the roof is considered to descend,\" and on this basis allow one to carry within. Thus, it is permitted to carry within the entire area. [This leniency applies] provided [the beams] are not [constructed at] an angle.145This clause - which significantly is lacking in some authoritative manuscripts of the Mishneh Torah - has created discussion among the commentaries. In his commentary on Eruvin 94a, Rashi explains that the word \"angle\" mentioned in the Talmud refers to roofs which, like most of the roofs in Europe, descend at a slant. When a roof is flat, the principle \"the edge of the roof is considered to descend\" applies. If the roof descends at an angle, the principle does not. This interpretation is quoted by Rav Yosef Karo, both in his Kessef Mishneh and in his Shulchan Aruch (loc. cit.) as a different interpretation than that of the Rambam.
The Rambam's conception is clearly expressed in his Commentary on the Mishnah (Eruvin 9:3), where he interprets the term \"angle\" to mean that the beams of the roof were built on a slant, as in the accompanying diagram. Since the beams do not end in the place where the opening was made - but were rather broken off abruptly - the principle \"the edge of the roof is considered to descend\" does not apply.", + "The term \"fingerbreadth\" when used as a measurement, universally refers to the width of a thumb.146This measure is not particularly relevant with regard to the laws of the Sabbath. Nevertheless, it is mentioned here, because the measures of a handbreadth and a cubit, which are extremely relevant, are dependent on it. See Hilchot Sefer Torah 9:9, which defines a fingerbreadth as the length of two barley corns. In modern measure, it is 2 centimeters according to Shiurei Torah and 2.4 centimeters according to the Chazon Ish. A handbreadth is the size of four fingerbreadths.147Thus, 8 centimeters according to Shiurei Torah and 9.6 centimeters according to the Chazon Ish. Whenever the term \"cubit\" is used whether with regard to the laws of the Sabbath, a sukkah, or the prohibition of growing mixed species, it refers to a cubit of six handbreadths.148Note Hilchot Beit HaBechirah 2:6, which explains that some of the cubits used for the altar's dimensions contained only five handbreadths.
There are times when we measure a cubit as six handbreadths pressed one to the other, and other occasions when we consider the handbreadths as amply spaced one from the other.149I.e., when a more stringent approach would call for a larger measure, it is the larger measure that is required. When a more stringent approach would call for a smaller measure, it is the smaller measure that is required.
The Maggid Mishneh quotes the Rashba as stating that the difference between these two measurements is half a fingerbreadth. In both instances, the intent is that this lead to a more stringent ruling.
For example, the length of a lane [is required to be a minimum of] four cubits. These are measured in amply spaced cubits. The height [of a lane may not exceed] twenty cubits. These are measured in constricted cubits. Similarly, the length of an opening [may not exceed] ten cubits. These are measured in constricted cubits. Similar principles apply regarding the laws of a sukkah and the prohibition of growing mixed species." + ], + [ + "A person who transfers an article from a private domain into the public domain, or from the public domain into the private domain is not liable,1All the authorities agree that a person is not liable until he transfers an amount of a substance large enough to be of benefit to a person, and that it is forbidden to transfer any article regardless of its size. The commentaries question, however, whether transferring less than a beneficial amount is forbidden according to Torah law or whether the prohibition is merely Rabbinic in origin.
Liability for most of the prohibitions of the Torah is associated with a specific measure (שיעור). For example, with regard to the majority of the prohibitions against eating forbidden foods, one is liable only if one eats a k'zayit (a measure of food the size of an olive). Should one eat less than that amount (חצי שיעור), one is considered to have transgressed the Torah's commandment. Nevertheless, one is not liable for punishment. (See Hilchot Ma'achalot Asurot 3:6, 7:15.)
The Mishneh LaMelech states that this same principle applies with regard to transferring objects on the Sabbath. Although one is liable only for transferring a beneficial amount, transferring any amount is forbidden by the Torah itself.
Note, however, Totza'ot Chayim (8) and others, who explain that according to the Rambam, there is no concept of חצי שיע ור with regard to the prohibition against work on the Sabbath. On the Sabbath, a person is liable only for performing מלאכת מחשבת, \"purposeful work.\" If an activity is not in itself beneficial, it does not serve a purpose. Therefore, it is not forbidden by the Torah on the Sabbath.
Kinat Eliyahu notes that in Halachah 23, the Rambam states that \"A person who transfers half of the prescribed measure [of a substance] is not liable.\" According to the principles the Rambam states in Chapter 1, Halachah 3, the use of the term \"is not liable\" (פטור) indicates that the prohibition was instituted by our Sages. Significantly, in Hilchot Ma'achalot Asurot, loc. cit., and in other places where the Rambam discusses this issue, he uses the term אסור, \"forbidden.\" Thus the use of the term פטור in regard to the Sabbath laws clearly indicates a difference. See also S'dei Chemed, Klallim, Ma'areches Chatzi Shiur. unless he transfers an amount that will be beneficial [to accomplish a purpose].2See Chapter 12, Halachah 9, and notes. The following are the minimum amounts for which one is liable for transferring:3In this and in the following halachot, the Rambam proceeds to list the minimum amounts for which one is liable for transferring particular substances. As explained in Halachot 20-21, this applies when one transfers an object without any specific intent. If, however, one intends to use the article one transfers for a specific purpose, one is liable for transferring even a smaller amount.
Human food, the size of a dried fig.4As the Rambam mentions in Chapter 8, Halachah 5, he considers a dried fig to be one-third the size of an egg. (As mentioned in the notes on that halachah, there are differing opinions regarding this measure.) Eating a smaller amount of food would not be significant at all. Therefore, one is not liable. This quantity may include a combination of [different types of foods],5I.e., it is not that one must transfer an amount equal to the size of a dried fig from one particular type of food. Even if one transfers this amount from a combination of different foods, one is liable. provided the amount of food itself is the size of a dried fig. The shells, the seeds, the stems, the chaff, and the bran are not included [in this measure].6For they are not food.", + "[The minimum measure for which one is liable for transferring] wine is a quarter of a revi'it;7Shabbat 8:1 states \"wine, enough to mix a cup.\" In his Commentary on the Mishnah, the Rambam explains that a cup refers to the cup over which the grace after meals was recited, which must contain a revi'it. The wines of the Talmudic period were stronger, and it was customary to mix three portions of water to every portion of wine. if it has congealed, a k'zayit. For the milk of a kosher animal, a gulp.8Tosafot 76b defines this as מלא לוגמיו, \"a cheekful.\" The Maggid Mishneh, however, explains that a smaller measure is intended. For non-kosher milk, enough to apply to one eye. For a woman's milk and egg-white, enough to put in an ointment. For oil, enough to anoint the the small toe of a newborn infant.
Dew, enough to serve as a base for an eye ointment.9The popular translation of the Rambam's Commentary on the Mishnah (loc. cit.) mentions \"river water\" instead of \"dew.\" Rav Kapach explains, however, that this is an erroneous translation of the Arabic, and there, too, the Rambam's intent is \"dew.\" An eye ointment, enough to be mixed with water [and be applied to an eye]. Water, enough for washing the surface of a mortar.10Rav Moshe Cohen objects to the fact that the Rambam mentioned a measure that is not spoken of in the Babylonian Talmud. The Maggid Mishneh notes that the Rambam's source is in the Jerusalem Talmud (Shabbat 8:1), which he favors in this instance, because there is a difference of opinion on this matter in the Babylonian Talmud. Honey,11This represents somewhat of a new concept, because generally the Sages followed the principle (Shabbat 78a) that whenever an object has both an uncommon use and a common use, we follow the more lenient measure. For this reason, kosher milk, although just as beneficial as an eyewash as non-kosher milk, is considered to be a food. Accordingly, it is given a more lenient measure.
If so, the fact that honey is considered to be a salve instead of food raises questions. The Talmud, however, explains that since honey is also very commonly used as a salve, there is no difficulty. enough to apply to a wound.12In his Commentary on the Mishnah (Shabbat 6:8), the Rambam interprets this is as sores that come from improper amputations. (Note Rav Kapach's translation, which differs slightly from the standard text.) Blood, all other liquids, and all sewage water,13This is useful for mixing clay for building (Shabbat 78a). a revi'it.", + "[The minimum measure for which one is liable for transferring] straw from grain is a cow's mouthful.14This is the most common use for this substance. Straw from beans, a camel's mouthful.15A larger measure than stated previously. Bean straw is harder than grain straw and is therefore given to camels, who have stronger jaws and larger mouths. If, however, one transfers bean straw with the expressed purpose of feeding it to a cow, one is liable for transferring a cow's mouthful.16This reflects a general principle applicable with regard to the minimum measures for which one is liable for transferring: When a person has an individual desire for an object that makes it beneficial for him, he is liable even though most people would not use that object for that purpose. (See Halachah 20.) Eating that involves difficulty is still considered to be eating. Straws from the ears of grain,17This refers to softer straw that need not be chewed as forcefully as the straw from grain mentioned at the beginning of the halachah ( Tiferet Yisrael, Shabbat 7:4). Hence, it is suitable for smaller animals with smaller and less-powerful mouths. a lamb's mouthful.18A lamb's mouthful is equal to the size of a dried fig. Nevertheless, our Sages speak in terms of a lamb so that we will understand the motivating principle for this measure (Tosafot, Shabbat 76a). Grass, a kid's mouthful.19This is the smallest measure in this halachah.
Leaves of garlic and leaves of onion20I.e., the leaves that sprout above ground (Tosefot Yom Tov, Shabbat 7:4). when fresh are considered to be human food. Hence, their measure is the size of a dried fig. When they are dry, their measure is a kid's mouthful.
[Should one take out a combination of these substances,] their amounts should not be combined to hold one liable according to the more stringent measure. They should, however, be combined to hold one liable according to the more lenient measure. What is implied? When a person takes out both straw from grain and straw from beans, if the amount he takes out is enough to fill a cow's mouth, he is not liable.21Since the cow will not normally eat the bean straw, the amount of straw the person has taken out is not beneficial. Hence, he is not l iable. If it is enough to fill a camel's mouth, he is liable.22For the camel will eat the grain straw. Thus, the person has taken out an amount of fodder that will be beneficial. The same applies regarding all similar dimensions of the Sabbath laws.", + "[The minimum measure for which one is liable for transferring] wood is the amount necessary to cook a portion of a chicken's egg23This is the food that requires the least heat to cook (Rambam's Commentary on the Mishnah, Shabbat 8:5). the size of a dried fig, when the egg is beaten and mixed with oil24The egg will then cook faster. Our translation is based on the Rambam's Commentary on the Mishnah (loc. cit.). and placed in a pot.25In the Rambam's Commentary on the Mishnah (loc. cit.), he mentions that the pot is already preheated, so that the wood must produce sufficient heat to cook the egg alone, and not to warm the pot as well.
A person who transfers a reed is liable when it is large enough to make a pen26In the Talmudic era, it was common for the point of a reed to be sharpened to serve as a pen in a manner similar to a quill. that reaches to the top of his fingers. If, however, the reed is thick or crushed, [and thus is unfit for use as a pen,] the measure [for which one is liable] is the same as for wood.27I.e., the amount to cook a portion of an egg, as mentioned in the beginning of the halachah.", + "[The minimum measure for which one is liable for transferring] spices is the amount necessary to spice an egg. [Different] spices can be combined [to make up this measure].28The rationale is that all spices serve a similar purpose (Rambam's Commentary on the Mishnah, Shabbat 9:5).
Pepper,29Rashi (Shabbat 90a) explains that this does not refer to the species of pepper used as a spice (for if so, there is no reason to differentiate between it and other spices), but rather to a different species, which is used as a breath freshener. even the slightest amount. Pine sap,30See the notes on Chapter 5, Halachah 10, regarding our translation of the name of this substance. even the slightest amount.31Rashi (Shabbat 90a) states that this was used as a remedy for headaches. Even the slightest amount was beneficial. A substance with a pleasant fragrance, even the slightest amount.32For people will appreciate its fragrance. A substance with an unpleasant fragrance, even the slightest amount.33For people will appreciate the removal of an unpleasant odor. Rashi (Shabbat 90a) offers a different interpretation. Perfumes, even the slightest amount. Fine purpled dye,34This also has a pleasant fragrance (Rashi). even the slightest amount. Rosebuds, one.
Pieces from utensils made from hard metal35Our translation follows the Rambam's Commentary on the Mishnah (Shabbat 9:6), which notes that these metals are mentioned in connection with spices and explains that this refers to parts of a utensil used for crushing spices. Even a small portion of metal is beneficial, because it can be fashioned into a needle or pin. - e.g., bronze or iron - even the slightest amount. [Chips] from the stones of the altar, or from the earth of the altar,36See Hilchot Beit HaBechirah 1:15. [pieces] of decayed scrolls or their wrapping cloths,37See Hilchot Sefer Torah 10:3-4. even the slightest amount, for [these articles] are [required to be] entombed.38As mentioned in the sources cited in the previous two notes, we are obligated to show respect for even the slightest piece of any of these articles and entomb them, rather than allow them to be discarded as trash. Accordingly, even the smallest amount is considered significant. Hence, one is liable for transferring it on the Sabbath.
A coal, even the slightest amount.39For it may be used for cooking, or kindling a fire. A person who transfers a flame is not liable.40Beitzah 39a explains that a flame has no substance. Hence, one is not liable. This applies, however, only when the person carries only a flame and not the coal, or the piece of wood that is burning.", + "A person who transfers seeds of garden plants41In his Commentary on the Mishnah (Shabbat 9:7), the Rambam interprets this as referring to carrot seeds, turnip seeds, or onion seeds. (We have used Rav Kapach's translation which differs slightly from the standard text.) that are not fit for human consumption42Were the seeds fit for human consumption, the minimum measure for which one would be liable would be the size of a dried fig. We assume that the primary reason for which a person would transfer seeds is to serve as food. Since these seeds, by contrast, are not fit for human consumption, they are given a smaller measure.
Rashi (Shabbat 90a) differs and explains that this law applies even to seeds that are fit for human consumption. Although these seeds are also fit to be eaten, a person usually takes them out with the intent of sowing them. is liable for [transferring] a measure that is almost the size of a dried fig.43Our translation is based on the Rambam's Commentary on the Mishnah (loc. cit.), where he interprets the Mishnaic phrase, פחות מכגרוגרת in this fashion. Note the Mayim Chayim, which interprets this as referring to a k'zayit. [A person is liable for transferring] two cucumber seeds, two gourd seeds, and five Egyptian bean seeds.44Since these seeds were more valuable than those of most garden vegetables, they were assigned a smaller measure.
[A person who] transfers coarse bran [is liable for transferring a quantity] fit to place on the opening of the crucible of a gold refiner.45In his Commentary on the Mishnah (Shabbat 8:4), the Rambam explains that bran is placed on the opening of the crucible during the smelting process. Rav Kapach explains (based on his experience as a jeweler) that the bran is intended to burn, and in that process to clear away impurities that cloud the smelter's vision. [The measure for which a person is liable for transferring] fine bran [depends on his intent]: If [he intends to use the bran as] food [for humans], the measure is the size of a dried fig. As food for animals, a kid's mouthful. For paint, enough to paint a small cloth.
The buds of shrubs46Which grow in vineyards. Our translation is based on the Rambam's Commentary on the Mishnah (Shvi'it 7:5). and carobs that have not yet become sweet, the size of a dried fig. After they become sweet, a mouthful of a kid. In contrast, luf,47In his Commentary on the Mishnah (Pe'ah 6:10), the Rambam defines luf as a sub-species of onion. mustard, turmos,48A species of beans.and all other foods that are pickled, whether they have become sweet or not, [the measure for which one is liable is] the size of a dried fig.49The commentaries note that although the Rambam's statements are based on the Tosefta, Shabbat 9:8, they are problematic, for there is another Tosefta (Ma'aser Sheni 1:13) that appears to be a direct contradiction. The difficulty is intensified by the fact that the Rambam also quotes the latter Tosefta in Hilchot Ma'aser Sheni 7:8. It is possible, however, to explain the contradiction based on the possibility that in our halachah, the word ימתיקו, translated as \"become sweet,\" is a euphemism and means \"become bitter.\" See also Hilchot Tum'at Ochalin 1:14 and Hilchot Sh'vitat Asor 2:6, where the Rambam mentions similar subjects, and the Responsa of the Radbaz (Vol. V, Responsum 1425) and the Merkevet HaMishneh, who offer possible resolutions.", + "[When a person] transfers seeds50Shabbat 90b quotes a similar, but slightly different passage from the Tosefta. We can assume that the Rambam's text of that passage differed from the one in our text of the Talmud. to eat, [he is liable for transferring] five. [If his intent] is to use them as fuel, they are considered to be wood.51The amount necessary to cook an egg, as mentioned in Halachah 4. For counting,52The seeds were used as a primitive calculator. Rashi (Shabbat 90b) explains that when transactions were made, a seed was used as a symbol for a gold coin. two, for sowing, two.
[Similarly, the measure for which a person is liable for transferring] hyssop [depends on his intent]. If [his intent] is for human consumption, he is liable for [an amount equal to] the size of a dried fig. For animal consumption, a kid's mouthful. For fuel, the measure of wood; for sprinkling,53I.e., to use in the purification process of a metzora or a person who came into contact with a human corpse. (See Leviticus 14:6 and Numbers 19:18.) the measure acceptable for sprinkling.", + "[A person who] transfers nut shells, pomegranate shells, isatis,54Isatis is a substance which produces an indigo dye. Similarly, nut shells and pomegranate shells are used to produce dyes. pu'ah,55A root that produces a red dye. and other dyes [is liable for transferring a quantity] that is sufficient to dye a small garment - e.g.,56This represents a difference between the Rambam's interpretation of Shabbat 9:5 and that of other commentaries, including Rashi and Rav Ovadiah of Bertinoro. Instead of stating בגד קטן כסבכה, as in the Rambam's version of the Mishnah, the text quoted by the latter authorities states בגד קטן בסבכה, \"a small cloth in the hairnet,\" referring not to the entire hairnet, but to one cloth within it. the hairnet young girls place on their heads.
Similarly, one who transfers urine that is forty days old,57Note Hilchot Issurei Bi'ah 9:37, which states that aged urine is one of the cleansing agents used to determine whether a stain is blood or not. Alexandrian niter, soap, cimonia, ashlag,58These are also cleansing agents and are mentioned in Hilchot Issurei Bi'ah (loc. cit.). and all other cleansing agents [is liable for transferring] the amount necessary to wash a small garment - e.g., the hairnet young girls place on their heads.
A person who transfers herbs that are soaking [is liable for transferring] an amount sufficient to dye a sample for a weaver.", + "A person who transfers ink on a quill [is liable for transferring] a measure sufficient to write two letters.59The Mishnah (Shabbat 8:3) states that one is liable for transferring an amount of ink sufficient to write two letters. The Jerusalem Talmud (loc. cit.) states that one is not liable unless one transfers this amount of ink while it is on the pen. Otherwise, there is a doubt (as reflected in the following clause), for it is difficult for all the ink that is in an inkwell to be picked up by a pen. If, however, a person removes [the dried concentrate used to make] ink or ink in an inkwell, a larger amount is necessary [for him to be liable], i.e., the amount necessary for a person to dip a pen in and write two letters.
If [a person transfers] enough [ink] to write one letter in an inkwell and enough [ink] to write one letter on a quill or enough dry ink to write one letter and enough ink to write one letter on a quill, there is a doubt whether he is liable or not.60The person is not liable for transferring the quill or the inkwell, for they are considered secondary to the ink. As the Rambam states in Halachah 28, when a person transfers a measure for which he is not liable in a utensil, he is not liable for transferring the utensil, since it is considered secondary to its contents.
[When a person takes out enough ink to write] two letters and writes them as he is walking, he is liable. Writing them is considered to be placing them down.61The hanachah without which one is not liable for transferring. [When a person takes out enough ink to write] one letter and writes and then takes out [enough ink to write] a second letter and writes it, he is not liable.62He is not liable for transferring. He is, however, liable for writing. For [the ink for] the first letter is lacking.63At no one time did he transfer the minimum measure for which he would be held liable, for by the time he transfers the second portion of ink, part of the first portion will have dried. Therefore, he remains exempt (Rashi, Shabbat 80a).", + "[A person who transfers] eye paint, whether for medicinal64כחול, rendered by some translators as \"stibium,\" was reputed to have medicinal properties in addition to its cosmetic qualities. Even if only one of a person's eyes was affected, it would be common for him to apply כחול to that eye alone. Hence, one is liable for transferring the amount necessary to paint one eye. or cosmetic purposes, [is liable for transferring an amount sufficient] to paint one eye.65Rashi, Shabbat 80a, relates that modest women would veil their faces entirely, exposing only one eye to enable them to see. They would, however, paint this eye. In places where [a woman] would not apply eye paint to less than two eyes as a cosmetic practice,66Rashi (loc. cit.) interprets this as referring to small villages, where frivolity was not commonplace. Therefore, women would walk outside with their faces uncovered. Hence, if a woman painted her eyes for cosmetic purposes, she would paint both eyes. Note the Ra'avad, who offers a different interpretation of that Talmudic passage. a person who takes out eye paint for cosmetic purposes is not liable unless he takes out a quantity sufficient to paint two eyes.
Tar or sulfur, enough to make a hole.67Rashi (Shabbat 78a) interprets this as referring to a phial of mercury that is sealed closed with these substances. Afterwards, a hole is made in the sulfur or tar with a pin through which the mercury can be poured, but through which it will not spill excessively if the b ottle falls on its side. The Meiri interprets the Talmud as referring to making a seal for a jug of wine. Wax, enough to place on a small hole.68The Maggid Mishneh interprets this as referring to stopping a hole in a wine barrel. Paste, enough to place on a board to catch birds.69In his Commentary on the Mishnah (Shabbat 8:4), the Rambam interprets this as referring to a board with paste taken into a dovecote on which the fledglings perch and are thus captured. Rashi (Shabbat 80a) interprets this as a board with paste used to catch wild fowl. Fat, enough to grease [a space] the size of a sela70A coin of the Talmudic period with a width of a handbreadth, approximately 8 cm. according to Shiurei Torah. under a cake [in an oven].", + "[A person who transfers] red clay71Our translation is based on the Rambam's Commentary on the Mishnah (Shabbat 8:5), where he emphasizes that the Hebrew אדמה means both \"earth\" and \"red.\" [is liable for transferring an amount] sufficient to make a seal for a letter.72In the Talmudic period, letters were sealed with clay. This refers to a seal like that of a notary placed on a letter to testify to its authenticity.Clay, enough to make the opening of a crucible.73Rav Kapach notes that in this instance the Rambam does not state \"a goldsmith's crucible,\" for crucibles used for smelting other metals need not be as heat-resistant as those used for gold.
Manure or fine sand, enough to fertilize a leek. Coarse sand, enough to mix with a full trowel of lime.74Shabbat 80b relates that plaster is mixed with sand in order to strengthen the structure. Firm clay,75Our translation is based on the Rambam's Commentary on the Mishnah (Shabbat 8:4). Rashi (Shabbat 78b) interprets חרסית as \"crushed brick.\" enough to make the opening of a goldsmith's crucible. Hair, enough to mix with clay to make the opening of a goldsmith's crucible.76Shabbat 80b states that hair was mixed with clay when a crucible was fashioned for smelting gold. Lime, enough to apply to a girl's smallest finger.77Shabbat 80b states that lime would be applied to the bodies of young girls, one limb at a time. Rashi states it would make their skin red. Tosafot maintains that it would whiten their skin. Dust or ash, enough to cover the blood of a small bird.78As Leviticus 17:13 states that after a bird or a wild animal is slaughtered, its blood must be covered with earth or ashes. (See Hilchot Shechitah, Chapter 14.) A pebble, enough for an animal to feel if it was thrown at it79For in this way, the pebble will be beneficial in shooing the animal (Shabbat 81a). - i.e., the weight of ten zuzim. A shard, enough to contain a revi'it.", + "[A person who transfers] rope [is liable for transferring an amount] sufficient to make a handle for a container. Reeds,80In his Commentary on the Mishnah (Shabbat 8:2), the Rambam gives a more specific definition, mentioning an Arabic term that Rav Kapach identifies as cypress. enough to make a hook to hang a sifter or a sieve.81This is a smaller measure than the amount sufficient to make a handle. Nevertheless, rope would not be used for this purpose, because it is coarse and might damage the utensil (Shabbat 78b). Palm leaves, enough to make a handle for an Egyptian basket. Palm bast, enough to use as a stopper for a small pitcher of wine.82To use as a filter (ibid.). Unprocessed wool, enough to make a ball the size of a nut.
Bone, enough to make a spoon. Glass, to sharpen the point of a weaver's needle or to cut two threads at once.83The Mishnah (Shabbat 8:6) mentions sharpening a needle. The Talmud (Shabbat 81a) mentions cutting threads. Apparently, the Rambam considers the two measures to be identical.", + "[A person] is liable for transferring two hairs from the tail of a horse or of a cow.84Rashi, Shabbat 90b, states that these hairs were used by bird hunters. If he transfers one bristle from a pig's [back],85Rashi (ibid.) states these hairs are used in sewing leather. he is liable. Fibers from a date palm, two. The bark of the date branches, one.86From the Rambam's statements, it appears that his interpretation - a nd perhaps even the wording in his text - of Shabbat 90b was different from Rashi's interpretation of our version of that passage. (See the commentaries of the Meiri and Rabbenu Chanan'el on that passage.)
From cotton, from silk, camel's wool, rabbit's wool, wool from an animal of the sea, or any other fibers that can be spun, enough to spin a thread four handbreadths long.87The Rambam's source appears to be the Tosefta, Shabbat 9:3 which states m'lo hasit kaful which, as mentioned in Chapter 9, Halachah 10, is equivalent to four handbreadths.
When a person transfers cloth, sack, or leather, the same minimum measurements that apply with regard to the laws of ritual purity also apply with regard to transferring [on the Sabbath]: [The size of] a cloth for which one is liable for transferring] is three [fingerbreadths] by three [fingerbreadths];88See Hilchot Keilim 22:1.) sackcloth,89Fabric made from camel's hair and other fibers that are rough and are therefore generally not used to make garments for humans. four [handbreadths] by four [handbreadths]; leather, five [handbreadths] by five [handbreadths].90See Hilchot Keilim 23:3.", + "When a person transfers an animal hide that was not processed at all and is thus soft, the measure [for which he is liable] is enough to wrap a small weight the size of a shekel. When [it is in the first stages of being processed - i.e.,] salt has been applied to it, but not flour and gall-nut juice, the measure [for which one is liable] is enough to make an amulet.91In his Commentary on the Mishnah (Shabbat 8:3), the Rambam interprets this as referring to the wrapping in which the amulet was held, and not to the amulet itself. If flour has been applied to it, but not gall-nut juice, the measure is enough to write a bill of divorce upon it. If it has been processed entirely, its measure is five [handbreadths] by five [handbreadths].", + "[A person who transfers] processed parchment92Although at present, the word k'laf is commonly translated as \"parchment,\" the Rambam is referring to a more specific meaning. In Hilchot Tefillin 1:6-8, he differentiates between three types of parchment, stating:
There are three types of parchment: g'vil, k'laf, and duchsustos.
What is implied? The hide of a domesticated or wild animal is taken. F irst, the hair is removed from it. Afterwards, it is salted and then prepared with flour. Then resin and other substances that cause the skin to contract and become harder are applied to it. In this state, it is called g'vil.
After the hair is removed, the hide may be taken and divided in half in the manner known to the parchment processors. Thus, there are two pieces of parchment: a thin one, which is on the side where the hair grew, and a thicker one, on the side of the flesh.
After it has been processed using salt, then flour, and then resin and the like, the portion on the side where the hair grew is called k'laf and the portion on the side of the flesh is called duchsustos.
It is a halachah transmitted to Moses on Mount Sinai that a Torah scroll should be written on g'vil on the side on which the hair had grown. When tefillin are written on k'laf, they should be written on the side of the flesh. When a mezuzah is written on duchsustos, it should be written on the side of the hair.
 [is liable for transferring a piece] sufficient for the passage from Shema to uvish'arecha.93This is the shortest passage of the four passages included in the tefillin. In the head-tefillin, each of these passages is written on a separate piece of parchment. Duchsustos, enough to write a mezuzah on it.
Paper, enough to write on it two letters for a customs officer's receipt. These two letters are larger than the letters we [usually write]. A person who transfers a customs officer's receipt is liable even though he has already shown it to the customs officer and has been exempted because of it,94This appears to be the Rambam's interpretation of the statement of the Mishnah (Shabbat 8:2), \"One who transfers a customs officer's receipt is liable.\" Since the Mishnah already stated that a person who transfers a piece of paper large enough to write such a receipt is liable, it goes without saying that a person who transfers an unused receipt is liable. When explicitly telling us that a person is liable for transferring such a receipt, the Mishnah is obviously referring to a receipt that has already been used. See Shabbat 78b. for it will serve forever as proof [of his having paid].
A person who transfers a promissory note that has been paid95Note Shabbat 78b, 79a which discusses the propriety of maintaining possession of such a promissory note. or a paper that has been erased [is liable for transferring] enough to wrap around a small flask of perfume.96Since the paper has already been erased, it is no longer fit for writing. Therefore, it is considered to be suitable for other purposes and requires a larger measurement. If it has a portion of clean paper large enough to write two letters for a custom officer's receipt, he is liable.", + "A person who transfers an animal, a wild beast, or a fowl is liable even if it is alive. A living person, by contrast, is not considered to be a burden.97Shabbat 94a quotes Rabbi Natan as stating, \"A living creature carries itself.\" Although the Sages differ with him, their objections concern animals only, for the latter resist being carried and struggle to free themselves. In contrast, a human being assists in being carried. This is obvious from the fact that it is far easier to carry a living person than the same amount of \"dead weight.\"
It must be emphasized that although there is no prohibition from the Torah against carrying a living person, our Sages forbade this. (See Mishnah Berurah 308:153,154.) Nevertheless, if he is bound or sick, a person who transfers him is liable.98For in this instance, the person being carried is unable to assist the one carrying him.
A woman may walk her son if he can pick up one foot and place down the other.99I.e., the child must propel himself forward. His mother may not, however, drag him (Shulchan Aruch, Orach Chayim 308:41). Note the Mishnah Berurah 308:154, which states that the principle, \"A living being carries itself,\" does not apply to a child unless he is old enough to take steps by himself.", + "A person who transfers a living child with a purse hanging around his neck is liable, because of the purse, for the purse is not considered to be subsidiary to the child.100As reflected in Halachah 28, when a person transfers two articles, one of primary importance and one of secondary importance, whether or not he is liable depends on the article of primary importance. If he would be liable for transferring this article by itself, he is liable. If not, he is not liable. The article of secondary importance is of no significance whatsoever.
When does this apply? When the article of secondary importance is subsidiary to the article of primary importance. If they are, as in the example cited in this halachah, two unrelated objects, the person is liable for transferring the article of secondary importance. If, however, one transfers an adult who is wearing clothes and rings on his hands, one is not liable, for everything is considered to be subsidiary to him. If, by contrast, his garments were folded [and held] on his shoulder,101They are considered to be separate objects, unrelated to the person who is holding them. a person who carries him is liable.", + "[A person who transfers] a live locust of the smallest size [is liable].102Shabbat 90b states that locusts are often used as playthings for children. Hence, regardless of the locust's size, one is liable.
The Rambam's ruling is quoted from the Mishnah (Shabbat 9:7), which also mentions two opinions: One that maintains that this applies only to a kosher locust, and that of Rabbi Yehudah, which states that it applies to all locusts, whether kosher or nonkosher. In his Commentary on the Mishnah, the Rambam states that the halachah does not follow Rabbi Yehudah's opinion.
From the fact that the Rambam does not mention whether the locust must be kosher or not in this halachah, the Merkevet HaMishneh concludes that he has reversed his opinion and accepts Rav Yehudah's view. Others differ and maintain that this is clarified by the second clause, which mentions \"[an amount] the size of a dried fig\" - i.e., the measure applying to food. Just as the second clause applies only to kosher locusts, so too, does the first clause. If it is dead, [he is liable for transferring an amount] the size of a dried fig.103As mentioned in the previous note, this is the minimum measurement for food. [For transferring] \"a bird of the vineyards,\"104In Hilchot Ma'achalot Assurot 1:21 the Rambam (as does Rabbenu Chanan'el and the Aruch) defines this as a species of kosher locusts. Others define it as a bird. [one is liable for transferring] even the smallest amount, regardless of whether it is alive or dead, since it is preserved for medicinal105Shabbat 10:1 states that one is liable for transferring even the slightest amount of any substance that is retained for its medicinal purposes. purposes.106According to Shabbat 90b, partaking of such a creature enhances one's intellectual capacities. The same applies in all similar cases.
The minimum measure for which one is liable for transferring [flesh from] a human corpse, [flesh from] the carcass of an animal, or [flesh from] a dead crawling animal107Shabbat 93b-94a states that Rabbi Shimon exempts a person from liability in this instance, for in contrast to other situations, the person is not removing the impure object because he desires it itself, but because he desires the place to be free of impurity. Hence, this is a מלאכה שאינה צריכה לגופה, a labor that is not performed for the same purpose for which the labor was performed in the construction of the Sanctuary. In the construction of the Sanctuary, articles were transfered because they were, themselves, desired. In contrast, in this instance, the person's intent is to remove impurity. Nevertheless, as the Rambam rules in Chapter 1, Halachah 7, one is liable for performing a מלאכה שאינה צריכה לגופה. is the same as the minimum amount of these substances capable of imparting ritual impurity: From a human corpse108See Hilchot Tum'at Meit 2:1-2. and from an animal carcass,109See Hilchot Sha'ar Avot HaTum'ah 1:1. the size of an olive. From a crawling animal,110More specifically, this refers to the eight species mentioned in Leviticus 11:29- 30. (See Hilchot Sha'ar Avot HaTum'ah 4:2.) the size of a lentil.", + "If there is exactly an olive-sized portion [of an animal carcass in one place] and a person removes a portion half the size of an olive111In this instance, the phrase \"half the size of an olive\" is not intended to serve as an exact measure. The intent is any measure that will reduce the size of the portion of the animal carcass to less than the size of an olive. The same principles apply to flesh from a human corpse. from it, he is liable. [This decision is rendered,] because his actions are effective in reducing [the amount of impure substance to the extent] that the minimum amount that can convey impurity is no longer present.
If, however, he removes a quantity aproximately half the size of an olive from a quantity that is one and a half times the size of an olive, he is not liable.112For an amount large enough to convey ritual impurity still remains intact. The same principles apply with regard to other sources of impurity.", + "When does [the abovementioned rule,] that a person is liable only when he transfers the minimum of a standard measure of a substance, apply? When the person transfers the substance without any specific intent.113Since even the small amount of the substance the person transfers is valuable to him, he has a reason for transferring it. Accordingly, his act is considered to be \"purposeful.\" See the notes to Halachah 1. If, however, a person transfers a [seed] to sow,114The commentaries note that Halachah 6 mentions taking seeds for sowing and mentions specific measures. Among the possible resolutions is that there is ordinarily a measure for seeds as well. This halachah, however, specifically focuses on the exceptions to the general rule, and there are indeed individuals who will sow a single seed in a flower pot (Rav Kapach, Kinat Eliyahu). or a substance for medicinal purposes, to show as an example, or the like,115Note the Mishneh LaMelech, who states that with this statement the Rambam does not intend to negate totally the measures he mentioned previously. For example, if a person transfers food, he is not liable unless it is the size of a dried fig. Even if a particular person desires to eat a smaller amount, that intent is not considered significant, since most people would not appreciate such an amount. In this halachah, the Rambam is stating that in certain instances, as in the examples he mentions, there is a particular intent which requires merely a tiny amount of a substance to be accomplished. In such an instance, the person is liable for transferring an object of this small size. he is liable for the slightest amount.", + "Should a person who stores a substance to use as seed, or to use for medicinal purposes, or a substance to be shown as a sample, [afterwards,] forget the reason for which he stored the substance,116Before the commencement of the Sabbath (Rambam's Commentary on the Mishnah, Shabbat 10:1). and remove it117On the Sabbath (ibid.). without any specific intent,118I.e., even if he forgot the intent for which he originally stored away the article. he is liable regardless of its size.119By setting the article aside for a specific purpose, the person shows that it is important to him, regardless of its size. Therefore, if he later transfers the article, he is liable (Shabbat 90b, 91a). Another person, by contrast, is not liable [if he transfers this article] unless it is of the prescribed measure.120I.e., the intent a particular individual has for an article is important regarding the measure for which he is liable for transferring that article. It does not affect the status of that article vis-a-vis others.
If after transferring the article [for the intent he originally had], the person throws it into a storeroom, even if it is [set aside] in a distinct place,121As opposed to being mixed together with the other objects in the storeroom. This might be considered to be a sign that it is being saved for a specific purpose. his original intent is considered to have been nullified. Therefore, if he brings in the article afterwards, he is not liable unless it is of the prescribed measure.", + "When an entity is not usually stored away,122In his Commentary on the Mishnah (Shabbat 7:3), the Rambam interprets this phrase as excluding an article that is commonplace and easily obtainable. Therefore, it is not stored away. [Note Rav Ovadiah of Bertinoro and Rashi (Shabbat 75b), who interpret this as excluding an amount of a substance smaller than the prescribed measure.] nor is it fit to be stored away123In his Commentary on the Mishnah (ibid.), the Rambam explains that this excludes objects that will spoil if stored. - e.g., a woman's menstrual discharge - a person who stores it and then transfers it is liable.124By storing the article in question, the person indicates that he considers it important. Therefore, he is liable for transferring it. Other people, by contrast, are exempt for [transferring] such an article, for [in general] one is not liable unless one transfers an article that is fit to be stored and that people generally store.", + "A person who transfers half125The intent is any amount less than the full measure. of the prescribed measure [of a substance] is not liable.126See the notes on the first halachah of this chapter which discuss whether the prohibition against this activity stems from the Torah itself or is Rabbinic in origin. As mentioned there, according to the principles the Rambam states in Chapter 1, Halachah 3, the use of the word פטור indicates that the prohibition was instituted by our Sages. Similarly, a person who performs half the measure of any of the other [forbidden] labors is not liable.
If a person transfers half of the prescribed measure [of a substance], places it down, and then returns and transfers the second half, he is liable.127For he has transferred a full measure of the article in question. As the Maggid Mishneh mentions, it is clear from the following halachah that this refers to actions performed in a single period of unawareness. If, however, he picks up the first half before he places down the second half, it is as if [the first half] were burned,128Since a full measure of the entity in question was never transferred into the second domain and placed down there at a single time, the person is not liable. and he is not liable.
When a person transfers half of the prescribed measure [of a substance], places it down, and then returns and transfers the second half, passing it over the first [half without placing it on the ground], he is liable [if the second half] is [held] within three handbreadths of the first half.129Based on the principle of l'vud, an article held within three handbreadths of a second article is considered as having been placed down on that article, as implied by Chapter 13, Halachah 6. Therefore, the two half-measures of the substance in question are considered to have been placed down in the same place. Hence, the person who placed them down is liable. See the commentary of Rabbenu Chananel to Shabbat 80a. [The rationale is] that transferring is considered equivalent to placing the object down on a substance.
If, by contrast, he throws the second half,130Even if it passes within three handbreadths of the ground, as long as it does not come to rest even momentarily (see Chapter 13, Halachah 16, and notes). he is not liable unless it comes to rest on a substance [within the domain where the first half was placed].131As mentioned in the notes on the halachah cited above, it would appear that the object would have to come to rest on a substance four handbreadths by four handbreadths, or come to rest within three handbreadths of the ground.", + "[When a person] transfers half the prescribed measure [of a substance], and afterwards transfers another half of the prescribed measure [of that substance] to the same domain in a single period of unawareness, he is liable.132One is liable to bring a sin offering for performing a forbidden labor only if one performed the labor without intent to violate the Torah's commandments. Furthermore, if in the midst of one's performance of a forbidden activity, one becomes conscious of the prohibition involved, even if one loses awareness immediately afterwards and completes the measure of forbidden activity without the desire to violate the law, one is not liable. (See Hilchot Shegagot 6:8.)
[Different rules apply if] he transfers [the two half-measures] to two different domains. If there is a domain into which one would be liable [for transferring an article interposed] between [the two domains], one is not liable [for transferring these two halves].133As long as the two half-measures were taken from the same original domain and placed down together in the same domain, they can be combined. If, however, a totally separate domain interposes between them, the two actions cannot be considered to be complementary. If there is a carmelit between them, they are considered to be a single domain,134For according to the Torah, a carmelit is considered to be a makom patur. (See the notes on Chapter 14, Halachah 1). Hence, it is not considered to be an interruption between the two domains. and [the person who transfers the two half-measures] is liable to bring a sin offering.135The commentaries note the apparent contradiction between the Rambam's ruling here and his ruling in Hilchot Zechiyah UMatanah 1:11. (See the gloss of the Lechem Mishneh on that halachah.)", + "When a person transfers less than the prescribed measure [of a substance], but before he places it down, [the substance] swells in size and reaches the prescribed measure [he is not liable].136As explained in Chapter 13, Halachah 5, the forbidden labor of transferring involves removing an article from one domain and placing it down in another domain. A sin offering is not required unless both activities are performed in a forbidden manner. Similarly, one is not liable if one transfers more than the prescribed measure [of a substance], but before he places it down [the substance] diminishes in size and becomes less than the prescribed measure.", + "[The following rule applies when] a person transfers a portion [of a food] the size of a dried fig with the intent of eating it,137Thus the akirah (removal) of the article is performed when the article is of sufficient size to incur liability (Halachah 1). but before he places it down it diminishes in size: If he [reconsiders and] decides to use it to sow, or for medicinal purposes,138In which case, he is liable, regardless of the size of the article (Halachah 20). he is liable, because of the intent he had at the time he placed it down.139Since at the time of both the removal and the placing down (hanachah) of the substance, its size was sufficient to incur liability according to the intent which the person had in mind, he is liable. The fact that he experienced a change of mind in the interim is not of consequence.
If a person transfers [a quantity of seeds] smaller than the size of a dried fig with the intent of sowing them, but before he places them down, changes his mind and decides to eat them, he is not liable.140For at the time he placed the object down, it was not of sufficient size to incur liability. If [the seeds] swell in size before they are placed down and reach the size of a dried fig before141Based on the following halachah, it is clear that the increase in the seed's size must take place before the person's change of mind. he changes his mind [and decides to] eat them, he is liable.142For at the time the article was removed from its original place and it the time it was placed down, it was of sufficient size to incur liability. Even if he had not change his mind, he would still have been liable because of his original intent.", + "When a person transfers a portion [of a food] the size of a dried fig with the intent of eating it, it diminishes in size, and then it swells [to the size of a dried fig] again before it is placed down, there is a question [whether he is liable or not]: [Does the fact that in the interim, it was not of sufficient size for its transfer to incur liability cause that liability] to be deferred [forever] or not?143The question of the Rambam (based on Shabbat 91b) is whether the fact that the object was too small for its transfer to incur liability in the time between its akirah and its hanachah causes these actions to be considered as unconnected or not.
Note the gloss of the Kessef Mishneh on Hilchot Sh'ar Avot HaTum'ah 4:13, which quotes the distinction made by Rav Yitzchak Korcus between that halachah and the present one.
When a person throws a portion of the food the size of an olive into a house that is impure144Because of the presence of a corpse or the presence of tzara'at. and by doing so, complements the quantity of food145The Maggid Mishneh questions why the Rambam changes the wording used in the source for this teaching (Shabbat, loc. cit.), which mentions food that is terumah and applies this concept to all foods. The Mishneh LaMelech, however, resolves this difficulty, explaining that according to the Rambam's conception of the laws of ritual impurity (see Hilchot Tum'at Ochalin 4:1), there is no difference between terumah and other foods. that was already in the house, causing there to be an amount [of food] the size of an egg [in the impure house], there is a question [whether he is liable or not]: Is he liable for transferring [the portion of] food that is equivalent to the size of an olive, because he completed the measure of food that is significant with regard to the laws of ritual impurity, or is he not liable?146The commentaries cite this passage as a source, teaching that a dried fig is larger than an olive. Ordinarily, a person who transfers an amount of food the size of an olive is not liable. Nevertheless, this instance is different, because of the laws of ritual impurity.
Food cannot impart ritual impurity to other substances unless a portion equivalent to the size of an egg is present. Thus, before the person threw the food into the house, there was not sufficient food there to impart impurity, and the food he threw in completed that measure. Hence, the Rambam (based on Shabbat, loc. cit.) asks whether the fact that the transfer of the food is significant with regard to the laws of ritual impurity is of consequence with regard to the Sabbath laws.", + "A person who transfers less than the standard measure [of a substance] is not liable even though he transfers it in a container. [The rationale is that] the container is subsidiary [to its contents]; [when the person transfers it,] he is concerned not with the container, but with its contents.147Since the container is desired only because of its function as an accessory for its contents, it is not considered to be an entity in its own right. Unless the person has a desire for it itself, he is not liable for transferring it, regardless of its size. (See Shabbat 93b.)
Likkutei Sichot (Vol. XVII, p. 48, Vol. XIX, p. 193) focuses on the homiletic dimensions of this halachah, interpreting it as an indication of how an object's spiritual qualities are of such primacy that they eclipse totally its material dimensions.
Accordingly, if a person transfers a man who is alive and who is not bound on a bed, he is not liable,148This ruling depends on the principle stated in Halachah 16: \"A living creature carries itself.\" As mentioned in that halachah, this principle does not apply if the person is bound. Since the person would not be liable for carrying the man, he is also not liable for carrying the bed on which he is lying. for the bed is considered to be subsidiary to the man. These principles apply in all similar situations.
A person who transfers a perfumer's box is liable for only a single [sin offering], although it contains many different types [of scents].149Although the box contains several distinct entities, the person is considered to have performed a single forbidden activity. Therefore, he is not liable for a separate sin offering for every article he transfers. [Similarly,] even if he transfers [several items] in his hand,150With this clause, the Rambam indicates that this ruling is not dependent on the principle (see Chapter 12, Halachah 11) that the contents of a box are considered to be a single entity, but on a different rationale. he is liable for only a single sin offering, for [he has performed] a single act of transfer." + ], + [ + "We may not go out [wearing] any weaponry on the Sabbath.1I.e., this prohibition applies to all weaponry. As the Rambam continues, there are instances where carrying such weaponry violates a Torah prohibition, and other instances where the prohibition is Rabbinic in origin.
This chapter represents a turning point in the structure of this text. From the middle of Chapter 12 onward, the Rambam has delineated the various factors involved in the forbidden labor of transferring articles from one domain to another. In this halachah, he begins speaking of the Rabbinic safeguards associated with this forbidden labor. [The following rules apply should one] go out [wearing weaponry]: If they are objects that are worn as garments - e.g., a coat of mail, a helmet, or iron boots2Our translation is based on the Rambam's Commentary on the Mishnah (Shabbat 6:2). - one is not liable. If, however, one goes out [carrying]3Even when hanging from one's garments - e.g., a sword in a scabbard attached to one's belt. articles that are not worn as garments - e.g., a spear, a sword, a bow, a round shield4Our translation is based on the Rambam's Commentary on the Mishnah (Shabbat 6:4). Rashi (Shabbat 63a) renders this term as \"a mace.\" or a triangular shield - he is liable.5The Rambam's ruling is based on Shabbat 63a, which mentions a difference of opinion between the Sages and Rabbi Eliezer. Our Sages rule that one is liable, while Rabbi Eliezer differs and states that one is not liable for carrying weapons, for they are ornaments, like jewelry.
Our Sages support their position by quoting Isaiah's (2:4) prophecy of the Era of the Redemption, \"And they shall beat their swords into plowshares.... Nation shall not lift up sword against nation....\" Since weaponry will be nullified in that era of ultimate fulfillment, it is a sign that it is not a true and genuine ornament.
The Lechem Mishneh (in his gloss on Hilchot Teshuvah 8:7) notes that there is a slight difficulty with the Rambam's ruling. The Talmud associates the opinion of the Sages (which the Rambam accepts) with the conception that Mashiach's coming will initiate a miraculous world order, and Rabbi Eliezer's ruling with the opinion of Shemuel that \"there is no difference between the present era and the Messianic era except [for the emancipation from] the dominion of [gentile] powers.\" In Hilchot Teshuvah 9:2, and more explicitly in Hilchot Melachim 12:1-2, the Rambam explains Shmuel's position, stating:
One should not entertain the thought that in the Messianic era any element of the natural order will be nullified, or that there will be an innovation in the order of creation. On the contrary, the world will continue according to its pattern.
Nevertheless, this approach does not necessarily contradict the Rambam's rulings here. The Rambam also maintains that war will be nullified in the Messianic era, as he writes (loc. cit. 12:5): \"In that era, there will be neither famine nor war, neither envy nor competition.\" Nevertheless, its nullification will not come because of miracles that defy the natural order, but because of the reasons he continues to mention in that halachah - that \"good will flow in abundance\" and \"'the world will be filled with the knowledge of God' (Isaiah 11:9 .\"", + "We may not go out wearing a sandal studded with nails to fasten it.6The Ritba (in his gloss on Shabbat 60a) states that these nails were used to fasten the soles of the sandals to the upper portion.
In his Commentary on the Mishnah [Shabbat 6:2 (based on Shabbat, loc. cit., and Beitzah 14b)], the Rambam explains that in an era of religious oppression, many Jews gathered together for prayer and study in a hidden place. When they heard a noise outside, they suspected that they had been discovered by their enemies and panicked. In the confusion, hundreds were crushed by these nailed sandals. Even on festivals, the Sages decreed that we should not go out wearing [such sandals].7Since these are days of public assembly, our Sages felt that wearing these sandals would arouse disturbing memories of the abovementioned incident.
There is a question whether the prohibitions against wearing such sandals apply at present despite the fact that our nailed sandals are made differently from those of Talmudic times. Rabbenu Yitzchak Alfasi quotes this prohibition in his Halachot. Since he mentions only those laws that are relevant in the post-Talmudic era, this inclusion would seem to imply that the prohibition should be followed now as well. Rabbenu Asher differs. Significantly, Rav Yosef Karo does not mention this prohibition in his Shulchan Aruch, nor does the Ramah refer to it in his gloss on that text.
It is permitted to go out wearing a belt with pieces of gold and silver imbedded into it as kings wear, for this is a piece of jewelry, and it is permitted [to wear] all jewelry. [This license is granted] provided [the belt] does not hang loosely, lest it fall in the public domain and one go and bring it.8This reason, that perhaps an article will fall and be carried in the public domain, is mentioned several times throughout this chapter and is relevant to both men and women.", + "A ring that has a seal9As reflected by Esther 3:10 and other sources, in Biblical and Talmudic times men wore signet rings, using the seal to authorize their approval of documents. is considered to be a piece of jewelry for a man, but not for a woman. A ring without a seal, by contrast, is considered to be a piece of jewelry for a woman,10The commentaries draw attention to a problematic statement in the Rambam's Commentary on the Mishnah (Shabbat 6:1), where he states that a ring without a seal is somewhat like, but not exactly, a piece of jewelry for women. but not for a man. Accordingly, a woman who goes out wearing a ring that has a seal and a man who goes out wearing a ring without a seal are liable.11Since these rings are not considered to be jewelry for these individuals, they are considered to be carrying them in the public domain.
Why are they liable? They did not transfer them in an ordinary manner12As mentioned in Chapter 12, Halachot 12-14, a person is liable for transferring an article only when he does so in an ordinary fashion. - i.e., it is not an ordinary practice for a man to wear a ring on his finger that is not appropriate for him, nor for a woman to wear a ring on her finger that is not appropriate for her. [Nevertheless,] there are times when a man gives his ring to his wife to hide at home and she places it on her finger while she is walking. Similarly, there are times when a woman gives her ring to her husband to take to a jeweler to fix, and he places it on his finger while he is walking to the jeweler's store. Therefore, [although the rings are not appropriate for the individuals mentioned above, because they do occasionally wear such rings,] they are considered to have transferred them in an ordinary manner. Accordingly, they are liable.", + "Although a ring that does not have a seal is considered to be a piece of jewelry for a woman, a woman should not go out wearing such a ring, lest she take it off in the public domain and show it to her friends, as women often do.13This point is mentioned several times in this chapter as a rationale for restrictions governing women's wearing jewelry in the public domain. If, however, she went out wearing such a ring, she is not liable.14Although all Talmudic authorities prohibit women from wearing jewelry in public on the Sabbath, from the era of the Geonim onward, and particularly in the Ashkenazic community, it has become customary for women to do so. Among the rationales offered by the Rabbis (Tosafot, Shabbat 64b; Shulchan Aruch, Orach Chayim 303:18) for this leniency are:
a) Today, there is no concept of a true public domain, for there are no places through which 600,000 people pass at one time. Since the restrictions against carrying in a carmelit are only safeguards against carrying in a public domain, it would be improper to impose a safeguard against carrying in a carmelit, for a safeguard is not instituted to protect a safeguard.
[There are several difficulties with this rationale: Firstly, many Rishonim (including the Rambam) do not accept this principle. Furthermore, today many large metropolises are a public domain according to all views.]
b) The socio-economic climate of the age has changed. In the Talmudic period, most women did not have jewelry, nor did they see their friends that often, nor did they have private places in which to socialize. Therefore, there was reason for the concern that jewelry would be taken off and displayed in the public domain. When the above mentioned conditions changed, this suspicion no longer applied, and there was no reason for this stringency.
A man, by contrast, may go out wearing a ring that has a seal, for it is considered to be a piece of jewelry for him and it is not usual practice for a man to show off [his jewelry to others].15Indeed, our Sages never imposed any restrictions on men's carrying in the public domain for this reason. It has, [nevertheless,] become accepted practice for people to go out without wearing any rings at all.", + "A woman who goes out [wearing] a pin with an eye is liable,16Since it has an eye, it is used as a needle for sewing, and therefore is not considered an ornament. Women are liable for transferring them on the Sabbath, because they frequently sew, and often carry needles by sticking them in their clothes. Hence, they are considered to have carried the needle in an ordinary manner. while a man is not liable.17With the exception of a tailor, a man is not liable for carrying a needle stuck in his clothes on the Sabbath, since this is not the ordinary way in which these items are carried.
Our explanation in this and the previous note follows the interpretation of Rabbenu Avraham, the Rambam's son (Birkat Avraham 16). It must be emphasized that the Rambam's rulings in Halachah 21 present a difficulty to this explanation. Rav Kapach offers a resolution to this difficulty by explaining that Halachah 20 refers to a needle which is a symbol of the tailor's trade. Wearing it is not considered to be transferring an article in the ordinary manner. In contrast, the present halachah refers to a functional needle that is carried in a craftsman's garment from time to time.
Significantly, Rashi and other Rishonim interpret Shabbat 62a, the source for this halachah, differently. Their views are given greater emphasis by the Shulchan Aruch (Orach Chayim 301:8). A man who goes out [wearing] a pin without an eye is liable,18Since it is not a piece of jewelry for him. while a woman is not liable, for this is considered to be a piece of jewelry for her.19Shabbat 60a relates that ordinarily these pins would have a gold plate attached to them. The pointed end of the pin would be stuck into her head-covering, and the plate would hang down over her forehead. She is prohibited against wearing it only because of a decree lest she [take it off and] show it to her friends.
The [following] general principles apply: Whenever a person goes out wearing an item that is not considered to be jewelry for him, and it is not [worn as] a garment, he is liable if he transfers it in an ordinary manner.
Whenever a man goes out wearing a piece of jewelry that hangs loosely and could easily fall and thus cause him to bring it through the public domain, and similarly, whenever a woman goes out wearing a piece of jewelry that she is likely to take off and show [to her friends], they are not liable.
Whenever an adornment that is not likely to fall, nor is it likely to be shown to others, [a woman] is permitted to go out [wearing] it. Therefore, she may go out [wearing] a bracelet that is placed on the forearm or [a garter that is placed on] the thigh if it clings tightly to the flesh and will not slip off.20Our translation is based on the Rambam's Commentary on the Mishnah (Shabbat 6:4). As mentioned in the Shulchan Aruch (Orach Chayim 303:15), there are authorities who forbid the wearing of forearm bracelets. These rules apply in other similar situations.", + "A woman should not go out with woolen strands, linen strands, or straps attached to her head lest she remove them when she immerses herself21These threads are tied to the woman's hair. Accordingly, they would be considered to be a חציצה, \"intervening substance,\" and would have to be removed before immersion (see Hilchot Mikvaot 1:12, 2:5). The suspicion is that afterwards, they would be carried in the public domain. and carry them in the public domain.
She should not go out [wearing] a frontlet on her forehead,22In his Commentary on the Mishnah [Shabbat 6:1 (based on Shabbat 57b), the Rambam describes this as a gold plate extending on the forehead from ear to ear. nor with bangles of gold that hang from the frontlet on her cheeks if they are not sewn together.23In his Commentary on the Mishnah [loc. cit. (according to Rav Kapach's translation), which is based on Shabbat 57b], the Rambam adds \"and are sewn into her head-covering.\" Since a woman is not likely to remove her head-covering entirely when her jewelry is sewn into it, we do not suspect that she will take it off and show it to her friends in the public domain. (See Halachah 10.)
This interpretation (which resolves the question the Ra'avad raises in his gloss on this halachah and which reflects the interpretation of our Sages, Shabbat 57b) presents difficulties, because of the Rambam's final clause, \"It is forbidden to go out [wearing] any of these articles, lest they fall and one carry them by hand.\" Note the commentaries of the Merkevet HaMishneh and the Seder HaMishneh, who address themselves to this difficulty. Nor may [she go out wearing] a crown of gold on her head,24A golden crown engraved with an impression of the city of Jerusalem. nor with the ankle chains worn by maidens so that they will not take long strides and thus destroy [the signs of] their virginity.
It is forbidden to go out [wearing] any of these articles lest they fall and one carry them by hand.", + "A woman should not go out [wearing] a necklace,25In his Commentary on the Mishnah (Shabbat 6:1), the Rambam interprets this as a necklace with golden beads. Rashi (Shabbat 57b, 59b) interprets this as referring to a golden choker necklace. (See the notes on Halachah 4 regarding the Rabbinic opinions regarding wearing jewelry at present.) a nose ring,26Significantly, even in Talmudic times earrings were permitted. Rashi explains that this leniency was granted because earrings are difficult to remove. The Ramah (Orach Chayim 303:8) offers a different rationale: that a woman's head covering would cover her ears as well. Hence, there is no need to worry about her showing the earrings to her friends. a flask of perfume27In his Commentary on the Mishnah (Shabbat 6:3), the Rambam mentions that musk would usually be carried. attached to her forearm, a small round pouch28In his Commentary on the Mishnah (Shabbat, loc. cit.), the Rambam mentions that this pouch was also attractive, being made of gold or silver. in which balsam oil29Balsam oil is renowned for its pleasant fragrance. is placed, referred to as a cochellet.30Significantly, our text of the Mishnah states kovellet, replacing the כ with a ב. The meaning of the term, however, does not change.
Nor should she wear a wig that will give the appearance that she has a full head of hair,31This refers to attractive hair glued to a thin surface and placed on a woman's head (Rambam's Commentary on the Mishnah, Shabbat 6:5).
Needless to say, in addition to the more inclusive leniencies involving jewelry in general, the nature of wigs and false teeth are different today. Therefore, there is no difficulty in wearing these items in the public domain. nor a woolen pad that goes around her face,32This pad was placed on a woman's forehead beneath the frontlet of gold (Shabbat 57b) in a manner similar to the woolen pad that the High Priest would wear under his forehead plate (Chulin 138a). Apparently this pad was also attractive and could serve as an ornament in its own right. nor a false tooth, nor a golden crown that she places over a black tooth or a red blemish that she has on her teeth. She may go out with a silver tooth, because this is not obvious.
All these prohibitions were instituted lest {the article fall and [the woman] carry it in her hand or}33This clause is set off by braces, because based on manuscript copies of the Mishneh Torah and early printings, it appears to be a printer's addition and not part of the Rambam's original text. According to the Rambam, this suspicion is not relevant with regard to these particular articles. lest she remove it and show it to a friend.", + "Whenever the Sages forbade wearing an item in the public domain, it is forbidden to go out [wearing] that item even in a courtyard for which there is no eruv.34Although the prohibition against carrying in such a courtyard is Rabbinic in origin and there is no possibility of transgressing a Torah prohibition, our Sages imposed the restrictions against carrying there as well. The Maggid Mishneh explains that this is not considered as instituting \"a safeguard for a safeguard.\" Were women allowed to wear these adornments in a courtyard, they would most likely inadvertently proceed into the public domain while wearing them.
The Maggid Mishneh also explains that according to the Rambam, there appears to be no prohibition against women wearing such articles at home. We do not suspect that they will inadvertently go outside while wearing them. Other Rishonim (the Ramban and the Rashba) differ and prohibit wearing ornaments even in one's home. As mentioned above, however, at present it is customary to adopt a more lenient approach regarding the entire issue of wearing jewelry. An exception is made with regard to a face pad and a wig; permission is granted to go out [wearing] them to a courtyard where there is no eruv so that [the woman] would not appear unattractive to her husband.
A woman who goes out [carrying] an empty flask with no perfume is liable.", + "A woman may go out [wearing] strands of hair that are attached to her head.35In contrast to the strands of wool or linen mentioned in Halachah 6. As the Rambam continues to explain, the reasons the Sages forbade wearing strands from other fabrics do not apply in this instance. Water passes through them and they are therefore not considered to be an interposing substance were she to immerse herself. [Consequently,] she will not remove them. Hence, there is no necessity to prohibit [wearing them lest she remove them] and carry them into the public domain.
This applies regardless of whether [the strands of hair were taken from] the woman's own tresses, those of another woman, or from an animal.36See Shabbat 64b for an explanation why it is necessary to mention all three instances. An elderly woman should not, however, go out [wearing strands of hair from] a young woman, for they are becoming to her, [and we fear that] she might remove them and show them to a friend. A young woman, by contrast, may go out [wearing] strands of hair from an elderly woman.37Based on an alternate interpretation [or perhaps an alternate version] of Shabbat 64b, Rabbenu Asher and others differ and also forbid a young woman from wearing strands of hair from an elderly woman.
Any woven hair-covering may be worn.", + "A woman may go out [wearing] strands38Even of wool and linen. As the Rambam continues to explain, the reasons why it was forbidden to wear strands of these fabrics tied to one's hair do not apply in this instance. [tied around] her neck, because she does not tie them tightly,39It is, however, forbidden for a woman to wear a choker necklace (Maggid Mishneh). and they are therefore not considered to be an interposing substance [with regard to ritual immersion]. If, however, they are colored, she may not go out wearing them, lest she show them to a friend.
A woman may go out wearing a golden diadem, since these are worn only by dignified woman who are not accustomed to removing [their jewelry] and showing them to their friends.40This ruling serves as the basis for some of the lenient opinions mentioned in the notes on Halachah 4, which allow women to wear jewelry in the public domain at present. All our women are dignified and are not accustomed to removing their jewelry and showing it to their friends. A woman may also go out [wearing] a frontlet on her forehead with bangles of gold [that hang from the frontlet], provided they are sewn into her head-covering so that they do not fall.41See Halachah 6 and notes. The same applies in all similar situations.", + "A woman may go out with wadding in her ear42To absorb the fluids it produces (Rashi, Shabbat 64b). provided it is attached to her ear, with wadding in her sandal43To make walking more comfortable (ibid.). provided it is attached to her sandal, and with wadding for her menstrual discharge44As reflected by the Shulchan Aruch (Orach Chayim 301:13), this applies only when the woman's intent is that the blood from the discharge will not cause her discomfort when it dries. If her intent is to prevent the discharge from soiling her clothes, it is forbidden. See Halachah 22. even though it is not attached. [The latter rule applies] even if it has a handle. Since it is repulsive, even if it falls, she would not carry it.", + "She may go out with pepper, a grain of salt, or any other substance that is placed in the mouth [to prevent] bad breath. She should not, however, place these substances in her mouth on the Sabbath itself.45I.e., if a woman had such a substance in her mouth before the Sabbath, she may continue holding it in her mouth on the Sabbath. She may not, however, place these substances in her mouth on the Sabbath itself, nor may she return such a substance to her mouth if it falls out.
Based on Chapter 21, Halachah 24, it appears that the restrictions on placing a substance in one's mouth on the Sabbath to prevent bad breath apply only when one will continue carrying those substances in one's mouth outside.
Women may go out [wearing] slivers of wood in their ears,46So that the holes in their pierced ears will not close (Rambam's Commentary on the Mishnah, Shabbat 6:6). or with bells47Our translation is based on the Rambam's Commentary on the Mishnah, ibid. Rashi (Shabbat 65a) and others translate רעולות as \"veiled.\" See the notes on Halachah 18, which discuss the laws regarding wearing bells on the Sabbath. on their necks or garments, and with a cloak fastened with a make-shift button.48Jewish women living in Media would wear a coat with a strap in one of its upper corners. They would place a stone, nut, coin, or the like under the cloak to serve as a makeshift button. The strap would be looped around this button to fasten the cloak closed (Rashi, loc. cit.).
Indeed, a woman may fasten her cloak in this manner using a stone or a nut49The Shulchan Aruch (Orach Chayim 303:22) emphasizes that a stone must be set aside for this purpose before the commencement of the Sabbath. Otherwise, it is muktzeh and is forbidden to be moved. on the Sabbath and go out, provided she does not [use this leniency as] a ruse and use a nut for this purpose in order to bring it to her young son. Similarly, she should not fasten her cloak in this manner using a coin,50Even if a coin was set aside for this purpose before the Sabbath, it is still considered to be muktzeh (Shulchan Aruch, loc. cit.). for it is forbidden to carry it. If her cloak was fastened [using a coin],51Before the commencement of the Sabbath (Shulchan Aruch, loc. cit.). she may go out wearing it.", + "A man may go out to the public domain with a sliver of wood in his teeth52A toothpick. or in his sandal. If, however, it falls, he should not put it back. [He may go out with] wadding or a sponge over a wound,53We are permitted to wear any entity that heals the body on the Sabbath. Such articles are not considered to be a burden, but a garment or jewelry. In Chapter 21, Halachot 26-27, the Rambam discusses whether it is permissible to place wadding or bandages on a wound on the Sabbath. provided he does not wind a cord or a string over them. [The latter restriction applies] because he considers the cord or the string as important and they do not assist [the healing of] the wound.54These restrictions do not apply to a rag, because it is inconsequential. Since a cord or a string is considered somewhat important, it is not considered to be subsidiary to the bandage. Hence, the person is considered to be carrying them in the public domain.
[He may go out with] a garlic peel or an onion peel on a wound, and with a bandage on a wound. He may open and close [the bandage] on the Sabbath. [He may go out with] a compress, a plaster, or a dressing on a wound. [Similarly, one may go out with] a sela55A coin from the Talmudic period. on a footsore, a locust's egg,56A cure for weak thighs (Rambam's Commentary on the Mishnah, Shabbat 6:10). a fox's tooth,57A cure for both insomnia and hyperactivity (ibid.). a nail from a gallows,58A cure for continuous high fever (ibid.). and any other entity that is hung on a person's body to [bring] a cure, provided that physicians say that it is effective.59This halachah is very problematic for the Rambam. As explained at length in Hilchot Avodat Kochavim, Chapter 11, the Rambam maintains that all occult arts and superstitious practices are not only prohibited, but are absolute nonsense. It would appear that the latter cures mentioned are surely not practical medical advice, but rather a charm stemming from folklore (and perhaps pagan folklore). Indeed, for the latter reason, Rabbi Meir (according to the Rambam's text of Shabbat 6:10, our version states \"the Sages\") forbids the use of these practices even during the week.
The Radbaz (Vol. V, Responsum 1436) compounds our difficulty in understanding the Rambam's view, citing the Rambam's Commentary on the Mishnah (Yoma 8:4), which states:
We do not transgress a commandment except for the purpose of healing, [using] an entity that both logic and experience say is necessary, but not to heal through charms, for these are weak matters that have no logical support, nor has experience proven them.
The Radbaz, therefore, maintains that the Rambam is describing a situation where these articles are worn as pendants. Hence, they can be considered equivalent to pieces of jewelry. (See the following halachah with regard to an amulet that has not proved its efficacy.) If, however, they are carried by hand, it is forbidden to go out to the public domain with them on the Sabbath. The Shulchan Aruch (Orach Chayim 301:27) does not make such a stipulation and quotes the Rambam's words in this halachah without emendation.", + "[A woman] may go out with a tekumah60A stone worn by a woman to prevent a miscarriage (Rashi, Shabbat 66b). stone or with the weight of a tekumah stone61A weight equivalent to that of the tekumah stone, which is purported to have a similar positive effect (ibid.)., which was weighed [and carried] with the intent that it serve as a remedy. This applies not only to a pregnant woman, but to all women, [as a safeguard] lest they become pregnant and miscarry.
One may go out [wearing] an amulet that has proven its efficacy. What is an amulet that has proven its efficacy? [An amulet] that has cured three individuals62The Maggid Mishneh states that, in contrast to Rashi's view, according to the Rambam, an amulet that healed one person three times is not considered to have proved its efficacy. or that was prepared by an individual who cured three people with other amulets. If a person goes out wearing an amulet that has not proved its efficacy, he is not liable.63At the outset, however, one is forbidden to go out wearing such an amulet. [The rationale:] he carried it out as a garment.64I.e., the amulet is considered to be an ornament, like a piece of jewelry. Similarly, a person who goes out [wearing] tefillin is not liable.65There is no obligation to wear tefillin on the Sabbath, and we are therefore forbidden to wear them in most circumstances. (See Halachah 23 with regard to the exceptions.) Nevertheless, since they are worn as a garment, a person is not liable for wearing them.", + "A person who has a wound on his foot may go out [wearing] one sandal on his healthy foot. If, however, a person does not have a wound on his foot, he may not go out [wearing] a single sandal.66Rashi (Shabbat 60a) gives two rationales for this ruling:
a) The Jerusalem Talmud states that a person who wears only one shoe will be suspected of carrying the other in his cloak.
b) Wearing one shoe may arouse the attention of others and cause them to mock him. We fear that in such a situation the person will remove the sandal that he is wearing and carry it.
It is questionable whether the Rambam accepts the latter rationale. Although Rashi suggests that it applies with regard to several of the items mentioned in the previous halachot, the Rambam does not mention it - neither in this chapter nor in his Commentary on the Mishnah.
A child67This is the simple interpretation of the word קטן. Note, however, the commentary of Rashi on Shabbat 141b, where he interprets the term as referring to a small adult. Since the obligation of a child is Rabbinic in origin, the Sages would not enforce any further safeguards on his conduct. should not go out [wearing] the sandals of an adult.68The rationale is that the sandal may fall off and the child might carry it in the public domain. He may, however, go out [wearing] the cloak of an adult. A woman should not go out [on the Sabbath], [wearing] a loose-fitting sandal,69Rashi interprets the Talmud (loc. cit.) as referring to a torn sandal. nor [wearing] a new sandal that she did not wear for even a short period of time before [the commencement of the Sabbath].70Lest the sandal prove uncomfortable and the woman carry it.
A one-legged man may not go out [wearing] his wooden leg. We may not go out [wearing] wooden shoes,71Our translation is based on the Rambam's Commentary on the Mishnah (Shabbat 6:8). Shabbat 66b offers three different Aramaic interpretations of this term. These interpretations, in turn, are understood differently by the later commentaries.
In the above source, the Rambam states that since it is uncomfortable to walk in wooden shoes, they are not considered to be garments. because it is not the ordinary practice to wear them. If, however, one goes out [wearing] them, he is not liable.72For he did not transfer them in an ordinary manner (Merkevet HaMishneh).", + "[A man] may go out [wearing] tufts of flax or a woolen wig worn by men with sores on their heads.73This reflects a fusion of the interpretation by Rav Hai Gaon (and Tosafot) of Shabbat 50a, which understands these substances to be makeshift wigs to cover baldness, and that of Rashi, who explains that these terms refer to wool that is placed on wounds. When does this apply? When he colored them with oil and wound them,74I.e., he performed a deed that indicates that he desires to use the wool as a wig. or he went out [wearing] them [at least] momentarily75If he wore the wool as a wig once before the Sabbath, this indicates that he is willing to use it for this purpose. Otherwise, since most people would not wear a wig of this nature, it is forbidden to wear it on the Sabbath because it is muktzeh (Shulchan Aruch HaRav 301:62). before the commencement of the Sabbath. If, however, he did not perform a deed [that indicated his desire to use these articles], nor did he go out [wearing] them before the Sabbath, it is forbidden for him to go out [wearing] them.", + "We may go out [wearing] coarse sackcloth, tent-cloth,76The source for this halachah is Nedarim 55b. In his Commentary on the Mishnah (Nedarim 7:3), the Rambam defines this term as \"coarsely woven material that is not sown.\"a thick woolen blanket,77Our translation is taken from Rav Kapach's translation of the Rambam's Commentary on the Mishnah (Oholot 11:3). or a coarse wrap78In his Commentary on the Mishnah (Nedarim 7:3), the Rambam defines this term as \"a wrap made from an extremely coarse and thick fabric... used for protection from rain.\" [as protection] against rain.79Although these are not proper garments, since they resemble clothing and are useful in protecting one against the rain, they may be worn. We may not, however, go out [wearing] a chest, a container, or a mat, [as protection] against the rain.80In this instance, although the person is seeking protection from the rain, since these are not garments, he is considered to be carrying a burden (Rashi Nedarim, loc. cit.).
When a pillow and a blanket are soft and thin as garments are, one may go out [wearing] them as a wrap on one's head on the Sabbath. When they are firm, they are considered to be burdens and it is forbidden.", + "We may go out with bells woven81If, however, the bells are not woven into the garment, there are restrictions against wearing them, lest they become severed and the person carry them in the public domain. (See Shulchan Aruch HaRav 301:21, Mishnah Berurah 301:80.) into our clothes.82Note the Ramah (Orach Chayim 301:23), who states that this leniency applies only to bells whose clappers have been removed. Otherwise, it is forbidden to wear them, for jingling a bell is forbidden on the Sabbath. A servant83This refers to an eved Cana'ani - i.e., a servant who has been circumcised and has been immersed in the mikveh, and who has accepted the observance of the Torah's laws. Such a servant is obligated to fulfill all the mitzvot incumbent on a woman (Chaggigah 4a). (See Hilchot Issurei Bi'ah 12:11, 13:18.) may go out [wearing] a clay seal84A seal of identification, indicating to whom he belongs. The seal is permitted because it resembles a piece of jewelry. In contrast to a metal seal, the servant is allowed to go out wearing a clay seal, since were it to fall, it would break and would be worthless. around his neck,85But not hanging from his clothes (Maggid Mishneh). but not with a metal seal, lest it fall and he carry it.
[The following rules apply when] a person wraps himself in a tallit86The intent here is not necessarily a prayer shawl, but also a garment worn for mundane purposes as well. We have, nevertheless, merely transliterated the Hebrew term rather than translate it as \"garment,\" to indicate the type of clothing that is under discussion. The Shulchan Aruch (Orach Chayim 301:31) specifically states that this restriction does not apply to contemporary garments, because they are of a different type.
Shulchan Aruch HaRav 301:36 and the Mishnah Berurah 301:117 emphasize that even the garments worn at present should not be lifted up extremely high. and folds it, either [holding the folds] in his hand, or [placing them] on his shoulder: If his intent is that [the ends of the garment] should not tear or become soiled, it is forbidden.87The Kessef Mishneh notes that the Rambam does not state that the person is liable, for the prohibition is Rabbinic in origin. If his intent is for the sake of fashion, since this is the style in which people of his locale wear their clothes, it is permitted.", + "A person who goes out [to the public domain] with a garment that is folded and placed on his shoulders is liable. He may, however, go out with a wrap [folded] around his shoulders even though a thread is not tied to his fingers.88Rashi (Shabbat 147a) explains that tying the string around one's finger will prevent the wrap from falling. We do not fear that the wrap will fall and the person will carry it in the public domain.
The commentaries explain that in contrast to the garment mentioned in the first clause, since it is customary to wear a wrap folded, there is no difficulty in wearing it in this manner on the Sabbath. Nevertheless, in light of the final clause, they require that the wrap be large enough to cover one's head and the majority of one's body.
Although there are more stringent opinions, the Shulchan Aruch HaRav 301:37 and the Mishnah Berurah 301:115 permit the wearing of scarfs that are not this large if it is accepted practice in a community to wear such garments.
Whenever a wrap does not cover [a person's] head and the majority of his body,89The Maggid Mishneh and the Kessef Mishneh explain that this clause refers to a passage from Shabbat 147b which describes a wrap worn by women after a bath. he is forbidden to go out [wearing it]. A cloth that is worn as a head covering90Our translation is based on Rashi, Shabbat 147b. Rav Kapach suggests a different version of that text. Since this cloth is not large enough to cover the person's head and the majority of his body, the only way it may be worn is when one ties it as a belt. that is short and not wide should be tied below one's shoulders. Thus, it will serve as a belt and one will be permitted to go out [wearing] it.", + "It is permitted to wrap oneself in a tallit91This does not refer to a tallit used for prayer, but rather to an ordinary shawl that resembles such a garment. that has unwoven strands92See the Rambam's Commentary on the Mishnah (Keilim 29:1). at its edges, even though they are long and do not enhance the appearance of the tallit, because they are considered to be subsidiary to it. The person [wearing the tallit] does not care whether they exist or not.93Since they are of no consequence to the person whatsoever, they have no halachic importance either. It is as if they did not exist at all. If, however, the person was disturbed by their presence, it would be forbidden.
Based on the above, a person who goes out [wearing] a tallit whose tzitzit are not halachically acceptable is liable. For these strands are important to him and he is concerned with completing what they are lacking, so that they can be considered to be tzitzit.94Since the tzitzit are important to the person, they are not considered to be subsidiary to the garment. Hence, wearing a garment to which they are attached is considered to be carrying a burden.
When, however, the tzitzit are halachically acceptable, it is permitted to go out [wearing this garment] during the day and during the night.95The Rambam elaborates slightly in this instance to negate the opinion of Rabbenu Yitzchak Alfasi, who maintains that it is forbidden to wear tzitzit on Friday night. He explains that since one does not fulfill a mitzvah by wearing tzitzit at night, and yet the tzitzit are important, wearing a garment to which they are attached is equivalent to carrying a burden on the Sabbath.
The Rambam does not accept this rationale, explaining that since the tzitzit are halachically acceptable, they are considered to be an adornment of the garment even when a mitzvah is not fulfilled by wearing them. In one of his responsa, the Rambam deals with this issue at length.
In this context, note Shulchan Aruch HaRav 301:45, which states that this applies to a man, but not to a woman. For a woman, tzitzit are always considered a burden on the Sabbath. Note, however, the Mishnah Berurah, which cites differing views. Tzitzit that are halachically acceptable are not considered to be a burden, but rather to be an article that enhances the garment and beautifies it. Were the strands of tzitzit that are halachically acceptable to be considered a burden, one would be liable [for wearing such a garment] even on the Sabbath day, since a positive commandment [whose negation] is not [punishable by] karet does not supersede the Sabbath [prohibitions].96The commentaries note a slight difficulty with the Rambam's statements. Although there are only two positive commandments whose observance supersedes the Sabbath prohibitions - circumcision and the offering of the Paschal sacrifice - it is because of a specific divine decree and not because of the fact that they are punishable by karet that these mitzvot supersede the Sabbath laws.", + "A tailor should not go out on the Sabbath with a needle stuck into his clothes, nor a carpenter with a sliver of wood behind his ear,97Used by a carpenter to see if the different pieces of wood are level (Rashi, Shabbat 11b). This and all the other items mentioned are symbols that the various artisans would wear so that people could identify their professions. nor a weaver with wool in his ear, nor a carder of flax with a string around his neck, nor a money-changer with a dinar in his ear, nor a dyer with a sample in his ear.
If one [of these individuals] goes out [wearing such an article], he is not liable. Although this is the usual practice for artisans of this craft, [he is not liable,] because he is not considered to have transferred the article in an ordinary manner.98I.e., since it is not the ordinary practice for most people to carry an article in this fashion, the fact that certain people do carry in this manner is not significant.
It must be noted that this ruling (which follows the opinion of Rabbi Meir, Shabbat 11b) appears to contradict the explanation given by Rabbenu Avraham, the Rambam's son, to Halachah 5. (See the notes on that halachah.)", + "A zav99A man with a discharge from his sexual organ resembling that resulting from venereal disease. (See Leviticus, chapter 15; Hilchot Mechusarei Kapparah, chapter 2.) who goes out with his receptacle is liable, for this is the only way this receptacle is transferred. [He is liable] although he has no need to take out [the receptacle] itself; [he needs it] only to prevent his clothes from being soiled.100As mentioned in the notes on Halachah 11, it is forbidden to wear an article merely to prevent one's clothes from being soiled. For a person who performs a labor is liable even when he has no need for the actual labor he performed.101See Chapter 1, Halachah 7.", + "What should a man102We have used the word \"man\" in consideration of the ruling of the Magen Avraham 301:53, who states that for a woman, tefillin are always considered to be a burden. (See the Mishnah Berurah 301:158, which cites a differing opinion. do when he finds tefillin in the public domain on the Sabbath?103Halachah 14 states that a person who wears tefillin is not liable - i.e., since tefillin are worn as a garment, he is exempt. Nevertheless, the Rabbis forbade wearing tefillin, because there is no mitzvah to do so on the Sabbath. They did not, however, apply this prohibition in this instance out of reverence for the sacred articles. Were the tefillin to be left there, they might be treated with disrespect.
The Sha'agat Aryeh (Responsum 41) questions the Rambam's ruling, because - as reflected by Hilchot Tefillin 4:11 - the Rambam maintains that there is a prohibition from the Torah against putting on tefillin when there is no obligation to do so. He resolves that difficulty by stating that the prohibition applies only when one puts them on at an improper time, with the intent of fulfilling a mitzvah. If that is not one's intent, there is no prohibition. He should wear them in the ordinary fashion, placing the head tefillin on his head and the arm tefillin on his arm, enter a home and remove them there. Afterwards, he should go out, return, put on a second pair, [return to the home,] remove them, and [continue this pattern] until he brings in all [the tefillin].
If there were many pairs of tefillin and there was not enough time to bring them in during the time by wearing them as garments, he should remain [watching] them until [after] nightfall, and bring them in on Saturday night.104Since he will not have time to bring them in until after nightfall, it is preferable to stay there and protect them all rather than bring them in one pair at a time. When, by contrast, there is a possibility of bringing them in before nightfall, the Sages were willing to allow him to leave the remainder of the tefillin unattended briefly, so that he could complete the task earlier. In a time of oppressive decrees,105Shabbat 130a relates that the Romans made the wearing of tefillin punishable by death. when one might fear to linger and watch them until the evening because of the gentiles, he should cover them where they are located, leave them, and proceed [on his way].", + "Should he be afraid to wait until after nightfall because of thieves, he should take the entire group at once and carry them less than four cubits at a time, or he should give them to a colleague [standing within four cubits], who in turn will give them to another colleague106See Chapter 12, Halachah 17, which explains this leniency applies even with regard to one's personal concerns. Surely, it applies with regard to matters associated with a mitzvah. until they reach the courtyard at the extremity of the city.107There, a person in the courtyard should remove the tefillin from the body of the person who was carrying them while he is still walking outside the courtyard. Thus, one person will have performed the akirah (the removal of the article from its original place) and another the hanachah [the placement of the article (Shulchan Aruch HaRav 301:52)].
When does the above apply? When they are found together with their straps that are tied with the knots with which tefillin are tied, since then they are surely tefillin. If, however, their straps are not tied, one should not pay attention to them.108For the possibility exists that they are merely an amulet (Eruvin 97a).
The Ra'avad objects to the Rambam's conception of that Talmudic passage and maintains that there is no question concerning the identity of the tefillin, for we do not suspect that a person would make an amulet that resembles tefillin. The difficulty is that if the knots of the tefillin are not tied, it is forbidden to tie them on the Sabbath. Thus, it will be impossible to wear the tefillin on the Sabbath.
The difference between these two views is that, according to the Ra'avad, if one finds tefillin without straps, one is obligated to remain watching them until after nightfall. The Rambam, by contrast, would allow a person to leave them.
The Maggid Mishneh cites a responsum purported to be written by the Rambam to the scholars of Lunil concerning tzitzit, which indicates that he accepted the Ra'avad's position. When citing the law regarding tefillin, the Shulchan Aruch (Orach Chayim 301:42) quotes the Rambam's view. The Magen Avraham 301:53 states that even if the Rambam's view would have applied in previous generations, it is not relevant at present, for amulets are not commonly made in the form of tefillin. Therefore, he suggests following the Ra'avad's ruling.", + "A person who finds a Torah scroll should linger and watch it until after nightfall.109Since a Torah scroll is not usually worn as a covering, the person is not allowed to cover himself with it under ordinary circumstances. Rather, he must linger and protect the scroll until after nightfall. In a time of danger, he may leave it110Shulchan Aruch HaRav 301:54 states that one should cover the scroll to protect it. It is questionable why the Rambam makes such a statement with regard to tefillin (Halachah 23), but does not do so in this instance. and go on his way. If rain is descending, one should wrap himself in the parchment,111Although a Torah scroll is not usually worn, and indeed, doing so is not respectful to the scroll, this leniency is granted lest the scroll become ruined.
The Or Sameach questions why the person cannot carry the scroll less than four cubits at a time, as mentioned in the previous halachah. He explains that the problem is transferring the scroll from the public domain to the home. In Chapter 13, Halachah 9, the Rambam states that one should throw an article that one is carrying from the public domain into a courtyard in an abnormal manner. This would be disrespectful to the Torah scroll. Therefore, it is preferable to wear the scroll. With regard to the propriety of wearing parchment as a garment, the Or Sameach cites the use of similar substances, as mentioned in Halachah 17. See also the suggestion of Shulchan Aruch HaRav mentioned in Note 107. cover it [with one's outer garments], and enter [a home] with it.", + "On Friday, shortly before nightfall, a tailor should not go carrying a needle in his hand,112The Maggid Mishneh cites Shabbat 11b, which, as the Rambam states in Halachah 21, rules that a tailor is not liable for carrying his needle stuck into his clothes. Therefore, forbidding a tailor from wearing his needle on Friday afternoon would be a \"safeguard to a safeguard,\" a Rabbinic decree enforced to insure the observance of another Rabbinic decree. Therefore, the prohibition is directed only at carrying a needle in one's hand. nor should a scribe [go out carrying] his pen, lest he forget and transfer it on the Sabbath.
A person is obligated to check his clothes on Friday before nightfall, lest he forget something in them and [inadvertently] transfer it on the Sabbath.
It is permissible to go out wearing tefillin on Friday shortly before sunset. Since a person is obligated to touch his tefillin at all times,113See Hilchot Tefillin 4:14, which states that the holiness of tefillin surpasses that of the tzitz, the frontlet worn by the High Priest. Hence, they are worthy of such constant attention. there is no possibility that he will forget them. If a person forgets and goes out to the public domain [wearing] tefillin,114Compare to Hilchot Tefillin 4:12, which mentions similar concepts. [when] he remembers the tefillin on his head, he should cover his head115The commentaries state that this is necessary lest others receive the impression that it is permissible to wear tefillin on the Sabbath. until he reaches his home or the house of study." + ], + [ + "It is forbidden to transfer a burden on an animal on the Sabbath, as [Exodus 23:12] states, \"[On the seventh day, you shall cease activity,] and thus your ox and your donkey may rest.\"1We have translated the verse as it appears in the Torah. The standard printed texts of the Mishneh Torah include several words that are not included in the original verse. This includes [not only] an ox and a donkey, but all animals, beasts, and fowl.2Bava Kama 54b explains that although the verse mentions only an ox and a donkey, the obligation to rest refers to all animals. \"The Torah referred to common circumstances\" - i.e., since these animals are generally those used for work, they were the ones mentioned specifically.
Although a person is commanded to have [his animals] rest, he is not liable [for causing them to work], for the prohibition is derived from a positive commandment.3I.e., the positive commandment of resting on the Sabbath also implies not having one's beasts perform labor. Therefore, a person who directs his animal [while] it is carrying a burden on the Sabbath is not liable.4See Halachah 6 and notes.", + "Behold, there is [also] an explicit prohibition in the Torah [against working with an animal] as [Exodus 20:10] states: \"Do not do any work on the Sabbath. [This includes] you, your son, your daughter, your servant, your maidservant and your beast.\"5This is the prohibition against working on the Sabbath mentioned in the Ten Commandments.
[This means that one should not perform forbidden labors such as] plowing and the like [together with an animal]. Since this is a prohibition which is punishable by death, [its violation does not incur] lashes.6This principle (which has its source in Makkot 13b and which the Rambam quotes in Hilchot Sanhedrin 18:2) generally means that if a person transgresses a prohibition punishable by death, but for certain reasons that punishment cannot be administered, he should not be lashed instead. The rationale is that the only punishment which the Torah prescribed for this transgression is execution. There is no source in the Torah which prescribes a lesser punishment.
Nevertheless, within the context of this principle is also the concept that if a certain dimension of a prohibition involves capital punishment, the punishment of lashes is not given to a person who violates another act that is included in this prohibition, but is not punishable by death.
To apply these concepts to the case at hand: Working with an animal is the subject of a Torah prohibition. When a person works with an animal, however, he is not punished by lashes as are others who violate Torah prohibitions. Why? Because there are certain instances when working with an animal is punishable by death - i.e., when the activity is performed by a man and the animal together - for example, plowing. Therefore, even when the labor a person has the animal perform does not cause that person to incur the death sentence - for example, leading it while it is carrying a burden - he is not punished by lashes.
This is the interpretation of the Maggid Mishneh. The Ramban (in his gloss on Sefer HaMitzvot, General Principle 14), however, interprets the Rambam's words to mean that the Torah's prohibition against working with an animal applies only to activities like plowing when the activity is performed by the man and the beast together. The only prohibition stemming from the Torah against having an animal carry a burden is the prohibition derived from the positive commandment mentioned in Halachah 1. Both these interpretations and their implications are discussed at length by the later commentaries.", + "It is forbidden for a Jew to lend or hire a large animal to a gentile so that the latter may perform work with it on the Sabbath, since [the Jew] is commanded to have his animal rest.7Although the Jew is not making the animal work himself, he is not fulfilling the Torah's command that his animal rest.
Our Sages forbade selling a large animal to a gentile,8In his Commentary on the Mishnah (Pesachim 4:3), the Rambam emphasizes that there is no difference in this instance whether the gentile is an idolater or not.
Based on the rulings of the Tur, the Shulchan Aruch (Yoreh De'ah 151:4) states that it is customary not to enforce this prohibition in the present age. The Siftei Cohen 151:12 states that the socio-economic conditions under which our people live have changed, and substantial losses would be sustained if the prohibition were observed. Furthermore, the reason for the prohibition is no longer applicable, for it is uncommon for a Jew to lend or hire his animals to a gentile. lest one come to lend or hire [an animal to work on the Sabbath].9The Kessef Mishneh and others note that Avodah Zarah 15a mentions another reason for this prohibition: A Jew who sells an animal to a gentile on Friday afternoon may be required to assist him in training it to follow its new master. This activity may be prolonged past the commencement of the Sabbath. Nevertheless, since this is an infrequent possibility, and the Jew is not performing this task entirely by himself, the Rambam does not mention this matter here. (Significantly, however, he does mention it in his Commentary to the Mishnah, Pesachim, loc. cit.) A person who makes such a sale is penalized and is required to repurchase the animal, even if this requires paying ten times its worth.10Note the parallel in Hilchot Avadim 8:1. Significantly, in that halachah, the Rambam states that if the gentile demands a price greater than this figure, the Jew has no further obligation.
Even an animal that is injured11And is unfit for most labor. Since, however, there are tasks that it can perform, the prohibition is not nullified (Rambam's Commentary on the Mishnah, loc. cit.). should not be sold [to a gentile]. It is, however, permitted to sell [an animal to a gentile] through a broker,12In his Commentary on the Mishnah (loc. cit.), the Rambam emphasizes that the Jewish owner must not be present while the broker is making the sale. since a broker neither lends nor hires [beasts].", + "It is permitted to sell a gentile a horse, since a horse is used only for human transportation13Note the differences between this ruling and the Rambam's statements in his Commentary on the Mishnah (Pesachim 4:3). The Rambam interprets that Mishnah to be referring to a specific type of horse that is used for transporting birds and not humans. Nevertheless, even according to the Commentary on the Mishnah, ordinary horses are primarily used for human transport. and not for transporting burdens.14Note the Beit Yosef (Yoreh De'ah 151), which states that even though it is now customary to perform other tasks with horses, since our Sages did not apply the prohibition to them originally, the scope of their decree need not be extended in the present age. See the notes on the previous halachah. [Hence, there is no forbidden labor involved, because] \"a living entity carries itself.\"15See the explanation of this principle in Chapter 18, Halachah 16.
Just as it is forbidden to sell [such an animal] to a gentile, so too is it forbidden to sell it to a Jew who, we suspect, might sell it to a gentile.16Note the parallel in Hilchot Avodat Kochavim 9:8.
One may, however, sell [a gentile] a cow for the purpose of slaughter, [provided] he slaughters it in the seller's presence. One should not, however, sell [any animal], even an ox fattened for slaughter, without an explicit condition, lest the purchaser delay and work with it [on the Sabbath in the interim].17The Lechem Mishneh and others question if this prohibition applies when one sells an animal to a gentile butcher as well. Even if the butcher does not slaughter the animal in one's presence, it is clear that he did not purchase it for the sake of labor.", + "In a place where the accepted custom is to sell a small animal18E.g., a sheep or a goat. to gentiles, one may make such a sale. In a place where the accepted custom is not to make such sales, one should not.19The Siftei Cohen (based on Rashi, Avodah Zarah 14b) explains that the reason for the prohibition is our suspicion that the gentile may sodomize the animal, and there is no relation to the Sabbath prohibitions at all.
Work is generally not performed with a small animal, nor would it be proper to forbid the sale of a small animal lest one sell a large animal. The sale of a large animal is only a Rabbinic prohibition. Accordingly, instituting another prohibition because of it would be improper, since the Rabbis did not \"institute a safeguard for a safeguard.\"
Note, however, the Sefer HaKovetz, which differs and maintains that the prohibition against selling a small animal is a safeguard for the prohibition against selling a larger one. Were this not so, the Rambam would not have mentioned the prohibition against selling a small animal in these halachot.
In all places, however, a large non-domesticated animal should not be sold [to a gentile], just as a large domesticated animal should not be sold unless one does so via a broker.", + "[The following rules apply when] a person is on a journey and night falls on Friday, [but] he is not accompanied by a gentile to whom he could give his purse:20Although we are forbidden to ask a gentile to perform a forbidden labor on our behalf on the Sabbath, as explained in Chapter 6, leniency is granted in this case. We suspect that if the person was required to abandon his money on the Sabbath, he would disobey the law and carry it himself instead. (See Chapter 6, Halachah 22, and the Rambam's Commentary on the Mishnah, Shabbat 24:1.) If he has an animal with him,21Note Shulchan Aruch HaRav 266:4, which states that this ruling applies only when the animal belongs to him, for the verse mentioned at the beginning of the chapter states \"and thus your ox and your donkey may rest.\" When the animal belongs to another individual, it is preferable to have the animal carry the purse. Although we are forbidden to perform a forbidden labor with an animal (Halachah 2), that prohibition can be avoided by making sure the animal does not perform the akirah or the hanachah. There is also a Rabbinic prohibition against working with an animal that belongs to another person. That prohibition is, however, less severe than the prohibition against asking a gentile to perform labor on one's behalf. he should place his purse on [the animal] while it is walking, and when [the animal] desires to stand, he should remove [the purse] from it, so that it will not stand still while carrying [the purse]. [In this manner,] neither the removal of an article from its place, nor placing it down in a new position will have been performed [by the animal].22The Mishnah Berurah 266:7 explains that the prohibition against working with an animal also mentions the term melachah. Accordingly, it is the same activities that a man is prohibited from performing on the Sabbath that are forbidden to be done with an animal.
As mentioned previously, the forbidden labor of transferring involves akirah, removing the article from its previous position, and hanachah, placing the article down in a new position. When a person - or an animal - who is carrying an article begins walking, he is considered to have performed an akirah, and when he stops he is considered to have performed a hanachah. (See Chapter 13, Halachah 8.)
Accordingly, were a person to place a burden on an animal while it is at rest and remove it from him after the animal has come to rest again, he would be considered as having performed labor with the animal, for the animal will have performed both the akirah and the hanachah.
If, however, one follows the course of action suggested by the Rambam, the animal will have performed neither of these acts. Since the article was placed upon the animal after it began to walk, it is not considered to have performed the akirah. Similarly, if the article was removed from the animal before it halted, it is not considered to have performed the hanachah.
It is forbidden for him to direct the animal, even with his voice alone, as long as the purse is on it, so that he will not be considered to be directing his animal on the Sabbath.23The Rashba and others question the Rambam's ruling in this instance, arguing that since the animal does not perform the akirah and the hanachah (as explained above), what difference does it make whether one leads the animal or not? There is no possibility of the animal's performing a forbidden labor.
The Rambam, however, maintains that leading an animal carrying a burden is also forbidden. Otherwise, the license granted a person would be too extensive (Maggid Mishneh). Our Sages decreed24Shabbat 17b. that one should not place a purse on an animal on the Sabbath unless one is not accompanied by a gentile.25As the Rambam states in Chapter 6, Halachah 16, we are not commanded to see that a gentile rests on the Sabbath, while we do have such an obligation with regard to our animals.
(See also Shulchan Aruch HaRav 266:3 and the Mishnah Berurah 266:6, which state that the above rules also apply when a person is accompanied by a gentile whom he does not trust.)", + "Although the person is also accompanied by a deaf mute, a mentally incompetent individual, and a minor26These three types of individuals are often mentioned together in the Talmudic literature. They are all considered to be lacking the intellectual capacity to control their conduct. Hence, they are not obligated to observe the mitzvot., he should place his purse on the donkey rather than give to one of these individuals, for they are humans and are members of the Jewish people.27Rashi (Shabbat 153a) adds that if one of these individuals were allowed to carry the purse, one might err and think that an ordinary Jew is also allowed to carry.
If he is accompanied by a deaf-mute and a mentally incompetent individual, and does not have an animal with him, he should give it to the mentally incompetent individual.28The deaf-mute has a minimal amount of understanding, and thus, were he to carry an article on the Sabbath, the potential for making an error and thinking that all are allowed to carry is greater (ibid.). If [he is accompanied by] a mentally incompetent individual and a minor, he should give it29The Rashba, the Ramban, Rav Moshe Cohen, and others differ with the Rambam and maintain that one should should give the individual the purse while he is walking, and should remove the purse from him before he stands (as explained in the previous halachah), so that the individual carrying the purse will perform neither the akirah nor the hanachah. They maintain that although a mentally incompetent individual (and similarly, the others mentioned) are not obligated to observe the mitzvot, it is forbidden to \"feed him non-kosher food with one's hands.\" (See Hilchot Ma'achalot Asurot 17:27.) Similarly, in this instance it is forbidden to give these individuals an article and tell them to carry it. See also Chapter 24, Halachah 11, and notes.
This opinion is quoted by the Shulchan Aruch (Orach Chayim 266:6) and accepted by the later authorities. There is a difference of opinion among the Rabbis whether the above law applies if one gives the article to one of these individuals before the commencement of the Sabbath. On the one hand, it is obvious that one's intent is to have the individual carry the article on the Sabbath. Nevertheless, since one gives the article to him before the commencement of the Sabbath, one is not considered to be \"feeding him non-kosher food with one's hands.\" (See the glosses of the Ramah and the Magen Avraham on that law.) to the mentally incompetent individual.30Since the child will ultimately become obligated to perform mitzvot, it is preferable that he not violate them in his childhood. If [he is accompanied by] a deaf-mute and a minor, he may give it to whomever he desires.31Shabbat 153b explains that on the one hand, it is preferable to give it to the child, because when the deaf-mute carries, the impression will be created that an adult may carry on the Sabbath. Conversely, however, there is a disadvantage in giving it to the child, for he will ultimately mature and become obligated to observe the mitzvot.
The Be'ur Halachah 266 emphasizes that when the minor is one's own son, it is definitely preferable to give the purse to the deaf-mute, for a person is obligated to train his children in the observance of the mitzvot.
If he does not have an animal with him, nor is he accompanied by one of these individuals, he should walk [carrying his purse] less than four cubits [at a time].32As mentioned in Chapter 12, Halachot 15 and 19, a person is permitted to carry within a space of four cubits. Thus, each time he stops, the four cubits in which he is allowed to carry become redefined, and in this manner he can carry the article several miles on the Sabbath. (See also Chapter 13, Halachah 10, and Chapter 6, Halachah 22.)
It must be emphasized that transferring the article less than four cubits at a time is permitted only when carrying the article in the public domain, but not with regard to transferring the article into the private domain. This must be accomplished by throwing the article in an irregular manner (Shulchan Aruch HaRav 266:12; Mishnah Berurah 266:17).
Significantly, in contrast to Chapter 13, Halachah 9, the Rambam does not say that the person should run without stopping until he arrives home. It is possible to differentiate between the two instances by explaining that the present halachah refers to an instance when the person had stopped after the commencement of the Sabbath, while the halachah cited refers to an instance when the person had continued walking. Even if he has acquired a lost article,33The leniencies granted to allow a person to maintain possession of his own property do not apply to a lost object that he discovered, since he will not suffer a loss by leaving it. Nevertheless, once a person has already taken possession of the lost object, it is considered to be his own property. he may [move it] by walking less than four cubits [at a time].
[Different rules, however, apply to a lost article that] he has not acquired: If he can linger and wait until nightfall, he should. If not,34I.e., if there is a danger, because of thieves or the like. he may [carry it] by walking less than four cubits [at a time].35According to the Rambam, as stated in Chapter 6, Halachah 22, there is no prohibition against carrying an article less than four cubits at a time. Most authorities, however, differ with him on this issue and maintain that this is a leniency that is permitted only in rare instances. Hence, in the case of a lost article when a person will not suffer a loss, the leniency is not granted. It is the opinion of these authorities that is quoted in the Shulchan Aruch (Orach Chayim 266:7).", + "It is permitted to lead an animal in the public domain with its reins and its bridle,36The bridle and reins are not considered muktzeh, because the person had the intent of using them before the Sabbath. One must, however, be careful not to lean on the animal when putting the bridle and the reins on it, for it is forbidden to make use of a live animal (Shulchan Aruch, Orach Chayim 305:1 and commentaries). provided the bridle and reins are appropriate for it37This halachah revolves around the following principle: A restraint that is necessary to control an animal is not considered to be a burden and may be borne by the animal on the Sabbath. - for example, a horse with a neck-ring, a camel with a rope tied to its mouth, a female camel with an iron bit,38In his Commentary on the Mishnah (Shabbat 5:1), the Rambam writes that female camels are more powerful than males and need stronger restraints. The rope used to tie a male camel is, however, apparently different from that mentioned later in the halachah in regard to a horse. and a dog with a muzzle.
If, however, one took out an animal with a bridle that is insufficient - e.g., one tied a rope in the mouth of a horse - or with a bridle that is excessive, for it would be controlled with a lesser one, - for example one took out a donkey with a horse's neck-ring, or a cat with a muzzle, it is considered to be a burden.39A person who leads an animal into the public domain with such a restraint is thus considered as having violated the prohibition against having an animal work on the Sabbath. For any excessive or insufficient restraint is considered to be a burden.40When quoting this law, the Shulchan Aruch (loc. cit.) mentions \"a very excessive restraint\" - i.e., we are not expected to measure exactly the strength of the animal and the restraint. As long as the restraint is more or less appropriate for the animal, it is not considered to be a burden.", + "A person should not tie camels together and lead them. [Moreover,] even when they were tied together on Friday, he should not lead them on the Sabbath. One may, however, gather the ropes [of many camels] in one's hand,41The Tur (Orach Chayim 305) appears to differ and to allow one to lead merely one camel at a time. provided none of the ropes extends more than a handbreadth outside one's hand42If the rope extends longer, it might appear that one is carrying the rope and not using it as a restraint for the animal (Rambam's Commentary on the Mishnah, Shabbat 5:3). and the rope leading from [each] camel's mouth to one's hand is at least a handbreadth above the earth.43If the rope hangs lower, it does not appear to be a restraint for the animal, but rather an unnecessary burden (Rashi, Shabbat 54b).
Why is one prohibited from leading camels that are tied to each other? Because it appears as if he is leading them to the marketplace where animals are sold or used for sport.44Shabbat 54a states that a person leading a group of camels appears as if he is going to a חנגא. The Rambam, based on the commentary of Rabbenu Chanan'el, interprets that term as having both the meanings mentioned above. It appears to refer to a country-fair that was an occasion for both commerce and celebration for the populace at large. For this reason, a person should not go out [leading] an animal wearing a bell around its neck, even if its clapper is plugged [so that] it does not produce a sound.45A bell will make the animal look more attractive (Rashi, Shabbat 54b). Alternatively, a bell's sound will invite the attention of prospective customers. An onlooker may not realize that the bell has been plugged (Tiferet Yisrael, Shabbat 5:4).", + "An animal should not go out with a bell [attached to] its coverings,46Rashi and Tosafot (Shabbat 58a) states that the reason stated in the previous halachah - that one appears to be taking them to a fair - applies in this instance as well. a seal47Identifying it as belonging to its master. [attached to] its neck, a seal [attached to] its coverings,48This prohibition applies even if the seal is woven into the animal's covering (Shulchan Aruch HaRav 305:15; Mishnah Berurah 305:45).
From the context here, it would appear that the reason for the prohibition is that the seal is considered to be an unnecessary burden. Note, however, Shulchan Aruch HaRav (loc. cit.), which states that the prohibition was instituted lest the seal fall and the owner pick it up and carry it. a strap on its foot,49In his Commentary on the Mishnah (Shabbat 5:4, based on Shabbat 54b), the Rambam interprets this as referring to a leather strap tied around the hoof of an animal that has been wounded. or a ladder on its neck.50This refers to wooden restraint placed on the animal's neck to prevent it from being able to turn its head backwards. Such a restraint would be placed on an animal to deter it from chewing on a wound on its back (ibid.).
A donkey may not go out with a saddle-cloth unless it is tied to it on Friday.51Shabbat 53a states that a donkey is always cold, and hence, a saddle-cloth is necessary, even in the summer, to keep it warm. Accordingly, the saddle-cloth is considered to be a garment and not a burden.
The saddlecloth must be tied to the animal, lest it fall and its owner carry it on the Sabbath. It must be tied before the Sabbath, because there is no way that it can be tied on the Sabbath itself without leaning on the animal, which is a forbidden act. Our Sages prohibited a person who violated their decree and tied the saddle-cloth on the Sabbath from taking out his donkey on that day (Rambam's Commentary on the Mishnah, Shabbat 5:2).
Other commentaries explain that if the saddle-cloth was not tied to the animal on Friday, we can assume that it does not suffer from cold so seriously. Hence, it is forbidden for it to wear the saddle-cloth on the Sabbath. A camel should not go out with a patch attached to its hump or its tail52In his Commentary on the Mishnah (loc. cit.:3), the Rambam states that the patch is used as a sign of identification or for superstitious reasons. Note Rashi (Shabbat 54a), who translates מטוטלת as a \"small cushion\" rather than as a patch. unless it is tied to both its hump and its tail.53Our translation is based on Rav Kapach's commentary.
A camel should not go out with its foreleg tied to its hind leg54Our translation is based on the Rambam's Commentary on the Mishnah (loc. cit.).or its foreleg bound.55I.e., one of its back feet to one of its front legs, so that it can walk on only three legs (ibid.). In both these instances, the animal is able to walk, but cannot walk fast. The same applies to all other animals.", + "Chickens56In his Commentary on the Mishnah (Shabbat 5:4), the Rambam emphasizes that this applies to both male and female chickens. may not go out with cords,57Attached to their feet for the purpose of identification (ibid., based on Shabbat 54b). nor with straps on their feet.58The Rambam (loc. cit.) interprets this as referring to straps that hang loosely from a chicken's feet. He does not explain their purpose. Others (based on Shabbat 54b) explain that these straps served as a restraint. Rams may not go out with a small wagon under their fat tail.59The Rambam (loc. cit.) explains that this refers to a unique species of rams. When they are fattened, all the fat collects in the fat tail, which swells in size. Because of its size, the ram is unable to lift it easily. Therefore, a small wagon is constructed and attached to them to support their tails and prevent them from dragging on the ground and becoming bruised and cut. The Rambam states that he was familiar with such a species of rams. Ewes may not go out with [chips of] wood that are placed in their nostrils so that they sneeze and dislodge the worms in their brains.60The Rambam (ibid.) states that this refers to chips from the yachnun tree. Based on Shabbat 54b, he explains that these chips were not necessary for rams. Since they butt each other frequently, this would dislodge the worms from their heads.
A calf may not go out with a small yoke [that is placed] on its neck to break [its nature] and accustom it [to bearing a yoke so that later it will wear a larger yoke for] plowing. An animal may not go out with a muzzle placed in its mouth so that it will neither bite nor eat. A cow may not go out with a hedgehog skin on its teats so that crawling animals61Significantly, Shabbat 54b singles out the species yalei, which Tosafot (based on Bava Batra 4a) identifies as the hedgehog itself. The Biblical name for this species anaka (Leviticus 11:30 resembles the word yenikah, \"sucking,\" and refers to this species' tendency to suck milk. will not suck from it when it sleeps,62The sharp prickles of the hedgehog skin will annoy the crawling animals and prevent them from sucking the cow's milk (Rambam's Commentary on the Mishnah, loc. cit., based on Shabbat 54b). nor may it go out with a strap between its horns, regardless of whether it is placed there as an ornament or as a restraint.63In his Commentary on the Mishnah [loc. cit. (based on Shabbat, loc. cit.), the Rambam relates that Rabbi Elazar ben Azaryah had a neighbor who let his cow go out with a strap between its horns. Rabbi Elazar did not rebuke him for this act, and hence the responsibility for this transgression was considered his. The Jerusalem Talmud (Shabbat 5:4) relates that as penance, Rabbi Elazar fasted until his teeth became black.
When a goat's horns are pierced, it may go out with a rope tied to its horns on the Sabbath. If the rope is tied to [the goat's] beard, it is forbidden, lest it tear off and the person carry it in his hands in the public domain. The same applies in all similar situations.", + "Rams may go out with a wide strap tied against their genitals so that they will not copulate with females, with a hard piece of leather strapped over their hearts so that they will not be attacked by wolves,64Shabbat 53b offers both these interpretations for the word לבובין in the Mishnah, Shabbat 5:2. The Rambam interprets them as not being mutually exclusive and hence cites both of them as halachah. See also the following note. and with an embroidered cloth that is placed on them to make them more attractive.65Shabbat (loc. cit.) also offers this as an interpretation of the term לבובין. The Ra'avad, however, objects to this particular interpretation, explaining that, as obvious from the ruling in the previous halachah regarding a strap tied between a cow's horns, any article placed on an animal for the purpose of ornamentation is considered to be a burden and forbidden.
The Maggid Mishneh (in his notes on the following halachah) offers an explanation that can resolve this difficulty. An ornament that an animal wears during the week is also permitted on the Sabbath. The ornaments that are forbidden are those that are placed on the animal for the Sabbath day alone.
Note also an original interpretation offered by the Or Sameach, which explains that ornamentation that makes an animal attractive in the eyes of humans is forbidden. The cloth mentioned in this halachah is, by contrast, intended to make the animal attractive in the eyes of the other animals. Some support for this thesis can be derived from comparison to the other articles mentioned in this halachah.
Ewes may go out with their fat tail tied to their backs, [exposing them] so that rams will copulate with them, or tied downward so that rams will not copulate with them. They may go out covered with a cloth so that their wool will remain clean.66In his Commentary on the Mishnah (Shabbat 5:2), the Rambam states that these coverings are placed over ewes and not over rams, because ewes' wool is softer than that of rams.
Goats may go out with their teats tied so that their milk will dry up.67This may be done to change the goats' hormonal balance so that they will conceive faster. They should not go out, however, [with their teats tied] so that no milk will flow out until they are milked in the evening.68Rabbenu Yonah explains that the goats' teats were tied for this purpose on the Sabbath and not during the week. During the week, they would be milked in the morning and in the evening, and there was little chance of sufficient pressure building up to cause the milk to ooze out. On the Sabbath, by contrast, they could not be milked from sunset until after nightfall on the next day, and the possibility existed that extra milk would ooze out.
The Shulchan Aruch (Orach Chayim 305:6) follows the interpretation of Rashi, who explains that these ties are not bound tightly and the possibility exists that they will fall and that the owner will carry them in the public domain.", + "A donkey should not go out [wearing] a saddle even when it is tied upon it on Friday.69Although a donkey may go out wearing a saddlecloth, as stated in Halachah 10, a saddle itself is considered a burden. A horse may not go out wearing a fox's tail70Rashi (Shabbat 53a) explains that this was used as a talisman to ward off the evil eye. or with a scarlet thread between its eyes.71Because it is an unnecessary ornament and therefore considered a burden. See the notes on the previous halachah.
An animal should not go out with a feeding bag [attached] to its mouth, nor with metal shoes,72Note the Mishnah Berurah 305:41, which states that this restriction does not apply to iron horseshoes that are permanently affixed to the animal's feet. nor with an amulet that has not proven its efficacy for an animal.73Even if an amulet has proven its efficacy for a human, as long as it has not proven its efficacy for an animal, we are in doubt of its usefulness. Shulchan Aruch HaRav 305:21 states that a human being has angels and spiritual forces that will assist his recovery, and an animal lacks these. Therefore, the amulet used by a human need not be as powerful. An animal may, however, go out with a bandage placed on a wound,74Chapter 19, Halachah 13 grants a person license to go out with a bandage on a wound. The same concept applies regarding an animal. with plates placed on a broken bone,75So that it will set in place and heal (Maggid Mishneh). or with a placenta that is hanging from it.
We may plug up a bell hanging around its neck76The bell must be plugged, since it is forbidden to ring bells on the Sabbath as stated in Chapter 23, Halachah 4. and allow [an animal] to stroll with it in a courtyard.77In this and the following instance, the leniency is granted in a courtyard, but not in the public domain. Similarly, one may place78The saddle cloth may not be tied, since by doing so one would be making use of an animal. (See the Shulchan Aruch, Orach Chayim 305:8 and the notes on Halachah 10.) a saddlecloth on a donkey79This leniency applies only to a donkey that chronically suffers from cold, as explained in the notes on Halachah 10, and not to a horse or other similar species (Shulchan Aruch, loc. cit.). and allow it to stroll in a courtyard. One may not, however, attach a feeding bag to [an animal] on the Sabbath [even when it will not go beyond a courtyard].80The Shulchan Aruch (loc. cit.:10) mentions that, in a courtyard, a feeding bag may be attached to calves and ponies which do not have long necks and find it uncomfortable to eat by themselves.", + "Just as a person is commanded that his animals rest on the Sabbath, so too, he is commanded that his servants and maidservants rest. Although they have the power of thought, and act according to their own volition, [their master] is obligated to watch over them and prevent them from performing [forbidden] labor on the Sabbath, as [Exodus 23:12] states: \"Thus your ox and your donkey may rest, and the son of your maidservant and the foreigner may find repose.\"81The Ra'avad objects to the Rambam's decision, explaining that since the servants are themselves obligated to observe the prohibition against working on the Sabbath, of what purpose is the prohibition imposed on their master? The Maggid Mishneh and Radbaz (Vol. V, Responsum 1525) explain that the servants may be lax in their observance. Therefore, an additional command is given to their master.
The servants and maidservants whom we are commanded to have rest [on the Sabbath] are servants that have been circumcised and have immersed themselves [in the mikveh], so that they be granted the status of servants who have accepted the mitzvot that servants are obligated to observe.82In Hilchot Issurei Bi'ah 14;9, the Rambam explains that a Cana'anite servant goes through a process similar to that of conversion when purchased by a Jewish master. This process includes circumcision, immersion in the mikveh, and the acceptance of mitzvot. Once this process is completed, the servant is bound to observe all the mitzvot that are incumbent upon Jewish women. By contrast, servants who have not been circumcised and have not immersed themselves, but have merely accepted [the observance of] the seven [universal] laws commanded to the descendants of Noach,83These seven universal laws include the prohibitions against the worship of false gods, cursing God, killing, stealing, incest and adultery, eating a limb torn from a living animal and the obligation to set up courts of law to judge civil matters. The Rambam explains these laws in Hilchot Melachim, Chapter 9 and 10.
A servant may temporarily refuse to accept the mitzvot incumbent upon Jewish servants. In this instance, he does not undergo the process of circumcision and immersion and is given twelve months to decide whether to accept Jewish observance or not. If he refuses, he must be sold (Hilchot Avadim 8:12).
In the interim, this servant must accept the observance of these seven universal laws. If not, he should be killed immediately (see Hilchot Avadim 1:6 and commentaries). are considered equivalent to \"resident aliens\" and are permitted to perform [forbidden] labors for their own sake84But not for the sake of a Jew. In Chapter 6, it was explained that there is a Rabbinic prohibition preventing a Jew from instructing a gentile to perform a forbidden labor on his behalf. This halachah emphasizes that when a gentile is the Jew's servant, the Jew is violating a positive commandment of the Torah itself by having the gentile work for him on the Sabbath. See notes 87 and 88 below. in public as the Jews may during the week. [The status of] a resident alien is granted only in the era when the Jubilee year is observed.85As explained in Hilchot Shemitah V'Yovel 10:9, there are many mitzvot whose observance is dependent on the observance of the yovel, the Jubilee year. The observance of the Jubilee year itself is dependent on the proportion of the Jewish people living in Eretz Yisrael. Only when the majority of our people live in the holy land is this mitzvah observed.
[One might ask:] Since a resident alien may perform [forbidden] labors on his own behalf on the Sabbath, and a convert is considered equivalent to a native-born Jew in all matters, who is referred to with [the term הגר] in the phrase, \"and the son of your maidservant and the foreigner [הגר] may find repose\"?86The intent of this question is not directly obvious in a translated text. The Hebrew word גר has two meanings in Halachic terminology: a convert - גר צדק - and a resident alien - גר תושב. Since, as the Rambam indicates, the verse does not appear to refer to either of these individuals, what is the intent of the word גר in that verse?
This refers to a resident alien who is an employee of a Jew, like \"the son of [his] maidservant.\" Such a resident alien may not perform [forbidden] labors on behalf of his Jewish master on the Sabbath.87The Maggid Mishneh states that this positive mitzvah prohibits not only one's servant or one's hired hand, but any gentile who has accepted the observance of these seven universal laws, from working on one's behalf on the Sabbath. For as soon as the gentile agrees to perform the forbidden labor on behalf of a Jew, he is considered as the Jew's hired hand.
The question may arise: Concerning whom is the Rambam speaking in Chapter 6 when he states that asking a gentile to work on our behalf is prohibited merely by virtue of Rabbinic decree? A gentile who has not accepted the observance of any mitzvot at all.He may, however, perform [such labors] on his own behalf. Moreover, even if this foreigner is a servant [belonging to a Jewish master], [this foreigner] may perform [labors] for his own sake [on the Sabbath].88Thus, according to the Rambam, the verse quoted above contains two prohibitions: one requiring one to watch that any servants who have accepted the mitzvot observe the Sabbath laws, and another, prohibiting us from benefiting from any work done on our behalf by a gentile who has not accepted these mitzvot." + ], + [ + "[Regarding the Sabbath,] the Torah [Exodus 23:12] states: \"[On the seventh day,] you shall cease activity.\" [This implies] ceasing [even the performance of certain] activities that are not [included in the categories of the forbidden] labors.1As mentioned in the notes on Chapter 1, this statement has raised the attention of the commentaries concerned with how the Rambam defines the scope of the positive commandment to cease activity on the Sabbath. Many authorities explain that this positive commandment is merely a restatement of the prohibition against performing forbidden labors. Others (see the commentary of the Ramban on Exodus 23:12 encompasses holding back from performing any activity that will disturb the atmosphere of rest and peace that characterizes the Sabbath.
[The Torah left the definition of the scope of this commandment to] the Sages, [who] forbade many activities as sh'vut. Some activities are forbidden because they resemble the forbidden labors, while other activities are forbidden lest they lead one to commit a forbidden labor. These [activities] include the following:2The Rambam uses the next four chapters to delineate various activities that were forbidden because of the two reasons he mentions above. In his discussion of this matter, he gives examples of activities that are related to each of the categories of forbidden labor.", + "A person who levels crevices [in the ground] is liable for [performing the forbidden labor of] plowing.3This refers to a person who levels crevices in a field (Chapter 8, Halachah 1). If one performs such an activity in a home, one is liable for performing the forbidden labor of building (Chapter 10, Halachah 12). For this reason, it is forbidden to defecate in a field that is lying fallow, lest one come to level crevices.
A person who empties a storeroom [of its contents]4See Chapter 26, Halachah 15. on the Sabbath, because he needs [the storeroom] for the sake of a mitzvah - e.g., to house guests or to use as a study hall - should not empty the storeroom entirely, lest he come to level crevices within.5In his Commentary on the Mishnah (Shabbat 18:1), the Rambam elaborates on this concept, explaining that a person who removes the contents of a storeroom is likely to discover cracks and crevices in the ground. Our Sages, therefore, imposed this restriction lest he level the floor. Indeed, the only reason the person is allowed to empty the storeroom is that he intends to perform a mitzvah.
[A person who] has mud on his feet6Or shoes (Ramah, Orach Chayim 302:6). may clean it off on a wall7The Shulchan Aruch (loc. cit.) also mentions an opinion that forbids wiping the mud on a stone wall, lest it appear that one is replastering the wall. or on a beam, but not on the ground, lest he level crevices. A person should not spit on the ground and wipe it with his feet, lest crevices be leveled.8See the Mishnah Berurah 316:49, which questions whether this restriction applies to a paved or unpaved floor. (In this context, see also the Jerusalem Talmud, Shabbat 7:2.) It is, however, permitted to step on spittle that is lying on the ground as one walks, without having any specific intent.9The Maggid Mishneh cites the use of a similar expression in Chapter 11, Halachah 4. In the notes on that halachah, it is explained that there are two interpretations of the phrase: a) that one may intentionally step on the substance in question and merely make it appear that one is doing so accidentally; b) that one may proceed without worrying whether one steps on the substance or not. (See also the restatement of this law in Chapter 26, Halachah 13.)", + "It is forbidden for women who [often] play with nuts, almonds, or the like, to play with them on the Sabbath,10When mentioning this law, the Ramah (Orach Chayim 338:5) cites the Rambam's statements in Chapter 23, Halachah 17, which forbid gambling on the Sabbath. Thus, to avoid redundancy, we are forced to say that the play mentioned here is obviously mere sport. Nevertheless, it is forbidden for the reasons mentioned above. lest they be motivated to level crevices.
It is forbidden to sweep the ground, lest one level crevices,11The Rambam appears to forbid sweeping the floor, lest in the process of doing so, one decides to level the floor. Since both sweeping and leveling are intended to make one's floor look attractive, it is likely that while a person is involved in one activity, he will also perform the other (Rav Yitzchak ben Sheshet, Responsum 394).
Other commentaries explain that the reason is that it is inevitable that a person will level an earthen floor while sweeping it. Therefore, sweeping is forbidden even though the person does not intend to level the floor, based on the principle the Rambam states in Chapter 1, Halachah 6. unless [the floor] is paved with stone.12The Shulchan Aruch (Orach Chayim 337:2) follows the Rambam's ruling and allows one to sweep a paved floor. The Ramah, however, differs and maintains that it is forbidden. (See the Be'ur Halachah 337, which cites many opinions that encourage leniency.) Even those opinions that allow one to sweep emphasize that one must be careful regarding the type of broom used. A broom whose bristles are likely to break may not be used. One may, however, sprinkle water on the ground. There is no suspicion that the person will level crevices, since this is not his intent.13This refers to sprinkling water in a house to keep the dust from rising. Although there is a possibility that the water and the dust will collect and cause the floor to become level, there is no prohibition because this is not the person's intent. As the Rambam mentions in Chapter 1, Halachah 5, a person may perform an act that causes a forbidden labor to be accomplished if he does not intend for that labor to be accomplished, and there is not an absolute certainty that it will be accomplished.
One may not apply oil to the floor,14In Talmudic times, oil was frequently applied to the floor of a bathhouse. (See Shabbat 40b.) even if it is paved, nor may one blow [dust from the floor], nor may one wash it.15Sweeping a floor is considered a necessary act to maintain an atmosphere of cleanliness on the Sabbath. These other activities, however, are not as essential (Maggid Mishneh; Shulchan Aruch HaRav 337:4; Mishnah Berurah 337:17). This applies on a holiday,16Note, however, Hilchot Korban Pesach 1:16, which states that after the Paschal offerings had been sacrificed, the floor of the Temple courtyard was washed, even when the celebration of Pesach began on the Sabbath. All the prohibitions of the category of sh'vut were not enforced in the Temple. and surely on the Sabbath. These acts were forbidden lest a person follow his usual weekday pattern and thus come to level crevices in a place which is not paved.", + "When a courtyard has become soiled in the rainy season, one may bring straw17Straw is acceptable for this purpose since it is fit to be eaten by an animal. Hence, it will not be considered as having been made a permanent part of the courtyard. If, by contrast, earth, pebbles, or sand are used, they would be considered as having been permanently incorporated into the floor of the courtyard. This is considered as building and is, hence, forbidden (Shulchan Aruch HaRav 313:24; Mishnah Berurah 313:55). and spread18When quoting this halachah (which is based on Eruvin 104a), the Shulchan Aruch uses a different verb, זורה, which means \"toss into.\" This difference also leads to a variation in the manner in which the concept mentioned in our halachah's final clause is interpreted there. it over [the courtyard]. When a person spreads [the straw], he should not spread it with a basket or with a container, but rather with the underside of the container, so that he will not follow his usual weekday pattern and thus come to level crevices.", + "A person who waters seeds [that have been planted] is liable for [performing a derivative of the forbidden labor of] sowing.19See Chapter 8, Halachah 2. Therefore, it is forbidden to draw water from a cistern using a pulley,20Eruvin 104a relates that water was drawn from a cistern by a pulley in the Temple, but that this is forbidden outside the Temple premises. lest one draw water for one's garden and one's ruin. On this basis, if a cistern with a pulley is located in one's courtyard, it is permitted to use the pulley to draw water.21The location of the cistern clearly indicates that its water is intended to be used for household purposes. In the Kessef Mishneh, Rav Yosef Karo explains that even if a cistern is not located in a courtyard, as long as it is distant from a place where the water might be used for commercial purposes, one may draw water with a pulley. In the Shulchan Aruch (Orach Chayim 338:6), he mentions further leniencies.", + "A person who detaches [produce or wood] is liable for [performing a derivative of the forbidden labor of] reaping.22See Chapter 8, Halachah 3. Accordingly, it is forbidden to remove honey from a beehive on the Sabbath,23If, however, the honey has oozed or has been removed from the beehive before the commencement of the Sabbath, it may be used. (See the rulings of the Shulchan Aruch and the Ramah [Orach Chayim 321:13].) because this resembles detaching [produce].24Note the Rambam's Commentary on the Mishnah (Sh'vi'it 10:7).
We may not climb a tree;25This prohibition, as all the others mentioned in this halachah, was also instituted lest one detach fruit from a tree. (Note also the Shulchan Aruch [Orach Chayim 372:15], which mentions an exception to this principle.) [this includes both] a fresh tree and one that has dried out.26The commentaries question whether the Rambam's intent is that one is liable for detaching wood from a dried tree, or that this is merely a safeguard. (See Magen Avraham 336:1.) We may not suspend [articles from] a tree, nor may we lean on a tree. We may not climb a tree before the commencement of the Sabbath [with the intent of] remaining there for the entire day.27See Halachah 9 regarding whether or not a person who climbs a tree is allowed to descend on the Sabbath.
We may not use any [plant] that is attached to the ground.28Note the Shulchan Aruch (Orach Chayim 312:6), which mentions an exception to this principle. This is a decree, lest one detach [produce].", + "Fruit that falls from a tree on the Sabbath may not be eaten until Saturday night; this is a decree lest one detach [produce].29Rav Moshe Cohen differs with the rationale given by the Rambam and explains that the reason these fruits are forbidden is that they are considered muktzeh, i.e., since picking them would involve transgressing a prohibition, one does not consider using them on the Sabbath. Others explain that they are forbidden, because they are nolad, i.e., the potential to use them did not come about until after the commencement of the Sabbath. Accordingly, it is forbidden to move them on the Sabbath. From the location in the Shulchan Aruch in which this law appears, Orach Chayim 322:3, one might infer that Rav Yosef Karo follows Rav Moshe Cohen's opinion.
The Rambam accepts the principle of nolad only in regard to the festivals, and not in regard to the Sabbath (see Hilchot Sh'vitat Yom Tov 1:17) and does not consider the concept of muktzeh applicable here.
One may smell a myrtle that is attached [to its bush], because the only benefit one has from it is its fragrance, and its fragrance can be appreciated even when it is attached. In contrast, it is forbidden to smell an etrog, an apple, or any other [fruit] that is fit to be eaten while it is attached [to its tree]. This is a decree enacted lest one pick it to partake of it.30The Rambam follows Rabbenu Yitzchak Alfasi's version of Sukkot 37b. Rabbenu Chanan'el and others reverse the laws and grant the leniency regarding smelling an etrog and the like, but not a myrtle. The Shulchan Aruch (Orach Chayim 336:10) quotes the Rambam's view.", + "It is forbidden to sit on the roots of a tree that project more than three handbreadths above the ground.31This is considered equivalent to climbing a tree (Rambam's Commentary on the Mishnah, Eruvin 10:8). If, however, they are less than three [handbreadths above the ground], they are considered as the ground itself.32Based on the principle of l'vud.
If [the roots] descend from three [handbreadths] above the ground to within three [handbreadths of the ground], it is permitted to make use of them.33I.e., the portion that is within three handbreadths of the ground. If they are three handbreadths above the ground [on one side] or if there is a cavity three [handbreadths high below them], it is forbidden to sit on them even when one side [of the roots] is level with the ground.34The Shulchan Aruch (Orach Chayim 336:2) mentions that it is even forbidden for them to sit on the side of the roots that is level with the ground. The difference between this law and the previous one is that in the previous law, the roots themselves descended within three handbreadths of the ground. In this law, a portion of the ground is upraised and is level with the roots.", + "We may not ride on an animal on the Sabbath; this is a decree enacted35Although one is forbidden to cause an animal to carry a burden, riding an animal is not forbidden according to the Torah, because of the principle, \"a living being carries itself.\" Nevertheless, there is a Rabbinic prohibition involved, as the Rambam explains. lest one cut a branch [to use as a switch] to guide it.36Beitzah 36b mentions another reason: perhaps one will ride beyond the Sabbath limits. Apparently the Rambam does not see these two positions as mutually exclusive.
Note, however, the Chatam Sofer (Vol. VI, Responsum 96), who writes that our Sages were motivated by a desire to have animals rest on the Sabbath, and the rationales mentioned in the Talmud were of secondary importance. Sefer HaKovetz notes that, in fact, the Jerusalem Talmud mentions the desire that animals rest as the source for this law. We may not hang from an animal, nor may we climb onto an animal before the Sabbath so that we can sit upon it on the Sabbath.
We may not support ourselves by leaning on an animal;37When our Sages forbade riding on an animal, they also forbade using an animal for any other purpose (Shulchan Aruch HaRav 305:23; Mishnah Berurah 305:62). These prohibitions apply in all places, even in a desert where there are no trees from which one might detach a branch.
The Maggid Mishneh states that this prohibition applies also regarding articles hanging from trees. Support for this position can be derived from the Rambam's statements in Hilchot Sukkah 4:6, which prohibit use of both a sukkah constructed in a tree as well as one on an animal's back on the first day of the holiday. we may, however use articles hanging from an animal as a support.
A person38If, however, a utensil was placed in a tree on or before the Sabbath, it may not be removed (Maggid Mishneh; Ramah [Orach Chayim 336:1]). who climbs a tree on the Sabbath39If, however, he climbed the tree before the commencement of the Sabbath, he may descend on the Sabbath (Maggid Mishneh). Although the Rambam's view is accepted by most authorities, the Shulchan Aruch (loc. cit.) also mentions a more stringent opinion. without being aware of the prohibition involved is allowed to descend.40Although the person makes use of the tree in his process of descent, this is not forbidden. For the alternative available to him, staying in the tree for the entire Sabbath, also involves making use of the tree (Shulchan Aruch HaRav 336:2; Mishnah Berurah 336:6). [In contrast, one who climbs up] in conscious violation [of the prohibition] is forbidden to descend.
[In contrast, should one mount] an animal, one may descend even if one [mounted it] in conscious violation of the prohibition. [This leniency is granted] in consideration of the pain [endured] by the animal.41See Chapter 25, Halachah 26, for added leniencies granted in consideration of suffering endured by an animal. (See also the commentaries on Hilchot Rotzeach 13:9,13, which discuss the halachic ramifications of this principle. Note also The Guide to the Perplexed, Vol. III, chapter 17.) Similarly, we may remove a load from an animal on the Sabbath, because of the pain [endured] by the animal.", + "What is implied?42The restrictive process of unloading an animal's burden described by the Rambam in this halachah is necessary only when the articles the animal is carrying are muktzeh (forbidden to be moved on the Sabbath day). If the articles are not muktzeh, they may be unloaded in an ordinary manner, provided one does not lean on the animal.
From this, the Mishnah Berurah 305:65 derives that the prohibition against causing an animal's suffering is not strong enough to supersede the prohibition against muktzeh. If a person's animal is carrying a haversack of grain, [he may unload the animal in an irregular manner; he should insert his head under [the load, so that] it will be shifted to the other side and fall.43Although the grain is muktzeh, as long as one does not move it with one's hands, one is not violating the prohibition (Shulchan Aruch HaRav 305:24). See also Chapter 24:14-15.
[The following rules apply when a person] enters [a city] from a journey on Friday night and his animal is carrying a burden: When he reaches the outermost courtyard of the city, he should remove the utensils that may be carried on the Sabbath. Regarding those that may not be carried, he should loosen the ropes that are holding the bags, and allow the sacks to fall.
[The following rules apply] if the sacks contain articles that might break. If the sacks are small, one may bring pillows and blankets and place them under them, so that the sacks will fall on the pillows. [This is permitted] because, if the person desires, he could slip the pillows out from under the sacks, since these sacks are small and light. Thus, one has not nullified the possibility of using a utensil prepared for use on the Sabbath.44There are commentaries that emphasize that this is also a leniency. It is forbidden to nullify the possibility of using a utensil even temporarily. Hence, the only reason that putting the pillows under the sacks is permitted is that there is a substantial loss involved (Mishnah Berurah 266:27).
Note, however, the Maggid Mishneh, who mentions opinions that explain that since one can remove the pillows one by one at any time, one is never nullifying a utensil from being used.
If [the sacks are large and contain] large pieces of glass, one should release the sacks and let them fall. Even if they break, there will not be a great loss, for [such pieces of glass] are intended to be melted down.45Rashi (Shabbat 154b) offers a slightly different interpretation of the type of glass used and the purpose for which it was intended. [Therefore, only] a small loss [will be incurred],46I.e., although the larger pieces will break when they fall, the broken pieces that will remain will also be able to be used for the original purpose. Only a small quantity of glass will be totally useless.and this is of no concern to the Sages.
If the sacks are large and contain glass utensils and the like, one should unload the sacks gently.47Although unloading the glass utensils slowly will inevitably involve lifting the forbidden articles slightly, the Sages permitted this because of the loss involved (Maggid Mishneh; Shulchan Aruch HaRav 266:24).
Note also Shulchan Aruch Harav 266:25, which grants a further leniency and allows pillows and covers to be placed under large utensils in the case of a substantial loss, if there is no other alternative. Even though there is no way to remove the pillows from under the utensils on the Sabbath, this leniency is permitted because of the potential loss. The Be'ur Halachah 266 explains that this is a matter of controversy among the halachic authorities. One may not, however, leave them on the animal [for the entire Sabbath], because of the pain the animal [will suffer].", + "A person who presses fruits together until they become a single entity is liable for [performing the forbidden labor of] collecting food.48See Chapter 8, Halachah 6. Therefore, a person whose fruits have been spread throughout his courtyard49The commentaries note that the Rambam's words seem to indicate that one is liable for collecting produce even when one does so far from the place where the produce originally grew. This issue is a point of disagreement among the commentaries. (See the notes on Chapter 8, Halachah 5.) may collect them by hand and partake of them.50Significantly, Tosafot, Shabbat 143b, suggests omitting the phrase \"and partake of them.\" (Note the Be'ur Halachah 335.) He should not, however, place them into a basket or into a container as he does during the week. Were he to follow his ordinary weekday practice, there is the possibility that he would press them with his hands in the container and perform the forbidden labor of collecting food.51Although the prohibition against gathering produce is explicitly stated in Shabbat 143b, the rationale for the prohibition is a matter of debate among the halachic authorities. The reason suggested by the Rambam is not accepted by most, and other reasons are offered:
a) it is possible that pebbles might be mixed in with the produce and thus one might come to perform the forbidden labor of separating (Rashba);
b) gathering produce is a weekday activity and its performance runs contrary to the atmosphere of peace and rest prevalent on the Sabbath (Beit Yosef, Orach Chayim 335). These are the rationales reflected in the rulings of the Shulchan Aruch (Orach Chayim 335:5).
Similarly, salt or the like should not be collected into a single block, because it appears as if one is collecting food.52According to the Torah, the forbidden labor of collecting food applies only with regard to the produce of the earth (Shabbat 73b; Chapter 8, Halachah 5). Nevertheless, the Rabbis extended the scope of the prohibition and forbade collecting other foods as well.", + "A person who extracts [food from raw produce is liable for performing a derivative of] threshing. One who squeezes olives and grapes is liable for extracting.53See Chapter 8, Halachot 7 and 10. Rashi, Shabbat 143b, explains that the reason is that the primary purpose that grapes and olives are grown is for these liquids. With regard to other fruits, by contrast, it is not as common to use them for juice. From his Commentary on the Mishnah (Shabbat 22:1), it appears that the Rambam also accepts this rationale.
(Rabbenu Nissim gives another reason: The juices of other fruits are not considered to be liquids, but rather food. See Hilchot Tum'at Ochalin 1:4. The Pri Megadim and others consider these to be two separate rationales.) Therefore, it is forbidden to squeeze berries or pomegranates. Since some people squeeze them [for juice]54This prohibition includes all fruits that are frequently used for juice (Ramah, Orach Chayim 320:1). Significantly, however, the Shulchan Aruch (loc. cit.:6) states that one may squeeze lemons. The Mishnah Berurah 320:22, however, questions that decision, because it is customary in many places to use lemons for juice. A similar question applies regarding many other fruit juices that are now far more popular than they were in previous generations. like olives and grapes, [were this to be allowed,] one might come to squeeze olives and grapes. It is, however, permitted to squeeze other fruit - e.g., quince, apples, and crab apples - on the Sabbath, since they are not usually squeezed.55The basis for this opinion is that even if a person desires to squeeze the fruit juice for use as a beverage, since the popular practice is not to do so, his individual intent is of no consequence. There are, however, opinions that maintain that a person is forbidden to squeeze juice from fruit if he desires to use it as a beverage.
Shulchan Aruch HaRav 320:1 states that, even though the halachic basis of the first view is sounder, in places where it is customary to follow the second view, the stringency should be maintained. (See also the Be'ur Halachah 320.)", + "It is permitted to squeeze pickled or cooked foods to soften them.56Or to prepare them to be used as food in any other way. For example, to squeeze the oil from noodles (Mishnah Berurah 320:24,25). If, however, one's intent is to extract liquid from them,57As mentioned in Chapter 8, Halachah 10, even when one squeezes a food with the intent of removing its liquid, there is no prohibition involved if one squeezes the liquid directly into food. The rationale is that when a liquid is absorbed in food, its own identity is of no consequence. Hence, it is as if one is separating food from food. This concept is reflected in the rulings of the Shulchan Aruch (Orach Chayim 320:7). it is forbidden.58The prohibition is, however, only Rabbinic in origin. This follows Rabbenu Yitzchak Alfasi's interpretation of Shabbat 145a. Rabbenu Chanan'el rules that a person who squeezes these foods for the sake of their liquids is liable for transgressing a Torah prohibition.
We may not crush snow, so that liquid will flow from it.59For this resembles crushing grapes or olives to produce wine or oil (Maggid Mishneh in the name of the Rashba). The Maggid Mishneh continues, explaining that other commentaries (see Rashi, Shabbat 51b, Beit Yosef, Orach Chayim 320) maintain that the prohibition stems from the fact that one is bringing into existence a new entity (nolad) on the Sabbath. It appears that the Rambam and the Rashba do not accept that rationale. One may, however, crush [snow] into a bowl or into a cup.60Rashi, Rabbenu Nissim, and others state that this refers to a cup or a bowl filled with liquid. They explain that this is permitted because the water from the snow will flow directly into this other liquid and will never exist as a separate distinct entity. The Rambam does not make such a distinction, and appears to allow squeezing the snow into an empty cup. It is possible that, according to the Rambam, this leniency also applies to the pickled and cooked foods mentioned in the first clause of this halachah. See Shulchan Aruch HaRav 320:6.
The Shulchan Aruch (Orach Chayim 320:9) states this law slightly differently: \"One may place [snow] into a cup of wine or water so that it melts.\" Here, also, the Rambam is being more lenient, allowing the person to crush the snow by hand. The later authorities follow the ruling of the Shulchan Aruch.
[The following rules apply to] garlic, unripe grapes, and unripe grain that were crushed before the commencement of the Sabbath: If it is necessary that they be crushed [further], it is forbidden to continue crushing them on the Sabbath. If it is necessary that they [merely] be ground by hand,61Note the Maggid Mishneh's treatment of this subject in his gloss on Chapter 3, Halachah 2. As the Maggid Mishneh mentions, the leniency of this halachah is that one may perform an act to continue grinding these substances. it is permitted to complete grinding them on the Sabbath.
Accordingly, it is permitted to continue grinding kernels of grain with a wooden spoon in a pot62In one of his responsa, the Rambam explains that this refers to mixing meat, grain, and soup into a single mixture. on the Sabbath after [the pot] was removed from the fire.63It is, however, forbidden to perform this activity while the pot is on the fire. Inevitably, one will stir the pot's contents, and this is considered part of the cooking process (Chapter 9, Halachah 4).", + "One may remove grain from husks in an abnormal manner so that it does not appear that one is extracting.64It is, however, forbidden to perform this activity while the pot is on the fire. Inevitably, one will stir the pot's contents, and this is considered part of the cooking process (Chapter 9, Halachah 4).
[An adult] who sucks milk with his mouth is not liable.65See Chapter 8, Halachah 10. If, however, he is groaning [from pain],66We have quoted the view of Tosafot (Yevamot 113a). Sucking milk fresh from an animal is considered a cure for pain felt in one's heart. The Rabbis question if this leniency also extends to a person groaning from hunger. it is permissible. Since he is extracting [the milk] in an abnormal manner67An animal is generally milked into a container. and he is in pain, the Sages do not forbid this, despite the fact that there is no danger involved.", + "The following rules apply when] liquids flow from fruit on the Sabbath:68I.e., without any human activity being performed on the Sabbath day. As opposed to the following halachah, this applies to fruit that was not crushed before the Sabbath. If they are olives or grapes,69Since the primary purpose for which these fruits are used is to produce beverages, the Rabbis instituted the following prohibition even when the person purchased these fruits to eat (Shulchan Aruch, Orach Chayim 320:1). it is forbidden to partake of these liquids until Saturday night, lest one intentionally squeeze [these fruits] on the Sabbath.
If they are berries or pomegranates,70Which are often used to produce juice, as mentioned in Halachah 12. As mentioned in that halachah, the Rambam allows one to squeeze other fruits for juice. Surely there are no prohibitions against liquids that flow from them.
As mentioned in the notes on that halachah, the Ramah (loc. cit.) states that whenever it is customary to drink a fruit's juice, the situation is governed by the laws that apply to pomegranates and berries. [the following rules apply]: If the person takes them [home] to eat, the beverages that flow from them are permitted.71Since the person intended to eat the fruit, he does not appreciate the fact that liquid has flowed from them and is not likely to squeeze them to produce more (Mishnah Berurah 320:6).
If the person brought them home with no specific intention, any liquid that flows from them is prohibited (ibid.). If he takes them [home] to press them [and extract their juice], the beverages that flow from them are forbidden until Saturday night.", + "When grapes or olives are crushed on Friday, the liquids that flow from them on the Sabbath on their own accord are permitted. Similarly, when honeycombs are crushed on Friday, the liquid that flows out on its own accord on the Sabbath is permitted. There is no reason for a prohibition [to be imposed], since they were already crushed on [Friday].72There is another opinion in the Mishnah (Shabbat 22:1), which forbids using liquid that flows from crushed honeycombs, lest one come to crush other ones on the Sabbath. Nevertheless, in practice, the more lenient view is accepted.", + "Winnowing and selecting are primary categories of [forbidden] labor.73See Chapter 8, Halachah 11. Therefore, even though a person is permitted to remove grain from husks with his fingertips,74See Halachah 14. when he blows air [over them to cause the husks to fall],75By blowing the air over them, he causes the husks to fall. Alternatively, this prohibition can be interpreted to refer to fanning the grain with one's hand or sifting it in the air. This appears to be the conception of the Shulchan Aruch which employs the word מנפה, \"sift,\" rather than מנפח, \"blow.\"
Although blowing away the chaff is part of the forbidden labor of winnowing, it is permitted, because one's intent is to partake of the food directly afterwards. See a parallel in Chapter 8, Halachah 12, in regard to the forbidden labor of separating. he may do so [only while holding them] in one hand,76Implied is that using two hands is forbidden (Shulchan Aruch, Orach Chayim 319:7) blowing with all his strength. He may not, however, use a tray or a pot with compartments,77As mentioned in the notes on Chapter 8, Halachah 12, our translation of these terms is taken from the Rambam's Commentary on the Mishnah, Keilim 16:3. Most commentaries follow other interpretations. (See Ramah, loc. cit..) lest he use a sifter or a strainer, for which he is liable.
Filtering dregs is a derivative [of either of the forbidden labors] of selecting or of sifting.78See Chapter 8, Halachah 11, which states that three forbidden categories of labor - winnowing, selecting, and sifting - are very similar. Nevertheless, \"every labor that was performed in the Sanctuary is counted as a separate category.\"
In Chapter 8, Halachah 14, the Rambam speaks of filtering wine and water, mentioning several of the points touched on in this halachah. Therefore, even though it is permitted to filter clear wine or clear water79But not wine or water that is filled with dregs. using a handkerchief or an Egyptian basket,80See, however, Chapter 22, Halachah 33, where the Rambam mentions how one must hold the Egyptian basket lest one violate a Rabbinic prohibition against erecting a tent.one should not make a hollow in the handkerchief [to gather the dregs] as one does during the week, lest one filter [dregs] with a filter. Similarly, it is forbidden to hang a filter as one does during the week, lest one filter [dregs with it].81Significantly, there are authorities who associate this prohibition with the prohibition against erecting a tent. (See also the Shulchan Aruch HaRav 315:14 and the Mishnah Berurah 319:49, which explain that the prohibition against hanging a filter was instituted to prevent involvement with \"mundane activity.\")
This refers to hanging the filter over a container in the manner in which one filters beverages. There is no prohibition, however, against hanging the filter in the open air (Mishnah Berurah 315:36).
Causing milk to curdle [to make cheese] is a derivative [of the category] of separating.82See Chapter 8, Halachah 11. Therefore, even though it is permitted to place sesame seeds and nuts into honey, one should not mix them into a block with one's hands.83Note the gloss of Rav Moshe Cohen of Lunil and the Magen Avraham 319:19, who question the connection between mixing nuts into honey and making cheese. The Tosefta, Shabbat 13:12, mentions mixing nuts and honey in connection with the forbidden labor of kneading. Kinat Eliyahu explains that the Rambam's intent might be that just as when curdling milk for cheese one makes a single block of food from liquid, so too, one accomplishes the same objective by making such a candy.", + "[A person who] cuts vegetables into small pieces in order to cook84In his Kessef Mishneh, Rav Yosef Karo notes that the Rambam's wording here (and in Chapter 7, Halachah 5) appears to indicate that one is liable for grinding only when cutting produce with the intention of cooking it. If, however, one intends to eat the produce raw - e.g., in a salad - one is not liable.
In the Kessef Mishneh, Rav Yosef Karo concludes by stating that this interpretation is not absolutely imperative. In the Shulchan Aruch (Orach Chayim 321:12), however, he states that one who cuts produce is liable for grinding without any qualification. The Ramah, in his gloss, clarifies that one is liable only when one cuts the vegetables and then stores them for later use. If one partakes of them immediately, one is not liable.
The later authorities (Shulchan Aruch HaRav 321:10; Mishnah Berurah 321:45) mention opinions that question the leniency mentioned by the Ramah. They also emphasize that the Ramah granted permission to cut the vegetables only with a knife. Even he forbids using a grater or similar utensil. them is liable [for performing] a derivative [of the forbidden labor] of grinding.85See Chapter 8, Halachah 15. Therefore, it is forbidden to shred straw86In his Commentary on the Mishnah (Shabbat 24:2), the Rambam explains that this refers to stalks of grain or beans that are harvested as animal fodder, before their produce matures. or carobs87The Mishnah Berurah 324:23 states that this refers to soft carobs that can be eaten without difficulty even when they are not cut. Carobs that have already hardened are forbidden to be cut. There is, however, room for questioning whether the Rambam would make such a distinction. for animals, whether in large or small pieces, because it appears as if one is grinding.88In the Kessef Mishneh and in the Shulchan Aruch (Orach Chayim 324:7), Rav Yosef Karo differs with the Rambam and states that the reason for these prohibitions is that it is forbidden to undertake any unnecessary effort to prepare food for animals. Since these foods could be eaten without being shredded, it is forbidden to shred them on the Sabbath. One may, however, cut gourds for an animal, or an animal carcass89This refers even to an animal that died on the Sabbath itself. It is not considered muktzeh and may be served to dogs. Note, however, the Mishnah Berurah 324:17, which questions whether this leniency applies if the animal was healthy before the commencement of the Sabbath. In this context, note Hilchot Sh'vitat Yom Tov 1:17, 2:16. for dogs, for there is no concept of grinding regarding fruit.90In this instance, we have translated the word פירות as \"fruit,\" rather than \"produce\" in order to avoid a difficulty mentioned by the commentaries. The Maggid Mishneh states that he has seen texts of the Mishneh Torah that read \"for grinding applies only regarding produce.\" Although he favors that version over the one found in the standard texts, he finds neither to be fully satisfying.
The Kessef Mishneh explains the Maggid Mishneh's equivocation as follows. The standard text is problematic, since straw and carobs are also produce, and if there were no prohibition against grinding produce, there would be no reason to forbid shredding them. The amended version, however, is also somewhat difficult, since gourds are also produce.
Rav Yosef Karo himself favors the standard text and states that the phrase \"there is no concept of grinding regarding...\" is the rationale for the prohibition against shredding carobs.
To explain: The word פירות in this instance has a more restricted meaning, meaning \"fruit\" rather than \"produce.\" The concept of grinding applies only with regard to grains and vegetables, but not with regard to fruit. Therefore, the prohibition against shredding carobs is only Rabbinic in origin. Although the clause pertaining to gourds and animal carcasses interposes between the clause regarding carobs and the rationale explaining it, that is not an insurmountable difficulty.
We may untie bundles of straw for an animal. One may spread out91With the palms of one's hands (Rambam's Commentary on the Mishnah, Shabbat 24:2). small sheaves, but not large ones,92Note the Rambam's Commentary on the Mishnah (loc. cit.), which interprets all the terms in the relevant clause as referring to sheaves of straw, in contrast to Rashi and others, who interpret one term as referring to cedar bows. (See also the Maggid Mishneh and the Kessef Mishneh, who struggle to explain how the Rambam's ruling is derived from Shabbat 155a, the source for this halachah.) because this entails effort.93This refers to the principle stated in Shabbat (ibid.) and quoted in the Shulchan Aruch (loc. cit.:4), which states that we are able to lay out food for an animal to eat. We may not, however, undertake any extra difficulty to make the food more attractive and more accessible for the animal.", + "One may partake of bundles of siah, ezov, and kornit94From the Rambam's Commentary on the Mishnah (Sh'vi'it 8:1), it appears that all three of these terms refer to species of hyssop. Hyssop is often used as animal fodder, but is occasionally employed as food for humans, and at times is used as kindling wood. and the like that were stored for use as animal fodder.95If, however, they are stored for use as kindling wood, it is forbidden to take them, as stated in Chapter 26, Halachah 18. One may break off some with one's fingertips, but should not break off a large amount with one's hands, so that one does not follow one's weekday practice and come to crush them.96Note the slight difference in the manner in which this law is quoted in the Shulchan Aruch (Orach Chayim 321:1).", + "A person who must pulverize pepper and the like to season food on the Sabbath should crush it with the handle of a knife against the bowl.97Compare to Hilchot Sh'vitat Yom Tov 3:12, which states that one may crush peppers with a mortar and pestle. It is forbidden to use a pestle, for one is grinding.98Thus, one must depart from one's ordinary process in two ways, using the handle of a knife instead of a mortar, and using a bowl instead of a pestle. For this reason, it is forbidden for a healthy person to take medication on the Sabbath. This is a decree [enacted] lest one grind herbs.", + "What is implied? A person99This refers to a person who feels discomfort, but whose life is not in danger, nor would he be classified as being חולה, \"sick.\" Therefore, the various leniencies mentioned in Chapter 2 do not apply to him. should not partake of foods that are not ordinarily eaten by healthy people100The Shulchan Aruch (Orach Chayim 328:37) states that these restrictions apply only to a person who feels discomfort. A person who is totally healthy may partake of foods that are usually eaten only for medicinal purposes. Shulchan Aruch HaRav 328:43 and the Mishnah Berurah 328:120, however, qualify this leniency and state that if the person's intent is to enhance his health, it is forbidden even when he has no signs of illness. - e.g., hyssop and piah101A plant with red roots, used for dyeing or for medical purposes. - nor herbs that cause diarrhea - e.g., wormwood and the like. Nor should one drink beverages that are not ordinarily drunk by healthy people - e.g., water cooked with herbs and grasses.", + "A person102Even one suffering from discomfort. may, however, partake of coriander seed, hops, hyssop,103As reflected by a comparison to the previous halachah, there are several species of hyssop, some eaten by healthy people and some used primarily for medicinal purposes. and other foods and beverages that healthy people frequently eat and drink. Although they are being healed as they eat, this is permitted, since the food is ordinarily eaten by healthy people.104When stating this law, the Shulchan Aruch (Orach Chayim 328:37) mentions that even if it is obvious that the person is partaking of the food for medicinal purposes, since this food is also frequently eaten for other reasons, there is no prohibition.
A person who has drunk chiltit105A plant known as asafetida, possessing a resin that is bitter tasting, and which is used as a remedy for chest pains (Meiri).
In his Commentary on the Mishnah (Shabbat 22:3), the Rambam states that a beverage produced from this plant is often drunk by people in cold lands because of the warm sensation it produces. before the Sabbath on several occasions may drink it on the Sabbath,106As indicated by Chapter 22, Halachah 7, once a person has begun drinking chiltit, he should continue. Otherwise, he risks the possibility of falling sick. Therefore, even though most healthy people in a community do not partake of this beverage, a person who has become accustomed to it may continue. even in places where it is not customary for healthy people to drink chiltit.107This is the text recommended by the Maggid Mishneh according to the explanation given in the previous note. There are, however, versions of the Mishneh Torah that read, \"A person who has drunk chiltit... may drink it in places where it is not customary for healthy people to drink chiltit.\" According to this version, chiltit is being given as an example of the concept stated in the first clause of this halachah. Egyptian beer108In his Commentary on the Mishnah (Pesachim 3:1), the Rambam defines this as a beverage made from water, into which salt, barley flour, and wild saffron are mixed. Shabbat 101a explains that this beer helps people with stomach discomforts. may be drunk in all places.", + "[Similar concepts apply regarding oils:] A person is allowed to anoint himself on the Sabbath with oils that healthy people use to anoint themselves, even though his intent is for healing purposes. It is, however, forbidden [to anoint oneself with oils] that are not used by healthy people.109Note the Ramah (Orach Chayim 327:1), who writes that at present it is not common for healthy people to apply oil to themselves. Therefore, it is forbidden to apply oil to oneself with any oil on the Sabbath for therapeutic purposes.
A person who has groinal discomfort may not apply wine or vinegar.110These liquids are not usually applied to the body. Therefore, when one applies them, it is obvious that one's intent is for medicinal purposes. Note the Shulchan Aruch (Orach Chayim 327:1), which states \"one may not apply a mixture of oil and vinegar\" and does not mention the application of vinegar alone. He may, however, apply oil. One may use rose oil only in places where healthy people anoint themselves with it.111The Mishnah (Shabbat 14:4) records an opinion that states that only \"the sons of kings\" may apply rose oil. Rabbi Shimon, however, grants this license universally, for \"all Jews are the sons of kings.\" Shabbat 111b, however, restricts this leniency to places where this oil is freely available. It is permitted to anoint oneself with oil and salt in all places.112Shabbat 66b mentions that soaking one's hands and feet in a mixture of oil and salt is a remedy for intoxication.
A person who wounded his hand or foot may soak it in wine,113To stop the flow of blood. This refers to a wound that was not caused by an iron utensil, nor one that is located in a place where bleeding might be dangerous. In these instances, one may dress the wound in a normal manner even if it is necessary to violate the Sabbath laws (Shulchan Aruch Harav 328:34; Mishnah Berurah 328:91). but not in vinegar.114Nor in beverages with high alcoholic content (Mishnah Berurah 328:92). If his [constitution] is delicate, he is even forbidden [to soak it] in wine.", + "A person who feels discomfort in his teeth may not sip vinegar and spit it out.115The Mishnah (Shabbat 14:4) gives another alternative: Dipping one's food in vinegar. He may, however, sip it and swallow it. A person who has a sore throat may not gargle with oil. He may, however, drink large amounts of oil, and if he is cured in this manner, it is [welcome].116Shulchan Aruch HaRav 328:39 mentions opinions that permit this only when the oil is mixed with vegetable juice, since otherwise it is not the usual practice to drink oil.
We may not chew gum.117This refers to raw gum taken from trees, and not to commercially prepared chewing gum. A person may not brush his teeth with herbs on the Sabbath if his intent is to cure [discomfort].118Some authorities forbid brushing one's teeth if one's gums are likely to bleed. Similarly, using toothpaste is forbidden. If, however, he intends to improve the fragrance of his breath, it is permitted.119The same principles apply to the use of mouthwash.", + "One may not apply wine to one's eyes, but one may place it on one's eyelids.120Based on Rashi, Shabbat 108b, the Shulchan Aruch 328:20 forbids opening and closing one's eye to let the wine in, even when the wine was applied to one's eyelids. It is forbidden to apply saliva taken from a person before he ate - even to one's eyelids. An eye salve that was left to soak on Friday121Note the apparent contradiction to Chapter 3, Halachah 2, which states that one may leave eye salve on one's eye on Friday, implying that the salve must be applied before the commencement of the Sabbath, and not afterwards.
From a comparison to the quotation of the laws in the Shulchan Aruch 252:5 and 328:21, the following resolution may be offered. When one applies an eye salve itself to one eye, it must be applied before the Sabbath. If, however, the salve is mixed with water and is no longer a distinct entity, one may rinse one's eyes with it on the Sabbath. may be applied to one's eyes on the Sabbath without hesitation.
A person whose finger becomes wounded should not wind a reed122From the manner in which the Ramah (Orach Chayim 328:24) and others state this law, it would appear that the intent is not that the reed be used as a bandage, but that it has other therapeutic qualities as well. around it to heal it,123Eruvin 10:14 mentions that this was permitted in the Temple, because it was not necessary to observe the prohibitions classified as sh'vut there. (See Hilchot Klei HaMikdash 10:9.) From this statement, the Rambam derived that this is forbidden outside the Temple's premises. nor should he squeeze it tightly with his hand so that it bleeds.", + "We may not place hot water or oil124Although this appears to be the Rambam's intent, the Shulchan Aruch (Orach Chayim 328:22) quotes this prohibition as referring to oil and hot water mixed together. on a wound, nor on a wad of unprocessed fabric that is above a wound, nor on a wad of unprocessed fabric to be placed on a wound.125Here there is an added difficulty. One may squeeze the liquids from the wadding when applying them to the wound and it is forbidden to squeeze liquids from a cloth. We may, however, apply it outside the wound [so that] it will flow into the wound.
We may place a dry wad of unprocessed fabric on a wound. If, however, it is aged fabric, this is forbidden, since this is like applying a bandage.126Note the differences between the manner in which this law is stated by the Rambam and by the Shulchan Aruch (loc. cit.:23).", + "A bandage that has fallen onto a utensil may be put back [on a wound].127As long as the bandage has not fallen on the ground, it is considered as if it merely slipped off the wound, and therefore it may be returned to its place.
It must be emphasized that the bandages referred to here are those to which salves or other liquids have been applied. Applying such a bandage resembles smearing substances. There is no restriction against placing a bandaid or other dry bandage on a wound on the Sabbath. See Shulchan Aruch (Orach Chayim 328:23-24). If, however, it falls to the ground, one is forbidden to put it back.128Eruvin 102b and the commentaries on the Shulchan Aruch (Orach Chayim 328:25) interpret this prohibition as a safeguard, lest one come to spread a salve. Since the bandage was applied on Friday, there is no reason for a safeguard lest one grind herbs.
We may place a bandage on a wound for the first time in the Temple [on the Sabbath],129Outside the Temple, there is a prohibition against placing a bandage on a wound for the first time on the Sabbath, lest one grind herbs, and lest one spread the salves. Nevertheless, since both these prohibitions are considered in the category of sh'vut, they are waived in the Temple.
This is the explanation according to the standard printed text of the Mishneh Torah, and this text is accepted by Rav Kapach and Rav Frankel in their texts of the Mishneh Torah. The Maggid Mishneh, however, questions this version of the text based on the Eruvin 10:13, which states, \"We may return a bandage [to a wound] in the Temple, but not elsewhere.\" Indeed, his question is reinforced by the Rambam's Commentary on the Mishnah, which states that outside of the Temple, one may not return a bandage to its place after it has fallen to the ground. In the Temple, however, this is permitted. Nevertheless, it is forbidden to place a bandage on a wound for the first time on the Sabbath even in the Temple.
Nevertheless, several of the later commentaries (Seder HaMishneh; Or Sameach) attempt to justify the standard text of the Mishneh Torah, basing their explanations on the Rambam's statements in Hilchot Korban Pesach 1:16, where the Rambam states that when Pesach was celebrated on the Sabbath, the priests would wash the floor of the Temple Courtyard on the Sabbath to clean away the blood and refuse from the Paschal sacrifices.
In the source for that halachah, Pesachim 65a, there is a difference of opinion on this matter among the Sages. Rabbi Natan maintains that the only time a prohibition that is in the category of sh'vut is suspended in the Temple is when transgressing it is necessary for the Temple service. Therefore, he rules that it is forbidden to wash the Temple floor on such an occasion, for doing so is an expression of respect for the Temple, but is not a necessity for its service to continue.
From the fact that the Rambam rejects Rabbi Natan's view, it is clear that he maintains that - as he says simply in this halachah - \"The prohibitions classified as sh'vut do not apply in the Temple\" - i.e., they do not apply at all. The Mishnah in Eruvin follows Rabbi Natan's opinion. Therefore, in his Commentary on the Mishnah, the Rambam explains Rabbi Natan's position. This explanation does not reflect the Rambam's own view; that is expressed in our halachah. for the prohibitions classified as sh'vut do not apply in the Temple.130For the priests were careful and would not come to violate a Torah prohibition (the gloss of Rabbenu Yehonatan, Eruvin 102b). In all places, one is allowed to clean the opening of a wound. One may not, however, clean a bandage, lest one spread [a salve].131Significantly, when the Shulchan Aruch (Orach Chayim 328:26 cites this law, it changes the wording slightly and states, \"for one is spreading [a salve].\" Spreading a salve is a derivative of the forbidden labor of smoothing, as stated in Chapter 11, Halachah 6.", + "One may apply oil and massage132Our translation is based on the Rambam's Commentary on the Mishnah (Shabbat 22:6). the intestines on the Sabbath, provided that one applies oil and massages at the same time, so that one will not follow one's weekday practice.
One may not work-out on the Sabbath. What is meant by a work-out? Others tread on a person's body forcefully until he becomes exerted and begins to perspire, or a person walks [vigorously]133The Tosefta (Shabbat 17:22) states, \"One may not run for exercise on the Sabbath, but one may walk leisurely the entire day.\" Note also the Shulchan Aruch (Orach Chayim 301:2), which grants license for youths to perform calisthenics on the Sabbath if they enjoy doing so. Note, however, the Mishnah Berurah, which emphasizes that the license is granted only when one enjoys the physical activity, and not when one does so for health purposes. until he exerts himself and begins to perspire. It is forbidden to exert oneself on the Sabbath to the extent of perspiring, for this is a therapeutic practice. Similarly, one may not stand in mud baths in Eretz Yisrael, because this is exerting and therapeutic.", + "One may not wash in water that causes diarrhea, nor in quicksand,134The Maggid Mishneh notes that these two phrases refer to alternate explanations offered by Rabbenu Yitzchak Alfasi of the expression, \"We do not go down to Kordima (alt. Poltima),\" in the Mishnah (Shabbat 22:6). Although in his Commentary to the Mishnah, the Rambam explains that Mishnah differently, both the interpretations given by Rabbenu Yitzchak Alfasi represent valid halachic points. nor in water [in which flax was left to] soak and which has turned foul smelling, nor in the Dead Sea, nor in the foul water in the Mediterranean,135One may, however, bathe in the pleasant waters of the Mediterranean, even though they are salty (Shulchan Aruch, Orach Chayim 328:44). because all of these cause discomfort, and [Isaiah 58:13] states, \"And you shall call the Sabbath a delight.\"
Accordingly, if one does not remain in these [bodies of water] for an extended time, but rather emerges immediately, it is permitted136For it appears that one has entered these bodies of water to cool off (Shulchan Aruch, loc. cit.).even though one has sores on one's scalp.", + "We may not scrape our skin with a utensil used for that purpose.137Rashi, Shabbat 147b, explains that this prohibition was instituted to prevent \"ordinary activity.\" On this basis, the Magen Avraham 327:1 relates that if one has a utensil designated for use on the Sabbath, this would be permitted. It is questionable, however, whether the Rambam accepts that rationale and that leniency. If, however, one's hands are soiled with feces or with mud, one may scrape in one's ordinary manner without concern.
We may apply oil to and peel off [the scabs of] a human's [wound]138The bracketed additions are based on Rashi's commentary, Shabbat 53b. Note the Shulchan Aruch (Orach Chayim 328:28) which states that this leniency applies only in places where it is common for people to annoint themselves with oil. for pleasure,139I.e., even when the wound has begun to heal and the scabs have dried (Shulchan Aruch, Orach Chayim 328:22). but not those of an animal. If, however, the animal is in discomfort, we may apply oil and peel off [its scabs] to eliminate aggravation.140The Shulchan Aruch (Orach Chayim 332:2) is slightly more specific regarding this law, explaining that one may not treat an animal's scabs when they have already dried out and have begun to heal. When, however, the scabs are fresh and the wound still smarts, the scabs may be treated.
When an animal has eaten an excessive amount of beans, we may have it run in the courtyard so that it is cured. If it turns red,141Literally, \"was taken by blood.\" we may have it stand in water so that it will cool. We do not suspect that one will grind herbs.142Although a person is forbidden to perform any activity that is solely therapeutic in nature for the sake of a human being who is in discomfort, this restriction is not imposed regarding an animal's discomfort. The rationale is that a person generally is not disturbed about his animal's discomfort to the extent that he might be motivated to grind herbs for medication on the Sabbath (Shulchan Aruch HaRav 332:3; Mishnah Berurah 332:5).
It must, however, be emphasized that when an animal is very seriously afflicted, greater leniency is allowed. For example, one may have a gentile perform forbidden labors to save the animal. This is allowed because our Sages feared that when an animal's life was in danger, its owner would not hesitate to perform the forbidden labors himself to save the animal if he were not given any other alternative (ibid.).", + "A person may not cause himself to vomit food on the Sabbath. When does this apply? When he uses a drug,143Note the Shulchan Aruch (Orach Chayim 328:39), which states that because this is a wasteful activity, it is forbidden during the week as well, unless one is suffering discomfort. for he may come to crush herbs. It is, however, permitted to place one's hand down one's throat so that one will vomit.
It is forbidden to press the stomach of an infant so that he will defecate,144This is one of the instances where the commentaries have difficulty discovering the Rambam's source. There is no explicit statement to this effect in the Talmud, and the Rabbis have offered several possible references from which it is possible that this concept could have been derived. lest one give him curative herbs. It is permitted to place a cup over an [infant's] navel to lift it up.145Similarly, the Shulchan Aruch (loc. cit.:40) permits placing hot cups to cure a stomach ailment. It is permitted to place a neck-brace or hip-girdle around a child.146The latter practice involves tying a newborn baby's limbs with cloth so that they grow straight. This practice is still followed in several Yemenite communities. Similarly, one may lift up [the tendons of a child's] ears, whether by hand or with an instrument, and lift up cartilage on one's chest.147See Chapter 2, Halachah 10. For all of these [activities] are performed [by hand], and not with herbs. Since [the person] is in pain and there is no suspicion that one may crush [herbs,] [these activities are permitted].148To relate the Rambam's decision to terms of our contemporary experience: Medication may not be given on the Sabbath. Physiotherapy, by contrast, is permitted.", + "Sifting is one of the categories of forbidden labor.149See Chapter 8, Halachot 11 and 16. Therefore, we may not sift straw in a sieve or place a sieve with straw in a high place so that the chaff will fall,150I.e., exposing the straw to the wind so that the chaff will be blown away. since this is like sifting. One may, however, place straw in a sieve and carry it to [an animal's] feeding trough, even though the chaff falls while one is transferring it, since this is not one's intent.151Rashi explains that this act is permitted, because although it is possible that a forbidden labor, sifting, might be performed, it is done unintentionally. Hence, there is no prohibition involved. Kinat Eliyahu adds that here we are speaking about an activity that resembles sifting and which is forbidden by the Rabbis for that reason, but not about the forbidden labor of sifting itself. Therefore, forbidding carrying the straw in a sieve because some might unintentionally be sifted would be \"a safeguard for a Rabbinic decree.\" Hence, there is no prohibition.", + "A person who creates a mixture of small particles and water is liable for [performing a derivative of the forbidden labor of] kneading.152See Chapter 8, Halachah 16. Therefore, one may not make a mixture of a large amount of roasted flour,153According to the Rambam, mixing roasted flour with water is forbidden by the Rabbis, but does not violate the Torah's prohibition against making a mixture of solid particles and water. The Torah's prohibition involves adding water to a collection of granular substances - e.g., flour or cement - and mixing them until they cling together as a single mass.
Other authorities [Tosafot (Shabbat 18a), the Ra'avad (see Chapter 18, Halachah 15), the Ramban, and the Rashba] differ and maintain that according to the Torah, one is liable for mixing any substance with water, even if its particles do not stick together. (See Shulchan Aruch HaRav 321:16 and Be'ur Halachah 321.) lest one come to knead unroasted flour.154Mixing even small amounts of unroasted flour, by contrast, is forbidden (Mishnah Berurah 321:53). One may, however, mix [small amounts] of roasted [flour] a little at a time.
In contrast, shatit, i.e., grain that has not matured to a third of its fullness155Rashi (Shabbat 155b) does not differentiate between shatit and roasted flour. and is roasted and coarsely ground, resembles sand. Large quantities of it may be mixed with vinegar and the like at once, provided the mixture is soft.156I.e., free-flowing as opposed to viscous. If it is firm, it is forbidden, for it appears as though one is kneading.
[Even when making a soft mixture,] one must deviate from one's ordinary practice. What is implied? First, one must put in the shatit and then the vinegar.157During the week, by contrast, the vinegar is usually put in first (Shabbat 156a).", + "Although bran does not produce a mixture resembling a dough,158When bran is mixed into water, the particles remain separate and do not stick together, as mentioned in the notes on the previous halachah. it is forbidden to be mixed with water, lest one mix earth159I.e., substances whose particles do adhere to each other when mixed with water. and the like.
One may pour water over bran and stir it with a spoon in all directions.160But not in circular movement, lest it appear that one is kneading (Shulchan Aruch, Orach Chayim 324:3).
This ruling relates to another difference of opinion among the Sages which was not resolved and was, therefore, perpetuated by the later Rabbis. Rabbi Yosse bar Yehudah (Shabbat 155b) mentions that kneading involves actually mixing the dough with one's hands. Rabbi Yehudah HaNasi differs and maintains that one is liable for kneading as soon as one pours water into flour.
The Rambam follows the opinion of Rabbi Yosse bar Yehudah. Rabbi Yehudah HaNasi's opinion is, however, accepted by some authorities (Sefer HaTerumot), is referred to in the Shulchan Aruch (Orach Chayim 321:16), and is preferred by the Ramah. According to this view, we may not stir a mixture of bran and water on the Sabbath unless the water was added before the commencement of the Sabbath (Shulchan Aruch, loc. cit.). One may not mix it with one's hands, so that it will not appear that one is kneading. If it does not mix well, one may pour it from one container to another until it mixes well, and then give it to the chickens or the oxen.
It is permissible to mix bran in the above manner in one container and then divide it into several containers, giving each animal [its portion]. One may mix even a kor or two korim [of bran together] in one container.161I.e., one is allowed to mix as large a quantity as one needs for that Sabbath. One may not, however, mix bran that one does not need on that Sabbath (Mishnah Berurah 324:9).", + "One may not [force-]feed domesticated animals, beasts, or fowl on the Sabbath in the same way as one feeds them during the week, lest one crush beans, knead flour, or [perform another] similar [activity].162Note the Levush (Orach Chayim 324), which offers a different reason for this prohibition: It represents an expenditure of effort that is not necessary to provide the animal with food for the Sabbath.
What is implied? On the Sabbath, one should not feed a camel enough food for three or four days.163Before a camel-driver set out on a journey with his beast, he would force-feed it enough food to last several days, to minimize the amount of fodder he would have to carry (Meiri). One may not throw down a calf or the like, hold its mouth open and pour in beans and water at one time.164This refers to calves that are force-fed to fatten them for slaughter. Similarly, one may not place [food deep] in the mouths of doves or chickens, in a place from which they cannot spit it out.
One may, however, feed an animal while it is standing and give it water while it is standing,165See Chapter 15, Halachah 1. or one may place both water and beans separately in its mouth,166The Mishnah Berurah 324:28 emphasizes that even if one is allowed to force feed-animals, one must do so without moving the animal, for an animal is muktzeh. provided it is possible for [the animal] to spit them up. Similarly, one may feed fowl by hand as long as they can spit the food up.167This issue has import within the context of the socio-economic history of the Jewish people. In Eastern Europe, one of the main sources of income for the Jewish people was raising fattened geese. These geese were force-fed during the week to the extent that they were unable to consume enough food to satiate themselves on the Sabbath unless they were force-fed. Some Rabbis allowed force-feeding them on the Sabbath, while others forbade it. (See Mishnah Berurah 324:27.) There are authorities who forbade the practice entirely, because of cruelty to animals, and because of the problems in kashrut that might arise. Needless to say, one may place food before the animals so that they can eat.", + "When does [the license to feed animals] mentioned above apply? Regarding an animal that one is responsible for feeding - e.g., one's domesticated animals, one's beasts, doves raised within one's home, geese, and chickens.168Note the Be'ur Halachah 324, which draws attention to the following question: Is one Jew allowed to feed animals that another Jew is responsible to feed? Seemingly, since their owner is allowed to feed them, that same license is granted to other Jews. The Be'ur Halachah favors granting this leniency. One may not, by contrast, provide food or water for animals that one is not responsible for feeding - e.g., pigs,169Even if the pigs belong to a Jew, he is forbidden to feed them on the Sabbath. This decree was imposed because the Rabbis prohibited raising pigs (Shulchan Aruch, Choshen Mishpat 409). Therefore, if one possesses pigs in a manner that does not violate this prohibition - e.g., a gentile pays one a debt with a pig - one may feed them on the Sabbath (Mishnah Berurah 324:30). doves raised in a dovecote, and bees.170In this instance, even though a person owns these animals, since they usually are left to find their own food, providing them with food is considered to be an unnecessary expenditure of effort (Shulchan Aruch Harav 324:7; Mishnah Berurah 324:29).
A person may lead his animal directly to grass that is still growing and allow it to eat. He may not, by contrast, lead it to [food] that has been set aside [not to be used on the Sabbath].171Rav David Arameah explains that this is a decree imposed lest one pick up the food that has been set aside and feed it to the animal.One may, nevertheless, stand in front of the animal until it turns, and, on its own accord, heads to the food that has been set aside and partakes of it. The same [laws apply] on the holidays." + ], + [ + "Although removing a loaf [of bread from the side of an oven] does not involve a [forbidden] labor, our Sages forbade doing so, lest one be prompted to bake.1See Chapter 3, Halachah 18, and Chapter 5, Halachah 19, where this subject is discussed at length. As the Shulchan Aruch (Orach Chayim 254:5) states, if one places the loaf of bread into the oven in time for it to form a crust, there is no prohibition against removing it on the Sabbath. When, however, there was not enough time for a crust to form, one must follow the instructions mentioned by the Rambam.
If one stuck a loaf to [the side of] an oven before the commencement of the Sabbath, and afterwards the Sabbath began, one may remove enough for three meals. Similarly, one may tell others, \"Come and take for yourselves.\"2Note the parallel in Chapter 23, Halachah 24. Although removing a loaf does not involve a [forbidden] labor, in this situation, when one removes a loaf, one should not do so with a baker's peel, but rather with a knife, in order to deviate from one's ordinary procedure.", + "Why did the Sages forbid entering a bathhouse on the Sabbath?3I.e., according to the Torah, there is no prohibition against bathing. Because the attendants would heat up water on the Sabbath, and say that it has been heated before the commencement of the Sabbath. For this reason, our Sages decreed that one should not enter a bathhouse4Even one without attendants (Shulchan Aruch HaRav 326:1). on the Sabbath, even to use [merely] as a steam bath.5As Shabbat 40a relates, a series of Rabbinic decrees were passed regarding bathhouses. When the Sages saw that the bath attendants would heat up water on the Sabbath, they forbade bathing, but allowed the people to enter a bathhouse to use as a steam bath. Afterwards, they saw that because of this leniency their original prohibition was not being observed, and they forbade entering a bathhouse altogether.
The Rambam permits bathing in cold water, and this ruling is accepted by the Shulchan Aruch (Orach Chayim 326:1). Nevertheless, most of the later Ashkenazic halachic authorities (Shulchan Aruch HaRav 326:6; Mishnah Berurah 326:21) state that it is customary not to bathe on the Sabbath at all, even in cold water. As is mentioned in Chapter 23, Halachah 8, an exception to the above rules is made regarding immersion in the mikveh.
Similarly, they decreed that a person should not rinse his entire body with hot water6I.e., even when one does not enter a bath. - even if the water was heated on Friday. One may, however, wash one's face, hands, and feet7Or other select portions of the body. A woman may wash her vaginal area in preparation for a hefsek taharah. [with hot water that was heated before the commencement of the Sabbath]. When do the above [restrictions] apply? To water that is heated by fire. One may, however, rinse one's entire body in the hot springs of Tiberias and the like.8Similarly, leniency is granted regarding open bodies of water that have been heated by the sun, as stated in Halachah 9.
It is forbidden to bathe in hot springs located in caves, for the cave is filled with hot air, and one will sweat [as in a steam bath].9Note Shulchan Aruch HaRav 326:2 and the Mishnah Berurah 326:11, which favor opinions that do not accept this restriction. Thus, it resembles a bathhouse.", + "A person may warm himself before a fire and then go out and rinse his entire body in cold water. He may not, however, rinse his entire body in cold water10See the following halachah and notes, which deal with the question whether this restriction applies after rinsing, not only one's entire body, but even a single limb. and then warm himself by a fire. By doing so, the water on his body will become lukewarm, and it would be as if he washed his entire body in warm water.11The Maggid Mishneh emphasizes that in this instance, it is not heating the water in itself that is forbidden, since one is heating it to a minimal temperature. (See the following halachah.) Rather, the problem stems from the resemblance to bathing in warm water.
When a person causes a duct of cold water to pass through hot water,12I.e., a duct or pipe containing cold water passes through a body of hot water and thus becomes warm. Even if one does not take the water from the duct itself, but has the duct flow into a pool, the water is forbidden (Shulchan Aruch, loc. cit.:3). Shabbat 3:3 relates that the inhabitants of Tiberias actually had such a heating system constructed, but the Sages forbade its use. even water coming from the hot springs of Tiberias, the water is considered as if it was heated [by fire] on the Sabbath13The Shulchan Aruch (loc. cit.) mentions that even if the pipe was brought into the hot water on Friday, the water may not be used on the Sabbath. and one is forbidden to wash in it or drink it.", + "A person may bring a cask of water and place it in front of a fire, not in order that it will be warmed, but to dispel its chill. Similarly, one may place a flask of oil in front of a fire so that it will become lukewarm, but not so that it will be heated.14The Rambam's intent is that the water or the oil may be heated to the point that it becomes hot enough to burn a infant's belly.
This decision is questioned by the Rabbis. Rashi and the Rambam interpret the Talmudic passage (Shabbat 40b) that serves as the source for this halachah as meaning that one may not allow the temperature of the liquid to reach the point where it could burn an infant's belly. The Rashba, Tosafot and others, however, follow a more stringent ruling and forbid placing a liquid in a place where the potential exists for it to become hot enough to burn a infant's belly, even if one removes it before that time. The Shulchan Aruch (Orach Chayim 318:14) accepts the latter view.
A person may dip his hand in water or oil and warm it in front of a fire,15The Shulchan Aruch (Orach Chayim 326:5) mentions opinions that differ and maintain that the restriction mentioned in the previous halachah applies not only after rinsing one's entire body, but after washing a single limb. For example, a person who washes his hands should not warm them by a fire. Shulchan Aruch HaRav 326:4 counsels following this stringency. provided the water [or oil] on his hand will not become so hot that it could burn an infant's belly.16This is the halachic definition of the term יד סולדת בו. In contemporary measure, this is defined as 42 to 45 degrees centigrade by contemporary authorities. One may warm a cloth and place it on one's stomach on the Sabbath.", + "We may not place cold water in a tub in a bathhouse17With this statement, the Rambam emphasizes that the tub is very hot and contains a large amount of water. Therefore, even though it is a כלי שני - i.e., not a vessel that was itself heated on a fire, but a vessel into which hot water was poured - there are still restrictions, as the Rambam explains. Implied is that even though we generally follow the rule that the heat of a כלי שני is not sufficient to cook something placed within, a tub in a bathhouse is an exception.
The above represents the interpretation of the Maggid Mishneh. In the Kessef Mishneh, by contrast, Rav Yosef Karo explains that the tub we are speaking about is a כלי ראשון, a vessel in which water was heated. Were it to be a כלי שני, there would be no restrictions. His ruling in the Shulchan Aruch (Orach Chayim 318:11), appears to reflect this same view. The Ramah differs and clarifies in his gloss that the tub here is a כלי שני, adopting the explanation of the Maggid Mishneh. that is filled with hot water, for [the cold water] will become very hot.18The Ramah 318:12 states that if the amount of cold water the person adds at one time is so great that the it will not become hot, there is no prohibition against adding it, even to a כלי ראשון. Similarly, one may not place a flask of oil in such a tub, for it is considered as if one is cooking it.19Shabbat 40b mentions that oil that is placed in a כלי שני does not cook. The Kessef Mishneh thus uses this as a support for his thesis that the Rambam is speaking about a tub that is a כלי ראשון. Others explain that, as stated above, even though in most instances we follow the rule that the heat of a כלי שני is not sufficient to cook something placed within, a tub in a bathhouse is an exception.
See also Hilchot Ma'aser 3:15, where it appears that the Rambam maintains that if a כלי שני is hot enough to burn a person's hand, oil that is placed inside will be cooked. The Radbaz, however, explains that the laws applying to cooking on the Sabbath are different from those applying to cooking regarding ma'aser. One may, however, place hot water in a tub of cold water.20Even according to the opinions that the Rambam is referring to a כלי ראשון, this is permitted. Although there are restrictions against pouring water from a כלי ראשון onto spices and the like, these restrictions do not apply when water is poured into other water. The rationale is that the waters mix and there is no time when the heat of the water from the כלי ראשון will be concentrated in a single space (Shulchan Aruch HaRav 318:20; Mishnah Berurah 318:78).", + "After hot water was removed from a cooking urn, it is permitted to pour in cold water so that it will become lukewarm.21According to Rav Yosef Karo (in the Kessef Mishneh and in the Shulchan Aruch 318:12), this refers to a heating urn that was emptied entirely of hot water. One might think that pouring cold water in it would be forbidden, since the possibility exists that by doing so one will refine the metal of the urn. (See Chapter 12, Halachah 2, and notes.) Nevertheless, since this is not one's intent (אינו מתכוין), nor is it absolutely certain that this will take place (i.e., it is not a פסיק רישא), this is permitted (Chapter 1, Halachah 6).
The Maggid Mishneh and the Ramah accept this law, but they explain that it is also possible to interpret the Rambam's words as referring to an urn that was partially emptied of the water that was cooked in it, and then cold water was added. Even though the urn is a כלי ראשון, as long as so much cold water is poured in that it cannot become hot enough to burn an infant's belly, there is no prohibition involved. It is permitted to pour hot water22I.e., even hot water that is in a כלי ראשון. into cold water or cold water into hot water,23Which is in a כלי שני. provided [the hot water] is not in a vessel that was cooked on a fire,24The Mishnah Berurah 318:82 emphasizes that if there is a small quantity of cold water, the restriction against using water from a כלי ראשון applies in both instances. One may not pour a small amount of cold water into a large amount of hot water, nor may one pour a large amount of hot water into a small amount of cold water. This ruling is not, however, accepted by all authorities. As mentioned above, according to the Ramah, one may pour hot water into a large amount of cold water, and a large amount of cold water into hot water, even if the hot water is in a כלי ראשון. since this will raise the temperature [of the cold water] greatly.
Similarly, when a pot is boiling, one should not place spices in it, even after one has removed it from the fire.25This law applies to most other substances, for most substances will cook in a כלי ראשון even after it is removed from a fire. One may, however, salt it, since salt cooks only on a very large flame.26There is a difference of opinion concerning this matter among the Rabbis. The Tur (Orach Chayim 318) and Tosafot (Shabbat 40b) differ and maintain that salt requires only a minimal amount of cooking and should not even be placed in a כלי שני. The later authorities emphasize that this depends on the type of salt used. In many communities, it is common to follow the more stringent ruling. If one poured the food from a pot to a bowl, one may place spices on it, even if it is boiling, since a vessel into which food has been poured does not [possess sufficient heat to] cook.27It must be emphasized that our Sages mention that there are certain substances that do not require much cooking and can be cooked even in a כלי שני. For that reason, some authorities maintain that we should be stringent and not place any uncooked articles in a כלי שני, for we are unsure of which substances are included in the category of foods that do not require much cooking. See Ramah, Orach Chayim 318:5.", + "[On the Sabbath,] we may not place chiltit28See Chapter 21, Halachah 22. in hot water nor in cold water to soak.29From the Rambam's placement of this halachah in this chapter, it would appear that he sees this as falling into the category of prohibitions instituted as a safeguard against cooking on the Sabbath, and not as one of the prohibitions instituted because it is forbidden to prepare remedies on the Sabbath. One may, however, soak it in vinegar. If one drank chiltit on Thursday and on Friday, one may soak it in cold water on the Sabbath, place it in the sun to warm, and drink it, lest ceasing to drink it cause one to become sick.30Since soaking chiltit in cold water is forbidden only because of a Rabbinic prohibition, this prohibition is overridden because of the possibility of the person's becoming ill.", + "When food has been cooked before the Sabbath or soaked in hot water before the Sabbath, one is permitted to soak it in hot water on the Sabbath even though it is presently cold.31This law touches on the principle, אין בישול אחר בישול, \"One is not liable for cooking something that is already cooked.\" Although this principle is accepted by all authorities, the scope of its application varies. To focus on the approach of the Rambam and to compare it to the perspective of other authorities, it is worthy to focus on each point in particular:
When food has been cooked before the Sabbath - According to the Shulchan Aruch (Orach Chayim 318:4), this refers only to food that has been thoroughly cooked.
or soaked in hot water before the Sabbath - In contrast to the Rambam's decision, the Mishnah Berurah 318:31 rules that food that was soaked in hot water before the Sabbath may be placed in hot water in a כלי שני, but should not be placed in hot water in a כלי ראשון.
one is permitted to soak it in hot water - This refers to water in a כלי ראשון that was removed from its cooking surface. It is forbidden to place any food in a pot on a cooking surface after the Sabbath has commenced (Shulchan Aruch HaRav 318:9; Mishnah Berurah 318:33).
on the Sabbath even though it is presently cold. - The Shulchan Aruch (loc. cit.) states that this leniency applies only to cooked food that is dry. If the food is liquid, placing it in a כלי ראשון that is hot is considered to be cooking. From the Rambam's Commentary on the Mishnah (Shabbat 22:2), it would appear that he also accepts this limitation. The Beit Yosef (Orach Chayim 318), however, maintains that the Rambam does not hold one liable, even when one reheats foods that are not dry.
Although food is cold, and it had never been placed in hot water previously, it may be rinsed in hot water on the Sabbath,32From the Rambam's wording, it is unclear if this refers to water that was in a כלי ראשון or in a כלי שני. From his Commentary on the Mishnah (Shabbat 3:4), it would appear that he maintains that it is permitted to pour water from a כלי ראשון directly on foods.
According to the Ashkenazic authorities, we are permitted to pour hot water on uncooked foods only from a כלי שני (Shulchan Aruch HaRav 318:11; Mishnah Berurah 318:35). Hot water from a כלי ראשון will cook the surface of the food onto which it is poured. if this rinsing does not complete its preparation.33This clause comes to eliminate foods like aged salted fish or sole, whose preparation is completed by washing them with hot water. As the Rambam writes in Chapter 9, Halachah 2, one is liable for violating the forbidden labor of cooking merely by rinsing these foods with hot water. One may not, however, soak it for the first time on the Sabbath.34The prohibition applies only to soaking the food in hot water. One may soak it in cold water (Shulchan Aruch HaRav 318:11; Mishnah Berurah 318:37).", + "Although it is forbidden to heat [food or water] using substances that derive their heat from the sun,35See Chapter 9, Halachah 3. This prohibition was instituted lest one err and think that just as it is permitted to cook using articles heated by the sun, it is permitted to cook using articles heated by fire. it is permitted to heat [them] in the heat of the sun itself, for one will not err between the sun and fire.36I.e., the leniency of placing water in the sun will not cause one to think that it is permitted to place food on a fire. Therefore, it is permitted to place water in the sun to warm.37In his Commentary on the Mishnah (Shabbat 22:4), the Rambam emphasizes that this law is mentioned because one might think that placing the water in the sun is forbidden, lest one place food in hot ashes.
On this basis, many authorities allow the use of water that has been heated by solar energy units on the Sabbath. Even the more stringent opinions, which object to such use, have no difficulty with the concept of using water heated by the sun. They base their objections on other rationales, among them:
That water heated by the solar energy units is heated by an object heated by the sun and not by the sun itself.
The water in the urn of the solar energy unit is very hot. When cold water enters that unit, it will be heated by the water and produce a situation resembling that of the tub mentioned in Halachah 5.
Similarly, we may place [a bottle of] pleasant water into [a pool of] stagnant water so that it cool.38The bracketed additions are taken from Rashi's commentary (Shabbat 146b). Similarly, we may place a [dish of] cooked food into a cistern to preserve it.39Rashi (loc. cit.) explains that were the food left in the sun, it might spoil. By placing it in the cistern, one preserves it.
In his Commentary on the Mishnah (loc. cit., based on Shabbat 146b), the Rambam emphasizes that this law is mentioned because one might think that placing the food in the cistern is forbidden lest one smooth out the cistern's floor.", + "A person may mix water, salt and oil, and dip his bread in the mixture or pour it onto cooked food. This is permitted provided one makes only a small amount.40Enough for one meal (Ba'er Heteiv 321:4). Making a large amount is forbidden,41Significantly, Rashi (Shabbat 108b) explains that the rationale for all the laws in this halachah is that salting or pickling foods is comparable to processing leather. This rationale is mentioned by the Shulchan Aruch (Orach Chayim 321:2). The Rambam, however, maintains that the forbidden labor of processing does not apply with regard to food (Chapter 11, Halachah 5). for it appears that one is performing one of the labors associated with cooking. Similarly, one may not make strong salt water42In the Kessef Mishneh and in the Shulchan Aruch (loc. cit.), Rav Yosef Karo states that it is forbidden to make even a small amount of such a mixture. - i.e., two thirds salt and one third water - for it would appear as if one is making fish-brine.43In the Kessef Mishneh, Rav Yosef Karo explains that usually fish-brine is preserved. Hence, it would appear that one is pickling food.
One may salt an egg, but not radishes and the like,44Included in the latter category are any vegetables that salt softens or makes less bitter. This includes onions, cucumbers, and most vegetables used for salads (Magen Avraham 321:7). because it would appear that one is pickling food on the Sabbath. Pickling is forbidden, because it is as though one is cooking.45The Rambam's intent is not that pickling is forbidden as a derivative of cooking, but that there is a Rabbinic prohibition against doing so (Shulchan Aruch HaRav 321:3; Mishnah Berurah 321:16). Note, however, Karti Ufalti 105:2, which maintains that the Rambam considers that there is a Torah prohibition involved. One may, however, dip radishes and the like into salt and eat them [directly afterwards].46Similarly, a mixture of salt, vinegar, and oil (or other substances used for salad dressings) may be placed on these vegetables, because it no longer appears that one is salting the vegetables to pickle them (Shulchan Aruch HaRav 321:4; Mishnah Berurah 321:14).", + "One may mix wine, honey, and peppers together47Note the Mishnah Berurah 321:69, which permits making this mixture only when one does not undertake much effort in doing so. on the Sabbath to partake of them. Wine, water, and balsam oil are forbidden to be mixed, because this mixture is not fit to be eaten by healthy people.48Hence, this mixture, like any other remedy, may not be drunk on the Sabbath even if it was prepared before the Sabbath.", + "When mustard has been mixed on Friday, one may blend49The Rambam appears to be saying that one may stir the mixture. The Mishnah Berurah 321:58, however, quotes this law as meaning that one may add water or wine to the mixture. Although the Rambam would probably accept that ruling as well, based on his conception of the Rabbinic prohibitions against kneading (see Chapter 21, Halachot 33-34 and notes), this is not likely his intent here. it [on the Sabbath] by hand or with a utensil50The Hebrew word כלי can be rendered as either \"utensil\" or \"container.\" On this basis, the Kessef Mishneh mentions the interpretation of Terumat HaDeshen (Responsum 53), which explains that one may shake a container to blend the mixture, but one may not stir it by hand. He does not, however, accept this as reflecting the Rambam's intent. and add honey to it. One may not stir it forcefully,51I.e., whip it forcefully by hand to produce a smooth, evenly flowing mixture. however; [all that is permitted is to] mix it.
Oil, vinegar, and spices may be added [on the Sabbath] to cress52A leafy vegetable that is used as a spice or dip when mixed with the abovementioned substances.that was stirred on Friday. One may not stir the mixture] forcefully, however; [all that is permitted is to] mix in [these ingredients]. Garlic that was crushed on Friday may be placed into groats on the Sabbath. One may not grind [the mixture]; [all that is permitted is to] mix in [the garlic].", + "A person who removes hair from a person's body is liable for [performing a derivative of the forbidden labor of] shearing.53As explained in Chapter 9, Halachot 8-9. Therefore, it is forbidden to wash one's hands with a substance that will without doubt remove hair - e.g., ohaloh54A fragrant spice, noted for its cleansing powers. and the like.55This follows the principle of פסיק רישא stated in Chapter 1, Halachah 6 - i.e., since one's act will surely result in the performance of a prohibited act, it is considered as if this is one's intent. Although a Rabbinic prohibition is involved here, the same principle still holds.
One may cleanse one's hands with frankincense powder, pepper powder, jasmine powder, and the like, without concern that one might remove the hair on one's hands, for this is not one's intent.56This decision is based on the principle of אינו מתכוין, that an act that results in the performance of a forbidden labor is permitted if it is not a certainty that the forbidden labor will indeed come about. Indeed, the Rambam uses this law to exemplify this principle in Chapter 1, Halachah 5.
[The following rules apply when] one mixes a substance that will undoubtedly remove hair together with a substance that will not necessarily remove hair: If the majority [of the mixture] is composed of a substance that will undoubtedly remove hair, it is forbidden to clean one's hands with it.57This is the version in the standard published texts of the Mishneh Torah. The Maggid Mishneh notes that there is another version of the text which reverses the order in this clause, stating, \"If the majority was a substance that will not necessarily remove hair, it is permitted.\" There is a difference in the rulings resulting from these two versions of the text when the amount of both substances is equal. The Shulchan Aruch (Orach Chayim 326:9) follows the version of the standard text.
Sefer HaKovetz questions why such a leniency is allowed, and explains that all prohibitions based on the principle of פסיק רישא are merely Rabbinic in origin. Accordingly, since the substances that undoubtedly remove hair are not in the majority, leniency is granted. (It must be noted that it is difficult to reconcile the statements of Sefer HaKovetz with the Rambam's own statements, Chapter 1, Halachah 6, that one is liable for performing such an act.) If not, it is permitted.", + "One may not look at oneself in a mirror of [polished] metal on the Sabbath. [This is] a decree [enacted] lest one use it to remove loose hanging strands of hair.58I.e., as Shabbat 149b emphasizes, the difficulty is because a metal mirror can serve as a cutting article itself. This applies even if the mirror is affixed to the wall.59The Sages desired that their decrees be applied uniformly. One may, by contrast, look at oneself in a mirror that is not made of metal, even if it is not affixed [to a wall].60This includes a glass mirror, as is used today (Maggid Mishneh; Mishnah Berurah 302:63).", + "A person who launders is liable for [performing a derivative of the forbidden labor of] whitening, and one who wrings out a garment is liable because he is [performing one of the activities involved in] laundering.61See Chapter 9, Halachah 11. Therefore, it is forbidden to press a piece of cloth, unprocessed fabric, or the like into the opening of a flask to plug it, lest one squeeze62Rav Moshe Cohen of Lunil questions the Rambam's ruling, since one's intent is not to wring out the liquid, but to plug the flask. Shulchan Aruch HaRav 320:22 states that when one plugs the opening firmly, one will certainly squeeze water from it. Hence, this is considered a פסיק רישא. Furthermore, our Sages forbade plugging the opening loosely, lest one plug it firmly. liquids from it.63The Kessef Mishneh (in the gloss on Chapter 9, Halachah 11) uses this law to refute the Maggid Mishneh's thesis that, according to the Rambam, the prohibition against wringing out liquids applies only to water, since it is generally beverages other than water that are contained in a flask.
One may not clean with a sponge unless it has a handle, lest one squeeze [water from it].64As evident from his Commentary on the Mishnah (Shabbat 21:3), the Rambam explains that if the sponge does not have a handle, it is a פסיק רישא that one will squeeze water from it when cleaning with it. If it has a handle, that is not a certainty. This interpretation is also reflected in Rashi's commentary, Shabbat 143a.
Although the Ra'avad accepts the law, he objects to this explanation, maintaining that whether or not the sponge has a handle, one will squeeze water out when cleaning with it. Why then is one allowed to use it? Once the handle is attached, it is no longer considered to be a piece of fabric, but rather a container that is made to hold water. By using it, one is not squeezing the water directly, but merely causing it to be squeezed. One may not cover a jug of water65Note Shulchan Aruch HaRav 320:21, which states that this decree applies only to a jug of water, but not to one containing other beverages. See, however, the Kessef Mishneh's statements cited in note 63. or the like with a cloth that is not set aside for this purpose. [This is] a decree [enacted] lest one squeeze [water from it].66I.e., unless the cloth was designated for this purpose, it is possible that if it gets wet, one will wring out the water so that one can use it for another purpose. If, however, one has set aside the cloth for this use, one will not be concerned with its getting wet.", + "When a cask [of liquids] breaks67Based on the ruling of Tosafot (Shabbat 143b), the Ramah (Orach Chayim 335:1) emphasizes that this law applies only when the cask breaks. If it has a slow leak, there are no restrictions. Since there is no possibility of the person's losing the entire contents of the cask at once, our Sages did not fear that he would panic and violate the Sabbath laws to save his property.
The Ramah also mentions the ruling of Terumat HaDeshen (Responsum 196) that these restrictions apply only when one desires to bring containers from one courtyard to another. There are, however, no restrictions on using different containers within one's own property. This leniency is accepted by the later Ashkenazic authorities. on the Sabbath, one may save what one needs for oneself and one's guests on the Sabbath,68According to the Shulchan Aruch (Orach Chayim 335:1), one may save enough for one's Sabbath needs and the needs of one's guests, even if it is necessary to use several containers. As Rabbi Akiva Eiger notes in his gloss, the Rambam's wording does not appear to fit this interpretation. provided one does not sponge up wine with a sponge69The Shulchan Aruch (loc. cit.) states that this restriction applies even when a sponge has a handle. (See the previous halachah.) Since the person is distressed about the loss of his property, our Sages fear that he might violate the Sabbath laws in this instance. or scoop up oil with his hands.70I.e., there are two restrictions: that one may save only a limited amount of wine or oil, and that the manner in which one saves these liquids must differ from one's ordinary practice. [These restrictions were instituted, because] were one allowed to follow one's ordinary weekday practice, there is the possibility that one would squeeze [the liquids from it].
How must he save [the liquid]? He should bring a container and place it under [the liquid].71According to the Shulchan Aruch (loc. cit.), there is no restriction on the size of this container. Any container may be used, regardless of the amount it can hold. As mentioned, the Rambam's wording does not appear to fit this interpretation. He may not bring one container to catch [the liquid] in the air, and another into which to collect [the liquid]. This [restriction] is a decree, lest one carry a container through the public domain.
[An exception is made] if guests unexpectedly arrive. [In this instance,] he may bring one container to catch [the liquid] in the air, another into which to collect [the liquid], and then combine it with the first. He should not collect [the liquid] and then invite guests. Instead, he should invite guests and then collect [the liquid]. If one acts with guile in this matter,72I.e., invite guests who he knows will not want to partake of the liquids. In this way, he will be able to save the liquids because of them, even though they will not partake of them. (See Hilchot Sh'vitat Yom Tov 3:17, where the Rambam mentions a similar instance where the Sages permitted one to act with guile.) it is permitted.73The Shulchan Aruch (loc. cit.:3) states that it is forbidden to invite guests with this intent. If, however, one does so, it is permitted to use the wine. It is possible that this is the Rambam's intent. (The Shulchan Aruch's leniency is actually even more encompassing, and allows one to use the wine if one invites the guests after collecting it.) Based on the Maggid Mishneh, the Magen Avraham 335:2, however, states that according to the Rambam, one is permitted to act with guile in this manner.
(Kinat Eliyahu objects to this interpretation, noting the difference in the Rambam's wording in this halachah, \"If one acted with guile in this matter, it is permitted,\" and his wording in Chapter 23, Halachah 3, \"It is permitted to act with guile in this matter.\")", + "[A person who has] mud on his garments may rub the inner [surface of the garment so that the mud falls],74Since the person rubs it from the inside, it is not obvious that his intent is to launder the garment (Shulchan Aruch, Orach Chayim 302:7). but not the outer surface. [This is] a decree, [enacted] lest one launder it. One may, however, scrape it75Even from the outside. with one's nails,76Or with a knife (Shulchan Aruch HaRav 302:17; Mishnah Berurah 302:34). without concern that one might whiten it.77The Shulchan Aruch (loc. cit.) quotes the opinion of the Tur, which states that both rubbing the inside of a garment and scraping off mud are permitted only when the mud is moist. When the mud has dried, these acts are forbidden, because it is as if one is grinding the mud.
It is forbidden to rub clean a scarf, since this launders it.78The Ramban and the Ra'avad follow a different version of the text of Shabbat 140a, and therefore rule that it is also permitted to rub a scarf. The Shulchan Aruch (loc. cit:5) follows the Rambam's decision, explaining that when rubbing a scarf, one's intent is to make it glistening clean.
The Be'ur Halachah cites support for the Rambam's ruling from Mo'ed Katan 10b, which states that it is permitted to rub clean one's garments on Chol HaMo'ed (see Hilchot Sh'vitat Yom Tov 8:14). This indicates that such an act is forbidden on the Sabbath. One may, however, rub a cloak, because one's intent is merely to soften it.79I.e., a cloak becomes stiff after being laundered, and before putting it on one generally rubs it (Shulchan Aruch, loc. cit.).", + "It is permitted to use water to rub clean a shoe or a sandal that has become soiled with mud or excrement. It is, however, forbidden to wash them.80Note Chapter 9, Halachah 11, where the Rambam states that one is not liable for wringing out leather. Similarly, the fact that he mentions the prohibition against laundering leather in this chapter appears to indicate that he considers it to be merely a Rabbinic prohibition. This perspective is also quoted by Shulchan Aruch HaRav 302:19. The Be'ur Halachah 302, however, explains that one is liable for laundering leather. We may not scrape new sandals or shoes,81The Rambam appears to allow one to scrape old shoes. The Ra'avad and the Maggid Mishneh object to this ruling, based on Shabbat 141a-b, which states that it is forbidden to scrape both new and old shoes.
The commentaries offer several resolutions of this difficulty. Some point to manuscript copies of the Mishneh Torah that omit the word \"new\" entirely (Radbaz, Vol. V, Responsum 1628). Others explain that the Rambam mentions \"new\" shoes for specific reasons, but not to imply that scraping old shoes is permitted (Rabbenu Meir of Padua). Others find sources to substantiate the Rambam's ruling (Sefer HaKovetz).
The Shulchan Aruch (Orach Chayim 302:8) forbids scraping both old and new shoes. Significantly, however, the prohibition is associated with the forbidden labor of removing hair. Note also the Magen Avraham 302:17 who emphasizes that the prohibition applies only when using a knife. Using dull metal is permitted. but we may apply oil to them.82See Chapter 23, Halachah 10, which appears to contradict this ruling. Similarly, the Ra'avad and others question the text here. Significantly, Rav Kapach mentions that the Yemenite manuscripts of the Mishneh Torah follow an alternate version of the text, which does not present a difficulty. [Similarly,] we may clean old [sandals and shoes].
A pillow or a blanket [soiled] with mud or excrement may be cleaned with a rag.83Care must be taken not to press the rag firmly, lest one squeeze out water from it (Shulchan Aruch, loc. cit.:9). If it is made of leather, one may pour water over it until the stain is removed.84One may not, however, rub them under water to remove the stain (Maggid Mishneh). Washing a cloth in water would be considered as laundering, even according to Torah law (Shulchan Aruch HaRav 302:20).", + "A person whose hands have become soiled with mud may clean them with a horse's tail, a cow's tail, or a firm cloth used to hold thorns.85The Mishnah Berurah 302:57 states that one may also use a rag that is of no importance. [One may] not, [however, use a] cloth that is used to clean one's hands. [These restrictions were instituted] so that one will not follow one's weekday practice and come to launder the cloth.86I.e., the prohibition was not instituted because of the act of washing one's hands with the cloth, but because one might wash the cloth later.", + "A person who washes himself in water may dry himself with a towel and carry it by hand; we do not suspect that he might wring [water from it].87The Magen Avraham 301:58 focuses on this law as an example of the relation of the principles of Rabbinic authority to the changes in the cultural conditions under which Jews lived. Originally, this leniency was granted, because in the Talmudic era washing every day was considered a necessity, and a person who washes himself must dry himself. In his own time, washing was not considered as great a necessity. Hence, some thought of ruling that using a towel would be prohibited. Nevertheless, since the Sages of the Talmud did not institute a prohibition in this regard, the later Rabbis left the status quo unchanged. The Magen Avraham, however, concludes that it is preferable to dry oneself with a towel that one would not normally wring out during the week.
Similarly, a person whose clothes become soaked with water88I.e., from rain, or because he fell into a body of water. may continue walking in them; we do not suspect that he might wring [water from them].89He must, however, be careful not to shake the water from them. [When he removes them,] he may not, however, hang them out to dry even within his home, lest an observer suppose that he laundered his garment on the Sabbath and hung it out to dry.90We are not, however, obligated to remove clothes that were hanging on a clothesline before the Sabbath (Shulchan Aruch, Orach Chayim 301:45). Whenever the Sages instituted a prohibition because of the impression it might create,91The Mishnah Berurah 301:165 cites authorities who maintain that this applies only with respect to a safeguard instituted because of the possibility that an observer might think a prohibition from the Torah was violated. When the question revolves around a Rabbinic prohibition, there is room for leniency. the act is forbidden even in one's private chambers.92For the Sages wanted to established a uniform standard, applicable at all times.", + "When two mikvaot are located one on top of the other, one may remove the plug between them and connect them. Afterwards, one may return the plug to its place. There is no concern that one might squeeze out water [in the process of doing so], since one's intent is that the water should flow out.93The Kessef Mishneh explains that since the person desires to connect the two mikvaot, he will not insert the plug firmly to the extent that he will squeeze water from it.
One may plug a drain with clothes or with any article that can be carried so that water will not inundate food and utensils.94In this instance, the person's concern is to prevent the food and utensils from being inundated by the flow of water. Accordingly, his intent will be to plug the drain in a manner that will prevent a great flow. He, however, is not concerned that there will be a slight leak and will not necessarily plug the drain tightly (Kessef Mishneh).
Merkevet HaMishneh offers a different interpretation. The Rambam is referring to a plug for a hole in a cistern. The person sees that the drain pipes leading to the cistern are full and soon the water level will reach the hole. He therefore plugs the hole so that the water will not flow out and flood the courtyard. Although he plugs the hole tightly, since the water level has not yet reached this height, there is no possibility that he will squeeze out water in the process. We may not, however, plug a drain so that water will descend into a cistern.95I.e., there is a drain-pipe that leads in two directions. By plugging one end, the water can be directed into a cistern. The plug is resting in water and the possibility exists that one may squeeze [water from the plug] when one presses it into place.96Since in this instance, the person wants to direct the flow of the water and preserve all of it, he will plug the other end of the pipe tightly. When doing so, the possibility exists that he will squeeze water from the plug.", + "It is forbidden to fix the sleeves of garments, adjusting them to form layers of cuffs97Our translation is based on Rashi's commentary, Beitzah 23a. as is one's ordinary practice during the week after washing clothes.98See Hilchot Sh'vitat Yom Tov 8:14, which states that this is forbidden on Chol HaMo'ed because it requires professional expertise.
Similarly, we may not fold clothes on the Sabbath in the same way as we fold clothes during the week after laundering them. If one does not possess a change of clothes, one may fold a garment,99This appears to refer to folding a garment with the intent of smoothing out wrinkles that already exist. Similarly, one may fold a garment after removing it, in order that it remain uncreased so it can be worn again on the Sabbath (Shulchan Aruch HaRav 302:8). stretch it out, and wear it so that one will [be dressed] attractively on the Sabbath.100One may fold and refold a garment several times on the Sabbath (Shabbat 15:3). If, however, there is no need to wear a garment again on the Sabbath, one may not fold it so that it will remain uncreased for the following day. For this reason, it is forbidden to fold one's tallit on the Sabbath after the morning prayers (Shulchan Aruch HaRav 302:8; Mishnah Berurah 302:13). The above [restrictions] apply only to a new white garment that may become wrinkled and soiled immediately.101Note Rashi (Shabbat 113a), who offers a different explanation of the Talmudic passage that serves as the source for the Rambam's ruling.
Only one person may fold [a garment]; folding it by two people [together] is forbidden.102When two people fold a garment, the possibility exists that one will smooth out the creases by hand. This is forbidden (Shulchan Aruch HaRav 302:9).", + "Dyeing is one of the categories of [forbidden] labor.103See Chapter 9, Halachah 13.Accordingly, it is forbidden for a woman to apply rouge to her face,104Similarly, the application of other forms of makeup is forbidden (Shulchan Aruch, Orach Chayim 303:25 and commentaries). because this resembles dyeing.
Sewing is one of the categories of [forbidden] labor.105See Chapter 10, Halachah 9.Accordingly, it is forbidden to fill a new pillow or blanket with unprocessed fabric, lest one sew it closed.106Note Rashi (Shabbat 48a), who offers a different rationale for this restriction: that this resembles making a utensil. On the Sabbath one may, however, return fabric that has fallen out from a pillow or blanket107The Mishnah Berurah 340:32 emphasizes that one may return them to the same pillow or blanket, but may not transfer them to another one on the Sabbath..", + "Tearing is one of the categories of [forbidden] labor.108See Chapter 10, Halachah 10.Accordingly, a person whose garments catch onto thorns should separate them carefully109Our translation has parallels in the Rambam's Commentary on the Mishnah, D'mai 6:6 and Kilayim 9:5. The Merkevet HaMishneh, however, renders this word as \"modestly\" - i.e., so others will not see him and think that he is tearing. and patiently, so that they do not tear. If they tear, he is not liable, for this is not his intent.110As mentioned several times, a person is not liable for performing a forbidden labor without intention. In this instance, there is an even greater reason for leniency, since the concept of intent is particularly important regarding this category of forbidden labor. As the Rambam mentions in Chapter 10, the forbidden labor of tearing consists of tearing for the sake of resewing.
It is permitted to wear new clothes; if they tear, it is of no consequence. We may crack open a nut in a piece of cloth without concern that [the cloth] might tear.", + "A person who attaches [building materials to each other] is liable for performing a derivative [of the forbidden labor] of building.111See Chapter 10, Halachot 12-14. Therefore, all doors that are attached to the ground should not be removed, nor should they be returned to their place, lest one attach them.112The Maggid Mishneh questions the Rambam's statements here, noting that from the halachot cited above, it would appear that by returning the doors to their place one would be liable for performing the forbidden labor of building.
The doors of a cabinet, chest, or closet, or the doors of other utensils may be removed, but they may not be returned to their place.113According to the Ramah (Orach Chayim 314:1), this law applies only to small cabinents and chests, those smaller than 40 seah, approximately .375 square meters in modern measure.
In a related matter, Shulchan Aruch HaRav 308:34-35 emphasizes that in contrast to the doors of a building, the doors of cabinets, chests, and the like are not considered muktzeh on the Sabbath. Since they were part of a utensil before they were removed, they are still considered to be utensils afterwards. In contrast, the doors of a building were not considered utensils before the commencement of the Sabbath. Hence, if they are removed on the Sabbath, it is forbidden to carry them. If their bottom hinge slips [partially out of place], it may be pushed back into place.114If, however, it slips off entirely, it may not be returned outside the Temple (Shulchan Aruch, Orach Chayim 313:5). In the Temple, it may be returned to its place.115Since the prohibitions in the category of sh'vut need not be observed in the Temple. If, however, the upper hinge slips [out of place], it is forbidden to return it. [This is] a decree [applying] in all places,116I.e., even in the Temple. This is an exception to the principle mentioned in the previous note, because, in this instance it is very likely that one will perform a forbidden labor (Tosafot, Eruvin 102b). [enacted] lest one attach it.117There is a greater concern that one will attach the upper hinge firmly, because if it becomes detached the door will fall. If, by contrast, the upper hinge remains attached but the lower hinge slips off, the door will still remain hanging.", + "One may not braid one's hair, or set one's hair around one's forehead,118Our translation is based on the Rambam's Commentary on the Mishnah (Shabbat 10:7). Rashi interprets this term to refer to \"parting the hair.\" Note also the Mishnah Berurah 303:83, which discusses whether this restriction applies regarding only a woman's natural hair, or also regarding a wig. for this would appear to resemble building.
A candelabrum made up of separate pieces may not be reassembled on the Sabbath, nor may a chair or a table made up of pieces be reconstructed,119See also Shulchan Aruch (Orach Chayim 315:5), which - albeit in a different context - allows the use of folding chairs on the Sabbath. One may add a leaf to a table, but one may not construct a table by placing the table board on its legs. for this resembles building.120Many other authorities differ and explain that the prohibition was instituted lest one firmly attach the parts to each other. Were one to do so, one would be liable for performing the forbidden labor of מכה בפטיש, completing a utensil (Shulchan Aruch, Orach Chayim 313:6). If, however, one does reassemble these objects, one is not liable,121It appears that, accordingly to the Rambam, even if a person were to attach the parts firmly to each other, he would not be liable. As mentioned, others differ. since [the forbidden labors] of building and demolishing do not apply regarding utensils.122The Rambam's perspective on this issue requires clarification: Beitzah 22a states, \"There is no [concept of] building regarding utensils.\"
The Rambam explains that this refers only to putting together a utensil that is made up of several component parts. Fashioning a new utensil, by contrast, is surely considered building, as explained in Chapter 10, Halachah 13 and notes. As mentioned, others differ and maintain that a person who fashions a new utensil is liable for performing the forbidden labor of מכה בפטיש, completing a utensil. If [the parts of such a utensil] remain loosely put together, one may [complete] its assembly.123According to the Rambam, the rationale for the leniency appears to be that since the parts hang loosely, one would not confuse assembling such a structure with erecting a building. According to the other authorities, the rationale is that since the parts of the utensil hang loosely, there is little likelihood that one will attach the parts firmly to each other.
We may not adjust the vertebra in a child's backbone [so that they are aligned] one above the other,124This refers to adjusting the child's limbs by hand. As mentioned in Chapter 21, Halachah 31, one may tie clothes around the child to adjust his limbs. Furthermore, on the day of a child's birth, it is permitted to adjust his limbs (Shulchan Aruch HaRav 330:10; Mishnah Berurah 330:34). Even afterwards, many authorities allow the adjustment of other limbs, with the exception of the backbone. since this resembles building.", + "A person who erects a permanent tent is liable for performing a derivative [of the forbidden labor] of building.125See Chapter 10, Halachah 13. Accordingly, at the outset, it is forbidden to erect or demolish a temporary126In this context, the word \"temporary\" is defined as \"not constructed to remain for a prolonged period\" (Shulchan Aruch HaRav 315:1). It would appear that, according to the Rambam, even if a tent has a roof that is a handbreadth wide, its classification as permanent or temporary depends on the intent of the person who erects it. (See the Noda BiY'hudah, Vol. II, Orach Chayim, Responsum 30.)
Based on this restriction, the Noda BiY'hudah (loc. cit.) forbids opening an umbrella on the Sabbath. Similarly, because of the appearance that might be created, he forbids carrying an umbrella on the Sabbath even when: a) it was opened before the Sabbath, and b) the community possesses an eruv that makes it permitted to carry. tent, lest one erect or demolish a permanent tent. If, however, one erects or demolishes a temporary tent, he is not liable.
One may add to a temporary tent on the Sabbath. What is implied? If a cloth was spread over pillars or over walls and was rolled up before the Sabbath, [the following rule applies]: If there was a portion the size of a handbreadth extended before the Sabbath,127If, however, the overhang was not at all extended before the commencement of the Sabbath, it may not be extended on the Sabbath. Although it was suspended above the wall before the Sabbath, since it was completely rolled up, it may not be used. one may extend it until its full width on the Sabbath, causing it to become a large tent. The same applies in other similar situations.", + "One may not hang a canopy over a bed, because a temporary tent is created beneath it. It is, by contrast, permissible to set down a bed, a chair, and a table128Similarly, it is permitted to place a table-top on its legs (Maggid Mishneh). Note, however, the Shulchan Aruch (Orach Chayim 315:3), which forbids placing a table-top on legs that appear as walls. even though a tent is created below them,129I.e., a space is covered by a surface supported by four legs. since this is not the way either a permanent or temporary tent is fashioned.130Since one does not use the space below them (Maggid Mishneh).
Note the apparent contradiction between the Rambam's ruling here and his ruling in Hilchot Sh'vitat Yom Tov 4:15, and the resolution offered by the Lechem Mishneh there.", + "Any tent with a slanted roof whose roof is not a handbreadth wide,131I.e., the walls of the tent slant downward, and it does not have a straight roof that is a handbreadth wide. nor is the span three handbreadths below its roof a handbreadth wide,132Based on the principle of l'vud, the space within three handbreadths is considered to be a single entity. Thus, were it to be a handbreadth wide, the tent would be considered as having a roof of significant size (Shulchan Aruch HaRav 315:15). is considered to be a temporary tent. A person who erects it for the first time on the Sabbath is not liable.133This follows the opinion of Rabbenu Yitzchak Alfasi and Rabbenu Chanan'el. Rashi and Rabbenu Asher, by contrast, maintain that since the tent does not have a roof that is a handbreadth wide, it can never be considered even a temporary tent, and there is no prohibition in constructing it. The Shulchan Aruch (Orach Chayim 315:8) follows the Rambam's ruling.
A cloth that is hanging134I.e., there is a beam in the middle of a room on which a cloth is rolled that will be spread out to serve as a cover for a bed. Cords are attached to the cloth, and when they are pulled it is extended to form the canopy. Needless to say, such a canopy must meet the criteria mentioned in the first clause of this halachah regarding the width of its roof (Shulchan Aruch HaRav 315:16; Mishnah Berurah 315:37). doubled over on Friday135As implied by the first clause, had the cloth not been hanging before the commencement of the Sabbath, hanging it on the Sabbath itself would have been forbidden. Nevertheless, since it was hanging before the Sabbath and the cords that extend it are already in place, it is considered already to have been extended the length of a handbreadth. Therefore, extending it further is permitted, as mentioned in Halachah 27 (ibid.). with cords from which its ends are suspended may be spread out and rolled up136Since spreading out the cloth is not considered to be building a tent, closing it is not considered to be demolishing one (Shulchan Aruch HaRav 315:16; Mishnah Berurah 315:38). This and all the other leniencies associated with a temporary tent apply when the roof of the temporary tent is less than a handbreadth wide (Shulchan Aruch HaRav 315:17; Mishnah Berurah 315:38). This ruling is also reflected in the following halachah. [on the Sabbath]. The same [rules] apply to a curtain.137Note the Ramah (Orach Chayim 315:1), who states that one may hang a curtain on the Sabbath, even if one intends to leave it hanging permanently, provided there is no halachic significance to its being hung - e.g., to hang a curtain in front of a toilet so that one could pray in that same room.
Note also the Mishnah Berurah 315:38, which states that the wording of this halachah indicates that the cords from which a curtain hangs must be prepared before the commencement of the Sabbath, as the cords of the cloth mentioned immediately before. There are, however, other authorities who do not accept this view. (See also Halachah 32, which describes the manner in which a curtain may be hung.)", + "[The following rules apply to a bed over which is hung] a bridal canopy whose roof is not a handbreadth wide, nor is the span three handbreadths below its roof a handbreadth wide:138Thus, it meets the criteria of a temporary tent mentioned in the previous halachah. Since it was prepared to serve this purpose [before the commencement of the Sabbath], it may be spread out and rolled up [on the Sabbath].139This represents a greater leniency than the previous halachah. In that halachah, leniency was granted only because the ends of the canopy were hanging from the curtain rods and attached by strings. In this instance, the canopy was not hanging before the Sabbath. Nevertheless, since it was prepared to serve this purpose, it is permitted. [This leniency is granted,] provided it does not hang more than a handbreadth above the bed.140The Maggid Mishneh cites the interpretation of the Rashba, who explains that this refers to a canopy that hangs down a handbreadth below the bed. The part that hangs down is thus considered to be a wall - and the slanted portion of the canopy, a roof.
Based on this interpretation, he finds it necessary to differentiate between such a canopy and a sheet or blanket extended over a bed that is used at present. In the latter instance, even though the sheet or blanket extends more than a handbreadth on either side of the bed, it is not considered a tent, since it was not spread out with the purpose of enclosing space. The canopy, by contrast, was spread out for that purpose and hence is considered a tent in certain instances.
Although this interpretation is accepted by the later authorities (Shulchan Aruch HaRav 315:18; Mishnah Berurah 315:42), Rav Kapach notes that it does not fit the wording used by the Rambam, \"provided it does not hang more than a handbreadth above the bed.\" He thus explains that if the canopy hangs more than a handbreadth above the bed, that open space is considered a wall, and the canopy, its roof.
A curtain141Our translation is taken from the Rambam's Commentary on the Mishnah (Shabbat 17:7). Others render this as \"a shutter.\" It would, however, appear that the Rambam would not object to the use of a shutter for this purpose. Indeed, as indicated by Shabbat 24:5, it is permitted to use any utensil for this purpose. Compare also to Chapter 26, Halachah 10. used to close a window142The rationale for this leniency is that this is considered equivalent to closing a window or a door which is permitted on the Sabbath (Shabbat 125b).
The same rules apply regarding an aperture in the roof (Shulchan Aruch HaRav 313:1; Mishnah Berurah 313:1). may be employed for that purpose even though it was not attached [to the window] or hanging [from it, because] it was prepared to be used for this intent.", + "It is permitted to wear a hat with a brim that provides shade for the person wearing143In this instance, we have adopted the version of this halachah found in the Yemenite manuscripts of the Mishneh Torah. The version of the standard published texts would be rendered \"on one's garments.\" it.144The Maggid Mishneh and similarly, the Shulchan Aruch (Orach Chayim 301:40), interpret this as referring to a hat with a brim less than a handbreadth. According to their interpretation, putting on such a hat is forbidden even in one's home. The Noda BiY'hudah (Vol. II, Orach Chayim, Responsum 30), however, explains that there is no prohibition against putting on a hat, regardless of how wide its brim is. If, however, one extends the clothes one is wearing above one's head or in front of one's face like a tent and: a) [the clothes] are tightly fitted around one's head, and b) the brim that one extends is very firm like a roof,145Note the Radbaz (Vol. V, Responsum 1450), who explains that both of these stipulations are derived from the Hebrew word מהודק used in Shabbat 138b, the source for this halachah. מהודק means \"firm,\" and in this context, the use of the word implies both \"firmly attached\" and that the brim is firm. When both these stipulations are fulfilled, the garment resembles a tent.
Note Rashi, however, who explains that the head-covering must be firmly attached to one's head. Otherwise, one may not wear it in the public domain, lest the wind blow it from one's head. Rashi's interpretation is followed by most later commentaries and accepted by the Shulchan Aruch (loc. cit.:41). this is forbidden, because one is making a temporary tent.", + "A person who hangs a curtain or the like should take care not to create a tent while he is doing so.146I.e., there is no prohibition against hanging the curtain if one holds it upright. This, however, is difficult when hanging a large curtain. Inevitably, one will hold one portion of the curtain with one's left hand and fold at least a handbreadth or more over with one's right hand while hanging it. Thus, a temporary tent will have been created.
This represents the Rambam's conception of the passage in Shabbat 138b, the source for this halachah. Although the Ra'avad and others interpret that passage differently, the Rambam's view is accepted by the Shulchan Aruch (Orach Chayim 315:12). (See also the final clause of Halachah 29 and notes.) Therefore, a large curtain should be hung by two individuals and is forbidden to be hung by a single person.
[Moreover,] a canopy with a roof147I.e., in contrast to the canopy described in Halachah 29. may not be extended even if ten people help in doing so. For it is impossible that it will not be lifted up slightly above the ground [in the process] and thus form a temporary tent.", + "[A person] who covers a jug with a cloth should not cover it entirely, for this is considered to be making148Similarly, removing the cover is forbidden, since it is considered to be demolishing a tent (Shulchan Aruch HaRav 315:19). a tent.149The Maggid Mishneh mentions that this restriction applies only when there is a handbreadth or more of empty space in the jug. This qualification is accepted by the Shulchan Aruch (Orach Chayim 315:13).
The Maggid Mishneh also mentions that the Rashba and the Ra'avad interpret Shabbat 139b, the source for this halachah, differently, and therefore reach a more lenient decision. Although their view is mentioned by the later authorities, the general consensus is to follow the Rambam's ruling. Instead, he should cover [merely] a portion of its opening.
A person who filters using an Egyptian basket150See Chapter 21, Halachah 17, and notes. should not lift the bottom of the basket above the utensil on the Sabbath so that he will not be creating a temporary tent.151Rashi (Shabbat, loc. cit.) interprets the passage that serves as the source for this halachah as the Rambam does. Others, however, explain that this restriction was instituted to make one deviate from one's ordinary practice as a safeguard associated with the forbidden labor of sifting." + ], + [ + "A person who makes a hole that can be used as an entrance and as an exit - e.g., a hole in a chicken coop that is used to allow light to enter and to allow foul air to leave - is liable [for performing the forbidden labor] of dealing [the final] hammer blow.1See Chapter 10, Halachah 16. Note, however, Halachah 14 of that chapter, which mentions making a hole in a chicken coop in connection with the forbidden labor of building.
Accordingly, [the Sages instituted] a decree [forbidding] the opening of any hole, even one intended to be used only as an outlet or only as an inlet, lest one open a hole for which one is liable.2Accordingly, many authorities forbid opening cans or bags on the Sabbath. The more lenient opinions, which allow this, base themselves on the concept that after the contents are removed from the can or bag, it is no longer considered a useful article. Alternatively, these opinions maintain that the can is considered to be a utensil even before it is opened, and the cover is not at all significant. For this reason, it is forbidden to make a new hole in a cask or to widen an existing one.3The Shulchan Aruch (Orach Chayim 314:1) states that this restriction applies only when the person has the intent to widen the hole. If he does not have this intent, there is no prohibition. As an example, that text mentions a knife inserted into a barrel, even though the hole may be widened when the knife is removed; since that is not one's intent, there is no prohibition involved. The Ramah emphasizes, however, that this leniency applies only when it is not a certainty (פסיק רישא) that the hole will be opened further. One may, however, open an existing hole [that has been plugged].4The Shulchan Aruch (loc. cit.:3) quotes the opinion of the Kolbo, which states that this leniency applies only regarding barrels of earthenware. A hole made in a wooden barrel which is tightly plugged may not be opened.
[The above leniency applies] provided the hole is not located below the level of the dregs [in the cask],5Shabbat 146a mentions three levels where holes might be made: a) a hole above the level of the wine. This is intended merely to protect the fragrance of the wine.
b) a hole in the middle of the wine. Since the wine is not entirely above the hole, it needed not be fastened so tightly. This is the subject of the present clause.
c) a hole below the dregs. This is the subject of the following clause. for a hole made below the level of the dregs is intended to hold fast.6Since the entire weight of the wine rests on this hole, it must be fastened very tightly. Accordingly, opening it is considered tantamount to opening a new hole. [Therefore,] it is forbidden to open it.", + "One may make a hole in the seal7Barrels would be sealed closed with clay that was spread out and hardened at their opening. of a cask in order to pour out wine from it, provided one opens it from the top.8Opening the seal in this irregular manner clearly indicates that one did not intend to fashion an opening. An opening is generally not located on the top of a cask (Shulchan Aruch, loc. cit.:6). It is, however, forbidden to open it from the side [of the seal],9A careful reading of the Rambam's wording indicates the need for this bracketed addition (Maggid Mishneh). Significantly, this represents a reversal of the Rambam's approach in his Commentary on the Mishnah (Shabbat 22:3), where he mentions making a hole in the side of the barrel. for this resembles making a utensil.
A person may break a barrel10The Shulchan Aruch (loc. cit.:1) states that it is forbidden to break a complete barrel. Just as one is liable for performing the forbidden labor of building when fashioning a vessel, one is liable for performing the forbidden labor of demolishing when destroying one. Although one is not liable unless one breaks the barrel as a constructive act, even when one's intent is destructive, doing so is forbidden by Rabbinic decree (Shulchan Aruch HaRav 314:1; Mishnah Berurah 314:7). There are, however, later authorities who follow the Rambam's ruling, which permits destroying a utensil if one does not fashion it into a different utensil in the process. to eat dried figs contained in it, provided he does not intend to make a utensil.11Were one to make a carefully perforated hole, one would be fashioning it into a utensil (Rashi, Shabbat 146a). Similarly, a person may bring a cask of wine and slash its top off with a sword12Although a sword may not usually be carried on the Sabbath, it may be handled to perform a task that is permitted (Mishnah Berurah 314:24). for his guests13The Mishnah Berurah 314:25 states that this leniency applies only when guests are present. without any concern [about the above restrictions], for his intent is [not to make a utensil, but solely] to show his feelings of generosity.", + "Just as it is forbidden to open any hole, so too, is it forbidden to close any hole.14This is also a restriction imposed, lest one complete the construction of a utensil. Therefore, it is forbidden to close a hole in a barrel, even when one employs an article that need not be spread,15See Halachah 11 of this chapter and also Chapter 11, Halachah 6. or one that will not lead to squeezing - 16See Chapter 22, Halachah 15. e.g., to plug it with a piece of wood or with a small stone.17Significantly, the Shulchan Aruch (Orach Chayim 314:11) follows the opinion of Rabbenu Asher and others, who maintain that one is allowed to close a barrel with a stone or a piece of wood, provided that one does not close it when wine is flowing out. The later authorities (Shulchan Aruch HaRav 314:20; Mishnah Berurah 314:47), however, differ, and rule that the Rambam's decision should be followed.
One may, however, store food [by placing it the opening of the barrel]. This is permitted even though, in the process, the barrel is stopped up. It is permitted to act with guile in this matter.18Based on Shabbat 139b, many other authorities, including the Shulchan Aruch (loc. cit.), grant this leniency only to a Torah Sage, but not to a common person. Moreover, since Torah Sages of the caliber of those of the Talmudic era do not exist at present, there are authorities who do not permit this leniency at all in the present era.", + "[Performing] any action that completes the fashioning [of an object] causes one to be liable for [the forbidden labor of] dealing the final blow. For this reason, a person who files [the smallest amount of an object] or who repairs an article in any way is liable.19See Chapter 10, Halachah 16.
Accordingly, it is forbidden to sound musical tones on the Sabbath, whether using a musical instrument - e.g., a harp or a lyre - or using another object. It is even forbidden to tap with one's fingers on the ground or on a board,20See the Hagahot Maimoniot, which states that one may knock on a door, because this is not a musical tone. Although there are stringent opinions, common practice is to follow the more lenient view. to snap one's fingers rhythmically21Our translation is taken from the Mishnah Berurah 339:9. (See also the Be'ur Halachah, which mentions that some versions of the Mishneh Torah omit the Hebrew word או. According to this version, the meaning would be \"to bang rhythmically on a board as singers do.\") as singers do,22Note the Mishnah Berurah (ibid.), which cites authorities who interpret the phrase \"rhythmically as singers do\" as an exclusion. These opinions maintain that snapping one's fingers to catch a colleague's attention is not forbidden. Nevertheless, it is common practice to act stringently and not to snap one's fingers at all. to shake a nut [like a rattle] for a child, or to ring a bell to quiet [a child]. All of these [restrictions were instituted as] a decree, lest one repair a musical instrument.", + "We may not drum, nor dance, nor clap hands on the Sabbath.23Note the Ramah (Orach Chayim 339:3), who states that it is customary to allow clapping one's hands and dancing on the Sabbath and holidays. The rationale for this leniency is that today most people are not able to repair a musical instrument, and thus the rationale for our Sages' decree is no longer applicable.
It must, however, be noted that this leniency is granted only with regard to dancing and clapping hands, not playing drums or performing any of the activities mentioned in the previous halachah. Even dancing and clapping hands is allowed only in rejoicing associated with a mitzvah (Mishnah Berurah 339:10). [These are] decrees, [instituted] lest one repair a musical instrument. One may, however, clap using the back of one's hands.
One may not swim24Although bathing is permitted, as above (Chapter 22, Halachah 20), swimming is not. in water. [This is] a decree, instituted lest one make a float. It is permitted to swim in a pool in one's courtyard,25If the pool is located in the public domain, it is forbidden to swim within it for another reason: It is possible that one will spray water for more than four cubits (Mishnah Berurah 339:4). provided the pool has an edge jutting up so that the water does not flow out of it. This serves as a distinguishing factor between a pool and the sea.", + "One may not cut a reed, since this resembles preparing a utensil.26As the Rambam continues to mention, the reed serves as a spigot through which water flowing from a cask can be directed. If [a reed] is cut27Opened at the ends so that the wine can flow through it like a pipe. [before the commencement of the Sabbath], even though it has not been adjusted,28Measured and trimmed to fit the barrel. This leniency is granted even if this reed has never been used for this purpose before (Shulchan Aruch, Orach Chayim 314:5). it may be inserted into a hole in the barrel on the Sabbath. We are not concerned that one might adjust it.
It is forbidden to place a myrtle leaf or the like in the opening of a cask so that the wine will flow through it, since this resembles making a faucet29In contrast to the reed mentioned above, which must merely be inserted into the barrel, it is necessary to fold the leaf and adjust it so that the wine will flow through (Shulchan Aruch, loc. cit.). on the Sabbath.30Rabbenu Asher and others follow the opinion of other Sages (Shabbat 146b), who explain that the reason for this decree is concern that one might pick a leaf on the Sabbath to use for this purpose. According to that opinion, if before the commencement of the Sabbath one has available many leaves that have been picked, one may use them for this purpose.
In the Kessef Mishneh, Rav Yosef Karo defends the Rambam's ruling, and he quotes it in the Shulchan Aruch (loc. cit.). The Ramah, however, quotes Rabbenu Asher's view. We may not break a shard or tear a piece of paper,31The Maggid Mishneh and others cite Beitzah 4:4, which states that these items were used as makeshift frying pans. (Note the Rambam's Commentary on the Mishnah and Hilchot Sh'vitat Yom Tov 4:8.) Rav Kapach, however, raises the question: Since frying is forbidden on the Sabbath, of what use would these articles be? since this resembles preparing a utensil.", + "One may draw water using a branch that is tied to the cup [used to draw water from the well]. If it is not tied to the cup, we may not draw water with it. [This is] a decree, [instituted] lest one trim [the branch] and adjust it.
It is forbidden to polish silverware with greitikon,32A white powder, referred to as alum or tartar which serves as a natural polish. because this makes it shine as if it had been treated by a craftsman. Thus, it appears as if one is repairing a utensil and completing one's work on the Sabbath.33Rashi (Shabbat 50a) and other commentaries differ and state that the prohibition stems from the forbidden labor of removing hair. One may, however, polish it with sand34See Shulchan Aruch HaRav 323:11 and the Mishnah Berurah 323:38, which mention several restrictions regarding the use of sand for this purpose. and neter.35In his Commentary on the Mishnah (Keilim 2:1), the Rambam describes neter as a blue pumice stone used for detergent purposes. (See also Hilchot Issurei Bi'ah 9:37.) It must noted that sodium is called natrium in Latin. This has led some to think that the intent is sodium bicarbonate, a natural cleanser. Similarly, all [other] utensils may be polished with any substance.
It is forbidden to wash plates, cooking dishes, or the like, because it is as if one is improving them,36The Ra'avad differs with the Rambam concerning the rationale for this restriction, explaining that it is not associated with the forbidden labor of dealing the final blow. Instead, it is prohibited so that one does not prepare on the Sabbath for a weekday. This opinion is also quoted by Shulchan Aruch HaRav 323:6. unless one washes them for the sake of using them to eat another meal on this Sabbath.37The intent is that one may wash only those utensils that one intends to use again. Even when a person will serve another meal on the Sabbath, if he is not intending to use certain utensils, he may not wash them. One may, however, wash utensils on Friday night, even though one does not intend to use them until Saturday afternoon (Mishnah Berurah 323:27-28). Utensils used for drinking, by contrast - e.g., glasses and pitchers - may be washed at any time, for there is no limit to [the number of times a person may desire to] drink.38I.e., one may wash the glasses at any time, because it may be assumed that one will desire to drink later. If, however, a person knows that he will not drink again on the Sabbath, it is forbidden for him to wash pitchers and glasses as well (Shulchan Aruch HaRav 323:6; Mishnah Berurah 323:29).
One may not make beds on the Sabbath in order to sleep on them on Saturday night.39Note, however, the Magen Avraham 302:6, who states that one may make a bed if the disorder in the room makes one extremely uncomfortable. One may, however, make the beds [after sleeping on them] Friday night in order to use them again on the Sabbath.", + "On the Sabbath, it is forbidden to immerse [in a mikveh] utensils that are ritually impure, because it resembles repairing the utensil.40I.e., since the utensil was unfit for use before it was immersed, immersing it is equivalent to repairing it (Rambam's Commentary on the Mishnah, Beitzah 2:2; compare to Hilchot Sh'vitat Yom Tov 4:17). Based on Beitzah 18a, Rabbenu Yitzchak Alfasi and Rabbenu Asher offer other rationales for this prohibition.
Note the Shulchan Aruch (Orach Chayim 323:7), which mentions a difference of opinion among the Rabbis whether it is permitted on the Sabbath to immerse a vessel that one has purchased from gentiles. The Maggid Mishneh states that according to the Rambam, this would be forbidden. Accordingly, the Pri Megadim questions why the Shulchan Aruch ignores the Rambam's ruling. The Be'ur Halachah, however, differentiates between the immersion of vessels purchased from a gentile and the immersion of impure vessels. An impure person, by contrast, may immerse himself,41The Mishneh Torah also contains laws that will be relevant when the Temple is rebuilt, and the observance of all the laws of ritual impurity will be restored. At present this halachah is relevant in the following contexts: Women are permitted to immerse themselves in the mikveh on Friday night (with certain restrictions) and men are allowed to immerse themselves on the Sabbath for the sake of holiness (Shulchan Aruch HaRav 326:7; Mishnah Berurah 326:24). Care, however, must be taken when toweling oneself dry not to squeeze water from the towel.
Originally, the license to immerse oneself in the mikveh on the Sabbath was given before it was customary to heat mikvaot. At present, the leniency is continued in most communities, even when the mikveh has been heated. because it appears [as if his intent] is to cool off. One may not sprinkle [ashes from the red heifer] on the Sabbath.42This activity is necessary as part of the purification process for a person who became impure because of contact with a human corpse. Rashi (Pesachim 65b) explains that this is forbidden because it is obvious that one's intent is to purify oneself. Rav Kapach, however, points to Pesachim 69a, which states that the prohibition was instituted lest one carry in the public domain.
A person who immerses utensils on the Sabbath without knowing of the prohibition involved may use them [on the Sabbath]. If [by contrast,] he violates the prohibition intentionally, he should not use them until Saturday night.
It is permitted to immerse impure water on the Sabbath. What should be done? The water should be placed in a container that is not susceptible to contracting ritual impurity43In his Commentary on the Mishnah (Beitzah 2:2), the Rambam explains that if the utensil contracted ritual impurity, its immersion would be forbidden, since one would be purifying not only the water it contains, but also the utensil itself. - e.g., a container made of stone44See Hilchot Keilim 1:6. - and the container should be immersed until it is submerged in the waters of the mikveh and thus purified.", + "We may not separate terumah or tithes on the Sabbath,45The Ra'avad mentions that terumah may not be separated even if one's intent is to give it to the priest to use on the Sabbath itself. because it appears as if one is repairing an article that requires repair.46See Halachah 14, where the Rambam offers another reason for this same prohibition.", + "Processing leather is one of the categories of [forbidden] labor.47The Merkevet HaMishneh notes that the Rambam does not mention Rabbinic prohibitions in connection with the forbidden labors of hunting, slaughtering, and skinning. The commentaries do note, however, that in Chapter 10 the Rambam mentions Rabbinic prohibitions in connection with hunting, and in Chapter 11 Rabbinic prohibitions in connection with slaughtering. A person who softens a hide with oil as the leather-workers do is liable for processing leather.48See Chapter 11, Halachot 5-6. Therefore, a person should not anoint his foot49As mentioned in the notes on Chapter 21, Halachah 23, the Ramah (Orach Chayim 327:1) writes that at present, it is not common for healthy people to apply oil to themselves. Therefore, it is forbidden to apply any type of oil to oneself on the Sabbath for therapeutic purposes. with oil while wearing a new shoe or sandal.50See Chapter 22, Halachah 18, and notes. He may, however, anoint his foot with oil and put on his shoes or sandals, even though they are new. Similarly, he may apply oil to his entire body and roll on a new bed cover51Our translation is taken from the Rambam's Commentary on the Mishnah (Keilim 26:5). Obviously, this bed-cover is made of leather. The Maggid Mishneh offers a different interpretation. without any concern.
When does the above apply? When only a small amount [of oil] is used, enough merely to polish the leather. If, however, he has a large quantity of oil on his skin that would soften the leather, this is forbidden, since this resembles processing it. All [the above restrictions] apply with regard only to new items. It is permitted to do so with old ones.52Note, however, the Mishnah Berurah 327:12, which cites opinions that prohibit applying oil to used leather.", + "A person who spreads a plaster on the Sabbath is liable for [performing a derivative of the forbidden labor of] smoothing a hide.53See Chapter 11, Halachah 6. Therefore, it is forbidden to close a hole with wax and the like, lest one spread it.54See Halachah 3, which prohibits closing a hole in connection with the forbidden labors of dealing the final blow or of building. It is even forbidden to close a hole with fat. [This is] a decree, [enacted] lest [one use] wax.", + "Writing is one of the categories of [forbidden] labor.55See Chapter 11, Halachah 9. Accordingly, it is forbidden to apply eye-paint with a brush and the like on the Sabbath, because this resembles writing.56It must be emphasized that according to the text of Shabbat 94b, it would appear that applying eye-paint is associated with the forbidden labor of dyeing. Nevertheless, it would appear that the Rambam and many other Rishonim had a different version of the text, upon which he based his ruling in this halachah.
[Similarly,] it is forbidden to give a loan or to take a loan. [These are] decrees, [instituted] lest one write. By the same token, it is forbidden to buy,57See the Shulchan Aruch (Orach Chayim 323), which mentions several leniencies and restrictions regarding the acquisition of foodstuffs on the Sabbath. to sell,58One may, however, give a present to a colleague. (See the Rambam's Commentary on the Mishnah, Sukkah 3:11.) to rent,59Note, however, Hilchot Eruvin 2:12, which allows one to rent a gentile's property on the Sabbath in order to complete an eruv. or to rent out. [These are all] decrees, [instituted] lest one write.
A person should not hire workers on the Sabbath,60The Shulchan Aruch (Orach Chayim 307:2) offers another rationale for the restriction against hiring workers, the prohibitions stemming from Isaiah 58:13, \"If you refrain... from [ordinary] speech\" - i.e., that our speech on the Sabbath be distinguished from our speech during the week. The Rambam mentions prohibitions of this nature in Chapter 24. nor should he tell a colleague to hire workers for him.61See related matters in Chapter 6. One may, however, borrow and lend [objects]. A person may [even] borrow jugs of wine or jugs of oil62The difference between borrowing such commodities and lending objects is that when one borrows an object, one intends to return the same object. When one borrows a commodity, by contrast, one intends to use it and return a different one. Thus, it bears a far greater resemblance to a loan. from a colleague, provided he does not say \"Give me... as a loan.\"63Rabbenu Yitzchak Alfasi explains that \"Give me as a loan\" implies that the loan will be for an extended period. Hence, it is more likely that one will write it down.
The Shulchan Aruch (Orach Chayim 307:11) notes that in languages other than Hebrew, the difference between offering a loan and lending appears as one of semantics. Rather than say \"Lend me\" or \"Give me as a loan,\" one should say merely \"Give me.\"", + "It is forbidden to make a sale with a verbal [agreement] or to transfer the article [to the purchaser], whether one weighs it or not.64The Shulchan Aruch and the Ramah (Orach Chayim 323) follow a slightly more lenient approach and allow certain products to be sold by number and in vessels from which a measure can be obtained. Just as it is forbidden to weigh, so too is it forbidden to count and to measure, whether using a measuring container, one's hands, or a rope.65Compare to similar laws mentioned in Hilchot Sh'vitat Yom Tov 4:19-24.", + "Court is not convened on the Sabbath, nor are [the rites of] chalitzah66The ceremony through which a childless widow frees her brother-in-law from the obligation of yibbum. (See the following note and Deuteronomy 25:7-10.) or yibbum67This refers to the rite in which the brother-in-law of a childless widow marries her in order to perpetuate the name of her dead husband. (See Deuteronomy 25:5-6.) conducted, nor are women betrothed,68According to Torah law, marriage is a two-staged process, including erusin (betrothal) - when a bond between a husband and wife is established, but the two still live separately - and nisuin (marriage) - when the couple begin their lives together.
Betrothal is initiated by the act of kiddushin. At present, this is effected by the groom's giving the wedding ring to his wife. It must be added that it is also forbidden to carry out nisuin on the Sabbath, but for a different reason: lest one violate the Sabbath laws when preparing for the wedding feast. (See Hilchot Ishut 10:14.) lest one write.69When quoting this law, the Shulchan Aruch (Orach Chayim 339:4) states that divorce proceedings may not generally be carried out on the Sabbath, even if the bill of divorce was written beforehand.
[Property] may not be consecrated,70This refers to the dedication of property to the Temple treasury or the consecration of an animal to be offered as a sacrifice. nor may endowment evaluations be made,71See Leviticus 27:1-27. nor may [property] be set aside,72See Leviticus 27:28-29. because this resembles a sale.
Nor may terumah and the tithes be separated, for this resembles consecrating the produce one has separated, and also because, [through this ritual,] one makes [the produce] fit [for use] on the Sabbath.73See Halachah 9, where this reason is mentioned in connection with this prohibition.
One may not tithe one's animals.74See Leviticus 27:32. [This is] a decree, [instituted] lest one mark [the animal] with red paint.75For this was the common practice, as the Rambam mentions in Hilchot Bechorot 7:1. As mentioned in Chapter 11, Halachah 17, making a mark is considered a derivative of the forbidden labor of writing. Rabbenu Chanan'el, by contrast, explains that the prohibition against making this mark stems from the forbidden labor of dyeing.
Rav Moshe HaCohen of Lunil notes that, in contrast to produce, the Rambam does not mention the prohibition against tithing animals in connection with the forbidden labor of dealing the final blow. Unlike produce, according to Torah law, one is allowed to partake of meat from an animal even if it has not been tithed. Although there is a Rabbinic prohibition against partaking of such meat, tithing a herd is not considered as making an object fit for use. A person may consecrate his Paschal sacrifice on the Sabbath76When the fourteenth of Nisan falls on the Sabbath. and his festive offering on a holiday, for this is the mitzvah associated with that day.77Since these offerings are associated with a fixed time, they will stand out distinctly in one's mind and will not cause one to forget the Sabbath prohibitions (Shabbat 148b, Hilchot Korban Pesach 1:19).
Just as property may not be consecrated, so too, water may not be consecrated for use [in sprinkling the ashes of the red heifer].78The laws associated with sprinkling the water that has been mixed with the ashes of the red heifer are described in Numbers 19:11-21.", + "When a person separates terumot and tithes on the Sabbath or on a holiday without intentionally desiring to transgress the prohibition involved, he may partake of the produce that he made fit to eat. If he intentionally desired to violate the prohibition, [the produce] is forbidden until Saturday night.79Note the Lechem Mishneh (in the gloss on Hilchot Sh'vitat Yom Tov 6:10), which states that this prohibition applies even when one has no other produce available. See also Sha'ar HaMelech, which questions whether the prohibition applies to others besides the person who violated the prohibition. Note also Chapter 3, Halachah 9, and Chapter 6, Halachah 23. The separation is, nevertheless, effective.
Similarly, when a person consecrates [an object], makes an endowment evaluation, or sets property aside on the Sabbath, with or without the intention to violate the prohibition, the act he performs is effective. Needless to say, this applies on a holiday. Similarly, a business transaction that a person makes with a colleague on the Sabbath is effective.80The participants in the transaction are, however, given stripes for rebelliousness, the prohibition instituted for the violation of a Rabbinic prohibition (Hilchot Mechirah 30:7).
Between sunset and the appearance of the stars [on Friday], we may separate tithes81Although the Rabbis forbade partaking of such produce before tithing it, they considered this as merely a safeguard, for the majority of the common people did separate the tithes. Therefore, one is not considered to be making an article fit for use to the same extent as when one separates tithes from produce that has surely not been tithed (Rav Ovadiah of Bertinoro, Shabbat 2:7). This law is also mentioned in Chapter 24, Halachah 10. from produce that is d'mai.82Produce purchased from a common person, which we are unsure whether or not it has been tithed. [This leniency] is not, however, [granted] for produce from which one knows that the tithes have not been separated.", + "A person who designates83But did not separate these portions (Rambam's Commentary on the Mishnah, D'mai 4:5). [a portion of produce] that is d'mai as terumat ma'aser,84The tenth of the tithe, which the Levites were required to give to the priests. or [who designates a portion of produce as] the tithe for the poor85Which was given instead of the second tithe in the third and sixth years of the seven-year cycle. should not take these portions [and give them to the individuals entitled to receive them]86The bracketed additions are based on the Rambam's Commentary on the Mishnah (loc. cit.). There the Rambam emphasizes that the prohibition centers on giving the designated portions. This is borne out by his rulings in Hilchot Ma'aser 9:8-11, where he mentions leniencies in regard to the separation of the designated portions on the Sabbath if one makes a condition before the commencement of the Sabbath. on the Sabbath. [This restriction applies] despite the fact that the place [of these portions] is designated before the Sabbath and they are placed in a known location at the side of [the remainder of] the produce.
If, however, a priest or a poor person is accustomed to be hosted by this person, he may come and partake [of these designated portions,] provided the person informs87If he does not inform them, it is as if he were using the designated gifts for his own personal purposes (Rambam's Commentary on the Mishnah, loc. cit.). the priest that he is feeding him from terumat ma'aser, or the poor person that he is feeding him from the tithe of the poor.", + "It is forbidden to draw lots or to play dice88This is forbidden even during the week, because the Rabbis deemed gambling to be theft, and also because this reflects conduct that does not contribute to the stability of society (Hilchot Gezeilah 6:7,11). on the Sabbath, because this is equivalent to commercial activity. A person may draw lots with his children and the members of his household,89But not with outsiders, as reflected in the Rambam's Commentary on the Mishnah (Shabbat 23:2) and his rulings in Hilchot Sh'vitat Yom Tov 4:20. [determining who will receive] large and small portions,90In the Kessef Mishneh and in the Shulchan Aruch (Orach Chayim 322:6), Rav Yosef Karo follows the interpretation of Shabbat 148b by Rabbenu Yitzchak Alfasi and Rabbenu Asher, and forbids casting lots, even among one's own household, unless the portions are equal. for they will not take issue [among themselves].", + "On the Sabbath a person is forbidden to calculate accounts that he requires, whether concerning matters of the past or matters of the future. [This is] a decree, [enacted] lest one write.
Therefore, calculations that are of no practical benefit may be performed on the Sabbath. What is implied? [A person may calculate] how many seah of grain he possessed in a particular year, how many dinarim his son's wedding cost, or the like. [Since] these are insignificant matters with no usefulness, there is no difference between making these calculations on the Sabbath or during the week.91See, however, Chapter 24, Halachah 4, which states that one should minimize one's involvement in such idle matters on the Sabbath. Indeed, as is evident from the Rambam's Commentary on the Mishnah (Avot 1:16) and Hilchot De'ot 2:4, the Rambam frowns on such conversation during the week as well. To quote Hilchot Gezeilah 6:11: \"It is not for a person to spend any of his days involved in anything other than the words of wisdom and the matters that lead to the settlement of the world.\"", + "It is forbidden to read mundane documents92The Shulchan Aruch (Orach Chayim 307:13) renders the Hebrew שטרי הדיוטות as \"account sheets.\" Rashi (Shabbat 149a) interprets this as also referring to social correspondence. Based on the Rambam's commentary on the Mishnah (Shabbat 23:2), the Maggid Mishneh states that the Rambam follows Rashi's view.
[The Shulchan Aruch (loc. cit.:14) permits reading a social letter on the Sabbath only if one is unaware of its contents.] on the Sabbath, lest one conduct oneself in an ordinary manner and be provoked to make an erasure.93Erasing is one of the categories of forbidden labor, as the Rambam explains in Chapter 11, Halachah 9. Rabbenu Asher (in his gloss to Shabbat 149b) differs and explains that the restriction mentioned stems from the prohibitions derived from Isaiah 58:13, which distinguish between one's conduct on the Sabbath and one's involvement in mundane, weekday concerns.
A person may verbally count his guests and the desserts [he will serve them],94Regarding this ruling, the Rambam writes (Commentary on the Mishnah, loc. cit.), \"On the Sabbath, it is forbidden to read anything other than the words of prophecy and their explanations [i.e., the Oral Law]. Among the matters excluded are [works of secular] wisdom and science.\" but may not read a written list, lest he read a mundane document. Therefore, if the names were engraved into a tablet or into the wall, one is allowed to read them, for [such writing] will not be interchanged with a [written] document.
It is forbidden to read the writing under a figure or an image95Rashi (Shabbat 149a) and the Shulchan Aruch (loc. cit.:15) interpret this as referring to descriptions written under works of art. Others explain that this refers to images of false deities. (In the Talmudic period, these two interpretations could easily be interrelated, because the subject matter of most gentile art was the false deities they worshiped.)on the Sabbath. It is even forbidden to read the Sacred Writings96I.e., the Holy Writings, in contrast to the Torah and the prophets. This interpretation is obvious from the Rambam's Commentary to the Mishnah (Shabbat 17:1). Rashi (Shabbat 115a) mentions other opinions which forbid reading the works of the prophets as well. during the time the House of Study is in session, lest this lead to the neglect of the House of Study - i.e., so that no one should stay home and read the Sacred Writings and thus be held back from attending the House of Study.97See Chapter 30, Halachah 10, where the Rambam describes the attendance at the House of Study on the Sabbath.", + "[When] a fire breaks out in a courtyard on the Sabbath, a person may not save all [his possessions] in the courtyard98The Maggid Mishneh states that the wording used by the Rambam indicates that a person in an adjoining courtyard where the fire has not yet caught may transfer all his property to a further removed courtyard if an eruv has been made. This concept is also mentioned in the Shulchan Aruch (Orach Chayim 334:1). [by transferring them] to another courtyard99The Shulchan Aruch (loc. cit.:11) mentions a further leniency: One may transfer property from a house to an adjoining house or to another courtyard that one owns. There is, however, a difference of opinion among the Rabbis whether this leniency is accepted or not. in the same lane, despite the fact [that carrying is permitted because] of an eruv. [This is a] decree, [instituted] lest a person extinguish the fire in order to save his property. [This is necessary because] a person panics when his property [is in danger of] being lost.100Another example of a leniency granted because of this principle is found in Chapter 6, Halachah 22.
For this reason, [our Sages] decreed that a person may save only the food he needs for that Sabbath,101The particular laws stemming from this principle are described in Halachot 21-25. the utensils he needs to use on that Sabbath,102As examples, the Shulchan Aruch (loc. cit.:7) mentions cups and pitchers. From the Shulchan Aruch HaRav 334:8 and the Mishnah Berurah 334:17, it would appear that permission is granted only to save utensils one needs for eating, but not other articles - e.g., pillows and blankets - that might be required on the Sabbath. and the clothes that he can wear.103See Halachah 25. Thus, he will despair of saving his property and he will not be motivated to extinguish the fire.
If there is no eruv, one may not even save one's food and one's utensils.104This restriction applies even according to the authorities who maintain that the prohibition against carrying in a lane is Rabbinic in origin. Shulchan Aruch HaRav 334:10 and the Mishnah Berurah 334:26 mention that these restrictions do not apply with regard to saving clothes. Since one must wear them as garments, one may take them out to the public domain as well.", + "What food may a person save? If a fire breaks out on Friday night, one may save enough food for three meals.105One may save enough for three meals for every member of his household. Regardless of whether a person eats a large amount or a small amount, a standard measure - and only that standard measure - of food may be saved for him (Shulchan Aruch, Orach Chayim 334:5). Foodstuffs that are fit for human consumption may be saved for humans, and fodder that is fit for animals may be saved for animals.
If the fire breaks out in the morning, one may save enough for two meals; in the afternoon, enough for one meal.", + "When does the [restriction] on taking only the food for one's needs apply? When one uses many containers to save [the food] or one uses a single container, removes it, empties it, and fills it again. If, however, one removes a single container at one time, it is permitted to remove it even though it contains enough food for many meals.", + "What is implied? One may save a basket filled with loaves of bread, even though it contains enough for several meals. [One also may save] a cake of dried figs and a cask of wine.106This indicates that one may save several different containers containing different types of food. Similarly, it is permitted to spread out a garment, collect all [the food]107The bracketed additions are made on the basis of Shulchan Aruch HaRav 334:6 and the Mishnah Berurah 334:16, which emphasize that, even though one may pour the contents of several containers into a garment, one must empty the containers. It is forbidden to place the containers themselves in a garment and remove them. one can within it, and remove it at one time.", + "One may tell others, \"Come and save for yourselves.\"108I.e., even though the person who owns the property may not save more than his household needs, all of his food stores need not be left to the flames. Other people may be invited to save for themselves. Every individual is allowed to save enough food for his needs or a single container that holds a large amount. [The food that] these individuals save belongs to them.109Since our Sages forbade the person from saving it, he despairs of ever recovering it and relinquishes his ownership.
The above applies only when the person makes an explicit statement inviting others to save the property. If he does not issue such an invitation, we cannot assume that he has relinquished ownership. Although he is forbidden from saving more himself, others are not allowed to take for themselves, for the owner may yet hope to find friends who will save the food and return it to him at no cost (Shulchan Aruch HaRav 334:7; Mishnah Berurah 334:22).
If the person who saves it does not want to take it and returns it to its [original] owner,110In his Commentary on the Mishnah [Shabbat 16:3 (based on Shabbat 120a)], the Rambam describes this as \"God-fearing conduct,\" for it reflects an unwillingness to benefit from property that is not one's own. In this instance, this is particularly true, for the owner does not willingly abandon ownership of his property. it is permitted for him to take payment for his efforts after [the conclusion of] the Sabbath.111It is, however, pious conduct not to accept payment (Shabbat, loc. cit.). It is not considered a wage [paid for working on] the Sabbath,112The Maggid Mishneh and others draw attention to the Rambam's statements at the conclusion of Chapter 6, which forbid taking payment even for activities that are permitted on the Sabbath unless the wage is paid for a larger span of time. Rav David Arameah explains that the prohibition against taking payment for one's Sabbath activities is Rabbinic in origin. In this instance, because of the positive nature of the activity involved, the Sages did not impose any restrictions.
Shulchan Aruch HaRav (loc. cit.) explains that the article rightfully belongs to the person who saved it. Although he relinquishes ownership in favor of his original owner, he does not relinquish ownership of that portion of the article that is equivalent to his wage. What he is receiving from the owner is, in fact, payment for property that he was entitled to take possession of.since no [forbidden] labor was [performed], nor was a prohibition [transgressed], for one [merely] removed the food into a place [enclosed in the same] eruv.", + "A person who saves a loaf of fine flour may not return and save a loaf of coarse flour. If, however, one saved a loaf of coarse flour, one may return and save a loaf of fine flour.113Since one is required to partake of the finest foods on the Sabbath, one is permitted to return and take the loaf baked with fine flour. It is possible to explain that because of the confusion caused by the fire, one forgot to take the better loaf originally.
The Rabbis explained that one may act with guile in this matter and, at the outset, take a loaf of lesser quality so that one can return and take a better loaf afterwards. Since one is not even transgressing a Rabbinic prohibition and will always be able to excuse oneself afterwards that this choice was due to confusion, no restrictions were imposed.
This leads to a further leniency. One may save, for example, a meal of fish, and then return and save a meal of meat, excusing oneself saying, \"At first, I desired to partake of the fish. Afterwards, my appetite changed and I preferred the meat\" (Shulchan Aruch HaRav 334:3; Mishnah Berurah 334:12).
When Yom Kippur falls on Friday,114According to the fixed calendar we follow at present, Yom Kippur will not fall on either a Friday or a Sunday. This law, as many of the other laws in the Mishneh Torah, will apply only after the coming of the Redemption. a person may save [food] on Yom Kippur that he needs for the Sabbath.115If Yom Kippur falls on Thursday and one knows that it will be impossible to prepare one's Sabbath needs on Friday, one is permitted to save food on Yom Kippur for the Sabbath (Shulchan Aruch HaRav 334:4; Mishnah Berurah 334:13). Similarly, one may save food on Yom Kippur for the meal following the fast, regardless of the day of week (Shulchan Aruch, Orach Chayim 334:4). One may not, however, save [food] on the Sabbath for Yom Kippur. Needless to say, one may not [save food on the Sabbath] for a holiday, nor may one save on one Sabbath for the following Sabbath.
Which garments may one save? One may put on all the clothes one can wear and wrap oneself in all the cloaks one can and remove them.116It appears that, according to the Rambam, one may not return and save other clothes. This is the subject of a difference of opinion among the Sages in the Mishnah (Shabbat 16:4). Rabbi Yosse maintains that one may return and put on a second set of clothes. Since one is not carrying the garments, but wearing them, we rule more leniently than regarding foodstuffs. This ruling is followed by the Rashba and the Shulchan Aruch (Orach Chayim 334:8). [Similarly,] one may tell others, \"Come and save for yourselves.\" Every individual [who desires] may put on all the clothes he can wear and wrap himself in all the cloaks he can and remove them. The clothes he saves belong to him, like the food [described above], for he is acquiring an ownerless object.117Since our Sages forbade a person from saving any more clothes, we assume that he despaired of recovering any more of his property. As mentioned above, many authorities accept this rationale only when the person actually invites others to save the clothes.", + "It is permitted to save118Although the Rambam is speaking about saving sacred texts from fire, the same laws apply to another factor - e.g., a flood - that might cause their ruin (Shulchan Aruch, Orach Chayim 334:19). all sacred writings119This term refers to the books of the Bible.
There is somewhat of a difficulty with the Rambam's ruling. He is quoting the Mishnah (Shabbat 16:1). Nevertheless, the teachings of the Mishnah were appropriate in the beginning of the Talmudic era, when it was only the Written Law and not the Oral Law that was written down. The composition of the Mishnah marked a turning point in Jewish history, and from that point onward, it was permitted to write down the teachings of the Oral Law. (See the Rambam's Introduction to the Mishneh Torah.) Texts containing such teachings are also considered sacred articles and may be saved from a fire, just like the books of the Bible (Shulchan Aruch HaRav 334:12; Mishnah Berurah 334:31). Since the Rambam wrote the Mishneh Torah after it became permitted to write down the Oral Law, seemingly, it would have been appropriate for him to refer to texts of the Oral Law as well. that are found in one courtyard [by transferring them] to another courtyard in the same lane, even though an eruv was not made, provided the lane has three walls and a pole [in the place of the fourth wall].120According to the Rambam, such an lane is considered a private domain according to Torah law, and the prohibition against carrying within it is only Rabbinic in origin (Chapter 17, Halachah 2). Accordingly, this restriction is relaxed in order to save the sacred articles. Although some authorities differ with the Rambam regarding the above halachah, they also require an lane to have three walls and a pole in this instance (Shulchan Aruch HaRav 334:17; Mishnah Berurah 334:48).
[The above leniencies apply] provided that the [sacred writings] are written in the Assyrian script121I.e., the script in which tefillin, mezuzot, and Torah scrolls are written. (See Sanhedrin 22a; the Rambam's Commentary on the Mishnah, Yadayim 4:5; and the Moznaim Mishneh Torah series, Hilchot Tefillin 1:19.) and in Hebrew.122I.e., and not a transliteration of other languages. If, by contrast, they are written in any other language or using any other script, we should not save them even if there is an eruv.123As explained above, the Rambam's ruling applied in the Talmudic period, before it became acceptable to write the Oral Law. Once that was permitted, translations of the Bible were also permitted, and the same laws apply to them. Similarly, siddurim and other similar texts may be saved.[Indeed,] even during the week, we are forbidden to read124As mentioned above, after permission was granted to write the Oral Law, this prohibition no longer applies. from such texts. Rather, they should be left in an open place125Our translation is based on Rashi (Shabbat 115a) and the Ramah (Orach Chayim 334:12). where they will become spoiled as a matter of course.", + "Even if [these sacred texts] are written with other tints or with red ink,126Which are not acceptable for writing a Torah scroll (Hilchot Tefillin 1:5). or even if the writing is not permanent, since they are written in the Assyrian script and in Hebrew, we should save them.
The blank portions of parchment for scrolls,127See Hilchot Sefer Torah, Chapters 8 and 9, which mention how much empty parchment must be left for each of the situations mentioned by the Rambam. whether above or below the writing, between one passage and another, between one column and another, or at the beginning and at the conclusion of a Torah scroll, should not be saved.128This refers to an instance where these blank portions of parchment had been cut from the Torah scroll. When a portion of a scroll does not contain 85 letters (see the following halachah), it is no longer considered to be sacred articles (Shulchan Aruch HaRav 334:20; Mishnah Berurah 334:50). Surely this applies to the margins of the scroll that the Rambam is referring to in this halachah.
Tables of blessings129I.e., a text similar to our siddurim (Rashi, Shabbat 115b). and amulets, even if they contain the letters of [God's] name and many Torah verses, should not be saved from a fire.130As mentioned above, after permission was granted to write the Oral Law, siddurim were also accorded the status of sacred articles (Shulchan Aruch, loc. cit.:12).
Regarding amulets containing verses, there is a difference of opinion among the Rabbis. The Tur (Orach Chayim 334) differs with the Rambam and maintains that in the present age, such amulets may be saved. Even though most of the later authorities follow the Rambam's ruling, the Pri Megadim suggests saving amulets with verses that contain God's name.", + "We should save from fire a [worn] Torah scroll that has a total of 85 letters131The expression \"a total\" implies that the letters need not be in the same word, but may be scattered throughout the scroll (Rashi, Shabbat 115b).
In certain contexts, the passage ויהי בנסוע הארון is considered a separate book of the Torah. (See Rashi's commentary on the verse.) Since that passage contains 85 letters, any parchment with 85 letters can be considered a scroll. from complete words,132I.e., the scroll may contain more letters, but if the letters are in words that are partially torn or rubbed out, they are not included in this sum. even if this includes [words like] יגר שהדותא.133I.e., words whose origin is not Hebrew. Similarly, [we should save a scroll] that contains a passage that has fewer than 85 letters if it contains God's name - e.g., ויהי בנסוע הארון.134The commentaries question the Rambam's statements, since as stated above, the passage ויהי בנסוע הארון contains 85 letters. See also the Shulchan Aruch HaRav 334:15 which states that if a scroll contains God's name, it should be saved even though it contains less than 85 letters.
We may save the scroll's carrying case with the scroll135I.e., the carrying case is considered as subordinate to the scroll. Therefore, it is not considered an independent entity, but is rather governed by the more lenient laws that govern the Torah scroll. and the carrying case of tefillin with tefillin, even if the carrying case contains money.136Although the money is muktzeh, there is no need to shake it from the carrying case, and it may be taken to the same place as the tefillin. This leniency was granted so that a person would not be required to delay in saving the property that he was entitled to save (Shulchan Aruch HaRav 334:18)." + ], + [ + "There are activities that are forbidden on the Sabbath despite the fact that they do not resemble the [forbidden] labors, nor will they lead to [the performance of] the [forbidden] labors.1As stated in Chapter 21, Halachah 1, these two reasons are the source for the prohibitions placed in the category of sh'vut.
Why then are [these activities] forbidden? Because it is written [Isaiah 58:13], \"If you restrain your feet, because of the Sabbath, and [refrain] from pursuing your desires on My holy day...\" and it is written [ibid.], \" And you shall honor it [by refraining] from following your [ordinary] ways, attending to your wants, and speaking about [mundane] matters.\"
Therefore, it is forbidden for a person to go2This restriction stems from the fact that the verse mentions, \"Restraining your feet.\" and tend to his [mundane] concerns on the Sabbath, or even to speak about them3Rabbenu Asher, in his gloss on Shabbat 150a, associates this prohibition with discussing matters that are forbidden to be performed on the Sabbath itself. This thrust is reflected in the decisions of Shulchan Aruch HaRav 307:1 and the Mishnah Berurah 307:1.
The Rambam mentions these principles in Halachah 3. In this context, it can be noted that all the examples the Rambam gives in this halachah reflect activities forbidden on the Sabbath. - e.g., to discuss with a partner which merchandise should be sold on the morrow or which should be bought, how this building should be constructed, or which merchandise should be taken to a particular place. Speaking about all matters of this like is included in the prohibition [against] \"...speaking about [mundane] matters.\"
It is speaking that is forbidden. Thinking [about such matters] is permitted.4For the verse specifically mentions speech, thus excluding thought from the prohibition. Nevertheless, as the Shulchan Aruch (Orach Chayim 306:8) emphasizes, \"It is a mitzvah not to think of these matters at all. Instead, one's attitude should be that all of one's work has been completed.\"", + "It is forbidden for a person to check his gardens and fields on the Sabbath to see what they require or to see how their fruit is growing, for this involves going to \"pursue your desires.\"5According to the later authorities, this prohibition applies only when it is obvious that one's intent is to take care of one's own needs. If, however, it appears that one is merely taking a pleasure stroll, there is no prohibition (Shulchan Aruch HaRav 306:2; Mishnah Berurah 306:1). See, however, the notes on the following halachah.
Similarly, it is forbidden for a person to go to the end of the Sabbath boundary62000 cubits from one's place at the commencement of the Sabbath. (See Chapter 27, where this concept is discussed at length.)
The Maggid Mishneh states that by mentioning \"the end of the Sabbath boundary,\" the Rambam alludes to a concept stated by Tosafot (Shabbat 150a) - i.e., that if one's field is within the Sabbath boundary, there is no difficulty and one may walk to it on the Sabbath so that one can begin work on Saturday night. If the field is at the end of the Sabbath boundary, it is obvious that one is walking to proceed to one's field. When the field is within the Sabbath limits, by contrast, it is not obvious that one's intent is to perform forbidden labor.
Although the Shulchan Aruch 307:9 quotes this law, the Magen Avraham 307:13 questions the rationale, for the verse from Isaiah quoted above appears to prohibit walking to facilitate the performance of any activity forbidden on the Sabbath, regardless of the appearance created. on the Sabbath and wait there until nightfall so that he will be closer to performing a task7As explained in the following halachah, this refers to a task that is prohibited on the Sabbath itself. he desires to fulfill on Saturday night, for in this manner he is walking on the Sabbath in \"pursuit of his desires.\"", + "When does the above apply? When one goes to the end of the Sabbath boundary to wait until nightfall to perform an activity that is forbidden on the Sabbath itself. It is, however, permitted to [go to the boundary and] wait until nightfall in order to perform a task that is permitted on the Sabbath.
What is implied? We may not go to the boundary and wait until nightfall in order to bring produce that is still attached to the ground or to hire workers. One may, however, go and wait until nightfall in order to guard one's produce, since it is permitted to guard [produce] on the Sabbath.8See Halachah 8.
Similarly, one may go and wait until nightfall in order to bring an animal or fruit that has already been detached. For one calls to an animal and it will come even if it is outside the [Sabbath] boundary,9Note the Shulchan Aruch (Orach Chayim 306:1), which states that this refers only to an animal that is able to walk on its own. If the animal is too young to walk on its own, it is forbidden to go and wait for it, since even if there were houses, one would be forbidden to carry the animal, because of the prohibition of muktzeh. and had there been enclosures, one would have been able to bring the detached produce on the Sabbath.
Similarly, a person may tell a colleague, \"I am going10One may not, however, say, \"I am riding,\" for riding is forbidden on the Sabbath (Mishnah Berurah 307:30). to this or that city tomorrow,\"11Similarly, he may ask the colleague to accompany him (Maggid Mishneh, Shulchan Aruch, Orach Chayim 307:8). for if there were [a chain of] huts [located between the two places], one would be permitted to walk there on the Sabbath. The same applies in all similar situations.", + "It is permitted for a person to tell a worker whom he sees [on the Sabbath], \"Stand near me in the evening.\"12Although both the employer and the employee understand the implication, since the employer is not making a direct statement - but merely an allusion - this is permitted. The Maggid Mishneh associates this with the concept mentioned at the conclusion of the first halachah: speaking about forbidden matters is prohibited, but not thought. Since no forbidden matters are discussed, the fact that they are implied is of no consequence. One may not, however, tell him, \"Be prepared for me in the evening,\" since by doing so,\" the person is attending to his wants on the Sabbath.
It is forbidden to run and jump on the Sabbath, as [Isaiah, loc. cit.] states, \"[Refraining] from following your [ordinary] ways\" - i.e., the manner in which you walk on the Sabbath should not resemble the manner in which you walk during the week. A person may, however, descend to a cistern, pit, or cave, even if they are 100 cubits deep, climb down to drink and then climb up.
It is forbidden to speak extensively about idle matters, as it is written [ibid.], \"...speaking about [mundane] matters\" - i.e., the manner in which you speak on the Sabbath should not resemble the manner in which you speak during the week.13The Ramah (Orach Chayim 307:1) mentions that a person who enjoys talking about news and matters of this nature may engage in such discussions on the Sabbath, since this brings him pleasure. Needless to say, Torah scholars are encouraged to direct their attention to loftier matters (Shulchan Aruch HaRav 307:2).", + "It is permitted to run on the Sabbath for matters involved with a mitzvah14The Maggid Mishneh equates activities which involve a mitzvah with matters of communal interest. He emphasizes that it is only the prohibitions against involvement with mundane matters that are relaxed because of the performance of a mitzvah. Other prohibitions - e.g., telling a gentile to perform a forbidden activity, or performing an act that resembles or that may lead to the performance of a forbidden labor (i.e., shvut) - are never relaxed, even for the sake of a mitzvah .
As the Rambam mentions (Chapter 6, Halachot 9-10), the prohibition against instructing a gentile to perform an act that is forbidden as a sh'vut is relaxed when a mitzvah is involved, but only when the prohibition is Rabbinic in origin.
The Shulchan Aruch (Orach Chayim 307:5) mentions an opinion permitting us to instruct a gentile to perform a forbidden act for matters of serious communal need, and also a more stringent opinion, that even forbids giving a gentile such instructions. The Ramah also notes a more lenient approach that allows one to tell a gentile to perform a task forbidden by the Torah. In practice, the Rambam's view, as interpreted by the Maggid Mishneh, is accepted by most authorities except in cases where a great loss is involved. In those instances, the leniency mentioned by the Shulchan Aruch is accepted. - e.g., to run to the synagogue or the house of study.
We are permitted to calculate accounts associated with a mitzvah,15The Magen Avraham 306:10 gives as an example, calculating the cost of a feast associated with a mitzvah. to make measurements concerning a mitzvah - e.g., to measure a mikveh to see if it contains [the required] quantity,16A mikveh must contain 40 seah to be halachically acceptable. or a cloth to see if it is [large enough to] contract ritual impurity.17As mentioned in Hilchot Keilim, Chapter 22, a piece of cloth is susceptible to contracting ritual impurity only if it is of a specific size. There are different sizes, depending on the type of cloth.
Charity may be pledged to the poor.18Or for the benefit of a synagogue or other charitable cause. We may go to synagogues and houses of study - and even to theaters and halls of gentiles - to take care19From the discussion of this matter by the later Rabbis, it appears that this phrase has two meanings: a) to examine and inspect a situation where the communal interest is involved; b) to plan out a course of action to deal with questions of this nature, and even to execute that plan, provided the only prohibition being violated is involvement in mundane affairs - for example, to speak to the gentile communal authorities. of matters of public interest on the Sabbath.
One may speak about arranging a marriage for a girl, or arranging study - whether the study of Torah or the study of a profession20For earning one's livelihood is a mitzvah of great esteem. (See also Hilchot Matnot Ani'im 10:18 and the Rambam's Commentary on the Mishnah, Avot 4:5.) - for a boy.21The details of financial arrangements involved in the marriage or the instructions should not, however, be discussed on the Sabbath (Shulchan Aruch, Orach Chayim 306:6). We may visit the sick and comfort mourners.22See Shabbat 12b, which states that permission to visit the sick and comfort mourners on the Sabbath was granted \"with difficulty,\" because it runs contrary to the mood of pleasure that should characterize the Sabbath (Rashi). Significantly, the treatment of this subject in Shulchan Aruch HaRav 287:1-3 appears to reflect a different emphasis from that of the Rambam. A person who goes to visit a sick person should say, \"It is the Sabbath [when it is forbidden] to plead;23In this context, note one of the Rambam's responsa (208), which emphasizes the importance of refraining from reciting any prayers containing requests whether of a communal or an individual nature on the Sabbath or on festivals. healing will come soon.\"24As the Rambam writes in Hilchot Eivel 14:6, one of the fundamental aspects of the mitzvah of visiting the sick is to arouse divine mercy on their behalf. Nevertheless, since it is forbidden to plead on the Sabbath, one makes a statement that acknowledges God's kindness. The phrase cited by the Rambam is also used as the basis of the Mi Sheberach prayers recited for a sick person in the synagogue on the Sabbath.
One may go to the end of the Sabbath boundary to wait until nightfall to take care of the needs of a bride or to take care of the needs of a deceased person [- e.g.], to bring a coffin or shrouds.
[When involved in these matters,] one may tell [a colleague,] \"Go to.... If you don't find [the required object] there, bring it from....\" \"If you can't find it at one hundred, bring it [even] at two hundred.\" [This is permitted] as long as one does not mention the [maximum] sum he is willing to pay.25Our translation is based on the commentary of the Maggid Mishneh, which is quoted by the Shulchan Aruch (Orach Chayim 306:3).
[The rationale for] all these and similar [leniencies] is that [they concern] a mitzvah. And the [verse from which the prohibitions against mundane activity is derived] states, \"pursuing your desires.\" \"Your desires\" are forbidden; God's desires are permitted.", + "One may set out on a ship on the Mediterranean Sea on Friday for the sake of the fulfillment of a mitzvah.26As the Rambam mentions in Chapter 30, Halachah 13, generally one is not allowed to set out on a sea journey less than three days before the Sabbath so that one will have already acclimated oneself to the travails of sea travel by the Sabbath. Nevertheless, because of the person's involvement in the performance of a mitzvah, this restriction is waived. One [must] make an agreement with [the captain] to halt [the journey] on the Sabbath. If, [however,] he does not halt [the journey, it is of no consequence].27The later authorities maintain that particularly because a mitzvah is involved, if the gentile does not agree to halt the journey at the outset, one need not refrain from traveling with him (Mishnah Berurah 248:2).
We may nullify28The Torah gives a husband and a father the right to nullify vows made by his wife and daughter. (See Numbers, Chapter 30.) vows on the Sabbath, both vows that must be nullified for the sake of the Sabbath and vows whose nullification is not related to the Sabbath.29The reason that all vows may be nullified on the Sabbath is that a vow can be nullified by a husband or father only on the day that he hears it. Therefore, if he were not able to nullify it on the Sabbath, he would never be able to nullify it in the future. To preserve this right, our Sages did not forbid nullifying vows on the Sabbath (Maggid Mishneh). One may ask a wise man to absolve [a person] of a vow if this is necessary for the sake of the Sabbath.30In this instance, only the vows that are necessary to be absolved for the sake of the Sabbath may be absolved on the Sabbath, since there is nothing preventing one from absolving the other vows on the following day (Maggid Mishneh).This is possible despite the fact that the person had the opportunity to have [himself] absolved [of the vow] before the Sabbath. [This license is granted] because all of the above matters concern a mitzvah.", + "Punishments may not be administered [by the court] on the Sabbath. Although [administering] punishment fulfills a positive command [of the Torah], the observance of a positive commandment does not supersede [the observance of] the Sabbath [laws].
What is implied? A person who was sentenced to be lashed or executed by [the court] should not be lashed or executed on the Sabbath, as [Exodus 35:3] states: \"Do not kindle a fire in all of your dwellings on the Sabbath.\"31Sefer HaMitzvot (Negative Commandment 322) and Sefer HaChinuch (Mitzvah 114) count this commandment as one of the 613 mitzvot of the Torah.
Note the Magen Avraham 339:3, which questions the Rambam's statements, asking why lashes that do not involve the violation of the Sabbath laws ares included in this prohibition. He explains that it is inevitable that the administration of lashes will result in bleeding.
Alternatively, the commandment teaches us that no cases of this nature may be judged on the Sabbath. The Minchat Chinuch (Mitzvah 114) favors this answer, for it also resolves another problem: Why is this restriction given the status of a separate mitzvah? Since the principle that the observance of a positive commandment does not supersede the observance of the Sabbath laws is already known, why is it necessary for the Torah to give us this commandment? This [verse serves as] a warning to the court not to [execute a person by] burning on the Sabbath. The same principle applies regarding other punishments [administered by the court].32In his gloss on the Mishneh Torah, Rabbi Akiva Eiger notes that there is a principle that a person who refrains from performing a positive commandment should be beaten until he agrees to perform it. Since these blows are not given as punishment, but rather as a prod to motivate the person to observe the commandments, they may be administered on the Sabbath.", + "A person is permitted to guard his produce on the Sabbath regardless of whether it is detached from the earth or not. If another person comes to take it, or an animal or a wild beast comes to eat it, he may shout at them and beat them to drive them away.
[One might ask:] This involves tending to one's own concerns. Why is it permitted? Because33The Maggid Mishneh states that this explanation is an original thought developed by the Rambam. one is prohibited only against acquiring new property that one does not possess, earning a wage, making a profit, or seeking to accrue [new] benefits. It is, however, permitted for a person to protect the interests that he already possesses. To what can this be compared? To locking one's house [to prevent] thieves [from entering].", + "A person who protects his grains from birds or who protects his cucumbers and squash from beasts should not clap his hands and dance as he does during the week. [This is] a decree, [instituted] lest one pick up a pebble and throw it four cubits in the public domain.34The Tzafenat Paneach notes that when considering the minimum size of a pebble one is liable for carrying, Shabbat 81a mentions two opinions: a pebble large enough to throw at an animal and a pebble large enough to throw at a bird. He questions why in Chapter 18, Halachah 11, the Rambam follows the opinion that requires a pebble large enough to throw at an animal, when in this halachah the Rambam mentions a purpose to be served by a pebble large enough to scare away a bird.
In resolution, the Tzafenat Paneach explains that a pebble large enough to scare away a bird can serve a purpose as mentioned in this halachah. Nevertheless, as stated in Shabbat 79a, a person will not take the trouble of carrying an article that is tiny. Hence, the minimum measure for which one is liable for carrying must be more substantial.", + "All the actions that are forbidden as [part of the category of] sh'vut are not forbidden beyn hash'mashot,35Note the Mishnah Berurah 342:1, which states that this applies only when a person has not accepted the Sabbath. If, however, the person or the community in which he is living has accepted the Sabbath, these activities are forbidden even if a mitzvah is involved.[between sunset and the appearance of the stars].36See Chapter 5, Halachah 4, which states that, \"There is a doubt whether beyn hash'mashot is considered as part of the day or as part of the night.\" Although, as mentioned there, we act stringently regarding the observance of Torah prohibitions during this time, certain leniencies are granted regarding Rabbinic prohibitions, as the Rambam explains. They are forbidden only on the Sabbath itself, and they are permitted during beyn hash'mashot,37See S'deh Chemed (K'lalim, Pe'at HaSadeh 2:2) and others, who question whether or not the leniencies mentioned by the Rambam apply both beyn hash'mashot on Friday and beyn hash'mashot on Saturday. There is room to differentiate between them, because during beyn hash'mashot on Friday, the prohibition against these activities has not yet taken effect. On Saturday evening, by contrast, since the prohibitions have been in effect throughout the Sabbath, one might think that they need not be relaxed until the Sabbath has definitely concluded. Shulchan Aruch HaRav 342:1 rules that one may follow the more lenient view. See also the Be'ur Halachah 342 who mentions this issue. provided that [the activity] is necessary because of a mitzvah or a pressing matter.38Significantly, most manuscript copies of the Rambam's Commentary on the Mishnah (Eruvin 3:3) state that the prohibitions in the category of sh'vut do not apply during beyn hash'mashot, without mentioning the qualification that the matter must be pressing or involve a mitzvah. In one of his responsa (Birkat Avraham, Responsum 14), Rabbenu Avraham, the Rambam's son, explains that the Rambam changed his perspective when composing the Mishneh Torah and adopted a more stringent view than he had originally held.
What is implied? During beyn hash'mashot it is permitted to climb a tree39This is forbidden as a sh'vut, as stated in Chapter 21, Halachah 6. or to swim across water40This is forbidden as a sh'vut, as stated in Chapter 23, Halachah 5. to bring a lulav or a shofar. Similarly, one may take an eruv that one has made down from a tree or out from a carmelit.41This refers to an eruv t'chumim (which allows a person to extend his Sabbath boundary), as stated in Hilchot Eruvin 6:9-10. Hilchot Eruvin 6:13, the Rambam states that during beyn hash'mashot, only an eruv chatzerot (which allows a person to carry in an enclosed area) may be made, but not an eruv t'chumim). The present ruling does not, however, represent a change of opinion. It is referring to an instance where the eruv was made before the commencement of the Sabbath, and the person merely desired to move it on the Sabbth.
Similarly, if one is concerned, anxious, and pressed concerning a matter, [an activity forbidden as] a sh'vut is permitted during beyn hash'mashot. If, however, the matter is not pressing, nor does it concern a mitzvah, it is forbidden. Therefore, one may not tithe produce that definitely has not been tithed,42Note the Birkat Avraham, loc. cit.,, which states that, even though tithing is itself a mitzvah, there is no obligation to tithe at a particular time. Here, the intent is that carrying out the activity beyn hash'mashot will allow the performance of a mitzvah that could not otherwise be performed. If that is true regarding tithing produce that definitely has not been tithed - e.g., to provide one with food for the Sabbath - one may separate tithes beyn hash'mashot. although the prohibition against tithing produce on the Sabbath was instituted as a sh'vut.43As mentioned in Chapter 23, Halachot 9 and 14. One may, however, tithe produce of which one is unsure whether or not it has been tithed.44See Chapter 23, Halachah 15. Although tithing this produce involves a shvut and there is no mitzvah involved, this tithing is permitted, because the prohibition against using the produce is not that severe.", + "When a minor performs an activity on the Sabbath that is forbidden as a sh'vut - e.g., he plucks from [a plant growing in] a flower pot that does not have a hole, or he carries in a carmelit - the court is not obligated to prevent him from doing so. Similarly, if his father allows him to act in this manner, [the father] need not be rebuked.45The Rambam's rulings here have aroused the attention of the commentaries. To understand his perspective, it is worthy to quote Chapter 12, Halachah 7:
Should a child desire to extinguish [a fire], he should not be allowed if he is acting on his father's behalf. If he is acting on his own initiative, the court is not obligated to restrain him.
Relevant concepts are also reflected in the Rambam's rulings, Hilchot Ma'achalot Asurot 17:27- 28:
[When] a minor eats a forbidden food or performs a [forbidden] labor on the Sabbath, the court is not obligated to restrain him, for he is not of intellectual maturity.
When does the above apply? When [the child] acts on his own initiative. We may not, however, feed him [forbidden food] ourselves. This applies even to foods that are forbidden because of Rabbinic decree. Similarly, it is forbidden to accustom him to desecrating the Sabbath, even regarding matters that are forbidden as a sh'vut.
Although the court is not obligated to restrain a child [from eating forbidden foods], the [child's] father is obligated to rebuke him... to train him [to conduct himself] in a holy manner.
According to the Rambam, the court is never obligated to restrain a child from performing a prohibited act, regardless of whether it originates from the Torah itself, or from Rabbinic decree. The child's father, however, is obligated to educate him. If the father fails to do so, the court should rebuke the father if he allows his child to violate prohibitions that stem from the Torah. If, however, the prohibitions stem from Rabbinic law, the court is not obligated to rebuke the father.
This explanation of the Rambam's approach is based on the statements of Rav Yosef Karo in the Kessef Mishneh and on his rulings in the Shulchan Aruch (Orach Chayim 343:1). The Ramah (based on Tosafot, Shabbat 121a) introduces a different perspective: that when a child has reached an age when it is fit to educate him in the performance of the mitzvot, the obligation to educate him falls on the court as well. Therefore, they are obligated to restrain him from transgressing Jewish law.", + "The Sages forbade the carrying of certain objects on the Sabbath in the same manner as [one carries] during the week. Why was this prohibition instituted?46In this and in the following halachah, the Rambam sets the conceptual basis for the prohibitions described as muktzeh. The particular laws that result from these principles are described in the following two chapters. [Our Sages] said: If the prophets warned that the manner in which a person walks on the Sabbath should not resemble the manner in which he walks during the week, and similarly, one's conversation on the Sabbath should not resemble one's conversation during the week, as it is written, \"[refraining from]... speaking about [mundane] matters,\" surely the manner in which one carries on the Sabbath should not resemble the manner in which one carries during the week.
In this manner, no one will regard [the Sabbath] as an ordinary weekday and lift up and repair articles, [carrying them] from room to room, or from house to house, or set aside stones and the like. [These restrictions are necessary] for since the person is idle and sitting at home, [it is likely that] he will seek something with which to occupy himself. Thus, he will not have ceased activity and will have negated the motivating principle for the Torah's commandment [Deuteronomy 5:14], \"Thus... will rest.\"47See the notes on the beginning of Chapter 21, which use this halachah as a support for the principle that the positive commandment to rest on the Sabbath is more than just a restatement of the negative commandment not to perform forbidden labor.", + "Furthermore, when one searches for and carries articles that are used for a forbidden activity, it is possible that one will use them and thus be motivated to perform a [forbidden] labor.
[Another reason for this prohibition is] that there are some people who are not craftsmen and are always idle - e.g., tourists and those that stand on the street corners. These individuals never perform labor. Were they to be allowed to walk, talk, and carry as they do during the week, the result would be that their cessation of activity on [the Sabbath] would not be discernible. For this reason, [our Sages instituted] refraining from such activities,48Walking, talking, and carrying. for the cessation of such activities is universally applicable.
These are the reasons for the restrictions against carrying [objects].49The three reasons mentioned by the Rambam are the product of his own original thought. The Ra'avad notes that the Talmud (Shabbat 124b) mentions a further reason: lest one come to carry articles from one domain to another.
The Maggid Mishneh explains that the Rambam did not intend to negate the reason mentioned by the Talmud. Nevertheless, as Shabbat 123b mentions, the prohibition originally instituted was partially relaxed. The reasons why it was not relaxed entirely are stated by the Rambam. The Sages forbade a person from carrying on the Sabbath, with the exception of articles that he requires, as will be explained.50The Rambam's wording implies that it is forbidden for a person to carry an article unless his act is purposeful. (See Chapter 25, Halachah 3 regarding which purposes are acceptable.) One may not carry a utensil, even one that is used for a permitted activity, without a purpose. (See also the gloss of the Maggid Mishneh on that halachah.)" + ], + [ + "There are utensils that are used for permitted purposes - i.e., a utensil that may be used on the Sabbath for the same purpose for which it is used during the week - e.g., a cup to drink from, a bowl to eat from, a knife to cut meat or bread, a hatchet to crack open nuts,1In many manuscript copies of the Mishneh Torah, the text reads \"a hammer to crack open nuts.\" A blacksmith's hammer is considered as a utensil that is used for purposes that are forbidden (see Halachah 7). Nevertheless, a hammer specifically used to crack nuts is placed in a different category. The need to make this distinction is avoided by our version of the text which refers to a hatchet. and the like.", + "There are utensils that are used for forbidden purposes - i.e., a utensil that is forbidden to be used on the Sabbath for the same purpose that it is [ordinarily] used - e.g., a grinder, a mill, and the like - for it is forbidden to crush or grind on the Sabbath.", + "All utensils used for purposes that are permitted may be carried on the Sabbath, whether they are made of wood, earthenware, stone, or metal. [They may be moved] for the sake of the utensil, for the use of the place [it occupies], or to use it [for a purpose that is permitted].2As mentioned in the conclusion of the previous chapter, the Maggid Mishneh interprets the Rambam's statements as meaning that we are not allowed to carry a utensil for no purpose at all, even one that is generally used for a permitted purpose. This law is quoted by the Shulchan Aruch (Orach Chayim 308:4).
All utensils used for purposes that are forbidden, whether they are made of wood, earthenware, stone, or metal may be moved [with certain restrictions]. [Such a utensil may be moved] for the use of the place [it occupies], or to use it [for a purpose that is permitted]. It is, however, forbidden [to move it] for its own sake.3There are, however, several leniencies suggested by the later authorities - e.g., using such a utensil for a permitted purpose and then placing it down where one desires (Shulchan Aruch HaRav 308:12; Mishnah Berurah 308:16). Alternatively, one may move it with one's feet or in a manner that is considered irregular (Shulchan Aruch HaRav 308:15).", + "What is implied? One may move a wooden bowl to eat from it, to sit in the place [where it is located], or so that it will not be stolen. The latter is [what is meant by the expression] \"for the sake of [the utensil] itself.\"
Similarly, [a utensil] may be taken out of the sun so that it will not become parched and break. It may also be removed from the rain so that it will not become saturated with water and deteriorate. These are considered \"for the sake of [the utensil] itself\" and are permitted, since the tasks performed with this utensil are permitted.", + "Similarly, one may move a mill or a grinder4I.e., utensils that are used for a forbidden purpose, as mentioned in Halachah 2. in order to crack nuts open on it5After one picks up such a utensil and uses it for a permitted purpose, one may continue carrying it and place it wherever one desires (Maggid Mishneh). or to climb up to a couch on it. This is [what is meant by the expression] \"to use it [for a purpose that is permitted].\"
[Similarly, one may move it] to sit in the place where it is located. One may not, however, move it so that it will not break, so that it will not be stolen, or the like.", + "Any entity that is not a utensil - e.g., stones, money, rods, beams, and the like - is forbidden to be carried.6They may not be moved at all, even if one desires to use them for a purpose that is permitted, or one requires the place that they are occupying (Ramah, Orach Chayim 308:7). [Nevertheless,] even a large stone or a large beam that requires ten people to carry it, if it is deemed a utensil7I.e., as indicated in the subsequent halachot, if a person set aside or prepared a stone or board for a specific purpose, it is considered a utensil and may be moved on the Sabbath. it may be carried.8No matter how large a utensil is, it is permitted to be carried it on the Sabbath if one would ordinarily carry such a utensil during the week (Shulchan Aruch, Orach Chayim 308:2). (See, however, Chapter 26, Halachah 11, and notes.)
The doors of a house are considered to be utensils; they have not, however, been prepared for use.9Shabbat 122b differentiates between the doors of a chest - which are permitted to be carried if removed on the Sabbath (see Halachah 12) - and the doors of a house, which are not. The Rambam explains that the reason for this distinction is that, even though the doors of a house are considered utensils, it is unlikely that before the Sabbath commenced, one considered using them on the Sabbath. Therefore, they are considered muktzeh, as is explained in Halachah 9 and notes.
Rashi, by contrast, maintains that these doors are not utensils, and that is the reason it is forbidden to carry them. Therefore, if they are detached - even on the Sabbath10The Rambam uses the word \"even\" both here and in his Commentary on the Mishnah (Shabbat 17:1). It would appear that his intent is that it is taken for granted that doors that were removed before the Sabbath and were not prepared to be used for another purpose may not be used on the Sabbath. Even doors that were removed on the Sabbath and had been used as doors on this Sabbath may not be carried if they are removed. - they may not be moved.
Earth, sand, and a corpse11See the Shulchan Aruch (Orach Chayim 311), which mentions certain leniencies regarding moving a corpse if one fears that it will begin to decompose. may not be moved from their place. Similarly, an infant born in the eighth month, [although] he is alive, is considered as a stone and it is forbidden to move him.12Yevamot 80b states that a child born after only eight months will surely die. Therefore, even while he is still living, it is forbidden to carry him on the Sabbath.
Tosafot, Shabbat 135a, states that this ruling is no longer followed, since at present it is impossible to determine exactly when a child was conceived. Therefore, we cannot be certain of the length of time the mother was pregnant. Furthermore, the advances in medical technology have enabled us to save the lives of many babies who would surely not have survived in previous generations. At present, it is a mitzvah to attempt to save the lives of all premature babies, even if doing so involves performing a forbidden labor on the Sabbath.", + "It is permitted to carry a utensil to perform tasks other than those for which it is intended to be used. What is implied? One may take a hammer to crack nuts, a hatchet to cut a dried fig, a saw to cut cheese, a rake to collect dried figs, a winnowing shovel or a pitchfork to feed a child, a spindle or a weaver's shuttle to pierce with, a sack-maker's needle to pick a lock,13Our translation of the above terms is based on the Rambam's Commentary on the Mishnah (Shabbat 17:2). or a mill-stone to sit on.14Significantly, this is the only one of the examples given by the Rambam that is not mentioned in the Mishnah (op. cit.). The Rabbis cite Eruvin 102b or Shabbat 124b as possible sources. The same principle applies in other similar situations.", + "A person may carry a sewing needle that is whole to remove a splinter.15In his Commentary on the Mishnah (loc. cit.), the Rambam uses this statement as proof that there is no prohibition against removing a splinter on the Sabbath. If, however, its head or its point has been broken off, it may not be carried.16Because it is no longer useful as a utensil (Shabbat 123a). Thus it resembles a stone which cannot be carried on the Sabbath. See Halachah 12. If it is still in an incomplete state and its head has not been pierced, it may be carried.17Since there are times when it is preserved in this state for the purpose of removing thorns and the like (Rashi, Shabbat, loc. cit.).", + "Whenever a person is careful [not to use] a utensil lest its value depreciate - e.g., utensils that are set aside as merchandise,18Note Shulchan Aruch HaRav 308:3, which states that not all utensils that are set aside as merchandise are intended solely for that purpose. Many storekeepers consider making personal use of the wares in their shops. In such an instance, one would be allowed to move the article on the Sabbath. or very expensive utensils of which one is extremely careful lest they spoil - carrying it is forbidden on the Sabbath.19The word muktzeh means \"set aside.\" Since a person would ordinarily have no thought of using such a utensil on the Sabbath, it is placed in this category. Even if he changes his mind afterwards and decides to use it on the Sabbath, this is forbidden. Since at the commencement of the Sabbath it was not his intent to use it, it may not be moved for the entire day.
The commentaries compare this law regarding merchandise to Chapter 26, Halachah 14, which states that food, even when set aside to be sold, is never considered muktzeh. This [category] is referred to as muktzeh [lest] financial loss [be caused].
[Included in this category are] a large saw, the knife-like point of a plow, a butcher's knife, a leather-worker's knife, a carpenter's plane, a perfume-maker's mortar,20All these utensils are used for professional purposes that are forbidden on the Sabbath. Since they are delicate instruments, their owners will not use them for other purposes, lest they become damaged. and the like.", + "All utensils that were set aside because of [an association with] a prohibited [activity] are forbidden to be carried. For example, it is forbidden [to move] a lamp that was kindled for the Sabbath,21For these same reasons, it is forbidden to use the oil in the lamp, as stated in Chapter 5, Halachah 12.
It must be emphasized that, because the articles mentioned in this halachah were involved with the performance of a forbidden activity on the Sabbath itself, the prohibitions governing it are more severe than those applying to an article used for a forbidden labor. It is forbidden to move the articles mentioned in this halachah, even when it is necessary to use the place where they are located or one desires to use them for a permitted purpose. a candelabra upon which a lamp was placed, or a table on which money was lying.22As evident from Halachah 17, the present halachah refers to an instance when money was intentionally placed on the table. If it was forgotten there, more lenient rules apply.
[Moreover,] even if the candle is extinguished or if the money falls, [the prohibition remains intact]. Whenever an article is forbidden to be carried beyn hash'mashot [on Friday], it remains forbidden to be carried throughout the entire Sabbath23Rashi, Beitzah 26b, derives this concept from Exodus 16:5, \"On Friday, they will prepare what they have brought,\" which implies that the Sabbath preparations are completed on Friday, before the Sabbath's commencement. An article that is not prepared for use at that time may not be used throughout the Sabbath., even though the factor that caused it to become forbidden is no longer present.", + "In contrast, a utensil that is set aside because it is repulsive - e.g., a used kerosene lamp,24Kerosene produces an unpleasant odor. Therefore, even a metal lamp that uses it for fuel is considered repulsive. a chamber pot, or the like - may be carried on25This halachah grants permission to carry the repulsive article for other purposes. One is allowed to remove an article that contains filth from a room regardless, as stated in the Shulchan Aruch (Orach Chayim 279:6, 308:34-35). the Sabbath26Although one would generally not think of using such a utensil because it is repulsive, since its use is not totally out of the question, it is not forbidden as muktzeh. According to the Shulchan Aruch (Orach Chayim 308:35), however, this leniency does not apply to a chamber pot. It is considered as too repulsive to use for other purposes. if it is required.27Note the gloss of Rabbi Akiva Eiger, which states that it appears that such entities may be moved only when one desires to use them for a purpose and not when one merely desires to use the place in which they are being kept. The Mishnah Beruah 279:19, however, differs and also permits moving the article when one desires to use its place.", + "The doors of any utensil28Compare to Halachah 6. that may be carried on the Sabbath - e.g., the doors of a box, a chest, or a cabinet - may themselves be carried [on the Sabbath], regardless of whether they were removed on the Sabbath or before the Sabbath.29The Merkevet HaMishneh notes that in this clause the Rambam mentions \"before the Sabbath\" after \"on the Sabbath,\" because it is the greater inclusion. Since the doors were not fixed before the Sabbath, one might think that they are no longer considered part of a utensil, and hence it would be forbidden to carry them on the Sabbath. Nevertheless, since they are fit to be attached to their original utensil, they may be moved.
In the following clause, the Rambam mentions \"on the Sabbath\" after \"before the Sabbath,\" because it is the greater inclusion, as explained in the following note.
Similarly, whenever a utensil that can be carried on the Sabbath breaks, whether before the Sabbath or on the Sabbath,30When an article breaks on the Sabbath and it is no longer fit to be used for its original purpose, there is a difficulty. There is a difference of opinion among the Sages whether an object that is nolad - i.e., \"comes into existence initially\" on the Sabbath - is permitted or not. Since it was on the Sabbath that it first became possible to use the broken pieces of the utensils for this new purpose, it is possible to consider them as nolad (Magen Avraham 308:14).
The prevailing view is that objects that are nolad are permitted to be moved on the Sabbath. They are, however, forbidden to be moved on a festival. Accordingly, if an article breaks on a festival, it would be forbidden to move its broken pieces even if they were fit to be used for a constructive (other than one resembling the article's original) purpose Shulchan Aruch HaRav 308:24].
It must, however, be noted that the Magen Avraham's conception is not accepted by all authorities. Many maintain that since these pieces were always fit for use - either as part of the larger utensil or in their own right - they should not be considered nolad (Be'ur Halachah 308). its broken pieces may be carried on the Sabbath, provided these pieces can be used for a purpose that resembles the purpose for which they could be used [originally].31Our translation follows the standard printed text of the Mishneh Torah, even though there appears to be a printing error. To explain: In the Mishnah (Shabbat 17:5), there is a difference of opinion between the Sages. The first opinion of the Mishnah states that the broken pieces of a utensil may be carried provided they can be used for any constructive purpose. Rabbi Yehudah differs and maintains that the broken pieces may be carried only when they can be used for a purpose that resembles the intent for which they had originally been used.
Although the wording of the standard printed text follows Rabbi Yehudah's opinion, the examples he gives and the continuation of the halachah follow the other view. Significantly, many manuscripts and early printings of the Mishneh Torah state \"provided the pieces can be used for a constructive purpose.\"
Although the Baal Halachot Gedolot and other sages of the early generations follow Rabbi Yehudah's opinion, in the later generations almost all the authorities accept the other view.
What is implied? The broken pieces of a kneading trough can be used to cover the opening of a jug. Broken pieces of glass can be used to cover the opening of a flask. The same rules apply in other similar situations. If, by contrast, the broken pieces are unfit for any purposeful use, it is forbidden to carry them.32For they are no longer a utensil, and hence may not be carried, as stated in Halachah 6. Note the Ramah (Orach Chayim 308:6), who mentions that if the broken pieces of the utensil present a danger, they may be moved.", + "All the covers of utensils may be carried on the Sabbath, provided they, themselves, are considered to be utensils.33With the latter clause, the Rambam excludes objects that were never used as the coverings of utensils before the Sabbath, nor were they prepared for to be used for this purpose. Furthermore, if it is not common practice to use an object for this purpose - e.g., a stone - it may not be moved on the Sabbath despite the fact that it was used as a covering several times during the week (Shulchan Aruch HaRav 308:36).
(See also Rashi (Shabbat 126b), who states that we may carry a cover only when it is fit to be used as a utensil in its own right. His opinion is not shared by other authorities.)
[The following rules apply regarding] utensils that are attached to the ground - e.g., a barrel imbedded in the earth:34According to the Maggid Mishneh, this refers to a utensil that is buried entirely within the ground and does not protrude at all. Since it is built in this manner, the Sages apply the laws governing pits and vats to it, lest people be unable to distinguish between them. If, however, a utensil that is attached to the ground projects from the ground, its cover does not require a handle, as will be explained (Shulchan Aruch, Orach Chayim 308:10). If its cover has a handle, it may be carried. If not, it may not be carried. Similarly, the coverings of cisterns and ditches should not be carried35This refers to covers that are not attached with a hinge, as is obvious from Chapter 10, Halachah 14. unless they have a handle.36By mentioning this law in this context, it would appear that the Rambam considers the rationale for the prohibition to be that without handles, the cover is not considered a utensil (Rav David Arameah).
Other authorities explain that when a cover lacks handles, its removal or placement resembles building. If, however, the cover has a handle, it is clearly distinguished as a separate entity that is intended to be handled (Shulchan Aruch HaRav 308:37; Mishnah Berurah 308:42). The Rambam touches on the latter prohibition, albeit in a slightly different manner, in Chapter 22, Halachah 25. The covering of an oven [by contrast] may be carried, even though it does not have a handle.37In Talmudic times, an oven was a separate utensil whose base was attached to the ground, but which protruded from the ground entirely. Therefore, it could not be confused with a pit or a vat (Maggid Mishneh). As the structure of ovens has changed throughout the ages, there has also been a variation in the laws governing their covers.", + "[The following rules apply when] there are two entities, one permitted to be carried and one forbidden to be carried - one adjacent to the other, one on top of the other, or one within the other - and when one is moved the other will also be moved:38Based on Tosafot, Shabbat 43b, the Shulchan Aruch (Orach Chayim 311:8) describes these laws with the term טלטול מן הצד, \"carrying in an indirect manner.\" If a person requires the article that is permitted [to be carried], he may move it, even though the forbidden article is drawn after it. If he requires to move the forbidden article, he should not move it by moving the permitted article.", + "What is implied? When a fig39An article that is permitted to be carried. is buried in straw40An article that is forbidden to be carried, because it is used for construction. More precisely, the term פגה refers to an unripe fig that is placed in the straw to ripen. or a cake is lying upon coals, one may pierce them with a spindle or a weaver's shuttle and remove them, even though the straw or the coals41The commentaries question whether or not this refers to an instance where the coals are burning. Were the coals to be burning, there is the possibility that by removing the cake, one will extinguish the upper coals and cause the lower coals to burn. The Maggid Mishneh quotes Rashi (Eruvin 77a) as explaining that the coals have already been extinguished.
The Kessef Mishneh notes that the wording chosen by the Rambam differs slightly from that of the Talmud. The Talmud states \"a cake buried in coals,\" while the Rambam speaks of a cake \"lying on coals.\" Therefore, he maintains that the law stated by the Rambam applies even when the coals are burning.
Rabbenu Avraham, the Rambam's son (Birkat Avraham, Responsum 9), also shares that opinion, explaining that it is not absolutely necessary that the person will cause the coals to move, and this is not his intention. Therefore, there is no prohibition involved, as stated in Chapter 1, Halachah 5. (See also Hilchot Shegagot, Chapter 7.) Significantly, however, when Rav Yosef Karo mentions these laws in the Shulchan Aruch (Orach Chayim 311:9), he cites the example of the fig and the straw, but omits mention of the cake and the coals entirely. will be moved on the Sabbath when one removes them.
Similarly, if a turnip or a radish42The Shulchan Aruch (Orach Chayim 311:8) emphasizes that this refers to an instance where the vegetables were placed in the earth for storage purposes and they had not yet become rooted there. Were they to have taken root in the earth, it would be forbidden to remove them. is buried in [loose] earth and a portion of its leaves is protruding,43If, however, a portion of its leaves is not protruding, it is not permitted to pierce them with a spindle and remove them. By doing so, one would appear to be creating a pit in the earth.
This is the opinion of the Maggid Mishneh. The Magen Avraham 311:21, however, mentions the opinion of the Tosafot, Shabbat 50b, from which it appears that this leniency would be allowed. one may pull out [the vegetables] on the Sabbath, even though the earth is dislodged. Conversely, however, if a loaf of bread or a child is [located] on a stone or beam, one may not carry the stone or beam because of the child or the loaf of bread.44This is an example of the second principle mentioned in the previous halachah, that one may not carry a forbidden object because of a permitted object lying upon it. Note Chapter 26, Halachah 21, which mentions that exceptions to this principle are made to save a corpse from the heat or from a fire. Similar rules apply in other analogous situations.", + "A person may pick up his son if [the son] yearns for [his father],45The bracketed additions were made on the basis of Shabbat 141b. despite the fact that the son is holding a stone.46Shabbat 141b explains that this refers to a situation where the son might become sick if his father does not pick him up. If there is no danger of the child's becoming sick, the father is forbidden to pick him up (Magen Avraham 309:1).This, however, is not [permitted] if [the son] is holding a dinar,47A coin of the Talmudic period. lest it fall and the father [pick it up and] carry it.48Shulchan Aruch HaRav 309:2 mentions that it is even forbidden to hold the child by the hand that is not holding the coin.
When a basket has a hole and a stone has been used to plug the hole,49The Magen Avraham 309:3 states that this refers to an instance where one firmly attached the stone in the hole, making it a permanent part of the basket. Otherwise, carrying the stone in the basket is forbidden.
Note the Rambam's Commentary on the Mishnah (Shabbat 21:1), where the Rambam interprets this law and the one that follows as a single concept (as the Ra'avad does in his notes). According to that understanding, the leniency of using the stone as part of a container is permitted only when the basket contains fruit that will spoil if the container is overturned. Thus, the Rambam's decision here reflects a change of mind in favor of a more lenient ruling. [the basket] may be carried, because the stone is considered as its wall.
[The following rules apply when] a basket is filled with fruit and a stone [is discovered] among the fruit:50The Shulchan Aruch (Orach Chayim 309:3) mentions the converse of this principle. When the fruits are firm and will not be spoiled if the basket is overturned and they are spilled to the earth, the basket should be overturned before it is carried. If the fruit is soft - e.g., grapes or berries - the basket may be carried as it is.51As mentioned above, the Ra'avad objects to this decision, based on his interpretation of Shabbat 142a. The Maggid Mishneh states that according to the text of the Talmud we have, the Ra'avad's interpretation must be accepted. It is, however, possible that the Rambam's text of the Talmud had a different version of this passage. Both the Tur and the Shulchan Aruch (Orach Chayim 309:3) follow the Rambam's approach. If one spills out the fruit, it would be spoiled by the earth, and [our Sages] did not [apply] their decree in an instance where a loss would be caused.52The Shulchan Aruch (loc. cit.) also mentions that if one needs to use the place where the basket with the stone is placed, one may move it without overturning it, even though it contains fruit that will not be spoiled. (See Halachot 17 and 20).", + "When a person forgets a stone on the opening of a jug, he may tilt the jug to the side [so that the stone] falls.53Shabbat 142b emphasizes that we are required to tilt the jug only when it is moved for the sake of its wine. If one moves it to use the place where it is located, there is no need to dislodge the stones. This ruling is quoted in the Shulchan Aruch (Orach Chayim 309:5). If the jug with the stone upon it is standing among other jugs,54Were he to tilt the jug there, the falling stone might break other jugs. it should be lifted to another place, and then tilted to the side [so that the stone] falls. Similarly, if one forgets money on a pillow that one needs, one may shake the pillow [so that the money] falls.55Shulchan Aruch HaRav 309:6 and the Mishnah Berurah 309:14 emphasize that if one's intent is only that the money should not be stolen, it is forbidden to shake it from the pillow. If one needs [to use] the place where the pillow [is located], one may remove the pillow [although] the money is upon it.
When, by contrast, one56The Ramah (Orach Chayim 309:4) states that the following restrictions apply only when one places a forbidden article on an article of one's own, and not when one places a forbidden article on an article belonging to a colleague. For a person cannot cause an article belonging to a colleague to become forbidden. [intentionally] places money on a pillow57Note the Magen Avraham 309:6, which states that the word \"intentionally\" must be interpreted to mean \"for a useful purpose.\" If, however, a person put down an article on another object intentionally, but with no particular purpose in mind, it is considered as if he forgot it there. on Friday or places a stone on the opening of a jug, it is forbidden to carry them.58Since the article is forbidden beyn hash'mashot, the time of the commencement of the Sabbath, it remains forbidden for the entire Sabbath.
The Shulchan Aruch (Orach Chayim 309:4) also mentions the opinion of Tosafot, who maintain that a base for a forbidden object is created only when one's intent was that the forbidden object remain on the base for the entire Sabbath. If one intended to shake it off the base, or have it transferred by a gentile over the course of the Sabbath, it is not considered a base.
Although the Rambam's opinion is accepted by the later authorities, the more lenient view may be followed if there is a possibility that a loss will be caused - e.g., a lamp falls on a table (Shulchan Aruch HaRav 309:7). [This applies even when later] the stone or the money is removed, for [the pillow or the jug] has become the base for a forbidden article.", + "[The following rule applies to] a stone that is placed in an earthenware59Our translation is based on the Rambam's Commentary on the Mishnah (Shabbat 17:6) and Hilchot Keilim 20:1. Rashi and others render the Hebrew קרויה as a \"gourd.\" bucket [as a weight]:60I.e., since the bucket is made of earthenware, it is not necessarily heavy enough to sink. Therefore, the stone is used as a weight. If it does not fall out when one draws water [with the bucket], it is considered part of the bucket and one is permitted to draw water with it. If not, one may not draw water with it.61In such an instance, the bucket itself becomes forbidden, because it serves as a base for a forbidden object (Mishnah Berurah 309:8). A garment that is [hanging] on a reed62This refers to a reed that was not altered to serve as a hanger. It is not considered a utensil and is therefore deemed muktzeh. may be slipped off the reed.63The intent is that one must hold the garment that is not muktzeh, and not the reed that is (Shulchan Aruch, Orach Chayim 308:16). The Mishnah Berurah 308:64 mentions that one must remove the garment without moving the reed. It is questionable, however, whether the Rambam would agree to that stringency, for this appears to resemble the other instances of טלטול מן הצד, \"carrying in an indirect manner,\" described above.", + "It is forbidden to carry produce that is forbidden to eat - e.g., produce that has not been tithed, even if the obligation to tithe is only Rabbinic,64I.e., produce other than grain, wine, or olive oil. produce separated as the first tithe, from which terumat [ma'aser] has not been separated,65After the tithes have been given to the Levites, they are required to separate a tenth of the produce that they have been given. This produce is given to the priests and is governed by same laws as terumah. (See Numbers 18:25-32.)terumah that has contracted ritual impurity,66Once terumah has contracted ritual impurity, the priests are forbidden to partake of it and it must be burnt. produce separated as the second tithe67The produce separated as the second tithe must be eaten in Jerusalem. When a person lives far from Jerusalem, produce that has been separated as the second tithe can be redeemed by exchanging it for money (Deuteronomy 14:24-27). or produce that has been consecrated68With the exception of the first fruits (bikkurim), produce is not offered in the Temple. If a person consecrates produce, his intent is that it be sold, and the proceeds given to the Temple. and has not been redeemed.
It is, by contrast, permitted to carry d'mai,69Produce purchased from an individual on whom we cannot depend to have separated tithes. for it is fit to be eaten by the poor, and produce separated as the second tithe or produce that has been consecrated and has been redeemed, but for which an additional fifth of its value has not been given.70When one redeems the second tithe or consecrated property, it is necessary to add a fifth of its value to the sum. (One pays 125%.) Nevertheless, as long as one has given the value of the produce, it is considered to have been redeemed, and the additional fifth is considered a debt. Note a parallel in Hilchot Eruvin 1:15.
It must, however, be noted that in Hilchot Ma'aser Sheni 5:12, the Rambam writes that the sacred dimension of the second tithe is considered to have departed from the produce after it has been redeemed, even though one has not paid the additional fifth. Nevertheless, one should not partake of this produce, even on the Sabbath, unless one pays that fifth.
In contrast, in Hilchot Arachin 7:3, the Rambam writes that one is permitted to partake of consecrated produce after it has been redeemed, despite the fact that one has not paid the additional fifth.", + "An Israelite is allowed to carry terumah, even though it is not appropriate for him. One may carry terumah that has contracted ritual impurity together with terumah that is pure, or together with ordinary produce, if both of them are contained in a single receptacle.71The presence of an article that is forbidden to be carried does not cause the entire container to become forbidden.
When does the above apply? When the pure terumah is below [the impure],72Our translation follows the standard published text of the Mishneh Torah. The Kessef Mishneh mentions that the version of this halachah in the texts of the Mishneh Torah commonly available in his time read: \"When does the above apply? When the impure [terumah] was below....\" He, however, prefers the version found in our standard texts, because it parallels the text of Shabbat 141b. Significantly, Rav Kapach notes that both versions appear in ancient manuscripts.
The Maggid Mishneh explains that if the pure terumah is above, one should remove the pure terumah by hand, and then leave the remainder. and the [terumah consists of] produce that would be soiled by the ground. Thus, if the container were overturned, it would be spoiled. If, by contrast, the produce is nuts, almonds, or the like, one must overturn the container, take the terumah and the ordinary produce, and leave the impure [terumah].
If one requires the place where the container is located, one may take all the produce at once, regardless of whether the pure [terumah] is located at the top or at the bottom.", + "[The following rules apply when] a person has in mind [to sit on] a row of stones73That were not cemented in place. Hence, there is a possibility that one will move them when one sits down.
The Magen Avraham 308:41 emphasizes that if one will not move the stones when sitting, there is no prohibition. Moreover, the Magen Avraham emphasizes that the prohibition against muktzeh pertains only to carrying objects with one's hands, and not to moving it with one's body. (See the following halachah.) Therefore, the intent in both clauses of this halachah is to carry the stones or the branches in order to sit on them. before the commencement of the Sabbath: If he prepares them,74I.e., performed a deed preparing them. he is permitted to sit on them on the morrow; if not, that is forbidden.75Although the Ramah (Orach Chayim 308:21) desires to equate the row of stones with the date branches, the Magen Avraham (loc. cit.) justifies the Rambam's ruling.
When a person gathers the branches of a date palm [to use as kindling] wood, but changes his mind on Friday and decides to use them to sit on [in place of mats], he is allowed to carry them.76In contrast to the previous law, thought is sufficient to change the status of the date branches. This leniency is granted because date branches are often used to sit on. It was the person's thought to use the branches for kindling that caused them to be forbidden. Hence, his thought itself is sufficient to remove that prohibition.
By contrast, a row of stones is generally used for construction and not as a seat. Therefore, one must perform a deed that indicates one's desire to use the row to sit upon. Consequently, in the present era, when it is no longer customary to sit on date branches, in this instance as well one must perform a deed to indicate one's intent (Magen Avraham 306:40). Similarly, if he actually sat upon them77The person did not intend to use them as a mat in the future when he sat upon them. Nevertheless, since date branches are commonly used for that purpose, that is sufficient to cause them to be considered as a useful object (Shulchan Aruch HaRav 308:51). before the commencement of the Sabbath, it is permitted to carry them.", + "One may not move straw that is on a bed with one's hands;78In the Talmudic era, straw was generally used for the purpose of kindling. Therefore, it is classified as muktzeh. The Magen Avraham 308:53 notes that in his era, straw was used most commonly for animal fodder. Therefore it should not be classified as muktzeh.one may, however, move it with one's body.79For the prohibition against moving muktzeh applies only when one moves it with one's hands. [Moreover,] if it is [useful as] animal fodder, one is permitted to carry it [by hand]. Similarly, if a pillow or a sheet is placed upon it, it is considered as if one had sat on it before the commencement of the Sabbath,80I.e., placing the pillow or sheet on it is a clear indication that one intends to use it as a mattress. Note Shulchan Aruch HaRav 311:15 and the Mishneh Berurah 311:31, which state that if one puts straw on a bed with the intention of sleeping on it, one may spread it out by hand. and one may move it by hand.
[The following rules apply when] a person has brought a container [filled]81The bracketed addition is made on the basis of the Shulchan Aruch (Orach Chayim 308:35), which states that unless the person sets aside a corner of the house for the earth, it is considered part of the floor of the house. This implies that the person emptied out the container, for otherwise the earth would remain a distinct entity. with earth into his home: If he sets aside a corner for it on Friday,82This act indicates that the person plans to use the earth on the Sabbath. Therefore it is considered a designated article (מוכן). (See Hilchot Sh'vitat Yom Tov 2:18.) he may carry it on the Sabbath, and use it for all his needs.83In the ages prior to household plumbing, earth was necessary to cover urine, feces, and other wastes.", + "It is forbidden to negate the possibility of using a utensil, since this is comparable to destroying [it]. What is implied? A person should not place a receptacle below a lamp on the Sabbath to receive any oil that drips. For the oil in the lamp is forbidden to be carried, and when it falls into the receptacle it will cause the receptacle that had been permitted to become forbidden.84This law has already been explained in Chapter 5, Halachah 13. Were one to place the receptacle there before the commencement of the Sabbath, it would be permitted. The same applies in all analogous situations.
For this reason, a receptacle may not be placed below a chicken to receive the eggs it lays.85According to most authorities, nolad, an article that first comes into existence on the Sabbath, is not forbidden. Nevertheless, an egg laid on the Sabbath is forbidden to be moved. This is a decree enacted as a safeguard, lest one move an egg laid on a festival, as explained in the Rambam's Commentary on the Mishnah (Beitzah 1:1). One may, however, cover [the eggs] with an [overturned] utensil.86One must, however, be careful not to move the forbidden article when covering it (Shulchan Aruch, Orach Chayim 310:6; note the gloss of the Ra'avad to this halachah). Similarly, one may use an overturned utensil to cover any article that is forbidden to be carried, for by doing so one has not negated its use.87Although there is an opinion in Shabbat 43a that states that one may carry an article only for the sake of an object that may itself be carried, this opinion is not accepted as halachah (Maggid Mishneh). (Note, however, the gloss of the Kessef Mishneh on Chapter 26, Halachah 22.) Should one desire to take [the overturned article], one may.", + "One may place a receptacle under dripping water88I.e., water dripping from a leaking roof or the like. to collect it.89There is no prohibition against carrying rainwater. Thus, in placing the receptacle there one does not nullify the possibility of using the receptacle later (Mishnah Berurah 338:30). If the receptacle becomes full, one may pour out the water and return [the receptacle to its place] without hesitation.90This pattern may be repeated any number of times.
[The above applies] only when the dripping water is fit to use for bathing.91Water with which one bathes need not be as clean as water that one drinks. Nevertheless, one will not bathe with water that is soiled. Although the Tur (Orach Chayim 338) differs with the Rambam and does not require the water to be clear, the Rambam's view is accepted by the Shulchan Aruch (Orach Chayim 338:8) and the later authorities. If the water is not fit [for washing], one should not place a receptacle there.92The reason for the prohibition against placing a receptacle to collect the water is that one is invalidating the utensil for future use. The commentaries question this decision, noting that ultimately, when the receptacle becomes full, one is permitted to move it because it is repulsive. They explain that this restriction was instituted because, at the outset, it is forbidden to cause an article to become repulsive (Shulchan Aruch HaRav 339:9, Be'ur Halachah 339). [Nevertheless, after the fact,] should one have placed a receptacle there, one may carry it together with the repulsive water it contains.93These leniencies are granted only within a person's permanent dwelling, as reflected in the Shulchan Aruch, Orach Chayim 308:34. [The reason for the restriction against placing the receptacle there is] that we do not create a repulsive situation94Literally, \"a chamber pot.\" at the outset.95Leniency is granted if there is a possibility of loss involved (Shulchan Aruch, loc. cit. 308:37).", + "Should a barrel containing [wine or oil] that is tevel,96Produce from Eretz Yisrael from which the agricultural requirements (terumah and the tithes) have not been separated. Until these requirements are separated, the produce is not fit to eat and it is considered as muktzeh as explained in Halachah 19. be broken [on the Sabbath], one may bring a receptacle and place it under [the barrel]. [By doing so, one is not considered to have nullified the possibility of using the receptacle,] since were one to transgress and separate [the terumah and tithes as required], the produce would be permitted for use.97See Chapter 23, Halachah 15..
A receptacle may be placed below a candle to collect the sparks that fall, for [the sparks] have no substance. In such an instance, it is permissible to move the receptacle.98See Chapter 5, Halachah 13.
When a beam breaks, we should not support it with a bench or a bed post99The Shulchan Aruch (Orach Chayim 313:7) emphasizes that one may use these utensils only to prevent the beam from falling further. It is forbidden to raise the beam to its original position, because that would be considered as if one were building. unless there is ample space [between the beams] and one can remove [the bench or the bed post] whenever one desires,100Unless there is ample space, we fear that the pressure will be so great that it will be impossible to remove them later. Therefore, one will have nullified all future possibilities of using them (Shabbat 43a). so that one will not nullify a utensil from the possibility of being used.
One may spread a mat over stones or over a beehive on the Sabbath in the summer, [as protection] from the sun, and in the rainy season, [as protection] from the rain, provided that one has no intention of snaring [the bees].101Based on Chapter 1, Halachah 6, one must add that the person must place down the mat in a manner that will not inevitably cause the bees to be snared (פסיק רישא). Were that to be the case, the person who places down the mat would be liable for snaring. [By doing so, one is not considered to have nullified the possibility of using the receptacle] because one may remove [the mat] whenever one desires.
On the Sabbath one may overturn a basket onto which chicks102Which are muktzeh like all animals and fowl. may climb and descend, since103Although one is forbidden to carry the basket while the chicks are in it, one is not considered to have invalidated the possibility of using the receptacle, because one may move it after the chicks descend. one is permitted to carry [the basket] after they descend.104If, however, the chicks are in the basket throughout beyn hash'mashot on Friday, the basket becomes muktzeh (Mishnah Berurah 308:148). Similar rules apply in all analogous situations.", + "[The following rules apply when] an animal falls into a cistern or into a water conduit [from which it cannot ascend on its own]: If one can supply it with its needs while it is there, one should do so until Saturday night. If not, one may bring cushions and blankets and place them beneath it. If this [enables the animal] to ascend, there is no difficulty. Although one is nullifying the possibility of using a utensil - for one is throwing it into a cistern [filled with] water105Rashi and the Rashba (Shabbat 128b) explain the problem differently from the Rambam: that while the animal is standing on the cushions, it is impossible to move them. This interpretation is difficult, because one may move them after the animal departs,. According to the Rambam's interpretation, by contrast, there is no difficulty, because once the cushions are wet, they cannot be used. The Rambam's interpretation is quoted by the Shulchan Aruch (Orach Chayim 305:19). - [our Sages did] not institute a decree [in this instance], because of the suffering [the] animal endures.
[Regardless of the circumstances,] it is forbidden to lift the animal up by hand.106Although the prohibition against carrying an animal by hand is also Rabbinic in origin, it is more severe. Therefore, our Sages did not nullify it despite the suffering caused to the animal.
There are authorities who are more lenient and maintain that even the latter prohibition is waived because of the animal's suffering. The later authorities rule that one may rely on this decision in a situation where a great loss will be incurred. Moreover, they add that all agree that one may instruct a gentile to lift the animal from the cistern. This is preferable to placing the cushions and blankets there (Shulchan Aruch HaRav 305:26; Mishnah Berurah 305:70). Similarly, one may not lift up an animal, beast, or fowl in a courtyard.107Needless to say, this is forbidden in the public domain, because it is forbidden to carry an animal there (Shabbat, loc. cit). One may, however, push them until they enter.
One may support108I.e., hold them by the necks or shoulders and direct them (Shulchan Aruch, loc. cit. 308:40). calves and ponies as they walk. One may not, however, hold a chicken that fled [as one directs] it [to return to its coop]. [This prohibition was instituted] because [the chicken tries] to free itself from [the person's] hand, and [in the process, causes] its wings to be torn off.109This is the Rambam's interpretation of Shabbat (loc. cit.). Rashi and the Ra'avad offer a different rationale for the prohibition against lifting a chicken: that the chicken will lift up its legs from the ground, causing one to carry it. This interpretation is quoted by the Shulchan Aruch (loc. cit.). One may, however, push it until it enters [its coop]." + ], + [ + "All the utensils used for weaving, including the cords and the reeds, may be carried [according to the rules governing] other utensils that are used for forbidden tasks.1I.e., the object may be carried to perform a permitted task or because the place in which it is lying is needed (Chapter 25, Halachah 3). An exception is made regarding the upper weaver's beam and the lower weaver's beam. They may not be carried, because they are [usually] fixed [within the loom].2The Maggid Mishneh writes that, for this reason, it is as though they are not considered to be utensils.
Similarly, the pillars [of the loam] may not be moved, lest one fill the hole [in the earth created when they are removed]. It is permitted to move the other utensils of a weaver.3See Chapter 10, Halachah 3, and the Rambam's Commentary on the Mishnah (Shabbat 15:2, which mention the use of a weaver's rope.", + "Brooms made of date branches and the like, which are used to sweep the ground, are considered utensils that are used for a permitted purpose, since sweeping is permitted on the Sabbath.4See Chapter 21, Halachah 3, which states that one may sweep a floor on the Sabbath only if it is paved. Since sweeping is permitted in that instance, however, it is considered a permitted activity.
Nevertheless, according to the Ramah (Orach Chayim 337:2), who forbids sweeping with these brooms even on a paved floor, a broom would be considered a utensil used for a forbidden purpose. The notes on that halachah mention the views of the later authorities.
Bricks that remain after a building [was completed] are considered utensils that are used for a permitted purpose, for they are fit to recline upon,5Rashi, Shabbat 124b, states \"to sit upon.\", as is obvious from the fact that they are filed and adjusted for this purpose.6For this reason, a more lenient ruling is given than with regard to the row of stones mentioned in Chapter 25, Halachah 21, where one must indicate one's desire to use them on the Sabbath. (See Mishnah Berurah 306:73.) If, however, one collects them, [it is evident] that they have been set aside [for building], and it is forbidden to carry them.7Since they are not considered to be utensils. (See Chapter 25, Halachah 6.)", + "A small shard may be carried, even in the public domain.8Although there is no utensil to cover there, since it is fit to cover a utensil one may take it to use for another purpose (Shulchan Aruch, Orach Chayim 306:7). Needless to say, one may carry it only less than four cubits.[This leniency is granted] because it is fit to be used in a courtyard to cover the opening of a small utensil.9As the Maggid Mishneh and the Shulchan Aruch (loc. cit.) emphasize, this leniency applies only to the broken pieces of a utensil. Since it was originally considered a utensil, it remains in this category as long as it can serve a useful purpose. In contrast, a stone is not considered a utensil, even though it is fit to cover another utensil, unless it is designated for this purpose. [When] the stopper of a barrel has been cut off, both it and its broken pieces are permitted to be carried. If one threw it into a garbage dump10Although it is useful, since its owner discarded it before the commencement of the Sabbath, there was no intent of using it at the time the Sabbath commenced. Therefore, it becomes forbidden. (See Ramah, Orach Chayim 308:7.) before the commencement of the Sabbath,11If, however, it is discarded on the Sabbath itself, its use is permitted, since at the time of the commencement of the Sabbath it was still deemed to be a useful article (Maggid Mishneh). carrying it is forbidden.
When a utensil has been broken [but not shattered into pieces], one should not remove a shard from it to use to cover [another utensil] or to use as a support.", + "It is permitted to bring three rounded12Our translation is taken from the dictionary of Rabbi Tanchum of Jerusalem. The Maggid Mishneh renders the term מקורזלות as \"sharp.\" stones into a lavatory to clean oneself.13Although stones are not considered to be utensils and therefore may not ordinarily be carried, an exception is made in order to allow a person to take care of his basic hygienic needs.
Because of the advances in civilization, the situations described in this and the following halachah are no longer common practice. Nevertheless, the motivating principle behind these laws - that our Sages allowed certain leniencies for the sake of human dignity and hygiene - is pertinent at all times.
In this context, it is worthy to note the difference of opinion mentioned by the Ramah (Orach Chayim 312:1): According to one opinion, it is permitted to carry these stones only in one's own courtyard; i.e., only the prohibition against carrying stones is lifted. A second opinion, however, maintains that the prohibition against bringing an article from a carmelit into the private domain is also lifted in this instance. Shulchan Aruch HaRav 312:4 and the Mishnah Berurah 312:8 favor the latter view. Of what size may they be? A fistful.14I.e., the size of all three together may not exceed a fistful (Maggid Mishneh).A clod of earth, by contrast, which is likely to crumble, is forbidden to be taken to clean oneself.15Rashi (Shabbat 81a) relates that since the earth is likely to crumble - and then it will no longer be useful for this purpose - the prohibition against carrying it was never lifted.
It is permitted to take these stones up to a roof [so that one will be able] to clean oneself with them.16Rashi (loc. cit.) and the Shulchan Aruch (Orach Chayim 312:1) explain that carrying the stones might entail extraordinary difficulty, which is normally forbidden on the Sabbath. An exception is made in this instance, however, for the reasons mentioned above. When rain descends upon them and they sink in the mud, they may be taken if there is a distinct mark [showing their location].17There is no concern that one might be performing a derivative of the forbidden labor of grinding, nor of the forbidden labor of demolishing.
[When] a stone has filth on it, one can be certain that it is used to clean oneself. Therefore, carrying it is permitted it even though it is large.18As a corollary to this principle, the Mishnah Berurah 312:6 mentions that it is permitted to carry toilet paper. Although paper is generally considered to be muktzeh, since the purpose for which this paper is used is clearly designated, it is not placed in this category. The Mishnah Berurah, however, emphasizes that tearing the paper on the Sabbath is forbidden.", + "Should a person have a choice of [using] a stone or an earthenware shard [to clean himself], one should use the stone.19Since a shard is sharp and might tear one's membranes (Rashi, Shabbat 82a).If, however, the shard comes from the handle of a utensil, one should use the shard.20Because in this instance the shard is smooth and will not tear one's membranes. Since the shard comes from a useful article, it is not muktzeh, as the stones are.
[The following rules apply when] a person has a choice of [using] a stone or grass: If the grass is soft, one should use it.21Since the grass is useful as animal fodder, it is not considered muktzeh. Therefore, using it is preferable to using the stone. Note the Shulchan Aruch (Orach Chayim 312:6), which states that one may use grasses that are still attached to the ground, provided one does not uproot them. If not, one should use the stone.22If the grasses are firm, there is a possibility that their sharp edges will perforate one's membranes (Shulchan Aruch, loc. cit.:5).", + "The remnants of mats that have become tattered are considered utensils that may be used for a permitted purpose, for they are fit to be used to cover filth.23The Ramban states that if they were discarded before the commencement of the Sabbath, they are considered to be muktzeh. This ruling is quoted by the Shulchan Aruch (Orach Chayim 308:12). In contrast, the remnants of clothes24The Maggid Mishneh cites the Ra'avad who states that this refers to the remnants of a tallit used for prayer, which are inappropriate to be used to clean filth. The Rambam, however, interprets this as referring to the remnants of all garments. Although the Shulchan Aruch (loc. cit.:13) quotes both views, Shulchan Aruch HaRav 308:41 favors the Rambam's opinion, explaining that even though smaller pieces of cloth are fit to be used to clean filth, this does not cause them to be considered to be a כלי, \"useful article,\" unless they are explicitly designated for this purpose. Therefore, they are placed in the category of muktzeh like stones. that are less than three [thumbbreadths] by three [thumbbreadths],25The minimum size of a piece of cloth that is susceptible to ritual impurity (Hilchot Keilim 22:20). and have become tattered may not be carried, for they are not fit - neither for the poor nor for the rich.26Hilchot Keilim (op. cit.) mentions that a cloth three thumbbreadths by three thumbbreadths is fit only for the poor. A rich person, by contrast, will not consider a cloth valuable until it is a minimum of three handbreadths by three handbreadths. Shulchan Aruch HaRav 308:41 and the Mishnah Berurah 308:52 also apply these concepts with regard to our present halachah.
The broken pieces of an oven are permitted to be carried; they are considered to be like all other utensils that are permitted to be carried.27See Chapter 25, Halachah 12. When, however, one leg of a range has slipped from its place, it may not be carried, lest one affix [it in its place].28And thus perform a forbidden labor. The Ramah (Orach Chayim 308:16) applies this concept to other articles - e.g., a bench that has one leg broken off.", + "A ladder leading to a loft is forbidden to be carried [on the Sabbath], since it is not considered to be a utensil.29Hence, moving it at all is forbidden. (See Hilchot Eruvin 3:7, from which one can derive the following: A ladder leading to a loft is usually left there permanently. Therefore, it is a heavy structure that is not considered to be a כלי, a utensil, but rather a permanent part of the building's structure.) [A ladder leading] to a dovecote [by contrast, is not considered muktzeh30Since it is usually moved from dovecote to dovecote, it is light and is therefore considered to be a כלי. Accordingly, if there were no room for suspicion that one would snare doves, one would be allowed to move it.
The Maggid Mishneh draws attention to Hilchot Sh'vitat Yom Tov 5:4, which states that the only reason the Sages permitted moving such a ladder on a holiday was to allow for festive joy (i.e., to permit one to bring doves to slaughter). Therefore, on the Sabbath, when slaughtering is forbidden, there is no reason to allow one to move such a ladder. A household ladder, by contrast, may be moved (Mishnah Berurah 308:78). and] is permitted to be tilted. One should not, however, carry it from one dovecote to another, lest one follow one's ordinary course of conduct and come to snare [the doves].
[The following rule governs the use of] a rod that is used to harvest olives:31The Rambam describes the construction and use of such a rod in his Commentary on the Mishnah (Shabbat 17:3). When it is categorized as a utensil,32Note the Shulchan Aruch (Orach Chayim 313:1), which states that for a reed to be \"categorized as a utensil,\" it is not sufficient merely to think about using it for that purpose; one must actually adapt the article to fit the purpose for which it is intended to be used. it is considered to be a utensil that is used for a forbidden purpose. [The following rule governs the use of] a reed that is adjusted by a homeowner to open and lock [his door]:33I.e., it is used as a door stop. Thus, it resembles slightly the bolt mentioned in the following halachah. When it is categorized as a utensil,34The Shulchan Aruch (Orach Chayim 313:1) mentions two perspectives on this matter. Rashi states that one must prepare the reed for use as a utensil that can be employed for other purposes. Otherwise, using it as a door stop will be considered to be building. Rabbenu Tam explains that as long as the reed is prepared for use as a door stop, it is sufficient.
Although in this halachah, the Rambam's perspective appears to follow that of Rashi, in his gloss to Chapter 23, Halachah 13, the Maggid Mishneh states that the Rambam follows the position of Rabbenu Tam. The later authorities agree that one may rely on Rabbenu Tam's view (Shulchan Aruch HaRav 313:2; Mishnah Berurah 313:7). it is considered to be a utensil that is used for a permitted purpose.", + "[The following rules apply to] a door35Rashi and others explain that the difficulty with the doors mentioned in this halachah is that since they do not meet all the criteria of ordinary doors, closing an opening with them resembles building. The Rambam, by contrast, appears to maintain that the difficulty is whether doors of this nature are considered to be כלים, useful articles, or not. The Shulchan Aruch (Orach Chayim 313:3) follows Rashi's view. that once had a hinge - though at present it does not have a hinge36If the board used as a door lacks any sign of a hinge, it is not considered a כלי, a useful article, and carrying it is forbidden. In this instance, since it has the mark of a hinge, it was obviously used as a door in the past. Therefore, if it meets either of the other conditions mentioned by the Rambam, it may be moved on the Sabbath. - which is prepared to close a yard,37Our translation is based on Rashi (Eruvin 101a) and the Shulchan Aruch (loc. cit.). More precisely, in his Commentary on the Mishnah (Eruvin 10:8), the Rambam defines the Hebrew term מוקצה as \"a distinct place that is not used for any purpose, nor is it required by its owner - e.g., a barn or stable.\"
The Shulchan Aruch emphasizes that the ruling concerning moving the partition used as a door is dependent on the fact that this enclosure is used infrequently. If an entrance that is frequently used were closed with such a partition, it would be considered as having been set aside for this purpose. However, since this is not the case, there is reason for the restrictions mentioned. but which drags on the ground when it is opened and closed: If the door is attached to and hanging on the wall, it may be used to close the space and may be locked.38According to the Rambam, the fact that they were attached to the wall before the Sabbath indicates that they were intended to be used as a door. According to Rashi, it is sufficient to indicate that one is not building on the Sabbath. If not, it may not be used to close the space. If the door is [suspended] above the ground, it may be used to close the space.39The Maggid Mishneh states that the Rambam's wording appears to indicate that two criteria must be met: The partition used as a door must have at least the remnant of a hinge, and it must either be attached to the wall or be suspended above the ground. He objects to this conception, explaining that based on Eruvin 101a, it would appear that if a partition is suspended above the ground, it is considered to be a door even if it never had a hinge.
The Maggid Mishneh states, however, that it is possible that the Rambam also shares this conception. (Merkevet HaMishneh postulates that he surely does. Otherwise, the Rambam's words would be redundant, since it is impossible for a door to be suspended above the ground unless it hangs from the wall or is attached by a hinge.) The Maggid Mishneh's view is quoted by the Shulchan Aruch (Orach Chayim 313:3). The same rules apply to a [partition made from] brambles or a mat that drags on the floor.", + "[The following rules apply to] a door that is made from a single piece of wood and which is placed in [a doorway] to close it and removed [to open it]. If [the doorway] does not have a base at the bottom that resembles a doorstep that would indicate that [the door] is a utensil that is used for [opening and] closing, [the door] may not be used to close [the doorway].40As in the previous halachah, Rashi and others explain that the reason the prohibition was instituted is that this door does not resemble an ordinary door. Hence, one appears to be building when closing it. The Rambam, by contrast, explains that the prohibition stems from the fact that the door is not prepared to serve as a כלי, a useful article. Therefore, moving it is forbidden, as explained in the previous chapter. If [the doorway] has a doorstep, one may use [the door].41Note the Shulchan Aruch (Orach Chayim 313:4), which states that even if the entrance has a doorstep, since it is uncommon to use a door made of a single piece of wood, such a door may not be used on the Sabbath. Moreover, the Shulchan Aruch continues, this prohibition applies even when the door has a hinge.
The Magen Avraham 313:8 and other later authorities, however, maintain that one may rely on the Rambam's opinion if a door is used frequently as an entrance and an exit. This is surely true in the present age, when it is very common for doors to be made from a single piece of wood.
Similarly, a bolt that has a bulb at its end that indicates that it is a utensil used to bolt a door, and is not merely an ordinary beam, may be used to bolt a door on the Sabbath.42Eruvin 10:10 relates that there was a synagogue in Tiberias that had such a bolt. Its congregants refrained from using it on the Sabbath until Rabban Gamliel and the elders ruled that using it was permitted.
In this instance as well, the Shulchan Aruch (loc. cit:1) is more stringent and requires the bolt to be tied to the door even when it has a bulb at the end. (See the following halachah and notes.)", + "[The following rules apply to] a bolt that does not have a bulb at its end: If it is tied to the door and suspended from it, we may use it to bolt the door on the Sabbath.43For the fact that it is tied to the door clearly indicates that it has been set aside for a purpose. [This ruling] also applies when it is carried together with the rope attaching it to the door.44This refers to an instance where the bolt is attached to a rope that is, in turn, attached to the door. If the bolt is removed by detaching the rope from the door and carrying the bolt and the rope together, the presence of the rope serves as an indication that the bolt has been set aside to be used for a significant purpose. Therefore, there is no prohibition involved. If, as in the following clause, the bolt is detached from the rope, there is nothing to indicate that it is a useful article. Hence, it is forbidden (Kessef Mishneh).
The Ra'avad objects to the Rambam's interpretation of the Hebrew ניטל באגדו. Instead, he offers a different explanation: that the rope with which the beam is attached to the door with a knot that is strong enough to hold the beam when it is removed. This is the interpretation that Rav Yosef Karo follows in the Shulchan Aruch (Orach Chayim 313:1).
If, by contrast, the rope attaching it is fixed permanently to the door and the bolt is removed like a beam, placed in a corner, and then reattached when one desires, its use as a bolt is forbidden [on the Sabbath].45It was permitted to use such a bolt in the Temple, because none of the Rabbinic prohibitions in the category of sh'vut were in effect there. Outside of the Temple, using such a bolt was prohibited for the reasons mentioned by the Rambam (or according to others, because this resembles building, Eruvin 102a). This is forbidden because [the bolt] is not considered to be a utensil, nor is there any indication [that it is being used as a utensil], for it is not attached to the door, nor is it connected to a rope.46Rav Moshe Cohen of Lunil and others question the distinction between this halachah and Chapter 22, Halachah 30, which mentions a piece of wood that is used to close a window. The Maggid Mishneh explains that in that instance, leniency was granted only when the piece of wood is prepared for that purpose. In the present halachah, by contrast, nothing has been done to indicate that the bolt is set aside for purposeful use.
It must be emphasized that the Shulchan Aruch (loc. cit.) takes a different perspective and maintains that the restrictions were instituted lest it appear that one is building when using such a door. According to this perspective, unless the conditions mentioned above are met, it is forbidden to use this bolt, even if it was prepared for this purpose before the Sabbath.", + "A candelabrum that is made of several separate parts may not be moved on the Sabbath.47This applies even when one has not lit this candelabrum at the commencement of the particular Sabbath in question. Had the candelabrum been lit at that time, carrying it would have been forbidden, as reflected by Chapter 25, Halachah 23. [This restriction applies] regardless of whether it is large or small. [Why was this prohibition instituted? As a safeguard] lest [it fall apart and] one reconstruct it on the Sabbath.48See Chapter 22, Halachah 26.
[The following rules apply when] a candelabrum has grooves and thus appears to resemble one that is made from several parts: If it is large and can be carried only with two hands, carrying it is forbidden because of its weight.49The Kessef Mishneh questions the phrase \"because of its weight,\" for seemingly Shabbat 46a considers that as another rationale for stringency, not at all dependent on the fact that the candelabrum has grooves. Indeed, these rationales offered by two separate sages seem to be mutually exclusive. He and other commentators attempt to resolve this difficulty. Rav Kapach notes that many authoritative manuscripts of the Mishneh Torah omit this problematic phrase. If it is smaller than that, carrying it is permitted.50In the Shulchan Aruch (Orach Chayim 279:7), Rav Yosef Karo follows the reasoning he mentions in his Kessef Mishneh and forbids the use of all candelabra with grooves, whether large or small.", + "We may remove a shoe from a shoemaker's block on the Sabbath.51A new shoe will most likely be firmly fixed on the shoemaker's block, and removing it would necessitate moving the block. This is, nevertheless, permitted, because the shoemaker's block is considered to be a utensil that is used for a forbidden intent. Accordingly, it may be moved when one desires to use the space it takes up - in this instance, the space within the shoe where one puts one's foot [Shulchan Aruch (Orach Chayim 308:14)]. We may release a clothes press belonging to an ordinary person on the Sabbath. We may not, however, set the press in place.52Rashi (Shabbat 141a) explains that putting clothes in a press is forbidden, because it appears to be an activity performed for the sake of the weekdays that follow, and not for sake of the Sabbath itself. A press belonging to a launderer should not be touched at all; it is set aside not to be used, because of the financial loss [that might be incurred through its improper use].53Rashi (loc. cit.) offers a different rationale for this prohibition: that setting up a professional press resembles building and opening it resembles the labor of demolishing. The Shulchan Aruch (Orach Chayim 302:4) quotes Rashi's view.
Similarly, unprocessed rolls of wool may not be carried,54Shabbat 49a,b mentions the use of such wool for the purpose of insulating food to keep it warm. because [their owner] objects [to their use for purposes other than spinning fabric].55Note the Shulchan Aruch (Orach Chayim 259:1), which follows the ruling of Rabbenu Asher (in his gloss on Shabbat 49a), who permits picking up such rolls if they are used as insulation, unless they are explicitly set aside for sale. Although these rolls are generally used for spinning wool, since they are not very valuable, the fact that they are employed for the purpose of insulation is sufficient for them to be considered to have been set aside for that purpose (Mishnah Berurah 259:6). Therefore, if they have been set aside for a particular purpose,56Note the Magen Avraham 259:2, which states that they must be set aside to be used for this purpose - e.g., insulation - forever. It is not sufficient that one decide to use them for this purpose on merely one Sabbath. it is permitted to use them. Unprocessed hides - regardless of whether they belong to a private person or to a [leather] craftsman - may be carried,57These are likely to be used as mats to sit on (Shabbat, loc. cit.). because [their owner] does not object to their [use].58The Ramah (Orach Chayim 308:25) mentions an opinion that states that this leniency applies only to cow hides, but not to sheep hides. The later authorities, however, do not accept this view (Mishnah Berurah 308:107).", + "All filth - e.g., feces, vomit, excrement, and the like - that is located in a courtyard where [people] are dwelling may be removed to a dung heap or to a latrine.59It would appear that the Rambam's intent is that although these repulsive entities should be forbidden to be removed since they are not כלים, it is permitted to remove them because of the discomfort their presence causes. Such entities are referred to as a chamber pot.60I.e., this term is used as an idiom to describe all repulsive entities. If it is located in another courtyard, it should be covered by a utensil so that a child will not become soiled by it.
One may step on spittle that is lying on the ground without taking any notice of it.61Note Chapter 11, Halachah 4, for a more specific definition of the Hebrew wording used. One may carry a warming-pan because of its ash. [This leniency is granted] despite the fact that it contains chips of wood,62The Ra'avad accepts the Rambam's ruling only when the warming-pan has coals that had turned to ash before the commencement of the Sabbath. The Ra'avad offers a different explanation of the leniency, stating that it is granted because the warming-pan is the base for a permitted article (the ash that existed before the commencement of the Sabbath) and a forbidden article (the remainder of the ash and the chips of wood). The Shulchan Aruch (Orach Chayim 310:8) quotes the Ra'avad's interpretation. because it is equivalent to a chamber pot.
At the outset, we may not bring about the creation of a repulsive entity63Our translation is based on the Shulchan Aruch (Orach Chayim 308:36). on the Sabbath. If, however, [such an entity] comes about as a natural process, or one transgresses and creates it, it may be removed.", + "It is permitted to partake of oil that flows from beneath the beam of an olive press on the Sabbath64Although the oil had not been separated before the commencement of the Sabbath, one is allowed to partake of it on the Sabbath. As mentioned previously, the Rambam follows the view of Rabbi Shimon (Shabbat 19b) who permits the use of nolad (objects that come into existence on the Sabbath). and from dates and almonds that are prepared to be sold.65In contrast to utensils that are forbidden in this instance, as mentioned in Chapter 25, Halachah 9. One may even begin to take grain from a storehouse66See, however, the following halachah. or from a grain pile on the Sabbath, for food never becomes muktzeh on the Sabbath at all. On the contrary, all [types of food] are [always] prepared for use.67As examples of this principle, the Shulchan Aruch (Orach Chayim 310:2) states that one may pick up seeds from the ground which fell before the Sabbath that have not become rooted or eggs that were laid before the Sabbath from beneath a chicken. (See also Hilchot Sh'vitat Yom Tov 1:18.)
[There is, however, one] exception: figs and raisins that have been set aside to dry. Since they pass through an intermediate stage when they become repulsive and are unfit to eat,68I.e., fresh grapes and figs and dried grapes and figs are desirable foods. In the process by which these fruits dry out, they pass through a stage when they become repulsive. they are considered muktzeh and are forbidden [to be carried] on the Sabbath.69The Shulchan Aruch (ibid.) states that there are two drawbacks to such fruit: a) it is unfit to be eaten; b) the owners intentionally set it aside, not to be used until it became dried. Therefore, the restriction is placed upon it.
A barrel [of wine] or a watermelon that was opened may be carried and stored away, even though it is no longer fit to eat.70See Hilchot Rotzeach 11:9, which explains that partaking of such foods is forbidden, because it is possible that a poisonous snake deposited venom there. Similarly, an amulet that has not proven its efficacy may be moved, although one is forbidden to go out [into the public domain] wearing it.71See Chapter 19, Halachah 14.
The oil that remains in a lamp or in a bowl that was kindled on a particular Sabbath may not be used on that Sabbath. It is muktzeh because of the forbidden [labor with which it was associated beyn hash'mashot].72See Chapter 5, Halachah 12 and Chapter 25, Halachah 10.", + "Although taking [produce] from a storehouse of grain or of barrels of wine is permitted, it is forbidden to begin73From the use of the word \"begin,\" the Beis Yosef (Orach Chayim 331) derives the following ruling: If one begins emptying the storehouse before the commencement of the Sabbath, one may complete the removal of its contents on the Sabbath, even if one's purpose is not directly associated with a mitzvah.
The Turei Zahav 331:1 objects to this leniency, however, for this appears to be unnecessary work that should not be permitted on the Sabbath. to empty [the storehouse]74In his Commentary on the Mishnah (Shabbat 18:1, based on Shabbat 127a), the Rambam explains the reason that this restriction was instituted. It is very likely that there are grooves or cavities in the floor of a storeroom, and a person would be tempted to level the floor if he were allowed to empty the entire room. The Turei Zahav 333:1 explains that the prohibition was instituted to prevent a person from exerting himself excessively.
Significantly, Shulchan Aruch HaRav 331:1 quotes both rationales, indicating that they are not mutually exclusive. unless this is being done for a purpose associated with a mitzvah - e.g., emptying it to host guests or to establish a hall of study.
[In the latter situations,] how should the storehouse be emptied? Every person should take [out] four or five75In his Commentary on the Mishnah (loc. cit.), the Rambam explains that this number is not intended as a limitation. Indeed, every person may take out as many containers as he needs at one time.
It must be emphasized that this interpretation is dependent on a version of Shabbat 126b-127a that is not accepted by many other authorities, including the Shulchan Aruch (Orach Chayim 333:1). containers until it has been completely [cleared].76I.e., a single individual is not allowed to clear out the entire storehouse. Instead, each individual - or a substitute for him - must clear out the area he needs. Although one person may remove as many containers as he can carry at one time, he may not, however, return to take more (Rambam's Commentary on the Mishnah, loc. cit.). See also the Shulchan Aruch (Orach Chayim 333:3). We may not sweep the floor of the storehouse, as has been explained.77See Chapter 21, Halachah 2.
[Even when one is forbidden to empty the storehouse,] one may enter and leave and create a path with one's feet by entering and leaving.", + "Any substance that is fit to be used as food for an animal, beast, or fowl that is commonly found may be carried on the Sabbath. What is implied? One may carry dry turmos beans78See the notes on Chapter 3, Halachah 12, for a more specific definition of the type of bean referred to. because they are food for goats. Fresh [turmos beans,] by contrast, may not [be carried].79Because they are very bitter, they are not eaten at all (Maggid Mishneh). [One may carry] chatzav80A shrub whose roots penetrate deeply into the ground. because it is food for deer, mustard seed because it is food for doves,81The Maggid Mishneh objects to the mention of mustard seed. Although it is used as food for doves, it is also commonly used to prepare food for humans. There is a general principle that whenever a substance is considered to be food both for animals and for humans, it is considered to be set aside for use for humans and not for animals. The Kessef Mishneh, however, justifies the Rambam's ruling.and bones because they are food for dogs.
Similarly, we may carry all the shells and seeds [of produce] that are fit to serve as animal fodder. Concerning those that are not fit to be eaten: One should eat the food and throw [the shells or seeds] behind one's back;82A person should throw the shells - and similarly, any other waste left after eating - over his shoulder so that he will not create a repulsive situation on the table before him. For, as mentioned above (Halachah 13), at the outset creating a repulsive situation is forbidden (Maggid Mishneh). Significantly, this point is not emphasized by the later authorities. carrying them is forbidden.
One may carry meat that has spoiled, for it is fit to be eaten by beasts.83Or dogs (Shulchan Aruch, Orach Chayim 308:31). One may carry raw meat - whether salted or unsalted84According to most authorities, although meat must be salted to remove the blood before cooking, there is no prohibition against eating uncooked unsalted meat. (See Shulchan Aruch, Yoreh De'ah 67:2.) Nevertheless, according to the Rambam (Hilchot Ma'achalot Asurot 6:12), it is necessary to salt raw meat before one eats it. From the juxtaposition of these two rulings, Rav Kapach derives that, according to the Rambam, it is permitted to salt meat on the Sabbath to remove its blood.- because it is fit to be eaten by humans. This ruling applies to [raw] fish that has been salted. By contrast, carrying unsalted [raw] fish is forbidden.85For it is unfit for both human and animal consumption.", + "We may not carry broken pieces of glass even though they are edible by ostriches,86Rav Kapach explains that the intent is not that the broken glass is actually considered to be food by the ostriches. Instead, the intent is that ostriches have strong digestive organs, which will not be torn by the glass. As such, the glass will assist them in the process of digestion, because it will help shred the other food that they have consumed. nor bundles of twigs from a vine even though they are edible by elephants, nor luf,87A wild vegetable of the onion family (Rambam's Commentary on the Mishnah, Shabbat 18:1). even though it is edible by ravens. [These restrictions were instituted] because these and similar [species] are not commonly found among most people.88Nevertheless, a person who owns a species of animal that is rarely found may carry whatever food is necessary for it, even though it is not usually consumed by other animals (Shulchan Aruch, Orach Chayim 308:29).", + "[The following rules apply to] bundles of straw, bundles of wood, and bundles of twigs: If they were prepared89Preparation is necessary, because we assume that these substances would ordinarily be used for kindling (Maggid Mishneh). Note the Magen Avraham 308:53, which states that straw is usually employed at present as a mattress or for animal fodder. Hence, it is permitted to be carried even though it was not prepared before the Sabbath. to be used as animal fodder, one may carry them. If not, one may not carry them.
If one brought in bundles of wild hyssop, madder, hyssop, or thyme90At times these substances are used for kindling, at times for animal fodder, and at times for other purposes that serve humans. to be used as kindling wood, one may not use them on the Sabbath.91Since these substances are less likely to be used for kindling, everything depends on the person's intent when he brought them home. Note the Magen Avraham 321:1, which states that if one brings them home without any specific intent, they are considered to be animal fodder. (See also Chapter 21, Halachah 19.) If one brought them in for use as animal fodder, one may use them. Similar rules apply to mint, rue, and other herbs.", + "We may not rake food that was placed before an ox that is being fattened for slaughter. [This applies regardless of whether the food has been placed] in a feeding trough that is a [separate] utensil92This is forbidden, lest one follow the same practice in an earthen feeding trough. or in an earthen feeding trough. [Similarly,] one may not shift [the food] to the side so that [it does not become mixed with] feces. [These restrictions are] decrees, [instituted] lest one level grooves [in the floor].93Note the Mishneh Berurah 324:41, which gives another reason for the prohibition against shifting food to the side: Some of the straw has surely become repulsive and is no longer fit to be carried.
One may take food that had been placed before a donkey and place it before an ox.94For an ox will not hesitate to eat food from before a donkey. One may not, by contrast, take food that had been placed before an ox and place it before a donkey. [This restriction was instituted] because the food that is before an ox becomes soiled by its spittle95Because oxen chew their cud. and is not fit to be eaten by another animal.96The Mishnah Berurah 324:37 emphasizes that the intent is that an animal of another species will not eat food that is soiled with the spittle of an ox. One ox will, however, eat food that is soiled with the spittle of another ox.
Leaves that produce a foul and repulsive odor and are not eaten by animals may not be carried. For similar reasons, carrying the hook on which fish are hung is forbidden.97The Maggid Mishneh explains that, in contrast to a meat hook, a fish hook is not a proper utensil and will be discarded after use. Hence, it may not be carried on the Sabbath. Rav Kapach objects to this interpretation, noting that if this explanation were correct, it would have been more appropriate to state this halachah in Chapter 25, which differentiates between entities that are considered utensils and those that are not.
The Shulchan Aruch (Orach Chayim 310:1) states that it is permitted to carry a fish hook, because it is not considered too repulsive to move. By contrast, the hook on which meat is hung is permitted to be carried. The same applies in all similar situations.", + "Although carrying a corpse on the Sabbath is forbidden, one may anoint it and wash it, provided one does not move any of its limbs.98All the leniencies mentioned in this halachah are intended to inhibit the process of the corpse's decomposition. We may slip out a pillow from underneath it99Moving the pillow, and not the corpse, by hand. Although the corpse will also be moved, this is of no consequence. so that it will be lying on the ground100If a corpse is covered by blankets or sheets, it is possible that they will serve as insulator and keep heat from diffusing, thus causing the corpse to decompose more quickly. to enable it to remain without decomposing.
We may bring a utensil that will cool [a corpse] or a metal utensil and place it on the belly [of the corpse] so that [the corpse] will not swell. We may stop up [the corpse's] orifices so that air will not enter them. We may tie its jaw - not so that it will close101For this would involve moving a limb (Rashi, Shabbat 151b). - but so that it will not [open] further. We may not close [a corpse's] eyes on the Sabbath.102Shulchan Aruch HaRav 311:13 and the Mishnah Berurah 311:22 relate that, based on the Zohar, it has become customary to close a corpse's eyes and straighten its limbs on the Sabbath, for the failure to do so will lead to danger.", + "When a corpse is lying in the sun, we may place a loaf of bread103Note the Shulchan Aruch (Orach Chayim 311:4), which mentions an opinion that allows a corpse to be carried if it is dressed in the clothes it wore while it was alive. Shulchan Aruch HaRav 311:10 accepts this ruling; the Mishnah Berurah 311:16, by contrast, does not. or a baby on it and carry it [into the shade]. Similarly, if a fire breaks out in a courtyard where a corpse is lying, we may place a loaf of bread or a baby on it104Thus, it is as if the corpse were merely a medium to enable one to carry the bread or the baby. and carry it [out from the fire].105This refers to carrying a corpse within a private domain. (See also Halachah 23 and notes.)
Indeed, even if a loaf of bread or a baby are not available, one may save a corpse from a fire. [This leniency is granted] lest one extinguish the fire out of apprehension that the corpse not be consumed [by the flames].
[The leniency of carrying an entity with] a loaf of bread or a baby upon it is granted only in the case of a corpse, because a person is distraught over the corpse [of his loved ones].106If a baby or a loaf of bread is not available, the Shulchan Aruch (Orach Chayim 311:1) allows one to move a corpse by shifting it from one bed to another. The Ramah (loc. cit.:2) offers another alternative - to have a gentile carry the corpse.", + "[The following procedure should be adhered to when] a corpse is lying in the sun and there is no place to carry it, or [the people] do not desire to move it from its place: Two people should come and sit, one on either side [of the corpse]. If it is [too] warm for them [to sit on the ground], they may both bring couches and sit on them. If it is [too] warm for them [to sit in the sun], they may both bring mats and spread them over the couches.107Spreading the mats constitutes the construction of a temporary tent. This is permitted only because of the discomfort suffered by a living person, and not for the sake of preserving the corpse. Therefore, it is necessary to undertake all the stages in this process, so that it will not be obvious that this is being done for the sake of the corpse (Kessef Mishneh; Shulchan Aruch HaRav 311:11; Mishnah Berurah 311:19).
[Afterwards,] they both may [depart], overturn their couches, and remove them [leaving the mats suspended over the corpse]. In this manner, the covering is created on its own accord, [as it were], for the two mats are next to each other and their two ends are located on the ground on either side of the corpse.", + "When a corpse has decomposed108Or will shortly reach that state (Ramah, Orach Chayim 311:2). in a house [to the extent that it produces a foul odor] and thus is being disgraced in the eyes of the living, and their honor is being compromised because of it, carrying it109The Maggid Mishneh notes that the Rambam does not mention carrying the corpse with a baby or a loaf of bread on it, as in Halachah 21. The commentaries differ on whether this is necessary. The Rashba maintains that it is desirable to place another article on the corpse, so that one will be carrying the corpse for the sake of a permitted article.
The Ramban, by contrast, explains that since one is carrying the corpse into a carmelit and violating a Rabbinic prohibition associated with a forbidden labor, it is preferable to minimize the violation of that prohibition by not carrying another article. Although the prohibition against carrying an entity (the corpse) that is muktzeh will be violated in a more serious way, it is preferable to violate that prohibition (which is associated with a sh'vut) than the prohibition against carrying into a carmelit, which has its source in the forbidden labor of transferring articles.
Although the Rashba's view is accepted by the later authorities (Shulchan Aruch HaRav 311:2; Mishnah Berurah 311:9), one may rely on the Ramban's view if there is not another useful article available, and carry the corpse out without anything else. into a carmelit is permitted.110The corpse may be carried into a carmelit, but not into a public domain (Shulchan Aruch HaRav 311:5; Mishnah Berurah 311:10).
The Tur allows carrying a corpse even into the public domain; since one does not intend to use the corpse, carrying it is a מלאכה שאינה צריכה לגופה, and the prohibition against performing such an activity is waived in this instance. The Rambam would surely not accept this premise, for he maintains that one is liable according to the Torah for performing a מלאכה שאינה צריכה לגופה. Even the later Ashkenazic authorities who accept the basic principle of the Tur do not accept this leniency.
[This leniency was granted because] the honor of the creatures is great enough to supersede [the observance of] a negative commandment of the Torah, namely: \"Do not swerve right or left from the words they tell you\" [Deuteronomy 17:11].111See Hilchot Mamrim 1:2, which interprets this as a commandment prohibiting us from transgressing a directive instituted by the Rabbis. All the Rabbinic commandments have their source in this mitzvah from the Torah. See also Hilchot Kilayim 10:29.
If [the people in the home] have an alternative place to go, they may not remove the corpse. Instead, the corpse should be left in its place and they should depart.112The commentaries emphasize that this ruling indicates that according to the Rambam, the main source for leniency is the regard for the honor of the living, that they are forced to remain in a house permeated by the odor of a decaying corpse.
[It is possible to explain that according to the view of the Ramah cited in Note 106, the honor of the corpse is also considered, and removing it is allowed even if the people in the home have an alternative place to spend the Sabbath (Mishnah Berurah 311:7)]." + ], + [ + "A person who goes beyond [his] city's Sabbath limit should be punished by lashes, as [Exodus 16:29] states: \"No man should leave his place on the seventh day.\"1Sefer HaMitzvot (Negative Commandment 321) and Sefer HaChinuch (Mitzvah 24) include this prohibition as one of the 613 mitzvot of the Torah.
Having covered all the prohibitions associated with the performance of labor on the Sabbath, in this and the next chapter the Rambam focuses on another Biblical prohibition associated with the Sabbath - the prohibition against departing from one's location. With regard to this prohibition, it is also significant to consult Hilchot Eruvin, Chapters 6-8, which mention extending the Sabbath limits mentioned here through a convention of Rabbinic origin known as eruv t'chumim. [The term] \"place\" refers to the city's Sabbath limits.
The Torah did not [explicitly] state the measure of this limit. The Sages, however, transmitted the tradition that this measure was twelve mil,2A mil is approximately one kilometer.
There are those who interpret the Rambam's ruling here as a change in his position from Sefer HaMitzvot, which can be interpreted as stating that the limit of two thousand cubits has its source in the Torah itself. In a responsa, however, the Rambam explicitly states that his statements in Sefer HaMitzvot were intended to be general in nature, to be clarified in the Mishneh Torah.
It must also be noted that there are many authorities (among them the Ramban and the Rashba) who maintain that the Sabbath limits are a Rabbinic prohibition. (According to this view, the allusion to Exodus 16:29 is merely an asmachta.) Significantly, there is an early reference in the Rambam's works (Commentary to the Mishneh, Sotah 5:3) which supports this view.
The fundamental basis for these positions can be explained as follows: The measure of twelve mil is mentioned in the Jerusalem Talmud (Eruvin 1:10), but not in the Babylonian Talmud. The Babylonian Talmud (Eruvin 17a) cites a dispute between Rabbi Akiva and other Sages. Rabbi Akiva maintains that the Torah established a Sabbath limit of two thousand cubits, but the other Sages differ. According to the Rambam, the ruling of the Jerusalem Talmud is accepted. According to the other view, this represents a difference of opinion between the majority opinion in the Babylonian Talmud (which appears to state that the Torah did not establish Sabbath limits) and the Jerusalem Talmud. Generally, when there is a difference between the majority opinion in the Babylonian Talmud, and the Jerusalem Talmud, the majority opinion of the Babylonian Talmud is accepted.
The Rabbinic origin of the prohibition of two thousand cubits is universally accepted. It would appear that the Shulchan Aruch (Orach Chayim 404:1) accepts the position that the entire concept of Sabbath limits is a Rabbinic institution. The Ramah, however, requires that consideration be taken of the Rambam's view.
Note also the Tzafenat Paneach, which emphasizes that all authorities agree that the observance of limits on travel on the holidays is Rabbinic in origin. the length of the Jews' encampment [in the desert]. Thus, Moses our teacher was instructing them, \"Do not go out beyond the camp.\"
Our Sages ruled3According to the Rambam, as a safeguard to the prohibition of the Torah. According to the other view, as an independent prohibition. that a person should go only two thousand cubits beyond the city. [Going] beyond two thousand cubits is forbidden. [The rationale for the choice of this figure is that] two thousand cubits represents the pasture land [given to] a city.4See Numbers 35:5.", + "[From the above,] it follows that a person may walk throughout the expanse of [any] city, even if it is as large as Nineveh, whether or not it is surrounded by a wall.5Nineveh is used as a classic example of a metropolis because of the description of the city's size in the Book of Jonah 3:3, 4:11). Significantly, the Talmud (Eruvin 61b) gives Antioch as the example, and not Nineveh.
The entire city is considered to be the person's \"place,\" in the wording used in Exodus (loc. cit.). Hence, as long as he stays within the city's confines, or goes less than two thousand cubits beyond them, he is not considered to have \"left his place.\"
With the expression, \"whether or not, it is surrounded by a wall,\" the Rambam touches on a Halachic point of particular relevance in the diaspora where it is not common for a city to have an eruv. There is a question if the term \"city\" used throughout this chapter refers to all cities, or only to those surrounded by a wall.
The rationale behind the latter thesis is that only when a city is surrounded by a wall is it a private domain, and fit to be described as a person's \"place.\" When the city lacks a wall, the person's place is his individual domain. See Rashi, Eruvin 61b, Shulchan Aruch HaRav 396:1.
The Maggid Mishneh (in his gloss to these halachot, and more specifically, in his gloss to Hilchot Eruvin 7:4), explains that the Rambam does not subscribe to this restriction, and considers even a city without a wall as \"one's place\" even if it is forbidden to carry within it.
Similarly, it is permitted for a person to walk two thousand cubits in all directions outside the city. [When calculating these two thousand cubits, the entire area] is considered to be square, like a tablet,6There is a difference of opinion among the Sages of the Mishnah (Eruvin 4:8) whether the city is considered to be the center of a circle with a radius of two thousand cubits, or the center of a square whose sides are twice that length. The Rambam follows the latter opinion, thus expanding the permitted area to include the corners of the square.
The determination of the limits of the city's boundaries from which these two thousand cubits are measured is discussed at the beginning of the following chapter. so that [the area in between] its furthest corners will also be included.7The Maggid Mishneh states that although the corners of the square are included, one is allowed to walk 2800 cubits (the approximate distance to the corner of the square) only when one is, in fact, pointed in the direction of that diagonal. One may not arbitrarily rotate the area encompassed by the square so that one will always be walking along its diagonal.
If a person goes beyond two thousand cubits up to a distance of twelve mil, he should be given \"stripes for rebelliousness\"8This is the punishment given for the violation of a Rabbinic prohibition.. If he goes even one cubit beyond twelve mil, he should be punished by lashing [as prescribed] by the Torah.", + "[There is a question whether] a person [is liable] if he goes beyond the Sabbath limit, [travelling] at a height of more than ten handbreadths above the ground9Since a public domain and a carmelit extend only to a height of ten handbreadths, the Sages questioned whether or not this same concept applied with regard to the Sabbath limits. - e.g., he jumps from one pillar to another - when none of the pillars has a surface area of four handbreadths by four handbreadths.10A surface less than four handbreadths by four handbreadths is not comfortable to use. Therefore, it is a matter of question (Rashi, Eruvin 43a). For there remains an unresolved question [among the Sages] whether or not the Sabbath limits apply ten handbreadths above the ground.11The Maggid Mishneh and the Kessef Mishneh cite one of the Rambam's responsa, which states that this entire question applies on dry land only. On the sea or on a river, all authorities agree that if the sea or river is more than ten handbreadths deep, the Sabbath limits do not apply.
The rationale for this leniency is that the laws concerning the Sabbath limits are also derived from the encampment of the Jews in the desert, and there the Sabbath limits were measured only on the land, and more particularly, in a public domain. When a domain is classified within the category of carmelit, e.g., seas and rivers, the establishment of the Sabbath limits is merely Rabbinic in origin. Therefore, since the case at hand - whether the Sabbath limits apply above ten handbreadths - is a point in question, we follow the principle: When in doubt regarding a point of Rabbinic law, the more lenient view should be followed. (See Chapter 30, Halachah 13 and notes, for a further discussion of this issue.).
[The matter is one of question only in an instance similar to the example given.] If, by contrast, a person walks on a surface that is four [handbreadths] by four [handbreadths], it is as if he is walking on the ground [even though the surface is ten handbreadths above the ground].12Eruvin 43a uses the expression, \"It is like thick ground.\" The Sabbath limits apply in such an instance.", + "A person who spends the Sabbath in a barn in the desert,13The intent is a private domain that is located outside a city and that was enclosed for the purpose of dwelling, or that is less than 5000 square cubits (Rashba, as quoted by the Maggid Mishneh). (See Chapter 16, Halachah 12, and Hilchot Eruvin 7:4.)
Halachah 2 emphasizes that a person's \"place\" can refer to the entire city in which he lives. Similarly, in this instance, since this private domain is a distinct entity, it is considered to be the person's \"place,\" and the calculation of a person's Sabbath limits begins from the end of its borders. in a corral, in a cave, or in a similar type of private domain may walk through its entire space and [may continue] to the limits of a square extending two thousand cubits in every direction [from that domain].
Similarly, a person who spends the Sabbath in an [open] valley14I.e., a carmelit that is not enclosed (Chapter 14, Halachah 4). Needless to say, the same laws would apply in a public domain (Maggid Mishneh).
In this instance, the four square cubits surrounding the place where he is standing at the commencement of the Sabbath is considered his \"place,\" and the two thousand cubits are calculated accordingly (Rashba, as quoted by the Maggid Mishneh).may walk to the limits of a square extending two thousand cubits in every direction from the place [at which he is located at the commencement of the Sabbath]. [This applies] even when he was sleeping at the time of the commencement of the Sabbath and thus did not consciously acquire the place as his Sabbath base.15This point is the subject of a difference of opinion among our Sages (Eruvin 4:5). There are opinions that maintain that a person must consciously acquire his place on the Sabbath. Otherwise, he is allowed to move within a square of four cubits alone. Eruvin 46a substantiates the opinion that the Rambam quotes as halachah.
A person who is walking in an open valley and does not know how far his Sabbath limit extends may take two thousand ordinary steps. This is [his] Sabbath limit.", + "When a person walks the two thousand cubits that he is entitled to walk and his limit ends in a barn, in a corral, in a cave, or in a city, he is allowed to proceed only to the end of his limit. We do not say that since his limit ends within a private domain, he is entitled to walk throughout that domain.16The Hagahot Maimoniot quotes sources that allow a person to proceed throughout a domain - but no further - even though his Sabbath limits end within that domain. This view is also cited by the Ramah (Orach Chayim 408:1).
When does the above apply? When his limit ends in the midst of the city or in the midst of the cave. If, however, that private domain is included within his two thousand cubits,17These concepts also apply in regard to a city. If it is included within the two thousand cubits of a person's Sabbath limits, it is only considered as four cubits. In this context, the commentaries clarify that when the urban area of a city is included within a person's two thousand cubits, but the city possesses some pasture land that extends beyond the two thousand cubits, the pasture land is not significant, and the city is still counted as four cubits (Ra'avad, as quoted by the Maggid Mishneh). that entire domain is considered to be only four cubits, and the remainder [of the two thousand cubits] is calculated accordingly.", + "What is implied? If there were one thousand cubits from the place a person established as his base for the Sabbath, or from the town [in which he spent the Sabbath],18In this instance, we have based our translation on Rav Kapach's Yemenite manuscripts of the Mishneh Torah, because the precise meaning of the wording employed in the standard printed text is extremely difficult to comprehend. to a city or a cave that is a thousand cubits long or less, he may walk through the entire city or cave that he encounters and [continue] beyond it for 996 cubits.", + "If, however, [in the instance mentioned above,] the city or the cave that begins within his Sabbath limits extends one thousand and one cubits, the person may walk only one thousand cubits - i.e., he may proceed to the end of the two thousand cubits [granted] him, [but no further].", + "A person whose Sabbath limits end in the midst of a town may, nevertheless, move an article to any place within the town by throwing it.19Needless to say, this ruling applies when the town is surrounded by an eruv. Eruvin 42b states that it is necessary to state this law, lest one think that this would be forbidden lest a person be drawn after the article he threw.
When a person spends the Sabbath in an open valley, and gentiles surround him with an enclosure on the Sabbath, he may still walk only two thousand cubits - even when this measure is included within the enclosure - in any direction.20As stated in Chapter 16, Halachah 22, an enclosure that is erected on the Sabbath is significant - and therefore, the person is allowed to carry within it. Nevertheless, the erection of such an enclosure does not have any effect on the extent of a person's Sabbath limits, because these are established at the commencement of the Sabbath. He may, nevertheless, move an article to any place within the enclosure by throwing it, provided it was enclosed for the sake of habitation.21See Chapter 16, Halachah 1.", + "[The following rule applies when] a person is in the midst of a journey - whether on sea or on dry land - and [intends] to enter a city: If he comes within two thousand cubits of the city before the commencement of the Sabbath, even though he did not arrive at the city until [after] the Sabbath [had commenced], he is permitted to enter,22This refers to a classic instance recorded in the Mishnah, Eruvin 4:2. Once, when several Rabbis were traveling together with Rabban Gamliel on a ship, they had not reached port before the commencement of the Sabbath. After the ship docked, the Sages asked Rabban Gamliel if they might disembark or not. He assured them that they might, because at the commencement of the Sabbath, he had looked to see that they were within two thousand cubits of the city. to walk throughout the entire city,23Regardless of its size, even if it is more than 2000 cubits. It is considered as if the person had already entered the city before the commencement of the Sabbath. and [continue] for two thousand cubits outside of it in all directions.", + "[The following rule applies when] a person [is in the midst of a journey and intends to enter] a city, but falls asleep on the way, and does not awake until [after] the Sabbath [has commenced]: If when he awakes, he finds himself within the city's [Sabbath] limits, he is permitted to enter, to walk throughout the entire city, and [continue] for two thousand cubits outside of it in all directions.24This also refers to a classic instance that occurred concerning Rabbi Tarfon. Eruvin 45a states that he was on his way to a city when night fell on Friday. Unsure of whether or not he was within the city limits, he did not proceed any further and spent the night in the fields. In the morning, the shepherds found him and told him, \"Rabbi, the city is right in front of you. Why don't you enter?\" He indeed did so, and lectured in the house of study throughout the entire day.
The Ra'avad questions why the Rambam quotes the story of Rabbi Tarfon, which is a baraita, rather than the Mishnah, Eruvin 4:4. The Mishnah states that a person who was journeying toward a city, but sat down to rest at nightfall, may enter the city on the Sabbath, if he has already passed within its Sabbath limits. Although the person was unsure whether or not he entered the Sabbath limits, since he was actually within those limits and desired to be in the city on the Sabbath, he is given the privileges of the city's inhabitants.
If, however, the person did not have a desire to be within the nearby city, or specifically stated \"This is my place for the Sabbath,\" he may walk no more than 2000 cubits from that specific place, despite the fact that he is within the city limits. Since he consciously segregated himself from the inhabitants of the city, he is not granted their privileges (Maggid Mishneh; Shulchan Aruch and Ramah, Orach Chayim 400:1).
[This is permitted] because his intent was to journey to this city. Therefore, he is considered to have established his \"place\" for the Sabbath together with the inhabitants of this city, since he entered into their limits.", + "A person who goes25This refers to a person who left the city's Sabbath limits either intentionally, for purposes not directly associated with a mitzvah, unintentionally, or because of forces beyond his control, as mentioned in the following halachah. even a single cubit beyond [a city's] Sabbath limits should not reenter them. [The rationale is that] the four cubits that a person is granted in which to walk begin from the place where the person is standing. Therefore, since the person went a cubit or more beyond his Sabbath limit, he must remain in his place. He may not walk except in the four cubits that begin from the place in which he is standing, and continue in a forward direction.26A key to the understanding of this halachah and the questions it has raised among the commentaries is the principle of הבלעת תחומים, the overlapping of boundaries. What this means is that when a person has a Sabbath limit already established, but leaves - either intentionally or because of forces beyond his control - he is given a new Sabbath limit in which he may walk. If the boundaries of that new limit overlap into his previous Sabbath limit, he may return there and walk freely within that limit.
To apply these principles to the case at hand: When a person leaves his Sabbath limits voluntarily, the place at which he stops is considered to be his base for the remainder of the Sabbath. He is granted only four cubits in which to walk. Moreover, as indicated in the notes on Chapter 12, Halachah 15, the Rambam maintains that this does not mean that the person may walk four cubits in all directions, but that he may walk four cubits in one of the four directions. Once he walks four cubits to one side, however, he may not walk four cubits in the other direction.
In the case of a person who willfully departs from the Sabbath limits, he is considered to have chosen the four cubits in front of him. Therefore, it is only within these four cubits that he may walk; he may not turn back in the direction of his original place at all.
This is the explanation given by the Maggid Mishneh for the Rambam's ruling. The Maggid Mishneh questions, however, the restriction imposed by the Rambam: Why must we say that the person is restricted to the four cubits in front of him? The person has the choice of four cubits in any direction. If he chooses the four cubits behind him, he will be able to reenter his previous Sabbath limits, and, based on the principle of הבלעת תחומים mentioned above, he would then be able to conduct himself as any other member of the city. Why prevent him from utilizing this option?
This objection - first mentioned by the Ra'avad - is echoed by Rav Yosef Karo in the Kessef Mishneh. In the Shulchan Aruch (Orach Chayim 405:1), however, Rav Karo quotes the Rambam's decision. Based on the above principles, the Magen Avraham 405:1 allows a person to return to his previous Sabbath limits if he leaves the city's Sabbath limits unintentionally or because of forces beyond his control, provided the four cubits in which he is allowed to walk overlap his previous Sabbath limits. If, however, he intentionally leaves the city's Sabbath limits, no leniency is allowed, as the Rambam states.
Similarly, a person who is even one cubit outside a city's Sabbath limits when darkness falls should not enter the city.27Since the person is outside the city's Sabbath limits, he is more than two thousand cubits away. Thus, he cannot enter the city unless he transgresses and goes beyond his own Sabbath limits. Instead, he may proceed only two thousand cubits from the place where he was standing when the Sabbath commenced. If a person's Sabbath limit ends in the midst of the city, he may proceed [no further] than the end of his Sabbath limit, as has been explained.28In Halachot 5 and 7. The Maggid Mishneh raises an obvious question: Since the person is located more than two thousand cubits outside the city, how is it possible for his Sabbath limits to end within the city? [Significantly, when quoting this law, the Shulchan Aruch (loc. cit.:3) omits this clause.]
The Maggid Mishneh answers that this refers to a situation in which a person was traveling to a city when night fell on Friday, and consciously decided to be considered as an individual, rather than as a member of the city. (See the notes on Halachah 10.)
The Kessef Mishneh explains that the Rambam is speaking of a second location, a town other than the one that the person originally desired to enter. The Or Sameach offers a unique explanation, stating that this refers to a situation where the person was more than two thousand cubits outside the city, and thus beyond its Sabbath limits. Nevertheless, there was a large cave included within his two thousand cubits. Since that cave is considered to be only four cubits, it is possible that his own Sabbath limits will extend into the city.
If one of a person's feet is inside [a city's] Sabbath limits and his other foot is outside the Sabbath limits [when the Sabbath commences], he may enter.29He may conduct himself as a member of the city with regard to its Sabbath limits. Although the Ra'avad objects to the Rambam's ruling, the Maggid Mishneh and the Shulchan Aruch (loc. cit.:2) follow the Rambam.", + "[The following rules apply to] a person who left the Sabbath limits unintentionally - e.g., gentiles took him outside [the limits], he was possessed by an undesirable temperament,30More literally, this phrase would be rendered as \"an evil spirit.\" Our translation is based on the Rambam's Commentary on the Mishnah (Eruvin 4:1, the source for this halachah), which interprets this phrase as referring to \"any malfunction in a person's intellectual functioning, whatever the cause may be.\" or he inadvertently went beyond [the limit]: He may walk no more than four cubits.
If he returned [within his previous Sabbath limits] voluntarily, he may walk no more than four cubits. If [the forces that caused him to depart] returned him, it is as if he had never departed.31And he may walk within its limits at will. Note the Shulchan Aruch (Orach Chayim 405:8), which follows the ruling of Rabbenu Asher and allows a person to walk through his city at will, even if he returned voluntarily. The rationale is that since this was his original Sabbath limit, it is as though he had never departed.
If [these forces] left him in a private domain - e.g., the gentiles placed him in a barn, a corral, a cave, or another city - he may walk throughout that domain.32In this instance, we apply the principle that an entire domain can be considered to be four cubits. This ruling is the subject of a difference of opinion in the Mishnah cited above, and there are Geonim who follow the more stringent ruling and restrict the person to four cubits in this situation as well. Nevertheless, the Shulchan Aruch (Orach Chayim 405:6) and the other later authorities follow the Rambam's decision. Similarly, if he inadvertently left his Sabbath limits [and entered] a domain of this nature, and became conscious of his actions while in this domain, he may walk throughout that domain.33For Eruvin 43b equates acting without awareness of the prohibition involved to being taken away forcefully by gentiles.", + "When a person voluntarily left the Sabbath limits, he may walk only within four cubits, even when he was returned to his [original] Sabbath limits involuntarily34Needless to say, according to the ruling of the Shulchan Aruch mentioned previously in Note 31, one would be allowed to walk freely in such circumstances. - e.g., he was taken back by gentiles or because of an undesirable temperament.
Similarly, if he voluntarily left the Sabbath limits, he may walk only within four cubits even when he is within a private domain - e.g., a barn or a corral.35The Maggid Mishneh relates that the Rashba differs with this decision, maintaining that, in this instance, we should also apply the principle that an entire domain can be considered to be four cubits. It is, however, the Rambam's view that is accepted by the Shulchan Aruch (Orach Chayim 405:6).
A person who sets out on the Mediterranean Sea may walk throughout the ship and carry throughout the ship, even though he is outside the Sabbath limits that he originally established as his Sabbath base.36This ruling also reflects a classic incident related by the Mishnah (Eruvin 4:1): Rabban Gamliel, Rabbi Elazar ben Azaryah, Rabbi Akiva, and Rabbi Yehoshua were on a ship that left the port of Plandarsin on the Sabbath. Rabban Gamliel and Rabbi Elazar walked throughout the ship despite the fact that it had traveled beyond their original Sabbath limits. (This follows the ruling in Halachah 12, that if gentiles take a person outside his Sabbath limits, but place him in an enclosed area, he may walk throughout the entire area. The gentiles took the Sages outside their Sabbath limits, but since the ship was enclosed, they were allowed to walk throughout its confines.)
The Mishnah continues, stating that Rabbi Akiva and Rabbi Yehoshua remained within the four cubits in which they were standing. Nevertheless, the Mishnah explains that this was merely a stringency they accepted upon themselves and not a binding obligation.
The Shulchan Aruch (loc. cit.:7) accepts the more lenient view and allows one to proceed throughout a ship's confines. It must be emphasized, however, that this leniency applies only when there are barriers around a ship's deck. When the barriers surrounding a ship's deck are removed, one may proceed throughout the ship only when it is moving. If it is anchored, the passengers may move only four cubits.", + "Whenever a person leaves his Sabbath limits unintentionally, and is surrounded by an enclosure on the Sabbath,37As stated in Halachah 8, and in Chapter 16, Halachah 22, an enclosure that is erected on the Sabbath is significant. Therefore, this situation is considered analogous to that of a person who leaves his Sabbath limits unintentionally and enters an enclosed domain. he may walk throughout [the area of] that enclosure, provided it does not exceed two thousand cubits.38The Rambam does not grant the person any greater leniency than if he had been located in that place when the Sabbath began, and afterwards gentiles surrounded it with an enclosure. (See Halachah 8.)
The Ra'avad and the Rashba differ and explain that greater leniency should be granted in this instance. Halachah 8 is speaking about establishing a person's place at the beginning of the Sabbath. Hence, if the enclosure is not erected at that time, it is not significant. This halachah is speaking about a person who is removed from his Sabbath limits against his will. Since we follow the principle that any enclosure is considered to be merely four cubits - whatever the size of that enclosure - he should be granted permission to walk throughout its limits, and 1996 cubits beyond it.
When this enclosure that is created without his knowledge overlaps part of the Sabbath limit that he left [an additional leniency is granted]. Since he is allowed to walk throughout that enclosure, he may reenter his Sabbath limits. Once he enters, [he may proceed freely,] as if he had never left.39In this instance as well, the Rambam is referring to a well known Talmudic incident. Eruvin 43b relates that Rav Nechemiah, one of Rav Nachman's students, had taken a Sabbath stroll, and while lost in thought had strayed beyond the Sabbath limits.
\"Your student, Nechemiah, is beset by disturbance,\" Rav Chisda told Rav Nachman.
\"Make a human partition around him [see Chapter 16, Halachah 23] and let him enter,\" Rav Nachman replied.", + "[The following rules apply when] any of the individuals whose movement is restricted to four cubits must relieve himself: He may leave [these four cubits], move away [an appropriate distance], relieve himself,40Note the Shulchan Aruch (Orach Chayim 406:1), which questions if this leniency applies when the person must urinate, or if it applies only when he must defecate. and then return to his place.41Here we see how important the consideration of human dignity is. Even the prohibitions of our Sages - which the Torah obligates us to fulfill - are waived because of it (Rashi, Eruvin 41b).
This would appear to indicate that, according to the Rambam - who rules that the Sabbath limit of twelve mil has its source in the Torah - a person who travels more than twelve mil beyond his Sabbath limits may not move beyond four cubits, even to relieve himself (Minchat Chinuch, Mitzvah 24).
If when moving away to relieve himself, the person enters a portion of the Sabbath limits that he originally left: since he has entered, [his] entry [is accepted as fact], and it is as though he had never departed.42The Shulchan Aruch (loc. cit.) states that one may intentionally move toward one's Sabbath limits in search of a private place to relieve oneself. Nevertheless, if such a place presents itself before one is able to return to his Sabbath limits, he must avail himself of it. He may then move far enough away so as not to be bothered by the odor, but then he must confine himself to a square of four cubits. [This leniency applies] provided he originally left unintentionally. If he left intentionally, he may walk only [within] four cubits, even if he reentered [his original limits].43As mentioned in Halachah 13, even if he was returned to his Sabbath limits by gentiles, the restrictions against his walking freely are not lifted.", + "[The following rules apply to] all individuals who are sanctioned by the court [to leave their Sabbath limits] - e.g., witnesses who are going to testify regarding their sighting of the moon,44See Hilchot Kiddush HaChodesh 3:2-4, which describes how witnesses who saw the new moon should proceed to Jerusalem to give testimony, even if it is necessary to violate the Sabbath laws. - and all others who are allowed to depart because of a mitzvah:45Rosh HaShanah 2:6 explains that this refers to individuals who leave their Sabbath limits in an attempt to save lives - e.g., a midwife or a person who goes to rescue people from drowning, from an attack, or from an avalanche, as mentioned in the following halachah. When they reach their destination, they may proceed two thousand cubits in all directions.46Rosh HaShanah (ibid.) explains that originally such people were considered to be individuals who leave their Sabbath limits voluntarily, and therefore could proceed no more than four cubits. Rabban Gamliel was the one who granted this leniency. Should they become located in a city, they [are governed by] the same [rules as] the inhabitants of that city, and may proceed two thousand cubits beyond the city in all directions.", + "[The following rules apply when] a person was sanctioned to depart [from his Sabbath limits], but in the midst of his journey, he was informed that the mitzvah that he had intended to perform had already been completed: He may proceed two thousand cubits in all directions. If a portion of the Sabbath limit from which he departed overlaps these two thousand cubits, he may return to his [original] place, and it is as though he had never departed.
All those who depart [from the Sabbath limits] to rescue Jewish lives from gentiles, from a [flooding] river, or from an avalanche, are granted two thousand cubits [in which to walk] from the place where they rescue them. [When Jews are rescued from gentiles, but] the gentiles' position is strong, and the rescuers fear spending [the remainder of] the Sabbath in the place where they rescue them, they may return to their [original] place, [carrying] their weapons.47See Chapter 2, Halachah 23, where these concepts have been explained." + ], + [ + "Whenever there is a home that is outside a city, but seventy and two thirds cubits - i.e., the length of one of the sides of [a square] 5000 square cubits in area1See the Rambam's Commentary to the Mishnah (Eruvin 5:2) which notes the difference between the figures mentioned here and the precise mathematical terms. See also Tosafot Yom Tov, Eruvin 5:2. - or less from the city, it is considered to be part of the city and joined to it. When two thousand cubits are measured in all directions from the city, this house [is considered to be on the extremity of the border2See Halachot 6 and 7, which state that a square should be made to include the furthermost extremities of the city, and the Sabbath limits should be measured from there. and] the measurement [begins] from there.3The Maggid Mishneh notes that the Rambam appears to be saying that the Sabbath limits are measured from the edge of the city. He notes that there are opinions (see Eruvin 5:2) that grant a city a karpef (a seventy and two-thirds cubit extension) even if it is not close to another city. According to those views, the Sabbath limits are calculated seventy and two thirds cubits from the city's boundaries. The Rambam (Commentary on the Mishnah) rejects that view.
The Rambam's opinion is accepted by the Shulchan Aruch (Orach Chayim 398:5). The other view is accepted by the Tur and quoted by the Ramah.", + "If one house is within seventy cubits of a city, another house is within seventy cubits of the first, and a third within seventy cubits of the second [and so on], they are all considered to be one city, although the chain extends for a distance of several days walk. When [the Sabbath limits] are measured, they are measured from the last house, provided this house is a dwelling4The intent is a permanent dwelling. A temporary structure, or a building that does not have facilities for lodging is not sufficient, as explained in the following halachot. four cubits by four cubits5The Magen Avraham 398:6 emphasizes that this does not include all structures with a total area of sixteen square cubits. Each side of the building must be at least four cubits. (See a parallel in Hilchot Mezuzah 6:2.) or more [in area].", + "[The following are considered to be dwellings in the context mentioned above:] a synagogue that has a dwelling for its attendants, a temple of a false deity that has a dwelling for its priests, a storeroom that has a dwelling, a bridge or a grave that has a dwelling,6Rav David Arameah explains that it was common for a bridge to have a dwelling for a toll collector, and a grave to have a dwelling for a watchman. a structure four cubits by four cubits that has three walls but no roof, watchtowers,7Our translation is based on the Rambam's Commentary on the Mishnah (Ma'aser 3:7)., a house built [on an island]8The bracketed additions are based on Rashi's commentary (Eruvin 55b). at sea,9Such a house is useful in unloading cargo from ships (Magen Avraham 398:7). a structure with two walls and a roof,10The Ra'avad notes that the question of whether such a structure is acceptable is left unresolved by Eruvin, loc. cit. Accordingly, he rules stringently. The Rambam's position is, however, followed by the Shulchan Aruch (Orach Chayim 398:6). a cave with a building at its entrance that is used as a dwelling. All of these are included as part of the city, provided they are located within seventy and a fraction cubits of it.
From this house on the extremity [of the city], we consider it as if a line is extended along the length of the entire city, and we measure two thousand cubits outward from that line.", + "The following [structures] are not added [as the furthest extremities of a city's boundaries]: a structure with two walls and no roof - despite the fact that people dwell within it - a bridge, a grave, a synagogue, a temple to false deities, and a storehouse that do not have dwellings; a cistern, a trench, a cave,11The commentaries on Eruvin 55b state that the latter three are excluded even if there are people who inhabit them. a dovecote, and a house on a ship.12Because it is not anchored permanently and may depart, it is considered to be a temporary dwelling (Magen Avraham 398:10). All of these are not added [to a city's boundaries].", + "[The following rule applies when] two towns are located next to each other: If the distance between them is 141 1/3 cubits [or less], so that [the distance between them] is seventy and a fraction [as measured] from one town and seventy and a fraction [as measured] from the other town, they are considered to be a single city. Accordingly, [the inhabitants of] each town can walk throughout the other town and two thousand cubits outside of it.
[The following rules apply when] three villages are located in a triangle: If there are two thousand cubits or less between the village in the middle and both of the villages on the extremities, and there are 282 2/3 cubits [or less] between the villages on the extremities, so that if the middle village were placed on the line between them, there would be 141 1/3 cubits [or less] between it and both13See the Chatam Sofer (Orach Chayim, Responsa 94), which emphasizes that each of the exterior villages can be no more than 141 1/3 cubits from the imaginary line leading to the middle village. It is not sufficient that there be a total sum of less than 282 2/3 cubits between the two villages. of them,14This phrase and the phrase that precedes it create a difficulty. From the phrase, \"there are 282 2/3 cubits [or less] between the villages on the extremities,\" one would assume that this rule does not apply when the two villages on the extremities are separated by a greater distance. Nevertheless, the phrase \"if the middle village were placed on the line between them, there would be 141 1/3 cubits [or less] between it and both of them,\" appears to imply that even were the distance between the two villages on the extremities to exceed 282 2/3 cubits, as long as the villages on the extremities are not more than 141 1/3 cubits from the place the middle city would take up, it is acceptable.
From the diagram that the Rambam drew to accompany his Commentary on the Mishnah (Eruvin 5:3), the former interpretation would appear appropriate. (Similarly, the Ra'avad interprets the Rambam's intent in this manner and, therefore, objects.) Nevertheless, both the Maggid Mishneh and the Radbaz state that the width of the city should be added to the sum of 282 2/3 cubits. The Shulchan Aruch (Orach Chayim 398:8) quotes the Rambam's wording verbatim. The Ramah, however, clarifies the ruling according to the interpretation of the Maggid Mishneh. they are all considered to be a single city. When [a Sabbath limit] is measured, it is measured two thousand cubits in all directions from [the single unit created from] these three [villages].
When the wall15This refers to a wall on which there are no dwellings (Maggid Mishneh). of a city was erected, and the city was settled afterwards, we measure [the Sabbath limit] from [the end of] the settled area [and not from the wall]. If it was settled and then surrounded [by a wall], we measure from the wall.16Rashi (Eruvin 26a) explains that when a wall is erected after an area has been settled, the wall causes the entire village to be considered as if it were four cubits in length. Therefore, we measure from the wall. When, by contrast, the wall was erected before the houses were built, the wall is not halachically significant. Accordingly, the Sabbath limits are measured from the houses. Based on the Rambam's statement's in Halachah 2, it is questionable if he would accept this interpretation.", + "When a city is rectangular or square, since it has four angles that are equal, we leave it as it is, and measure two thousand cubits in each direction on all four sides.
17Eruvin 55a and the Shulchan Aruch (Orach Chayim 398:1) state that even if the sides of such a city are not positioned directly north and south, nothing is added to its size, because it is rectangular or square in shape.
If it is circular, we construct an [imaginary] square around it, considering it as the center of that square. We measure two thousand cubits from the sides of that square in all directions. Thus, [the inhabitants] gain [the area] at the corners.", + "Similarly, if a city is triangular in shape, or if it has many different sides, we construct a square around it, and afterwards measure two thousand cubits from each side of that square.
When we construct a square around a city, we construct this square according to the compass directions,18This applies even when the total area of the square is increased by constructing it in this fashion. making each of its sides face one of the four directions and extend in a straight line vertically or horizontally.", + "When a city is [shaped like a trapezoid,] one side being shorter than the other, we consider both sides to be of the length of the longer side.
[The following rules apply when a city] is L-shaped or crescent-shaped: If there are less than four thousand cubits between the two points on the extremities,19I.e., if the Sabbath limits of the houses on the extremities overlap, the houses are considered to be part of a single entity. we measure [the Sabbath limit] from [the imaginary line that connects these points].20This applies regardless of the distance from the vertex of the crescent to the imaginary line connecting its extremities. Even if it is more than two thousand cubits, the entire area is considered to be a single unit (Kessef Mishneh). When there are more than four thousand cubits between the two points on the extremities, we measure [the Sabbath limit] from [the vertex of] the crescent.21This applies to the house at the vertex. The Rashba considers each of the sides of the crescent to be a separate city. Sefer Ha'Itim considers every house to be an entirely separate entity. The Magen Avraham 398:2 states that the entire crescent is considered to be a single entity. According to this conception, the only difference between this instance and the previous clause is that one may not walk more than two thousand cubits away from the houses in the open area between them.
Based on the rulings of Rabbenu Asher and the Tur, the Ramah mentions two leniencies: a) Even when the two extremities of the crescent are more than four thousand cubits away from each other, the entire area of the crescent until the points on the either side which are four thousand cubits removed, is, nevertheless, considered to be a single entity.
b) If the space from the vertex of the crescent to the imaginary line connecting the two extremities is less than two thousand cubits, the entire area is considered to be a single entity even though there are more than four thousand cubits between each side.", + "[The following rules apply to] a city located at the edge of a river:22Rabbenu Yitzchak Alfasi - and subsequently the Shulchan Aruch (Orach Chayim 398:9) - interpret this as referring to a river that usually dries up and is filled with water only during the rainy season. If there is a dock four cubits wide at the river bank, so that one can stand on it and use the river, the river is considered to be part of the city. Thus, [the Sabbath limit of] two thousand cubits is measured from the other bank of the river, because the dock causes the river to be considered part of the city.
If there is no dock, the measurement begins from the edge of the houses,23The city itself, however, is considered to be a collective entity (Maggid Mishneh). Note Rashi (Eruvin 61a), who follows a different perspective entirely, stating that, because there is no dock, the city is not considered as a permanent location, and every home is judged to be an individual entity. and [the width of] the river is included in the two thousand cubits.", + "[The following laws apply to] the dwellers of huts:24More specifically, in his Commentary on the Mishnah (Ma'asrot 3:7), the Rambam defines the Hebrew צריפין as referring to \"V-shaped lean-tos made from reeds and wood.\" [The Sabbath limits] should be measured from the entrance to their homes.25These huts are not considered to be permanent dwellings. Hence, their aggregate is not considered to be a unit. Note, however, the Ramah (Orach Chayim 398:10), who states that if a group of such dwellings is surrounded by a wall ten handbreadths high or a trench ten handbreadths deep, they are considered to be a single unit. If [in that area] there are three courtyards with two houses26This refers to permanent structures built of wood and/or stone. in each, [the entire area] is established [as a unit].27The three courtyards, each containing two houses, are sufficient to be classified as a city (Eruvin 59a). Since we are classifying the permanent houses as a city, that status is conferred upon the area as a whole, including also the huts. A square is constructed around it, and two thousand cubits are measured [from its borders], as all other cities.", + "[The two thousand cubits of the Sabbath limits] should be measured only by using a rope of fifty cubits,28Eruvin 58a interprets Exodus 27:18, \"its width fifty by fifty,\" as an indication that the width of fifty cubits should be measured with a rope of that size. but not a shorter29For when the rope is shorter, the measurers may pull it tightly and extend its length (Rashi, Eruvin 58a). or a longer one.30For when the rope is longer, it may sag and cause the measure to be shortened (Rashi, Eruvin 58a). The rope should be made of flax, so that it will not stretch beyond [that length].
When [the measurers] reach a crevice that is fifty cubits [or less] wide, so that [its width] can be spanned [by the length of] the measuring rope, this should be done,31I.e., rather than measure the length of the incline, the entire valley should be measured as a unit of fifty cubits or less. provided [the crevice] is less than four thousand cubits deep.32The Maggid Mishneh states that this represents the Rambam's interpretation of the statements of Abbimi (Eruvin 58b). Rabbenu Asher offers a different interpretation of that passage, which is accepted by the Shulchan Aruch (Orach Chayim 399:4).", + "When does the above apply? When a plumb line descends directly [into the crevice], for then [the slopes of the crevice] cannot be used.33For the incline is too steep. If, however, the plumb line does not descend directly,34And thus the slopes of the incline can be used for various purposes. one should not span [the crevice with the measuring rope], unless the crevice is two thousand cubits or less in depth.", + "With regard to a valley with a gradual descent, one should ascend and descend, measuring by approximation.35Our translation is based on the Rambam's Commentary on the Mishnah (Eruvin 5:4). See Halachah 16 for an explanation of the process followed. If the valley is more than fifty cubits wide and thus cannot be spanned [by the measuring rope], [the measurers] should go to a place where they can span the gap,36Provided it is within the Sabbath limits. He should not, however, go beyond the Sabbath limits, lest an observer notice his measurements and mistakenly think that the place is within the Sabbath limits (Eruvin 58b and Halachah 16 above). measure the span [there], see the parallels to [the place they are] measuring, and return to their task.", + "When [the measurers] reach a wall, we do not say that they must pierce the wall [to continue measuring].37Tosafot, Eruvin 58a, states that the intent is not actually to pierce the wall, but that one would be required to erect poles extending above the wall and measure from them. Instead, it is sufficient to approximate its thickness and continue.38The Rambam is referring to a wall whose sides are not straight, and hence the determination of its exact thickness is difficult.
If the wall can be used [by the public],39I.e., its incline is gentle enough to allow the public to ascend it without difficulty. it must be measured in an exact manner.40The Rambam's ruling follows the version of Eruvin 58a that appears in the texts of several early geonim. The standard printed text of the Talmud differs. In his gloss, the Ra'avad refers to the version of the standard text. Similarly, if a plumb line will descend directly parallel [to the wall],41And thus its thickness can be measured easily at either side. It must be measured exactly. The leniency granted in the first clause applies to a wall that ascends gradually, but not gradually enough to make it easily accessible for public use. its thickness should be measured exactly.", + "[The following rules apply when the measurers] reach a mountain: If the slope of the mountain ascends ten handbreadths within a length of five cubits, [the measurers should] measure the span [above the mountain],42By erecting a pole equivalent to the height of the mountain on either side (Shulchan Aruch, Orach Chayim 399:4). and return to their [ordinary] measurement.
If its height rises acutely, its slope ascending ten handbreadths within a length of four cubits, [all that is necessary is] to approximate [its length], and then one may proceed further.
If a mountain is so wide that [the measuring rope] cannot span it - i.e. it is more than fifty cubits wide - it should be measured by approximation, small portions at a time. This is the meaning of the expression,43Eruvin 5:4. \"In the mountains, they measured by approximation.\"", + "What is implied [by the directive to] measure mountains or valleys that cannot be spanned by approximation? Two people hold a rope four cubits long. The person above should hold the upper end at the level of his feet, while the person below should hold the lower end at the level of his heart.44In this way, the rope will be held horizontally, on more or less an even plane. The person standing above then descends to the level of the person standing below, who, in turn, descends further to the extent of the rope. [The entire process should be repeated and] continued until the entire area has been measured.
When [the measurers] go to span a mountain or a valley,45Which cannot be measured in the normal manner, as mentioned in Halachot 13 and 15. See also Halachah 19. they should not depart from the Sabbath limits, lest passersby see them and say, \"The Sabbath limits passed by here.\"", + "We rely only on the measurement by an expert46In his Commentary on the Mishnah (Eruvin 5:5), the Rambam defines this as a person who knows engineering and is proficient in the measurement of land. who is proficient in the measuring of land. If the Sabbath limits [of a city] had been established and an expert came and measured [them again], increasing them in some places and decreasing them in others, we accept his ruling regarding the limits that he increased.47The Rambam's wording appears to imply that one accepts the opinion of the expert only with regard to the Sabbath limits that he increased, but not with regard to those that he decreased. The Maggid Mishneh and the Kessef Mishneh note that although the Rambam is quoting the wording of the Mishnah (Eruvin, loc. cit.), the Talmud (Eruvin 59a) explains that the ruling of the expert must be accepted even with regard to those places where he decreased the Sabbath limit. The Kessef Mishneh notes that even in his Commentary on the Mishnah (loc. cit.), the Rambam follows this interpretation.
Note, however, Merkevet HaMishneh, which explains the Rambam's ruling here according to its simple interpretation. When the original measurement of a city's Sabbath limits was made by ordinary people, the expert's advice must be adhered to entirely, whether it is more stringent or more lenient. When, however, the original limits were also established by experts, the situation resembles the latter clause of the halachah, and the second expert's opinion is followed only when it is more lenient.
Similarly, if two experts came and measured the Sabbath limits, one giving a larger measure and the other giving a smaller measure, we accept the ruling of the one who gives the larger measure,48Because, as stated in Halachah 19, the more lenient opinion is accepted, since the Sabbath limit of two thousand cubits is a Rabbinic institution. provided that the inconsistency is not greater than the difference between the diagonal [and the border of] a city.49We do not say that the difference between the two figures could only be a minute measure because of imprecision. Instead, we allow the possibility of a major error, as explained in the following halachah.", + "What is implied? We can say that the reason the latter increased the measure was the following: The first erred and measured the two thousand [cubits] from the corner of the city diagonally.50Instead of measuring 2000 cubits on the diagonal, the person should have measured approximately 2800, as explained in Chapter 27, Halachah 2, and notes. Measuring only 2000 cubits on the diagonal causes the entire measure to become reduced. Therefore, he reduced its measurement, and the distance between the border of the Sabbath limits and the city will be less than two thousand [cubits]. [By contrast,] the second person [who measured] measured the two thousand [cubits] from the edge of the city [and therefore produced a larger figure]. We do not, however, consider the possibility of the first person's making any greater mistake.
Accordingly, if the latter measure is less than 580 cubits51I.e., if the diagonal of a square is 2000, the side will be approximately 1420. The figure stated by the Rambam is not exact, as the commentaries mention in detail. more than the original measure, it is accepted. A larger increase, however, is not accepted.", + "Even when a servant or a maidservant52There are two difficulties regarding the statements of a servant or maidservant. First, they are not acceptable witnesses. Also, as a whole, such individuals are known to be less than careful with regard to ritual observance. says, \"The Sabbath limits reach here,\"53I.e., the servant's statements were intended to increase the Sabbath limit of a city by saying that the limit originally established was greater than the one observed at present. their statements are accepted. An adult's statement is accepted if he says, \"We would proceed until this place when I was a child.\" His testimony is relied on in this instance, 54Generally, a person's testimony is accepted only when he qualifies as a witness at the time he saw an event take place and at the time he gives his testimony. Since a child is not an acceptable witness, testimony of this nature would ordinarily be rejected. In this instance, however, it is accepted. (See Hilchot Edut 14:3 for other examples of instances in which similar testimony is accepted.)since our Sages stated that the lenient approach should be accepted in these rulings, and not the more stringent one, because the measure of two thousand cubits is a Rabbinic institution." + ], + [ + "It is a positive commandment from the Torah1Sefer HaMitzvot (Positive Commandment 155) and Sefer HaChinuch (Mitzvah 31) count this as one of the Torah's 613 mitzvot. to sanctify the Sabbath day with a verbal statement,2Sefer HaMitzvot states: \"With this mitzvah, we are commanded to make statements... that acknowledge the greatness and glory of this day, and how it is distinguished from the days that precede it and those that follow it.\"
Although the Sabbath is by nature a holy day, this mitzvah requires that we consciously - and verbally - acknowledge this holiness. As the Rambam mentions in Halachah 6, our Sages required that this acknowledgement be recited over a cup of wine. Nevertheless, according to the Torah itself, it is sufficient to make these statements in the prayer service. as [implied by Exodus 20:8]: \"Remember the Sabbath day to sanctify it\" - i.e., remember it with [words of] praise [that reflect its] holiness.3As the Rambam states in Hilchot Avodat Kochavim 12:3, this mitzvah is incumbent on women as well as on men. This concept is derived as follows: In the first mention of the Ten Commandments (Exodus, Chapter 20), we are commanded to \"remember\" (zachor) the Sabbath. In Moses' review of that event (Deuteronomy, Chapter 5), however, he uses the expression, shamor, \"observe.\"
Sh'vuot 20b teaches that these two terms were related by God \"in a single breath\" - i.e., they are two complementary expressions of respect for the Sabbath. Accordingly, all the individuals obligated to keep the mitzvah of \"Observe\" must also keep the mitzvah of \"Remember.\" Since women are obligated to keep the mitzvah of \"Observe\" - i.e., to adhere to the prohibitions against forbidden labor - they are also obligated to \"Remember\" the Sabbath (Berachot 20b).
This remembrance must be made at the Sabbath's entrance and at its departure: at the [day's] entrance with the kiddush that sanctifies the day, and at its departure with havdalah.4As the Rambam clearly states in Sefer HaMitzvot (loc. cit.), his intent is that the mitzvah of remembering the Sabbath encompasses both kiddush and havdalah. The Maggid Mishneh cites opinions that maintain that the mitzvah to \"remember the Sabbath\" applies only at the commencement of the Sabbath, but not at its conclusion. According to this view, the obligation to recite havdalah is Rabbinic in origin, without any connection to the Biblical commands, \"Remember\" and \"Observe.\"
Among the practical distinction between these two approaches is the conception of a woman's obligation to recite havdalah. According to the Rambam, there is no difference between a woman's obligation and that of a man. The other view, by contrast, allows for the conception that women are not obligated to recite the havdalah prayer.
The Shulchan Aruch (Orach Chayim 296:8) cites both opinions (but appears to favor the Rambam's view). The Ramah suggests that a woman should fulfill her obligation by listening to a man's recitation of this prayer. When this is not possible, a woman should recite the havdalah herself. A man who has fulfilled his obligation should not, however, recite the prayer for the sake of a woman (Shulchan Aruch HaRav 296:19; Mishnah Berurah 296:35-36).", + "This is the text of the kiddush, sanctifying the day:
Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and has desired us. He has given us5Although the Sabbath is part of the internal rhythm of creation, it was given to the Jewish people alone as a heritage to observe and make part of their lives. the holy Sabbath with love and with favor as an inheritance and a commemoration of the work of creation.6For in the narrative of creation, God rested on the Sabbath day.
It is the first of the convocations of holiness,7In the Bible, the term \"convocation of holiness\" refers to the festivals. The Sabbath is the first and foremost of these holy days. Therefore, in Leviticus, Chapter 23, when the festivals are mentioned, the Sabbath is mentioned first. a commemoration of the exodus from Egypt.8In the Guide for the Perplexed, Vol. II, Chapter 31, the Rambam explains the connection between the exodus from Egypt and the Sabbath. In Egypt, the Jews were slaves and unable to control when they could cease work and rest. By ceasing work every week, they recall God's kindness in delivering them.
The Ramban (in his Commentary on the Torah, Deuteronomy 5:15 offers a different explanation. The exodus from Egypt expresses God's infinite power. If a person doubts the narrative of creation, he can resolve those questions by considering the historical evidence of the miracles of the exodus. For You have chosen us and sanctified us from among all the nations. With love and favor You have granted us Your holy Sabbath as an inheritance.9Herein, there is a unique homiletic point. God's choice of the Jewish people is expressed, not in granting them dominion over other nations or bestowing inordinate resources of wealth and prosperity upon them, but rather in granting them the Sabbath and its atmosphere of holiness and peace.
Rav Zerachiah HaLevi notes that the three times God's desire and favor are mentioned this passage refer to the three dimensions of the Jews' connection with the Sabbath: the Sabbath of creation, the Sabbath of the exodus, and \"the age that is all Sabbath and rest for life everlasting\" - i.e., the era of the Redemption. Blessed are You, God, who sanctifies the Sabbath.
", + "This is the text of the havdalah prayer:
Blessed are You God, our Lord, King of the universe, who distinguishes between the holy and the mundane, between light and darkness, between Israel and the nations, and between the seventh day and the six days of activity.10All four of the distinctions mentioned are reflected in the transition from the Sabbath to the weekdays. For, as we progress from day to night on the eve between the Sabbath and the days of activity that follow, the Jews - and not the people of the world at large - pass from an atmosphere of restful holiness to involvement with the mundane details of their existence. Blessed are You, God, who distinguishes between the holy and the mundane.
", + "The essence [of the mitzvah] of sanctifying the Sabbath [is to do so] at night.11For this marks the transition from the weekdays to the Sabbath. More particularly, the most select way of performing the mitzvah is to recite the kiddush shortly after nightfall (Shulchan Aruch HaRav 271:16). If a person does not recite kiddush at night - whether consciously or inadvertently - he may recite kiddush12Note that the Shulchan Aruch (Orach Chayim 271:8) describes the recitation of the blessing at this time as compensation for the mitzvah of sanctifying the Sabbath at night.
When reciting kiddush during the day, one should recite the entire blessing usually recited on Friday night. The passage Vayechulu should not, however, be recited (Ramah, Orach Chayim, loc. cit.). throughout the entire [Sabbath] day.13Until sunset. Between sunset and the appearance of three stars on Saturday night, the blessing should be recited without mentioning God's name (Mishnah Berurah 271:39).
A person who does not recite havdalah at night may recite [this blessing] on the following day,14In Talmudic times, this situation was wont to occur because wine was scarce. People would often be unable to obtain wine on Saturday night, but would be able to secure it the following day.
At present, the most common example of the delay of the recitation of the havdalah occurs when the fast of Tish'ah B'Av is observed on a Sunday. In that instance, havdalah is not recited until Sunday night. and [indeed] may recite [this blessing] until [nightfall] on Tuesday15The first three days of the week are still associated with the previous Sabbath. Therefore, the recitation of havdalah is still appropriate (Pesachim 106a).
There are authorities who differ, maintaining that one may not recite havdalah after sunset on Sunday. Also, the Halachot Gedolot states that a person who has eaten before reciting havdalah may no longer recite this prayer from Sunday onward. Although the later authorities do not accept these views, they do urge that the recitation of havdalah not be delayed any later than necessary. [if he does not fulfill his obligation beforehand].
[Although the havdalah blessing may be recited at a later time,] one should recite the blessing on a flame only on Saturday night.16The blessing over a flame was incorporated into the havdalah ceremony to commemorate the discovery of fire by Adam directly after the conclusion of the first Sabbath. Thus, reciting this is appropriate only on Saturday night. Similarly, when havdalah is recited from Sunday onward, the blessing over the spices is also omitted (See Halachah 29, and Shulchan Aruch, Orach Chayim 299:5).", + "A person is forbidden17Whenever the performance of a mitzvah is associated with a specific time, our Sages forbade partaking of a meal from the time when the obligation to perform the mitzvah begins until one actually performs it. With regard to kiddush and havdalah, however, they were more stringent and forbade even tasting food until one performs the mitzvah. They enforced this stringency because the most favorable manner of performing both these mitzvot is to do so at the beginning of the evening (Shulchan Aruch HaRav 271:9). to eat or to drink wine from the commencement of the Sabbath onward18I.e., from sunset onwards. The procedure to be followed by a person who begins a meal before sunset and continues eating is described in Halachah 12. The restrictions mentioned in this halachah also apply to a person who accepts the Sabbath before its actual commencement (Mishnah Berurah 271:11). until he recites kiddush. Similarly, after the conclusion of the day, a person is forbidden to begin to eat, drink, perform labor,19Needless to say, the performance of labor is not mentioned with regard to kiddush, for performing labor on the Sabbath is forbidden regardless. or taste anything until he recites havdalah. Drinking water is, however, permitted.20The Maggid Mishneh maintains that this leniency applies both before kiddush and before havdalah. However, based on the rulings of the Rashba, the Shulchan Aruch (Orach Chayim 271:4, 299:1) states that drinking water before reciting kiddush is forbidden. One may, however, drink water before havdalah.
Should a person forget or transgress and eat or drink before reciting kiddush or havdalah, he may nevertheless recite kiddush or havdalah afterwards.21The performance of one undesirable act is not reason to perform another. As soon as one becomes conscious of the obligation to recite kiddush or havdalah, he should cease eating and fulfill the mitzvah (Shulchan Aruch, Orach Chayim 271:4).", + "It is a mitzvah [instituted by] our Sages to recite kiddush over [a cup of] wine22The Magen Avraham 271:1 explains that the Rabbinic obligation to recite kiddush over wine does not replace the Biblical commandment entirely. Accordingly, the recitation of the Sabbath prayers in the Shemoneh Esreh of the evening service represents the fulfillment of one's obligation to sanctify the Sabbath.
Although one is also required to recite kiddush before one's meal to fulfill the obligation instituted by our Sages, there is room for certain leniency, because one has already fulfilled one's obligation according to the Torah. For example, a person who is certain that he has recited the evening service, but is in doubt whether or not he has recited kiddush, should not recite the latter prayer. Note, however, Sefer HaKovetz, which interprets these concepts in a different manner. and to recite havdalah over [a cup of] wine.
Although one recites havdalah in one's [evening] prayers, one is required to recite [this blessing] over a cup [of wine].23In Hilchot Tefillah 2:12, the Rambam mentions the inclusion of havdalah in our evening prayers by the addition of the passage Attah Chonantanu to the fourth blessing of the Shemoneh Esreh.
When the Men of the Great Assembly ordained the prayers and blessings for the Jewish people, the Jewish people were needy and could not afford wine. Therefore, these Sages ordained the recitation of havdalah in prayer. Afterwards, when the fortunes of the people improved, the Sages ordained that they should recite this blessing over a cup of wine, like kiddush.
Subsequently, our people's prosperity suffered and the Sages reinstituted the blessing into the prayer service. Nevertheless, in order to prevent the matter from being totally dependent on socio-economic factors, they established the following guidelines: A person should recite the havdalah prayers in the Shemoneh Esreh of the evening service. Afterwards, he should try to obtain wine in order to fulfill the mitzvah as the Sages prescribed. If, however, this is not possible, his recitation of the prayer in the evening service is sufficient to fulfill his obligation. [Nevertheless,] once a person has said \"[Blessed is He24Here, the Rambam is not necessarily referring to a person who recited the passage Attah Chonantanu in the evening prayers. To be permitted to perform labor, it is sufficient to recite the phrase, \"Blessed be He who distinguishes between the holy and the mundane,\" without reciting God's name or mentioning His sovereignty. Indeed, this is a frequent practice for women, who do not always recite the evening service.] who distinguishes between the holy and the mundane,\" he is permitted to perform labor25But not to eat or to drink. even though he has not recited havdalah over a cup [of wine].
One should recite the blessing over the wine first, and then recite the kiddush.26For we follow the principle תדיר ושאינו תדיר, תדיר קודם Whenever a person has a choice of reciting two blessings, one frequently recited and one less frequently recited, he first recites the one that is more frequently recited. One should not wash one's hands27This refers to the ritual washing before partaking of bread. The order suggested by the Rambam is quoted by the Shulchan Aruch (Orach Chayim 271:12). Significantly, the Ramah states that it is preferable to wash one's hands and recite the blessing before reciting kiddush. (See Halachah 10 and notes.) He writes that this is the common practice in the Ashkenazic community. (Significantly, the Shulchan Aruch HaRav 271:23 and the Mishnah Berurah 271:62 differ and suggest adhering to the ruling of the Shulchan Aruch.) until after the recitation of kiddush.", + "What is the procedure he should follow: He should take a cup that contains a revi'it28A revi'it is 86.6 cubic centimeters according to Shiurei Torah and 150 cubic centimeters according to the Chazon Ish. or more, wash it thoroughly inside, and rinse its outside.29These are the requirements Berachot 51a mentions with regard to a cup of blessing. In contrast to Rashi, the Rambam considers the term \"cup of blessing\" as referring primarily to the cup over which kiddush is recited. He does, however, also apply these principles to the cup over which grace is recited. (See Hilchot Berachot 7:15.)
Based on this distinction, the cup must also be whole, without a crack or chip; it should be filled to the brim; and no one should have drunk from the wine in the cup beforehand (Shulchan Aruch HaRav 271:18). He should fill it with wine, hold it in his right hand, lifting it above the ground more than a handbreadth,30The Rambam is speaking about Arab countries, where people would eat while sitting on mats on the ground. When eating at a table, one is obligated to lift the cup a handbreadth above the table. without supporting it with his left hand.
One recites the blessing [borey pri] hagefen and then the kiddush. It is, however, common custom among the Jewish people first to recite the passage Vayechulu,31This recitation of this passage acknowledges God's creation of the world. Accordingly, Shabbat 119b states, \"Whoever recites the passage Vayechulu on Friday night is considered to be God's partner in creation.\"
The Rokeach mentions that we should recite Vayechulu three times on Friday night - and this, indeed, is our practice: once in the Shemoneh Esreh of the evening service, once communally after the Shemoneh Esreh, and once in Kiddush. then the blessing [borey pri] hagefen and then the kiddush
One should drink [at least] a cheekful of wine32A cheekful is slightly more than half of a revi'it (Shulchan Aruch, Orach Chayim 271:13). This, however, refers to a cheekful of an ordinary person. More particularly, the measure of a \"cheekful\" depends on the size of an individual person's mouth - i.e., were a person to swish the wine in his mouth to one side, that cheek would look full (Shulchan Aruch HaRav 271:24; Mishnah Berurah 271:68). and give all those joining in the meal to drink.33These people are not required to partake of a revi'it. Indeed, they may fulfill their obligation for kiddush by reciting Amen, without partaking of the wine at all (Magen Avraham 271:30). Nevertheless, it is preferable that everyone be given from the cup of kiddush or have cups of wine before them (Shulchan Aruch, Orach Chayim 271:14). Afterwards, one washes one's hands, recites the blessing hamotzi, and [begins] eating.", + "[The mitzvah of] kiddush [may be fulfilled] only in the place of one's meal.34Tosafot (Pesachim 101a) derive this law from the exegesis of Isaiah 58:13: \"And you shall call the Sabbath, 'a delight.' It explains that \"calling the Sabbath\" - reciting kiddush - must be in the place of \"a delight,\" one's Sabbath meal. What is implied? A person should not recite the kiddush in one house35We have translated the word בית as \"house\" according to its literal meaning. The Maggid Mishneh, however, suggests that in this context, the term should be rendered as \"room\" - i.e., one may move from one corner to another in the same room, but not from one room to another in the same house. (See also Hilchot Berachot 4:5 and commentaries, where this term is used in a similar context.)
The Maggid Mishneh mentions, however, that there are authorities who interpret בית as \"house.\" According to their view, if two rooms are in the same house, one may recite kiddush in one and eat the Sabbath meal in the other, provided one has this intention when reciting kiddush. The Ramah (Orach Chayim 273:1) rules according to this interpretation. and eat his meal in another.36Even if the person had the intent of eating his meal in the second place when he recited kiddush and does so without any unnecessary interruption, he does not fulfill his obligation and must recite kiddush again. One may, however, recite kiddush in one corner and eat one's meal in another.
[One might ask:] Why is kiddush recited in the synagogue? Because of the guests who eat and drink there.37I.e., the kiddush is not part of the prayer service, but was instituted merely for the sake of these individuals. Nevertheless, in one of his responsa, the Rambam writes that after the custom of reciting kiddush in the synagogue was established, it should be continued even if there are no guests present in the synagogue. [At present, this custom is not usually followed in the Sephardic community, and there are many communities in the Ashkenazic community that have also discontinued it.]", + "A person who desires to partake of bread more than of wine, and similarly, a person who has no wine, should wash his hands, recite the blessing hamotzi, and then recite kiddush. Afterwards, he should break bread and eat.
Havdalah, by contrast, may not be recited over bread, but only over wine.38Rabbenu Yitzchak Alfasi explains the difference between the two blessings: Kiddush was instituted as the beginning of the Sabbath meal. Hence, it is also appropriate that it be recited over bread. Havdalah, by contrast, has no connection with a meal. Therefore, bread may not be used.", + "A person who had intended to recite kiddush over wine on Friday night, but forgot, and before he recited kiddush washed his hands [with the intention of partaking of bread], should recite kiddush over bread. He should not recite kiddush over wine after washing his hands [to partake of] a meal.39In this ruling, the Rambam follows the interpretation of Pesachim 106b suggested by Rabbenu Yitzchak Alfasi and other Rishonim. There are, however, other interpretations of this passage, which lead to the ruling of the Ramah (cited in Note 27) that one should always wash one's hands before reciting kiddush.
(Although the Ramah's view is not accepted by the later authorities, the Mishnah Berurah 271:62 states that it is of sufficient weight to be relied on in the case described by the Rambam here: a person who desired to recite kiddush over wine, but washed his hands previously. Rather than recite the kiddush over bread, the person may recite kiddush over wine.)
It is a mitzvah to recite a blessing over wine on the Sabbath day before partaking of the second [Sabbath] meal.40Pesachim 106a relates that this practice is derived from Exodus 20:8: \"Remember the Sabbath day\"; a remembrance must be made on the day itself. (See also Chapter 30, Halachah 9.) This is called \"the great kiddush.\"41The Maggid Mishneh explains that this term is used as a euphemism, as one calls the blind sagi nahor, \"of great light.\" One recites only the blessing borey pri hagefen, partakes of the wine,42The Ra'avad objects to the Rambam's ruling and rejects the concept of reciting kiddush on the Sabbath day. In his rebuttal of the Ra'avad's words, the Maggid Mishneh states that it is impossible to recite kiddush on the Sabbath day on bread. The Shulchan Aruch HaRav 289:2, however, uses the Ra'avad's ruling to reach a third position, that although kiddush is required during the day as well as at night, one may recite the kiddush on bread. washes one's hands, and begins the meal.
[On the Sabbath day as well,] a person is forbidden to taste any food before he recites kiddush.43The Shulchan Aruch (Orach Chayim 289:1) permits one to drink water before prayer, because \"the obligation to recite kiddush is not incumbent on one at that time.\" This leniency has been extended by the later authorities to drinking coffee, and by some to partaking of pastry. This kiddush may also be recited only in the place where one eats one's meal.", + "A person may recite kiddush over a cup [of wine] on Friday before sunset, even though the Sabbath has not commenced.44From this time onward, the person must observe all the Sabbath laws. Note the Magen Avraham 267:1, which states that a person may only recite kiddush from plag haminchah onward - i.e., no more than one and a quarter \"seasonal\" hours (שעות זמנוית) before sunset. Similarly, he may recite havdalah over a cup [of wine] before sunset, even though it is still Sabbath.45The Shulchan Aruch (Orach Chayim 293:3) prescribes this leniency only for a person who is אנוס, \"pressured by forces beyond his control.\" Needless to say, even after reciting havdalah, the person must observe all the Sabbath laws. The blessing over fire should not be recited until sunset. For the mitzvah of remembering the Sabbath involves making [a statement to this effect] at the entrance and the departure of the Sabbath, or slightly before these times.", + "A person who is in the midst of eating [a meal] on Friday when the Sabbath commences should spread a cloth46I.e., as soon as the sun sets, one must cease eating and cover the table for kiddush. (See also Chapter 30, Halachah 4, which states that one should not plan to eat a meal on Friday afternoon, so that one will enter the Sabbath with an appetite.) over the table,47The bread should always be covered during kiddush. In this instance, covering it serves a further purpose, making it appear as if it had been placed on the table in honor of the Sabbath (Shulchan Aruch HaRav 271:10). recite kiddush,48The Maggid Mishneh and the Shulchan Aruch (Orach Chayim 271:4) state that if one had been drinking wine previously, one should recite kiddush over a cup of wine without reciting the blessing borey pri hagefen. complete his meal,49From the Rambam's wording, it would appear that he does not require the recitation of the blessing hamotzi when one resumes eating. Rabbenu Yitzchak Alfasi and Rabbenu Asher differ and require the recitation of this blessing, because at the time the person recited kiddush it was forbidden for him to partake of bread.
The Shulchan Aruch (loc. cit.) mentions both opinions. Shulchan Aruch HaRav 271:11 and the Mishnah Berurah 271:18 suggest following the Rambam's view. For whenever there is an unresolved question of whether or not a blessing should be recited, the practice is not to recite it. and recite grace.50When one partakes of a portion of food the size of an olive after nightfall, one is obligated to mention the Sabbath in the grace, for this is considered to be one of the Sabbath meals (Shulchan Aruch HaRav 271:13; Mishnah Berurah 271:30).
A person who is in the midst of eating [a meal]51This refers to a meal including bread that he began before sunset. If one did not begin eating before sunset, eating or drinking is forbidden. (See Halachah 5.) Moreover, if one is eating or drinking, but is not in the midst of a meal including bread, one is obligated to cease eating at sunset. There are, however, certain opinions that allow one to begin eating after sunset or to continue partaking of foods outside a meal until a half hour before the appearance of the stars (Mishnah Berurah 299:1). on the Sabbath when the Sabbath departs should complete his meal,52I.e., one is allowed to continue eating after nightfall. Although the Sefer Mitzvot Gadol requires one to interrupt one's meal and recite havdalah directly after the appearance of three stars, this opinion is not accepted by the later authorities (Ramah, Orach Chayim 299:1). wash his hands,53For mayim acharonim, the washing that precedes grace. recite grace over a cup of wine,54For it is preferable - although not obligatory - to recite grace over a cup of wine. (See Hilchot Berachot 7:15.) and afterwards recite havdalah over [this cup].55The Ra'avad and others raise questions concerning the Rambam's decision. For Pesachim 102b states, as the Rambam himself quotes in the following halachah, \"we do not observe mitzvot in bundles\" - i.e., one cup of wine should not be used to fulfill two separate mitzvot.
The Maggid Mishneh offers a possible resolution for the Rambam's ruling: The above principle applies only when the two mitzvot are connected with two different times - e.g., kiddush and grace, as mentioned in the subsequent halachah. For grace is associated with the preceding meal, and kiddush with the Sabbath day that will follow. In contrast, in the present halachah, both havdalah and grace are associated with the previous time - the Sabbath - and the previous meal. Nevertheless, the Maggid Mishneh himself agrees with the Ra'avad that the Rambam's ruling should be followed only in a situation where one does not have another cup of wine available. This opinion is also quoted by the Shulchan Aruch (Orach Chayim 299:4) and accepted by the later authorities.
[Rav Kapach offers another justification for the Rambam's ruling, based on the final phrase of the following halachah, which states that both kiddush and grace are \"mitzvot of the Torah.\" Havdalah, Rav Kapach explains, is Rabbinic in origin and therefore can be combined with grace and recited over a single cup. Although this resolution appears closest to the Rambam's wording in these two halachot, it is difficult to reconcile with the Rambam's statements at the beginning of the chapter and in Sefer HaMitzvot (Positive Commandment 155) that the mitzvah of reciting havdalah has its source in the Torah itself.] If he is sitting and drinking,56For drinking - even drinking wine - is not considered significant enough to override the obligation to recite havdalah. he should interrupt his drinking,57He must stop drinking at sunset (or half an hour before the appearance of the stars), but preferably should not recite havdalah until after the appearance of three stars.recite havdalah, and begin drinking again.", + "A person who is eating and completes his meal at the commencement of the Sabbath should recite grace first and then recite kiddush on a second cup of wine.58The Shulchan Aruch (Orach Chayim 271:6) also quotes the opinion of Rabbenu Asher, and states that reciting grace in such a situation generates several doubts: whether or not to mention the Sabbath in grace, whether or not to partake of the cup over which grace was recited, and whether or not a second meal is required so that kiddush will be \"in the place of a meal.\"
Therefore, it is preferable to recite kiddush in the midst of the meal, as mentioned in the previous halachah, to eat a small amount on the Sabbath, and then to recite grace. The Ramah suggests following this view. He should not recite grace and kiddush on the same cup [of wine], because two mitzvot should not be performed with the same cup [of wine].59See the notes on the previous halachah. For both the mitzvah of kiddush and the mitzvah of grace are mitzvot that emanate from the Torah itself.", + "Kiddush may be recited only on wine that is fit to be offered as a libation on the altar.60See Hilchot Issurei Mizbe'ach 5:1, 6:9. (See also Hilchot Ma'achalot Asurot 11:9-10, which mentions these concepts with regard to the prohibition against using wine employed by gentiles for their libations.) Therefore, if one mixed even a drop of honey61Needless to say, this also applies to sugar. or yeast62These are forbidden to be offered on the altar in any form, as derived from Leviticus 2:11, which states, \"You shall present no leavening agent and no sweetener....\" the size of a mustard seed in a large barrel [of wine], kiddush may not be recited upon it.
This is the ruling that we follow universally in the west. There is, however, an opinion that allows kiddush to be recited on such wine.63The western lands the Rambam refers to are Morocco and Muslim Spain.
The Jerusalem Talmud (Pesachim 10:1) states that one may use sweetened wines for kiddush. The Shulchan Aruch (Orach Chayim 272:8) mentions both opinions. The Ramah states that it is customary to follow the more lenient view. This issue is very significant, for almost all commercially produced wines have sugar added to them. [This view] explains that the term \"wine that is fit to be offered as a libation on the altar\" excludes only wine with an unpleasant fragrance,64This applies even if the wine's taste is unaffected (Shulchan Aruch, loc. cit.:1). wine that was left uncovered,65In Talmudic times, wine that was left uncovered was forbidden, out of fear that poisonous snakes might have deposited venom in it. (See Hilchot Rotzeach UShemirat HaNefesh 11:6-8,10.) At present, this circumstance is extremely rare, and it is customary to partake of wine even after it has been left uncovered. Nevertheless, such wine is unacceptable for kiddush, because using it for a mitzvah is not considered respectful (Shulchan Aruch HaRav 272:1; Mishnah Berurah 272:3).or wine that was cooked.66In this instance as well, there are many authorities who differ with the Rambam and permit the use of such wine, based on the Jerusalem Talmud (loc. cit.). Here, also, the Shulchan Aruch (loc. cit. 272:8) mentions both opinions, and the Ramah states that it is customary to follow the more lenient view. This issue is also very relevant today, for many wines and grape juices undergo pasteurization before being sold. Kiddush may not be recited on any of these wines.", + "Wine that tastes like vinegar may not be used for kiddush although its fragrance is that of wine.67Indeed, as the Shulchan Aruch (Orach Chayim 204:4) states, it is not proper to recite the blessing borey pri hagefen over this beverage. Similarly, we may not recite kiddush over [the beverage produced from] pouring water over the dregs of wine, although it tastes like wine.
When does the above apply? When the ratio between the water poured over the dregs and the beverage produced is less than three parts to four parts. If, however, the ratio is more than three parts to four parts, [the beverage produced is considered to be] diluted wine, and kiddush may be recited over it.68The Shulchan Aruch (Orach Chayim 204:5) emphasizes that this law depends on the strength of the wine. Our wines are not as strong as those of the Talmudic period, and hence the ratio of one to four is not sufficient to require the blessing borey pri hagefen. This law is also relevant with regard to commercially produced wines, which are often heavily diluted before being sold.", + "When a person drinks from a vessel containing wine, even if he drinks only a small amount from a vessel that contains many revi'iot [of wine],69The Ra'avad states that this restriction applies only when one drinks from a cup of wine and not from a larger container. The Rambam's view is, however, accepted by the later authorities. (See Pesachim 106a, which mentions opinions that follow both views.) he has blemished the wine and invalidated it. We may not recite kiddush over the remainder,70The Mishnah Berurah 271:43 questions whether a person who only has wine from which others have drunk should recite kiddush over it, or whether he should recite kiddush over bread instead. because it is regarded like the remnants left over in a cup.71I.e., wine into which bread has been dipped. Beitzah 21b states that such wine is unfit for human consumption and should be given only to chickens. Even if wine has not been spoiled to this extent, after a person has drunk from a cup, reciting kiddush over it is forbidden.", + "Although the fragrance of wine resembles vinegar, if its flavor resembles wine, kiddush may be recited over it.72After stating this law, however, the Shulchan Aruch (Orach Chayim 272:3) states that it is preferable to use wine that is choice in all respects for the mitzvah. Similarly, [kiddush may be recited over] diluted wine.73Indeed, as stated in Hilchot Berachot 7:15, wine should be diluted before using it for a \"cup of blessing.\" (See, however, the notes on Halachah 15 regarding the extent of the dilution.)
We may recite kiddush over raisin wine, provided it is made from raisins that [are not entirely dried out] - i.e., if one presses them, they will release a concentrated syrup.
Similarly, a person may recite kiddush over wine fresh from the wine press, [i.e., grape juice].74Although grape juice was acceptable as a wine libation only after the fact (בדיעבד, Hilchot Issurei Mizbe'ach 6:9), it is acceptable for kiddush. Nevertheless, using wine that has fermented is a more favorable way of performing the mitzvah (Shulchan Aruch HaRav 272:2; Mishnah Berurah 272:5). Indeed, a person may squeeze a cluster of grapes and recite kiddush over the juice immediately thereafter.75Needless to say, the grapes must be squeezed before the commencement of the Sabbath.
Although the majority of a country uses beer instead of wine, [the beer] is not acceptable for kiddush.76For if there is no wine available, kiddush may - and should - be recited over bread. It may, nevertheless, be used for havdalah,77Since havdalah may not be recited over bread, these beverages should be used as an alternative.
This is the Maggid Mishneh's interpretation of the Rambam's ruling, based on Pesachim 107a. The Shulchan Aruch (Orach Chayim 272:9), however, mentions other views: that one may recite kiddush over beer in places where wine is not easily available, and that of Rabbenu Asher, which states that, at night, one should recite kiddush on bread if wine is not available. During the day, however, it is preferable to recite kiddush over other beverages. The Ramah states that Rabbenu Asher's view should be followed.
If wine is easily available, however, kiddush should not be recited on these other beverages. With regard to havdalah, the Ramah (Orach Chayim 296:2) states that it is preferable to recite havdalah over a cup of wine from which a person has drunk, rather than to use another beverage. Although this ruling is not accepted by the later authorities, Shulchan Aruch HaRav 296:8 states that a person who possesses wine at home should not recite havdalah over other beverages. for in that country it serves as a substitute for wine.78It must be emphasized that the term חמר מדינה, \"a beverage used as a substitute for wine in one's country,\" must be widely used in that country. If it is not, it is not acceptable. (See Mishnah Berurah 296:9.)
Water (Shulchan Aruch, loc. cit.), milk and oil (Mishnah Berurah 272:25), and apple cider and borscht (Mishnah Berurah 296:10) are also not considered acceptable. From these exclusions, we can appreciate the types of beverages that are acceptable.", + "Just as we recite kiddush on Friday night and havdalah on Saturday night, so too, we recite kiddush on the night of a holiday's commencement and havdalah on the night following a holiday and on the night following Yom Kippur, for they are all \"Sabbaths of God.\"79From the Rambam's description of the holidays as \"Sabbaths of God,\" he appears to be implying that the mitzvah of reciting kiddush on these days is included in the mitzvah to \"remember the Sabbath,\" which is the source for the mitzvah of reciting kiddush on the Sabbath. A similar intent appears in the comments of the Mechilta on that verse.
The Magen Avraham 271:1 cites the Maggid Mishneh as differing with this interpretation and stating that the obligation to recite kiddush on holidays is Rabbinic in origin.
We recite havdalah on the night leading from a holiday to chol hamo'ed,80For chol hamo'ed has a lesser level of holiness, since the prohibitions against performing the forbidden labors do not apply. There are, however, restrictions against work, as stated in Hilchot Sh'vitat Yom Tov, Chapter 7. and on the night leading from the Sabbath to a holiday,81For the Sabbath represents a higher level of holiness, since even the labors associated with the preparation of food are prohibited. but not on the night leading from a holiday to the Sabbath.82Since the holiday represents a lower level of holiness, it is not appropriate to say havdalah, but only kiddush. (See the conclusion of Chapter 5, where the two final points are mentioned.)", + "[The following is] the text of the kiddush recited on festivals:
Blessed are You, God our Lord, King of the universe, who has chosen us83God's choice of the Jewish people is mentioned at the outset in the kiddush for festivals, but not at the beginning of the kiddush for the Sabbath. Our Rabbis explain that God's choice of the Jewish people is associated with the exodus and the giving of the Torah. Since the uniqueness of the Sabbath was established before these events, it takes primacy. The festivals, by contrast, were established to commemorate those events that are directly associated with God's choice of the Jewish people.
Significantly, the authoritative manuscripts of the Mishneh Torah mention a slightly different text for this blessing. Instead of beginning \"who has chosen us,\" it begins \"who has sanctified us.\" from all the nations, and raised us above people of all tongues. He chose us and made us great; he showed us favor and glorified us.
And God our Lord gave us with love festivals for rejoicing, holidays and [unique] seasons for gladness, [including] this festive day of holy convocation, this festival of
- Matzot, Shavuot, [or] Sukkot -
the season of - our freedom, the giving of our Torah, [or] our happiness -
in love, as a commemoration of the exodus from Egypt.
For You have chosen us and sanctified us from all the nations and given us as an inheritance Your holy seasons for rejoicing and gladness. Blessed are You, God, who sanctifies Israel and the seasons.84See Hilchot Tefillah 2:5. The sanctity of the Jewish people is mentioned before the sanctity of the festivals, because God sanctifies the Jews and it is they - through their keeping the calendar through the sanctification of the months - who sanctify the festivals (Beitzah 17a).
When [a holiday] occurs on the Sabbath, one should mention the Sabbath [in the midst of the passage], and conclude in the same manner as one concludes in prayer, \"[Blessed...] who sanctifies the Sabbath,85The sanctification of the Sabbath is mentioned first, because the Sabbath is sanctified by God directly, independent of the spiritual service of the Jewish people (ibid.). Israel and the seasons.\"", + "On Rosh HaShanah, one should say:
...And God our Lord gave us with love this day of holy convocation for remembrance,86Leviticus 23:24 refers to Rosh HaShanah as \"a day of recalling the sounding of the shofar.\" Numbers 29:1 refers to it as \"a day of sounding the shofar.\" On this basis, our Rabbis understand \"recalling\" as a separate concept, and describe Rosh HaShanah as \"the Day of Remembrance,\" the day when we ask God to remember us for good. recalling the sounding [of the shofar],87In many communities, the text of this phrase is generally יום תרועה, \"a day of sounding [the shofar].\" Only on the Sabbath, when the shofar is not sounded, is the text employed by the Rambam used. a holy convocation in love, as a commemoration of the exodus from Egypt.
For You have chosen us and sanctified us from all the nations, and Your words are true and everlasting. Blessed are You God, the King of the entire earth,88As indicated by Rosh HaShanah 16a, our divine service on Rosh HaShanah centers on the acceptance of God as our King. Therefore, this concept is mentioned in the conclusion of this blessing. who sanctifies Israel and the Day of Remembrance.
When [Rosh HaShanah] occurs on the Sabbath, one should conclude \"[Blessed...] who sanctifies the Sabbath, Israel and the Day of Remembrance,\" as one concludes in prayer.", + "On the night of a holiday, one recites kiddush over wine as on the Sabbath.89This law appears to corroborate the thesis that the Rambam sees kiddush on the holidays as an obligation with a source in the Torah itself. Therefore, he clarifies that just as Halachah 6 states that the Sages instituted the obligation that kiddush be recited over wine on the Sabbath, they imposed a similar obligation on holidays. Should one lack wine or should one desire bread, one may recite kiddush over bread.90See Halachah 9. Similarly, on [the day of a] holiday, one should recite \"the great kiddush\" as one does on the Sabbath.91See Halachah 10.", + "What blessings should be recited on the night of a holiday that falls on a Sunday? At the outset, one recites the blessing [borey pri] hagefen. Afterwards, one should recite the kiddush for the holiday. Then one should recite the blessing over fire,92It is customary merely to look at the festive candles on the table. One need not hold them together and gaze at one's nails, as is the usual custom on Saturday night. and after that havdalah. One should conclude havdalah, \"...who distinguishes between the holy and the holy.\"93Merkevet HaMishneh notes that in Hilchot Tefillah 2:14, the Rambam states that in one's prayers during the evening service, one should add the phrase \"You distinguished between the holiness of the holidays and the holiness of the Sabbath.\" He does not, however, recommend making this addition in havdalah. It is, however, customary in most communities to make this addition. [In conclusion,] one recites the blessing Shehecheyanu.94See the following halachah.", + "On the night of every holiday95This also includes the second day of the holiday celebrated in the diaspora and the second day of Rosh HaShanah. and on the night of Yom Kippur, we recite the blessing Shehecheyanu.96As the Rambam states in Hilchot Berachot 11:9, the blessing Shehecheyanu is recited when performing any mitzvah that we are obligated to fulfill only at a specific time. This also applies to the mitzvah of observing the festivals. Needless to say, on Yom Kippur the blessing is recited in the synagogue, and not during kiddush. On Yom Kippur, women should recite this blessing while lighting candles and should not repeat it in the synagogue. We do not recite the blessing Shehecheyanu on the seventh day of Pesach, because it is not a holiday in its own right,97Shemini Atzeret is, by contrast, considered to be a festival in its own right (Sukkah 47a), and we recite the blessing Shehecheyanu on that day and on Simchat Torah. and we have already recited the blessing Shehecheyanu at the beginning of the Pesach festival.98See Sukkah 47b, which states that this wording implies that a person who failed to recite Shehecheyanu on the first day of the festival may compensate by reciting it later.", + "This is the order of havdalah on Saturday night: [First,] one recites the blessing over the wine;99Significantly, the Rambam does not mention the custom of reciting the passage containing select Biblical verses beginning Hiney E-l Yeshuati. afterwards, one recites the blessing over the spices,100See Halachah 29. and then over the flame.
Which blessing is recited over the flame? \"[Blessed... King of the universe,] who creates the lights of fire.\"101Berachot 52b explains that this wording is chosen because there are many colors of light in a flame. Afterwards, one recites havdalah.", + "We do not recite the blessing over the flame until we derive benefit from its light to the extent that one could differentiate between the coin of one country and that of another.102Note the Rambam's Commentary on the Mishnah (Berachot 8:6), from which it appears that one is actually required to derive benefit from the havdalah light. (In this context, see the Midrash Sachar Tov, commenting on Psalms 35:10, which mentions the custom of gazing at one's nails in the light of the havdalah candles.) The Shulchan Aruch (Orach Chayim 298:4), by contrast, states that one must stand close enough to the light to benefit from it, implying that there is no obligation actually to derive benefit from the light.
We may not recite the blessing over a flame belonging to gentiles,103The Mishnah (loc. cit.) also mentions spices belonging to gentiles. The Rambam omits mention of this subject here, relying on his discussion of the prohibition against using such spices in Hilchot Berachot 9:7-9. for it may be assumed that their gatherings are associated with the worship of false divinities.104Significantly, according to Rabbenu Yitzchak Alfasi, Berachot 52b appears to offer this rationale only with regard to spices belonging to gentiles. With regard to a gentile's flame, it offers another reasoning: because the gentile's flame has not rested on the Sabbath. In his Commentary on the Mishnah (loc. cit.), the Rambam also quotes Rabbenu Yitzchak Alfasi's view. In these halachot, however, he mentions this principle only in Halachah 27, appearing to indicate that the need for a candle to \"rest\" on the Sabbath applies only to candles lit by Jews. Since the gentiles are not bound by the Sabbath laws, this principle does not apply to them at all.
The Shulchan Aruch (loc. cit.:5) quotes Rabbenu Yitzchak Alfasi's view and forbids using a candle that a gentile lit during the day. With regard to a candle lit by a gentile at night, see the following halachah. We may not recite the blessing on a flame [kindled for] the worship of false divinities105In his explanation of these laws in his Commentary on the Mishnah (loc. cit.), the Rambam states:
It is explicitly forbidden by the Torah to benefit from any entity associated with the worship of false divinities, as [Deuteronomy 13:18] states, \"Nothing that has been condemned shall cling to your hand.\"
The prohibition against benefiting from entities associated with false divinities is detailed in Chapters 7 and 8 of Hilchot Avodat Kochavim. or on a flame [kindled for the sake of] the deceased.106For this was kindled to give honor to the deceased and not to provide light for others to benefit from (Shulchan Aruch, loc. cit.:12).", + "When a Jew lights a flame from a gentile's [flame], or a gentile from a Jew's [flame], we may recite a blessing upon it.107The Maggid Mishneh specifies that this does not refer to a flame lit at a gathering of gentiles. Shulchan Aruch Rav 298:9 and the Mishnah Berurah 298:20 explain that this decision was rendered even though one might think it proper to forbid using a light taken from a gentile at night, lest one use a light kindled by the gentile during the day. According to the Rambam, however, the meaning is that since a Jew is involved, there is no intention for the worship of false divinities. [If, however,] a gentile [lights a flame] from another gentile's [flame], we may not recite a blessing upon it.108According to the Rambam, it would appear that we suspect that the gentiles lit the flame for the sake of worshiping their divinities.
In contrast, the Magen Avraham 298:11 states that this is a decree, lest the gentile light from a flame kindled on the Sabbath directly after the Sabbath's conclusion. He continues postulating that, after the fact, a person who recites a blessing over such a flame is considered to have fulfilled his obligation.
[The following rules apply when a person] is walking outside a large city and sees light: If most of the city's inhabitants are gentiles, he may not recite this blessing. If most are Jewish, he may.
At the outset, one should not recite this blessing over the fire of a furnace, an oven, or a range.109This ruling reflects the Rambam's conception of Berachot 53a. Since these fires are not generally kindled for the purpose of producing light, one should not use them for the blessing. Nevertheless, since it is customary to benefit also from their light, one fulfills his obligation.
Significantly, the Shulchan Aruch (Orach Chayim 298:10) and most other authorities follow Rav Hai Gaon's interpretation of the passage, which explains that directly after these flames are kindled, one may not recite a blessing over them, since they are then intended for purposes other than producing light. When, however, those purposes have been accomplished and the flames continue burning, one may recite the blessing over them. If coals [are glowing to the extent that] were one to put a sliver of wood between them, they would catch fire of their own accord, we may recite a blessing over them.110Note the Shulchan Aruch (loc. cit.:9), which states that this law applies only when the fire was kindled for the purpose of producing light. Otherwise, a blessing should not be recited.
We may recite this blessing over the light of the House of Study if there is an important person there for whom the light is kindled. We may recite a blessing over the light of a synagogue if there is a chazan who lives there.111Candles are often lit in synagogues and houses of study as a token of respect for the place, and not to produce light. Therefore, it is not proper to recite a blessing over this light unless it was lit for the benefit of an individual, so that he will use it for his needs.
The most choice way of performing the mitzvah is to use a torch for the havdalah [light].112Because it produces a large quantity of light with different colors of flame (Shulchan Aruch HaRav 298:4; Mishnah Berurah 298:5). Note Rav Tanchum of Jerusalem, who interprets the Hebrew אבוקה as referring to a beeswax candle. Although his interpretation is not accepted, it is customary to use beeswax for this mitzvah (ibid.). There is no need to seek light [for havdalah] as one seeks to fulfill all the other mitzvot.113On the night following Yom Kippur, by contrast, we are obligated to search for a candle that burned throughout the day, over which to recite the blessing (Maggid Mishneh; Shulchan Aruch, loc. cit.:1). Instead, [the law is that] if one has a light, one should recite the blessing over it.", + "We may recite the blessing over a fire that is kindled on the Sabbath for the sake of a sick person or for a woman after childbirth.114Although this fire was kindled on the Sabbath, since it was permitted to do so, it may be used for the mitzvah. If, however, it was kindled on the Sabbath in transgression of the law, it may not be used, for the light used for this blessing must have \"rested from sin\" on the Sabbath (Maggid Mishneh).
On Saturday night, we may recite the blessing over light produced from wood or stone, for this was the manner in which fire was first created by man.115Bereshit Rabbah 12:6) relates that after the sun set following the first Sabbath, Adam became frightened. G‑d prepared two boards for him. He struck them together and brought forth fire. We may not, by contrast, recite a blessing over such a flame on the night following Yom Kippur. For on the night following Yom Kippur, we recite the blessing only on a light that has rested.116I.e., we do not recite the blessing over light that was kindled on that night, but on a candle that had burned throughout the holiday. It is, however, acceptable to use a candle that was lit from a candle that burned throughout the holiday (Shulchan Aruch and Ramah, Orach Chayim 624:5). When, however, a fire is kindled on Yom Kippur for the sake of a sick person or for a woman after childbirth, we may recite the blessing upon it, for it \"rested from sin.\"", + "When a holiday falls in the middle of the week,117I.e., from Sunday to Thursday. As mentioned in Halachah 18, when a holiday falls on Friday, havdalah is not said. one recites [the following passage] as havdalah:
[Blessed are You...] who distinguishes between the holy and the mundane, between darkness and light, between Israel and the gentiles, between the Sabbath and the six days of activity....
One uses the same text as one uses on Saturday night. [The fact that it is not the Sabbath does not present a difficulty, for] one is merely listing the types of distinctions [that God has created within our world].
[On the night following a holiday,] one need not recite the blessing over spices, nor the blessing over light.118There is a slight imprecision with the Rambam's wording, for it is not customary to recite the blessing for spices at this time, and we are forbidden to recite the blessing over light. Similarly, we are not required to recite the blessing over spices on the night following Yom Kippur.", + "Why is the blessing recited over spices on Saturday night? Because the soul is forlorn119See Beitzah 16a, which mentions that God grants us an extra soul on the Sabbath, but takes away this gift after the Sabbath's conclusion. This gift is granted on the Sabbath alone, and not on festivals. Hence the distinction mentioned in the previous halachah. by reason of the departure of the Sabbath. Therefore, we gladden120See Berachot 43b, which describes fragrance as an element that brings joy to the soul. it and settle it with a pleasant fragrance." + ], + [ + "There are four [dimensions] to the [observance of] the Sabbath: two originating in the Torah, and two originating in the words of our Sages, which are given exposition by the Prophets. [The two dimensions originating] in the Torah are the commandments \"Remember [the Sabbath day]\"1This involves the sanctification of the Sabbath, as explained in the previous chapter. and \"Observe [the Sabbath day].\"2This involves the prohibition against labor on the Sabbath, as reflected in the first 24 chapters of this text.
In the Guide for the Perplexed (Vol. II, Chapter 31), the Rambam explains that the commandment to remember the Sabbath commemorates the Sabbath of creation and the holiness that the Sabbath brings into the world. The commandment to observe the Sabbath reflects the connection to the exodus from Egypt and thus emphasizes the dimension connected with the cessation of labor.
[The two dimensions] given exposition by the Prophets are honor and pleasure3The explanation of these two dimensions is the subject of this final chapter of the Sabbath laws.
The Ramban (in his commentary on Leviticus 23:3 considers the honor of the Sabbath and the delight in it as required by the Torah itself. For the Torah (ibid.) describes the Sabbath as a \"holy convocation,\" and the Sifra explains that that term implies that the day must \"be sanctified, honored... and delighted in.\", as [Isaiah 58:13] states: \"And you shall call the Sabbath 'A delight, sanctified unto God and honored.'", + "What is meant by honor? This refers to our Sages' statement that it is a mitzvah4This is not an absolute obligation. One who fulfills it receives a reward, but one who does not is not punished (Shulchan Aruch HaRav 260:1; Mishnah Berurah 260:1). for a person to wash his face, his hands, and his feet5The Rambam's statements are based on Shabbat 25b. Note the Tur (Orach Chayim 260), which mentions that a person should wash his entire body. The Rambam's decision is quoted by the Shulchan Aruch (Orach Chayim 260:1), while the Tur's ruling is quoted by the Ramah. in hot water on Friday in honor of the Sabbath. He should wrap himself in tzitzit and sit with proper respect, waiting to receive the Sabbath as one goes out to greet a king.
The Sages6Shabbat 119a describes Rabbi Chanina as following this practice. of the former generations would gather their students together on Friday, wrap themselves [in fine robes] and say, \"Come, let us go out and greet the Sabbath, the king.7Our text of Shabbat 119a reads \"Sabbath, the queen,\" and indeed, this analogy is employed extremely frequently. From the Maggid Mishneh's commentary, it appears that the Rambam's version of that passage reads, \"Sabbath, the king.\" According to the kabbalah, the feminine term is more appropriate, because the Sabbath is associated with the sefirah of Malchut, which reflects a feminine dimension.", + "Among the ways of honoring the Sabbath is wearing a clean garment.8See also the Sefer Chassidim (quoted in the Mishnah Berurah 262:6), which emphasizes that a person must also endeavor to keep his clothes clean. For example, he should not hold a child until he covers his clothes. One's Sabbath garments should not resemble one's weekday clothes. A person who does not have a different garment for the Sabbath should allow his robe to hang low,9As is the fashion of the wealthy. (See Hilchot De'ot 5:9.) so that his [Sabbath] clothing will not resemble the clothes he wears during the week.
Ezra ordained that the people launder their clothes on Thursday10But not on Friday, so that they will have time to engage in other Sabbath preparations (Magen Avraham 242:3). as an expression of honor for the Sabbath.", + "In respect for the Sabbath,11Two reasons are given: a) to enter Sabbath with an appetite (Shulchan Aruch, Orach Chayim 249:2), b) to allow oneself time for Sabbath preparations (Magen Avraham 249:4). it is forbidden to plan a meal or a winefest for Friday.12I.e., one should not arrange to hold a feast on Friday that one would not hold ordinarily during the week (Maggid Mishneh). This includes even feasts associated with a mitzvah (Shulchan Aruch, loc. cit.). One may, however, hold a feast associated with a mitzvah that should be performed on that day - e.g., a circumcision or the redemption of the first-born (Ramah, loc. cit.). These feasts should be held as early as possible, and by no means should begin later than 3:00 PM (or the equivalent time according to the principle of \"seasonal hours\"), as will be explained.
Although the Ra'avad differs with the Rambam regarding this prohibition, the explanation offered above is accepted by most authorities.
[According to the letter of the law,] one may eat or drink until nightfall. Nevertheless, as an expression of honor for the Sabbath, a person should refrain from planning a meal13This refers to an ordinary meal that one might partake of during the week. Although one is not required to refrain from eating, one should preferably not plan to eat a meal at this time (Shulchan Aruch, loc. cit.). for [mid]afternoon on,14I.e., the prohibition begins nine \"seasonal\" hours after daybreak. Thus, on a day that begins at 6:00 AM and concludes at 6:00 PM, the time would be 3:00 PM. This time would be later in the summer and earlier in the winter. so that he will enter the Sabbath with an appetite.", + "A person should prepare his table on Friday, even if he is [to partake] only [of an amount of food] equivalent to the size of an olive.15I.e., even if the quantity of food the person eats is not great, he should prepare his table as if he is to partake of a distinguished meal. Similarly, a person should prepare his table on Saturday night,16This refers to the melaveh malkah meal that should be eaten at a table set in the same manner as at all the other Sabbath meals (Mishnah Berurah 300:1). even if he is [to partake] only [of an amount of food] equivalent to the size of an olive. [In this manner,] he shows his respect for the Sabbath when it enters and when it departs.
One should prepare one's house while it is still day as an expression of respect for the Sabbath.17Note the Nimukei Maharai, which emphasizes that כבוד (\"honor\") appears to refer to activities that are performed in preparation for the Sabbath, while ענג (\"delight\") to the appreciation of pleasure on the Sabbath itself. Note, however, the Ramah's gloss on the Shulchan Aruch (Orach Chayim 262:1). There the Ramah emphasizes that one should keep one's table attractively set throughout the entire Sabbath, implying that although honoring the Sabbath begins with preparing for it on Friday, the mitzvah continues throughout the day. There should be a lamp burning,18See Chapter 5 for a detailed discussion of the mitzvah of lighting Sabbath lights. a table prepared [with food] to eat, and a couch bedecked with spreads.19In Talmudic times, people would recline on couches while eating, and this is the intent here. The word מטה also means \"bed,\" and the Mishnah Berurah 262:2 writes that it is appropriate that the beds of the house be made before the commencement of the Sabbath. All of these are expressions of honor for the Sabbath.20Shabbat 119b relates that a person returning home from the synagogue is accompanied by two angels, one with positive tendencies and the other with negative tendencies. When they enter the home and see it prepared for the Sabbath, even the angel with negative tendencies is forced to give his blessing that this setting be repeated in the week to come.", + "Even a very important person who is unaccustomed to buying items at the marketplace or to doing housework is required to perform tasks to prepare by himself for the Sabbath. This is an expression of his own personal honor.21I.e., rather than think that involving himself in such activities will be demeaning, he should appreciate that these deeds will enhance his honor. Even if it is possible to have others perform these tasks for one, it is preferable to carry out certain deeds oneself. For there is nothing more honorable than to give honor to the Sabbath. In this context, Rabbenu Chanan'el refers to Kiddushin 41a, \"It is more of a mitzvah [to perform a positive action] oneself, rather than [to charge] an agent [with its performance].\"
The Sages of the former generations22The examples quoted by the Rambam are taken from the description (Shabbat 119a) of the manner in which certain of the leading Sages of Babylonia would prepare for the Sabbath. [would involve themselves in such activities]: There was one who would chop wood to cook with, one who would salt meat, one would braid wicks, and one who would kindle the lamps. Others would go out and purchase food and beverages for the Sabbath, even though this was not their ordinary practice. The more one involves oneself in such activities, the more praiseworthy it is.", + "What is meant by [Sabbath] delight? This refers to our Sages' statement23As a source, the commentaries point to Shabbat 118b, which states: \"How should one delight in the Sabbath? With a dish of beets, large fish, and garlic heads.\" that a person must prepare a particularly sumptuous dish and a pleasantly flavored beverage for the Sabbath. All of this must be done within the context of a person's financial status.
The more one spends [both financially,] in expenses undertaken for the Sabbath and [in effort,] in the preparation of many good foods, the more praiseworthy it is.24One should not worry about the expense, for Beitzah 16a teaches that a person's income is fixed at the beginning of the year, with the exception of the money that he spends to honor the Sabbath and the festivals. A person need not be concerned with the cost of \"honoring the Sabbath,\" since he will be recompensed for the expense by an increase in his earnings If, however, this is not within one's [financial] capacity, even if one merely stews food or the like in honor of the Sabbath, this is considered to be Sabbath delight.
One is not obligated to strain oneself25See the Shulchan Aruch (Orach Chayim 242:1), which states that one should earnestly endeavor to provide generously for the Sabbath and, if necessary, minimize one's expenditures during the week to do so. or to borrow from others26Note Shulchan Aruch HaRav 242:3 and the Mishnah Berurah 242:3, which state that if possible - even if this entails pawning property - one should borrow to enhance one's Sabbath meals. One may rest assured that ultimately one will be able to repay these debts. Beitzah 15b states that God promises, \"Take a loan on My account. I will repay.\"
According to this view, the directive \"Make your Sabbaths as weekdays...\" applies only when a person has no property to pawn and will not be given a loan on any other terms. in order to prepare more food for the Sabbath. The Sages of the former generations said,27Pesachim 113a; Shabbat, loc. cit. \"Make your Sabbaths as weekdays, but do not depend on others.\"", + "A person who is indulgent and wealthy and conducts all his days as Sabbaths must also partake of different foods on the Sabbath from those of which he partakes during the week. If [his fare] cannot be changed, he should [at least] change the time at which he eats [his meals]. [For example,] if he usually eats early, he should eat later.28He should not, however, delay his meals for a lengthy period of time, so that he will not experience discomfort on the Sabbath (Magen Avraham 288:12). If he usually eats late, he should eat earlier.", + "A person is obligated to eat three meals on the Sabbath:29In his Commentary on the Mishnah (Pe'ah 8:7), the Rambam cites Shabbat 117b, which states that this obligation stems from the fact that when describing the manna, Exodus 16:25 mentions the word היום, \"today,\" three times. In the verse, \"today\" refers to the Sabbath, and its threefold repetition indicates that three meals should be eaten on that day. one in the evening, one in the morning, and one in the afternoon.30The Maggid Mishneh explains that with these words, the Rambam is emphasizing that a person who does not eat his meals at these times does not fulfill the mitzvah of eating three Sabbath meals. Although the Halachot Gedolot maintains that the times when one partakes of these meals is not significant, the Shulchan Aruch (Orach Chayim 291:1) rules according to the concept explained by the Maggid Mishneh. One should be extremely careful regarding these three meals, not to eat any less. Even a poor man who derives his livelihood from charity should eat three meals [on the Sabbath].31This directive is addressed, not only to the poor person himself, but to the administrators of the communal charity funds, as reflected in the Rambam's ruling, Hilchot Matnot Ani'im 7:8.
[Nevertheless,] a person who is sick from overeating, or one who fasts constantly is not obligated to partake of three meals.32Since the obligation to eat stems from the command to delight in the Sabbath, it is not applicable to these individuals, who will suffer discomfort from eating further. Note, however, the wording of the Shulchan Aruch (loc. cit.): \"A person who cannot eat at all is not obligated to cause himself discomfort.\"
All these three meals must be significant [sittings] at which wine is served;33Our translation is based on the gloss of the Kessef Mishneh, which differs with the Tur (Orach Chayim 291) in the interpretation of the Rambam's words. The Tur maintains that the Rambam requires the recitation of kiddush before the third meal as well. Almost all the commentaries accept the Kessef Mishneh's view. at each,34The rationale for this ruling is that the obligation to eat three meals is derived from a verse describing the manna, and the manna was described as \"bread\" (Exodus 16:15 .
Although the Shulchan Aruch (loc. cit.:4) quotes the Rambam's ruling, the Ramah adds in his gloss that there are opinions that maintain that a single complete loaf is sufficient. The Shulchan Aruch continues (loc. cit.:5), mentioning other views that allow one to fulfill his obligation by eating foods other than bread. Although the Shulchan Aruch favors the Rambam's ruling, the later authorities agree that a person who is unable to eat a third meal of bread may fulfill his obligation by eating other foods (Shulchan Aruch HaRav 291:7). one must break bread on two full loaves.35This obligation stems from the fact that the manna did not descend on the Sabbath, and a double portion of manna descended on the previous day. To commemorate this lechem mishneh (Exodus 16:22 , a double portion of bread is placed on the table on the Sabbath.The same applies regarding the holidays.36Most authorities interpret the Rambam's intent to be that one is obligated to break bread on two complete loaves on the holidays. [The rationale being that the manna did not descend on the holidays as well, and a double portion of manna descended on the previous day (Mechilta).] The Tur, by contrast, interprets the Rambam as requiring one to partake of three meals on the holidays as well.", + "Eating meat and drinking wine on the Sabbath is a form of pleasure for a person,37Note Shulchan Aruch HaRav 242:2 and the Mishnah Berurah 242:1, which state that there is no obligation per se to partake of meat, fish, or wine on the Sabbath. The intent is to eat foods that give one pleasure. It has become customary to serve these foods because most people derive pleasure from them. provided this is within his [financial] capacity.38This reiterates the theme mentioned in Halachah 7, that one should not overextend oneself financially to provide for the Sabbath. The wording used by the Rambam here also allows us to appreciate the rationale for this ruling: Since the person will be putting himself under undue financial pressure, he will not derive pleasure from this indulgence.
On the Sabbaths and holidays, a significant meal at which wine will be served is forbidden to be scheduled for the time the house of study is in session.39This would prevent one from attending the house of study. (See Gittin 38b, which states that holding a meal at this time will lead to business misfortune.) Instead, the practice of the righteous of the former generations would be as follows: A person would recite the morning service and the additional service in the synagogue. Afterwards, he would return home and partake of the second [Sabbath] meal. He would then proceed to the house of study, to read [from the Written Law] and to study [the Oral Law] until the afternoon, at which time he would recite the afternoon service. He would then [partake of] the third [Sabbath] meal, a significant [sitting] at which wine is served, and continue eating and drinking until the Sabbath passed.", + "It is forbidden for a person to travel more than three parsa'ot from the beginning of the day on Friday. [This restriction was adopted] so that one will arrive home early in the day and prepare one's Sabbath meals. [One may not rely on] the members of one's household to prepare for him, [for they] do not know that one will arrive on this day.
Needless to say, [this restriction applies] when one is visiting others, since [by arriving unexpectedly,] one will embarrass them, for they will not have made the preparations appropriate for hosting guests.40In the present age, when travel and communication have advanced considerably, we need not hold rigidly to this halachah. The principle that it teaches, however - that one should not drop in suddenly on one's family and surely, on others - is definitely a significant ethical point.
Note, however, Shulchan Aruch HaRav 249:4 and the Mishnah Berurah 249:3, which state that at present, since people usually prepare generously for the Sabbath meals, there is no difficulty in coming unexpectedly if this cannot be avoided.
Another related point is also worth keeping in mind. Although long distance travel has been greatly facilitated in the present age, one should always plan to arrive several hours before the Sabbath, lest one be held back by forces beyond one's control.", + "It is forbidden to fast,41Note the Radbaz (Vol. IV, Responsum 1266), who quotes the Rashba as stating that this prohibition has its source in the Torah itself. to cry out [to God], to offer supplication, or to entreat [His] mercy on the Sabbath.42In one of the Rambam's responsa, he explains that although prayer and supplication are revered media of divine service, on the Sabbath our service of God is channeled through a higher medium: rest and spiritual pleasure. As such, prayer and supplication are not appropriate. Even when [a community is beset] by a distressing circumstance that would ordinarily require the community to fast and sound the trumpets,43In Hilchot Ta'aniot 1:1, the Rambam writes that one of the Torah's commandments is to cry out to God and sound the trumpets at a time of communal distress. He continues in Halachah 4, stating that our Sages required the community to fast on such occasions. In addition to drought, the Rambam mentions several other situations in Hilchot Ta'aniot, Chapter 3, which are described as times of communal distress.we do not fast or sound the trumpets on the Sabbath or holidays.
[There are, however, exceptions. They include] a city surrounded by gentiles or a [flooding] river, and a ship sinking at sea. We may sound the trumpets on the Sabbath to summon help for them, offer supplications on their behalf, and ask for mercy for them.44This is a restatement of a law mentioned previously in Chapter 2, Halachah 24. Chapter 2 involves questions concerning pikuach nefesh, the threat to life, and that is the reason why exceptions are made in these instances.", + "We do not lay siege to gentile cities less than three days before the Sabbath, so that the minds of the warriors will become settled and they will not be agitated and preoccupied on the Sabbath.45I.e., the siege must begin no later than Tuesday. (See Shulchan Aruch HaRav 248:1.) Note, however, the Mishnah Berurah 248:4, which cites other views that count the three days as beginning on Thursday. Thus, the siege may begin on Wednesday.
Although the army will still be in a state of war, and agitation will thus not have been eliminated entirely, since three days will have passed since the siege began, we can assume that much of the initial confusion and strain will have passed, and the situation will have settled into a routine.
As mentioned in Chapter 2, Halachah 25, we may wage war against gentiles on the Sabbath. Generally, the commentaries mention two reasons why a siege should not be initiated less than three days before the Sabbath: the reason stated by the Rambam, and also that the three days before the Sabbath are considered to be days of preparation. Hence, at this time, one is forbidden to put oneself in a situation where it will inevitably be necessary to violate the Sabbath laws because of pikuach nefesh, a threat to life. When, however, the siege is begun earlier, the situation will have already become part of the soldiers' functional reality before the preparations for the Sabbath have begun, and they will be permitted to violate the Sabbath laws, if necessary.
By mentioning this law in this context, the Rambam emphasizes that the issue with which he is concerned is ensuring, to the fullest extent possible, the soldiers' peace of mind.
For this reason, we may not set sail on a ship less than three days before the Sabbath, so that one's mind will be settled before the Sabbath and one will not suffer excessive discomfort.46There are many people who get sea-sick on the first days of a journey. After three days have passed, however, they are likely to have grown accustomed to conditions aboard ship.
According to the Rambam, this prohibition applies only to ocean vessels, and not to river-boat traffic. There are, however, different rationales for the requirement to leave three days before the Sabbath. Among them:
a) By traveling on a ship, one goes beyond the Sabbath limits. Although there is an opinion that the Sabbath limits do not apply when one is ten handbreadths above the ground - as a ship usually is above the ocean or river bed - there is, nevertheless, no definitive ruling about the matter. (See Chapter 27, Halachah 3; see Maharik, Responsum 45.)
b) One may be forced to perform forbidden labor on the ship or, at the very least, have a gentile perform forbidden labors on one's behalf. (See Rivash, Responsum 152.)
With regard to both these matters, these follow the alternate view mentioned above: that within three days of the Sabbath, since the Sabbath preparations have begun, one is not allowed to put oneself into a situation where one will inevitably break the Sabbath laws. If, however, one has put oneself into such a situation before the commencement of the Sabbath preparations, the status is different.
In two of his responsa, the Rambam explains that the question of whether or not the Sabbath limits apply above ten handbreadths is relevant on dry land, but does not apply to water travel at all. Hence, it does not present a difficulty in the case at hand. His view is accepted by the Shulchan Aruch (Orach Chayim 248:2). Although the Ramah mentions objections, the later authorities (Shulchan Aruch HaRav 248:3-4) follow the Rambam's view.
With regard to the performance of work, the Radbaz writes that, according to the Rambam, one may never put oneself into a situation in which one knows that one will inevitably be forced to perform forbidden labors on the Sabbath. (See Be'ur Halachah 248.) The Ramah (Orach Chayim 248:2) and the subsequent Ashkenazic authorities definitely do not accept this position. Moreover. from the ruling of the Shulchan Aruch (loc. cit.:4), it appears that the Sephardic community also agrees with the other view. For the sake of a mitzvah, however, one may set out on a sea journey even on Friday. One should enter into an agreement that [the ship] interrupt [its journey] on the Sabbath. [If, however,] this agreement is not kept [it is not of consequence].47See Chapter 24, Halachah 6 and notes, where this law was originally stated and explained. It is repeated here to emphasize that because there is a mitzvah, the discomfort that will be caused by the journey is overlooked.
From Tyre to Sidon48Two cities in Lebanon that are not far removed from each other. and the like, one may set out on Friday, even if the journey concerns one's personal affairs.49For such a short journey is not likely to disturb one's ordinary functioning. In places where it is customary not to set out on a journey on Friday at all, one should refrain from travelling.", + "Sexual relations are considered a dimension of Sabbath pleasure.50This applies to all people, not merely Torah scholars. Therefore, Torah scholars who are healthy51And thus are not prevented from engaging in relations. set aside Friday night as the night when they fulfill their conjugal duties.52Ketubot 62b interprets Psalms 1:3, \"who gives its fruit in its season,\" as referring to a person who engages in sexual relations on Friday night and not on other occasions. This is the practice of Torah scholars, who generally engage in relations only once a week (Hilchot Ishut 14:1).
At the outset, it is permitted to engage in sexual relations with a virgin on the Sabbath. It is not [forbidden because] one is creating a wound,53For the hymenal blood is considered to be a distinct entity enclosed in the membrane, and thus this situation differs from others in which bleeding is caused (Rashi, Ketubot 7a).
Note the Magen Avraham 339:11, which mentions that witnesses should observe the yichud, the entry into a private chamber, of the bride and groom before the commencement of the Sabbath, so that all the contractual aspects of the marriage will have been completed at that time. nor because of the pain the woman [feels].", + "[The observance of] the Sabbath and [the prohibition against] worshiping false deities are each equivalent to [the observance] of all the mitzvot of the Torah.54The Jerusalem Talmud (Nedarim 3:9) derives the equivalence between the Sabbath and the entire Torah from Nechemiah 9:13-14: \"On Mount Sinai You descended.... And You gave them straight judgments... and good statutes and commandments. And You informed them of Your holy Sabbath.\" The Maggid Mishneh explains that the Sabbath's central importance stems from the fact that it is a sign of God's constant renewal of creation.
Kinat Eliyahu explains the equivalence between the Sabbath and all the other mitzvot as follows: The dynamic spiritual activity of the Sabbath, carried out against a backdrop of rest and material satisfaction, reflects the goal and purpose of the totality of our Torah observance. It is for this reason that our Sages called the Sabbath \"a microcosm of the world to come.\" And the Sabbath is the eternal sign between the Holy One, blessed be He, and us.55The Rambam is borrowing the wording of Exodus 31:13,17.
For this reason, whoever transgresses the other mitzvot is considered to be one of the wicked of Israel, but a person who desecrates the Sabbath publicly is considered as an idolater. Both of them are considered to be equivalent to gentiles in all regards.56This ruling represents more than a moral condemnation. Not only is such a person not acceptable as a witness and ineligible to take an oath in court, but all the restrictions applied with regard to gentiles - e.g., the prohibitions against gentile wine, gentile milk, and gentile bread - are applied to him. Similarly, he may not be counted in a minyan, nor be given any honor in the synagogue. (See Kitzur Shulchan Aruch 72:2.)
Many halachic authorities of the recent era (see Iggerot Moshe, Orach Chayim I, Responsum 33, and other sources) explain that there is room for leniency with regard to certain of these restrictions at present. Nevertheless, the overall attitude must still be one of stringency.
It must, however, be emphasized that the offspring of such Jews have a full portion in their Jewish heritage. Instead of shunning them, we must make every effort to draw them close to their spiritual roots. (See Hilchot Mamrim 3:3.) Therefore, our prophets praise [Sabbath observance], saying [Isaiah 56:2]: \"Happy is the man who does the following, and the mortal who holds fast to it, who keeps the Sabbath, without desecrating it....\"
It is explicitly stated in our prophetic tradition that whoever observes the Sabbath according to law and honors it and delights in it according to his ability will receive reward in this world in addition to the reward that is preserved for the world to come,57Which the Rambam considers to be the ultimate reward, as he writes in Hilchot Teshuvah, Chapter 8. as [Isaiah 58:14]58It is the observance of the Sabbath that is described in the preceding verse in Isaiah, \"And you shall call the Sabbath 'a delight...,' which makes one worthy of the rewards mentioned in this verse. states: \"'You will then delight in God. I will cause you to ride on the high places of the earth, and I will nourish you with the heritage of Jacob your ancestor'; thus has the mouth of God spoken.\"" + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sabbath/English/Sefaria Community Translation.json b/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sabbath/English/Sefaria Community Translation.json new file mode 100644 index 0000000000000000000000000000000000000000..6b997bfec3297d69809806d7a7ed723451085c3a --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sabbath/English/Sefaria Community Translation.json @@ -0,0 +1,390 @@ +{ + "language": "en", + "title": "Mishneh Torah, Sabbath", + "versionSource": "https://www.sefaria.org", + "versionTitle": "Sefaria Community Translation", + "license": "CC0", + "versionTitleInHebrew": "תרגום קהילת ספריא", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, הלכות שבת", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Zemanim" + ], + "text": [ + [ + "---", + "---", + "And any place where it is stated that one who does this thing is exempt (patur), [it means] that he is exempt from excision, from stoning and from a sacrifice; but it is [still] forbidden to do this thing on Shabbat, the prohibition being rabbinic (literally, from the words of the scribes). And it is a distancing from forbidden work [forbidden by the Torah itself]. And one who does it volitionally is struck with lashes of rebellion. Likewise, any place where it is stated, “We do not do such and such,” or “It is forbidden to do such and such on Shabbat”; one who does it volitionally is struck with lashes of rebellion.", + "---", + "Things that are permissible to do on Shabbat, but it is possible that while doing it, he will do forbidden work through them and it is also possible that the will not do so; if he does not have intention to do that particular work, it is permissible. How is this? A man may drag a bed, a chair or a bench and that which is similar to them on Shabbat, so long as he does not intend to dig a ditch in the ground at the time that he drags them. Hence if they dug a ditch into the ground, he need not be concerned, since he did not have intention [for it]. Likewise, a man may walk on top of grass on Shabbat, so long as he does not intend to uproot it. Hence if they are uprooted, he need not be concerned. And he may wash his hands with “fruit dust” and that which is similar to it, so long as he does not intend to remove the hair [on his hands]. Hence if they fall out, he need not be concerned. It is likewise permissible to enter a small breach on Shabbat even though he removes small pieces [of the wall]. And likewise with anything that he does not intend like this – it is permissible.", + "But if he did an act and forbidden work is done through it such that it is certain that it would be done from that act, he is liable [for it] even if he did not intend [to do the work]. For it is well-known that it is impossible that this work would not be done [through his act]. How is this? If one needs the head of a chicken for an infant to play with and he cuts off its head on Shabbat – even though his end purpose is not solely to kill the chicken – he is liable, since it is well-known that it is impossible to cut off the head of a living being and that it should live. Rather, death comes as a result of [his action]. And likewise with anything that is similar to this.", + "Anyone who does forbidden work on Shabbat even though he does not need the work itself is [nevertheless] liable for it. How is this? If he extinguishes a lamp because he needs the oil or the wick so that it not to be consumed, or so that it not be burned or that it should not crack the clay of the lamp – he is liable. For extinguishing is forbidden work and he intended to extinguish [it], even though he did not need the extinguishing itself, and he only extinguished it for the sake of the oil or for the sake of the clay or for the sake of the wick. Likewise, one who transports a thorn four ells in the public domain or extinguishes a coal so that the public is not hurt by them is liable. As even though he does not need the extinguishing itself or the transporting itself but rather [just wants] to remove the danger, he is liable. And likewise anything that is similar to this.", + "Anyone who intends to do forbidden work, but a different forbidden work that he did not intend is done [instead]; he is exempt for it, as he did not fulfill his thought. How is this? When he threw a stone or an arrow at his fellow or at an animal to kill them, and it went and uprooted a tree in its trajectory but it did not kill [the target], he is exempt. And it is an a fortiori case if he intends to do a lighter prohibition and he does a stringent prohibition. For example, if he intends to throw within a karmelit (a rabbinically defined public domain) and the stone reaches a public domain, he is exempt. And likewise, anything that is similar to this. If he intended to do something permissible and does something else – such as if he intends to cut detached [vegetation], but he cuts attached [vegetation] – he is not liable at all. And likewise anything that is similar to this. ", + "One who intended to pluck black figs but plucked [green] figs, or intended to first pluck figs and then grapes but the matter was switched and he plucked grapes first and then figs, is exempt. Even though he plucked all that he thought, since he did not pluck [them] in the order that he thought, he is exempt – as he did it without intention. For the Torah only prohibits thought out work (melakhet machshevet). ", + "When there are two lit lamps or two extinguished lamps in front of him and he intended to extinguish the one but extinguished [the other], or to light this one but he lit [the other], he is liable – as he did [the category] of the work that the thought to do. Behold what this resembles: One who intended to pluck this fig and he plucked [another]; or one who intended to kill this one and killed [another]. For you see that the forbidden work that he thought to do was done.", + "But if he intended to light [one] first and to then extinguish the [other one] after it, but the matter was switched and he first extinguished [the one] and then lit [the other] after it, he is exempt. [But] when he extinguished this one and lit [the other] one in one breath, he is liable. As even though he did not have the lighting precede, he surely did not delay it, but rather both of them were as one and he is therefore liable. And likewise anything that is similar to this. And anyone who does forbidden work while unaware (of his actions) and did not intend it is exempt.", + "Anyone who intends to do forbidden work, but more than his intention is done, is liable. [If] less than his intention [is done], he is exempt. How is this? If he intended to transport a load behind him and it came to be in front of him, he is liable. For he intended an inferior safekeeping [of the load] and it became a superior safekeeping. But if he intended to transport [it] in front of him and it came to be behind him, he is exempt. For he intended to transport it with a superior safekeeping and he transported it with an inferior safekeeping. And likewise anything that is similar to this.", + "When he is bound with a sash and he placed a load between his flesh and his cloak; whether this load, the way of which is to be transported in this way, comes to be in front of him or it comes to be behind him, he is liable. As it is its way [of carrying in this manner], that it shifts.", + "Anyone who intends to do forbidden work on Shabbat, begins it and does a [requisite] amount is liable – even if he does not finish all of the work that he intended to do. How is this? If he intended to write a letter or a deed on Shabbat, we do not say that he is not liable until he fulfills his intent and writes the whole bill or the whole letter. Rather, he is liable from when he writes two letters (of the Hebrew alphabet). Likewise if he intended to weave a whole garment, he is liable from when he weaves two threads. And even though his intention is to finish the garment, since he did the [requisite] amount with intention, he is liable. And likewise anything that is similar to this.", + "Any forbidden work that an individual can do by himself, but it is done by two in partnership – whether this one does part of it and that one part [of it], such as when one lifts up an object in this domain and the other puts it down in another domain; or whether the two of them did it together from beginning to end, such as when the two of them grabbed a quill and wrote or grabbed a loaf (of bread) and transported it from [one] domain to [another] domain – they are surely exempt.", + "But if neither of them is able to do it by himself unless they are combined, such as two that grabbed a beam and transported it to the public domain – since there is not enough strength in either of them to do it by himself and they did [the work] in partnership from beginning to end – they are both liable. And there is one [requisite] amount for both of them (i.e. as if they were one person). [But] if one of them had enough strength to transport it by himself, [yet] the two of them transported it [together], this first one who was able [to do it by himself] is liable, and the second one is [only considered] a helper – and a helper is not liable at all. And likewise anything that is similar to this.", + "All that damage are exempt. How is this? If he injured his fellow or an animal in a destructive way, and likewise if he tore clothing or burned them or broke vessels in a destructive way, he is surely exempt. When he dug a hole but only needs the dirt, this is damaging and he is [thus] exempt. Since his intention was to damage, even though he did forbidden work, he is exempt.", + "Anyone who damages in order to improve is liable. How is this? If he destroys [something] in order to build in its place, or erased in order to write in the place that he erased or dug a hole in order to build foundations in it, and likewise anything that is similar to this, he is liable. And their [requisite] amount is like the [requisite] amount of the one that improves [corresponding to that particular damage].", + "Anyone who does forbidden work on Shabbat, part of it inadvertently and part of it volitionally – whether he was volitional and in the end became inadvertent or he was inadvertent and in the end became volitional – is exempt. [But when] he would do the entire [requisite] amount of the forbidden work from beginning to end volitionally, he would then be liable for excision. And if it would be with witnesses and a warning, he [would be] liable for stoning. And [if] he would do the entire [requisite] amount of the forbidden work inadvertently from beginning to end, he would then be liable for a set sin-offering. " + ], + [ + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "A woman who sat on the birthing chair and died - we bring a knife even from the public domain and cut open her womb and extract the fetus for it is possible that it still is alive. Safek nefashot (the possibility of saving life) pushes aside Shabbat even in this case where there is no presumption of life. " + ], + [], + [], + [ + "The kindling of a lamp on Shabbat is not optional that if one wants, one kindles and if one does not want, one does not kindle. And it is not a commandment that we are not obligated to pursue until one has done it, for example an eruv for courtyards or lifting (i.e. washing) the hands before eating; rather, it is an obligation. And both men and women are equally obligated that a lamp be kindled in their houses on Shabbat. Even if one does not have anything he will [be able to] eat, he begs at the doors [of neighbors] and takes oil and kindles the lamp since this is [included] in the rule of enjoyment on Shabbat. And one is obligated to bless before the kindling: \"Blessed are You LORD our God, King of the universe who makes us holy with His commandments and commands us to kindle a Shabbat lamp\" in the way that one blesses over all things which one is obligated [to do] by the words of the Sages.", + "It is permitted to use a Shabbat lamp. And this is [in the case] that the thing [one is doing] does not need much devotion. But if it is a thing that needs to be precise with regard to seeing, it is forbidden to use the light of the lamp for distinguishing - it is a decree lest one tilt [the lamp].", + "The one who kindles need to kindle while it is still day, before the sunset. And women are commanded regarding this matter more than men since they are found in the house, and they busy themselves with the labor of the house. And even so, a man needs to take care and check them on this and say to the members of the household on the eve of Shabbat before it gets dark, \"Kindle the lamp!\" If it is doubtful [whether] darkness has fallen and [whether] Shabbat has entered or [whether it has] not, one does not kindle.", + "From the setting of the sun until three medium stars appear, this is the time that is called \"bein ha-shamashot in every place. And it is doubtful whether it is day or it is night. And we rule strictly regarding it in every case. And therefore, we do not light during it. And the one who does creative work bein ha-shamashot on the eve of the Sabbath or on the going out of the Sabbath unintentionally is obligated in a Chatat offering in every case. And these stars are not the big ones that appear during the day, nor the small ones that do not appear other than during the night, but rather the medium ones. And from the appearance of these three medium stars, behold this is certainly night." + ], + [ + "It is forbidden to say to a non-Jew to do labor for us on Shabbat despite that he was not commanded regarding Shabbat and despite that he said to him [to do the labor] before Shabbat and despite that there is no need for this labor other than [until] after Shabbat. And this matter is forbidden according to the words of the Rabbis so that Shabbat will not be light in their eyes and they will come to do [labor] themselves." + ], + [ + "", + "", + "", + "", + "The Subcategory is a Melachah that resembles one of these primary categories [of prohibited Melachah]. What is the case? A person who cuts a vegetable into small [pieces] to cook it, is liable, for this act is in the category of Grinding. Because, when a person grinds, he takes one [large] entity, and divides it into many parts. Anyone who does an act that resembles this is [transgressing] the subcategory of [the Melachah of] Grinding. Similarly, one who takes a strip of metal and rubs at it to get its powder, as goldsmiths do, this is [transgressing] the subcategory of [the Melachah of] Grinding." + ], + [ + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "One who grinds [the size of] a dried fig is liable. One who crushes spice or herbs in a mortar is transgressing [the Melachah] of grinding and is held liable. One who cuts a vegetable that has been detached [from the ground] Transgresses the subcategory of [Melachah] of Grinding. So too, one who saws wood in order to benefit from its sawdust, or, one who files a piece of metal is liable [for transgressing Grinding] as soon as he filed any amount. One who chops wood is not liable [for Grinding] until he make small pieces of it, enough to cook an fig size amount of egg." + ], + [], + [], + [], + [ + "", + "", + "", + "", + "", + "", + "", + "Going out and coming in from domain to domain is a creative labor from among the fundamental creative labors. And even though this matter is with the entire body of Torah was said from the mouth of Moses from Sinai [i.e. orally], behold, it [also] says in the Torah: \"Man or woman shall not do any further creative labor for the sacred donations, and the people ceased from bringing\" (Exodus 36:6). From this you learn that bringing is called a creative labor. And similarly they learn from the oral teaching that the one who transfers an object in the public domain from the beginning of four [cubits] to the end of four, he is like the one brings out from domain to domain and is liable.", + "The one who brings [something] out from domain to domain is not liable until he brings a useful amount out from the private domain to the public domain or from the public domain to the private domain and removes [it] from this domain and places [it] in a second domain. But if he removed and did not place or placed and did not remove or he brought out less than the amount, he is exempt. And similarly, the one who moves [something] from the beginning of the four [cubits] to the end of of the four [cubits] in a public domain is not liable until he removes the amount from this side and places it on this side.", + "The one who throws from domain to domain or who reaches [from one domain to another], behold this is a derivative [creative labor] of bringing out and he is liable. And similarly, the one who throws or reaches with his hand from the beginning of the four [cubits] to the end of the four [cubits], behold this is a derivative of bringing out and he is liable. And the one who throws backhandedly [i.e. in an unusual way] is exempt." + ], + [], + [ + "1 ---", + "2 Even vessels, such as a boat, a wooden closet, a beehive or that which is similar to them – if they have four square [handbreadths] by the height of ten [handbreadths] or more – are surely full-fledged private domains.", + "3 The width of the walls of a private domain is [considered] like a private domain – it creates a separation for others, does it not all the more so create a separation for itself? The airspace of a private domain is like a private domain up until the firmament. But the airspace of a public domain in only like a public domain up until ten handbreadths. However the airspace of the public domain above ten is an exempt space.", + "4 ---", + "5 The airspace of a carmelit is like a carmelit up until ten handbreadths. But above ten handbreadths, the airspace of the carmelit is surely an exempt space. Hence the airspace over the water in the seas and the rivers is like the airspace of a carmelit up to ten handbreadths and an exempt space above ten. But all the full depths of the waters are surely [considered] like thick ground.", + "6 A pit in a carmelit is surely like a carmelit, even [if] it is a hundred ells deep – so long as it does not [encompass] four [by four handbreadths]. A public domain that is roofed over or that it not sixteen ells wide is surely like a carmelit. A bench between the pillars that are standing in the public domain is surely like a carmelit. And the sides of a public domain are [also] like a carmelit. But between the pillars is a public domain, since the public treads between them.", + "7 --- Even thorns and thistles or dung in the public domain that are three [handbreadths] high but their width is not four by four are surely exempt spaces. And likewise a ditch that is not four by four [handbreadths] and its depth is from three to the abyss. Likewise, a surrounded place that is not four by four – even if its length was a thousand mil, but its width was four less a barley seed – and its height was three and above – it is surely a public space. Likewise, the airspace of a public space and the airspace of a carmelit – above ten – is surely an exempt space.", + "8 A place in a public domain that is exactly nine handbreadths tall – not more and not less – is surely like a public domain. And we do not concern ourselves with the measure of its length or the measure of its width – whether it is broad or thin – since the public puts down their loads upon it. But if it was more or less than nine: If it has four by four [handbreadths] or more, it is surely a carmelit. But if it does not have four by four [handbreadths], it is an exempt space. ", + "9 A roof that is within ten handbreadths [from the ground, and] adjacent to a public domain: Since the public puts down their loads upon it, the roof is [considered like a public domain and] forbidden to carry upon – until a fixed ladder is made for it to render it permissible. A pillar in a public domain that is ten [handbreadths] tall and four wide is surely a private domain. [If] one inserted a minimal peg into it – even if it is not three [handbreadths] high – since it is fitting to hang [items] on it, it surely reduces [the pillar] and it becomes a carmelit. And we only measure [the pillar] from the peg and upwards. And even if he filled it completely [with] pegs, it [still] surely reduces its height, for we hang [things] upon the pegs and use them.", + "10 Holes [in walls, adjacent] to the private domain are like the private domain. But holes [in walls, adjacent] to the public domain are not like the public domain, but are rather [defined] according to their measurements. How is this? A hole on the side of the public domain: If it has four by four [handbreadths] and it is ten high, it is surely a private domain. But if it is not ten high, it is surely a carmelit. However, if it does not have four by four [handbreadths], it is surely an exempt space. And that is when it is [at least] three high, as anything less than three is like the ground.", + "11 --- But if he moved or extended or threw beyond four ells, he is liable in a public domain, but exempt in a carmelit. For the prohibition of the carmelit is only [rabbinic], on account of its being similar to a public domain, lest it be confused with a public domain. Hence if he did not need the carrying itself – such as one who moves a thorn in a carmelit so that the public not be hurt by it – it is surely permissible. [This is so] even if he moved it several ells. And likewise anything that is similar to this. ", + "12 ---", + "13 ---", + "14 One who removes [something] from a private domain to [another] private domain or from a public domain to [another] public domain and there was a carmelit in between is exempt. And likewise one who extends or throws from one to the other and there was a carmelit in between is exempt. One who removes an object from a public domain to a carmelit and puts it down there and [then] proceeds to pick it up from the carmelit and brings it into a private domain; or removed it from a private domain to a carmelit and puts it down there and [then] proceeds and lifts it up from the carmelit and takes it out to a public domain – he is surely exempt.", + "15 One who removes [something] from a private domain to [another] private domain or from a public domain to [another] public domain and passed on his walk through an exempt space that was in between is liable. And it is not necessary to say [this] about one who throws, when the object passed through an exempt space – as he is not considered as one who rested there. [If] he was standing in an exempt place and he took an object from the private domain or from a person standing there and he put it down in a public domain or in the hand of a person standing there, he is exempt. Likewise, if he brought [something] in from a public domain to a private domain, but he stood in an exempt space, he is exempt.", + "16 A pillar in the public domain that is ten [handbreadths] high and four wide but does not have [this width] at its base – and [this] narrow end of it is three [handbreadths] tall – is [nevertheless] surely a private domain. So if he threw [something] from the public domain and it landed upon it, he is liable. A mound that slopes ten handbreadths [of height] within four ells is surely a private domain. So if he threw [something] from the public domain and it landed upon it, he is liable. ", + "17 [If] one inserted a reed into [the ground of] a private domain – even if it a hundred ells high – and threw [something] from the public domain and it landed upon it, he is liable – as a private domain rises to the firmament. [In the case of] a tree that stands in a private domain but its branches stretch to a public domain, and one threw [something] and it landed on the branches, he is exempt – as the branches do not follow the trunk [in the determination of their location]. ", + "18 [If] one inserted a reed into [the ground of] a public domain and there was a basket on top of it and he threw [something] from the public domain and it landed upon it, he is exempt – as a public domain only rises ten [handbreadths]. One who throws an object four ells in a public domain and it lands on the wall – such as [if] he threw animal fat or dough and it cleaved to the wall: If it cleaved above ten handbreadths, it is like throwing in the air – as above ten handbreadths in a public domain is an exempt space. [But if] it cleaved below ten handbreadths, it is like throwing on the ground, so he is liable. [If] he threw above ten and it landed in a minimal hole, he is exempt. ", + "19 [If] one threw a reed or a spear [that was more than ten handbreadths long] from a private domain to a public domain [and it landed vertically on its point], he is exempt. For part of it is in an exempt space. [If] he threw a vessel from a private domain into a public domain but that vessel was big, such that it consisted of four by four over a height of ten, he is exempt – since this vessel is [itself,] fully a public domain. And it comes out that he is like one who removes [something] from a private domain to a private domain. ", + "20 [In the case of] a pit of nine [handbreadths] in a public domain, [if] he removed a layer from its bottom and made it into ten, he is exempt – even though the removal of the object and the making of the partition [required to make it a private domain] come together. For the wall was not ten at the beginning. [If] the pit was ten and he cast a layer [of dirt] and reduced it from being ten, he is exempt. For the landing of the item and the removal of the partition come together.", + "21 [In the case of] one who throws a board and it lands upon the top of pegs in a public domain and [the board thereby] becomes a private domain, he is exempt – even if there was a vessel on top of the board. For the making of the partition and the landing of the vessel came together.", + "22 [In the case of] a pit that was ten [handbreadths] deep and eight wide in a public domain, [if] one threw a mat from the public domain and divided the pit into two through [the middle of] its width, he is exempt. For the partitions were nullified with the landing of the [mat], such that each [part] of it was less than four by four.", + "23 [In the case of a pit in the public domain that was ten [handbreadths] deep and four wide [and] full of water, [if] he threw an object and it landed upon the water, he is liable – since the water does not nullify the partitions. [If] it was full of produce, he is exempt – for the produce reduced [the pit’s] measurements.", + "24 [In the case of] a swamp that passes through a public domain and the public walks through it: If its depth is not ten handbreadths, it is surely like a public domain. [This is the case] whether its width was even four ells or whether its width was only four handbreadths, such that most of the people skip over it and do not walk through it – since its depth is not ten, it is surely a public domain. But if its depth is ten or more, it is like a carmelit, like the other [bodies of] water. And that is when its width is four handbreadths or more than that – as a carmelit is not less than four. " + ], + [ + "1 [In the case of] one standing in a public domain, he may carry within the entire [adjacent] private domain. And [if] he is standing in the private domain, he may carry within the public domain so long as he does not move it more than four ells. But if he does move it further, he is exempt - as he is standing in a different domain. Likewise, one standing in a private domain, may open [a lock] in a public domain; in a public domain, may open [a lock] in a private domain. We may force a beast, that is mostly outside but its head is inside, to eat from the trough. But not a camel, until its head and most of it is inside - since it has a long neck.", + "2 One should not stand in a private domain and drink in a public domain; in a public domain and drink in a private domain - unless he brings his head and most of himself into the [domain] in which he is drinking. To what are these words applicable? When he drinks with fine vessels which he needs. [It is] a decree lest he take them out. But if the vessels were not fine, such that he does not need them; or the well was in a karmelit - even if the vessels were fine - he may bring only his head in there and drink where he is. [He may do so,] even though he has not put his head and most of himself there.", + "3 [In the case of] a man standing in a public domain, he may collect water that is flowing from a gutter or from a wall in the air, so long as he does not touch the pipe or the wall and take in [the water] on top of them. But if he did touch [them], if the place that he touched was above ten [handbreadths and] less than three [handbreadths] from the roof, it is surely forbidden - as it comes out that he is removing [it] from the roof which is a private domain. Likewise if there were four [handbreadths] by four [handbreadths] in the gutter - whether the gutter was within ten [handbreadths] or above ten [handbreadths] - and he took in water from it, it is surely forbidden. And why is he not liable? Because the water did not rest [before he took it], but is continually flowing.", + "4 [In the case of] a ledge in front of a window that protrudes into the airspace above a public domain: If it is above ten [handbreadths], it is permissible to make use of it, as a public domain only includes ten handbreadths. Hence it is permissible to make use of the whole wall [above] the bottom ten handbreadths.", + "5 To what are these words applicable? When there was one ledge protruding into the airspace. But if there were two ledges protruding one below the other, even though they are both above ten [handbreadths] - if there is an area of four [handbreadths] by four [handbreadths] in the upper ledge in front of the window - it is forbidden to use it, because it is its own domain and the ledge below it is a different domain. So they forbid one another [from being used], as two domains may not be used as one domain.", + "6 [In a case when] there is not four [handbreadths] in the top one nor four [handbreadths] in the bottom one, one may use both of them; and likewise with the entire wall until the bottom ten handbreadths. [If] there were four [handbreadths] in the bottom one, but not four [handbreadths] in the top one, he may only use the top one exclusively in front of the window. But it is forbidden to use the rest of the ledge on either side of the window because of the one beneath it which creates its own domain. ", + "7 [In] every case that it is permitted to use a ledge that protrudes into the airspace of the public domain; when one uses it, he may only bring in or take out clay or glass vessels or that which is similar to them - such that if they fall into the public domain, they would break. But other vessels and foods are forbidden, lest they fall into the public domain, and he fetch them.", + "8 [In the case of] two houses on two sides of the public domain, [if] one threw from this one to that one above ten [handbreadths], he is exempt (it is permissible). And that is when both are his or there is an eruv between them. And it is even permitted to throw clothes and metal vessels (that do not break). But if this one was higher than that one and they were not even, it is forbidden to throw clothing and that which is similar to it, lest if fall and he fetch it. But he may throw clay vessels and that which is similar to them.", + "9 [In the case of] a well in a public domain and a window above it, the well and its wall combine to [create a height] of ten [handbreadths] (thereby making the well into a private domain); so we may fill [water] from it on Shabbat. To what are these words applicable? When [the window] was close to the wall within four handbreadths, such that a person cannot pass through there. But if it was distant, we may not fill [water] from it, unless its wall was ten [handbreadths] tall; such that it comes out that when the bucket came out from the wall, it went out to an exempt space (the air over the public domain).", + "10 [In the case of] a dumping ground ten handbreadths tall in a public domain with a window over it, we may dump water onto it [from the window] on Shabbat. To what are these words applicable? To a public dumping ground, such that its way is not to be cleared. But we do not dump onto a private dumping ground [in a public domain], lest it be cleared and it will come out that they are dumping [directly] into the public domain [and not onto the private domain that was formed by the height of the dumping ground].", + "11 [In the case of] a conduit of water that runs through a courtyard: If it is ten handbreadths tall and four handbreadths wide or more - up to ten ells - we only fill [water] from it on Shabbat if they made a partition ten handbreadths tall for it at its entrance and at its exit. But if it does not have a height of ten or a width of of four, we may fill from it without [such] a partition.", + "12 [If] its width was more then ten ells - even if its height was less than ten [handbreadths] - we do not fill from it until one makes a partition for it. For any more than ten [ells] is a breach and negates the partitions [of the courtyard]. And what about [the permissibility of] carrying in the whole courtyard? If there remains at the edge of the breach a board from here and a board from there of the smallest amount, or a board four handbreadths wide on one side, it is permissible to carry in the whole courtyard; and the only prohibition is exclusively to fill from the conduit. But if no board remained at all, it is forbidden to carry in the whole courtyard; as the courtyard is breached to the ocean, which is a carmelit. ", + "13 And how do we place the partition into the water? If it is above the water, a handbreadth of the partition needs to be submerged into the water. And if the partition is completely submerged in the water, a handbreadth from it needs to rise out above the water, so that the water in the courtyard be separated. Even though the partition does not reach the ground [at the bottom], it is permissible since it has ten handbreadths. And they only permitted [such] a suspended partition exclusively in the water. For the prohibition to carry in the water is from the words [of the Sages], and they [are the ones] that were lenient about [such] a partition that is only to make a marker.", + "14 [In the case of] a conduit of water passing between two courtyards with windows open to it: If it it does not have like the [requisite] measure [to make it a separate domain], we may bring down a pail from the windows and fill from it on Shabbat. To what are these words applicable? When it is not three handbreadths removed from the wall. But if it is three handbreadths removed from the wall, we do not fill from it unless boards jut out from the walls from here and from there. For [then] it comes out that it is as if the conduit passes through the courtyard. ", + "15 [In the case of] a balcony above the water with a window over the water: We may not fill from it on Shabbat unless they made a partition ten handbreadths tall over the water opposite the window of the balcony, or there be a partition descending from the balcony opposite the water. [If the latter,] we see it as if it descended and touched the water. And in the same way that we fill from the one for which they made a partition, so too do we dump [from the window] to the [water] - as behold they are [only] dumping into a karmelit.", + "16 [In the case of] a courtyard smaller than four ells by four ells, we may not dump water into it on Shabbat, because it quickly goes out into the public domain. Therefore one needs to make a cavity that holds two seah in the courtyard or in the public domain at the side of the courtyard, so that the water will accumulate there. And one must [also] build a dome on top of the pit on the outside, so that they not see this pit in the public domain. And a courtyard and a veranda combine to [constitute] four ells. And how [big] is a place that holds two seah? Half an ell by half an ell over a height of three-fifths of an ell. ", + "17 [If] the pit was less than two seah, we may dump into it [up to] its fill. [If] it holds two seah, we dump even sixty seah of water into it - even though the water will [flood it] and spread from the cavity outwards. To what are these words applicable? To the rainy season, when the courtyards are in disrepair and regular gutters are flowing [into the public domain]; such that onlookers will not say that [the owner of the courtyard] is using the public domain, and that the water is coming into the public domain from the force of his [actions]. But during the dry season, we only dump two seah if it held two seah; [and if it held] less than two seah, we do not dump into it at all.", + "18 [In the case of] a drainage ditch into which we dump water and it goes out into the public domain; and likewise a gutter into the opening of which we dump water and it flows onto the wall and falls into the public domain: Even if the length of the wall or the underground path [of the ditch] is a hundred ells, it is forbidden to dump into the opening of the ditch or into the opening of the gutter because the water goes out from the force of his [actions] into the public domain. Rather, one may dump [water] outside of the ditch, and it drops into the ditch [on its own]. ", + "19 To what are these words applicable? To the dry season. But in the rainy season, one may dump and [dump] again and not withhold [from doing so]. For regular gutters are flowing [at this time] and a man [does not mind] if the water is absorbed in its place (his courtyard, as it is full of water regardless). [If] he was dumping into the opening of the ditch and the waters go out to a karmelit, it is surely permissible - even in the dry season - as they did not make a decree about the force of his [actions] in a karmelit. Hence it is permissible to dump [water] onto the walls of a ship and it falls into the sea.", + "20 A man may not fill water from the sea when he is in a ship unless he made a space of four [handbreadths] by four [handbreadths] protruding from the ship over the sea. To what are these words applicable? When he was within ten [handbreadths from the water]. But if he was above ten from the sea, he may put out a ledge of the smallest size and fill - as behold, he fills [water by pulling it] through an exempt space. And he only needs the ledge as a marker. ", + "21 [In the case of] one reading a scroll in a karmelit and some of the scroll unraveled into the public domain and some of it was [still] in his hand: If it unraveled outside of four ells [in the public domain], he turns it over on the writing (face down) and leaves it. [This is] a decree, lest all of it slip from his hand and he move it four ells. [But if] it unraveled within four ells, he rolls it towards him Likewise, if it unravels into a private domain, he rolls it towards him. [If] he was reading in a private domain and it unraveled into a public domain: If it came to rest there, he turns it over on the writing. But if it did not rest, but was rather suspended in the airspace of the public domain and did not reach the ground, he rolls it towards him.", + "22 [In the case of] one who moves a thorn in order that the public not be injured: If he was in the public domain, he moves it repeatedly less than four ells. But if he was in a karmelit, he moves it according to its [usual] way, even a hundred ells. Likewise, [in the case of] a dead body that became putrid and very humiliated and the neighbors could not stand it, we may move it from a private domain to a karmelit. [In the case of] one who goes down to bathe in the sea: When he emerges, he must dry himself, lest he move the water that is upon him four ells in a karmelit." + ], + [ + "1 [In the case of] a place that was enclosed not for residence but its use is rather for the space, such as gardens or orchards or, for example if one encloses a piece of land to guard it or similar to these: If the height of the partitions is ten handbreadths or more, it is surely a private domain that brings liability to the one who transports or throws or extends from it to a a public domain, or from a public domain to within it. And we are only allowed to carry throughout it if its [area] is a beit seatayim or less. But if its [area] is more than a beit seatayim, it is forbidden to carry more than four ells, like a karmelit.", + "2 Likewise, [in the case of] a column ten handbreadths tall and up to a beit seatayim [large], we may carry upon the whole thing. [But if] it was [larger] than a beit seatayim, we may only carry upon it within four ells. In the case of a boulder in the sea: If it was less than ten, we may carry from it into the sea, and from the sea into it, as it is all a karmelit. [If] it was ten tall: If its [size] was from four handbreadths to a beit seatayim - since it is permissible to carry on all of it, we may not carry from within it to the sea nor from the sea to within it. If it was more than a beit seatayim, even though it is a private domain - since it is forbidden to carry more than four ells, like a karmelit, it is surely permissible to carry from within it to the sea and from the sea to within it. For this is something not common, so they did not decree about it. ", + "3 How much is beit seah? Fifty ells by fifty ells (2500 square ells). It comes out that a beit seatayim (an area of two seah) is a place that is multiplied to have 5ooo [square] ells. And any place that has this measure - whether it was a square, which is seventy ells and a fraction by seventy ells and a fraction or it was a circle or any other form - is surely called a beit seatayim. ", + "4 [In the case of] a place that was enclosed not for residence that has [an area of] a beit seatayim: If its length was twice its width - so that it would be a hundred by fifty, like the courtyard of the Tabernacle - it is permissible to carry in the whole thing. But if its length was more than twice it width [by] even one ell, we may only carry within four ells - as they only [derived the measure of] beit seatayim for the usage of the space to be like other courtyards from the courtyard of the Tabernacle. ", + "5 [In the case of] a place that was enclosed not for the sake of residence: If one opened up a breach over ten ells with a height of ten handbradths, and he [then] enclosed it for residence to ten [handbreadths of height], it is permissible to carry in the whole thing. And even [if] he breached an ell and enclosed it for residence and breached [another] ell and enclosed it for residence [and so forth], until he completed it to [be] more than ten [ells], it is permissible to carry in the whole thing - even though it is several mil. ", + "6 [In the case of] a place [the area of which is] more than a beit seatayim that was enclosed for residence: If most of it was sown, it is like a garden; and it is forbidden to carry in the whole thing. If its lesser part was sown: If [up to] a beit seatayim of it was sown, it is permissible to carry in the whole thing. But if the place that was sown was more than a beit seatayim, it is forbidden to carry in the whole thing. [If, however,] he planted trees in most of it, it is like a courtyard, and it it is permissible to carry in the whole thing. [If] it became full of water - even if it was very deep: If it was fitting to use, it is like saplings and it is permitted to carry in the whole thing. But if it is not fitting for use, we may only carry within four ells.", + "7 [In the case of] a place that was enclosed not for the sake of residence that has [an area of] three seah and they roofed the area of a seah , the roof makes it permissible [to carry in the whole area], as the edge of the roof [acts as if it] descends and seals [the roofed area, thereby making the area without the roof small enough to permit carrying there as well. If such a large enclosure] was completely open to a courtyard, but the courtyard was [only] open across from it, the courtyard remains permissible, and the enclosure remains forbidden - since the airspace of the courtyard does not render it permissible.", + "8 [If] it was larger than a beit seatayim, and one wants to reduce [its size] with trees, it is not [considered] a reduction. [If] he built a pillar next to the wall ten [handbreadths] tall and three or more wide, it is surely a reduction. [But] less than three is not a reduction. For anything less than three is [considered] as if it is joined together. Likewise if he goes a distance of three from the wall and makes a [new] partition, it is a reduction. [But if it] less than three, he has not done anything.", + "9 [If] one plastered the wall with mud - even though it cannot stand on its own - it is surely a reduction. [In the case of a mesa: If] he went a distance of three [handbreadths] from the [edge of the] mesa, it is effective. [If] he made a partition at the edge of the mesa, it is not effective. For [if] one makes a partition on top of a partition [and the mesa wall is already considered a partition], it is not effective. [If] the bottom partition becomes submerged, whereas the top one remains - given that the top one was made for residence and it is the only one visible, it is surely effective; so it is permissible to carry in the whole thing.", + "10 [In the case of] a yard behind houses larger than a beit seatayim, we may only carry within four [ells] - and even if there was an entrance of the house opening into it. But if he opened an entrance into it, and enclosed [the yard] afterwards, it is surely encircled for residence; so it is permissible to carry in the whole thing.", + "11 [In the case of] a yard open to the city on one side and open to a path leading to the river on the other side, one can make a post for it on the side of the city and it would [then] be permissible to carry within the whole thing, from within it to the city and from the city to within it.", + "12 [In the case of] an individual who is spending Shabbat in a glen, and he made make a partition around it: If its area is up to a beit seatayim, he may carry in the whole thing. But if it was more than a beit seatayim, he may not carry within it more than four ells. Likewise if there were two [there]. But three Israelites and up that were spending Shabbat in a glen are surely [considered] a caravan, so they can carry for all of their needs - even [over] several mil. And that is when there is not a beit seatayim free of vessels within the partition [with which] they enclosed [the area]. But if there remained a beit seatayim free of vessels and they did not need [this free space], they are forbidden from carrying more than four ells in the whole [area enclosed by the] partition. And a minor does not [count] for [the requisite number of Israelites that make] a caravan.", + "13 [If] three enclose [an area] according to their needs and establish [it as] the place of [their] Shabbat residence but one of them dies afterwards [on Shabbat], they are surely permitted to carry in the whole thing. [If] two establish a place of Shabbat residence that is more than a beit seatayim and a third comes afterwards to [join] them [on Shabbat], they are forbidden from carrying more than four ells - as they were before this one came. For the establishment of Shabbat residence determines [the number present], not the [actual] residents.", + "14 [In a case of] three places enclosed not for the sake of residence - one next to each other - [wherein] the two outer ones are wide and the middle one is narrow, such that it comes out that the two outer ones have boards from this [side] and that [side]; and there was an individual in this one, an individual in that one and an individual in the [third] one, they become like a caravan and we give them all of their needs [in terms of carrying. But if] the middle one was wide and the two outer ones narrow, such that it comes out that the middle one is with boards in both directions, it is surely divided from the two outer ones. Hence if an individual establishes his Shabbat residence in this one, an individual establishes his Shabbt residence in that one and an individual establishes his residence in the [third] one, we do not give them all of their needs. Rather, each and every one has [up to] a beit seatayim in his place. [If, however,] there was an individual in this one, an individual in that one, but two in the middle one; or two in this one, two in that one and one in the middle one, we give them all of their needs. ", + "15 Any partition unable to withstand a common wind is not [considered] a partition. And [so too] a partition that is not made for [resting items upon it] is not a partition. And a partition that is only made for modesty is [also] not a partition. And a partition that does not have a height of ten handbreadths or more is not a full-fledged partition. An embankment of five [handbreadths] and a partition of five combine [to be considered a partition].", + "16 Any partition in which the breach is more than what is standing is not [considered] a partition. But if the breach is the same as what is standing, it is surely a partition. And that is only when there is not, among the breaches, a breach that is more than ten ells. But ten ells is surely like an entrance. [However] if this breach has the outline of an entrance (two sides and a top, as in paragraph 19 below), it does not spoil the partition - even if it is more than ten. And that is when the breach is not more than what is standing.", + "17 To what are these words applicable? When the breaches are from three handbreadths and up. However if each one of the breaches was less than three, it is permissible - even though the breach is more than what is standing. For anything less than three is like it is joined together. ", + "How is this? Behold, [if] one enclosed [an area] with poles and there is not three handbreadths between one pole and another; or if one enclosed [it] with ropes and there is not three between one rope and another - that is surely a full-fledged partition, even though it is only vertical without the horizontal, or horizontal without the vertical. But the height of the poles must be ten; or if one enclosed with ropes, the height from the ground to the top rope must be ten - as a partition cannot be less than ten. And all of these measurements are a law given to Moses at Sinai.", + "19 An outline of an opening, discussed in every place, is even a reed or that which is similar to it from this [side] and a reed from that [side] and a reed on top of them. The height of both of the posts is ten or more handbreadths. [If] the reed or what is similar to it on top of them does not touch the posts - but there is rather several ells between them - since the height of the posts is ten, it is surely an outline of an opening. And the outline of an opening that they discussed needs to be sturdy [enough] to hold a door - even if the door is [only] from straw.", + "20 [In the case of] an entrance the outline of which is an arch: If the length of the base (the sides before they arch) of the arch is ten handbreadths, it is surely the outline of an entrance. But the opening of an entrance that one made on the side is nothing - as it is not the way of entrances to be in a corner, but rather in the middle [of a partition]. ", + "21 We may make partitions with everything; whether with vessels, with foods, with a person, even with a beast and other types of animals or fowl - and that is when they are bound, so that they do not move. ", + "22 A partition erected on its own is [considered] a partition. And [also] a partition formed on Shabbat is surely a partition. And if it was formed inadvertently, it is permissible to carry within it [even] that Shabbat - and that is when it was formed without the knowledge of the one carrying. But if one had the intention that this partition would be formed on Shabbat, so as to carry within it - even though the one who formed it, formed it inadvertently - it is forbidden to carry within it that Shabbat. Likewise, if it was formed volitionally - even though it was not intended by this one to carry within it - it is surely forbidden to carry within it. ", + "23 It is permissible [for a person] to form a partition of people on Shabbat, such that one stand next to the other - so long as the ones standing do not know that [the first] one positioned them [in such a way] to have them form a partition. But the one who wants to use the partition may not position them. Rather another one may position them without his knowledge.", + "24 [In the case of] a tree that hovers over the ground: If its branches are three handbreadths from the ground, one may fill in straw and hay and that which is similar to them between its boughs and leaves and tie them to the ground until it is [able to] withstand a common wind and not move - and he may [then] carry under the entire thing. But if it had [an area of] more than a beit seatayim, we may only carry under it within four ells. For under [this tree] is a place that was enclosed not for residence. " + ], + [ + "1 An alley that has three walls is called a closed alley. But an alley that only has two walls that are across from each other - and the people enter from this direction and exit in the one across from it - is called an open alley. ", + "2 How do we permit [carrying in] a closed alley? One makes a post for it or a beam on top of it in the fourth direction, and that is sufficient for it. And that beam or that post is considered as if it closes the fourth direction and makes it into a private domain, such that it would be permissible to carry in the whole thing. For the law of the Torah is that it is permissible to carry within three partitions alone; and the fourth direction is [only] from the words of the scribes (rabbinic). So therefore, it is sufficient with a post or a beam. ", + "3 And how do we permit an open alley? One makes the outline of an entrance from [this open] side, and a post or a beam on [the opposing open] side. And the status of a bent alley is like an open one.", + "4 An alley that is flat within it but sloped to the public domain, or flat to the public domain but sloped within it, does not require a post nor a beam - for it is surely separated from the public domain.", + "5 An alley one side of which ends onto the sea and one side of which ends onto a public dumping ground does not require anything [to permit it]. For a public dumping ground is not given to being cleared and we do not concern ourselves lest the sea raise up a sand embankment. ", + "6 [In the case of] an open alley which ends onto the middle of a public yard: If it is not across from the entrance of the yard, it is surely closed and does not require anything on the fourth side. But if it ends onto the sides of the yard, it is forbidden. And if it was [the yard] of an individual, it is prohibited even onto the middle. [For] sometimes, [an individual] builds on one side, and it comes out that [the alley] ends onto [what, as a result of the building, has become] the side of the yard.", + "7 An alley is only made permissible with a [single] post or a beam if it has houses and courtyards opening into it, it be longer than four ells and its length be more than its width. But an alley the length of which is like its width is surely [considered] a courtyard; so it is only made permissible with two posts in both directions - each post being of the smallest [width] - or with a board four [handbreadths wide] from one direction. ", + "8 A courtyard the length of which is more than its width is surely like an alley; so it is permitted with a [single] post or a beam. But an alley into which houses and courtyards do not open, such as if there is only one house or one courtyard on it; and likewise an alley the length of which is not [minimally] four ells - is only made permissible with two posts or a board of four [handbreadths] and a bit.", + "9 An alley that does not have a width of three handbreadths does not need a post or beam to make it permissible to carry in the whole thing. As anything less than three [handbreadths] is like it is joined [together]. Even though it is permitted to carry in an entire alley that is made permissible with a beam, one who throws from it to a public domain or from a public domain into it is exempt. For a beam is made as a marker (so it does not make the alley into a full-fledged private domain). But if it is made permissible with a post, one who throws from it to a public domain or from a public domain into it is liable. For a post is surely like a partition in the fourth direction (making it into a full-fledged private domain).", + "10 How can we render fit [the area] between two walls, with people walking between them, in the public domain? One makes doors on this [side] and doors on that [side]. And afterwards a private domain is made between them. And one need not lock the doors at night, but they have to be fit to be locked. [Hence] if they were submerged in the dirt, he must clear them and fix them to be locked. But the outline of an entrance, a post or a beam are not effective to render a public domain fit [to change its status and permit carrying].", + "11 It is permissible to carry in an alley under the beam or between the posts. To what are these words applicable? When it is adjacent to a public domain. But if it is adjacent to a karmelit, it is forbidden to carry under the beam or between the posts until one makes another post within the opening. For 'a type has found its own type and is awakened' (meaning that since the area under the beam or between the posts and the karmelit are both areas undefined by the Torah, the former takes on the identity of the latter).", + "12 We may make posts with anything, even with something living, and even with that from which it is prohibited to benefit. [Hence] an actual idol or tree-god (asherah) that one made into a post is fit, since its [required] thickness is the smallest amount (such that the requirement to destroy it does not impinge upon any need for a horizontal dimension). The height of the post must be ten handbreadths, [but] its width and thickness is the smallest amount.", + "13 We may make a beam from anything, but not from an asherah, since the width of a beam has a [requisite] measure. And any [requisite] amount is forbidden [to come] from an asherah, whereas the width of a beam is no less than a handbreadth - [though] its thickness is the smallest amount. But it must be sturdy [enough] to hold an ariach which is half a brick of three handbreadths by three handbreadths. And that which holds up the beam must be sturdy [enough] to hold the beam and a half brick. ", + "14 How [large] may the entrance of the alley be in order for a post or a beam to be sufficient to render it fit? Its height may not be less than ten handbreadths nor more than twenty ells and its width than ten ells. To what are these words applicable? When it did not have the outline of an entrance. But if it had the outline of an entrance, it is permissible - even if it was higher then a hundred ells or less than ten [handbreadths] or its width was a hundred ells.", + "15 Likewise if the beam of the alley had a relief or a drawing that all would look upon, it is fit even though it is above twenty ells. For a beam is made as a marker; and if it was above twenty, it would not be noticeable. But if there was a relief or a drawing on it, [people] would look upon it - and it would [thereby] come out to be a marker [nevertheless].", + "16 An alley the height from the ground to the bottom of the beam of which is twenty ells, but the thickness of the beam is above twenty, is fit [to allow carrying within it. If] it was higher than twenty and one comes to reduce [this] with a beam that he places below, its width must be a handbreadth, like the beam [above]. If its height was less than ten [handbreadths], he may hollow out an area of four by four ells [in the ground] and go downwards enough to complete the ten. ", + "17 [In a case when] a breach was made in [the alley's] side towards its head: If a board of four handbreadths remains standing at the head [of the wall that has been breached], it is permissible [to carry]. And that is when the breach is no more than ten [ells]. But if a board of four does not remain, it is forbidden unless the breach was less than three [handbreadths]. As anything less than three is like it is joined [together]. ", + "18 [In a case when] the alley is completely breached to a courtyard and the courtyard is breached opposite [the alley] to the public domain, it is surely forbidden because it is an open alley. But the courtyard is permissible. For a courtyard in which the public treads and enter on this [side] and exit on that [side] is surely a full-fledged private domain.", + "19 [In the case of] an alley that has paths on this side and paths on the other side that are found to be open to the public domain: Even though they are not opposite each other, each one is surely an open alley. How can we render [such an alley] fit? One makes the outline of an entrance for each and every one of the paths on one side, and likewise at the large entrance [at the front of the alley]; and he makes a post or a beam for each and every one of the paths on the other side.", + "20 [In the case of an] alley one side of which is long and one side of which is short, one places the beam across from [the end of] the short [side. If] one places a post in the middle of an alley: It is permissible to carry in the inner [section] which is from the post inwards; but the outer half - which is from the post outwards - is forbidden. ", + "21 [In a case of] an alley that is twenty ells wide, one may make a board ten handbreadths high [going back into the alley] a distance of four ells, which is the requisite size of an alley, and place it in the middle; and it comes out to be like two alleys the entrance of each of which is ten ells. Or he can go a distance of two ells from [one end] and put up a board of three ells and go a distance of two ells from [the other end] and put up a board of three ells; and it comes out that the entrance of the alley is ten ells, whereas the sides are surely as if sealed. For what is standing [at the ends] (the three ells) is greater than what is breached (the two ells). ", + "22 A post that extends from the wall of the alley is fit. And a post that was put up for itself (and not to render the alley permissible) is fit if they relied upon it before Shabbat. And a post that appears as a post inside, but does not appear as a post outside; or it appeared as a post outside, but appears flat inside and as if there was no post there - is surely considered to have the status of a post. A post that is raised three handbreadths from the ground or distanced three from the wall does not do anything (is invalid). But [if] less than three, it is fit. As anything less than three is like it is joined [together]. A very wide post - whether its width was less than half the width of the alley or whether its width was half the width of the alley - is fit and considered to have the status of a post. But if it was more than half of the width of the alley, it is considered to have the status of 'more [of the wall] is standing than breached' (and the alley is permissible for that reason).", + "23 [In the case of] a beam over which one draped a mat, [the mat] surely nullifies it, since it is no [longer] recognizable. Hence if the mat was removed three or more handbreadths from the ground, it is not a partition. [If] one planted two pegs into the [ends of the] alley walls outwards and placed a beam on top of them, he has not done anything. For the beam has to be on top of the alley, not near it.", + "24 [In the case of] a beam that protrudes from [one] wall, but does not touch the second wall; and likewise two beams - one protruding from this wall and the other protruding from that wall - that do not touch each other: If [the gap] is less than three [handbreadths], he need not bring another beam. If [the gap] between them was three, he needs to bring another beam.", + "25 Likewise [in a case of] two matching beams [but] there is not enough in this one to hold an ariach and there is not enough in that one to hold an ariach: If there is enough in both of them [together] to hold an ariach, there is no need to bring another beam. [If] one was above and one was below, we look at the top one as if it was below and the bottom one is if it was above (such that they be even) - so long as the top one is not above twenty [ells] and the bottom one is not below ten [handbreadths]; and there not be three handbreadths between them when we see it such that the higher one was lowered and the lower one raised to be even until one was across from the other.", + "26 [If] a beam was bent, we look at it as if it was straight; round, we look at it as if it were square. And if there were three handbreadths in its circumference, there is a handbreadth in it width. [If] a beam was within an alley but it bent outside of the alley, or it bent above twenty [ells] or below ten [handbreadths], we look at the whole [beam] as if the bend was removed and [only] its two ends remained - if there was not three [handbreadths] between this [end] and that, he need not bring another beam; but if not, he needs to bring another beam.", + "27 [In the case of] a well [around] which one made eight boards from the four corners - two boards connected in each corner - they are surely a partition. And even though the breach is larger than what is standing in each and every direction; because the four corners are standing, it is surely permissible to fill [water] from the well and give a beast to drink. And how much is the height of each of these boards? Ten handbreadths. And its width? Six handbreadths. And between every board [in one corner] and board [in the next corner]? Like the fill of two teams of four cattle each, one entering and one exiting. The measure of this width is no larger than thirteen ells and a third. ", + "28 [In a case] in which in the place of one of the corners or [even] in each corner of these four, there is a large stone, a tree, a mound with an incline of ten [handbreadths] within four ells, or a bundle of reeds - we look to all of it as if it were divided; and so long as there is one ell on this [side] and one ell on that [side] at a height of ten [handbreadths], it is considered to have the status of a corner that has two boards. [In a case of] five reeds and there is not three [handbreadths] between [any of them], but there is [a total] of six handbreadths on this [side] and six handbreadths on [that] side - they are considered to have the status of a corner that has two boards. ", + "29 It is permissible to make these four corners close to the well, so long as the head and most of a cow would [fit] inside the boards when it drinks. And even though one [might] not be holding the head of the animal together with the vessel which holds the water (such that he may follow the animal outside of the boards with the vessel) - since the head and most of it is inside, it is permissible even for a camel. [But if] they were closer than this, it is forbidden to water even a goat that is totally inside from it. And it is permissible to make them a little further. But this is so long as one adds straight boards that we place in each and every direction, so that there not be more than thirteen ells and a third between a board and its fellow. ", + "30 They only allowed these boards in the Land of Israel for the livestock of the festival pilgrims. And it is [limited] to a living public spring. But in other lands, a man must go down to the well and drink, or make a partition with a height of ten handbreadths surrounding the well - and [then] he may stand within it and draw [water] and drink. But if the well was very broad, such that one cannot go down to it, he may surely draw and drink between the boards (the above leniency of the boards would then also apply).", + "31 Likewise, we may not draw from a public pit of water or a private well (spring) - even in the Land of Israel - unless they made a partition ten handbreadths tall around it.", + "32 [In the case of] one who fills [water] for his animal between the boards, he may place it in a vessel in front of [the animal]. But if there was a manger - the head of which protrudes between the boards and it was ten [handbreadths] tall and four wide - he may not fill [water] and place it in front of it; lest the manger get ruined and he take the pail out to the manger, and from the manger to the floor of the public domain. Rather he fills and pours it [on the ground] and [the animal] drinks on its own.", + "33 One who throws from a public domain to between the boards is liable. Since there is a full-fledged partition with a height of ten [handbreadths] and more than four by four [handbreadths] and the square is recognizable and visible, everything between them becomes a private domain. And [this is so] even if it was in a glen without a well between them - since there is a board from here and a board from there in every direction. And even [if] the public was treading and passing through the boards, the partitions are not nullified. And they are surely like courtyards, such that the public treads in them - and [yet] one who throws into it is liable. And it is permissible to give an animal to drink between them if there is a well between them. ", + "34 [In the case of] a courtyard the head of which protrudes between the boards, it is permissible to carry from within it to [the area] between the boards, and from between the boards to within it. [But] if there were two courtyards, they are forbidden until they make an eruv (which renders it all into one domain). [If ]the water dried up on Shabbat, it is forbidden to carry between the boards; as they are only considered a partition to carry within it on account of the water. If water arrived there on Shabbat, it is permissible to carry between them - as any partition formed on Shabbat is [still] called a partition. It is forbidden to carry in an alley, the beam of which or the post of which was taken away on Shabbat - even [when] it is open to a karmelit.", + "35 It is permitted to carry throughout a veranda in a glen - even though it [only] has three partitions and a roof. For we see it as if the edge of the roof descends and seals the fourth direction. And one who throws from a public domain into it is exempt - just as one who throws into a closed lane that has a roof. [In the case of] a house or courtyard the corner of which is breached across ten ells, it is surely forbidden to carry in all of it. Even though any breach up to ten ells is like an entrance [and so, permissible], we do not make an entrance in a corner. But if there was a beam above there - over the length of the breach - we see it as if it descended and sealed it; so it is permitted to carry in the whole thing. And this is so long as [the beam] is not diagonal. ", + "36 The fingerbreadth that we measure with in every place is the width of the thumb of the hand. And a handbreadth is four fingerbreadths. And every ell mentioned in every place - whether regarding Shabbat or regarding a sukkah or forbidden mixtures - is an ell of six handbreadths. Sometimes we measure with an ell of six handbreadths pushing against each other; and sometimes we measure with an ell of six handbreadths that are expansive and spaced out. And this and that are to be stringent. How is that? The depth of an alley is four expansive ells, but its height is twenty narrow ells; the width of a breach is ten narrow ells. And it is similar to [these examples] concerning a sukkah and forbidden mixtures." + ], + [ + "1 One who transports something from a private domain to a public domain or from a public domain to a private domain is only liable when he transports a [requisite] amount that is useful for something. And these are the [requisite] amounts for transporting: [Regarding] one who transports human food, it is like a dried fig-bulk. And [different foods] combine with one another. And that is when there is a dried fig-bulk from the food itself, besides the peels, the pits, the stems, the bran and the coarse bran. ", + "2 Enough wine for the quarter of a reviit; but if it congealed, it is a kazayit (the bulk of a large olive). Enough milk of a pure animal [in order for a person to take one] swallow; enough milk of an impure one to treat one eye. Enough woman's milk or egg white to put into a bandage. Enough oil to rub the small toe of a one-day old infant. Enough dew to pound a salve. Enough salve to have it pounded in water. And enough water to wash the surface of a mortar. Enough honey to put on the top of a sore. Enough blood or any other liquid or any waste water to be a reviit. ", + "3 Straw from grain is like the mouthful of a cow. Straw from legumes is like the mouthful of a camel. But if one selected legume straw to feed it to a cow, it is like the mouthful of a cow - for eating under duress is [still] considered eating. An ear of grain is like the mouthful of a goat. Grass is like the mouthful of a goat. [Regarding] garlic leaves and onion leaves: If they are fresh, it is like a fig-bulk, because they are human foods; but [if] dry, it is like the mouthful of a lamb. And [two substances] do not combine together for the stricter [amount] among them; but they combine for the lenient among them. How is this? If one selected straw of grain and of legumes: If there is like the mouthful of a cow between the two of them, he is exempt; like the mouthful of a camel, he is liable. And likewise all that is similar to it concerning Shabbat.", + "4 [Regarding] one who transports wood, it is enough to cook a fig-bulk of a beaten egg in oil on a pan. [Regarding] one who transports a reed, it is enough to make a quill that reaches the tops of his fingers. But if it was thick or crushed, its measure is like wood.", + "5 [Regarding] one who transports a spice, it is enough to spice an egg; and they combine together. Pepper is a minimal amount. Tar is a minimal amount. A substance with a good smell is a minimal amount. A substance with a bad smell is a minimal amount. Good purple dye is a minimal amount. A virgin rosebud is one. Types of hard metals, such as bronze and iron, are a minimal amount. Of ashes of the altar, stones of the altar, worm-eaten scrolls or their handkerchiefs, it is a minimal amount, since they are [all] stored in genizah. A coal is a minimal amount; but one who transports a flame is exempt.", + "6 [Regarding] one who transports garden seeds that are not eaten by humans, their measure is less than a fig-bulk. Of cucumber seeds, it is two; and of squash seeds, it is two. Of Egyptian beans, it is two. [Regarding] one who transports bran, it is enough to place on the tip of a goldsmith's crucible. [Regarding] one who transports coarse bran: If it is to eat, its measure is like a fig-bulk; for an animal, its amount is like the mouthful of a goat; to dye, it is enough to dye a small garment. The berries of shrubs and carobs: Before they become sweet, it is like a fig-bulk; but from when they become sweet, it is like the mouthful of a goat. But arum, mustard, lupine and all other pickled plants is like a fig-bulk - whether they have become sweet or whether they have not become sweet. ", + "7 [Regarding] one who transports [date] pits: If it is to eat, it is five; if it is for fuel, it is surely like wood; if it is for adding; it is two; and if it is for planting it is two. [Regarding] one who transports hyssop: [If it is for] an animal, it is like the mouthful of a goat; for wood, it is like the amount for wood; and for sprinkling, it is like the [requisite] measure for sprinkling. ", + "8 [Regarding] one who transports nutshells, pomegranate peels, safflower, madder and other dyes, it is enough to dye a small garment like a hairnet that girls place on their head. Likewise, [regarding] one who transports forty day old urine, Alexandrian natron, lye, cimolian earth, potash and all other detergents, it is enough to dye a small garment like a hairnet. [If] one transported soaked herbs, it is enough to dye a sample for the shuttle with them. ", + "9 [Regarding] one who transports ink upon a quill, its measure is enough to write two letters from it. But if he transported the ink by itself or in an inkstand, it needs to be more than this in order that there be enough that would sit on the quill to write two letters. [If] there was enough in the inkstand for one letter and on the quill for one letter, or in the ink by itself for one letter and on the quill for one letter - this is surely a doubt. [If] one transported [the ink of] two letters and wrote them as he was walking, he is [still] liable - their writing is their being put down. [If] he transported one letter and wrote it, and went back to transport a second letter and wrote it, he is exempt - as he is already missing the first letter [in this act]. ", + "10 [Regarding] one who transports blue eye shadow - whether for medication or for ornamentation - it is enough to apply to one eye. But in a place where it is their way only to apply it to both eyes for ornamentation and he transported it for ornamentation, it is not until he transports enough to apply to both eyes. Tar and sulfur is in order to make a hole. Wax is in order to place over a small hole. Glue is in order to put on top of a board. Fat is enough to smear under a sela-coin sized pancake.", + "11 [Regarding] one who transports earth, it is enough to make the seal of a letter. Manure or fine sand is enough to fertilize a leek. Coarse sand is enough to to mix with a full spoon of plaster. Clay is enough to make the tip of a goldsmith's crucible. Hair is enough [with which] to mix mud to make the tip of a goldsmith's crucible. Lime is enough to spread on the finger of the smallest of girls. Dust or ashes is enough to cover the blood of a small bird. A pebble of stone is enough to throw at an animal and it will feel [it] - and that is the weight of ten zuz. Pottery is enough to hold a reviit.", + "12 [Regarding] one who transports a rope, it is enough to make the handle of a box. Reed grass is enough to make a loop for [hanging] a sifter or a sieve. Palm fronds is enough to make a handle for an Egyptian basket. Palm bast is enough to place on the opening of a small funnel [as a filter] for wine. Soft fabrics is enough to make a ball [the size of] a nut. A bone is enough to make a large spoon. Glass is enough with which to scrape (sharpen) the top of a bobbin or until it can split two threads at the same time.", + "13 One who transports two threads from a horse's tail or from a cow's tail is liable. [If] one transported one hard one from a pig, he is liable. The shoots of a palm - and they are the fibers of the tree - are two. The hard branches of a palm - and they are the scales of the branches - is one. Of cotton, coarse silk, the wool of camels, rabbits or animals or anything else that that is spun - it is enough to spin a thread of four handbreadths. [Regarding] one who transports some clothing, some sackcloth or some leather - their measure for transporting is the same as their measure for impurity: A garment three handbreadths by three; sackcloth four by four; and leather five by five.", + "14 [Regarding] one who transports leather that has not been processed at all and is still soft, its measure is enough to guard a small weight, the weight of which is a shekel-coin. [If] it was salted but not yet processed in flour or gallnuts, its measure is enough to make a charm. [If] it was processed with flour but not yet processed with gallnuts, its measure is enough to write a divorce bill upon it. When its processing is finished, its measure is five by five.", + "15 [Regarding] one who transports processed parchment (which can be used for tefillin), it is enough to write the section of Shema (the smallest section in the tefillin) upon it, until \"and upon your gates.\" Dukhsustus is enough to write [the text of] a mezuzah upon it (as one may not use it for tefillin). Paper is enough to write two letters in a tax collectors' receipt - which are bigger than our letters. One who transports a tax collector's receipt is liable, even if he has already shown it to the tax collector and passed him; as it is surely a proof forever. [Regarding] one who transports a paid deed or worn out paper, it is enough to wrap a small flask of perfume. But if there is enough in its white part to write two letters of a tax collector's receipt, he is liable [even with a smaller piece].", + "16 One who transports a beast, an animal or a bird is liable, even though they are alive. But a living person is not [considered] a load. However if one was tied up or sick, the one who carries him is liable. And a woman can help her child walk when he [is able] to pick up one [foot] and put down the [other].", + "17 One who transports an infant with a purse suspended around his neck is liable on account of the purse. As the purse is not ancillary to the child. But if he transports an adult, he is exempt - even if he is dressed with his vessels, and his rings are on his hand. As it is all ancillary to him. [If, however,] his vessels were folded upon his shoulder, one who carries him is liable.", + "18 [Regrading] one who transports a live locust, it is a minimal amount; a dead one is like a fig-bulk. A bird of the vineyard (a type of locust) is a minimal amount - whether alive or dead - since they are stored for medication. Likewise with anything similar to it. The measure for transporting a corpse, an [animal] carcass and a creeping animal is like the measure for their impurity: A dead body and a carcass are a kezayit; a creeping animal is like a lentil-bulk.", + "19 [If] there was exactly a kezayit there, and he transported half a kezayit, he is liable. For his actions were useful in that he reduced the amount [left over] from [having the requisite size] to transmit impurity. But if he transported half a kezayit from a kezayit and a half, he is exempt. And likewise anything that is similar to this with the other impurities.", + "20 To what are these words applicable, that he is only liable for transporting its [requisite] amount? When he transported without specification. But one who transports to sow, for medication, to show a sample of it or anything that is similar to it is liable with a minimal amount. ", + "21 [In a case of] one who stores something for seeding or medication or for a sample and forgot why he stored it, and [then] transported it without specification - he is liable with a minimal amount. For [it is considered like] he transported it with his original intention. But other people are only liable with its [requisite] amount. [If, however,] the one who transported it already threw [it] into the storeroom - even if its place [there] is recognizable - his original thought is nullified. Hence if he went and brought it back in, he is not liable until he brings it in according to its [requisite] amount.", + "22 [Regarding] something which is not the way of people to store and is not fitting to be stored - such as menstrual blood - if one stored it and transported it, he is liable. But other people are exempt for it. For we are only liable for the transport of something fit to store and the likes of which is [actually] stored.", + "23 One who transports half the [requisite] amount is exempt. Likewise anyone who does half the amount of any one of the forbidden types of work is exempt. [If] he transported half the amount and placed it down and went back and transported the other half, he is liable. But if he already lifted up the first half before he placed the second half down, it is as if it was burned up; so he is exempt. [If] he transported half the amount and placed it down and [then] transported the other half and passed it within three [handbreadths] over the first, he is liable. For one who passes [something] over is as if he places it down on something. But if he threw it, he is not liable until it rests upon something there.", + "24 One who transported half the amount and went back and transported [another] half of the amount to the same domain in one forgetful spell is liable. [But in a case wherein] it was to two domains: If there is a domain for which he would be liable in between them, he is exempt. [However, if] there was a karmelit between them, they are [considered to be] like one domain; so he is a liable for a sin-offering.", + "25 One who transports less than a [requisite] amount but it swells before he puts it down and becomes [such an] amount; and likewise one who transports a [requisite] amount but it shrinks before he puts it down and becomes less than [such] an amount, is exempt.", + "26 One who transports a fig-bulk to eat and it shrunk before [it] was put down, but he [reconsidered] about it to sow it or to use it medicinally - which does not require a [requisite] amount - he is surely liable in accordance with his thought at the time that [it] was put down. One who transports less than a fig-bulk to sow but before he put it down, [reconsidered] about it to eat [it], is exempt. However, if it swelled before [it] was put down and it became like a fig-bulk before he reconsidered about it to eat [it], he is liable. For even if he did not [reconsider], he would have been liable for his [original] thought of transporting.", + "27 [In the case of] one who transports a fig-bulk and it shrinks but then swells before [it] is put down, it is certainly a doubt whether [the prohibition] was overridden or not overridden. [If] one threw a kazayit of foods into an impure house and this kazayit complemented the foods that were there - and the whole thing [thus] became [the requisite amount of] a kabeitsah - there is certainly a doubt whether he is liable for the kazayit on account of completing the amount with regard to impurity or he is not liable.", + "28 One who transports less than a [requisite] amount is exempt, even if he transports it in a vessel. For the vessel is ancillary to it, since his intention was not to transport the vessel but rather to transport what is in it - and it surely did not have the [requisite] amount. Hence if one transported a living man - who was not tied up - in a bed, he is also exempt for the bed. For the bed is ancillary to [the man]. And likewise anything that is similar to this. One who transports a peddler's box - even though there are many types of things in it; and even if he transported [these things] in his palm - is only liable once. It is one case of transporting. " + ], + [ + "1 We may not go out (to a public domain) with any vessels of war on Shabbat. But if one did go out with them: If the vessels were in the way of clothing - such as armor or a helmet or boots upon his feet - he is certainly exempt. But if he went out with vessels that were not in the way of clothing - such as a spear, a sword, a targe or a (triangular) shield - he is certainly liable.", + "2 We may not go out with a spiked shoe, which was spiked to strengthen it. And even on holidays did they decree that we should not go out with it. But it is permissible to go out with a belt that has pieces of gold and silver affixed to it - as do kings. For it is an ornament; and anything that is an ornament is permissible. And that is when it is not loose, lest it fall in the public domain and he come to carry it [back]. ", + "3 A ring with a seal upon it is a man's ornament, and not a woman's ornament. But one without a seal upon it is a woman's ornament, and not a man's ornament. Hence a woman that went out with a ring that has a seal upon it and a man who went out with a ring that does not have a seal upon it are liable. But why are they liable? They surely transported them not in the ways of the ones that transport them - as it is the way of a man to only transport a ring on his finger which is fit for him, and likewise of a woman to only transport upon her finger a ring that is fit for her! Because sometimes the man gives his ring to his wife to store it at home and she places it on her finger at the time that she carries it. Likewise, a woman gives her ring to her husband to fix it with a craftsman and he places it on his finger at the time that he carries it to the store. And it [thus] comes out that they transported them according to the way that they [themselves] transport them. And hence they are liable.", + "4 A woman may not go out with a ring that does not have a seal upon it - even thou it is her ornament - lest she take it off in a public domain to show it to her friends in the way that women always do. But if she went out, she is exempt. However a man is permitted to go out with a ring that has a seal upon it - as it is an ornament and it is not his way to show [it]. But all of the people have become accustomed to not go out with a ring at all (on Shabbat).", + "5 A woman that went out with a perforated needle on Shabbat is liable, but a man is exempt. And a man that went out with an unperforated needle on Shabbat is liable, but a woman is exempt - as it is an ornament for her, and it is only prohibited [as] a decree lest she show [it] to her friends. This is the general rule: Anyone that goes out with something that is not an ornament for him nor in the way of clothing, and transported it in the way that the thing is transported, is liable. And anyone who goes out with something that is an ornament for him but was loose and it is possible that it would quickly fall such that he would carry in a public domain; and likewise a woman that went out with jewelry the way of which is to remove them and show them - they are certainly exempt (though it is forbidden to do so). And everything that is an ornament and does not fall and it is not its way to be shown is permissible to be taken out. Hence we may go out on Shabbat with a bracelet that we place on the forearm or [an anklet] on the calf that is clinging to the flesh and does not slip off. And likewise anything that is similar to this. ", + "6 A woman may neither go out with strings of wool, nor with strings of flax, nor with strips tied to her on her head, lest she removes it at the time of immersing and [so] carry it in a public domain. Nor with a headplate that rests between her eyes, nor with 'jaws of gold' that descend from the headplate to her jaws, when they are not sewn together. Nor with a crown of gold that is resting on her head nor with chains that girls go out with so that they will not take large steps, such that they will not spoil their hymen. All these are forbidden to go out with on Shabbat, lest they fall and she carry them in her hand.", + "7 A woman may neither go out with a katla on her neck, nor with noserings, nor with a flask of perfume that is fixed to her forearm. Nor with a small round purse into which we put fragrant oil - and that is called a kovelet. Nor with a wig of hair that lays upon her head in order that she appear to have much hair. And not with a wool cap that surrounds her [head] in front of her. Nor with a tooth that rests in her mouth in place of a tooth that fell. Nor with a gold tooth that rests over a black or red tooth among her teeth. But a silver tooth is permitted, as it is not recognizable. All these are forbidden to go out with on Shabbat, lest they fall and she carry them in her hand, or she remove and show [it] to her friends.", + "8 Anything that the Sages forbade to take out to a public domain is forbidden to take out in a courtyard without an eruv except for a cap and a wig of hair. [The latter] are permissible to go out with in a courtyard without an eruv in order that she not repulse her husband. And one who goes out with a flask of perfume that has no perfume at all is liable.", + "9 A woman may go out with strings of hair tied to her on her head, since water goes through them and they do not divide (between her and the water) - so she does not remove them if she [requires] immersion, such that we should make a decree lest she carry them in a public domain - whether the strings were hers or her friend's or an animal's. And an older woman should not go out with that of a young woman, as it is an enhancement for her - lest she remove and show them to her friends. But a young woman may go out with the strings of an older woman. And [a woman] may go out with anything woven on her head.", + "10 A woman may go out with strings [around] her neck, as they neither choke her nor divide (between her and the water). But if they were colored, they are forbidden - lest she show them to her friends. And a woman may go out with a tiara; as only an important woman would go out with it, and it is not the way [of such a woman] to remove and show [it]. And she may go out with a headplate and with 'jaws of gold' when they are sewn into the hair net that is on her head so that they do not fall. Likewise anything that is similar to these. ", + " 11 A woman may go out with padding in her ear, and that is so long as it is tied to her ear; and with padding in her shoe, and that is so long as it is tied to her shoe; and with padding that she affixed for her menses - even though it is not tied. And [the latter is permissible] even if she made a handle for it; as if it falls, she will not carry it due to its being disgusting.", + "12 And she may go out with pepper or a grain of salt or with anything that she puts into her mouth because of bad breath. But she should not put them [in her mouth] on Shabbat at the outset. Women may go out with twigs in their ears (that keep holes for earrings open) and with veils [around] their necks or on their clothes or with a shawl that is fastened. And she may fasten [it] at the outset on Shabbat with a stone or a nut and go out. But she may not make a ruse and fasten it with a nut to take it out for her young child. Likewise, she should not fasten with a coin at the outset, as it is forbidden to move it. But if she fastened [it with it before Shabbat], she may go out with it.", + "13 One may go out with a twig in his teeth or in his shoe to the public domain. But if it falls out, he should not replace [it]. And with padding or a sponge over a wound, so long as he does not tie a string or a cord over it. For a string and a cord have [a distinct] importance to him and are not useful for the wound. And he may go out with a garlic peel or an onion peel upon a wound or a dressing on top of a wound, and he may tie it and untie it on Shabbat. And with a bandage or an emollient or a plaster on top of a wound; and with a coin on top of a callus, and with a locust's egg, a fox's tooth and the nail of one crucified (which were understood to have medicinal properties). And with anything that we drape for healing - and that is when the physicians say it is useful. ", + "14 A woman my go out with a preservation stone or the counterweight of a preservation stone - that has been examined and weighed - (both of which are meant to prevent a miscarriage). And not only a pregnant woman, but even other women – lest she become pregnant and have a miscarriage. And we may go out with an expert charm. And which is an expert charm? One that has healed three people or was made by someone who has healed three people with other charms. But if one went out with a charm that is not expert, he is exempt – since he took it out by way of clothing. And likewise one who went out [adorned] with tefillin is exempt. ", + "15 One who has a wound on his foot may go out with a shoe on his [other] healthy foot. But if he does not have a wound on his foot, he may not go out with a single shoe. And an infant may not go out with a large sandal, but he may go out with a large cloak. And a woman may not go out with a loose sandal, nor with a new shoe with which she did not go out for an hour while still day (before Shabbat). And one missing a leg may not go out with his stub. We do not go out with wooden shoes on Shabbat, because they are not the way of clothing. But if they go out [with any of these], they are exempt. ", + "16 One may go out with a toupee or combed wool that are on the heads of people with scabs. When? When he has dyed them (in oil) and tied them; or if one went out them for an hour while still day (before Shabbat). But if he has not done a [preparatory] act to them and has not gone out with them before Shabbat, it is forbidden to go out with them. ", + "17 We may go out with thick sackcloth, with drapes, with a thick sagum and with a chamilah on account of the rain; but not with a box, a container or a mat on account of the rain. If they were soft and thin, it is permissible to take out a pillow or a bedspread resting upon one’s head in the way of clothing on Shabbat. But if they were hard, they are like a load and [so] forbidden. ", + "18 We may go out with bells that are woven into clothing. And a slave may go out with a clay seal upon his neck but not with a metal seal, lest it fall and he carry it. One who wraps himself with a tallit and folds it on both sides into his hand or upon his shoulder: If he intended to gather its corners so that it not tear or get dirty, it is forbidden; but if he gathered them to enhance his appearance through [this] - as is the custom of people [so] dressed - it is permissible. ", + "19 One who goes out with a tallit (completely) folded on his shoulder is liable. But he may go out with a kerchief on his shoulder, even though there is no string tied to his finger (so that it not fall). However it is forbidden to go out with any kerchief that does not cover one's head and most of him. If [one had] a short scarf that is not wide, he must tie its two ends below the shoulders; and it comes out to be like a belt, so it is permissible to go out with it. ", + "20 It is permissible to wrap oneself in a tallit that has loose ends on its edges – even though they are long strings and even though they [do not add to] the beauty of the tallit - because they are nullified with relation to the tallit and he is not concerned whether they be there or not be there. Hence one who goes out with a tallit that is not properly adorned with tsitsit (ritual fringes) is liable, on account of their having [a distinct] importance to him – and his mind is upon them until he completes their lack and they are turned into tsitsit. But it is permissible to go out with a tallit that is properly adorned with tsitsit - whether by day or by night (even though the commandment of tsitsit only applies to the day and not to the night). For finished tsitsit are not a load, but are surely the beauty of the garment and its ornamentation - like the wool stripe and that which is similar to it. As if the strings of the tsitsit of a tallit that is properly adorned with tsitsit were a load, even one who would go out with them during Shabbat day would be liable – as no positive commandment that does not have [a penalty of] excision] overrides Shabbat. ", + "21 A tailor should not go out with a needle pinned to his clothing on Shabbat; nor a carpenter with a twig (used in his trade) in his ear, nor a weaver with a sample in his ear, nor a comber with a cord [around] his ear, nor a moneychanger with a dinar-coin on his neck, nor a dyer with a sample in his ear. But if he went out, he is exempt – even though it is the way of his craft – on account of his not transporting it in the way of those that transport [it]. ", + "22 A zav (someone suffering from an unusual genital emission) who went out with his receptacle is liable; as the way of this receptacle is to only be transported in this way. And [this is the case] even though he does not need it for the carrying (which is the forbidden type of work here) itself, but rather so that his clothes not get soiled; as one is liable for a type of work in which he does not need the work itself. ", + "23 [In the case of] one who finds tefillin on Shabbat in the public domain, [what should] he do? He should wear them in their way - he places the arm tefillin on his arm and the head tefillin on his head, enters the house and removes them. And he should repeat [this] and wear a second pair and remove them [and so forth], until he brings them all into [his house]. But if there were many, such that there was not enough [time] left in the day to bring them all in, in the way way of clothing; he should surely [wait] over them [until] dark and bring them in at the conclusion of Shabbat. However if it was during the time of [an anti-Jewish] decree such that he is afraid to sit and watch them until the evening because of the Kuthites (gentiles), he covers them in their place, leaves them and goes on.", + "24 [If] he was afraid to [wait] over them [until] dark because of robbers, he should take them all together and move them repeatedly less than four ells; or give them to his fellow within four ells, and his fellow to his fellow - until it reaches the outer courtyard [of the habitation]. To what are these words applicable? When they had their straps in them and they were tied with tefillin knots; as [in that case] they were certainly tefillin. But if they do not have their straps tied to them, we are not responsible for them.", + "25 One who finds a Torah scroll should sit and guard it and [wait] over them [until] dark. But in [a situation] of danger, he leaves it and goes on. However if there was rain falling (when there is no danger), he wraps himself with the parchment and then covers it [with another garment] and enters [his home] with it." + ], + [], + [ + "In the Torah, it states (Exodus 23:12, et. al.), \"you shall rest.\" [Hence] one is obligated to rest even from things that are not constructive labor (melakha). And there are many things that were forbidden by the Sages and deemed a shevut (a restriction decreed by the Sages regarding Shabbat). Some of them are things forbidden because they are similar to constructive labors, and some of them are things forbidden as a decree lest one go from them to [doing] that which is forbidden [and would result in the punishment] of stoning. And these are them:", + "Anyone who levels indentations [in the ground], behold this one is liable because of plowing. Therefore, it is forbidden to defecate in a clear field on the Sabbath [as] a decree lest he level indentations. The one who clears the storehouse on the Sabbath because he needs it for a matter of commandment, for example, he brings in guests or he establishes a place to study, he does not complete [the cleaning] of the entire storehouse lest he come to level indentations. Mud that is on his feet, he wipes on the wall or on a beam, but not on the ground lest he will come to level indentations. One may not spit ion the ground and trample it with his foot lest he level indentations. But it is permitted to tread on the spit that is on the ground and walk innocently. ", + "Women who play with walnuts and almonds, and things similar to them are forbidden to play with them on the Sabbath lest they will come to level indentations. And it is forbidden to sweep the ground lest one level indentations unless it was paved with stones. And it is permitted to spray water on the ground and there is no concern lest one level indentations in that behold there is no intention for such. We do not rub oil on the ground even if it was paved with stones, and we do not blow on it, and we do not wash it even on holy days of Festivals, and all the more so on the Sabbath, so that one will not act in the way the one acts on an ordinary day and come to level indentations at a time that he acts such in a place that is not paved.", + "", + "", + "", + "Fruits that fell on the Sabbath - it is forbidden to eat them until the going out of the Sabbath - this is a decree lest one pluck [fruit]. A myrtle that is attached - one is permitted to smell it since it has no benefit other than to smell it, and behold its smell is found [even while attached]. But an citron [etrog] or an apple, and anything appropriate for eating is forbidden to smell it while attached [as] a decree lest one cut it off to eat it.", + "", + "We may not ride on the back of an animal on Shabbat. It is a decree, lest one will cut off a twig to [prod] it. And we may not suspend [things] on an animal and one may not climb an animal while it is still day [before Shabbat] in order to sit upon it on Shabbat. And we may not lean against the side of an animal. [But leaning on something that is leaning against] the sides of an animal is permissible. One who climbed a tree on Shabbat inadvertently is allowed to come down. [If he did so] knowingly, he is forbidden to come down. And concerning an animal; even [if he climbed on it] knowingly, he should come down because of [the prohibition of] causing pain to animals. And so [too], we may discharge the load from on the back of an animal on Shabbat because of causing pain to animals.", + "", + "", + "", + "", + "", + "", + "", + "", + "One who cuts a vegetable into [very] fine pieces in order to cook them has transgressed a subcategory of Grinding and is liable. Therefore, it is forbidden to shred hay or carob before animals, whether large animals or small animals, because it appears as if one is [transgressing] Grinding. However, one may cut gourds before an animal, or an animal carcass before dogs, because there is no [prohibition] of grinding regarding fruit. One may untie bundles of straw before an animal or spread, by hand, small sheaves, but not large sheaves, because of the effort it entails." + ], + [ + "", + "Why did the Sages forbid entering a bathhouse on Shabbat? Because of the attendants who would heat hot water on Shabbat and say it had been heated before Shabbat. Therefore they decreed that a person may not enter the bathhouse on Shabbat even sweat. And they decreed that one may not wash all of one's body in hot water, not even in hot water that was heated on the [prior to] Shabbat; but one's face and one's hands, and one's feet are permitted. Regarding what case are we talking? About hot water heated by fire- a decree because of the bathhouse. But the hot waters of Tiberias, and similar, in it, it is permitted to wash one's whole body in them. And it is forbidden to wash in hot water that is in caves, because the caverns have steam, and one will come to sweat, and do it was considered to be like a bathhouse." + ], + [], + [ + "There are things that are forbidden on the Sabbath even though they are not similar to creative labor and they do not bring [one] [to doing] creative labor. And because of what were [they] forbidden? Because it was said \"If because of the Sabbath you refrain your feet from acting on your concerns on My holy day\" (Isaiah 58:13) and it was said, \"And you shall honor it, [refraining] from doing your ways, from finding your desires and from speaking about a matter\" (Isaiah 58:13). Therefore it is forbidden for a person to go [after] one's concerns on the Sabbath, and even to speak about them. For example, if one would speak with one's business partner [about] what he will sell the following day or what he will buy or how he will build this house or regarding which merchandise will go to a certain person's place. All of this and similar cases are forbidden, as it says: \"speaking about a matter\" - speaking is forbidden; thinking is permitted.", + "", + "", + "", + "", + "", + "", + "", + "", + "All the things that are forbidden because of sh'vut: it was not decreed regarding them bein ha-shamashot [i.e. between sunset and twilight], but rather it is during the actual day that they are forbidden, but bein ha-shamashot they are permitted, and [this case] is when there is a matter of commandment or an urgent matter. How? It is permitted for him bein ha-shamashot to climb a tree or to swim in the water to bring a lulav or a shofar. And similarly bringing down from a tree or bringing out from a semi-public domain an eruv that one made. And similarly if one is troubled, hurried, or in need of a thing that is a matter of sh'vut, bein ha-shamashot, behold it is permitted. But if there was not an urgent matter and there was no matter of a commandment there, it is forbidden. Therefore, we do not tithe what is certain [i.e. know to be untithed] bein ha-shamashot even though the separation of tithes on the Sabbath is forbidden because of sh'vut. But we tithe d'mai [i.e. produce that we are unsure if it has been tithed].", + "", + "The Sages forbade the carrying of some things on the Sabbath in the way that one does it on an ordinary day. And because of what did this prohibition come to pass? And they said: just as the Prophets warned us and commanded us that your walking on the Sabbath should not be like your walking on an ordinary day and the conversation of the Sabbath like the conversation of an ordinary day, as was said \"and speak of a matter\", kal v'chomer [i.e. an a fortiori argument] that there should not be any carrying on the Sabbath like the carrying on an ordinary day so that it will not be like an ordinary day in one's eyes and one will come to lift and repair items [moving them] from corner to corner or house to house or move stones away, and similar cases, in that behold one is idle and sits in one's house and loosk for something to busy oneself with. And we would find that he did not rest and had nullified the meaning of what was said \"so that one will rest\" (Exodus 23:12)." + ], + [ + "", + "", + "", + "", + "", + "", + "", + "", + "Any item that one is careful regarding it lest it should decrease in is value, for example, things set aside as merchandise and particularly expensive items that one is careful regarding them lest they deteriorate, it is forbidden to carry them on the Sabbath. And this is what is called \"muktzah because of a monetary loss.\" For example: the large file, a pin of the plow, a butcher's knife, a knife of a leatherworker, the carpenter's spade, a spice-dealer's mallet, or similar cases.", + "Any item that has been set aside because it is forbidden, it is forbidden to carry it. For example, a lamp that they lit regarding the Sabbath and the menorah that has the lamp upon it, and the table that has money on it, even though the lamp went out or the money fell, it is forbidden to carry them, in that anything that was forbidden to carry bein ha-shamashot [between sunset and twilight], it is forbidden to carry it during the entire Sabbath even though the thing that caused the prohibition has gone." + ], + [], + [ + "The one who goes outside the boundary of the city on the Sabbath is lashed, as it is said, \"one shall not go out from one's place on the seventh day\" (Exodus 16:29). This \"place\" is the boundary of the city. And the Torah dod not give the amount [of distance] for this boundary, but the Sages had a tradition that this boundary was 12 mil outside, equal to the Israelites camp. And thus Moses our teacher said to them: do not go outside the camp. And from the words of the [Rabbis], a person shall not go outside the city other than 2000 cubits, but outside of 2000 cubits is forbidden, in that 2000 cubits is the pasture land of the city....", + "You find from what was learned that a person is permitted on the Sabbath to walk the entire city, even if it was [as big as] Nineveh, whether it was surrounded by a wall or not surrounded by a wall. And similarly, it is permitted to walk outside the city 2000 cubits in every direction, square, like a square tablet such that one benefits from the corners. And if one went outside 2000 cubits, we lash him with lashes of rebellion until 12 mil. But if he went out and distanced [himself] from the city more than 12 mil, even one cubit, he is lashed from the [law of] the Torah." + ], + [], + [ + "It is biblically mandated positive commandment to sanctify the Sabbath with speech, as it is written (Exodus 20, 7): \"Remember the sabbath day, to keep it holy.\" i.e. Remember through remembrance of praise and through Kiddush. And it must be remembered when it begins and when it ends. When it begins - with Kiddush, and when it ends - with Havdala...", + "And this is the language of sanctifying the day (Kiddush). Blessed are You, HaShem, our God, Eternal Sovereign, Who sanctified us through the commandments, and desired us, and has given us the Holy Sabbath through love and desire as an inheritance, a memorial for the works of creation. First of all holy occasions, a commemoration of the exodus from Egypt, for You chose us and set us as different than all peoples, and You gave us through love and desire Your Holy Sabbath as an inheritance. Blessed are You, HaShem, Who Sanctifies the Sabbath.", + "..", + "The essential time to make Kiddush is in the evening. If you did not make Kiddush in the evening whether accidentally or on purpose, you make Kiddush at any point in the day time. Similarly, if you did not make Havdalah at night you may make Havdalah the next day or at any point before the end of Tuesday. However, Havdalah with a candle is only made when Havdalah is made on a Saturday night.", + "It is forbidden for a person to eat or drink wine from the time when the day became sanctified until he sanctifies the day [with Kiddush]. And similarly from when the day goes out, it is forbidden for him to begin to eat and drink and to do creative labor or to taste anything a until he separates [makes Havdalah] And to drink water is permitted. If he forgot or it passed and he ate or drank before he sanctified or before he separated, behold this one sanctifies or separates after he eats.", + "It is from the words of the Sages to sanctify over the wine and to separate over the wine. And even though one separated during the Prayer [i.e. Amidah], one needs to separate over the cup. And after one separates [during the Prayer] and one says \"between holy and ordinary\", it is permitted for one to do creative labor, even though one has not separated over the cup. And one blesses of the wine first, and after that sanctifies. And one does not wash one's hands until one sanctifies.", + "", + "Kiddush is only done in the place of a meal. How? One does not make Kiddush in one house and eat in another house. However, if one made Kiddush in one corner, one can eat in another corner. And why do we make Kiddush in the synagogue? Because of the guests, who eat and drink there.", + "", + "", + "", + "", + "", + "One may only make Kiddush on wine that is suitable to have been offered on the altar. Therefore, if honey or leaven was mixed with the wine, even if only a mustard seed sized was mixed with a barrel full of wine, one can not make Kiddush on that mixture. That is how we instruct people to act in all of the West. However, there are are those that do permit the use of wine mixtures for Kiddush. They are of the opinion that the suitability of wine mixtures is not based on wine that can be offered on the altar. Rather, the only prohibited wines are those that have a bad odor or were left uncovered or were cooked. On any one of those wines you can not make Kiddush.", + "", + "", + "", + "Just as we sanctify on the night of the Sabbath and separate upon the going out of the Sabbath, so too we sanctify on the nights of holy days of Festivals and separate upon their going out and upon the going out of the Day of Atonement, in that all of them are sabbaths of the LORD. And we separate upon the going out of holy days of Festivals into ordinary days of the Festival and upon the going out of the Sabbath into holy days of Festivals, but we do not separate upon the going out of Yom Tov into the Sabbath.", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "And why do we bless over the spices at the going out of the Sabbath? Because the soul is saddened at the going out of the Sabbath, we gladden it and settle it down with a good smell." + ], + [ + "Four concepts were said regarding Sabbath, two from the Torah, and two from the words of the Sages and explicated through the Prophets. From the Torah: \"Remember\" (Exodus 20:8) and \"Observe\" (Deuteronomy 5:12). And explicated through the Prophets: Honor and delight, as it is said, \"And call the sabbath a delight, And the holy of the LORD honourable\" (Isaiah 58:13).", + "What is honor? It is what the Sages said that it is a mitzvah to wash one's face, hands, and feet in hot water on the eve of Shabbat for the sake of honor for Shabbat. One should wrap Tzitzit, and sit respectfully, waiting for Shabbat to commence just as one does he goes out to greet a king. And the early Sages would gather their students on the eve of Shabbat and wrap themselves and say, \"Come, let us go out and greet Shabbat, the king.\"", + "Honoring the Sabbath includes wearing clean clothing. One's Sabbath rainment should be distinct from that of the week. If he has no additional set of clothing, he should loosen his garment so that his style of dress is not like that of the week. Ezra established that the people would wash their clothes on Thursday, to honor the [coming] Sabbath.", + "It is prohibited to set a meal and drink on the eve of the Sabbath, because of honor for the Sabbath. And it is permitted to eat and drink [outside of a meal context] until it gets dark. And even so, because of honor for the Sabbath, a person should inhibit himself from setting a meal from [the time allowed to say the afternoon prayer] Mincha and on, so that he can enter the Sabbath with an appetite to eat.", + "A person should order his table on the day before Sabbath, and even if he only needs an olive's amount, and similarly, he should order his table post-Sabbath, and even if he only needs an olive's amount, so as to honor it as it enters and as it leaves. And he must fix up his house during the day, due to the honor of the Sabbath. And there should be a candle lit, the table set for eating, and the bed spread, for all of these are for the honor of Sabbath.", + "Even if one is a very important person, not accustomed to buying things from the market or getting involved in housework, one is required to do things that are necessary for Sabbath with one's body, for this is its honor. Among the original sages were one who would split wood for cooking, one who would cook or cure meat, trim wicks, or light candles, and some who would go out and buy things needed for Sabbath, for eating and drinking, even though he wasn't accustomed to such. And anyone who increases implementation of this concept is praiseworthy.", + "What is \"enjoyment\"? This is what the Sages said that one should prepare a fatty cooked dish and spiced drinks for the Shabbat, according to ones financial ability. Anyone who increases in his Shabbat expenditures and in preparing many good foods is worthy of praise. If one is unable to afford (these expenditures), even if one only makes fried vegetables or something similar in honor of the Shabbat, this is considered fulfillment of enjoyment of the Shabbat. One is not obligated to pain himeself or to ask from others in order to increase his Shabbat meal. The early Sages said \"make your Shabbat like a weekday and do not come to rely on people\".", + "One who is affluent and wealthy and for whom every day is like the Sabbath needs to differ his Sabbath diet from his weekday diet. And if it's impossible to change it, he should change the time of his meals: if he usually [has meals] early [in the day], he should [eat] later, and if he usually [eats] late, he should [make the meal] earlier.", + "A person is obligated to eat three meals on Shabbat: one in the evening; one in the morning; and one in the afternoon. And he must be careful with these 3 meals to not lessen from them at all. And even a poor person who is supported by charity must eat three meals. And if he is sick from an abundance of eating or he is constantly fasting he is exempt from three meals. And it is required to establish each meal of the three on wine and to break [bread] on two loaves. And so too on holidays.", + "Eating meat and drinking wine is considered delight (oneg), as long as he can afford it. It is not permissible though to sit down for a meal on wine on Shabbat and festivals at the time of communal learning. This then was the custom of the early righteous ones. They would pray the morning and additional service in the synagogue, then go to their home and eat the second meal, and then return to the study house to read [Torah] and repeat [Mishnah] and pray the afternoon service, and afterwards sit down for a meal on wine and eat and drink until Shabbat has ended.", + "It is forbidden for a person to walk on the eve of the Sabbath (i.e. Friday] more than three parasot from the beginning of the day so that he arrives at his house while there is till much daytime and he can prepare his festive meal, in that behold the people of the household would not know that he is coming that day in order to prepare for him. And there should be no need to say [such] if he was being a guest at the place of others since he would embarrass them because they will not have prepared for him the appropriate thing for guests. ", + "It is forbidden to fast and to sound trumpets and to supplicate and to beg for mercy on Shabbat. Even for such [grave] troubles that the community would [ordinarily] fast and cry out because of them; on the Sabbath and festivals we do not fast and sound trumpets, aside from a city that is surrounded by non-Jews or a river, or a ship that is shipwrecked. In these [cases] we sound trumpets on the Shabbat to [encourage others to] aid them and we supplicate and ask for mercy for them.", + "We do not besiege cities of worshipers of stars and constellations less than three days before the Sabbath in order to settle down the minds of the men of war and they will not be frightened or distracted on the Sabbath. We do not set sail on a boat less than three days before the Sabbath in order to settle down one's mind before the Sabbath and one is not suffering too much. And for a matter of a commandment one may set sail on the sea even on the eve of the Sabbath [i.e. Friday]. And he interrupts [his journey] with it on the Sabbath, and if it does not rest... From Tyre to Sidon and similar cases, even for an optional matter it is permitted to set sail on the eve of the Sabbath. And in a place where it is customary not to set sail on the eve of a Sabbath in general, we do not set sail.", + "Marital relations are included in the obligation of enjoyment of the Shabbat. Therefore Torah scholars fulfill their marital obligations once a week, on the Shabbat. It is permissible to have marital relations with a virgin, even in the first instance, and there is no transgression of (the Shabbat laws) of \"injuring\" or \"pain\" to her. " + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sabbath/English/Sefaria Edition. Translated by R. Francis Nataf, 2019.json b/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sabbath/English/Sefaria Edition. Translated by R. Francis Nataf, 2019.json new file mode 100644 index 0000000000000000000000000000000000000000..a5c7575bc3a2a81207747c9ea1fa9f96ad5fcbbe --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sabbath/English/Sefaria Edition. Translated by R. Francis Nataf, 2019.json @@ -0,0 +1,745 @@ +{ + "language": "en", + "title": "Mishneh Torah, Sabbath", + "versionSource": "Nataf translation", + "versionTitle": "Sefaria Edition. Translated by R. Francis Nataf, 2019", + "status": "locked", + "priority": 3.0, + "license": "CC-BY", + "shortVersionTitle": "Rabbi Francis Nataf, 2019", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, הלכות שבת", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Zemanim" + ], + "text": [ + [ + "", + "", + "And any place where it is stated that one who does this thing is exempt (patur), [it means] that he is exempt from excision, from stoning and from a sacrifice; but it is [still] forbidden to do this thing on Shabbat, the prohibition being rabbinic (literally, from the words of the scribes). And it is a distancing from forbidden work [forbidden by the Torah itself]. And one who does it volitionally is struck with lashes of rebellion. Likewise, any place where it is stated, “We do not do such and such,” or “It is forbidden to do such and such on Shabbat”; one who does it volitionally is struck with lashes of rebellion.", + "", + "Things that are permissible to do on Shabbat, but it is possible that while doing it, he will do forbidden work through them and it is also possible that the will not do so; if he does not have intention to do that particular work, it is permissible. How is this? A man may drag a bed, a chair or a bench and that which is similar to them on Shabbat, so long as he does not intend to dig a ditch in the ground at the time that he drags them. Hence if they dug a ditch into the ground, he need not be concerned, since he did not have intention [for it]. Likewise, a man may walk on top of grass on Shabbat, so long as he does not intend to uproot it. Hence if they are uprooted, he need not be concerned. And he may wash his hands with “fruit dust” and that which is similar to it, so long as he does not intend to remove the hair [on his hands]. Hence if they fall out, he need not be concerned. It is likewise permissible to enter a small breach on Shabbat even though he removes small pieces [of the wall]. And likewise with anything that he does not intend like this – it is permissible.", + "But if he did an act and forbidden work is done through it such that it is certain that it would be done from that act, he is liable [for it] even if he did not intend [to do the work]. For it is well-known that it is impossible that this work would not be done [through his act]. How is this? If one needs the head of a chicken for an infant to play with and he cuts off its head on Shabbat – even though his end purpose is not solely to kill the chicken – he is liable, since it is well-known that it is impossible to cut off the head of a living being and that it should live. Rather, death comes as a result of [his action]. And likewise with anything that is similar to this.", + "Anyone who does forbidden work on Shabbat even though he does not need the work itself is [nevertheless] liable for it. How is this? If he extinguishes a lamp because he needs the oil or the wick so that it not to be consumed, or so that it not be burned or that it should not crack the clay of the lamp – he is liable. For extinguishing is forbidden work and he intended to extinguish [it], even though he did not need the extinguishing itself, and he only extinguished it for the sake of the oil or for the sake of the clay or for the sake of the wick. Likewise, one who transports a thorn four ells in the public domain or extinguishes a coal so that the public is not hurt by them is liable. As even though he does not need the extinguishing itself or the transporting itself but rather [just wants] to remove the danger, he is liable. And likewise anything that is similar to this.", + "Anyone who intends to do forbidden work, but a different forbidden work that he did not intend is done [instead]; he is exempt for it, as he did not fulfill his thought. How is this? When he threw a stone or an arrow at his fellow or at an animal to kill them, and it went and uprooted a tree in its trajectory but it did not kill [the target], he is exempt. And it is an a fortiori case if he intends to do a lighter prohibition and he does a stringent prohibition. For example, if he intends to throw within a karmelit (a rabbinically defined public domain) and the stone reaches a public domain, he is exempt. And likewise, anything that is similar to this. If he intended to do something permissible and does something else – such as if he intends to cut detached [vegetation], but he cuts attached [vegetation] – he is not liable at all. And likewise anything that is similar to this.", + "One who intended to pluck black figs but plucked [green] figs, or intended to first pluck figs and then grapes but the matter was switched and he plucked grapes first and then figs, is exempt. Even though he plucked all that he thought, since he did not pluck [them] in the order that he thought, he is exempt – as he did it without intention. For the Torah only prohibits thought out work (melakhet machshevet).", + "When there are two lit lamps or two extinguished lamps in front of him and he intended to extinguish the one but extinguished [the other], or to light this one but he lit [the other], he is liable – as he did [the category] of the work that the thought to do. Behold what this resembles: One who intended to pluck this fig and he plucked [another]; or one who intended to kill this one and killed [another]. For you see that the forbidden work that he thought to do was done.", + "But if he intended to light [one] first and to then extinguish the [other one] after it, but the matter was switched and he first extinguished [the one] and then lit [the other] after it, he is exempt. [But] when he extinguished this one and lit [the other] one in one breath, he is liable. As even though he did not have the lighting precede, he surely did not delay it, but rather both of them were as one and he is therefore liable. And likewise anything that is similar to this. And anyone who does forbidden work while unaware (of his actions) and did not intend it is exempt.", + "Anyone who intends to do forbidden work, but more than his intention is done, is liable. [If] less than his intention [is done], he is exempt. How is this? If he intended to transport a load behind him and it came to be in front of him, he is liable. For he intended an inferior safekeeping [of the load] and it became a superior safekeeping. But if he intended to transport [it] in front of him and it came to be behind him, he is exempt. For he intended to transport it with a superior safekeeping and he transported it with an inferior safekeeping. And likewise anything that is similar to this.", + "When he is bound with a sash and he placed a load between his flesh and his cloak; whether this load, the way of which is to be transported in this way, comes to be in front of him or it comes to be behind him, he is liable. As it is its way [of carrying in this manner], that it shifts.", + "Anyone who intends to do forbidden work on Shabbat, begins it and does a [requisite] amount is liable – even if he does not finish all of the work that he intended to do. How is this? If he intended to write a letter or a deed on Shabbat, we do not say that he is not liable until he fulfills his intent and writes the whole bill or the whole letter. Rather, he is liable from when he writes two letters (of the Hebrew alphabet). Likewise if he intended to weave a whole garment, he is liable from when he weaves two threads. And even though his intention is to finish the garment, since he did the [requisite] amount with intention, he is liable. And likewise anything that is similar to this.", + "Any forbidden work that an individual can do by himself, but it is done by two in partnership – whether this one does part of it and that one part [of it], such as when one lifts up an object in this domain and the other puts it down in another domain; or whether the two of them did it together from beginning to end, such as when the two of them grabbed a quill and wrote or grabbed a loaf (of bread) and transported it from [one] domain to [another] domain – they are surely exempt.", + "But if neither of them is able to do it by himself unless they are combined, such as two that grabbed a beam and transported it to the public domain – since there is not enough strength in either of them to do it by himself and they did [the work] in partnership from beginning to end – they are both liable. And there is one [requisite] amount for both of them (i.e. as if they were one person). [But] if one of them had enough strength to transport it by himself, [yet] the two of them transported it [together], this first one who was able [to do it by himself] is liable, and the second one is [only considered] a helper – and a helper is not liable at all. And likewise anything that is similar to this.", + "All that destroy are exempt. How is this? If he injured his fellow or an animal in a destructive way, and likewise if he tore clothing or burned them or broke vessels in a destructive way, he is surely exempt. When he dug a hole but only needs the dirt, this is damaging and he is [thus] exempt. Since his intention was to damage, even though he did forbidden work, he is exempt.", + "Anyone who destroys in order to improve is liable. How is this? If he destroys [something] in order to build in its place, or erased in order to write in the place that he erased or dug a hole in order to build foundations in it, and likewise anything that is similar to this, he is liable. And their [requisite] amount is like the [requisite] amount of the one that improves [corresponding to that particular damage].", + "Anyone who does forbidden work on Shabbat, part of it inadvertently and part of it volitionally – whether he was volitional and in the end became inadvertent or he was inadvertent and in the end became volitional – is exempt. [But when] he would do the entire [requisite] amount of the forbidden work from beginning to end volitionally, he would then be liable for excision. And if it would be with witnesses and a warning, he [would be] liable for stoning. And [if] he would do the entire [requisite] amount of the forbidden work inadvertently from beginning to end, he would then be liable for a set sin-offering." + ], + [ + "Like all the other commandments, Shabbat is overridden by danger to life. Hence we execute all of the needs of an ill person in mortal danger according to the word of an expert physician in that place on Shabbat. When there is a doubt whether there is a need to profane the Shabbat for him or there is not a need, and likewise if [one] physician said to profane the Shabbat for him but another physician said he does not need [it], we profane the Shabbat. For [even] a doubt about [danger to] life overrides the Shabbat....", + "When they evaluated him on Shabbat as requiring such and such for eight days, we do not say, “Let us wait until the evening, so as not to profane two Shabbats for him.” Rather we profane [it] from today, which is Shabbat, and we profane even a hundred Shabbats for him. So long as he needs [it] and he is in danger or the doubt of a danger, we profane [it]. And we light a lamp for him, we slaughter for him and we bake and cook and heat up hot water for him – whether to give him to drink or whether to bathe his body. The principle of the matter [is that] Shabbat for an ill person in [mortal] danger is like a weekday concerning all of the things that he needs.", + "These things should not be performed by non-Jews, minors, servants or women, lest they consider the Sabbath a light matter; instead, scholars and sages of Israel are to carry them out. One must not put off the desecration of the Sabbath in treating a serious patient, as it is written: \"If a man obeys them he shall live by them\" (Leviticus 18:5), but he must not die by them. From this you may infer that the laws of the Torah are not meant to wreak vengeance upon the world, but to bestow on it mercy, kindliness, and peace. And it is written concerning those heretics that say that is desecrating the Shabbat (Ezek. 20:25), “I too have given them statutes that are not good and judgments that they will not live with.”", + "", + "Likewise if he has an internal wound in his body, from the lips inwards – whether in his mouth, whether in his intestines, whether in his liver and his spleen or in all of the other internal places – he is surely an ill person in [mortal] danger, and he does not need evaluation that his illness is serious. Hence we profane the Shabbat for him immediately without [need for] evaluation. And a wound that is on the back of his hand or the back of his foot is like an internal wound and does not require evaluation; and [so] we profane the Shabbat on account of it. And a fever that makes the flesh bristle is like an internal wound and we profane the Shabbat on account of it. And so too every illness about which the physicians say that there is a danger – even though it is external in the skin of the flesh – we profane the Shabbat on account of it, according to their word.", + "We heat water for someone who has swallowed a water leech and we execute all of his medical needs on Shabbat, since it is a mortal danger. Likewise we execute all of the medical needs to save someone bitten by a rabid dog or one of the animals that crawl on the ground that kill – even if it is a doubt if they kill or if they do not kill.", + "[In the case of] an ill person that the physicians evaluated that a dried fig should be brought to him and ten men ran and brought him ten dried figs at the same time, they are all completely exempt. And [this is so] even if they brought it one after the other, and even if he was healed with the first one. For they were all allowed to bring it.", + "[In the case of] an ill person that requires two dried figs and we only found two dried figs on two stems and three dried figs on one stem, we cut the stem that has three – even though he only needs two – so that they do not increase the harvesting [done as a result]. We accordingly cut one stem and we do not cut two stems. And likewise anything that is similar to this.", + "[In the case of] one who cooks for an ill person on Shabbat, and the ill person eats but leaves [some of it] over, it is forbidden for a healthy person to eat from the remainder, [as a] decree lest he increase [the food that he cooks] for his sake. But [in a case of] one who slaughters [an animal] for an ill person on Shabbat, it is permissible for a healthy person to eat raw meat from it, as there no addition [to the forbidden work involved] in the thing, such that we decree lest he increase for his sake. And likewise anything that is similar to this.", + "[In the case of] an ill person not in [mortal] danger, we execute all of his needs through a gentile. How is this? We say to a gentile to do it, and he does it – to cook, to bake, to bring medicine from one domain to [another] domain and that which is similar to these [actions]. Likewise, he may have his eyes colored by a gentile on Shabbat, even though there is no danger [to him]. And if they require things that have no forbidden work [involved] with them, even a Jew executes them. Hence we lift up the ears on Shabbat, lift up the cartilage (below the heart) and restore a broken bone. And all that is similar to this is permissible.", + "A woman giving birth is surely in mortal danger when she bends down to give birth, and [so] we profane the Shabbat for her. We call a learned midwife from one place to [another] place and we cut the umbilical cord and tie it. And if she requires a lamp at the time that she yells out from her birth pangs, we light a lamp for her – even if she is blind, as her mind is put at ease by the lamp even if she does not see. And if she requires oil and that which is similar to it, we bring it to her. And anything that can be altered [from its usual way], we alter while it is brought. For example, her friend should bring [the item] hanging in her hair. And if [this is] impossible, she should bring it in its [usual] way.", + "We do not assist an idolatress to give birth on Shabbat, even for pay and even when there is no profanation [of the Shabbat]; and we do not concern ourselves with enmity [that this may cause]. However we do assist the daughter of a resident stranger (ger toshav), since we are commanded to sustain him, but we do not profane the Shabbat for her.", + "We profane the Shabbat for a birthing woman and execute all of her needs from when the blood starts to flow until she gives birth and for three days after she gives birth – whether she says, “I need [it],” or whether she says, “I do not need [it].” And from three to seven [days]; if she says, “I do not need [it],” we do not profane the Shabbat for her. But if she was quiet – and there is no need to say if she said, “I need [it]” – we profane the Shabbat for her. And from seven to thirty days, she is surely like an ill person that is not in [mortal] danger. And [so] even if she says, “I need [it],” we only do forbidden work for her through gentiles.", + "We make a bonfire for a birthing woman even in the days of summer, since the cold is very difficult for a birthing woman in the cold areas. But we do not make a bonfire to warm an ill person. [However] if he let blood and got cold, we make a bonfire for him even during the season of Tamuz (the hottest part of the summer). And we bathe an infant on Shabbat on the day that it is born after we cut the umbilical cord – even with hot water that was heated on Shabbat. And we apply salt to him and give him a bone massage because it is dangerous if they do not do all these [things] to him. Likewise, we bathe him in hot water that was heated on Shabbat before circumcision, [right] after the circumcision and three days after the circumcision because of the danger.", + "[If] a woman dies while sitting on the birthing chair, we bring a knife on Shabbat – even through a public domain – and cut her abdomen and take out the fetus, in case he be found alive. For a doubt about mortal [danger] overrides the Shabbat – even for one who does not have [a prior] assumption of being alive.", + "We must save an endangered life on the Sabbath without first asking for permission from a religious authority. The more speedily a man saves a life, the more praise he deserves. If, for example, he sees a child falling into the lake on the Sabbath, he may cast a net and pull him out, even though he is likely to catch some fish along with him. [If] he heard that an infant was drowning in the sea, and he spread his net to bring him up but only brought up fish, he is completely exempt. If he intended to bring up fish, and he brought up fish and the infant, he is exempt. Since he brought up a child with the fish, even though he did not hear that he was drowning, he is exempt.", + "[If] a child that fell into a well, one removes a ring [of its wall] and brings him up – even though he creates a step [to the well] at the time of its removal. [In a case in which] a door is locked in front of an infant, one breaks the door and extracts him – even though he splits it into wood [planks] that are fitting for work – lest the infant panic and die. [If] a fire erupts and there is a man there about whom we are concerned that he be burned [alive], we extinguish it to save him from the fire – even though he flattens a path and fashions it at the time of the extinguishing. And whoever is the first to save [another] is surely praiseworthy; and he need not get permission from the court (beit din) for anything that involves a [mortal] danger.", + "[If] a rockslide (more frequently, the collapse of a building) falls on someone and there is a doubt if he is there or he is not there, we excavate [the debris] on his account. [If] they found him alive – even if he is crushed and it is impossible that he will heal – we excavate [it] on his account and extract him to live for the short time [he has left].", + "[If] they checked to his nostrils and did not find any breath to him, they leave him there – as he is already dead. [If] they checked and found the [people] higher up dead, they should not say, “The [people] lower down have already died.” Rather, we excavate for all [of them], as it is possible in a rockslide that the higher one will die and the lower one be alive.", + "[In the case of] a courtyard that had idolaters and Jews – even one Jew and a thousand idolaters – and a rockslide fell upon them, we excavate all of it for the sake of the Jew. [If] one of them left to a different courtyard and that courtyard collapsed upon him, we excavate [it] on his account, in case the one that left was a Jew and the remaining ones were idolaters.", + "[If] they all moved from this courtyard to another courtyard; and when they moved, one of them left and entered [still] another courtyard and a rockslide fell upon him, but it is not known who he is; we do not excavate [it] on his account. For since they all moved, [we assume] the Jew is not here – since anyone who left them when they were walking is surely assumed to have left from the majority [of this group]. Hence if the majority were Jews – even though they all moved – and one of them left to another courtyard and the rockslide fell upon him, we excavate [it] on his account.", + "One who is journeying in the wilderness and does not know when is Shabbat counts six days from the day upon which he [discovered his] error and sanctifies the seventh and recites the blessings of the day, and makes havdalah at the conclusion of the Shabbat [according to that count]. And on each and every day – even on the one that he sanctifies and after which he makes havdalah – he is permitted to do only [work required] for his sustenance, in order that he not die. But it is forbidden for him to do more that [what is required] for his sustenance, as there is a doubt about each and every day that it is Shabbat. And if he knows that it is the eighth day from his departure or the fifteenth day and similar to this count, he is surely permitted to do [unlimited] work on that day. For the matter is certain that he did not leave with a caravan on Shabbat. But on the other days, he does only enough [work] for his sustenance.", + "[If] idolaters besiege Jewish cities: If they came for monetary matters (i.e. to demand ransom, etc.), we do not profane the Shabbat on their account and we do not go out to war against them. But with a city near the border, we go out against them with weapons and profane the Shabbat on their account – even if they only came about matters of hay and straw. However if they came about matters of lives or they prepared for war or [the nature of the siege is unknown], we go out against them with our weapons and we profane the Shabbat on their account in every place. And it is commandment upon all Jews who are able, to come and go out and help their besieged brothers and save them from the idolaters on Shabbat. And it is forbidden for them to delay until the conclusion of Shabbat. And when they have saved their brothers, it is permitted for them to return with their weapons to their place, so as not to hinder them in the future.", + "And likewise [in the case of] a mangled ship at sea or a city surrounded by troops or by [an overflowing] river, it is a commandment to go out and save them with anything with which he can save them. And it is even a commandment to save an individual that is being chased by idolaters or a snake or a bear that is chasing him to kill him. And it is even permissible to do several [types of] forbidden work and even to make weapons. And we cry out and supplicate for them on Shabbat and we blow horns to help them. But we do not supplicate or cry out about pestilence on Shabbat.", + "We [begin] sieges against idolater cities [at least] three days before the Shabbat. But we make war against them each and every day, and even on Shabbat, until we conquer them – even if it is an optional war. They learned from the oral tradition (on Deut. 20:20), “until it be subjugated” – and even on Shabbat. And there is no need to say [this] regarding a commanded war. And Yehoshua only conquered Jericho on Shabbat." + ], + [ + "It is permissible to start forbidden work from the eve of Shabbat, even though it is finished on its own on Shabbat; as we are only forbidden to do forbidden work on the day of Shabbat itself. But when the work is done by itself on Shabbat, it is permissible for us to benefit from that which was done on its own on Shabbat.", + "How is this? We open water channels to a garden on the eve of Shabbat, and it fills up and continues the whole entire day. And we place the mugmar (sweet smelling smoke) under the clothes and they give off the smell and continue the whole entire Shabbat. And we place an eye-salve on the eye and a bandage on a wound and [the wounds] are medicated and continue the whole entire Shabbat. And we soak dyes and ink with the twilight [before Shabbat] and they soak and continue the whole entire Shabbat. And we put wool in the cauldron and strands of flax into the oven and they are transformed and continue the whole entire Shabbat. And we spread nets for wild animals, birds and fish with the twilight and they are trapped and continue the whole entire Shabbat. And we load the beams of the olive press and the wheel of the winepress with the twilight and the liquids flow [from the olives and grapes] and continue the whole entire Shabbat. And we light the lamp or the bonfire from the eve and it is lit and continues the whole entire Shabbat.", + "And we place a stewpot on top of the fire, or meat in the oven or on the coals, and they cook and continue the whole Shabbat and we eat it on Shabbat. But with this thing, there are things that are forbidden, [as a] decree lest he stoke the coals on Shabbat.", + "How is this? We do not leave on the fire on Shabbat, a cooked food that is not fully cooked or hot water that is not fully heated or a cooked food that is fully cooked, but the more it condenses the better it is for it – even though it was placed [on the fire] while still day [on the eve of Shabbat, as a] decree lest he stoke the coals on Shabbat in order to complete its cooking or in order to make it condense. Hence if he raked [the coals of] the fire; or covered the fire of the stove with ashes or with thin flax scraps; or the coals dimmed, as they are then surely as if covered by ashes; or he [only] fed the fire with straw or stubble or the dung of [sheep and goats], as there are surely no burning coals there – it is surely permitted to leave [cooking foods] upon it. For he has surely removed his mind from this cooked food, and [hence] we do not decree lest he stoke the fire.", + "To what are these words applicable? To a stove, the fumes of which are lesser. But [regarding] an oven – even if he raked the fire or covered it with ashes or fed it with straw or stubble – we do not leave [the cooking foods] inside it or on top of it, and we do not place next to it a cooked food that is not fully cooked or [one] that is fully cooked but the more it condenses the better it is for it. For since its fumes are very hot, he does not remove his mind [from the food] and we are concerned lest he stoke this small fire – even though it is the fire of straw and stubble or covered.", + "And why did they forbid to leave [cooking food] on an oven even though it is raked? Because one who rakes only rakes most of the fire and its power. But it is impossible to rake all of the fire to the point that he does not leave a single remnant. Since its fumes are hot, [we are concerned] lest he stokes in order to enkindle the remaining remnants in the oven.", + "The fumes of a kupach (a small oven) are greater than the fumes of a stove but lesser than the fumes of an oven. Hence if he fed it with olive pulp or wood, it is surely like an oven and we do not leave [cooking foods] inside it or on top of it, and we do not place next to it a cooked food that is not fully cooked or [one] that is fully cooked but the more it condenses the better it is for it – even though he raked it or covered it with ashes. But if he feeds it with straw or stubble, it is surely like a stove that is fed with straw or stubble and we leave [cooking foods] on it. And it is permissible to place [food not fully cooked] next to a stove from the eve [of Shabbat], even though it is not raked or covered by ashes. And which is a stove and which is a kupach? A stove has room for the placement of two stewpots on top and a kupach has room for the placement of one stewpot on top.", + "It is permissible to leave on the fire, a raw food that has not cooked at all or [a food] that has been fully cooked but the more it condenses the worse it is for it – whether with a stove or a kupach, or whether with an oven. Likewise, if one throws a [raw piece of meat] at twilight into any food that is partly cooked or that is fully cooked but the more it condenses the better it is for it – all of it becomes like a raw food, and it is [thus] permitted to leave it on the fire even though he did not rake and did not cover [it. This] is because he had already removed his mind from it and will not come to stoke the coals.", + "Any cooked food that is forbidden to leave [on the fire]: If he transgressed and left it, it is forbidden to eat it until the conclusion of Shabbat, and he waits [the time needed] in order to make it (as if there had been no cooking or condensing on Shabbat, and he would have to make it now). But if he forgot it, it is forbidden until the conclusion of Shabbat [only] if it was a cooked food that had not been fully cooked. But if it was a cooked food that was fully cooked but the more it condensed the better it was for it, it is permissible to eat it immediately on Shabbat.", + "Anything that is permissible to leave on [an open] fire is forbidden to return to its place on Shabbat once it is removed. And we only return [a cooking food] on top of a raked or covered stove or in a stove or kupach that was fed by straw or stubble. And that is when he has not placed the stewpot on the ground. But once he placed it on the ground, we do not return it – even on top of a stove that is raked or covered. And we do not return [food] to an oven nor a kupach that has been fed with olive pulp or wood – even though he raked or covered [it] – because its fumes are very hot. And with anything that we do not return [food to it], neither do we place [food] next to it on Shabbat.", + "It is forbidden to insert a ladle into a stewpot to remove [food] from it on Shabbat while it is on the fire, since he is [thereby] stirring it. And this is one of the auxiliaries of cooking, such that it is as if he is cooking on Shabbat. And it is permissible to return [food] from [one] stove to [another] stove – even from a stove the fumes of which are lesser to a stove the fumes of which are greater – but not from a stove to a covering nor from a covering to a stove.", + "A man may not fill up a stewpot with pounded wheat and lupines or a jug with water and put it in the oven on the eve of Shabbat eve with the twilight and leave them [there]. For [regarding] these and all that are similar to them, they are as if they were partially cooked – even thought they were not cooked at all – since they do not need much cooking. And [so the] minds [of those that do this] are upon them, to eat them immediately. Hence it is forbidden to leave them in the oven. And if he transgressed and left them, they are forbidden until the conclusion of Shabbat; and he waits [the time needed] in order to make it.", + "If one put meat into an oven while still day [before Shabbat] and left it during Shabbat, it is permissible if it is young goat meat or that which is similar to it – as if he stokes the coals, the meat will burn, since it only requires the warmth of the fire alone. But if it is the meat of [a mature] goat or an ox, it is forbidden, lest he stoke the coals to cook it. However, if he seals the opening of the oven with clay, it is permissible. For if he comes to open the oven and to stoke, the wind will enter and the meat will harden and go bad and the oven will get cold (and the meat will go bad).", + "Likewise we do not make a decree about anything that the wind makes go bad, [based on the concern of] lest he open it and stoke. And because of this, we put strands of flax into the oven with the twilight; since if he opens it, it will go bad.", + "[If] he put a whole young goat into the oven, it is surely like the meat of a [mature] goat or an ox; and [so] it is forbidden to leave it, lest he stokes the coals – unless he seals the oven. And it is permissible to lower the lamb of the Pesach (Passover) sacrifice into the oven with the twilight – even if he did not seal [it] – because the members of the grouping (organized to share the meat) are alacritous.", + "We only roast meat, an onion or an egg over a fire, in order that they will be roasted while still day [before Shabbat] and become fit to eat [then]. And if they remain afterwards over the fire on Shabbat to the point that they are very roasted, it is permissible – since it is like they are [something] being condensed and it is bad for it. For if he stokes [the coals, these foods] will burn, since they are over the actual fire. And because of this, we leave the mugmar under clothes with the twilight; as if he stokes the coals, the mugmar (which is directly on the coals) will burn and the clothes will become smoky.", + "Note you have learned that anything we have forbidden in this matter is not forbidden because it is effected on Shabbat, but rather [as a] decree lest he would stoke the coals. Hence we only put wool in the cauldron if it had been removed from the fire, lest he stoke the coals. And that is when its opening has been sealed with clay, lest he stir it from when it got dark.", + "We only put bread in the oven or a pancake on top of the coals with the twilight, in order for its face that is cleaving to the oven [wall] or fire to become crusty. And if they are left there afterwards until their baking is done, it is permissible – as if he stokes, he will make them go bad. But if he put [them] in the oven [right] before twilight and they still did not become crusty [by the time it got dark): If volitional, it is forbidden to eat from them until the conclusion of Shabbat; and he waits [the time needed] in order to make it. But if inadvertent, it is permissible for him to peel off food for three meals. And when he peels, he should not peel with a bread shovel in the way that he does on weekdays, but rather with a knife and that which is similar to it.", + "A man may build a bonfire from anything he wants – whether on the ground or whether on a sconce – and kindle it while still day and use its light or be warmed by it on Shabbat. And he needs to kindle most of the bonfire before darkness to the point that the flame rises from it before Shabbat. But if he did not kindle most of it, it is forbidden to benefit from it on Shabbat, [as a] decree lest he stoke it and move the logs so that the flame rise. And if he kindled a single log, he needs to kindle most of its thickness and most of its circumference while it is still day.", + "To what are these words applicable? To the outlying area (outside the Temple). But in the Temple, we light the fire from the bonfire of the Chamber of the Hearth with the twilight; and we are not concerned lest he stoke the coals, as the priests are alacritous.", + "[If] the bonfire was [made] of reeds or of seeds, he does not need to kindle most of it. Rather once the fire began upon them, it is permissible to use it – because the fire catches quickly with them and he does not need to stoke. Hence if he bundled the reeds or placed the seeds in a wrapping, they are surely like logs – and a flame needs to rise from it before Shabbat.", + "One need not light most of a bonfire made from tar or sulfur or fatty [materials] or wax or straw or stubble before Shabbat – as the fire kindles it quickly." + ], + [ + "There are things that if one covers a cooked food with them, it heats up and adds to its cooking, similar to fire; such as olive pulp, manure, salt, lime and sand – and grape skins, rags and grass when these three are moist, and even on account of themselves. And these things are called, “something that adds fumes.” And there are [also] things that if one covers a cooked food with them, it only retains its heat and does not add cooking, but rather prevents it from cooling off; such as dry grape skins, [dry] rags, [dry] grass, produce, dove feathers, flax scraps, a carpenter’s wood-shavings, hides and wool fleece. And these things are called, “something that does not add fumes.”", + "According to the law, it was [permissible] to cover a cooked food with something that adds fumes while it is still day and leave it covered on Shabbat. But the Sages forbade covering with something that adds fumes while it is still day, lest the stewpot boils on Shabbat and he need to uncover it to allow the boiling to rest and [then] return and cover it on Shabbat – and he would be found covering with something that adds fumes on Shabbat, which is forbidden. Hence it is permissible to cover with something that adds fumes at twilight (bein hashmashot); as at twilight, [most] stewpots will already have boiled over and their boiling will have rested. And once they have rested, they no longer boil over.", + "Likewise, according to the law, it was [permissible] to cover a cooked food with something that does not add fumes on Shabbat itself. But the Sages forbade this thing, lest he cover with hot ashes and there be a remnant of fire in it and he be found stoking coals. Hence they forbade covering something hot on Shabbat with something that does not add fumes.", + "[When there is] a doubt whether darkness [has arrived] or not, it is permissible to cover something hot. And it is permissible to cover something cold on Shabbat with something that does not add fumes, so that it not get completely cold or to dissipate its coldness. [In the case of] hot water that was covered on the eve of Shabbat and became uncovered on Shabbat, it is permissible to cover it – as he surely does not add [to the cooking in this way]. And it is permissible to replace the covering. How is this? He takes the covering and places dove feathers [in its place] or he takes the dove feathers and places the covering.", + "[If] he removed a cooked food or hot water from [one] vessel to another vessel, it is permissible to cover the other vessel on Shabbat with something that does not add [fumes], as it is with something cold. For they only forbade to cover something hot in its original vessel it which it was cooked. But if he removed it [from there], it is permissible.", + "We place a [hot] urn on top of a [hot] urn on Shabbat, a [hot] stewpot on top of a [hot] stewpot, a stewpot on top of an urn and an urn on top of a stewpot; and we seal their openings with dough – not in order that they will heat up, but rather so that they will keep their heat. As they only forbade to cover on Shabbat. But it is permissible to place a hot vessel on top of a hot vessel in order for them to retain their heat. However we do not place a vessel that that has something cold on top of a hot vessel on Shabbat; as [by doing this,] he generates heat in it on Shabbat. But if he leaves it from the eve, it is permissible – since he is not covering with something that adds [fumes]." + ], + [ + "", + "", + "", + "The period from sunset until the time when three stars of medium size become visible is called twilight. It is uncertain whether this period is part of the preceding day or of the following night. We generally decide in favor of greater stringency on this score; hence, the Sabbath lights may not be lit during twilight. And one who inadvertently does forbidden work at twilight on the eve of Shabbat and at the conclusion of Shabbat is nevertheless liable for a sin-offering. And these stars are not the large ones that are visible during the day and not the small ones that are only visible at night, but rather the medium ones. And from when three of these medium stars become visible, it is surely night with no doubt.", + "We do not make the wick that we light on Shabbat from something upon which the fire flickers, such as wool, hair, silk, cypress-wool, uncombed flax, the webbing of a palm tree, types of soft wood or that which is similar to them. Rather [we make it] from something upon which the fire catches, such as combed flax, silk clothes, cotton and that which is similar to them. One who lights needs to light the majority of what comes out of the wick.", + "One who wraps something with which we light, over something with which we do not light: If it is to thicken the wick in order to add to its light, it is forbidden. But if it is to harden the wick so that it stand and not slip down, it is permissible.", + "We may put a grain of salt or a bean particle on top of the lamp on the eve of Shabbat, so that it kindles [properly] on Shabbat night. And we may make a bonfire from all of the wicks that we do not light with on Shabbat – whether it is to warm up by it or whether it is to use its light; whether it is in a sconce or whether it is on the ground. And they only forbade to make them into a wick for a lamp alone.", + "Oil with which we light on Shabbat must be [easily] drawn by the wick. But we do not light with oils that are not drawn by the wick, such as tar, wax, castor oil, lamb’s tail and tallow. And because of what do we not light with wicks that the fire does not catch, and oils that are not drawn by the wick? [It is] a decree lest the fire of the lamp be dingy and he [then] incline it at the time that he uses its light.", + "One may put a minimal amount of oil into molten fat or fish innards that dissolved, and [then] light. But even if he mixed oils with which we do light into oils with which we do not light, he may not light [with them] – since they are not drawn.", + "We do not light with itran (a type of tar) because its smell is bad – lest he leave it and go out; and it is an obligation upon him to sit by the light of the [Shabbat] lamp. And [he may not light] with balm because its smell is good – lest he take some from the lamp – and also because it flutters; and not with white naphtha – and [that is forbidden] even during the week, because it flutters and he will come to [be in] danger.", + "It is permissible from the outset to light with other oils, such as radish oil, sesame [oil], turnip oil and all that are similar to them. There is no prohibition except only [with] those that the Sages enumerated.", + "One may not put a perforated vessel full of oil above the opening of a lamp so that [the oil] drip. Nor may he fill a dish with oil and put it next to the lamp and place the head of the wick in it so that it draw [from the oil. It is] a decree lest he take form the oil in the vessel, since it is surely not made disgusting by the lamp (as it would if the oil was sitting below the flame in a lamp). And it is forbidden to benefit from the oil that was lit on Shabbat and even if the lamp was extinguished, and even if [the oil] dripped out; since it is designated (muktseh) on account of the prohibition. But if he connects the vessel that has the oil in it to the lamp, with lime, clay or that which is similar to them, it is permissible.", + "We do not put a vessel under a lamp to catch the oil in it on Shabbat – as it surely negates a vessel from its preparedness. But if he had put it [there] while it is still day, it is permissible. And we put a vessel under a lamp on Shabbat to catch the sparks, since there is no substance to them, and he has [thus] not negated it from being carried. But it is forbidden to put water in it – even from the eve of Shabbat – since he quickens the extinguishing of the sparks.", + "We do not examine [clothing] by the light of the lamp, nor do we read by the light of the lamp, and even if it is two stories high. And if there are ten houses one on top of the other and the lamp is on the top one, he many not read or examine by its light [even] in the lower one, lest he forget and incline [it]. But if there were two [people] reading one topic, they are allowed to read in front of the lamp – since each one will remind his fellow if he forgets. But [this is not the case] with two topics, as each one is preoccupied with his topic.", + "Infants may read in front of their teacher by the light of the lamp, since the teacher watches them. But he should not read – as he is not afraid of them. However, he should see the book by the light of the lamp until he sees the beginning of the section that he needs to have them read. And afterwards, he gives them the book in their hands and they read in front of him.", + "It is forbidden to bring close vessels that are similar to one another and only recognizable with great deliberation to the light of the lamp and distinguish one from the other, lest he forget and incline [it]. Hence it is forbidden for a butler who is not regular to check cups and dishes by the light of the lamp, since he does not recognize them – whether with a lamp of olive oil, or whether with a lamp of naphtha that has much light. But a regular butler is permitted to check cups and dishes by the light of the lamp, since he does not need much deliberation. But if it is olive oil, we do not instruct him to check. Even though it is permitted, it is a decree lest he stock up from it.", + "It is forbidden to open and close a door [with] a lamp behind it in its [accustomed] way – since he will extinguish it. Rather, he must be careful at the time he opens [it] and at the time that he closes [it]. And it is forbidden to open the door across from a bonfire on Shabbat such that the wind blows upon it – and even if there is only a common wind (not a strong one) there. And we may place a Shabbat lamp on top of a tree attached to the ground and it is not a concern.", + "We blow six blasts of the horn in all the Jewish provinces and cities on the eve of Shabbat. And they would blow from a high place, so as to have hear all of the people of the city and all of the people of its open area.", + "[With] the first blast, those standing in the fields refrain from plowing and hoeing and from doing work in the field. And those closer are not allowed to enter the city until the ones further come, and they all enter at one time. But the stores are still open and the stands still standing. [When] he begins to blow a second time, the stands are removed and the stores are closed. But the water urns and the stewpots are still resting on the stove. [When] he begins to blow a third time, the one who removes [his food], removes [it]; and the one who covers, [it] covers [it]; and they light the lamps. And [the blower of the horn] pauses enough to roast a fish or to attach bread to the oven. And [then] he blows a tekiah, teruah and a tekiah and stops.", + "He blows the first blast in the afternoon (at mincha), and the third close to the setting of the sun. And likewise, we blow at the conclusion of Shabbat after the coming out of the stars, to permit the people [to do] their work.", + "They would not blow [on] Yom Kippur that fell out to be on the eve of Shabbat. [If it] fell out to be at the conclusion of Shabbat, we do not blow and we do not make havdalah. We blow but we do not make havdalah [when] a holiday comes out to be on the eve of Shabbat. [If it] fell out to be after Shabbat, we make havdalah, but we do not blow." + ], + [ + "It is forbidden to say to a gentile to do labor for us on Shabbat even though he was not commanded regarding Shabbat and even though he said to him [to do the labor] before Shabbat and even though there is no need for this labor other than [until] after Shabbat. And this matter is forbidden rabbinically (literally, from the words of the scribes) so that Shabbat will not be light in their eyes and they will come to do [forbidden work] themselves.", + "[In the case of] a gentile who did forbidden work on his own on Shabbat: If he did it for the sake of a Jew, it is forbidden to benefit from that work until the conclusion of Shabbat; and he waits [the time it would take] in order to make it. And that is when the thing is not in public to the point that many know that this thing was done on Shabbat for the sake of x. But if he did it for himself alone, it is permissible to benefit from it on Shabbat.", + "How is this? A Jew is permitted to use the light that was lit by a gentile. But if it was for the sake of a Jew, it is forbidden. [If] a gentile made a ramp upon which to descend from a ship, the Jew can descend after him. But if it was for the sake of a Jew, it is forbidden. [If] he filled water to give drink to his animal, the Jews can give [his animal] to drink after him. But if it was for the sake of a Jew, it is forbidden. [If] he plucked grasses to feed his animal, the Jews may place his animal [adjacent] so he can eat from them. And that is when that gentile does not know that Jew – lest he increase his work for his sake; and it come out that he did it for the Jew. Likewise [with] anything which he can increase, [the Jew] can only benefit from it on Shabbat if he does not know him.", + "But something which cannot be increased or decreased, such as a light and a ramp; since he did it for himself, the Jew can benefit [from it] after him on Shabbat, even though he knows him. [In the case of] a lamp lit at a party on Shabbat: If the majority are Jews, it is forbidden to use its light – as one who lights, lights with the majority in mind. But if the majority are gentiles, it is permissible to use its light; half and half, it is forbidden. [If] a fire broke out on Shabbat and a gentile comes to extinguish it, we do not say to him, “Extinguish,” or “Do not Extinguish,” since his rest is not upon (commanded to) us. And likewise anything that is similar to this.", + "[In the case of] a dead person for which the gentiles made a coffin and dug a grave on Shabbat or brought flutes to eulogize him with them: If [this was done] in private, he waits in order to make it at the conclusion of Shabbat and he buries him. But if the grave was on a large boulevard and the coffin was on top of it and all of the passers-by are saying that this which the gentiles are doing now on Shabbat is for x – that Jew should surely never be buried in it, as it is in public. But it is permissible to bury another Jew in it, and that is when he waits in order to make it. And likewise anything that is similar to this.", + "[In the case of] a gentile that brought flutes for a dead person on Shabbat – even though he brought them from next to the [city] wall, he must wait at the conclusion of Shabbat [the time needed] in order to bring it from a place close by. And afterwards they can eulogize with them. [This is] lest they brought them to the wall from another place at night, and they brought them in during the morning. And if he knew with certainty that they brought them from place x on Shabbat, he must wait after the Shabbat in order to bring if from that place. And that is when the thing is not on a big boulevard, like we said.", + "[In the case of] a city that Jews and gentiles lived in it and there was a bathhouse that was [used] on Shabbat: If the majority are gentiles, it is permissible to bathe in it at the conclusion of Shabbat immediately. But if the majority are Jews, he waits in order that the hot waters be heated – since it was heated for the sake of the majority. [If it was] half and half, he waits in order that the hot waters be heated. And likewise anything that is similar to this.", + "[If] a Jew said to a gentile to do forbidden work for him on Shabbat – even though he transgressed and we strike him with lashes of rebellion – he is permitted to benefit from that work in the evening after he waits [the time needed] in order to make it. And in every place, they only forbade after he waits [the time needed] in order to make it, for the sake of this thing: As if you say that it be immediately permissible – lest he will say to a gentile to make it for him, and he will find the thing ready immediately [after the Shabbat]. But since they forbade until after he waits in order to make it, he will not say to a gentile to make it for him – as he surely does not gain anything. For he is [regardless] delayed in the evening, [the time needed] in order to make this thing that was made on Shabbat.", + "It is permissible to tell a gentile to do something that is not a forbidden type of work and is only forbidden to do on Shabbat on account of a rabbinic decree. And that is when there is a little illness or there be a great need for the thing, or on account of [the performance of] a commandment.", + "How is this? The Jew says to the gentile on Shabbat to climb a tree or swim on the face of the waters in order to bring him a shofar (to blow on Rosh Hashanah), or a knife for a circumcision; or to bring him water from [one] courtyard to [another] courtyard, that does not have an eruv [connecting] them, to wash an infant or someone in pain. And likewise anything that is similar to this.", + "It is permissible for one who buys a house in the Land of Israel from a gentile to say to the gentile to write him a deed on Shabbat. For speaking to a gentile [to do forbidden work] is [only] forbidden from the words [of the Rabbis]; and they did not decree it in this matter, on account of the settlement of the Land of Israel. Likewise, one who buys a house in Syria from one of them – as Syria is like the Land of Israel regarding this matter.", + "It is permissible for a man to come to an agreement with a gentile about work and determine the money [he will pay] and the gentile does [the work] for himself, even though he does [it] on Shabbat. Likewise is it permissible for one to hire a gentile for an extended period, even though he does it [the work] on Shabbat. How is this? For example, he hired the gentile for a year or two to write for him or weave for him; and he surely writes and weaves on Shabbat, and [yet] it is permissible. [It is] is as if he determined with him that he write a book for him or weave a garment for him at any time that he wants. And that [it is permitted] is when he does not calculate [the payment] of each day with him (such that he would be paid by the day, including Shabbat).", + "To what are these words applicable? In private, such that everyone not knows that this work being done on Shabbat is for the Jew. But if it was well-known, revealed and publicized, it is forbidden. For one who sees the gentile occupied [with the work], does not know that he determined [permissible terms] and [will] say that x hired the gentile to do work for him on Shabbat.", + "Hence [in the case of] one who comes to an agreement with a gentile to build him his courtyard or his wall or to harvest his field, or hired him for a year or two to build him a courtyard or to plant him a vineyard: If the work was in the city or within the perimeter (techum), it is forbidden for him to allow [the gentile] to do [work]on Shabbat, on account of those that see him that do not know that he agreed [with permissible terms]. But if the work was out of the perimeter, it is permissible – since there is no Jew there to see the workers, when they are occupied [with the work] on Shabbat.", + "Likewise, it is permitted for a man to rent his vineyard or his field to a gentile, even though he will sow it and plant it on Shabbat. As the onlooker will know that they are rented or that he provided it to them for sharecropping. [But] it is forbidden to rent to a gentile something which is referred to by the name of a Jew, and it is not the way of that place to rent it out or to provide it for sharecropping. [That is] because the gentile does forbidden work on that place, and it is referred to by the name of its Jewish owner.", + "It is permitted to lend and rent vessels to a gentile – even though he will do forbidden work on Shabbat with them – since we are not commanded about the rest of vessels. But it is forbidden [to do so with one’s animal or one’s slave, since we are commanded about the rest of an animal or slave.", + "[In the case of] one who has a partnership with a gentile in work or merchandise or a store: If they stipulated at the beginning that the earnings of Shabbat are only for the gentile – whether little or much – and the earnings of another day in exchange for the Shabbat are only for the Jew, it is permitted. But if they did not stipulate [this] at the beginning; when they come to divide [the earnings], the gentile alone takes the earnings of all the Shabbats, and they divide the rest. And [the gentile] does not add anything to him in exchange for the Shabbat unless they stipulated [it] at the beginning. Likewise, it is the same law if they had a partnership to work a field.", + "And if they did not stipulate [how to divide the earnings] and the earnings from Shabbat were unknown, it appears to me that the gentile alone takes a seventh of the [total] earnings, and they divide the rest. [In the case of] one who provides money to a gentile with which to do business, he divides the earnings with the gentile evenly – even though he did business on Shabbat. And so did all of the Geonim decide.", + "A man should only give his vessels to a gentile craftsman to work with them on the eve of Shabbat in time for [the craftsman to] leave his house with them before dark – even though he has [already] transacted it with him. Likewise, a man should only sell, lend in any way, pawn or give his objects to a gentile in time for him to exit the entrance to his house with that item before Shabbat. For the whole time that he is in his house, no one knows when he gave it to him. And [hence] when the gentile exits his house with the item of the Jew in his hand on Shabbat, [the Jew] will appear as if he lent or pawned or transacted or sold it to him on Shabbat.", + "It is permitted [for] one to give a letter to a gentile to deliver to another city if he determined the wage for the delivery – and even if he gave it to him on the eve of Shabbat at dusk. And that is when he left the entrance to his house before Shabbat. But if he did not determine [the wage]: If there is a man in that city that regularly collects all the letters and sends them to all the [other] cities with his messengers, it is permitted to give the letter to the gentile. And that is when there is enough time in the day in order for him to reach the house adjacent to the wall [of the city] before Shabbat – as perhaps the house of this one who takes the letters and sends them is adjacent to the wall. But if there is no person that regularly [does] this but it is rather the gentile that is given the letter that delivers it to another city; it is always forbidden to send [it] with the gentile, unless he had designated the money [he is paying him for this].", + "It is permissible for a gentile to bring his items and store them in the house of a Jew on Shabbat. And it is even permitted [if] the Jew tells him, “Put them in this corner.” And we may invite a gentile [to our home] on Shabbat and we place provisions for him in front of him to eat. And if he takes them and goes out [to a different domain], we are not implicated – since his rest is not [commanded] upon us. Likewise, we may place provisions in front of a dog in the courtyard; and if he takes them and goes out, we are not implicated.", + "[In the case of] one who was traveling on the road and the day became sanctified upon him (Shabbat began) and he had money with him; he gives it to a gentile to transport it and he takes it back from him at the conclusion of Shabbat. And even though he did not give him a wage for this, and even though he gave it to him after it got dark, it is permissible – as a person is panicked about his money and it is impossible for him to throw it down; and if you do not permit this thing which is only rabbinic (literally, from the words of the scribes) to him, he will come to bring it [to his destination] in his hand and transgress a type of work forbidden by the Torah. To what are these words applicable? To his [own] purse. But he may not give a found object to a gentile, but rather transports it [himself, by walking] less than four ells each time (walking that distance and stopping over and over).", + "[In the case of] a Jew that did forbidden work on Shabbat: If he transgressed volitionally, it is forbidden for him to ever benefit from that forbidden work. But it is permissible for other Jews to benefit from it at the conclusion of Shabbat; as it is stated (Exod. 31:14), “You shall keep the Shabbat, for it is holy” – it is holy, but its acts are not holy. How is this? [If] a Jew cooked on Shabbat volitionally, it can be eaten by others at the conclusion of Shabbat – but he may never eat it. But if he cooked inadvertently, it can be eaten immediately at the conclusion of Shabbat, whether by him or by others. And likewise anything that is similar to this.", + "[In the case of] produce that went out of the perimeter and came back: [If] inadvertent, they may be eaten on Shabbat, as no act was done to their substance and they were not changed. [But if] volitional, they may not be eaten until the conclusion of the Shabbat.", + "[In the case of] one who hires a worker to watch a cow or a baby for him, he may not give him the wage for Shabbat. Hence [the worker] is not accountable on Shabbat. But if the wage-worker one hired was hired for the week or hired for the year, he gives him the full wage. Hence he is accountable on Shabbat. Yet he should not say to him, “Give me my wage for Shabbat,” but he should rather say to him, “Give me my wage for the year,” or “for ten days.”" + ], + [ + "[With regard to] the forbidden types of work for which one is liable stoning and excision if volitional, and a sin-offering if inadvertent – some of them are primary categories (avot), and some of them are sub-categories (toledot). And the number of the primary categories of all the types of forbidden work is forty-less-one. And these are them: Plowing, sowing, reaping, binding, threshing, winnowing, sorting, grinding, sifting, kneading, baking, shearing, whitening, combing, dyeing, spinning, making loops, tying the threads of the warp to the base of the loom, weaving, separating the threads, tying, untying, sewing, tearing, building, demolishing, striking with a hammer, hunting, slaughtering, skinning, curing, smoothing leather, cutting, writing, erasing, etching [lines into parchment], burning, extinguishing and carrying from one domain to another.", + "All these types of work and anything that [shares] their function are called primary categories of forbidden work. How is their scope? It is one whether he plows or digs or makes a furrow, they are certainly [the same] primary category of forbidden work. As each and every one is digging into the ground, and they have one function.", + "Likewise one who plants seeds, one who plants trees, one who puts shoots into the ground, one who grafts and one who prunes – all of these are [only] one primary category from the primary categories of work, and they have one function. For each one of them is intended make something grow.", + "Likewise one who reaps grain or legumes, one who harvests grapes, one who brings down dates, one who gathers olives and one who collects figs – all of these are one primary category of forbidden work. For each one of them is intended to remove something from its source of growth. And the remaining primary categories [all follow] this pattern.", + "The subcategory is a type of forbidden work that is similar to one of these primary categories. How is this? A person who cuts a vegetable into small [pieces] to cook it is liable, since this work is a sub-category of grinding. For when a person grinds, he takes one [large] entity and divides it into many parts. [So] anyone who does something similar to this is surely [engaged in] a subcategory of grinding. Likewise, one who takes a strip of metal and rubs it to get its powder in the manner that goldsmiths do – this is surely a subcategory of grinding.", + "Likewise one who takes milk and puts in [a piece of] stomach (rennet) to churn it – this one is surely liable on account of a subcategory of sorting. For he separated the curds from the milk. And if he [processes] it and makes it into cheese, he is liable on account of building. For anyone who gathers one piece to another and adheres it all until it becomes one entity – this is surely similar to building. And likewise with each and every type of forbidden work from the primary categories, they have subcategories in the way that we have said. And from the makeup of the forbidden work done on Shabbat, you will know from which primary category it is a derivative or from which primary category it is a subcategory.", + "It is the same [if] one does one of the primary categories of forbidden work or one of the subcategories – he is liable for excision when volitional; stoning, if witnesses came [to testify about it]; and a sin-offering when inadvertent. If so, what is the difference between the primary categories and the subcategories? The only difference between them is about the matter of the sacrifice alone. As one who does many primary categories in one forgetful spell is liable a sin-offering for each and every primary category. But if he did a primary category and its subcategories in one forgetful spell, he is only liable for one sin-offering.", + "How is this? See that [if] he plowed, sowed and reaped on Shabbat in one forgetful spell, he is liable for three sin-offerings. And even if he did forty-less-one [primary categories] inadvertently – such as [if] he forgot that these types of work were forbidden to do on Shabbat – he is liable a sin-offering for each and every type of forbidden work. But if he ground, cut a vegetable and rubbed a strip of metal in one forgetful spell, he is only liable for one sin-offering. For he only did one primary category and its subcategories. And likewise anything that is similar to this.", + "One who does many types of forbidden work [that are] derivative from one type of forbidden work is only liable one sin-offering. How is this? See that [if] he sowed and planted [a tree] and grafted and pruned in one forgetful spell, he is only liable for one sin-offering. For they are all one [derivative of] one primary category. And likewise anything that is similar to this." + ], + [ + "One who plows a minimal amount is liable. One who weeds around tree roots, one who removes grass and one who prunes twigs to beautify the land are surely [doing] a subcategory of plowing; so from when he does a minimal amount, he is liable. Likewise, one who evens out the surface of a field – such as one who lowered a mound and flattened it or one who filled in a gully – is liable on account of plowing, and its [requisite] amount is a minimal amount. Likewise the [requisite] amount for anyone who evens out hole is a minimal amount.", + "One who sows a minimal amount is liable. One who prunes a tree in order for it to grow is surely [doing a] derivative of sowing. But one who waters plants and trees on Shabbat is surely [doing a] subcategory of sowing, so he is [also] liable with a minimal amount. Likewise, one who soaks wheat and barley and that which is similar to them in water is surely [doing a] subcategory of sowing, so he is liable with a minimal amount.", + "One who reaps [something] the size of a dried fig is liable. And one who severs [a plant] is [doing a] subcategory of reaping. And anyone who uproots something from [the source of] its growth is liable for reaping. Hence one who severs grass from a rock, dodder that grew on a bush or grass that grew on top of a barrel is liable – as this the place of their growth. But one who severs [a plant] from a pot without a hole is exempt, as this is not the place of its growth. However one who severs [it] from a pot with a hole [big enough] for a small root is liable – since it is surely like the ground.", + "One who inadvertently reaps any plant, the reaping of which makes it flourish and grow – such as alfalfa or beets – is liable for two sin-offerings. One is on account that he is reaping and [the other] is on account that he is planting. Likewise one who reaps and needs the wood [of the branches] that he cuts is liable on account of harvesting and on account of planting. [If] one lifted a clod of dirt upon which grass grew from the ground and placed it on stakes, he is liable on account of severing. If it was on the stakes and he put on the ground, he is liable on account of planting. One who on Shabbat severs figs that have dried in their source (the tree), and likewise the fruit of any tree that has dried upon it, is liable – even though they are [considered] uprooted regarding impurity.", + "[In the case of] one who severs endives [or] who prunes reeds: If he does it for eating [by humans], its [requisite] amount is like a dried fig. But if it is for an animal [to eat], its amount] is the fill of a small goat’s mouth. And if it was for burning (fuel), its amount is enough to cook an egg. [In the case of] one who binds edibles: If he does it for eating [by humans], its [requisite] amount is like a dried fig. But if he bound [it] for an animal [to eat], its amount is the fill of a small goat’s mouth. And if it was for burning, its amount is enough to cook an egg. And the egg that is mentioned in every place is a medium egg of a chicken. And every places that it says, “enough to cook an egg,” it [means] enough to cook the size of a dried fig from the egg. And the size of a dried fig is a third of an egg. And [the prohibition] of binding is only with that which grows from the ground.", + "One who gathers together a cake of dried figs and makes a circle from it or pierces dates and strings them together to the point that are gathered into one body is surely [doing] a subcategory of binding, so he is liable. And likewise anything that is similar to this.", + "One who threshes [something] the size of a dried fig is liable. And [the prohibition] of threshing is only with that which grows from the ground. And one who extracts [something] is [doing] a subcategory of threshing, so he is liable. And likewise anything that is similar to this. One who milks an animal is liable on account of extracting. One who wounds something living that has a skin is likewise liable on account of extracting. And that is when he needs the blood that comes out from the wound. But if he only intended to damage [it], he is exempt – as he is destroying. And he is only liable once the blood or milk that he extracted is the amount of a dried fig.", + "To what are these words applicable? To one who wounds a beast, an animal or a bird and what is similar to them. But one who wounds his fellow is liable – even though he intends to damage – because of his emotional satisfaction, for his mind is put at ease and his anger is assuaged. And so it is like he is improving [something]. And even though he does not need the blood that he extracts from him, he is liable.", + "The eight swarming animals (sheratsim) that are mentioned in the Torah are ones that [are considered to] have skins with regards to Shabbat – like beasts, animals and birds. But other repugnant creatures and creeping things [are not considered to] have skins. Hence one who wounds them is exempt. And it is the same whether one wounds a beast, an animal, a bird or one of the eight swarming animals and blood comes out of them; or if the blood is [only] collected [internally to one spot], even though it does not come out – he is liable.", + "One who squeezes fruit to extract their juices is liable on account of extracting; and he is only liable once the liquids that he squeezed constitute the amount of a dried fig. And we are only liable from the Torah for the crushing of olives and grapes alone. But it is permissible to crush a cluster of grapes into [solid] food. For liquid that goes into food is food – and it comes out that he is extracting food from food [which is not true extraction]. However if he squeezes [it] into a vessel that has no food, he is surely crushing, so he is liable. And one who milks into food or suckles into his mouth is exempt; and he is only liable once he milks into a vessel.", + "One who winnows or sorts [something] the size of a dried fig is liable. And one who churns is surely [doing] a subcategory of sorting. Likewise one who sorts sediments from liquids is surely [doing] a subcategory of sorting or a subcategory of sifting, so he is liable. For the function of winnowing, sorting and sifting are similar to one another. [So] why did they count them as three [categories]? Because we count each type of work that was [done] in the [preparation of the] Tabernacle on its own.", + "[In the case of] one who sorts food from the residue, or one who sorts one type of food from another when there are two types in front of him: With a sieve or with a sifter, he is liable. [But] with a tray or with a plate, he is exempt. And if he sorted with his hand to eat immediately, it is permissible.", + "One who sorts the residue from the food – even with one of his hands – is liable. And one who sorts lupines from their residue is [also] liable, since their residue sweetens them when they are cooked with it. [Hence] it comes out as if [he] sorts residue from food, so he is liable. One who sorts food from residue with his hand to leave it even [only] for that day is as if sorting for storage, so he is liable. When there are two types of food mixed up in front of him, he may sort one type of food from another and leave it to eat immediately. But if he sorted and left [it] even [only] for that day – such as if he sorted in the morning to eat it in the afternoon – he is liable.", + "One who strains wine, oil, water as well as other liquids in their strainer is liable – and that is when he strains the [amount] of a dried fig. But we may filter wine that has no sediment or clear water through a handkerchief or an Egyptian basket so that it will become very clear. And we may [pour] water over sediments [until the water] will become clear. And we may place a beaten egg in a mustard strainer so that it will become clear. [In the case of] mustard that one kneaded on the eve of Shabbat, he may dissolve it and drink [it] on the next day – whether by hand or with a vessel. Likewise wine in the press – the whole time that it is fermenting – he may agitate the barrel with its sediments and [pour] it over handkerchiefs. For the sediments have not yet properly separated from the wine, such that all of the wine is like one substance. And likewise mustard, and anything that is similar to it.", + "One who grinds [something] the size of a dried fig is liable. And anyone who pounds spices or herbs in a mortar is surely grinding, so he is liable. One who cuts a vegetable severed [from the plant] is surely [doing] a subcategory of grinding. Likewise one who saws woods to benefit from its sawdust or one who rubs a strip of metal is liable from once he rubs off a minimal amount. But one who chops wood is not liable until he has measured out [the amount of wood] with which to cook the amount of a dried fig from an egg.", + "One who sifts [something] the size of a dried fig is liable. One who kneads [something] the size of a dried fig is liable. One who kneads [mud] is [doing] a subcategory of kneading. And what is its [requisite] amount? [That which is] enough to make a goldsmith’s crucible. And there is no [such thing as] kneading of ashes or of sand or of bran or of anything that is similar to them. One who places sesame seeds or flax seeds or that which is similar to them in water is liable on account of kneading – as they [then] become mixed up and connect to one another." + ], + [ + "One who bakes [something] the size of a dried fig is liable. It is the same whether he bakes bread, cooks a food or herbs or heats up water – it all has one function. The [requisite] amount of heating water is enough to bathe a small limb. And the [requisite] amount of cooking herbs is enough that they be fit for the purpose for which they are being cooked.", + "One who places an egg next to an urn so that it will roast slightly and it becomes slightly roasted is liable – since one who cooks with an effect of fire is like one who cooks with fire itself. Likewise one rinses an old salted fish or a Spanish kolias – which is a very small and delicate fish – in hot water is surely liable. For scalding in hot water is the completion of its cooking. And likewise anything that is similar to this.", + "One who cracks an egg on a hot garment or sand or dirt of the roads which are hot because of the heat of the sun is exempt, even though it gets roasted. For the effects of the sun are not like the effects of fire [regarding that which is defined as cooking]. But they decreed about them [to forbid them] on account of the effects of fire. Likewise one who cooks with the hot springs of Tiberius or that which is similar to them is exempt. One who cooks something that is totally cooked or something that does not need to be cooked at all on the fire is exempt.", + "[In the case of] one who provided the fire, one who provided the wood, one who provided the stewpot, one who provided the water, one who provided the meat, one who provided the spices and one who stirred [in this sequence], they are all liable on account of cooking. As anyone who does one of the accessories of cooking is surely cooking. But if one first placed the stewpot on the stove, another one came and provided the water, another one came and provided the meat, another one came and provided the spices, another one came and provided the fire, another one came and provided the wood on the fire and another one came and stirred, only the last two are liable on account of cooking.", + "[If] he placed meat on the coals: If the amount of a dried fig was roasted – even in two or three places – he is liable. If the amount of a dried fig was not roasted, but all of it was cooked halfway, he is liable. If it was cooked halfway [only] on one side, he is exempt until he turns it over and it is cooked halfway on both sides. [If] he forgot and cleaved bread to the oven [wall] on Shabbat and [then] remembered, it is permissible for him to peel it off before it is baked and he come to [having done] forbidden work.", + "One who melt one of the types of metals or dissolves the metals until it becomes a coal is surely [doing] a subcategory of cooking. Likewise one who dissolves wax, tallow, tar, pitch, sulfur or that which is similar to it is surely [doing] a subcategory of cooking, so he is liable. Likewise, one who bakes an earthen vessel until it becomes ceramic is liable on account of cooking. The principle of the matter is whether he softens a hard substance or he hardens a soft substance – he is liable on account of cooking.", + "One who shears wool or hair – whether from a beast or an animal, whether it is alive or dead, and even from their pelts – is liable. What is its [requisite] amount? Enough to spin from it a thread the length of which is like the width of a double sit. And how much is the width of a sit? Enough to stretch between his thumb and his first [inside] finger when he opens [his hand as wide] as he can, and this is close to two thirds of a zeret. One who spins wool from a live creature is exempt – as this is not the way of shearing, nor the way of combing nor the way of spinning.", + "One who cuts his nails, his hair, his mustache or his beard is surely [doing] a subcategory of shearing, so he is liable. And that is when he cuts with a tool. But if he cuts with his hand – whether himself or someone else – he is exempt. Likewise one who cuts off a growth from his body is exempt – whether by hand or with a tool, whether from himself or from someone else. And it is permissible to cut off a growth in the Temple by hand, but not with a tool. However if it was dry, he may even cut it off with a tool and [then] perform the [Temple] service.", + "How much does one who cuts his hair [need] to cut so that he be liable? Two hairs. But if he cut white ones from black ones, he is liable [for] even one. [In the case of] a nail the majority of which has separated or strips of skin the majority of which have separated towards above and they disturb him, it is permissible for him to cut them by hand – but not with a tool. However if he cut them with a tool, he is exempt. And if they do not disturb him, it is forbidden even by hand. And if their majority has not separated, it is forbidden to cut them by hand even if they disturb him. And if he cut them with a tool, he is liable.", + "One who whitens wool, linen or crimson wool as well as anything that is similar to them – in that it is its way to be whitened – is liable. And what is its [requisite] amount? Enough to spin from it a thread the length of which is like the width of a double sit, which is the length of four handbreadths.", + "One who launders clothes is surely [doing] a subcategory of whitening, so he is liable. And one who squeezes a garment until the water in it comes out is surely laundering, so he is [also] liable. For squeezing is an accessory of laundering, [just] like stirring is an accessory of cooking. And there is no [such thing] as squeezing with hair. And the same is true of leather, so we are not liable for squeezing it.", + "One who combs wool, linen or crimson wool as well as anything that is similar to them is liable. And what is its [requisite] amount? Enough to spin from it a thread the length of four handbreadths. And one who combs tendons until they become like wool in order to spin them is surely [doing] a subcategory of combing, so he is liable.", + "One who dyes a thread the length of four handbreadths or something from which it is possible to spin a thread of that length is liable. And one who dyes is not liable until it be with a dye that is lasting. But a dye that does not last at all, such as one who applies red dye or vermilion paint on iron or copper and dyed it, is exempted. As you can surely remove it in its time, so he is not dying anything. And anyone whose work is not lasting on Shabbat is exempt.", + "One who makes the color of a dye is surely [doing] a subcategory of dying, so he is liable. How is this? For example, one who placed iron sulfate into gallnut extract so that it would all become black or placed safflower into saffron extract so that it would all become green. And likewise anything that is similar to this. And what is its [requisite] amount? Enough to dye a thread the length of four handbreadths.", + "One who spins the length of four handbreadths from anything that can be spun is liable – it is the same if he spins wool, flax, plumage or hair. Likewise anything that is similar to them. One who makes felt is surely [doing] a subcategory of spinning, so he is liable. And that is when he makes into felt something from which it is possible to spin the length of four handbreadths of a medium width.", + "One who makes two loops [in a weave] is liable. One who makes a sieve, a sifter, a basket or a net, or wove a bed with cords is surely [doing] a subcategory of making loops. So from when he makes two loops in any of these, he is liable. Likewise anyone who makes two loops with something that is made up of many loops like these is liable.", + "It is the way of weavers to stretch the [warp] threads to the length and width of the panel. Two hold [the threads in place] – one from here and one from there – and one beats the threads with a rod and fixes them [to be] one next to the other until they all become the warp without the woof. And the stretching of the threads in the way of weavers is the setting up of the weave. And the one who stretches is called a setter of the threads. And when he doubles it over and begins to introduce the woof into the warp, he is called a weaver.", + "One who sets the threads is liable; and it is one of the primary categories of forbidden work. And the one who beats on the threads until they fall into place and fixes them is surely [doing] a subcategory of setting the threads. And what is its [requisite] amount? From when he fixes the width of two fingerbreadths. Likewise, one who weaves two strings the width of fingerbreadths is liable. Whether he weaved them at the beginning or whether part of the garment was woven and he [added] to the weave, its amount is two threads (over two fingerbreadths). And if he wove one thread and finished the garment with it, he is [also] liable. [If] he wove two threads the width of three loops at the edge of the panel, he is liable [as well]. See what this resembles – one who weaves a small band the width of three loops.", + "One who lines up the threads and separates them during the weaving is surely [doing] a subcategory of weaving. Likewise one who braids hairs is surely [doing] a subcategory of weaving; and its [requisite] amount is from one he makes a braid the length of two fingerbreadths.", + "One who separates two threads is liable. And [the category of separating is defined as] one who separates the weave. Whether he separates the warp from the woof or removes the woof from the warp, he is surely separating. And so he is liable. And that is when he is not destroying [it], but rather intends to improve it in the way of those who mend the simplest garments together: As they separate [threads] and afterwards mend and go back to weave the threads that they separated until they make the two garments or the two torn sections into one. And one who [unwraps] a braid to improve it is certainly [doing] a subcategory of separating; and its [requisite] amount is like the amount for separating." + ], + [ + "One who ties a permanent knot and it is the work of a craftsman is liable – such as if the tied a camel-driver’s knot, a sailor’s knot or the knots that strap-makers make for shoes and sandals when they make them. And likewise anything that is similar to this. But one who ties a permanent knot but it is not the work of a craftsman is exempt. And it is permitted from the outset to tie an impermanent knot that is not the work of a craftsman.", + "How is this? If his strap undid and he tied it; his rope undid and he tied it; or he tied a rope to a bucket; or he tied a bridle to an animal – he is certainly exempt. Likewise anything that is similar to these knots that are the work of an amateur, such that every man ties them [to be] permanent. And if he ties any impermanent knot with a knot that is the work of a craftsman, it is surely forbidden.", + "When getting dressed, a woman may tie the opening of her robe, even though it has two openings (and so the one might have been considered a permanent knot); the strings of her hairnet, even though it is loose on her head (and hence might also have been considered permanent); or the straps of a shoe or a sandal. [She may also tie] wine or oil jugs, even though it has two spouts; and [a garment over] a pot of meat, even though she can take the meat out without untying the knot. We may tie a pail with a cord or a belt and that which is similar to it, but not with a rope. We may tie [a rope across an entrance] before an animal or to its leg so that it will not go out, even though it has two ropes. And he can tie a cow to a trough with a rope that was tied to the cow, or tie the trough to the cow with a rope that was tied to the trough. But he may not bring a rope from his house and tie it to the cow and the trough. However if it was a weaver’s cord that is permitted to carry, he may surely bring it and tie it to the cow and the trough. [One may do all of this] because all of these knots are the work of an amateur and not permanent, but rather [something that] sometimes he ties and sometimes he unties. And therefore it is permissible to tie them at the outset. One may untie wrappers of dates and dried figs; and split, cut, take and eat [them].", + "It is permissible to tie anything that is fitting for animal food on Shabbat. Hence if a sandal strap tore in a carmelit, he may take a moist reed that is fitting for animal food and wrap it upon [the sandal] and tie the reed. If the strap of a shoe or a sandal falls out or most of his foot comes out [of the shoe or sandal on account of the loosening of the strap], it is permissible to put the strap back in its place, so long as he does not tie [it].", + "A bow is permissible, since it is not confused with a knot. Hence one can wrap a cord to the two ends of a rope that tore and make a bow.", + "It is permissible to tie an impermanent knot for the matter of a commandment; for example to tie [a knot] in order to measure a [requisite] amount from the amounts [legislated by] the Torah. We may tie the string of a harp that tore in the Temple, but not in the [rest of the] city. But one should not tie a string at the outset even in the Temple.", + "We are liable for untying any knot that we are liable for its tying. And one is exempt for untying any knot for which one who ties it is exempt. And it is permissible to untie any knot that it is permissible to tie.", + "One who twists a rope out of palm fronds, beet shoots, wool threads, flax threads, hair threads or what is similar to them is surely [doing] a subcategory of tying, so he is liable. And its [requisite] amount is enough for the rope to stay twisted without a knot, such that his work be permanent. Likewise, one who separates the twisting is surely [doing] a subcategory of untying, so he is liable. And that is when he does not only intend to destroy [it]. And its [requisite] amount is like the amount of the one who twists [it].", + "One who sews two stitches is liable. And that is when he tied the ends of the thread this way and that way, so that the stitch holds and does not undo. But if he ties more than two stitches, he is liable even if he does not tie [them], for the stitch is lasting. And one who stretches the thread of a stitch on Shabbat is liable – since it is from the auxiliaries of sewing.", + "One who tears two stitches to sew, in order to sew two stitches, is liable. But one who tears to ruin it, is exempt, since he is destroying. One who tears in his anger or for a dead person for whom he is obligated to tear [in mourning] is liable, because his mind is put at ease with this thing and his impulse is calmed. And since his anger is assuaged with this thing, it is like he is improving [something], so he is liable. And one who [tears to] open a collar on Shabbat is liable.", + "One who adheres papers or pieces of leather with scribes’ glue or that which is similar to it is surely [doing] a subcategory of tearing, so he is liable. Likewise one who separates papers that are adhered or leather that is adhered – and he does not intend to only destroy – is surely [doing] a subcategory of tearing, so he is liable.", + "One who builds a minimal amount is liable. One who evens the ground in a house – such as one who lowered a mound or filled in a gully – is certainly building, so he is liable. [In the case of] one who provided the stone and who provided the mortar [in that sequence, only] the one who provided the mortar is liable. But in the top row, even the one that places the stone and lays it on the mortar is liable. For we do not lay [any more] mortar upon it. And one who builds on top of vessels is exempt.", + "One who makes a permanent tent is surely [doing] a subcategory of building, so he is liable. Likewise, one who makes an earthen vessel – such as an oven or a barrel before they are fired – is surely doing a subcategory of building, so he is liable. Likewise one who [processes] cheese is surely [doing] a subcategory of building, so he is liable; but he is not liable until he [processes] the size of a dried fig. One who inserts the handle of a hammer into its wooden [head] is surely [doing] a subcategory of building, so he is liable. And likewise anything that is similar to this. Likewise one who implants wood into wood – whether he implants [it] with a nail or whether he implanted the wood itself until it becomes one – is surely [doing] a subcategory of building, so he is liable.", + "One who makes a hole in a chicken coop so that light will come in for them is liable on account of building. One who replaces the door of a well, a cistern or the extension [of a house] is liable on account of building.", + "One who demolishes a minimal amount is liable; and that is when he demolishes in order to build. But if he demolishes in a destructive way, he is exempt. One who demolishes a permanent tent or detaches [a piece or board of] wood that is implanted is surely [doing] a subcategory of demolishing, so he is liable – and that is when he intends to improve [it].", + "One who strikes [even] one blow with a hammer is liable. And anyone who does something that is the end of [an object’s] production is surely [doing] a subcategory of striking with a hammer, so he is liable. How is this? One who blows a glass vessel; one who designs a design, [or] even part of the design, in a vessel; one who etches a minimal amount; one who makes even a minimal hole – whether in wood or in metal, whether in a building or in vessels – is surely [doing] a subcategory of striking with a hammer, so he is liable. But we are not liable for the making of any hole that is not made to put in and bring out [through it].", + "One who splits a boil on Shabbat in order to widen the opening of the wound, in the way that the physicians do when they intend to widen the opening of the wound in order to heal, is surely liable on account of striking with a hammer – as this is a type of work of physicians. But if he split [it] to extract the pus from it, that is surely permissible.", + "One who chisels a minimal amount of a stone is liable on account of striking with a hammer. One who removes a stone in the foundation of a house, fixes it with his hand and replaces it in the place that is fitting for it, is liable on account of striking with a hammer. One who plucks a growth on the surface of garments – such as those growths in wool clothes – with his hand is liable on account of striking with a hammer. And that is when he is exacting about them. But if removes them in the way of preoccupation (and without being aware of his actions), he is surely exempt. One who shakes a new black cloak in order to beautify it and to remove the white wool stuck in it in the way that the craftsmen do this is liable for a sin-offering. But if he is not exacting, it is permitted.", + "One who traps something from a species which it is its way to be trapped is liable – for example wild animals, birds and fish. And that is when he traps them into a place that does not lack [complete] trapping. How is this? For example, [if] he chased after a gazelle until he made it go into a house, a garden or a courtyard and he closed [the gate] in front of it; or shooed a bird until he made it go into a closet and closed [the door] in front of it; or scooped fish from the water into a pail of water – he is surely liable. But if he shooed a bird into a house and closed [the door] in front of it; or went after a fish and removed it from the sea into a pool of water; or chased after a gazelle until it entered a broad hall and he closed [the door] in front of it – he is surely exempt, for this is not compete trapping. As if he wants to take it, he will need to chase after it and trap it from there. Hence, one who traps a lion is not liable until he makes it go into its cage in which it is held.", + "Any space in which if he runs he can reach the wild animal with one dive, or the walls of which are sufficiently close to each other that their shade will overlap in the middle, is surely a small space. So if he ran after a gazelle or that which is similar to it [so that it went] into it, he is liable. But one who runs after a wild animal or bird [so that it goes] into a space that is bigger than this is exempt.", + "It is the same, whether with the eight swarming animals mentioned in the Torah or with the other repugnant creatures and creeping things the species of which is trapped – one who traps from one of them is liable, as he intended to trap and he trapped. [This is] whether [this is done] for a need or not for a need or to play with them – as [one is even] liable for forbidden work that is not needed for itself. One who traps a sleeping or blind [creature] is liable.", + "One who sets out dogs in order that they will trap gazelles or rabbits or that which is similar to them and the gazelle ran away in front of the dog and it chased the gazelle; or [if the dog] stood in front of it and bewildered it, until the dog reached [it] and caught it – this is surely a subcategory of trapping, so he is liable. Likewise one who does [it] this way with birds.", + "[In the case of a] gazelle that entered a house and one person closed [the door] in front of him, he is liable. [If] two closed it, they are exempt. But if one cannot close it [by himself] and the two closed it, they are liable. [If] one sat at the entrance but did not fill it up (to fully block it), and the second one sat and filled it up, the second one is liable. [If] the first one sat and filled it up and the second came and sat at his side – even though the first one got up and walked away (and the second one is now blocking the entrance) – the first one is liable, and the second one did not do anything. So it is permissible for him to sit in his place until the evening and take the gazelle. To what is this similar? To one that closes his house to guard it, and he finds a deer kept in it – as he did not do anything. [If] a bird went under the corners of his clothes, he may sit and guard it until it gets dark. And it is permissible.", + "One who traps a gazelle [that is] old, lame, sick or young is exempt. One who removes a beast, a wild animal or a bird from a trap is exempt. One who traps wild animals or birds that are [already] in his possession – such as geese, chickens and [attic] pigeons – is exempt. One who traps something the species of which is not trapped – such as locusts, wild bees, wasps, mosquitos, fleas and that which is similar to these – is surely exempt.", + "Being that they bite – even if they do not kill – it is permissible to trap injurious creeping things on Shabbat, such as snakes and scorpions and that which is similar to them. And that is when he intends to be saved from their bite. How should he do it? He covers them with a vessel or surrounds them [with objects] or ties them up so that they cannot hurt." + ], + [ + "One who slaughters is liable. And not only slaughtering; but anyone who takes the life of one of all the types of animals, beasts, birds, fish or swarming animals – whether by slaughtering, stabbing or hitting – is liable. One who strangles a living thing until it dies is surely [doing] a subcategory of slaughtering. Hence if he lifts a fish out of a pail of water and leaves it until it dies, he is liable. And not [even] from when it dies, but once [the size of a] sela coin has dried up between its gills, he is liable – as it can no longer live. If he extended his hand into the innards of a beast and dislocates a fetus in its innards, he is liable.", + "One who kills creeping things that are fruitful and multiply from a male and a female, or come to be from the dirt – such as fleas – is liable like one who kills a beast or an animal. But one who kills creeping things that come to be from dung or from rotten produce and that which is similar to them – such as meat worms and worms in legumes – is exempt.", + "One who searches his clothes [for lice] on Shabbat may crush the lice [between his fingers] and throw them away. And it is permissible to kill lice because they [come] from sweat.", + "It is permissible to kill on Shabbat animals and creeping things that bite and definitely kill from when they are seen – for example, Egyptian flies, Nineveh wasps, Chadyab scorpions, snakes in the Land of Israel and rabid dogs anywhere. But it is only permissible to kill all the other injurious creatures if they were running after him. However if they were sitting in their place or running away from him, it is forbidden to kill them. And it is permissible to trample them and kill them innocently as he is walking.", + "One who skins enough of the hide to make an amulet is liable. Likewise one who cures enough of the hide to make an amulet is liable. And it is the same if one salts or if one cures – as salting is a type of curing. And there is [no such thing as] curing with foods. Likewise one who smooths enough of the hide to make an amulet is liable. And what is smoothing? That is one who removes hair or wool from upon the hide after the death [of the animal] until he smooths the surface of the hide.", + "One who separates the lower hide from the upper hide is surely [doing] a subcategory of skinning, so he is liable. (One who separates enough of the hide to make an amulet is liable.) One who tramples the hide with his foot until it becomes hard or one who softens it with his hand and pulls it and straightens it in the way that the strap-makers do is surely [doing] a subcategory of curing, so he is liable. One who plucks the plumage from a wing is surely [doing] a subcategory of smoothing, so he is liable. Likewise, one who spreads a minimal amount of a plaster bandage, wax, tar or that which is similar to them from the things that are spreadable, until their surface is flattened is liable on account of smoothing. Likewise, one who pounds a hide stretched between two poles with his hand is liable on account of smoothing.", + "One who cuts enough of the hide to make an amulet is liable. And that is when he intends [to cut] the measure of its length and the measure of its width and he cuts with intention, such that it is a type of work. But if he cuts in a ruining way or without intention for its measure, but rather while preoccupied or like one who is playing, he is surely exempt. One who lops off a wing is surely [doing] a subcategory of cutting and is liable. Likewise, one who chisels posts of cedar wood is liable on account of cutting. Likewise, any cutting that a woodworker cuts from wood or a metalsmith from one of the metals is liable on account of cutting. One who takes a wood twig in front of him and snips it to pick his teeth with it or to open a door with it is liable.", + "It is permissible on Shabbat to cut anything that is fitting for animal food, such as straw, moist grass, palm fronds and that which is similar to them – as there is no forming of a vessel with them. And it is permissible to break off fragrant [branches] to smell them, even though they are hard and dry. And he may split as much as he wants from them – whether he is breaking off a large [branch] or a small [branch].", + "One who writes two letters is liable. One who erases in order to write two letters in the place of the erasure is liable. One who writes one letter as big as two is exempt. [But if] he erased one big letter and there is room to write two in its place, he is liable. [If] he wrote one letter and finished a book with it, he is liable. One who writes in order to destroy the hide is liable – as his liability is not for the place of the writing, but rather for the writing. But one who erases in order to destroy is exempt. [If] ink fell on [a page of] a book and he erased it; [if] wax fell on a ledger and he erased it – he is liable if there is enough to write two letters in its place.", + "One who writes a letter twice and it is a word – such as dad (breast), tat (below), gag (roof), rar (flow), sas (rejoiced), sas (a moth) and chach (hook) – is liable. And one who writes in any script and in any language is liable, and [likewise] even for two signs.", + "One who writes a letter adjacent to writing or on top of writing; one who intended to write [the single letter] chet and wrote zayin twice (which forms a word), and likewise with other letters; one who writes one letter on the ground and one letter on a beam such that one is surely not viewed with the other; and one who wrote two letters on two pages of a ledger and one is not viewed with the other – [are all] exempt. [If] he wrote them on two walls of a corner or two pages of a ledger, such that the one is viewed with the other, he is liable.", + "[If] one took parchment or that which is similar to it and wrote one letter on it in this city and walked on the same day and wrote a second letter in a different city in another scroll, he is liable. For when they are brought close, one of them is viewed with the other – and there is no need for [a substantial] act in order to bring them close.", + "One who writes one letter is exempt, even though they read a whole word from it. How is this? For example, [if] he wrote m. (mem), and everyone reads it as maaser; or that he wrote it instead of a number, as it is surely as if he wrote forty (the letter’s numerical equivalent) – he is surely exempt. One who checks one letter and makes it into two – such as [if] he divided the roof of the chet and it became zayin twice over – is liable. And likewise anything that is similar to this.", + "One who writes with his left [hand], with the back of his hand, with his foot or with his elbow is exempt. A left-hander who write with his right is exempt – for it is like the left of [most people]. But if he wrote with his left, he is liable. However one who is fully ambidextrous and wrote – whether with his right or with his left – is liable. [If] a child holds a quill and an adult holds his hand and he writes, [the adult] is liable. [If] an adult holds a quill and a child holds his hand and he writes, [the adult] is exempt.", + "One who writes is not liable until he writes with something that makes a lasting mark, such as ink, black [dye], copper sulfate, red dye, gum and that which is like them. And [he must] write on something upon which the writing lasts, such as leather, parchment, paper, wood or that which is similar to them. But one who writes with something that does not make a lasting mark – such as liquids or fruit juice; or writes with ink or that which is similar to it upon vegetable leaves or anything that does not last – is exempt. He is not liable until he writes with something lasting upon something lasting. Likewise, one who erases is not liable until he erases lasting writing from on top of something lasting.", + "One who writes on his flesh is liable, because it is [considered] leather. And even though the warmth of his flesh removes the writing later on, it is surely similar to writing that has been erased. But one who etches the shape of writing upon his flesh is exempt. One who cuts the outline of writing upon leather is liable on account of writing. One who [only] marks the outline of writing upon leather is exempt. One who passes ink over red dye is liable twice – once on account of writing and once on account of erasing. [But if] he passed ink over ink, red dye over red dye or red dye over ink, he is exempt.", + "Marking is a subcategory of writing. How is this? One who makes markings or images on a wall or a gate and that which is similar to them in the way that the artists do is surely liable on account of writing. Likewise, one who erases the markings to improve [it] is surely [doing] a subcategory of erasing, so he is liable. One who etches enough [of a line] below which to write two letters is liable. Woodworkers who pass a line of red dye on a beam to saw it evenly [are] surely [doing] a subcategory of etching. Likewise, stone workers who do the same with stones in order to split the stone evenly. And it is one whether one etches with a dye or without a dye, he is surely liable." + ], + [ + "One who burns a minimal amount is liable; and that is when he needs the ashes. But if he burns [something] in a destructive way, he is exempt – as he is destroying. One who burns the hedge of his fellow or his home is liable, even though he wrecks it. For his intention was to take vengeance against his enemy, and his mind was surely put at ease and his anger was assuaged. So it was like the one who tears for his dead [relative] or in his anger who is liable; and like one who wounds his fellow during his dispute. As all of these are improving [something] with regards to their evil impulse. Likewise, one who kindles a lamp or wood – whether for warming or for giving light – is surely liable. One who heats iron in order to strengthen it in water is surely [doing] a subcategory of burning, so he is liable.", + "One who extinguishes a minimal amount is liable. It is the same whether one extinguishes a lamp or extinguishes a wood coal. But if one extinguishes a burning piece of metal, he is exempt. However if he intends to harden it, he is liable – as this is what metal smelters do: They heat up the metal until it becomes burning and [then] extinguish it in water in order to seal it. This is strengthening [metal], such that one who does it is liable; and it is a subcategory of extinguishing. But it is permissible to extinguish a burning piece of metal in a public domain in order that the public not be hurt by it. One who puts oil into a lit lamp is liable on account of burning. One who takes from the oil in the lamp is liable on account of extinguishing.", + "[In a case of] a fire that broke out on Shabbat, one who extinguishes it on account of the loss of property is liable. For the loss of property does not override Shabbat, but rather [only] the loss of lives. Hence people leave the house in order that they not die and leave the fire burning – and even if it completely burns down his whole residence.", + "It is permissible to make a separation with any vessels – whether [they are] full or empty – in order for the fire not to spread. We may even make a separation from new clay pots full of water – even though they will definitely crack and extinguish [the fire]. For it is permissible to cause extinguishing (to do it indirectly). And we may cover a lamp with a bowl in order that the [ceiling] not catch.", + "[In the case of] a crate, a chest, or a closet that caught fire – one may bring and spread a goat’s hide, or something like it form the things that fire does not [easily] burn, over the end that did not yet burn so that the fire not spread there.", + "[In the case of] a cloak that caught fire, he may spread it out and cover himself with it – and if it is extinguished, it is extinguished (he is not legally responsible). Likewise [with] a Torah scroll that caught fire, he spreads it out and reads from it – and if it is extinguished, it is extinguished. And he puts water on the side that has not yet caught fire – and if it is extinguished, it is extinguished. If he forgot a lit lamp on top of a tray, he may shake the tray and [the lamp will] fall – and if it is extinguished, it is extinguished. But if he left if from the eve [of Shabbat], it is forbidden to move it – even though the lamp is extinguished.", + "[In the case of] a gentile who comes to extinguish [a fire], we do not say to him, “Extinguish,” or “Do not extinguish” – as his rest is not [commanded] upon us. But we do not listen to a child that comes to extinguish [a fire]. And that is when he is doing [this] with the consent of his father. But [if it is] on his own initiative, the court is not commanded to stop him. And with a fire, they allowed [us] to say [to a gentile], “Whoever extinguishes [it], will not come to a loss”.", + "", + "", + "He who throws or passes an object from one domain to another domain commits an act secondary to that of carrying an object from one domain to another, and is liable. Similarly, he who throws or passes an object a distance of four cubits in a public domain commits an act secondary to that of carrying an object from one domain to another, and is liable. He who throws in an unusual manner is exempt.", + "One who carries part of an object from one of these domains to the other domain is exempt until he removes the whole entire object from this domain to that domain. [In the case of] a box full of items – even full of mustard seed – and he removed most of it from this domain to that domain, he is exempt until he removes the whole box. And likewise, anything that is similar to this. For the vessel makes it all to be like one object.", + "One who carries [an object] is liable – whether with his right [hand], with his left, in his lap, or [whether] he left with money tied in his sheet – since he carried [an object] in the way of those that carry. Likewise, one who carries [it] on his shoulder is liable – even though the load is above ten handbreadths in the public domain. As the load of the Sons of Kehat was likewise above ten in the Tabernacle, as it is stated (Num. 7:9), “they carried on the shoulder.” And we learn all of the forbidden types of work from the Tabernacle.", + "But one who carries with the back of his hand, with his foot, with his mouth, with his elbow, in his ear, in his hair, in his pocket sowed to his garment and the opening of the pocket is downwards, between one garment and another, in the seam of his garment, in his shoe or in his sandal is exempt – since he did not carry [an object] in the way of those that carry.", + "[In the case of] one who carries a load on his head – if the load was heavy, such as a full bag, a crate, a closet or that which is similar to them which he puts on his head and holds with his hand, he is liable. For this is the way of those that carry; and it comes out that he is like one who carried on his shoulder or in his hand. But if he took a light object such as a book or a knife on his head, and he carried it but does not hold it with his hand, he is surely exempt – since he did not carry [an object] in the way of those that carry. As it is not the way of most [people in] the world to carry objects that are laying on their heads. One who transports [an object] from the beginning of four ells to [their] end in a public domain is liable – even though he transported [it] above his head.", + "It is permissible for a person to carry in the public domain within four by four ells to the side of where he stands. And he may carry in this whole square. And we measure according to his ell (the length from his elbow to the tip of his fingers.) But if his limbs are those of a dwarf, we give him four ells like the medium ones of all people. And they said from the tradition that that which is stated in the Torah (Exod. 16:29), “a man should sit below himself,” is [to mean] that a man should not carry out of this square, but rather in this square – which is like the measure of a man when he extends his hands and his feet. He may carry within it only.", + "[In a case of] two [people], the four ells of each of whom go into the four ells of the other, they can bring [food] and eat it in the intersection – so long as this one not carry from his [area that he does not share] into the [area] of his fellow [that he does not share]. And if there were three and the middle [person’s area] is absorbed by the intersection, he is permitted [to eat] with them and they are permitted with him. But the two outer ones are forbidden with each other.", + "Hence it is permissible for a person to pick up an object from the public domain and to give it to his fellow who is with him within four ells. And his fellow can likewise [give it] to his other fellow at his side [and so on], even if they are a hundred. And even though the object moves several mil on Shabbat, it is permissible – for each one only carried within his four ells.", + "Since a person can carry in all of the square – which is four by four ells – it comes out that the length of his diagonal is five ells and three fifths. Hence one who carries or throws [an object] in the public domain is not liable until he carries over five ells and three fifths. And every place that we have said, from the beginning of four ells to the end of four ells, or one who carries four ells is liable – that is from the beginning of the diagonal of four ells until its end. But if he carried less than that, he is exempt.", + "It comes out that there are three measurements. How is this? One who picks up an object from the public domain from this place and put it down in another place in the public domain: If there was up to four ells between those places, it is permissible; if there was more than four ells but it was still within five ells and three fifths, he is exempt; if there was exactly five ells and three fifths, he is liable – as he surely moved an object beyond the diagonal of his square." + ], + [ + "One who carries from one domain to another, or carries four ells in a public domain, is not liable until he picks up an object from upon a space of four by four handbreadths or more, and places it on a space of four by four handbreadths.", + "The hand of a person is considered like four by four [handbreadths]. Hence, if one picks up an object from the hand of someone standing in this domain and places it in the hand of someone else standing in a different domain, he is liable. Likewise, if he was standing in one of these two domains and he extended his hand into the second domain and picked up an object from it or from the hand of a person standing in it and [then] brought back his hand towards him, he is liable. And even though he did not place the object in the place in which he is standing; since it is in his hand, it is surely as if it were resting on the ground.", + "[In the case of] one who was eating and went out from one domain to another and had in mind to carry the food from one domain to [another] in his mouth, he is liable. For his thought makes his mouth into a place of four [handbreadths], even though he did not carry in the way of those that carry. Likewise, one who was standing in one of these two domains and urinated or spit into the second domain is liable. For he surely picked [it] up in this domain and put it down in the other domain; and his thought makes it as if he picked up from upon a space of four [handbreadths]. If he was standing in this domain but the tip of [his] penis was in the other domain when he urinated in it, he is exempt.", + "[If] one was standing in one of two domains and he extended his hand to the second domain and took water from there from on top of a pit full of water and removed it [to the domain in which he was standing], he is liable. For it is as if all of the water was resting on the ground. But if there was a vessel floating on the water and produce inside the vessel, and he extended his hand and took from the produce and removed [them to himself], he is exempt. For the produce had not rested on the ground; so it comes out that he did not pick [it] up from a place of four [handbreadths]. And it is not necessary to say [that] if the produce was floating on top of the water and he removed them, he is exempt. Likewise, if there was oil floating on top of the water and he collected some of the oil and removed it, he is exempt.", + "We have already mentioned that one who carries from one domain to another is not liable until he picks [it] up and puts [it] down. But if he picked up but did not put down, or put down but did not pick up, he is exempt. Hence one who was standing in one of the two domains and extended his hand to the second domain and [had] an object in his hand, but someone else took it from him; or someone else put it in his hand and he brought his hand back to himself, they are both exempt – as this one picked up and that one put down.", + "To what are these words applicable? When his hand was above three handbreadths. But if his hand was within three adjacent to the ground, [the other] is surely like someone who put it down on the ground, so he is liable.", + "If one was standing in one of these two domains and his fellow extended his hand from the other domain and took the object from the hand of this one standing in this domain and brought it back to himself; or removed an object from himself and placed it into the hand of this one standing – this one standing did not do anything. For his fellow placed [it] in his hand or took [it] from his hand. So his fellow is liable, as he picked it up and put it down.", + "If one was standing in one of these two domains and his fellow gave him an object into his hand or on his back and he went out with this object to the second domain and stood there, he is liable. For picking up his body with an item upon him is like picking up an item from that domain, and stopping with that object is like putting the object down on the ground upon which he was standing. Hence if he went out with an object in his hand or on his back and did not stop in the second domain but rather came back and entered [the first domain] with it in his hand, he is exempt – even if left and entered [repeatedly] the whole entire day until the end of the day. For he picked up but did not put down. And he is exempt even if he stopped to fix the load upon him – until he stopped to [actually] rest.", + "Likewise one who had his package on his shoulder and ran with it – even the whole day – is not liable until he stops. And that is when he is running with it, but if he walks very slowly, it is surely as if he lifts [it] up and puts [it] down, so it is forbidden. Hence [in the case of] one upon whom the day became sanctified (Shabbat began), he should run with it until he reaches his house and [then] throw it as if with the back of his hand (not in its usual way).", + "[If] one picked up the object from the public domain and went with it less than four ells and stopped and repeated to walk less than four ells and stopped [and so on] – even the whole entire day – he is exempt. To what are these words applicable? When he stopped to rest. But if he stopped to fix his load, he is surely like one walking, so that when he stops outside of the four ells, he is liable. And that is when he stops outside of the four ells to rest. But if he stops to fix his load [again], he is still like one walking; such that he is not liable until he stops to rest outside of the four ells.", + "[If] a reed or a spear or something similar to it was laying on the ground and one lifted up one end while the other end was [still] laying on the ground and he flung [the first end over] in front of him and proceeded to raise the second end which was laying [unmoved] on the ground and flung it in front of him in the same way [and so on], until he moved the object several mil, he is exempt. For he did not pick up the whole object from upon the ground. But if he pulled the object and dragged it on the ground from the beginning of four [ells] to [their] end, he is liable. For one who rolls [an object is as if] he is picking [it] up.", + "[If] one picked up an object in this corner [of a private domain] in order to put it down in another corner – such that the picking up was a permissible picking up – but he changed his mind on the way and took it out to a second domain, he is exempt. For his original picking up was not for this; such that it comes out that there was a putting down without a picking up here. Likewise one who picks up an object and places it on his fellow as [the latter] is walking; and at the time that that his fellow is [about to] stop, he takes it from his fellow’s back – he is exempt. For there is a picking up without a putting down here.", + "One who throws an item from one domain to [another] or from the beginning of four [ells] to [their] end in a public domain – but before it lands, another [person] catches it in his hand, a dog catches it, or it burns up – he is exempt. For this is not the putting down that he intended. Hence if he did intend [it] at the time of the throwing, he is liable.", + "One who throws an item from one domain to [another], but it was tied to a rope that is bunched in his hand: If he is able to pull the object [back], he is exempt. For there is no full putting down here; and it comes out that he is like one who picks [it] up, but does not put [it] down.", + "One who throws [something] and it lands in the hand of his fellow: If his fellow stood in his place and caught it, the one who threw it is liable – for he picked [it] up and put [it] down. But if his fellow left his place and caught it, he is exempt. If he threw it and this same one who threw it runs after the object and catches it in his hand in a different domain or out of the four ells, he is exempt – as if another had moved and caught it. For there is not a full putting down until the object rests in the place that it was supposed to rest at the time of the picking up.", + "One who throws from a private domain to [another] private domain with a public domain in between is exempt, even though the object passed through the airspace of the public domain. And that is when it passed above three handbreadths [from the ground]. But if it passed through less than three handbreadths adjacent to the ground and it rested on top of something – even though it dislodged [itself] or rolled, and the object left and [so] went from a private domain to another private domain – it is surely like it stopped in the public domain. Hence he is liable. Likewise, one who throws from a public domain to [another] public domain, with a private domain in the middle, is exempt. But if the object passed through below three [handbreadths] adjacent to the ground and it rested on top of something – even though it proceeded to dislodge [itself] or rolled and went to another public domain – it is surely like it stopped in the private domain. Hence he is liable.", + "One who passes [an object] four ells in this public domain [together] with another public domain is liable. For four ells in two domains combine, since the object did not rest in the [private] domain between them.", + "One who extends [an object] from a private domain to [another] with a public domain in between is liable – and even if he extends [it] above the airspace of the public domain. As such was the work of the Levites in the Tabernacle: They would extend the boards from one wagon to [another] with a public domain between the two wagons; and each and every wagon was a private domain.", + "To what are these words applicable? When the two private domains were along the length of the public domain, like the wagons that traveled through the public domain one behind another. But if the two [private] domains were on the two sides of the public domain, even one who extends [an object] from this private domain to the private domain across it is exempt.", + "If one forgot [that it was forbidden] and extended his hand when it was full of produce and took it out from this courtyard to bring it into a courtyard to its side, but he remembered before he brought it in – such that his hand is surely suspended in the airspace of the public domain – it is permissible to bring it back to himself into his courtyard. But it is forbidden to bring it into the other courtyard, such that he not fulfill the thought that he had at the time of his inadvertence. However, if he took it out volitionally, it is surely forbidden to bring it back towards himself. Rather, they penalized him that his hand should [remain] suspended until [nightfall].", + "One who intends to throws an object eight ells in the public domain but it lands at the end of four is liable. For the [requisite] amount of the forbidden work was done, and his thought was [also] done: As the matter is well-known that this object will not reach the end of eight [ells] until it passes each and every place [within] all of the eight. However if he intended to throw the object four, but it landed at the end of eight, he is exempt. For it landed in a place through which he did not think it would pass – all the more so, land. Hence if – when he threw the object – he thought that it should land anyplace it wants, he is liable.", + "If one threw [something] four ells and it rolled out of the four ells, he is exempt. If he threw [it] outside of the four ells and it rolled [back] into [the] four ells: If it rested on top of something outside of the four ells, and afterwards rolled and entered the four ells, he is liable. But it did not rest at all, he is surely exempt." + ], + [ + "", + "Even vessels, such as a boat, a wooden closet, a beehive or that which is similar to them – if they have four square [handbreadths] by the height of ten [handbreadths] or more – are surely full-fledged private domains.", + "The width of the walls of a private domain is [considered] like a private domain – it creates a separation for others, does it not all the more so create a separation for itself? The airspace of a private domain is like a private domain up until the firmament. But the airspace of a public domain in only like a public domain up until ten handbreadths. However the airspace of the public domain above ten is an exempt space.", + "", + "The airspace of a carmelit is like a carmelit up until ten handbreadths. But above ten handbreadths, the airspace of the carmelit is surely an exempt space. Hence the airspace over the water in the seas and the rivers is like the airspace of a carmelit up to ten handbreadths and an exempt space above ten. But all the full depths of the waters are surely [considered] like thick ground.", + "A pit in a carmelit is surely like a carmelit, even [if] it is a hundred ells deep – so long as it does not [encompass] four [by four handbreadths]. A public domain that is roofed over or that it not sixteen ells wide is surely like a carmelit. A bench between the pillars that are standing in the public domain is surely like a carmelit. And the sides of a public domain are [also] like a carmelit. But between the pillars is a public domain, since the public treads between them.", + "What is meant by an exempted region? An area less than four handbreadths square the height of which is from three handbreadths as far as the sky, since whatever is less than three handbreadths high is deemed part of the ground. Even thorns and thistles or dung in the public domain that are three [handbreadths] high but their width is not four by four are surely exempt spaces. And likewise a ditch that is not four by four [handbreadths] and its depth is from three to the abyss. Likewise, a surrounded place that is not four by four – even if its length was a thousand mil, but its width was four less a barley seed – and its height was three and above – it is surely a public space. Likewise, the airspace of a public space and the airspace of a carmelit – above ten – is surely an exempt space.", + "A place in a public domain that is exactly nine handbreadths tall – not more and not less – is surely like a public domain. And we do not concern ourselves with the measure of its length or the measure of its width – whether it is broad or thin – since the public puts down their loads upon it. But if it was more or less than nine: If it has four by four [handbreadths] or more, it is surely a carmelit. But if it does not have four by four [handbreadths], it is an exempt space.", + "A roof that is within ten handbreadths [from the ground, and] adjacent to a public domain: Since the public puts down their loads upon it, the roof is [considered like a public domain and] forbidden to carry upon – until a fixed ladder is made for it to render it permissible. A pillar in a public domain that is ten [handbreadths] tall and four wide is surely a private domain. [If] one inserted a minimal peg into it – even if it is not three [handbreadths] high – since it is fitting to hang [items] on it, it surely reduces [the pillar] and it becomes a carmelit. And we only measure [the pillar] from the peg and upwards. And even if he filled it completely [with] pegs, it [still] surely reduces its height, for we hang [things] upon the pegs and use them.", + "Holes [in walls, adjacent] to the private domain are like the private domain. But holes [in walls, adjacent] to the public domain are not like the public domain, but are rather [defined] according to their measurements. How is this? A hole on the side of the public domain: If it has four by four [handbreadths] and it is ten high, it is surely a private domain. But if it is not ten high, it is surely a carmelit. However, if it does not have four by four [handbreadths], it is surely an exempt space. And that is when it is [at least] three high, as anything less than three is like the ground.", + "It is permissible to move objects throughout the whole of a private domain or an exempted region. Even if one of these two kinds of domain is several miles long, one may nevertheless move objects throughout the whole of it. In a public or semi-public domain, however, articles may not be moved more than four cubits at one time. But if he moved or extended or threw beyond four ells, he is liable in a public domain, but exempt in a carmelit. For the prohibition of the carmelit is only [rabbinic], on account of its being similar to a public domain, lest it be confused with a public domain. Hence if he did not need the carrying itself – such as one who moves a thorn in a carmelit so that the public not be hurt by it – it is surely permissible. [This is so] even if he moved it several ells. And likewise anything that is similar to this.", + "", + "", + "One who removes [something] from a private domain to [another] private domain or from a public domain to [another] public domain and there was a carmelit in between is exempt. And likewise one who extends or throws from one to the other and there was a carmelit in between is exempt. One who removes an object from a public domain to a carmelit and puts it down there and [then] proceeds to pick it up from the carmelit and brings it into a private domain; or removed it from a private domain to a carmelit and puts it down there and [then] proceeds and lifts it up from the carmelit and takes it out to a public domain – he is surely exempt.", + "One who removes [something] from a private domain to a public domain and passed on his walk through an exempt space that was in between is liable. And it is not necessary to say [this] about one who throws, when the object passed through an exempt space – as he is not considered as one who rested there. [If] he was standing in an exempt place and he took an object from the private domain or from a person standing there and he put it down in a public domain or in the hand of a person standing there, he is exempt. Likewise, if he brought [something] in from a public domain to a private domain, but he stood in an exempt space, he is exempt.", + "A pillar in the public domain that is ten [handbreadths] high and four wide but does not have [this width] at its base – and [this] narrow end of it is three [handbreadths] tall – is [nevertheless] surely a private domain. So if he threw [something] from the public domain and it landed upon it, he is liable. A mound that slopes ten handbreadths [of height] within four ells is surely a private domain. So if he threw [something] from the public domain and it landed upon it, he is liable.", + "[If] one inserted a reed into [the ground of] a private domain – even if it a hundred ells high – and threw [something] from the public domain and it landed upon it, he is liable – as a private domain rises to the firmament. [In the case of] a tree that stands in a private domain but its branches stretch to a public domain, and one threw [something] and it landed on the branches, he is exempt – as the branches do not follow the trunk [in the determination of their location].", + "[If] one inserted a reed into [the ground of] a public domain and there was a basket on top of it and he threw [something] from the public domain and it landed upon it, he is exempt – as a public domain only rises ten [handbreadths]. One who throws an object four ells in a public domain and it lands on the wall – such as [if] he threw animal fat or dough and it cleaved to the wall: If it cleaved above ten handbreadths, it is like throwing in the air – as above ten handbreadths in a public domain is an exempt space. [But if] it cleaved below ten handbreadths, it is like throwing on the ground, so he is liable. [If] he threw above ten and it landed in a minimal hole, he is exempt.", + "[If] one threw a reed or a spear [that was more than ten handbreadths long] from a private domain to a public domain [and it landed vertically on its point], he is exempt. For part of it is in an exempt space. [If] he threw a vessel from a private domain into a public domain but that vessel was big, such that it consisted of four by four over a height of ten, he is exempt – since this vessel is [itself,] fully a private domain. And it comes out that he is like one who removes [something] from a private domain to a private domain.", + "[In the case of] a pit of nine [handbreadths] in a public domain, [if] he removed a layer from its bottom and made it into ten, he is exempt – even though the removal of the object and the making of the partition [required to make it a private domain] come together. For the wall was not ten at the beginning. [If] the pit was ten and he cast a layer [of dirt] and reduced it from being ten, he is exempt. For the landing of the item and the removal of the partition come together.", + "[In the case of] one who throws a board and it lands upon the top of pegs in a public domain and [the board thereby] becomes a private domain, he is exempt – even if there was a vessel on top of the board. For the making of the partition and the landing of the vessel came together.", + "[In the case of] a pit that was ten [handbreadths] deep and eight wide in a public domain, [if] one threw a mat from the public domain and divided the pit into two through [the middle of] its width, he is exempt. For the partitions were nullified with the landing of the [mat], such that each [part] of it was less than four by four.", + "[In the case of a pit in the public domain that was ten [handbreadths] deep and four wide [and] full of water, [if] he threw an object and it landed upon the water, he is liable – since the water does not nullify the partitions. [If] it was full of produce, he is exempt – for the produce reduced [the pit’s] measurements.", + "[In the case of] a swamp that passes through a public domain and the public walks through it: If its depth is not ten handbreadths, it is surely like a public domain. [This is the case] whether its width was even four ells or whether its width was only four handbreadths, such that most of the people skip over it and do not walk through it – since its depth is not ten, it is surely a public domain. But if its depth is ten or more, it is like a carmelit, like the other [bodies of] water. And that is when its width is four handbreadths or more than that – as a carmelit is not less than four." + ], + [ + "[In the case of] one standing in a public domain, he may carry within the entire [adjacent] private domain. And [if] he is standing in the private domain, he may carry within the public domain so long as he does not move it more than four ells. But if he does move it further, he is exempt—as he is standing in a different domain. Likewise, one standing in a private domain, may open [a lock] in a public domain; in a public domain, may open [a lock] in a private domain. We may force a beast, that is mostly outside but its head is inside, to eat from the trough. But not a camel, until its head and most of it is inside—since it has a long neck.", + "One should not stand in a private domain and drink in a public domain; in a public domain and drink in a private domain—unless he brings his head and most of himself into the [domain] in which he is drinking. To what are these words applicable? When he drinks with fine vessels which he needs. [It is] a decree lest he take them out. But if the vessels were not fine, such that he does not need them; or the well was in a karmelit—even if the vessels were fine—he may bring only his head in there and drink where he is. [He may do so,] even though he has not put his head and most of himself there.", + "[In the case of] a man standing in a public domain, he may collect water that is flowing from a gutter or from a wall in the air, so long as he does not touch the pipe or the wall and take in [the water] on top of them. But if he did touch [them], if the place that he touched was above ten [handbreadths and] less than three [handbreadths] from the roof, it is surely forbidden—as it comes out that he is removing [it] from the roof which is a private domain. Likewise if there were four [handbreadths] by four [handbreadths] in the gutter—whether the gutter was within ten [handbreadths] or above ten [handbreadths]—and he took in water from it, it is surely forbidden. And why is he not liable? Because the water did not rest [before he took it], but is continually flowing.", + "[In the case of] a ledge in front of a window that protrudes into the airspace above a public domain: If it is above ten [handbreadths], it is permissible to make use of it, as a public domain only includes ten handbreadths. Hence it is permissible to make use of the whole wall [above] the bottom ten handbreadths.", + "To what are these words applicable? When there was one ledge protruding into the airspace. But if there were two ledges protruding one below the other, even though they are both above ten [handbreadths]—if there is an area of four [handbreadths] by four [handbreadths] in the upper ledge in front of the window—it is forbidden to use it, because it is its own domain and the ledge below it is a different domain. So they forbid one another [from being used], as two domains may not be used as one domain.", + "[In a case when] there is not four [handbreadths] in the top one nor four [handbreadths] in the bottom one, one may use both of them; and likewise with the entire wall until the bottom ten handbreadths. [If] there were four [handbreadths] in the bottom one, but not four [handbreadths] in the top one, he may only use the top one exclusively in front of the window. But it is forbidden to use the rest of the ledge on either side of the window because of the one beneath it which creates its own domain.", + "[In] every case that it is permitted to use a ledge that protrudes into the airspace of the public domain; when one uses it, he may only bring in or take out clay or glass vessels or that which is similar to them—such that if they fall into the public domain, they would break. But other vessels and foods are forbidden, lest they fall into the public domain, and he fetch them.", + "[In the case of] two houses on two sides of the public domain, [if] one threw from this one to that one above ten [handbreadths], he is exempt (it is permissible). And that is when both are his or there is an eruv between them. And it is even permitted to throw clothes and metal vessels (that do not break). But if this one was higher than that one and they were not even, it is forbidden to throw clothing and that which is similar to it, lest if fall and he fetch it. But he may throw clay vessels and that which is similar to them.", + "[In the case of] a well in a public domain and a window above it, the well and its wall combine to [create a height] of ten [handbreadths] (thereby making the well into a private domain); so we may fill [water] from it on Shabbat. To what are these words applicable? When [the window] was close to the wall within four handbreadths, such that a person cannot pass through there. But if it was distant, we may not fill [water] from it, unless its wall was ten [handbreadths] tall; such that it comes out that when the bucket came out from the wall, it went out to an exempt space (the air over the public domain).", + "[In the case of] a dumping ground ten handbreadths tall in a public domain with a window over it, we may dump water onto it [from the window] on Shabbat. To what are these words applicable? To a public dumping ground, such that its way is not to be cleared. But we do not dump onto a private dumping ground [in a public domain], lest it be cleared and it will come out that they are dumping [directly] into the public domain [and not onto the private domain that was formed by the height of the dumping ground].", + "[In the case of] a conduit of water that runs through a courtyard: If it is ten handbreadths tall and four handbreadths wide or more—up to ten ells—we only fill [water] from it on Shabbat if they made a partition ten handbreadths tall for it at its entrance and at its exit. But if it does not have a height of ten or a width of of four, we may fill from it without [such] a partition.", + "[If] its width was more then ten ells—even if its height was less than ten [handbreadths]—we do not fill from it until one makes a partition for it. For any more than ten [ells] is a breach and negates the partitions [of the courtyard]. And what about [the permissibility of] carrying in the whole courtyard? If there remains at the edge of the breach a board from here and a board from there of the smallest amount, or a board four handbreadths wide on one side, it is permissible to carry in the whole courtyard; and the only prohibition is exclusively to fill from the conduit. But if no board remained at all, it is forbidden to carry in the whole courtyard; as the courtyard is breached to the ocean, which is a carmelit.", + "And how do we place the partition into the water? If it is above the water, a handbreadth of the partition needs to be submerged into the water. And if the partition is completely submerged in the water, a handbreadth from it needs to rise out above the water, so that the water in the courtyard be separated. Even though the partition does not reach the ground [at the bottom], it is permissible since it has ten handbreadths. And they only permitted [such] a suspended partition exclusively in the water. For the prohibition to carry in the water is from the words [of the Sages], and they [are the ones] that were lenient about [such] a partition that is only to make a marker.", + "[In the case of] a conduit of water passing between two courtyards with windows open to it: If it it does not have like the [requisite] measure [to make it a separate domain], we may bring down a pail from the windows and fill from it on Shabbat. To what are these words applicable? When it is not three handbreadths removed from the wall. But if it is three handbreadths removed from the wall, we do not fill from it unless boards jut out from the walls from here and from there. For [then] it comes out that it is as if the conduit passes through the courtyard.", + "[In the case of] a balcony above the water with a window over the water: We may not fill from it on Shabbat unless they made a partition ten handbreadths tall over the water opposite the window of the balcony, or there be a partition descending from the balcony opposite the water. [If the latter,] we see it as if it descended and touched the water. And in the same way that we fill from the one for which they made a partition, so too do we dump [from the window] to the [water]—as behold they are [only] dumping into a karmelit.", + "[In the case of] a courtyard smaller than four ells by four ells, we may not dump water into it on Shabbat, because it quickly goes out into the public domain. Therefore one needs to make a cavity that holds two seah in the courtyard or in the public domain at the side of the courtyard, so that the water will accumulate there. And one must [also] build a dome on top of the pit on the outside, so that they not see this pit in the public domain. And a courtyard and a veranda combine to [constitute] four ells. And how [big] is a place that holds two seah? Half an ell by half an ell over a height of three-fifths of an ell.", + "[If] the pit was less than two seah, we may dump into it [up to] its fill. [If] it holds two seah, we dump even sixty seah of water into it—even though the water will [flood it] and spread from the cavity outwards. To what are these words applicable? To the rainy season, when the courtyards are in disrepair and regular gutters are flowing [into the public domain]; such that onlookers will not say that [the owner of the courtyard] is using the public domain, and that the water is coming into the public domain from the force of his [actions]. But during the dry season, we only dump two seah if it held two seah; [and if it held] less than two seah, we do not dump into it at all.", + "[In the case of] a drainage ditch into which we dump water and it goes out into the public domain; and likewise a gutter into the opening of which we dump water and it flows onto the wall and falls into the public domain: Even if the length of the wall or the underground path [of the ditch] is a hundred ells, it is forbidden to dump into the opening of the ditch or into the opening of the gutter because the water goes out from the force of his [actions] into the public domain. Rather, one may dump [water] outside of the ditch, and it drops into the ditch [on its own].", + "To what are these words applicable? To the dry season. But in the rainy season, one may dump and [dump] again and not withhold [from doing so]. For regular gutters are flowing [at this time] and a man [does not mind] if the water is absorbed in its place (his courtyard, as it is full of water regardless). [If] he was dumping into the opening of the ditch and the waters go out to a karmelit, it is surely permissible—even in the dry season—as they did not make a decree about the force of his [actions] in a karmelit. Hence it is permissible to dump [water] onto the walls of a ship and it falls into the sea.", + "A man may not fill water from the sea when he is in a ship unless he made a space of four [handbreadths] by four [handbreadths] protruding from the ship over the sea. To what are these words applicable? When he was within ten [handbreadths from the water]. But if he was above ten from the sea, he may put out a ledge of the smallest size and fill—as behold, he fills [water by pulling it] through an exempt space. And he only needs the ledge as a marker.", + "[In the case of] one reading a scroll in a karmelit and some of the scroll unraveled into the public domain and some of it was [still] in his hand: If it unraveled outside of four ells [in the public domain], he turns it over on the writing (face down) and leaves it. [This is] a decree, lest all of it slip from his hand and he move it four ells. [But if] it unraveled within four ells, he rolls it towards him Likewise, if it unravels into a private domain, he rolls it towards him. [If] he was reading in a private domain and it unraveled into a public domain: If it came to rest there, he turns it over on the writing. But if it did not rest, but was rather suspended in the airspace of the public domain and did not reach the ground, he rolls it towards him.", + "[In the case of] one who moves a thorn in order that the public not be injured: If he was in the public domain, he moves it repeatedly less than four ells. But if he was in a karmelit, he moves it according to its [usual] way, even a hundred ells. Likewise, [in the case of] a dead body that became putrid and very humiliated and the neighbors could not stand it, we may move it from a private domain to a karmelit. [In the case of] one who goes down to bathe in the sea: When he emerges, he must dry himself, lest he move the water that is upon him four ells in a karmelit." + ], + [ + "[In the case of] a place that was enclosed not for residence but its use is rather for the space, such as gardens or orchards or, for example if one encloses a piece of land to guard it or similar to these: If the height of the partitions is ten handbreadths or more, it is surely a private domain that brings liability to the one who transports or throws or extends from it to a a public domain, or from a public domain to within it. And we are only allowed to carry throughout it if its [area] is a beit seatayim or less. But if its [area] is more than a beit seatayim, it is forbidden to carry more than four ells, like a karmelit.", + "Likewise, [in the case of] a column ten handbreadths tall and up to a beit seatayim [large], we may carry upon the whole thing. [But if] it was [larger] than a beit seatayim, we may only carry upon it within four ells. In the case of a boulder in the sea: If it was less than ten, we may carry from it into the sea, and from the sea into it, as it is all a karmelit. [If] it was ten tall: If its [size] was from four handbreadths to a beit seatayim—since it is permissible to carry on all of it, we may not carry from within it to the sea nor from the sea to within it. If it was more than a beit seatayim, even though it is a private domain—since it is forbidden to carry more than four ells, like a karmelit, it is surely permissible to carry from within it to the sea and from the sea to within it. For this is something not common, so they did not decree about it.", + "How much is beit seah? Fifty ells by fifty ells (2500 square ells). It comes out that a beit seatayim (an area of two seah) is a place that is multiplied to have 5ooo [square] ells. And any place that has this measure—whether it was a square, which is seventy ells and a fraction by seventy ells and a fraction or it was a circle or any other form—is surely called a beit seatayim.", + "[In the case of] a place that was enclosed not for residence that has [an area of] a beit seatayim: If its length was twice its width—so that it would be a hundred by fifty, like the courtyard of the Tabernacle—it is permissible to carry in the whole thing. But if its length was more than twice it width [by] even one ell, we may only carry within four ells—as they only [derived the measure of] beit seatayim for the usage of the space to be like other courtyards from the courtyard of the Tabernacle.", + "[In the case of] a place that was enclosed not for the sake of residence: If one opened up a breach over ten ells with a height of ten handbradths, and he [then] enclosed it for residence to ten [handbreadths of height], it is permissible to carry in the whole thing. And even [if] he breached an ell and enclosed it for residence and breached [another] ell and enclosed it for residence [and so forth], until he completed it to [be] more than ten [ells], it is permissible to carry in the whole thing—even though it is several mil.", + "[In the case of] a place [the area of which is] more than a beit seatayim that was enclosed for residence: If most of it was sown, it is like a garden; and it is forbidden to carry in the whole thing. If its lesser part was sown: If [up to] a beit seatayim of it was sown, it is permissible to carry in the whole thing. But if the place that was sown was more than a beit seatayim, it is forbidden to carry in the whole thing. [If, however,] he planted trees in most of it, it is like a courtyard, and it it is permissible to carry in the whole thing. [If] it became full of water—even if it was very deep: If it was fitting to use, it is like saplings and it is permitted to carry in the whole thing. But if it is not fitting for use, we may only carry within four ells.", + "[In the case of] a place that was enclosed not for the sake of residence that has [an area of] three seah and they roofed the area of a seah , the roof makes it permissible [to carry in the whole area], as the edge of the roof [acts as if it] descends and seals [the roofed area, thereby making the area without the roof small enough to permit carrying there as well. If such a large enclosure] was completely open to a courtyard, but the courtyard was [only] open across from it, the courtyard remains permissible, and the enclosure remains forbidden—since the airspace of the courtyard does not render it permissible.", + "[If] it was larger than a beit seatayim, and one wants to reduce [its size] with trees, it is not [considered] a reduction. [If] he built a pillar next to the wall ten [handbreadths] tall and three or more wide, it is surely a reduction. [But] less than three is not a reduction. For anything less than three is [considered] as if it is joined together. Likewise if he goes a distance of three from the wall and makes a [new] partition, it is a reduction. [But if it] less than three, he has not done anything.", + "[If] one plastered the wall with mud—even though it cannot stand on its own—it is surely a reduction. [In the case of a mesa: If] he went a distance of three [handbreadths] from the [edge of the] mesa, it is effective. [If] he made a partition at the edge of the mesa, it is not effective. For [if] one makes a partition on top of a partition [and the mesa wall is already considered a partition], it is not effective. [If] the bottom partition becomes submerged, whereas the top one remains—given that the top one was made for residence and it is the only one visible, it is surely effective; so it is permissible to carry in the whole thing.", + "[In the case of] a yard behind houses larger than a beit seatayim, we may only carry within four [ells]—and even if there was an entrance of the house opening into it. But if he opened an entrance into it, and enclosed [the yard] afterwards, it is surely encircled for residence; so it is permissible to carry in the whole thing.", + "[In the case of] a yard open to the city on one side and open to a path leading to the river on the other side, one can make a post for it on the side of the city and it would [then] be permissible to carry within the whole thing, from within it to the city and from the city to within it.", + "[In the case of] an individual who is spending Shabbat in a glen, and he made a partition around it: If its area is up to a beit seatayim, he may carry in the whole thing. But if it was more than a beit seatayim, he may not carry within it more than four ells. Likewise if there were two [there]. But three Israelites and up that were spending Shabbat in a glen are surely [considered] a caravan, so they can carry for all of their needs—even [over] several mil. And that is when there is not a beit seatayim free of vessels within the partition [with which] they enclosed [the area]. But if there remained a beit seatayim free of vessels and they did not need [this free space], they are forbidden from carrying more than four ells in the whole [area enclosed by the] partition. And a minor does not [count] for [the requisite number of Israelites that make] a caravan.", + "[If] three enclose [an area] according to their needs and establish [it as] the place of [their] Shabbat residence but one of them dies afterwards [on Shabbat], they are surely permitted to carry in the whole thing. [If] two establish a place of Shabbat residence that is more than a beit seatayim and a third comes afterwards to [join] them [on Shabbat], they are forbidden from carrying more than four ells—as they were before this one came. For the establishment of Shabbat residence determines [the number present], not the [actual] residents.", + "[In a case of] three places enclosed not for the sake of residence—one next to each other—[wherein] the two outer ones are wide and the middle one is narrow, such that it comes out that the two outer ones have boards from this [side] and that [side]; and there was an individual in this one, an individual in that one and an individual in the [third] one, they become like a caravan and we give them all of their needs [in terms of carrying. But if] the middle one was wide and the two outer ones narrow, such that it comes out that the middle one is with boards in both directions, it is surely divided from the two outer ones. Hence if an individual establishes his Shabbat residence in this one, an individual establishes his Shabbt residence in that one and an individual establishes his residence in the [third] one, we do not give them all of their needs. Rather, each and every one has [up to] a beit seatayim in his place. [If, however,] there was an individual in this one, an individual in that one, but two in the middle one; or two in this one, two in that one and one in the middle one, we give them all of their needs.", + "Any partition unable to withstand a common wind is not [considered] a partition. And [so too] a partition that is not made for [resting items upon it] is not a partition. And a partition that is only made for modesty is [also] not a partition. And a partition that does not have a height of ten handbreadths or more is not a full-fledged partition. An embankment of five [handbreadths] and a partition of five combine [to be considered a partition].", + "Any partition in which the breach is more than what is standing is not [considered] a partition. But if the breach is the same as what is standing, it is surely a partition. And that is only when there is not, among the breaches, a breach that is more than ten ells. But ten ells is surely like an entrance. [However] if this breach has the outline of an entrance (two sides and a top, as in paragraph 19 below), it does not spoil the partition—even if it is more than ten. And that is when the breach is not more than what is standing.", + "To what are these words applicable? When the breaches are from three handbreadths and up. However if each one of the breaches was less than three, it is permissible—even though the breach is more than what is standing. For anything less than three is like it is joined together.", + "How is this? Behold, [if] one enclosed [an area] with poles and there is not three handbreadths between one pole and another; or if one enclosed [it] with ropes and there is not three between one rope and another—that is surely a full-fledged partition, even though it is only vertical without the horizontal, or horizontal without the vertical. But the height of the poles must be ten; or if one enclosed with ropes, the height from the ground to the top rope must be ten—as a partition cannot be less than ten. And all of these measurements are a law given to Moses at Sinai.", + "An outline of an entrance, discussed in every place, is even a reed or that which is similar to it from this [side] and a reed from that [side] and a reed on top of them. The height of both of the posts is ten or more handbreadths. [If] the reed or what is similar to it on top of them does not touch the posts—but there is rather several ells between them—since the height of the posts is ten, it is surely an outline of an entrance. And the outline of an entrance that they discussed needs to be sturdy [enough] to hold a door—even if the door is [only] from straw.", + "[In the case of] an entrance the outline of which is an arch: If the length of the base (the sides before they arch) of the arch is ten handbreadths, it is surely the outline of an entrance. But the outline of an entrance that one made on the side is nothing—as it is not the way of entrances to be in a corner, but rather in the middle [of a partition].", + "We may make partitions with everything; whether with vessels, with foods, with a person, even with a beast and other types of animals or fowl—and that is when they are bound, so that they do not move.", + "A partition erected on its own is [considered] a partition. And [also] a partition formed on Shabbat is surely a partition. And if it was formed inadvertently, it is permissible to carry within it [even] that Shabbat—and that is when it was formed without the knowledge of the one carrying. But if one had the intention that this partition would be formed on Shabbat, so as to carry within it—even though the one who formed it, formed it inadvertently—it is forbidden to carry within it that Shabbat. Likewise, if it was formed volitionally—even though it was not intended by this one to carry within it—it is surely forbidden to carry within it.", + "It is permissible [for a person] to form a partition of people on Shabbat, such that one stand next to the other—so long as the ones standing do not know that [the first] one positioned them [in such a way] to have them form a partition. But the one who wants to use the partition may not position them. Rather another one may position them without his knowledge.", + "[In the case of] a tree that hovers over the ground: If its branches are three handbreadths from the ground, one may fill in straw and hay and that which is similar to them between its boughs and leaves and tie them to the ground until it is [able to] withstand a common wind and not move—and he may [then] carry under the entire thing. But if it had [an area of] more than a beit seatayim, we may only carry under it within four ells. For under [this tree] is a place that was enclosed not for residence." + ], + [ + "An alley that has three walls is called a closed alley. But an alley that only has two walls that are across from each other—and the people enter from this direction and exit in the one across from it—is called an open alley.", + "How do we permit [carrying in] a closed alley? One makes a post for it or a beam on top of it in the fourth direction, and that is sufficient for it. And that beam or that post is considered as if it closes the fourth direction and makes it into a private domain, such that it would be permissible to carry in the whole thing. For the law of the Torah is that it is permissible to carry within three partitions alone; and the fourth direction is [only] from the words of the scribes (rabbinic). So therefore, it is sufficient with a post or a beam.", + "And how do we permit an open alley? One makes the outline of an entrance from [this open] side, and a post or a beam on [the opposing open] side. And the status of a bent alley is like an open one.", + "An alley that is flat within it but sloped to the public domain, or flat to the public domain but sloped within it, does not require a post nor a beam—for it is surely separated from the public domain.", + "An alley one side of which ends onto the sea and one side of which ends onto a public dumping ground does not require anything [to permit it]. For a public dumping ground is not given to being cleared and we do not concern ourselves lest the sea raise up a sand embankment.", + "[In the case of] an open alley which ends onto the middle of a public yard: If it is not across from the entrance of the yard, it is surely closed and does not require anything on the fourth side. But if it ends onto the sides of the yard, it is forbidden. And if it was [the yard] of an individual, it is prohibited even onto the middle. [For] sometimes, [an individual] builds on one side, and it comes out that [the alley] ends onto [what, as a result of the building, has become] the side of the yard.", + "An alley is only made permissible with a [single] post or a beam if it has houses and courtyards opening into it, it be longer than four ells and its length be more than its width. But an alley the length of which is like its width is surely [considered] a courtyard; so it is only made permissible with two posts in both directions—each post being of the smallest [width]—or with a board four [handbreadths wide] from one direction.", + "A courtyard the length of which is more than its width is surely like an alley; so it is permitted with a [single] post or a beam. But an alley into which houses and courtyards do not open, such as if there is only one house or one courtyard on it; and likewise an alley the length of which is not [minimally] four ells—is only made permissible with two posts or a board of four [handbreadths] and a bit.", + "An alley that does not have a width of three handbreadths does not need a post or beam to make it permissible to carry in the whole thing. As anything less than three [handbreadths] is like it is joined [together]. Even though it is permitted to carry in an entire alley that is made permissible with a beam, one who throws from it to a public domain or from a public domain into it is exempt. For a beam is made as a marker (so it does not make the alley into a full-fledged private domain). But if it is made permissible with a post, one who throws from it to a public domain or from a public domain into it is liable. For a post is surely like a partition in the fourth direction (making it into a full-fledged private domain).", + "How can we render fit [the area] between two walls, with people walking between them, in the public domain? One makes doors on this [side] and doors on that [side]. And afterwards a private domain is made between them. And one need not lock the doors at night, but they have to be fit to be locked. [Hence] if they were submerged in the dirt, he must clear them and fix them to be locked. But the outline of an entrance, a post or a beam are not effective to render a public domain fit [to change its status and permit carrying].", + "It is permissible to carry in an alley under the beam or between the posts. To what are these words applicable? When it is adjacent to a public domain. But if it is adjacent to a karmelit, it is forbidden to carry under the beam or between the posts until one makes another post within the opening. For 'a type has found its own type and is awakened' (meaning that since the area under the beam or between the posts and the karmelit are both areas undefined by the Torah, the former takes on the identity of the latter).", + "We may make posts with anything, even with something living, and even with that from which it is prohibited to benefit. [Hence] an actual idol or tree-god (asherah) that one made into a post is fit, since its [required] thickness is the smallest amount (such that the requirement to destroy it does not impinge upon any need for a horizontal dimension). The height of the post must be ten handbreadths, [but] its width and thickness is the smallest amount.", + "We may make a beam from anything, but not from an asherah, since the width of a beam has a [requisite] measure. And any [requisite] amount is forbidden [to come] from an asherah, whereas the width of a beam is no less than a handbreadth—[though] its thickness is the smallest amount. But it must be sturdy [enough] to hold an ariach which is half a brick of three handbreadths by three handbreadths. And that which holds up the beam must be sturdy [enough] to hold the beam and a half brick.", + "How [large] may the entrance of the alley be in order for a post or a beam to be sufficient to render it fit? Its height may not be less than ten handbreadths nor more than twenty ells and its width than ten ells. To what are these words applicable? When it did not have the outline of an entrance. But if it had the outline of an entrance, it is permissible—even if it was higher then a hundred ells or less than ten [handbreadths] or its width was a hundred ells.", + "Likewise if the beam of the alley had a relief or a drawing that all would look upon, it is fit even though it is above twenty ells. For a beam is made as a marker; and if it was above twenty, it would not be noticeable. But if there was a relief or a drawing on it, [people] would look upon it—and it would [thereby] come out to be a marker [nevertheless].", + "An alley the height from the ground to the bottom of the beam of which is twenty ells, but the thickness of the beam is above twenty, is fit [to allow carrying within it. If] it was higher than twenty and one comes to reduce [this] with a beam that he places below, its width must be a handbreadth, like the beam [above]. If its height was less than ten [handbreadths], he may hollow out an area of four by four ells [in the ground] and go downwards enough to complete the ten.", + "[In a case when] a breach was made in [the alley's] side towards its head: If a board of four handbreadths remains standing at the head [of the wall that has been breached], it is permissible [to carry]. And that is when the breach is no more than ten [ells]. But if a board of four does not remain, it is forbidden unless the breach was less than three [handbreadths]. As anything less than three is like it is joined [together].", + "[In a case when] the alley is completely breached to a courtyard and the courtyard is breached opposite [the alley] to the public domain, it is surely forbidden because it is an open alley. But the courtyard is permissible. For a courtyard in which the public treads and enter on this [side] and exit on that [side] is surely a full-fledged private domain.", + "[In the case of] an alley that has paths on this side and paths on the other side that are found to be open to the public domain: Even though they are not opposite each other, each one is surely an open alley. How can we render [such an alley] fit? One makes the outline of an entrance for each and every one of the paths on one side, and likewise at the large entrance [at the front of the alley]; and he makes a post or a beam for each and every one of the paths on the other side.", + "[In the case of an] alley one side of which is long and one side of which is short, one places the beam across from [the end of] the short [side. If] one places a post in the middle of an alley: It is permissible to carry in the inner [section] which is from the post inwards; but the outer half—which is from the post outwards—is forbidden.", + "[In a case of] an alley that is twenty ells wide, one may make a board ten handbreadths high [going back into the alley] a distance of four ells, which is the requisite size of an alley, and place it in the middle; and it comes out to be like two alleys the entrance of each of which is ten ells. Or he can go a distance of two ells from [one end] and put up a board of three ells and go a distance of two ells from [the other end] and put up a board of three ells; and it comes out that the entrance of the alley is ten ells, whereas the sides are surely as if sealed. For what is standing [at the ends] (the three ells) is greater than what is breached (the two ells).", + "A post that extends from the wall of the alley is fit. And a post that was put up for itself (and not to render the alley permissible) is fit if they relied upon it before Shabbat. And a post that appears as a post inside, but does not appear as a post outside; or it appeared as a post outside, but appears flat inside and as if there was no post there—is surely considered to have the status of a post. A post that is raised three handbreadths from the ground or distanced three from the wall does not do anything (is invalid). But [if] less than three, it is fit. As anything less than three is like it is joined [together]. A very wide post—whether its width was less than half the width of the alley or whether its width was half the width of the alley—is fit and considered to have the status of a post. But if it was more than half of the width of the alley, it is considered to have the status of 'more [of the wall] is standing than breached' (and the alley is permissible for that reason).", + "[In the case of] a beam over which one draped a mat, [the mat] surely nullifies it, since it is no [longer] recognizable. Hence if the mat was removed three or more handbreadths from the ground, it is not a partition. [If] one planted two pegs into the [ends of the] alley walls outwards and placed a beam on top of them, he has not done anything. For the beam has to be on top of the alley, not near it.", + "[In the case of] a beam that protrudes from [one] wall, but does not touch the second wall; and likewise two beams—one protruding from this wall and the other protruding from that wall—that do not touch each other: If [the gap] is less than three [handbreadths], he need not bring another beam. If [the gap] between them was three, he needs to bring another beam.", + "Likewise [in a case of] two matching beams [but] there is not enough in this one to hold an ariach and there is not enough in that one to hold an ariach: If there is enough in both of them [together] to hold an ariach, there is no need to bring another beam. [If] one was above and one was below, we look at the top one as if it was below and the bottom one is if it was above (such that they be even)—so long as the top one is not above twenty [ells] and the bottom one is not below ten [handbreadths]; and there not be three handbreadths between them when we see it such that the higher one was lowered and the lower one raised to be even until one was across from the other.", + "[If] a beam was bent, we look at it as if it was straight; round, we look at it as if it were square. And if there were three handbreadths in its circumference, there is a handbreadth in it width. [If] a beam was within an alley but it bent outside of the alley, or it bent above twenty [ells] or below ten [handbreadths], we look at the whole [beam] as if the bend was removed and [only] its two ends remained—if there was not three [handbreadths] between this [end] and that, he need not bring another beam; but if not, he needs to bring another beam.", + "[In the case of] a well [around] which one made eight boards from the four corners—two boards connected in each corner—they are surely a partition. And even though the breach is larger than what is standing in each and every direction; because the four corners are standing, it is surely permissible to fill [water] from the well and give a beast to drink. And how much is the height of each of these boards? Ten handbreadths. And its width? Six handbreadths. And between every board [in one corner] and board [in the next corner]? Like the fill of two teams of four cattle each, one entering and one exiting. The measure of this width is no larger than thirteen ells and a third.", + "[In a case] in which in the place of one of the corners or [even] in each corner of these four, there is a large stone, a tree, a mound with an incline of ten [handbreadths] within four ells, or a bundle of reeds—we look to all of it as if it were divided; and so long as there is one ell on this [side] and one ell on that [side] at a height of ten [handbreadths], it is considered to have the status of a corner that has two boards. [In a case of] five reeds and there is not three [handbreadths] between [any of them], but there is [a total] of six handbreadths on this [side] and six handbreadths on [that] side—they are considered to have the status of a corner that has two boards.", + "It is permissible to make these four corners close to the well, so long as the head and most of a cow would [fit] inside the boards when it drinks. And even though one [might] not be holding the head of the animal together with the vessel which holds the water (such that he may follow the animal outside of the boards with the vessel)—since the head and most of it is inside, it is permissible even for a camel. [But if] they were closer than this, it is forbidden to water even a goat that is totally inside from it. And it is permissible to make them a little further. But this is so long as one adds straight boards that we place in each and every direction, so that there not be more than thirteen ells and a third between a board and its fellow.", + "They only allowed these boards in the Land of Israel for the livestock of the festival pilgrims. And it is [limited] to a living public spring. But in other lands, a man must go down to the well and drink, or make a partition with a height of ten handbreadths surrounding the well—and [then] he may stand within it and draw [water] and drink. But if the well was very broad, such that one cannot go down to it, he may surely draw and drink between the boards (the above leniency of the boards would then also apply).", + "Likewise, we may not draw from a public pit of water or a private well (spring)—even in the Land of Israel—unless they made a partition ten handbreadths tall around it.", + "[In the case of] one who fills [water] for his animal between the boards, he may place it in a vessel in front of [the animal]. But if there was a manger—the head of which protrudes between the boards and it was ten [handbreadths] tall and four wide—he may not fill [water] and place it in front of it; lest the manger get ruined and he take the pail out to the manger, and from the manger to the floor of the public domain. Rather he fills and pours it [on the ground] and [the animal] drinks on its own.", + "One who throws from a public domain to between the boards is liable. Since there is a full-fledged partition with a height of ten [handbreadths] and more than four by four [handbreadths] and the square is recognizable and visible, everything between them becomes a private domain. And [this is so] even if it was in a glen without a well between them—since there is a board from here and a board from there in every direction. And even [if] the public was treading and passing through the boards, the partitions are not nullified. And they are surely like courtyards, such that the public treads in them—and [yet] one who throws into it is liable. And it is permissible to give an animal to drink between them if there is a well between them.", + "[In the case of] a courtyard the head of which protrudes between the boards, it is permissible to carry from within it to [the area] between the boards, and from between the boards to within it. [But] if there were two courtyards, they are forbidden until they make an eruv (which renders it all into one domain). [If ]the water dried up on Shabbat, it is forbidden to carry between the boards; as they are only considered a partition to carry within it on account of the water. If water arrived there on Shabbat, it is permissible to carry between them—as any partition formed on Shabbat is [still] called a partition. It is forbidden to carry in an alley, the beam of which or the post of which was taken away on Shabbat—even [when] it is open to a karmelit.", + "It is permitted to carry throughout a veranda in a glen—even though it [only] has three partitions and a roof. For we see it as if the edge of the roof descends and seals the fourth direction. And one who throws from a public domain into it is exempt—just as one who throws into a closed lane that has a roof. [In the case of] a house or courtyard the corner of which is breached across ten ells, it is surely forbidden to carry in all of it. Even though any breach up to ten ells is like an entrance [and so, permissible], we do not make an entrance in a corner. But if there was a beam above there—over the length of the breach—we see it as if it descended and sealed it; so it is permitted to carry in the whole thing. And this is so long as [the beam] is not diagonal.", + "The fingerbreadth that we measure with in every place is the width of the thumb of the hand. And a handbreadth is four fingerbreadths. And every ell mentioned in every place—whether regarding Shabbat or regarding a sukkah or forbidden mixtures—is an ell of six handbreadths. Sometimes we measure with an ell of six handbreadths pushing against each other; and sometimes we measure with an ell of six handbreadths that are expansive and spaced out. And this and that are to be stringent. How is that? The depth of an alley is four expansive ells, but its height is twenty narrow ells; the width of a breach is ten narrow ells. And it is similar to [these examples] concerning a sukkah and forbidden mixtures." + ], + [ + "One who transports something from a private domain to a public domain or from a public domain to a private domain is only liable when he transports a [requisite] amount that is useful for something. And these are the [requisite] amounts for transporting: [Regarding] one who transports human food, it is like a dried fig-bulk. And [different foods] combine with one another. And that is when there is a dried fig-bulk from the food itself, besides the peels, the pits, the stems, the bran and the coarse bran.", + "Enough wine for the quarter of a reviit; but if it congealed, it is a kazayit (the bulk of a large olive). Enough milk of a pure animal [in order for a person to take one] swallow; enough milk of an impure one to treat one eye. Enough woman's milk or egg white to put into a bandage. Enough oil to rub the small toe of a one-day old infant. Enough dew to pound a salve. Enough salve to have it pounded in water. And enough water to wash the surface of a mortar. Enough honey to put on the top of a sore. Enough blood or any other liquid or any waste water to be a reviit.", + "Straw from grain is like the mouthful of a cow. Straw from legumes is like the mouthful of a camel. But if one selected legume straw to feed it to a cow, it is like the mouthful of a cow—for eating under duress is [still] considered eating. An ear of grain is like the mouthful of a goat. Grass is like the mouthful of a goat. [Regarding] garlic leaves and onion leaves: If they are fresh, it is like a fig-bulk, because they are human foods; but [if] dry, it is like the mouthful of a lamb. And [two substances] do not combine together for the stricter [amount] among them; but they combine for the lenient among them. How is this? If one selected straw of grain and of legumes: If there is like the mouthful of a cow between the two of them, he is exempt; like the mouthful of a camel, he is liable. And likewise all that is similar to it concerning Shabbat.", + "[Regarding] one who transports wood, it is enough to cook a fig-bulk of a beaten egg in oil on a pan. [Regarding] one who transports a reed, it is enough to make a quill that reaches the tops of his fingers. But if it was thick or crushed, its measure is like wood.", + "[Regarding] one who transports a spice, it is enough to spice an egg; and they combine together. Pepper is a minimal amount. Tar is a minimal amount. A substance with a good smell is a minimal amount. A substance with a bad smell is a minimal amount. Good purple dye is a minimal amount. A virgin rosebud is one. Types of hard metals, such as bronze and iron, are a minimal amount. Of ashes of the altar, stones of the altar, worm-eaten scrolls or their handkerchiefs, it is a minimal amount, since they are [all] stored in genizah. A coal is a minimal amount; but one who transports a flame is exempt.", + "[Regarding] one who transports garden seeds that are not eaten by humans, their measure is less than a fig-bulk. Of cucumber seeds, it is two; and of squash seeds, it is two. Of Egyptian beans, it is two. [Regarding] one who transports bran, it is enough to place on the tip of a goldsmith's crucible. [Regarding] one who transports coarse bran: If it is to eat, its measure is like a fig-bulk; for an animal, its amount is like the mouthful of a goat; to dye, it is enough to dye a small garment. The berries of shrubs and carobs: Before they become sweet, it is like a fig-bulk; but from when they become sweet, it is like the mouthful of a goat. But arum, mustard, lupine and all other pickled plants is like a fig-bulk—whether they have become sweet or whether they have not become sweet.", + "[Regarding] one who transports [date] pits: If it is to eat, it is five; if it is for fuel, it is surely like wood; if it is for adding; it is two; and if it is for planting it is two. [Regarding] one who transports hyssop: [If it is for] an animal, it is like the mouthful of a goat; for wood, it is like the amount for wood; and for sprinkling, it is like the [requisite] measure for sprinkling.", + "[Regarding] one who transports nutshells, pomegranate peels, safflower, madder and other dyes, it is enough to dye a small garment like a hairnet that girls place on their head. Likewise, [regarding] one who transports forty day old urine, Alexandrian natron, lye, cimolian earth, potash and all other detergents, it is enough to launder a small garment like a hairnet. [If] one transported soaked herbs, it is enough to dye a sample for the shuttle with them.", + "[Regarding] one who transports ink upon a quill, its measure is enough to write two letters from it. But if he transported the ink by itself or in an inkstand, it needs to be more than this in order that there be enough that would sit on the quill to write two letters. [If] there was enough in the inkstand for one letter and on the quill for one letter, or in the ink by itself for one letter and on the quill for one letter—this is surely a doubt. [If] one transported [the ink of] two letters and wrote them as he was walking, he is [still] liable—their writing is their being put down. [If] he transported one letter and wrote it, and went back to transport a second letter and wrote it, he is exempt—as he is already missing the first letter [in this act].", + "[Regarding] one who transports blue eye shadow—whether for medication or for ornamentation—it is enough to apply to one eye. But in a place where it is their way only to apply it to both eyes for ornamentation and he transported it for ornamentation, it is not until he transports enough to apply to both eyes. Tar and sulfur is in order to make a hole. Wax is in order to place over a small hole. Glue is in order to put on top of a board. Fat is enough to smear under a sela-coin sized pancake.", + "[Regarding] one who transports earth, it is enough to make the seal of a letter. Mud is enough to make the tip of a crucible. Manure or fine sand is enough to fertilize a leek. Coarse sand is enough to to mix with a full spoon of plaster. Potter’s clay is enough to make the tip of a goldsmith's crucible. Hair is enough [with which] to mix mud to make the tip of a goldsmith's crucible. Lime is enough to spread on the finger of the smallest of girls. Dust or ashes is enough to cover the blood of a small bird. A pebble of stone is enough to throw at an animal and it will feel [it]—and that is the weight of ten zuz. Pottery is enough to hold a reviit.", + "[Regarding] one who transports a rope, it is enough to make the handle of a box. Reed grass is enough to make a loop for [hanging] a sifter or a sieve. Palm fronds is enough to make a handle for an Egyptian basket. Palm bast is enough to place on the opening of a small funnel [as a filter] for wine. Soft fabrics is enough to make a ball [the size of] a nut. A bone is enough to make a large spoon. Glass is enough with which to scrape (sharpen) the top of a bobbin or until it can split two threads at the same time.", + "One who transports two threads from a horse's tail or from a cow's tail is liable. [If] one transported one hard one from a pig, he is liable. The shoots of a palm—and they are the fibers of the tree—are two. The hard branches of a palm—and they are the scales of the branches—is one. Of cotton, coarse silk, the wool of camels, rabbits or animals or anything else that that is spun—it is enough to spin a thread of four handbreadths. [Regarding] one who transports some clothing, some sackcloth or some leather—their measure for transporting is the same as their measure for impurity: A garment three handbreadths by three; sackcloth four by four; and leather five by five.", + "[Regarding] one who transports leather that has not been processed at all and is still soft, its measure is enough to guard a small weight, the weight of which is a shekel-coin. [If] it was salted but not yet processed in flour or gallnuts, its measure is enough to make a charm. [If] it was processed with flour but not yet processed with gallnuts, its measure is enough to write a divorce bill upon it. When its processing is finished, its measure is five by five.", + "[Regarding] one who transports processed parchment (which can be used for tefillin), it is enough to write the section of Shema (the smallest section in the tefillin) upon it, until \"and upon your gates.\" Dukhsustus is enough to write [the text of] a mezuzah upon it (as one may not use it for tefillin). Paper is enough to write two letters in a tax collectors' receipt—which are bigger than our letters. One who transports a tax collector's receipt is liable, even if he has already shown it to the tax collector and passed him; as it is surely a proof forever. [Regarding] one who transports a paid deed or worn out paper, it is enough to wrap a small flask of perfume. But if there is enough in its white part to write two letters of a tax collector's receipt, he is liable [even with a smaller piece].", + "One who transports a beast, an animal or a bird is liable, even though they are alive. But a living person is not [considered] a load. However if one was tied up or sick, the one who carries him is liable. And a woman can help her child walk when he [is able] to pick up one [foot] and put down the [other].", + "One who transports an infant with a purse suspended around his neck is liable on account of the purse. As the purse is not ancillary to the child. But if he transports an adult, he is exempt—even if he is dressed with his vessels, and his rings are on his hand. As it is all ancillary to him. [If, however,] his vessels were folded upon his shoulder, one who carries him is liable.", + "[Regrading] one who transports a live locust, it is a minimal amount; a dead one is like a fig-bulk. A bird of the vineyard (a type of locust) is a minimal amount—whether alive or dead—since they are stored for medication. Likewise with anything similar to it. The measure for transporting a corpse, an [animal] carcass and a creeping animal is like the measure for their impurity: A dead body and a carcass are a kezayit; a creeping animal is like a lentil-bulk.", + "[If] there was exactly a kezayit there, and he transported half a kezayit, he is liable. For his actions were useful in that he reduced the amount [left over] from [having the requisite size] to transmit impurity. But if he transported half a kezayit from a kezayit and a half, he is exempt. And likewise anything that is similar to this with the other impurities.", + "To what are these words applicable, that he is only liable for transporting its [requisite] amount? When he transported without specification. But one who transports to sow, for medication, to show a sample of it or anything that is similar to it is liable with a minimal amount.", + "[In a case of] one who stores something for seeding or medication or for a sample and forgot why he stored it, and [then] transported it without specification—he is liable with a minimal amount. For [it is considered like] he transported it with his original intention. But other people are only liable with its [requisite] amount. [If, however,] the one who transported it already threw [it] into the storeroom—even if its place [there] is recognizable—his original thought is nullified. Hence if he went and brought it back in, he is not liable until he brings it in according to its [requisite] amount.", + "[Regarding] something which is not the way of people to store and is not fitting to be stored—such as menstrual blood—if one stored it and transported it, he is liable. But other people are exempt for it. For we are only liable for the transport of something fit to store and the likes of which is [actually] stored.", + "One who transports half the [requisite] amount is exempt. Likewise anyone who does half the amount of any one of the forbidden types of work is exempt. [If] he transported half the amount and placed it down and went back and transported the other half, he is liable. But if he already lifted up the first half before he placed the second half down, it is as if it was burned up; so he is exempt. [If] he transported half the amount and placed it down and [then] transported the other half and passed it within three [handbreadths] over the first, he is liable. For one who passes [something] over is as if he places it down on something. But if he threw it, he is not liable until it rests upon something there.", + "One who transported half the amount and went back and transported [another] half of the amount to the same domain in one forgetful spell is liable. [But in a case wherein] it was to two domains: If there is a domain for which he would be liable in between them, he is exempt. [However, if] there was a karmelit between them, they are [considered to be] like one domain; so he is a liable for a sin-offering.", + "One who transports less than a [requisite] amount but it swells before he puts it down and becomes [such an] amount; and likewise one who transports a [requisite] amount but it shrinks before he puts it down and becomes less than [such] an amount, is exempt.", + "One who transports a fig-bulk to eat and it shrunk before [it] was put down, but he [reconsidered] about it to sow it or to use it medicinally—which does not require a [requisite] amount—he is surely liable in accordance with his thought at the time that [it] was put down. One who transports less than a fig-bulk to sow but before he put it down, [reconsidered] about it to eat [it], is exempt. However, if it swelled before [it] was put down and it became like a fig-bulk before he reconsidered about it to eat [it], he is liable. For even if he did not [reconsider], he would have been liable for his [original] thought of transporting.", + "[In the case of] one who transports a fig-bulk and it shrinks but then swells before [it] is put down, it is certainly a doubt whether [the prohibition] was overridden or not overridden. [If] one threw a kazayit of foods into an impure house and this kazayit complemented the foods that were there—and the whole thing [thus] became [the requisite amount of] a kabeitsah—there is certainly a doubt whether he is liable for the kazayit on account of completing the amount with regard to impurity or he is not liable.", + "One who transports less than a [requisite] amount is exempt, even if he transports it in a vessel. For the vessel is ancillary to it, since his intention was not to transport the vessel but rather to transport what is in it—and it surely did not have the [requisite] amount. Hence if one transported a living man—who was not tied up—in a bed, he is also exempt for the bed. For the bed is ancillary to [the man]. And likewise anything that is similar to this. One who transports a peddler's box—even though there are many types of things in it; and even if he transported [these things] in his palm—is only liable once. It is one case of transporting." + ], + [ + "We may not go out (to a public domain) with any vessels of war on Shabbat. But if one did go out with them: If the vessels were in the way of clothing—such as armor or a helmet or boots upon his feet—he is certainly exempt. But if he went out with vessels that were not in the way of clothing—such as a spear, a sword, a targe or a (triangular) shield—he is certainly liable.", + "We may not go out with a spiked shoe, which was spiked to strengthen it. And even on holidays did they decree that we should not go out with it. But it is permissible to go out with a belt that has pieces of gold and silver affixed to it—as do kings. For it is an ornament; and anything that is an ornament is permissible. And that is when it is not loose, lest it fall in the public domain and he come to carry it [back].", + "A ring with a seal upon it is a man's ornament, and not a woman's ornament. But one without a seal upon it is a woman's ornament, and not a man's ornament. Hence a woman that went out with a ring that has a seal upon it and a man who went out with a ring that does not have a seal upon it are liable. But why are they liable? They surely transported them not in the ways of the ones that transport them—as it is the way of a man to only transport a ring on his finger which is fit for him, and likewise of a woman to only transport upon her finger a ring that is fit for her! Because sometimes the man gives his ring to his wife to store it at home and she places it on her finger at the time that she carries it. Likewise, a woman gives her ring to her husband to fix it with a craftsman and he places it on his finger at the time that he carries it to the store. And it [thus] comes out that they transported them according to the way that they [themselves] transport them. And hence they are liable.", + "A woman may not go out with a ring that does not have a seal upon it—even thou it is her ornament—lest she take it off in a public domain to show it to her friends in the way that women always do. But if she went out, she is exempt. However a man is permitted to go out with a ring that has a seal upon it—as it is an ornament and it is not his way to show [it]. But all of the people have become accustomed to not go out with a ring at all (on Shabbat).", + "A woman that went out with a perforated needle on Shabbat is liable, but a man is exempt. And a man that went out with an unperforated needle on Shabbat is liable, but a woman is exempt—as it is an ornament for her, and it is only prohibited [as] a decree lest she show [it] to her friends. This is the general rule: Anyone that goes out with something that is not an ornament for him nor in the way of clothing, and transported it in the way that the thing is transported, is liable. And anyone who goes out with something that is an ornament for him but was loose and it is possible that it would quickly fall such that he would carry in a public domain; and likewise a woman that went out with jewelry the way of which is to remove them and show them—they are certainly exempt (though it is forbidden to do so). And everything that is an ornament and does not fall and it is not its way to be shown is permissible to be taken out. Hence we may go out on Shabbat with a bracelet that we place on the forearm or [an anklet] on the calf that is clinging to the flesh and does not slip off. And likewise anything that is similar to this.", + "A woman may neither go out with strings of wool, nor with strings of flax, nor with strips tied to her on her head, lest she removes it at the time of immersing and [so] carry it in a public domain. Nor with a headplate that rests between her eyes, nor with 'jaws of gold' that descend from the headplate to her jaws, when they are not sewn together. Nor with a crown of gold that is resting on her head nor with chains that girls go out with so that they will not take large steps, such that they will not spoil their hymen. All these are forbidden to go out with on Shabbat, lest they fall and she carry them in her hand.", + "A woman may neither go out with a katla on her neck, nor with noserings, nor with a flask of perfume that is fixed to her forearm. Nor with a small round purse into which we put fragrant oil—and that is called a kovelet. Nor with a wig of hair that lays upon her head in order that she appear to have much hair. And not with a wool cap that surrounds her [head] in front of her. Nor with a tooth that rests in her mouth in place of a tooth that fell. Nor with a gold tooth that rests over a black or red tooth among her teeth. But a silver tooth is permitted, as it is not recognizable. All these are forbidden to go out with on Shabbat, lest they fall and she carry them in her hand, or she remove and show [it] to her friends.", + "Anything that the Sages forbade to take out to a public domain is forbidden to take out in a courtyard without an eruv except for a cap and a wig of hair. [The latter] are permissible to go out with in a courtyard without an eruv in order that she not repulse her husband. And one who goes out with a flask of perfume that has no perfume at all is liable.", + "A woman may go out with strings of hair tied to her on her head, since water goes through them and they do not divide (between her and the water)—so she does not remove them if she [requires] immersion, such that we should make a decree lest she carry them in a public domain—whether the strings were hers or her friend's or an animal's. And an older woman should not go out with that of a young woman, as it is an enhancement for her—lest she remove and show them to her friends. But a young woman may go out with the strings of an older woman. And [a woman] may go out with anything woven on her head.", + "A woman may go out with strings [around] her neck, as they neither choke her nor divide (between her and the water). But if they were colored, they are forbidden—lest she show them to her friends. And a woman may go out with a tiara; as only an important woman would go out with it, and it is not the way [of such a woman] to remove and show [it]. And she may go out with a headplate and with 'jaws of gold' when they are sewn into the hair net that is on her head so that they do not fall. Likewise anything that is similar to these.", + "A woman may go out with padding in her ear, and that is so long as it is tied to her ear; and with padding in her shoe, and that is so long as it is tied to her shoe; and with padding that she affixed for her menses—even though it is not tied. And [the latter is permissible] even if she made a handle for it; as if it falls, she will not carry it due to its being disgusting.", + "And she may go out with pepper or a grain of salt or with anything that she puts into her mouth because of bad breath. But she should not put them [in her mouth] on Shabbat at the outset. Women may go out with twigs in their ears (that keep holes for earrings open) and with veils [around] their necks or on their clothes or with a shawl that is fastened. And she may fasten [it] at the outset on Shabbat with a stone or a nut and go out. But she may not make a ruse and fasten it with a nut to take it out for her young child. Likewise, she should not fasten with a coin at the outset, as it is forbidden to move it. But if she fastened [it with it before Shabbat], she may go out with it.", + "One may go out with a twig in his teeth or in his shoe to the public domain. But if it falls out, he should not replace [it]. And with padding or a sponge over a wound, so long as he does not tie a string or a cord over it. For a string and a cord have [a distinct] importance to him and are not useful for the wound. And he may go out with a garlic peel or an onion peel upon a wound or a dressing on top of a wound, and he may tie it and untie it on Shabbat. And with a bandage or an emollient or a plaster on top of a wound; and with a coin on top of a callus, and with a locust's egg, a fox's tooth and the nail of one crucified (which were understood to have medicinal properties). And with anything that we drape for healing—and that is when the physicians say it is useful.", + "A woman my go out with a preservation stone or the counterweight of a preservation stone—that has been examined and weighed—(both of which are meant to prevent a miscarriage). And not only a pregnant woman, but even other women – lest she become pregnant and have a miscarriage. And we may go out with an expert charm. And which is an expert charm? One that has healed three people or was made by someone who has healed three people with other charms. But if one went out with a charm that is not expert, he is exempt – since he took it out by way of clothing. And likewise one who went out [adorned] with tefillin is exempt.", + "One who has a wound on his foot may go out with a shoe on his [other] healthy foot. But if he does not have a wound on his foot, he may not go out with a single shoe. And an infant may not go out with a large sandal, but he may go out with a large cloak. And a woman may not go out with a loose sandal, nor with a new shoe with which she did not go out for an hour while still day (before Shabbat). And one missing a leg may not go out with his stub. We do not go out with wooden shoes on Shabbat, because they are not the way of clothing. But if they go out [with any of these], they are exempt.", + "One may go out with a toupee or combed wool that are on the heads of people with scabs. When? When he has dyed them (in oil) and tied them; or if one went out them for an hour while still day (before Shabbat). But if he has not done a [preparatory] act to them and has not gone out with them before Shabbat, it is forbidden to go out with them.", + "We may go out with thick sackcloth, with drapes, with a thick sagum and with a chamilah on account of the rain; but not with a box, a container or a mat on account of the rain. If they were soft and thin, it is permissible to take out a pillow or a bedspread resting upon one’s head in the way of clothing on Shabbat. But if they were hard, they are like a load and [so] forbidden.", + "We may go out with bells that are woven into clothing. And a slave may go out with a clay seal upon his neck but not with a metal seal, lest it fall and he carry it. One who wraps himself with a tallit and folds it on both sides into his hand or upon his shoulder: If he intended to gather its corners so that it not tear or get dirty, it is forbidden; but if he gathered them to enhance his appearance through [this]—as is the custom of people [so] dressed—it is permissible.", + "One who goes out with a tallit (completely) folded on his shoulder is liable. But he may go out with a kerchief on his shoulder, even though there is no string tied to his finger (so that it not fall). However it is forbidden to go out with any kerchief that does not cover one's head and most of him. If [one had] a short scarf that is not wide, he must tie its two ends below the shoulders; and it comes out to be like a belt, so it is permissible to go out with it.", + "It is permissible to wrap oneself in a tallit that has loose ends on its edges – even though they are long strings and even though they [do not add to] the beauty of the tallit—because they are nullified with relation to the tallit and he is not concerned whether they be there or not be there. Hence one who goes out with a tallit that is not properly adorned with tsitsit (ritual fringes) is liable, on account of their having [a distinct] importance to him – and his mind is upon them until he completes their lack and they are turned into tsitsit. But it is permissible to go out with a tallit that is properly adorned with tsitsit—whether by day or by night (even though the commandment of tsitsit only applies to the day and not to the night). For finished tsitsit are not a load, but are surely the beauty of the garment and its ornamentation—like the wool stripe and that which is similar to it. As if the strings of the tsitsit of a tallit that is properly adorned with tsitsit were a load, even one who would go out with them during Shabbat day would be liable – as no positive commandment that does not have [a penalty of] excision] overrides Shabbat.", + "A tailor should not go out with a needle pinned to his clothing on Shabbat; nor a carpenter with a twig (used in his trade) in his ear, nor a weaver with a sample in his ear, nor a comber with a cord [around] his ear, nor a moneychanger with a dinar-coin on his neck, nor a dyer with a sample in his ear. But if he went out, he is exempt – even though it is the way of his craft – on account of his not transporting it in the way of those that transport [it].", + "A zav (someone suffering from an unusual genital emission) who went out with his receptacle is liable; as the way of this receptacle is to only be transported in this way. And [this is the case] even though he does not need it for the carrying (which is the forbidden type of work here) itself, but rather so that his clothes not get soiled; as one is liable for a type of work in which he does not need the work itself.", + "[In the case of] one who finds tefillin on Shabbat in the public domain, [what should] he do? He should wear them in their way—he places the arm tefillin on his arm and the head tefillin on his head, enters the house and removes them. And he should repeat [this] and wear a second pair and remove them [and so forth], until he brings them all into [his house]. But if there were many, such that there was not enough [time] left in the day to bring them all in, in the way way of clothing; he should surely [wait] over them [until] dark and bring them in at the conclusion of Shabbat. However if it was during the time of [an anti-Jewish] decree such that he is afraid to sit and watch them until the evening because of the Kuthites (gentiles), he covers them in their place, leaves them and goes on.", + "[If] he was afraid to [wait] over them [until] dark because of robbers, he should take them all together and move them repeatedly less than four ells; or give them to his fellow within four ells, and his fellow to his fellow—until it reaches the outer courtyard [of the habitation]. To what are these words applicable? When they had their straps in them and they were tied with tefillin knots; as [in that case] they were certainly tefillin. But if they do not have their straps tied to them, we are not responsible for them.", + "One who finds a Torah scroll should sit and guard it and [wait] over them [until] dark. But in [a situation] of danger, he leaves it and goes on. However if there was rain falling (when there is no danger), he wraps himself with the parchment and then covers it [with another garment] and enters [his home] with it.", + "A tailor should not go out with his needle in his hand—nor a scribe with his quill—on the eve of Shabbat close to dark, lest he forget and transport it [on Shabbat]. And one is obligated to feel his clothes on the eve of Shabbat with [the onset of night] lest there be something forgotten there and he go out with it on Shabbat. It is permissible to go out with tefillin on the eve of Shabbat with [the onset of night]—since one is obligated to feel the tefillin all the time, he will not forget. If he did forget and went out to the public domain with them and [then] he remembered that he has tefillin on his head, he should cover his head until he reaches his home or the study hall." + ], + [ + "It is forbidden to transport a load upon a beast on Shabbat; as it is stated (Exodus 23:12), \"in order that your ox and your donkey (and all your animals) rest.\" It is the same whether it is an ox or a donkey or whether it is any beast, animal or fowl. But if he did transport [a load] on a beast—even though he is commanded about its rest—he is not lashed; as its prohibition [only] comes from the inference of a positive commandment. Hence one who drives behind his beast while it had a load upon it on Shabbat is exempt", + "But is it not an explicit negative commandment in the Torah, as it is stated (Exodus 20:10), \"you shall not do any work—you, your son or daughter, your slave or your maidservant, or your cattle?\" This is that one should not plow with it and that which is similar to it; such that it comes out that it is a negative commandment that is given to a death penalty of the court—and we do not give lashes [in such a case].", + "It is forbidden for an Israelite to lend or rent his large livestock to a gentile, so that it not do work on Shabbat; as [the Israelite] is surely [still] commanded about its rest. The Sages forbade selling large livestock to a gentile, lest [the Israelite also] lend or rent [them to him]. And if he sold [it], we penalize him [to repurchase it at up to] ten times the price and bring it back. And we do not sell [it] even if it is broken. But it is permissible to sell to them through an agent, as an agent does not lend or rent.", + "And it is permissible to sell them a horse. For a horse is only given to riding and not to [carry] a load; and a living being (the rider) carries itself. And in the same way as they forbade to sell to a gentile, they also forbade to sell to an Israelite that is suspected of selling to a gentile. And it is permissible to sell a cow to [gentiles] for slaughter, when he slaughters it in front of him. But one may not sell even a fattened ox without specification, lest he hold it over and do work with it.", + "We may sell small livestock in a place where they are accustomed to selling them; we may not sell them in a place where they are accustomed not to sell. But we do not sell them large wild animals anywhere, in the same way that we do not sell them large livestock—except through an agent.", + "[In the case of] one upon whom it became [night] on the road [at the onset of Shabbat] and there was no gentile with him that he should give him his purse, but he did have an animal with him: He should place his purse upon it while it is walking and pick it up from it when it wants to stop; so that it not stop while it is upon it, such that there not be a picking up or a putting down [of the purse]. And it is forbidden for him to drive it so long as the purse is upon it—even with his voice—so that he not drive [an animal] on Shabbat. And the Sages decreed that he should not place his purse on top of an animal unless there is no gentile with him.", + "If there was a deaf-mute, a mentally impaired person and an infant with him, he places his purse on the donkey and does not it give it to one of them—as they are Israelite people. [If] there was a deaf-mute and a mentally impaired person with him and there was no animal, he gives it to the mentally impaired person; a mentally impaired person and an infant, he gives it to the mentally impaired person; a deaf-mute and an infant, he gives it to either one that he wants. If there was no animal with him nor a gentile nor one of all these—he may move it repeatedly less than four ells. And he may even move a found object that comes to his hand repeatedly less than four ells. But before it comes to his hand [in that case]—if he can wait for darkness (until the end of Shabbat)—he should wait for darkness over it. But if not, he may move it repeatedly less than four ells.", + "It is permissible to pull an animal with its bit and its bridle into the public domain—and that is when it is fit for that bridle, such as a chain for a horse, a bit for a camel, a chatam (iron nose ring) for a naka (a white female camel) and a collar for a dog. But if one takes an animal out with a bridle that does not guard it—such as if he tied a rope in the mouth of a horse—or with a bit that it does not need, since it can be guarded with less that—such as if he took a donkey out with a horse's chain or a cat with a collar—it is surely a load [for the animal]. For any superior or inferior guarding (as opposed to a certain animal's standard guarding) is a load.", + "One should not tie camels together and pull them, even if they were tied from the eve of Shabbat. But he may put [all of their individual] ropes into his hand; and that is when [the ends] do not come out of his hand a handbreadth. And the rope that goes from the mouth of the animal to his hand must be a handbreadth or more off of the ground. And why may he not pull camels tied together? Because it appears like one who is moving them to a marketplace in which they are selling animals or using them for entertainment there. And because of this, an animal should not go out with a bell [suspended from] its neck, even if it is stopped up such that it [makes] no sound.", + "An animal may not go out with a bell on its raiment, nor with a seal on its neck, nor with a leash on its leg nor a 'ladder' on its neck. And a donkey may not go out with a saddlecloth unless it was tied to it from the eve of Shabbat. And a camel may not go out with a cloth connected to its [hump] or its tail, but rather only if it is tied to both its tail and its hump. And a camel may not go out with its foreleg tied, nor its back leg tied. And likewise with all animals.", + "Chickens may not go out with strings nor with leashes on their legs. And rams may not go out with wagons under their tails. And ewes may not go out with pieces of wood placed in their nostrils so that they will sneeze and the worms in their brains fall out. And a calf may not go out with a small yoke that we place on its neck so that it submit and be willing to plow. And an animal should not go out with a [muzzle] that we place on its mouth so that it not bite and not eat. And a cow may not go out with a porcupine skin that we place on its udders so that swarming animals will not nurse from it when it is sleeping. And it may not go out with a leash between its horns—whether [it is] for decoration or whether for guarding. [In the case of] a goat the horns of which were pierced, it may go out with a bit tied to the piercing on Shabbat. But if it was stuck into its beard, it is forbidden; lest it get pulled out and [the owner] carry it in his hand in the public domain. And likewise, anything that is similar to this.", + "Rams may go out with a skin tied to them over their male organs, so that they not mount the females; and with a skin tied to them over their hearts, so that the wolves not fall upon them; and with small embroidered cloths with which they are adorned. Ewes may go out with their tails tied upwards on their backs so that the males mount upon them; or tied downwards so that the males do not mount them. And they may go out wrapped in cloths so that their wool [remain] clean. Goats may go out with their udders bound so that the milk on them dries up. However, if one bound their udders so that the milk not come out until he milks it in the evening - these should surely not go out.", + "A donkey may not go out with a saddle, even though it was tied from the eve of Shabbat. And a horse may not go out with a foxtail or a scarlet ribbon between its eyes. And an animal may not go out with a feed bag in its mouth, nor with a shoe on its foot nor with a charm that is not [vetted] for animals. But it may go out with a bandage over a wound, with boards over a break or with [its] afterbirth suspended from it. One may stuff up a bell hanging from its neck and [allow it to] stroll in a courtyard. And one may put a saddlecloth on a donkey on Shabbat and [allow it to] stroll in a courtyard. But we may not suspend a feed bag in its mouth on Shabbat [even in a courtyard].", + "In the same way as one is commanded about his animal resting, so too is he commanded about the his slave and maidservant resting. And even though they have [their own] minds—so they do it according to their own minds—it is a commandment to us to guard them and prevent them from doing work on Shabbat; as it is stated (Exodus 23:12), \"in order that your ox and your donkey may rest, and that your bondman and the stranger may be refreshed.\" The slave and maidservant the resting of whom we are commanded about are slaves that are circumcised and immersed for the sake of servitude, and have accepted the [Torah's] commandments that a slave is obligated [to observe]. But slaves that are not circumcised and have not immersed—but rather only accepted upon themselves the seven commandments that the Children of Noah were commanded—are surely like a resident stranger, so they are permitted to publicly do work for themselves on Shabbat, like an Israelite on [a weekday]. And we only accept a resident alien at the time when the Jubilee is observed. Since a resident alien may do work for himself on Shabbat and a righteous alien (convert) is surely like an Israelite in every matter, about whom is it stated, \"and that your bondman and the stranger may be refreshed?\" This is [about] the resident alien who is the harvester or hired laborer of an Israelite, [and who is] like his bondman in that he may not do work for his Israelite master on Shabbat. But he may do [so] for himself. And even if this alien was his slave, [the alien] may certainly do [work] for himself." + ], + [ + "", + "Whoever levels grooves in the ground is guilty of plowing [on the Sabbath]. Hence it is forbidden to defecate in a newly plowed field on Shabbat, [as a] decree lest he flattens holes. One who clears a storehouse on Shabbat because he needs it for the matter of a commandment—such as his bringing in guests or creating a study session in it—may not finish [clearing] the storehouse, lest he come to flattening holes. One may wipe off mud on the top of his foot on a wall or on a beam, but not on the ground, lest he come to flattening holes. One should not spit on the ground and smear it with his foot, lest he flatten holes. But it is permissible to innocently trample the spit on the ground and walk [on].", + "Women who play games with walnuts, almonds, and the like, must not play with these on the Sabbath, lest they level grooves [on the bare ground, which is forbidden]. It is forbidden to sweep the ground, lest one levels grooves, unless it is paved with stones. But it is permissible to sprinkle water on top of the floor, and one does not concern oneself lest he flatten holes—as he surely does not intend that. We do not smear the floors [with oil], even if it was covered with stones. We may not blow [dust off of] it, nor may we rinse it—even on a holiday, and all the more so on Shabbat. [This is so] that he not act the way he does on [weekdays] and come to flatten holes when he is doing this in a place were it is not covered with stone.", + "[In the case of a] courtyard that became messy from rain water, one may bring straw and spread it around in it (to absorb the water). But when he spreads it, he should not spread it with a basket or a tub but with the bottom of the tub, so that he not act the way he does on [weekdays] and come to flatten holes.", + "One who waters seeds is liable on account of seeding. Hence it is forbidden to draw [water] from a well with a wheel on Shabbat, lest he fill [it] for his garden and his dry patch. And [accordingly,] if the well of the wheel was on a courtyard (removed from what he would want to water), it is permissible to fill from it with a wheel.", + "One who detaches [plants] is liable on account of reaping. Hence it is forbidden to pull honey down from a hive on Shabbat, since it is like detaching. We may not climb a tree—whether living or dried up—and we may not hang on a tree, nor may we lean on a tree. And one may not climb when it is still day (before Shabbat) to sit there the whole entire day. And we may not use that which is attached to the ground at all, [as a] decree lest he detach [it].", + "Fruit that dropped from a tree on the Sabbath may not be eaten until after the conclusion of the Sabbath, lest one may come to plucking growing fruit. It is permissible to smell a myrtle attached to the ground, as its only benefit is to smell it—and its smell is surely [already] found (without detaching it). But it is forbidden to smell a citron, an apple or anything that is fitting to eat when it is attached, [as a] decree lest he cut it off to eat it.", + "It is forbidden to sit on the roots of a tree that are three handbreadths off the ground. But if they are not three, they are surely like the ground [and permissible]. If they came from above three to within three, it is permissible to use them. It is forbidden to sit on them if they were three high—even if one side is even with the ground—or there is a hollow of three underneath them.", + "One may not ride an animal on the Sabbath, lest he may come to cutting off a branch for use in guiding it. And we may not hang from an animal, nor climb upon it while it is still day in order to sit upon it on Shabbat. And we do not lean on the sides of an animal, but it is permissible [to use] the sides [of something else leaning] on the [animal's] sides . [In the case of] one who climbed the tree inadvertently on Shabbat, it is permissible to descend; volitionally, it is forbidden to descend. But with an animal, he must descend—even when volitional—on account of [the prohibition of causing] pain to animals. And we must likewise remove the load from on top of an animal on Shabbat on account of pain to animals.", + "How is this? [If] one’s animal was loaded with a load of grain, he may place his head beneath [the load] and move it to a different side [of the animal], and it falls by itself. [In the case of] one who came from a journey on Shabbat night with his laden animal: When he reaches the outer courtyard, he takes the vessels that may be taken on Shabbat; [and regarding] the vessels that may not be taken, he unties [their] ropes and the bags fall. [If] there were breakable things in the bags: If the bags were small, he may bring pillows and bedspreads and place them underneath them and the bags fall on the pillows. For certainly, he may remove the small and light bags if he wants—so he has not nullified a vessel (the pillow) from its use (which is a prohibited act). [If] it was laden with lumps of glass, he should untie the bags—and they fall. For even if they break, there is not a large loss with this—as it is all slated for melting—and [the Sages] did not concern themselves about a small loss (to allow one to put pillows, etc. down in such a case). [If] the bags were large and full of glass vessels or that which is similar to them, he unloads [it] gently. And in any case, he should not leave them there on the back of the animal, on account of pain to animals.", + "One who mushes fruits together until they become one mass is liable on account of binding. Hence one whose fruits have become scattered in his courtyard may take [from them] and eat and take and eat. But he may not take [them] into a basket nor into a tub. As if he acts in the way that he acts on [weekdays], he will perhaps crush them with his hand in the tub and he will come to binding. And we likewise do not gather salt and that which is similar to it, as it appears like binding.", + "Extracting is liable on account of threshing. And one who squeezes olives or grapes is liable on account of extracting. Hence it is forbidden to squeeze mulberries and pomegranates—as some people squeeze them [for their juice] like olives and grapes—lest they come to [also] squeezing olives and grapes. But it is permissible to squeeze other fruits—such as quinces, apples and crab apples—on Shabbat, since they are not [generally] squeezed.", + "[In the case of] pickled and boiled [vegetables] that he squeezed: If it was to soften them, it is permissible; but if it was to extract their liquids, it is forbidden. And we may not crush snow to have its water flow, but one may crush [it] into a bowl or into a cup. [In the case of] garlic, unripe grapes or stalks [of wheat] that one crushed while it was still day: If they lack grinding, it is forbidden for him to finish their grinding on Shabbat. But if they [only] lack pounding by hand, it is permissible for him to finish their pounding on Shabbat. Hence it is permissible to pound groats with a wooden cooking spoon inside the pot on Shabbat, once we have taken it off the fire.", + "One who husks [wheat] kernels may crush them with a modification so that it not appear like threshing. One who suckled into his mouth (directly) is exempt. And if he was groaning (in pain), it is permissible for him to suckle into his mouth—since he was extracting in a backhanded way (with a modification), and [the Sages] did not decree [in such a case] on account of his pain, even though there is no danger there.", + "[In a case of] fruits the liquids of which flowed out on Shabbat: If they were olives or grapes, these liquids are forbidden until the conclusion of Shabbat, [as a] decree lest he intentionally squeeze them on Shabbat. But if they were mulberries or pomegranates: If one brought them in to eat, the liquids that flowed from them are permissible. But if he brought them in to trample them (for their juice), the liquids that flowed from them are forbidden until the conclusion of Shabbat.", + "[If] olives or grapes were crushed on the eve of Shabbat and liquids came out on their own (on Shabbat), they are permissible. Likewise [with] honeycombs that were crushed from the eve of Shabbat, what comes out of them on Shabbat is permissible. For there is no room here to make a decree—as they were already crushed from the eve.", + "Winnowing and sifting are of the primary categories of forbidden work. Hence even though it is permitted to husk kernels with his fingertips—when he blows [the husks], he must blow into one hand with all of his strength. But [he may not do this] in a tray or a large vessel, [as a] decree lest he screen it with a winnow or a sieve—for which he [would be] liable. Straining sediments is a sub-category of sorting or sifting. Hence even though it is permissible to filter clear wine or water with cloths or with an Egyptian basket, he should not make an indentation in the cloth, such that he not act in the way that he would on [weekdays] and come to strain with a strainer. Likewise it is forbidden to suspend a strainer in the way that he would on [weekdays], lest he come to strain. And likewise churning is a subcategory of sifting. Hence even though we may put sesame seeds and nuts into honey, one may not mix them in his hand.", + "", + "[In a case of] bundles of savory, hyssop, or thyme that one brought in as food for animals, he may supply himself from them, clip some and eat with his fingertips. But [he may] not [cut to eat] a lot in his hand, such that he not act in the way that he does on [weekdays] and come to cut [it] thin.", + "One who needs to pulverize pepper or that which is similar to it to put into food on Shabbat should surely pound [it] with the knife’s handle into the bowl. But [he may] not [do this] into a pestle, since that is grinding. Hence it is forbidden for a healthy person to be medicated on Shabbat, [as a] decree lest he pound herbs.", + "How is this? He should not eat things that are not healthy people's foods—such as ezovyon and savory—nor things that act as laxatives such as wormwood and that which is similar to it. Likewise one should not drink things which are not the way of healthy people to drink, such as water in which herbs and grasses were boiled.", + "One may eat food and drinks that are in the way of healthy people to eat and drink, such as cilantro, hops and hyssop. Even though they heal and [people] eat them to be healed, it is permissible – as they are healthy people’s foods. If one drank asafoetida before Shabbat, it is permissible to drink it on Shabbat [even] in locations where healthy people are [not] accustomed to drink asafoetida. And we may drink Egyptian beer in every location.", + "Likewise is it permissible on Shabbat to smear oils the way of which is for healthy people to smear with them, even if one intended it for medication. But that which is not the way of healthy people to smear is forbidden. One who is concerned [about pain] in his loins may not smear wine and vinegar [on them] on Shabbat. But he may smear oil. However, one may only use rose oil in a location where healthy people smear it. And it is permissible to smear oil and salt in every location. One whose hand or foot was wounded may shrink (the swelling by immersing) it in wine, but he may not shrink it in vinegar. However, if they are delicate also with wine [to use it medicinally], it is forbidden [to immerse it even in wine].", + "One who is concerned about [pain in] his teeth may not sip vinegar upon them and spit it out, but he may sip and swallow [it]. One who is concerned about [pain in] his throat may not pour oil on it, but he may swallow much oil—and if he is healed, he is healed. We may not chew gum, nor rub the teeth with an herb on Shabbat, when one intends it for medication. But if he intended it [against] bad breath, it is permissible.", + "We may not put wine inside the eye, but we may put [it] on the eye. However bland saliva is forbidden even on the eye. One may apply an eye salve that was soaked from the eve of Shabbat on his eyes on Shabbat and he [need] not be concerned. One who injured his finger may not tie a reed upon it to heal it, nor apply pressure with his hand to extract blood from it.", + "We may not put hot water or oil on top of a wound, nor on top of padding that is on top of a wound, nor on top of padding to put [the padding] on the wound on Shabbat. But one may place it outside the wound so it flows to the wound. We may place dry padding on top of a wound. However, it is forbidden if it is old—as it is [then] like a plaster.", + "One may restore a plaster that had been suspended over a vessel. But it is forbidden to restore it if one had suspended it over the ground. And one may apply a plaster from the outset in the Temple—as there are no rabbinic Shabbat prohibitions in the Temple. And we may wipe off the face of the wound in any location, but we may not wipe off the plaster, lest [its salve thereby] be spread.", + "We may rub [the flesh], and smear [oil, over] the intestines on Shabbat—and that is when he smears and rubs at the same time, so that he not act in the way that he acts on [weekdays]. And we may not exert ourselves on Shabbat. But which [activity] is exertion? It is [when] one whose body is pounded with strength, until he is exhausted and perspires; or one who walks until he is exhausted and perspires. For it is forbidden to exhaust oneself in order to perspire, since that is healing. Likewise is it forbidden to stand on the floor of [the therapeutic bathhouse] of Deyomset in the Land of Israel, because it warms and heals.", + "We may not bathe in laxative waters, nor in mud in which [people] drown (quicksand), nor in putrid stagnant waters, nor in the waters of Sodom nor in the bad waters that are in the Great Sea—as all of these are distressing, and it is written (Isaiah 58:13), \"and you shall call Shabbat, a delight.\" Hence, it is permissible if he does not delay in these, but rather comes out immediately—even though he has sores on his head [which will thereby be healed).", + "We may not scrape [our bodies] with a scraper. But if one’s hands were dirty with excrement or mud, he may scrape them in the usual manner and need not be concerned. We may smear [oil] and rub off a scab on Shabbat for a person's pleasure, but not for an animal. But if it was in pain, it is permissible to remove its pain by smearing and rubbing. [In the case of] an animal that has eaten much vetch, we may have it run in a courtyard so that it be healed. And if it was seized by blood, we stand it in water so that it will cool off; and we do not concern ourselves [that] maybe one will grind herbs for it.", + "We may not make ourselves vomit food on Shabbat. To what are these words applicable? With a herb, lest he grind herbs. But it is permissible for one to insert his hand into his mouth to vomit. And it is forbidden to apply pressure to a a baby's belly to extract his feces, lest one come to having him drink [a potion of] laxative herbs. But it is permissible to overturn a cup on the navel on Shabbat to lift it up. It is likewise permissible to apply pressure and stroke an infant, to lift up the ears—whether by hand or with an instrument—and to lift up the cartilage (below the heart). For we do not do any of these—or those that are similar to them—with herbs, to be concerned about grinding; and there is distress [from these conditions when left unattended].", + "Sifting is [one] of the primary categories of forbidden work. Hence we do not refine hay with a sieve, nor do we place a sieve with hay in a high place so that the chaff fall—since it is like sifting. But one may take straw in a sieve and bring it to the trough, even though the chaff falls while he is bringing it—as he surely did not intend this.", + "Blending is liable on account of kneading. Hence we may not blend much parched grain flour, lest one come to kneading flour that is not [from] parched grain. But it is permissible to blend parched grain [flour] little [by] little. And it is permissible to blend with vinegar, or that which is similar to it, much grain that has not matured to a third which was afterwards coarsely ground such that it is surely like sand—and is called shatit—at one time. But this is [only] when it is soft. However, it is forbidden [when it is] hard, since it appears like kneading. So he needs to modify [the process in that case]. How is that? He places the shatit [first], and afterwards places the vinegar.", + "Even though bran is not fit to blend, we do not blend it—lest one come to blending dirt (to make vessels or for building) or that which is similar to it. But we may put water on bran and move a large cooking spoon in it vertically and horizontally. However one may not stir with his hand, so that it not appear like kneading. If it did not mix [like that], he may pour it from one vessel to [another] vessel until it mixes, and place it in front of the chickens or in front of the bulls. And it is permissible to mix bran in this way in one vessel and to divide it into many vessels and [then] place it in front of each and every animal. And one may mix even one or two kor [of bran] in one vessel.", + "We may not feed an animal, a wild animal or a bird on Shabbat in the way one feeds [it] on [weekdays], lest he comes to crushing legumes or kneading flour or that which is similar to it. How is that? One should not feed a camel three or four days' food on Shabbat, nor should he make a calf crouch—or that which is similar to it—and open its mouth and put vetch and water into it at one time. Likewise he should not [put food down] into the mouths of doves and chickens to a place where it cannot regurgitate. But rather he should feed the animal standing and give it drink standing, or place water into its mouth separately and vetch separately to a place where it can regurgitate. Likewise, he can feed fowl with his hand to a place where it can regurgitate. And there is no need to say that he may place [the feed] in front of them and [let] them eat.", + "To what are these words applicable? To [an animal] the feeding of which is upon him, such as his domesticated animal or his wild animal or house doves, geese or chicken. But he may not place nourishment or water in front of [an animal] the feeding of which is not upon him, such as a pig, or doves in dovecots or bees. And it is permissible for a person to place his animal on top of grass [attached to the ground] and [let] it eat. But he may not stand it on something that is set aside [not to be used]. However he may stand in front of it, so that it turns its face to the thing set aside and eats from it. And likewise on a holiday." + ], + [ + "Even though it is not a forbidden type of work, the Sages forbade peeling off bread [from an oven wall], lest one come to baking. [In the case of] one who affixed bread to an oven while it was still day and the day became sanctified upon him (Shabbat began)—he may save [enough bread] for three meals and say to others, \"Come and save [bread] for yourselves.\" And even though peeling is not a forbidden type of work, he may not peel with a bread peel when he saves it but rather with a knife in order to modify [the process from its usual way].", + "For what [reason] did the Sages forbid entering a bathhouse on Shabbat? Because of the bath operators that would heat hot water on Shabbat and say it was heated from the eve of Shabbat. Hence they decreed that a man not enter a bathhouse on Shabbat, even to perspire. And they [also] decreed that one may not rinse his entire body with hot water, even if it was heated from the eve of Shabbat. But it is permissible [to rinse] his face, his hands and his feet. To what are these words applicable? To hot water [heated by] fire, [as a] decree on account of a bathhouse. But it is permissible to rinse his entire body with the hot [spring] waters of Tiberius, and that which is similar to it. However it is forbidden to bathe in hot [spring] waters in a cave, because there is vapor in a cave. So one comes to perspiring, and it comes out [being] like a bathhouse.", + "One may warm himself up across from a bonfire and go out to rinse all of his body with cold [water]. But he may not rinse his entire body with cold [water] and warm himself up across from a bonfire. Since he thaws the water on himself, it comes out as if he is bathing his entire body in a bathhouse. [In the case of] one who passes a pipe of cold [water] through hot water—even through the hot [spring] waters of Tiberius—[its water] is surely [considered] like water heated on Shabbat, so it is forbidden for bathing and drinking.", + "One may bring a jug of cold water and place it opposite a bonfire on Shabbat; not so that the water will heat up, but rather to temper its coldness. Likewise he may take a cruse of oil and place it opposite the bonfire; so that it will thaw, not so that it will heat up. And one may smear his hand with water or with oil and heat it opposite the bonfire. And that is when the water on his hand does not heat up to the point that it would burn the belly of a baby. And one may warm a garment and place it over the intestines on Shabbat.", + "We may not place cold [water] into a bathhouse bathtub that is full of hot water; as it surely heats [the cold water] greatly. He may likewise not put a cruse of oil into it, on account of its being like cooking [the oil]. But he may put hot water into a bathtub of cold [water].", + "[In the case of] an urn that was emptied of its hot water on Shabbat, it is permissible to put cold water into it in order to thaw it. And it is permissible to pour hot water into cold water and cold into hot, so long as it is not in a vessel [that was on the fire]. For that heats it up greatly. Likewise, one should not put a spice into a pot [of food], even though has been taken off the fire. But one may put salt into it; since salt only gets cooked over a big fire. But if he pours the cooked food from the pot into a bowl, it is permissible to put a spice into the bowl—even though [the food] is [still] scorching in the bowl—as a vessel [to which cooked food is] transferred does not cook [something placed into it].", + "We may not soak asafoetida—whether in lukewarm or whether in cold; but we may soak it in vinegar. However if he drank it on Thursday and Friday, he may surely soak it in cold [water] on Shabbat, place it in the sun until it warms up and drink [it]—so that he not get sick, if he were to stop drinking [it].", + "[In the case of] something that was cooked before Shabbat or soaked in hot water before Shabbat, it is permissible to soak it in hot water on Shabbat. But [in the case of] something that was originally cold and never came into hot water, we may [only] rinse it in hot water on Shabbat—so long as its rinsing is not the completion of its production. However we may not soak it in hot water.", + "It is permissible to heat [food] in the sun—even though it is forbidden to heat [it] in [something the heat of which] was generated by the sun—since one does not mistake the sun [for] fire. Hence it is permissible to put cold water in the sun so that it will heat up. It is also permissible to put [a receptacle of] good water into [cold] bad water, so that it will cool down; and we may put a cooked food into a pit so that it be protected.", + "One may mix water, salt and oil and dip one’s bread into it or put it into a cooked food. And that is when he makes a little [of the mixture]. But [to make] much is forbidden, as it appears as if he is doing one of the procedures [required for] a cooked food. Likewise, he should not make strong salt-water—and that is two thirds salt and one third water—on account of its appearing like he is making fish brine. And it is permissible to salt an egg; but a radish—and that which is similar to it—is forbidden on account of its appearing like he is pickling pickles on Shabbat. And pickling is forbidden because it is like cooking. But it is permissible to dip a radish—and that which is similar to it— into salt and eat [it].", + "It is permissible on Shabbat to mix wine, honey and pepper, in order to eat it; but wine, water and balsam is prohibited. For it is not fit for healthy people to eat. And likewise all that is similar to this.", + "[In the case of] mustard that one kneaded on the eve of Shabbat: On the following day, he may dissolve it either by hand or with a vessel, and he may put honey into it. But [when he dissolves it,] he may not beat [it forcefully], but rather mix [it. In the case of] cress that one ground on the eve of Shabbat: On the following day, he may put oil, vinegar and spices into it; but he may not beat [it], but rather mix [it. In the case of] garlic that one crushed on the eve of Shabbat: On the following day, he may put grits into it; but he may not pound [it], but rather mix [it].", + "One who removes hair from a person's body is liable for shearing. Hence it is forbidden to wash one's hands in something that definitely removes hair—such as aloe and that which is similar to it. But it is permissible to scrub one's hands with frankincense powder, pepper powder or jasmine powder and that which is similar to them; and he need not be concerned lest hair on his hands be removed—as he did not intend [it. In the case of] one who mixed something that definitely removes hair with something that does not definitely remove hair: If the majority is from the thing that [definitely] removes [hair], it is forbidden to scrub with it; but if not, it is permissible.", + "It is forbidden to look at a metal mirror on Shabbat, [as a] decree lest one remove dangling hairs from his hair—even if it is fixed into a wall. But it is permissible to look at a mirror that is not from metal—even if it is not fixed.", + "One who launders is liable on account of whitening. And one who squeezes [water out of] a garment is liable because he is laundering. Hence it is forbidden to stuff a rag or padding or that which is similar to them into the top of a jug or that which is similar to it in order to stop it up, lest one come to squeezing. And we may not wipe with a sponge—unless it has a handle—so that one not squeeze. And we may not cover a barrel of water and that which is similar to it with a garment that is not designated for it, [as a] decree lest one squeeze.", + "[In the case of] one whose barrel breaks on Shabbat, he may save what he needs for Shabbat from it—for himself and for his guests—so long as he does not sponge up the wine or collect the oil (with his hand). For if he will act as he does on [weekdays], he will perhaps come to squeezing. So how does he save [wine or oil] from it? He brings a vessel and places it underneath it. But he may not bring another vessel and collect [it in the air], and another vessel and attach [it to the barrel, as a] decree lest he bring a vessel through the public domain. [But if] guests chanced upon him, he may bring another vessel and collect [it], and another vessel and attach it to the first. But he may not gather [with an extra vessel] and afterwards invite [guests], but must rather invite [guests] and afterwards gather. And if he acted craftily in the matter, it is permissible.", + "[In the case of] mud on one's garment, one may rub it from the inside. But he may not rub it from the surface, [as a] decree lest he launder. But it is permissible to scratch it off with his fingernail, and he need not be concerned lest he whiten it. It is forbidden to rub a scarf, since he whitens it [by doing so]; but it is permissible [to do so] with a cloak—since his intention is only to soften it.", + "It is permissible to rinse with water a sandal or a shoe that was dirtied by mud or dung; but if it forbidden to launder it. However, we may not scrape new sandals nor new shoes, but we may smear (them) [with oil]; and we may wipe old ones. We may [use] a rag to wipe off a pillow or bed cover that had mud or dung on it. But if it was on [pillow or bed cover] of leather, we may put water on it until it comes off.", + "[In the case of] one who dirtied his hands with mud, he may wipe them with a horse's tail or a cow's tail or with a stiff handkerchief made to hold thorns. But [he may] not [do so] with a handkerchief with which we wipe our hands, so that he not act in the way that he does on [weekdays] and come to launder the handkerchief.", + "20. One who bathed in water may dry himself with a towel and bring it in his hand, and we need not concern ourselves lest he squeeze [it]. Likewise, one whose clothes got soaked with water can walk in them, and we need not concern ourselves lest he squeeze [them]. But it is forbidden for him to spread it—even in his house—[as a] decree lest an observer say, \"He surely laundered his garment on Shabbat and he is [now] squeezing it to dry it.\" And [regarding] every place that the Sages forbade [something] on account of appearance, it is forbidden even in an inner chamber.", + "One may remove [an absorbent] plug between two purifying pools, on top of one another, in order to connect them; [and then] put it back—since he will not come to squeezing [the plug by inserting it snugly]; as his thought is that water come out [through the plug from one pool to another]. And we may plug up drainage pools with scarves and with any movable item, so that the water not inundate foods and vessels. But we may not plug up a pool so that the water descend into a pit, lest he squeeze when he inserts it snugly. For the plug is soaked with water.", + "It is forbidden to arrange the sleeves of clothes and to place many pleats in them, in the way that one arranges clothing on [weekdays] at the time that he launders them. We may likewise not fold clothes on Shabbat in the way that we do on [weekdays] with clothes when they are laundered. But if he has no other garment with which to change, it is permissible to fold it and stretch [it], and [then] to cover himself with it—so as to be adorned by it on Shabbat. And that is when the garment is new and white, since it surely gets crushed and dirtied immediately. And when he folds, only one person should fold; but with two, it is forbidden.", + "Dying is [one] of the primary categories of forbidden work.. Hence it is forbidden for a woman to apply rouge to her face; since it is like she is dying. And sewing is [also] one of the forbidden types of work. Hence it is forbidden to fill a new pillow or bed cover with padding, [as a] decree lest one sew. But it is permissible on Shabbat to restore padding that fell from a pillow or bed cover.", + "Tearingis [one] of the primary categories of forbidden work. Hence one whose clothes got caught in thorns should—in private—separate them haltingly, so that they not tear. But if they tear, he is not liable at all, as he surely did not intend [it]. And it is permissible to wear new clothes (that are more likely to tear); and if they tear, they tear. We may break a nut with a cloth and we need not be concerned lest it tear.", + "One who implants is liable on account of building. Hence we do not remove any doors attached to the ground, nor do we put them back—lest one implant [its bolts or hinges]. But we may remove the door of a chest, or of a box or of a closet; however we may not put them back. And if their bottom hinge [partially] slipped out, we may insert it snugly back in its place. But we may put it back [if it is located] in the Temple [even if it completely fell out]. However [if] the upper hinge [partially] slipped out, it is forbidden to put it back anywhere—[as a] decree lest he implant [it].", + "We may not braid nor part the hair on the head, as it appears like building. And we may not put back [together] a candelabrum made of rings, nor a chair made of parts, nor a table made of parts nor what is similar to them—as it appears like building. But if one put it back [together], he is exempt—as there is no [true] building regarding vessels; nor is there any [true] demolishing regarding vessels. But if it was [only] loose, we may put it back [together]. And we may not position the vertebrae of an infant one besides the other, as it appears like building.", + "One who makes a permanent tent is liable for building. Hence we do not make a temporary tent, at the outset, nor demolish a temporary tent, [as a] decree lest one make or demolish a permanent tent. But if one did make or demolish a temporary tent, he is exempt. However it is permissible to add to a temporary tent on Shabbat. How is that? [In the case of] a cloak (talit) that was spread over pillars or over walls and tied down before Shabbat: If there was a roof of a handbreadth left spread out, he may surely spread it all out on Shabbat—to the point that it becomes a large tent. And likewise all that is similar to this.", + "We may not suspend a canopy; as a temporary tent is surely formed under it. But it is permissible to place down a bed, a chair or an elevated basket – even though a tent is formed under them – as this is not the way of making a tent, neither a permanent one nor a temporary one.", + "Any tent that does not have [a width of] one handbreadth in its roof, or within three handbreadths of its roof—is surely a temporary tent. So one who make it at the outset on Shabbat is exempt. [In the case of] a cloak doubled up (as a makeshift tent) that has strings attached, from which it was suspended on the eve of Shabbat: It is permissible to extend it and it is permissible to remove it. And likewise with a curtain.", + "A groom's canopy that does not have [a width of] three handbreadths—in its roof, or within three handbreadths of its roof—is permissible to extend and permissible to remove, since it is designed for this [purpose]. And that is so long as the canopy is not draped a handbreadth over the bed. [In the case of] a window shutter: When it is designed for this, it is permissible to shutter the window with it—even though it was not tied to, nor hanging from, the window.", + "It is permitted to wear a hat that we [put] on the head with a brim surrounding [it], which makes shade like a tent over one's clothes. But if one's clothing came out around his head or across from his face like a tent and it was tight on his head and it was very stiff like a roof, it is forbidden—since it forms a temporary tent.", + "One who extends a curtain, and that which is similar to it, must beware that it not form a tent at the time that he extends [it]. Hence if it was a big curtain, two people must suspend it. But it is forbidden [with only] one. However if it was a canopy that has a roof, we may not [extend it]—even with ten. For it is impossible that it will not be lifted up a little [horizontally] above the ground and [so] form a temporary tent.", + "[In the case of] a garment that covers the top of a barrel, one should not cover all of it with it—as it forms a tent—but he may cover part of its top. One who uses an Egyptian basket as a filter, should not raise it a handbreadth over the receptacle, so that it not form a temporary tent on Shabbat." + ], + [ + "One who makes a hole that is made for putting things in and taking things out—such as a hole in a chicken coop, which is made to bring in light and take out vapor—is surely liable on account of \"striking with a hammer.\" Hence, [the Sages] decreed about any hole—even if it was made to only take out or only bring in—lest he come to making a hole for which we are liable. And because of this, we do not make a new hole in a barrel nor do we add to it. And that is when the hole is not below the sediment. For if it is below the sediment, it is surely given to strengthening [such that it is like a new hole]; so it is forbidden to open it [even if it is old].", + "We may perforate the plug of a barrel to extract wine from it, so long as one perforates it from on top. But it is forbidden [to do so] from its side, since it is like repairing a vessel. One may break a barrel on Shabbat in order to eat dried figs from it, so long as he does not intend to make a vessel. And one may bring a barrel of wine and chop off its top with a sword in front of the guests; and he need not be concerned. For his intention was only to show his generosity.", + "And in the same way as it is forbidden to open a hole, so too is it forbidden to stop up any hole. Hence it is forbidden to seal the hole of a barrel, even with something that does not spread—such that one will not come to squeezing—such as if he stops it up with a twig or a small pebble. But if he places food there to store it and the hole becomes closed, it is permissible. And it is permissible to act craftily in this matter.", + "[One who does] anything that is the completion of the work [on something] is liable on account of \"striking with a hammer.\" And because of this, one who scrapes a minimal amount or one who fixes a vessel in anyway that it can be fixed is liable. Hence it is forbidden to produce musical sounds on Shabbat—whether with a musical instrument, such as harps or lyres, or whether with other things. Even to tap the ground with a finger or upon a board or one against the other in the way of singers, or to shake a nut for a baby or to play with a bell in order that he be quiet—all of this and that which is similar to it is forbidden, [as a] decree lest one fix a musical instrument.", + "We may not slap our thighs nor dance, and we may not clap on Shabbat, as a decree lest one fix a musical instrument. We do not swim on the face of the waters, [as a] decree lest one fashion a swimmer’s barrel. [But] it is permissible to swim in a pool in a courtyard; as he will not come to make a swimmer's barrel. And that is when it has a rim surrounding [it], so that water will not be removed from it—in order that there be a marker and a difference between it and the sea.", + "We may not cut a tube from a reed, because it is like fixing a vessel. [However] if it was cut [already]—even though it was not finished—it is permissible to put it into the hole of a barrel to extract the wine from it; and we need not concern ourselves lest he fix [it]. But it is prohibited to place a myrtle leaf or that which is similar to it into the hole of a barrel so that the wine will flow [upon it] because it is as if he is making a spout on Shabbat. And we do not break clay nor do we tear paper because it is like fixing a vessel.", + "We may fill [water] on Shabbat with a branch that is tied to a pitcher. But if it is not tied, we may not fill with it, [as a] decree lest one clip it and implant it. It is forbidden to scrub a silver vessel with cream of tartar, since it whitens it in the way that the artisans do—and it come out like fixing a vessel and finishing its work on Shabbat. But we may scrub it with sand and natron. We may likewise scrub all [other] vessels with anything. And it is is forbidden to rinse bowls and pans and that which is similar to them, because it is like fixing—unless he is rinsing them to eat another meal with them on that Shabbat. But it is permissible at any time to rinse vessels for drinking—such as cups and flasks—as there is no fixed time for drinking. And we may not make the beds on Shabbat in order to sleep upon them at the conclusion of Shabbat, but we may make them from (after) Shabbat night for Shabbat day.", + "It is forbidden to immerse impure vessels on Shabbat, because it is like fixing a vessel. But it is permissible for an impure person to immerse, because he appears like one cooling off. However, we do not sprinkle him [with purifying waters] on Shabbat. One who immerses vessels inadvertently on Shabbat may use them [on Shabbat; but if it was] volitional, he may not use them until the conclusion of Shabbat. And it is permissible to immerse impure water on Shabbat. How does he do that? He puts it into a vessel that does not acquire impurity—such as a stone vessel—and he immerses the vessels into a mikveh, until the water of the mikveh covers [the impure water] and it becomes pure.", + "We may not separate priestly tithes and tithes on Shabbat, because it appears like one fixing something that was not fixed.", + "Curing is [one] of the primary categories of forbidden work. One who softens leather in the way that the tanners do is surely curing and liable. Hence one may not smear his foot with oil while it is in his new shoe or sandal; but he may smear his foot with oil and wear his shoe or sandal, even if they are new. And he may smear his whole body with oil and roll over a new leather carpet and he need not be concerned. To what are these words applicable? When the oil is a little, so that that the leather will only be polished. But it there was much oil on his flesh so that the leather would be softened, it is surely forbidden—since he is curing it. And all [of this] is with new [leather items]; but it is permissible with old ones.", + "One who spreads a plaster on Shabbat is liable on account of smoothing leather. Hence we do not stop up a hole with wax and that which is similar to it, lest one spread it. And we do not stop up a hole even with fat, [as a] decree on account of wax.", + "Writing is [one] of the primary categories of forbidden work. Hence it is forbidden to apply blue eye powder and that which is similar to it, since it is like writing. And it is forbidden to take a loan or to give a loan, [as a] decree lest one write. Likewise, it is forbidden to buy and sell, to rent and to rent out, [as a] decree lest one write. One may not hire workers on Shabbat, nor say to his fellow to hire workers for him. But it is permissible to borrow and lend [items]: One may borrow barrels of wine and barrels of oil from his fellow, so long as he does not say to him, \"Lend me.\"", + "It is equally forbidden [whether] one sells orally or by transfer. [And it is forbidden to weigh] whether with a scale or without a scale. And just like it is forbidden to weigh, so too is it forbidden to count or to measure—whether with a measuring device, whether by hand or whether with a rope.", + "We may not judge, nor perform chalitsah, nor perform levirate marriage nor betroth a woman, [as a] decree lest one write. And we do not consecrate, nor appraise nor dedicate, since it is like buying and selling. And we do not separate priestly tithes and tithes, as it is similar to one consecrating the fruits that he separated; and also because it is like he fixes them on Shabbat. And we do not tithe animals, [as a] decree lest he mark [it] with red dye. But one may consecrate his Pesach sacrifice or his holiday (chagigah) sacrifice on a holiday, as this is the commandment of the day. And in the same way that we do not consecrate, so too do we not sanctify purifying waters (from the red heifer).", + "[In the case of] one who did separate priestly tithes and tithes on Shabbat or on a holiday: [If] inadvertently, he may eat from what he fixed; [but if it was] volitional, he may not eat until the conclusion of Shabbat. But whether like this or whether like that, he fixed the fruits. Likewise [regarding] one who did consecrate or appraise or dedicate [items] on Shabbat, what he did was done (effective)—whether inadvertently or volitionally. And there is no need to say [that this is also the case] on a festival. Likewise one acquires [that] which his fellow transferred to him on Shabbat. We may separate demai [produce acquired from ignorant people] at twilight, but not what is certain [that its tithes have not yet been separated].", + "One who designated the priestly tithe of the tithe from demai or the poor tithe from demai may not take them on Shabbat—even though he assigned [them] their place before Shabbat and they are surely known and resting on the side of the [other] fruits. But if there was a kohen or a poor person (those that are among the tithes' recipients) accustomed to eating with him, they may come and eat [it]. And [this is] so long as informs the kohen that this that I am feeding you is priestly tithe of the tithe; and informs the poor person that this that I am feeding you is poor tithe.", + "It is forbidden to draw lots or to play with dice, since it is like buying and selling. But one may draw lots with his children and family members to set a large portion against a small portion, since they are not exacting [about it].", + "It is forbidden on Shabbat to make calculations that he requires —whether they are past, or will be in the future—[as a] decree lest one write. Hence it is permissible to make calculations that are not needed. How is that? How many seah of grain did we have in year x; how many dinars did he spend on marrying off his son and that which is similar to these—which are in the category of idle talk, as there is no need for them at all. One who calculates them on Shabbat is like one calculates them on [a weekday].", + "It is forbidden to read ordinary documents on Shabbat, lest he act in the way that he does on [weekdays], and come to erase. One may count his appetizers and his guests from his memory; but not from what is written, so that he not read ordinary documents. Hence if the names were engraved on a tablet or on a wall, it is permitted to read them—as [this] will not be mixed up for a document. It is forbidden to read writing that is under a picture or under graven images on Shabbat. It is even forbidden to read the Writings on Shabbat during the time [that] the study hall [is in session, as a] decree on account of nullifying the study hall—so that each and every one not sit in his house and read and prevent himself from coming to the study hall.", + "[In the case of] a fire broke out in a courtyard on Shabbat: One may not save everything in that courtyard to another courtyard in the same alley, even though they were connected by an eruv—[as a] decree lest he extinguish the fire in order to save [his possessions], since one is anxious about his money. Hence they decreed that he may only save the nourishment that he needs for that Shabbat and the vessels that he needs to use on Shabbat and clothing that he can wear. So it comes out that he will give up on everything [else] and not come to extinguishing. But if they did not connect [the courtyards] with an eruv, he may not even save his nourishment and his vessels.", + "And what may he save for his nourishment? If the fire broke out on a Shabbat night, we may save nourishment for three meals – that which is fit for a person for a person; and that which is fitting for an animal, for an animal. [If it] broke out in the morning, we may save nourishment for two meals; in the afternoon, we save nourishment for one meal.", + "To what are these words applicable? To one who saves [his possessions] with many vessels or fills a vessel, takes it out and pours [it out] and fills it a second time—he is the one who may only save what he needs. But if he took out one vessel in one transporting—even though there are many meals in it—it is permissible.", + "How is that? He may save a bucket full of loaves, even though there are enough for several meals in it; and so with a round cake of dried figs; and so with a barrel of wine. Likewise if he spread his cloak and gathered everything that he could into it to take out—and he took it out in one transporting—it is permissible.", + "And he may say to others, \"Come and save for yourselves.\" And each and every one may save nourishment that he needs or [the contents of] one vessel that may even hold a big thing—and it surely [becomes the property] of the one who saves [it]. But if the one who saves [it] does not want to take it and gives it to its owner, it is permissible for him to take a wage for his effort after Shabbat. And this is not [considered] a Shabbat wage—as there is no forbidden work there; nor is there a prohibition, as he only transported [something] to a place that was connected with an eruv.", + "If he saved fine bread, he may not go back to save bread that is not fine. But if he saved bread that is not fine, he may save bread that is fine. And one may save on Yom Kippur that which he needs for Shabbat, if [that] Yom Kippur fell out on the eve of Shabbat. But he may not save on Shabbat for Yom Kippur; and it is not necessary to say, [from Shabbat] to a holiday, nor from this Shabbat to the coming Shabbat. And [regarding] that which he saves to wear, he may wear everything he is able to wear and wrap everything he is able to wrap and transport. And [when] he says to others, \"Come and save for yourselves,\" each and every one may wear and wrap his vessels and transport them [that way]—and they are surely his, like the food [mentioned above]. For they are surely acquiring from that which is ownerless.", + "It is permissible to save any sacred writings that are in a courtyard to another courtyard in the same alley, even if they were not connected by an eruv—so long as the alley has [at least] three partitions and a post. And that is when they were written in Assyrian (standard) script and in the holy language. But if they were written in any [other] language or in another script, we do not save them—even if there was an eruv there. And it is forbidden to read them on [weekdays]. Rather, we leave them in a neglected place, and they decay on their own.", + "[In a case where] they were written with arsenic or red paint: Even though it is not a permanent writing—we should save them, since they were written in Assyrian script and in the holy language. We may not save blank sections of scrolls above and below, between one section and [another] section, between one page and another and at the beginning of a scroll or at the end of a scroll. And we may not save blessings (liturgy) and charms from a fire—even though they contain letters of [God's] name and many Torah matters.", + "We should save a Torah scroll [that is worn] from a fire, if there is enough in it to compile eighty-five letters within complete words—even if [an Aramaic phrase like] yegar sahaduta (Genesis 31:47) is among them. Likewise, if there is a section that does not contain eighty-five letters but contains mentions [of God's name], such as (Numbers 10:35), \"And it was when the Ark traveled, [etc.]\"—we should save them from a fire. And we should save the scroll's receptacle with the scroll, and the tefillin's receptacle with the tefillin—even though there are [also] coins in it." + ], + [ + "", + "It is forbidden for a person to inspect his gardens and fields on Shabbat in order to see what they need or how are their fruits. For such a one is surely walking to do his business. It is likewise forbidden for one to go out on Shabbat to the end of the [town] perimeter and remain there until it gets dark, in order that he is closer to [being able to] doing his business at the conclusion of Shabbat. As his walking on Shabbat ends up surely being to do his business.", + "To what are these words applicable? When he [waits for] darkness over the perimeter to do something that it is forbidden to do on Shabbat. But if he [waits for] darkness over the perimeter to do something that it is permissible to do on Shabbat, it is permissible. How is this? We may not [wait for] darkness over the perimeter to move fruits attached [to a plant] or to hire workers. But one may [wait for] darkness over the perimeter to guard fruits—as it surely permissible to guard [things] on Shabbat. And he may [wait for] darkness over the perimeter to move an animal or detached fruits. For one may call to an animal and it comes, even though it is outside the perimeter. And [regarding] these detached fruits—had there been partitions there, it would have been permissible to move them on Shabbat. Likewise is it permissible for one to tell his fellow, \"I am going to town x tomorrow.\" For if there had been guardhouses [along the way], he could have walked there on Shabbat (since it would be considered contiguous and hence permissible to walk there). And likewise all that is similar to this.", + "It is permissible for one to say to a worker, \"Does it seem that you will stand with me [this] evening?\" But he may not say to him, \"Be ready for me [this] evening\"—as it would come out that he was doing his business on Shabbat. And it is forbidden to run or leap on Shabbat; as it is stated (Isaiah 58:13), \"from going on your way\"—that your going on Shabbat not be like your going on [weekdays]. But one may go down into a pit, a ditch or a tunnel—even if they are a hundred ells—and climb, descend and drink, and [then] climb and get out. And it is forbidden to engage in much idle talk; as it is stated (Isaiah 53:18), \"and speak a word\"—that your speech on Shabbat not be like your speech on [weekdays].", + "It is permissible to run on Shabbat to a matter of a commandment—for example, if he runs to the synagogue or to the study hall. And we may make calculations of a commandment. And we may [also] make measurements of a commandment, such as to know if there is the [requisite] amount [of water] in a mikveh, or to know if a garment [is large enough] to contract impurity. And we may allocate charity to the poor. And one may go on Shabbat to synagogues and study halls—and even to the theaters and circuses of the Cuthites—to supervise matters affecting the public. And we make make matches for young girls to be betrothed, and [make arrangements] for a young boy to teach him Torah or to teach him a craft. And we may visit the sick and comfort the mourners. And one who enters to visit a sick person should say, \"It is a rest (Shabbat) from yelling out (in prayer for you), but a recovery is close to coming.\" And we [wait for] darkness over the perimeter to supervise the affairs of a bride; and the matters of a dead body, to bring him a coffin and shrouds. And [so] he may say to [another], \"Go to place x. [If] you did not find them there, bring them from place y. [If] you did not find them for a hundred, [pay] two hundred.\" [This is] so long as he does not mention the [maximum] amount of the [potential] purchase. As all of these—and that which is similar to them—are commandments; and it is stated (Isaiah 58:13), \"doing your business.\" It is your business that is forbidden; the business of the Heavens is permissible.", + "We may set sail on the Great Sea on the eve of Shabbat for a matter of a commandment. But one must stipulate with [the gentile ship captain that this is on the condition that] he rests, (i.e., stops the ship on Shabbat); and [even] if he does not rest. And we annul vows on Shabbat, whether it is for the needs of Shabbat or whether it is not for the needs of Shabbat. And we may ask a sage [to annul] vows that are for the needs of Shabbat. And they may annul it even though they had time to annul it before Shabbat. For these are [matters that involve] a commandment.", + "[A court] may not punish on Shabbat. Even though the punishment is a positive commandment, it does not override [forbidden types of work on] Shabbat. How is this? If one surely become liable for lashes or the death penalty, we neither give him lashes nor kill him on Shabbat; as it is stated (Exodus 35:3), \"You may not kindle fire in all of your inhabitations on the Shabbat day\"—this is a prohibition to the court that, on Shabbat, they not burn someone who became liable for burning. And the same is true with the other punishments.", + "It is permissible for one to guard his fruits on Shabbat; such that if [people] come to take [some] of them—or a domesticated animal or a wild animal (in his possession)—to eat of them, he may yell at them and hit them, and send them away. And is this matter not from his business; so why is it permissible? Because it is only forbidden to acquire things that are not found [with him] now or to earn a wage, and to profit or occupy himself with a benefit that will come to his hand. But it is permissible to guard his money that has already come to his hand; such that it remain as it is. See what this is similar to—to one who locks up his house on account of thieves.", + "One who guards his seed-plants from birds or his squash and gourds from wild animals, may not clap and may not dance (to scare them away) the way he does on [weekdays, as a] decree lest he take a pebble and throw it four ells in the public domain.", + "[Regarding] all of the things that are forbidden on account of a rabbinic decree [pertaining to] Shabbat, the Sages] only decreed them on Shabbat itself. But during twilight, they are permissible. And that is when a matter of a commandment is present or a pressing [matter]. How is this? It is permissible to climb a tree or to swim on the face of the waters at twilight in order to bring a lulav or a shofar. And [if] he had made an eruv, he may also bring down from a tree or bring [it] from a karmelit. Likewise is it permissible at twilight, if he was preoccupied and bewildered about a matter that is [only prohibited] on account of a decree [pertaining to] Shabbat. But if there was no pressing [matter] nor a matter of a commandment present, it is forbidden. Hence at twilight, we do not tithe [produce that has] certainly [not yet been tithed], even though the prohibition of separating the tithe on Shabbat is only on account of a decree [pertaining to] Shabbat. But we may tithe demai (given that it may have already been tithed).", + "[In the case of] an infant that did something [forbidden] on account of a decree [pertaining to] Shabbat—such as [if] he detached [a plant in] an unperforated pot or carried in a karmelit—the court is not commanded to [stop] him. Likewise, we do not protest against his father if he let him [do so].", + "The Sages forbade moving some things on Shabbat in the way that he does on [weekdays]. And for what reason did they [promulgate] this prohibition? They said, \"And just like the prophets prohibited and commanded that your going on Shabbat not be like your going on [weekdays] and that the speech of Shabbat not be like the speech of [weekdays]—as it is stated (Isaiah 58:13), 'and speak a word'—all the more so should the carrying of Shabbat not be like the carrying of [weekdays. This would be] so that it not be like a [week]day in his eyes, and he come to pick up and fix vessels from one corner to another or from one house to another, or store rocks, and that which is similar to it. As he is surely idle and sits in his house and will seek something with which to occupy himself. And it will come out that he would not have rested, and would nullify the reason [for Shabbat]; as it is stated (Exodus 22:12 and Deuteronomy 5:13), 'in order that he will rest.'\"", + "And also when one seeks to move vessels the use of which is for forbidden work, it is possible that that he will occupy himself with them a little and come to do forbidden work. Moreover since some of the people are not craftsmen, but are rather idle all of their days—such as travelers and those that sit on [street] corners—and rest from work all of their days; if it would be permissible to go and to speak and to carry like other days, it would come out that they would not rest a resting [on Shabbat] that is recognizable. Hence resting from these things (as opposed to resting from work) is a resting that is the same with every person. And on account of these things did they [promulgate] the prohibition of carrying. And they prohibited a person on Shabbat from carrying anything but vessels that they need, as will be explained." + ], + [ + "There is something [called] a vessel the use of which is for permissible work—and that is a vessel with which one may do something on Shabbat which can be done for him on [weekdays]. For example, a cup from which to drink, a bowl from which to eat, a knife with which to cut meat or bread, a hammer with which to break open nuts and that which is similar to them.", + "2. And there is something [called] a vessel the use of which is for forbidden work—and that is a vessel that it is forbidden on Shabbat to do the thing that is done with it. For example, a mortar or a mill or that which is similar to them—as it is forbidden to pound and to grind on Shabbat.", + "It is permissible to move any vessel the use of which is for permissible work—whether it was of wood or clay or stone or metal—and whether it is for the vessel's own sake, or for the need of its place or for the need of itself (its actual use). [But regarding] any vessel the use of which is for forbidden work—whether it was of wood or clay or stones or metal—it is [only] permissible to move it for the need of itself (if used for permissible work) or for the need of its place. But it is forbidden [to move it] for the vessel's own sake.", + "How is this? One may move a wooden bowl to eat from it or to sit in its place; or in order that it not be stolen—and that is for its own sake. Likewise is it for its own sake and permissible to move it from the sun in order that it not dry up and break, or from the rain in order that it not swell and get ruined—since its use is for permissible work.", + "Likewise may one move a mill or mortar to break nuts upon it or to climb into bed upon it—and that is for the need of itself—or to sit in its place. But he may not move it in order that it not break, nor in order that it not be stolen. And likewise anything that is similar to this.", + "And it is forbidden to move anything that is not a vessel, such as stones, coins, reeds, beams and that which is similar to them. When it has the status of a vessel, [however,] it is permissible to move a large stone or a big beam—even though it [requires] ten people to carry it. [Regarding] the doors of a house, they were not designed to be moved. Hence if they broke off—even on Shabbat—it is forbidden to move them. Likewise may we not move dirt, sand or a dead body from their place. And a living [baby with which its mother was pregnant with it for] eight months is [considered] like a stone, and it is forbidden to move it.", + "It is permissible to move a vessel even not for the sake of its [common] use, but rather to use it for a [type of] work for which it was not made. How is this? One may take a hammer to break open nuts with it; an axe to cut a cake of dried figs with it; a saw to cut cheese with it; a spade to scoop dried figs with it; a winnowing shovel or a pitchfork to place food on it for a child; a reed or a shuttle from a spindle to insert it (into food like a fork); a sack maker’s needle to open the door with it; a mortar to sit upon it and likewise anything that is similar to this.", + "And one may carry a (simple) hand needle to take out a thorn with it. But we may not move it if its perforated end or its sharp end was removed. However it is permissible to move it if it was unfinished and not yet perforated.", + "It is forbidden on Shabbat to move any vessel about which one is exacting lest its value decrease—such as vessels that are designated for [use in] trade—and very expensive vessels that one is exacting about lest they be ruined. And this is called that which is designated away (muktseh) on account of monetary loss. For example, a large saw, a butcher’s knife, a blade of a plow, a shoemaker’s knife, a carpenter’s drawknife, a spice hammer and that which is similar to them.", + "It is forbidden to move any vessel that is designated away (muktseh) on account of a prohibition. For example, it is forbidden to move a lamp that was lit on Shabbat or a candelabra that the lamp was upon or a table that had coins upon it, even though the lamp was extinguished or the coins had fallen off. For any vessel that was forbidden to move at twilight (the beginning of the Shabbat) is forbidden to move the whole entire Shabbat, even though the thing that caused the prohibition left.", + "However a vessel that is designated away (muktseh) on account of its being disgusting—such as an old petroleum lamp or a vessel from excrement and that which is similar to them—is permissible to move if one needs them.", + "[Regarding] the doors that came off of vessels that may be carried on Shabbat—such as [the doors of] a box, a chest, or a closet: It is permissible to carry those doors—whether they came off on Shabbat or they came off before Shabbat. Likewise, [regarding] all vessels that may be moved on Shabbat that broke—whether they broke before Shabbat or on Shabbat—their shards may be moved, so long as they accomplish [a] (something like their) purpose. How is this? Shards of a bowl may be used to cover the mouth of a barrel. Shards of glass may be used to cover the mouth of a cruse. And likewise anything that is similar to this. But it is forbidden to move the shards if they are not suited for any type of work at all.", + "All covers of vessels may be moved on Sabbath, so long as the [covers themselves] have the status of a vessel. If the vessel was attached to the ground, such as a barrel buried in the ground: We may move it if it has a handle; but if not, we may not move it. Likewise may we not move covers in the ground—such as [those of] pits and ditches—unless it has a handle. It is permissible to move the cover of an oven, even if it does not have a handle.", + "[In a case of] two things, one [of which] is forbidden to move and one [of which] is permissible to move—that are adjacent to one another, or one on top of the other or one inside the other—and when he moves one of them, he [also] moves the second: If he needs the thing that is permissible to move, he may move it—even though the forbidden thing is moved with it. But if he needs the forbidden thing, he may not move it by way of [moving] the permissible thing.", + "How is this? [Regarding] an unripe fig buried in straw and a pancake on top of coals: One may insert a reed or a shuttle into them and remove them—even though the straw and the coals are shaken off on Shabbat when [the fig and the pancake] are removed. Likewise [regarding] a turnip or radish that were buried in dirt and some of their leaves were exposed: We may extract them on Shabbat by their leaves—even though the dirt is shaken off. But if there was a loaf [of bread] or an infant on top of a stone or on top a beam, one may not move the stone or the beam by way of [moving] the loaf or the infant that is upon it. Likewise all that is similar to this.", + "One may take up his son who is [yearning] for him but has a stone in his hand. But not a dinar—for if the dinar would fall, the father would take it up in his hand. It is permissible to move a basket that was perforated and he blocked its hole with the stone—as the stone was made into [being] like a wall [of the basket. In a case of] a basket full of fruits and the stone was among the fruits: If the fruits were moist—such as grapes and mulberries—he may take it up like it is. For if he shook out the fruits, they would be soiled in the dirt—and [the Sages] did not make a decree in a situation of a loss.", + "[In a case] that one forgot a stone on the mouth of a barrel, he may tilt it on its side, so [that the stone] falls off. If [the barrel] was among [other] barrels, and the stone was upon it, he may lift the barrel to another place and [then] tilt it on its side, so [that] the stone falls off. Likewise [in a case] that one forgot coins on a pillow, he shakes the pillow, so [that the money] falls off. But if on the eve of Shabbat, he [deliberately] placed the money on the pillow or placed the stone on the mouth of the barrel, it is surely forbidden to move these [items]—even if the money and the stone were removed. As they surely became a platform for something forbidden.", + "[Regarding] a stone that is in a gourd (used to draw water): If they fill it and [the stone] does not fall, it is surely like part of the gourd, so it is permissible to fill with it. But if not, we may not fill with it. [In a case of] a garment upon a reed, one may extract it from the reed.", + "It is forbidden to move fruits that are forbidden to eat, such as fruits that have not been tithed—even if they are only obligated in [rabbinic] tithes—or first tithe the priestly tithe of which has not been taken, or impure tithes or second tithe and consecrated foods that have not been properly redeemed. But it is permissible to move demai, since it is fit for the poor; and likewise second tithe and consecrated foods that have have been redeemed—even though one did not [add the mandatory] fifth.", + "An Israelite may move tithes—even though it is not fit for him. And we may move impure tithes with pure [tithes] or with ordinary food if they were both in one vessel. To what are these words applicable? When the pure was above; and the fruits would get soiled on the ground—such that if they were shaken out, they would go bad. But if they were nuts or almonds or that which is similar to them, one shakes the vessel, takes up the pure or ordinary foods and leaves the impure. And if one needed the place of the vessel, he can move the vessel as one—whether the pure is above or whether it is below.", + "[In a case of] a row of stones that one thought [to sit upon on Shabbat] while it was still day (before Shabbat): If he arranged them, it is permissible to sit upon them on the morrow; but if not, it is forbidden. [In a case of] palm branches that one scraped [so that they would serve for] wood, but reconsidered about them on the eve of Shabbat [that they should be] for sitting—it is permissible to move them. And likewise is it permissible to move them if he sat upon them while it was still day.", + "[In a case of] straw on top of a bed, one may not move it with his hand, but he may move it with his body. But if it is animal food, it is permissible to move it [in the usual way]. And likewise, if there was a pillow or a sheet or that which is similar to them on it, he may move it with his hand. For it is surely [thereby] as if he sat upon it while it was still day. [Regarding] one who brings a basket full of earth into his house: If he designated a specific corner for it from the eve of Shabbat, he may carry it on Shabbat and use it for all his needs.", + "It is forbidden to nullify a vessel from its use because it is like demolishing. How is this? One may not place a vessel beneath a lamp to collect the oil that drips. For it is forbidden to move the oil in the lamp; and when it if falls into the vessel, if forbids moving the vessel which had [previously] been permissible. And likewise anything that is similar to this. Hence we may not place a vessel beneath a hen to collect its egg. However, one may overturn a vessel over it. And likewise may one overturn a vessel over anything that is forbidden to move. For he surely did not nullify [this] vessel—as if he wants, he can take it up.", + "We may place a vessel beneath a leak. And if it filled up, one can spill [it out] and repeat and [need not] prevent [himself from this]. And that is when the [water] is suited for bathing. But if it is not suited, we may not place [a vessel there]. However, if he did place it [there regardless], it is permissible to move the disgusting water in it. [The reason one may nevertheless not put it there] is that we may not make a chamber pot at the outset.", + "[In a case of a] barrel of untithed produce which broke, one may bring another vessel and place it beneath [the barrel]. For since [it is the case that] if one sinned and fixed [the untithed produce], it would be fixed (permissible to eat)—it is as if it is [already] fixed. And we may place a vessel beneath a lamp in order to collect burning sparks since they have no substance—so it [remains] permissible to carry the vessel. [In a case of] a beam that broke, we may only support it with a bench or with the lengths of a bed if they were spread out—so that he can take them away anytime he wants, in order that he not nullify a vessel from its use. We may spread a mat on Shabbat over stones or over a beehive—in the sun [to protect it] from the sun, and in the rain [to protect it] from the rain—so long as he does not intend to trap. For he can surely take [the mat] anytime he wants. We may overturn a basket in front of chicks in order that they climb upon it and go down. For it is certainly permissible to take [the basket] up when they go down from it. And likewise anything that is similar to this.", + "[In a case of] an animal that fell into a pit or into an aqueduct: If one can provide it with sustenance in its place, one provides it with sustenance until the conclusion of Shabbat. But if not, he brings pillows and bed covers and places [them] beneath [the animal]—and if it climbs out [on its own], it climbs out. [One may do this] even though he nullifies a vessel from its use—as he surely throws them into the water in the pit—since [the Sages] did not make a decree [in this case] on account of [the prohibition of causing] pain to animals. But it is forbidden to bring [the animal] up with one's hand. And likewise may we not pick up [domesticated] beasts, [wild] animals and fowl in the courtyard; but one may push them until they enter. And we may help calves and colts to walk. [But] we may not help hens that have fled, because it extracts itself from the hand and its wings get disjointed. But we may push it until it enters." + ], + [ + "It is permissible to move all of the weaver’s tools, ropes and reeds like a vessel the use of which is for forbidden work—except for the upper beam and the lower beam, on account of their not being moved because they are attached. Likewise is it forbidden to move the weaver's posts, lest he fixes (fills in) their holes. But the rest of the weaver's tools are permissible.", + "Brooms of palms, and that that which is similar to them, with which we broom floors are surely like a vessel the use of which is for permissible work —as it is surely permissible to broom on Shabbat. Bricks that were left over from building are surely like a vessel the use of which is for permissible work, since they are fit to sit upon—as we surely rub them down and arrange them. But if one gathered them, he surely designated them away; so it is forbidden to move them.", + "It is permissible to move a small piece of clay, even in a pubic domain—as it is fit [for use] in a courtyard, to cover the mouth of a small vessel with it. It is permissible to move a crushed barrel stopper and its shards. But if he threw it into the dumping ground when it was still day (before Shabbat), it is forbidden to move it. It is forbidden to remove [a piece] from a vessel that is falling apart to cover or support [something] with it.", + "It is permissible to bring three sharpened stones into the toilet to wipe with them. And what is their [maximum combined] size? Like the fill of a hand. But it is forbidden to move dirt that is close to coming apart in order to wipe with it. It is permissible to bring up stones to the roof to wipe with them. [But] if rain fell upon them and they became submerged in mud, it is [only] permissible to move them if their outline is recognizable. It is permissible to move a stone that has filth on it—even if it is big—as is it certainly for wiping.", + "[If] one had a pebble and [a shard of] clay in front of him, he should wipe with the pebble. But if the clay was from the rims of vessels, he should wipe with the clay. [If] one had a pebble and grass in front of him: If the grass was soft, he should wipe with it; but if not, he should wipe with the pebble.", + "The remnants of worn-out mats are surely like a vessel the use of which is for permissible work—as they are fit to cover filth. But it is forbidden to move the remnants of worn-out clothes that do not consist of three [handbreadths] by three [handbreadths]—as they are not fit for neither the poor nor the rich. It is permissible to use the shards of a [broken] oven, and they are surely like any vessel the use of which is for permissible work. It is forbidden to move a stove, one leg of which has become detached, lest he implant it.", + "It is forbidden to move a ladder of an attic, since it does not have the status of a vessel. But it is permissible to tilt the ladder of a dovecote. However one may not move if from dovecote to dovecote, so that he not act like the way he does on [weekdays] and come to trapping. [Regarding] a reed which which one reaps olives: If it has the status of a vessel, it is surely like a vessel the use of which is for forbidden work. [Regarding] a reed that a homeowner has refined to open and close with it: If it has the status of a vessel, it is surely like a vessel the use of which is for permissible work.", + "[Regarding] a door that had a hinge—even though it does not have a hinge now—that was prepared to seal a storage area, and is dragged [on the ground], such that we pick it up and seal with it; and also bundles of thorns with which we seal a breach; and likewise a mat that is dragged: When it is tied to and suspended from the wall, we seal and close with them. But if not, we do not seal with them. However, if they were above the ground, we close with them [regardless].", + "[Regarding] a door that [is made of] a single plank that we remove and close [something] with it: If it did not have a base below it like a threshold—which demonstrates about it that it is a vessel prepared for closing—we may not close with it. But if there is a threshold below, we may close with it. And we may likewise close [something] on Shabbat with a bolt that has an adornment at its end—[as it] demonstrates about it that it is a vessel prepared for closing and not [just] a beam like all the other beams.", + "[Regarding] a bolt that does not have an adornment at its end: If it was tied and suspended from the door, we may close [something] with it; and likewise if [when] it is taken up, its cord [goes] with it. But if its cord was fixed in the door and the bolt is removed [completely] like a beam, and we leave it in a corner and return and close with it when we want—it is forbidden to close with it; as it does not have the status of a vessel, it is not connected and has no cord to demonstrate about it [that it is a vessel].", + "We may not move a candelabrum of joints—whether large or small—lest he put it back [together] on Shabbat. If it had grooves and it looked like one with joints—if it was large [such] that it was carried with two hands, it is forbidden because of its weight; [but] if it was smaller than that, it is permissible to move it.", + "One may remove a shoe from upon a form on Shabbat. [Regarding] the press of a homeowner, we may loosen [it], but we may not press [clothing with it]. But [regarding] the press of a launderer, one may not touch it—because it is designated away (muktseh) on account of monetary loss. And likewise do we not move strands of wool, since one is exacting about them. Hence if one designated them for use, they are permissible. And it is permissible to move hides—whether they are of a homeowner or a craftsman—because one is not exacting about them.", + "[Regarding] anything that is filthy—such as feces, vomit, dung and that which is similar to them: If they were in a courtyard within which we are dwelling, it is permissible to remove them to the dumping ground or to the toilet. And this is called a chamber pot (graf shel reei). But if they were in a different courtyard, we overturn a vessel upon them, so that an infant not go out [there] and become dirty from them. [Regarding] spit on the ground, one may trample it innocently and walk on. We may move a coalpan because of its ash—even though it has broken [pieces of] wood—because it is like a chamber pot. But we may not make a chamber pot at the outset on Shabbat. But if it was made by itself, or one transgressed and made it—we may remove it.", + "It is permissible on Shabbat to eat oil that came out from under the beam of the press on Shabbat; and likewise dates and almonds ready for sale. And even [in a case of] a storehouse of grain or gathered grain, one may start to satisfy his needs from it on Shabbat—as there is no food that is designated away on Shabbat at all, but it is rather all prepared [for use. That is] except for dried fig cakes and raisins in storage while we are drying them: Since they reek and are not fit to eat in the meantime, they are surely forbidden on Shabbat on account of [being] designated away. [Regarding] a barrel [of wine] that became exposed or a melon that broke open, we may pick it up and [then] put it down in a sheltered place—even though it is not fit for eating. Similar to this, we may move a charm that is not expert, even though we may not go out with it. If is forbidden to satisfy one's needs on that Shabbat from the remnant of the oil in the lamp or in the bowl that were lit on Shabbat—since it is designated away on account of a prohibition.", + "[Regarding] a storehouse of grain or of barrels of wine: Even though it is permissible to satisfy his needs from it on Shabbat, it is forbidden to start clearing it out except for the matter of a commandment—such as if he cleared it out for the welcoming of guests or to fix a [session of the] study hall [there]. And how do we clear it? Each and every one fills four or five boxes until they finish. But they should not broom the floor of the storehouse, as we have explained. Rather he should go in and out and make a path in his going in and coming out with his feet.", + "We may move anything that is fit for the food of [domesticated] beasts, [wild] animals and fowl that are present. How is this? We may move dry—but not fresh—lupine because it food for goats; squill because it is food for gazelles; mustard because it is food for doves; and bones because they are food for dogs. And likewise may we move peels and pits that are fit for food for animals. But [regarding] that which is not fit, one eats the food and throws [the peels and pits] behind him; and it is forbidden to move them. We may move spoiled meat because it is food for [wild] animals. And we may move raw meat—whether it is unsalted or salted—as it is fit for people. And likewise salted fish; but it is forbidden to move unsalted [raw fish].", + "We may not move shards of glass even though it is food for ostriches. Nor do we move bundles of grapevines even though it is food for elephants; nor arum, even though it is food for ravens—because these [animals] and those which are similar to them are not present around most people.", + "[Regarding] bundles of straw and bundles of twigs: If one prepared them for animal food, we may move them. But if not, one may not move them. [Regarding] bundles of savory, madder, hyssop, and thyme: If one brought them in for wood, he may not satisfy his needs from them on Shabbat; for animal food, he may satisfy his needs from them. And likewise with mint, with rue and also with other types of spices.", + "We may not sweep food from before an animal that is being fattened—whether in a trough which is a vessel or in a trough [formed] in the ground. And we may not move [feed] to the sides on account of the feces, [as a] decree lest one even out holes. We may take [feed] from before a donkey and place it before an ox. But we may not take [it] from before an ox and place it before a donkey, since the food in front of the ox is filthy from its saliva and is not fit for food for another animal. And it is likewise forbidden to move leaves that have a bad and disgusting odor, such that an animal will not eat them. Hence it is forbidden to move fishhooks (from which they hang in the marketplace), but meat[hooks] are permissible. And likewise anything that is similar to this.", + "Even though it is forbidden to move a dead body on Shabbat, we may smear it [with oil] and rinse it with water, so long as they do not move a limb. We may remove a pillow from beneath it in order to place it on sand, so that it will wait and not become putrid. We may [also] bring cold vessels and metal vessels and place them on its stomach so that it does not swell. And we may seal up its orifices so that air will not enter them. We may tie the jaw—not so that it will rise, but so that it will not continue [to open]. And we do not close its eyes on Shabbat.", + "[In a case of] a dead body in the sun, one places a loaf [of bread] or an infant upon it and moves it. And likewise if a fire breaks out in a courtyard that has a body in it, he may place a loaf or an infant upon it and move it. And if there is no loaf or infant there, he may nevertheless save if from the fire—lest he come to extinguish [the fire]. For he is panicked about his [relative's] body, lest it be burned. And [the Sages] only allowed to carry by way of [carrying] a loaf or an infant for a dead body alone, since a person is panicked about his [relative's] dead body.", + "It if was in the sun and they did not have a place to take it or they did not want to move it from its place, two people come and sit beside it. [When they feel] hot from beneath, this one brings a bed and sits on it and that one brings a bed and sits on it [on either side of the corpse]. [When they feel] hot from above, this one brings a mat and spreads it over him, and that one brings a mat and spreads it over him. [Then,] this one stands his bed up (so the mat will remain resting atop it), extracts himself and leaves; and that one stands his bed up, extracts himself and leaves. And it comes out that a partition is created on its own—as the roofs of this mat and that mat are surely adjacent to one another, and their two ends are on the floor on the two sides of the dead body.", + "[In a case of] a dead body that became putrid and comes out to be disgraced among the living and they become disgraced by it—it is permissible to remove it to a karmelit: Great is human dignity, as it overrides a negative commandment in the Torah—that being, \"you must not deviate from the word that they tell you either to the right or to the left\" (Deuteronomy 17:11). But if they had another place to which to go out, we do not remove it; but we rather leave it in its place, and they go out." + ], + [ + "", + "", + "[Regarding] one who walks outside of the perimeter above ten handbreadths—such as one who jumped upon pillars that have a height of ten but each one of them does not consist of four by four handbreadths: It is surely a doubt whether perimeters are [relevant] above ten handbreadths or whether perimeters are not [relevant] above ten. But if one walked on a place that contains four by four, it is surely as if he walked on the ground—and there is a prohibition of perimeters there.", + "[In a case of] one who is spending Shabbat in a pen in the wilderness or in a stable or in a cave or in a private domain that is similar to them: He may walk two thousand ells in each direction in a square. And likewise may one who is spending Shabbat in a glen—even though he was sleeping when Shabbat came in, such that he did not establish his [place of] resting—walk two thousand ells in every direction in a square. [If] he was walking in a glen and does not know the [extent] of the Shabbat perimeter, he may walk two thousand medium steps—and that is the Shabbat perimeter.", + "[In a case of] one who walks the two thousand ells that are his, and his allotment ends within a pen or a stable or a cave or within a city—he may only walk to the end of his allotment. And we do not say [that] since his allotment ended within a private domain, he may walk the whole [private domain]. To what are these words applicable? When his allotment ended in part of the city or part of the cave. But if the private domain was [completely] subsumed within his two thousand ells, that entire domain is considered like four ells; and he is given the remainder.", + "How is that? See, if there was a thousand ells from the place of his resting (if from outside of the city) to the city or cave that has a thousand ells or less in its length—he may walk [throughout] all of the city or the cave upon which he came and walk four ells less than a thousand past it.", + "But if the city or cave upon which he came within his allotment was a thousand and one ells, he may only walk a thousand ells of it alone—which is the remainder of the two thousand ells that he has.", + "[In a case of] one whose allotment ended in the middle of the city, he may move [something] throughout all of the city by throwing [it]—even though he can only walk to the end of his allotment. And likewise, one who was spending Shabbat in a glen—when gentiles encircled him with a partition on Shabbat—may only walk two thousand ells in each direction, even though he is within a partition. But it is permissible to move [something] within all of the partition by throwing [it]—if they surrounded it for the purpose of residence.", + "[Regarding] one who was coming on a journey to enter a city—whether he was coming on the sea or whether he was coming on dry land: If he arrived to within two thousand ells of the city, before Shabbat came in—even though he only got to the city on Shabbat—he may surely enter and walk throughout all of it and past it two thousand ells in every direction.", + "[If] he was coming to the city and slept on the way and only awoke on Shabbat—but when he awoke, found himself within the [city's] perimeter—such a one may surely enter it and walk throughout all of it and past it two thousand ells in every direction. For his thought was to walk to this city; hence he established his [place of] resting with the people of the city, like them—as he surely entered with them into [the designation of] the perimeter.", + "One who went out even one ell past the perimeter may not enter [back into the perimeter]. For the beginning of the four ells that a person has is from the place that he is standing. Hence since he went out one ell or more past his perimeter, he must sit in his place; and he may only walk within four ells past where his feet are standing. And likewise may one, who encountered darkness (began Shabbat) even one ell outside the perimeter of the city, not enter it. Rather he may walk from the place where he was standing—when Shabbat came in upon him—and only two thousand ells. And if his allotment ended within part of the city, he can walk to the end of his allotment—as we have said. [In a case in which] one of his feet was inside the perimeter and one of his feet was outside the perimeter, such a one may enter [back into it].", + "One who went out from the perimeter unwillingly—such as [if] gentiles or a bad spirit took him out or he went out inadvertently—only has four ells. If he returned [into the perimeter] willingly, he only has four ells (from where he is now standing). [But if] they brought him back, it is as if he never left. And if they put him back in a private domain—such as if the the gentiles put him in a pen or a stable or a cave or in another city, he may walk throughout all of it. And likewise may he walk throughout all of it, if he went out to one of these [places] inadvertently and realized that he was in them.", + "[If] one went out of the perimeter willingly—even though he came back unwillingly, such as [if] gentiles or a bad spirit brought him back—he only has four ells. And if he went outside of the perimeter willingly, he likewise only has four ells even [when] he is in a private domain such as a pen or a stable. [In the case of] one who embarks upon the Great Sea, he may walk throughout all of the ship and move [something] throughout all of it—even though he is outside of the perimeter within which he [established his resting for Shabbat].", + "One who went out of the perimeter unwillingly and was surrounded by partitions on Shabbat may walk throughout all of that partition. And that is so long as it is not more than two thousand ells. But if the perimeter from which he went out was partially subsumed within the partition that was made irrespective of his will—since he may walk throughout all of the partition, such a one surely [returns] to his [original] perimeter. And once he [has returned], it is surely as if he had not left.", + "[Regarding] anyone who only has four ells—if he needs to relieve himself, he should surely go out [of his four ells], distance himself and relieve himself, and [then] return to his place. And if, when he distanced himself to relieve himself, he entered into part of the perimeter that he had left—since he [already] entered [it], he may enter; and it is as if he had not left. And that is when he did not leave [it] willingly at first. But if he left willingly, he only has four ells—even though he entered.", + "[Regarding] anyone who went out with the permission of the court—such as witnesses that came to testify about the sighting of the [new] moon, and those similar to them of those that it is permissible for them to go out for the mater of a commandment—he has two thousand ells in every direction [from] the place that he has reached. And if he reached a city, he is surely like the people of the city and has two thousand ells in every direction past the [edge of the] city.", + "[If] he had gone out with the permission of the court, and—while he was on the journey—they told him [that] the commandment for which he went out was [already] done, he has two thousand ells from his place in every direction. And if part of the perimeter from which he left with permission was subsumed within the two thousand ells that he has from his place, he may surely return to his [original] place—and it is as if he had not left. And all, who go out to save Israelites from idolaters or [a flooding] river or the collapse [of a structure], have two thousand ells in every direction from the place in which they saved [them]. And if the hand of idolaters was powerful and they were afraid to spend Shabbat in the place in which they saved [them], they may surely return to their place with their weapons on Shabbat." + ], + [ + "[Regarding] any house of residence that is outside of the city: If there was seventy and two thirds ells—which is one side of two beit seah squared—or less between it and the city, it is surely combined to the city and considered to be a part of it. And when we measure two thousand ells to each side of [the city], we measure outwards from this house of residence.", + "[If] this house was seventy ells adjacent from the city and a second house was seventy ells adjacent from the first house and a third house was seventy ells adjacent from the second house and so on for a journey of several days, it is surely all like one city. And when we measure, we measure from the last house. And that is so long as the house has four ells by four ells or more.", + "And likewise a synagogue that has a house in it for the cantors; a house of idolatry that has a house in it for its priests; storehouses that have a house of residence in them; a bridge or a graveyard that has a house of residence in them; three partitions without a roof upon them but with four by four ells; guardhouses; a house built on the sea; two partitions that have a roof upon them; and a cave that has a building at its mouth and a house of residence in it—all of these combine to [the city], if they were within seventy ells and a bit. And we see it as if a string was extended from that house to the edges of all of the city; and we measure two thousand ells from that string outwards.", + "And these do not combine with [the city]: two partitions that do not have a roof even though [people] dwell between them; a bridge, a graveyard, a synagogue, a house of idolatry and storehouses that do not have a house of residence; a pit; a ditch; a cave; a dovecote; and a house on a ship. All these, and that which is similar to them, do not combine with it.", + "[Regarding] two cities that were proximate to one another: If there is [no more than] one hundred forty one and a third ells—such that there be seventy ells and a bit for this one and seventy ells and a bit for that one—we consider them one city. And it comes out that [the people in] each of these cities can walk though all of the second city and two thousand ells outwards from it. [Regarding] three villages that were in a triangle: If there was two thousand ells or less between the middle one and each one of the two outer ones; and two hundred eighty three ells minus a third between the two outer ones, such that there be one hundred and forty and a third ells between each one of them and the middle one if you look at it as if the middle one was between them (on a straight line)—the three of them are surely like one city. And we measure two thousand ells in each direction from outside [all] three of them. A city that was encircled [by a wall] and later settled is measured from its settlement; a city that was settled and then encircled is measured from its walls.", + "[In the case of] a city that was rectangular or square: Since it has four corners of equal [angles], we leave it as it is and measure two thousand ells in each direction of its four directions. [If] it was round, we make corners for it and see it as if it is within a square, and measure two thousand ells from the sides of that square in each direction—such that it comes out that it gains the corners [of that square that extends beyond the circle].", + "And likewise if the city was like a triangle or had many sides, we make it into a square and then measure two thousand ells from the square in each direction. And when one squares it, he squares it in the [directions] of the world—so that each of its directions extends across from one of the directions of the world and faces it.", + "[If] it was wide on one side and narrow on the other side, we see it as if it was all wide. [If] it was made like a type of a [Greek letter,] gamma (an L shape) or made like an arch: If there was less than four thousand ells between its two ends, we measure it from [the outer edge of] the gap and look at the entire space between the gap and the arch as if it was filled with houses. But if there was more than four thousand ells between the two ends, we only measure it from the [actual] arch.", + "[In the case of a] city that sits upon a riverbank: If there is a dock four ells wide in front of it, upon the riverbank, so that [people] may stand upon it and use the river—it comes out that the river is included in the city. So we measure for [the city] two thousand ells from the second bank of the river, and the whole river [adjacent to the city] is included in the city because of the dock built on its side. But if there was no dock there, we only measure from the entrance of their houses; and it comes out that the river is measured as [part of] their two thousand [ells].", + "We only measure [the perimeter] of those who dwell in shacks from the entrance of their houses. But if there were three courtyards of two houses each [there], they are all made permanent (and attain the status of a city regarding the perimeter). So we square it and give them two thousand ells in each direction like other cities.", + "We may only measure with a rope of fifty ells—not less and not more—and with a rope of flax, so that it will not stretch too much. [If] one reached a vale [while measuring]: If it is [no more than] fifty ells, such that he he can subsume it with the measure of the rope, he subsumes it (he surveys it according to the measure of the rope stretched flatly over it). And that is so long as its depth is less than four thousand ells.", + "To what are these words applicable? When a plumb line descends [directly] in front of him, such that it is impossible to use [the slope]. But if the plumb line does not descend in front of him, he does not subsume it unless its depth is two thousand ells or less.", + "[If] the vale is sloped, one 'pierces' (see 28: 16) and ascends, 'pierces' and descends. [If] the vale was wider than fifty—such that one may not subsume it (due to the size of the rope)—he may walk to a place [where it is narrower, such] that he can subsume it, [then] subsume it, scout the measure across from it and return.", + "[If] he reached a wall, we do not say, 'pierce' the wall. Rather one estimates its width and goes on. But if it is possible to use it, he must measure it properly. And if the plumb line descends [directly from the wall] in front of him, he must [also] measure its width properly.", + "[If] he reached a hill: It the hill slopes ten handbreadths [of height] within five ells, one subsumes it and goes back to his measuring. But if it was very tall—to the point that it slopes ten handbreadths within the space of four ells—he estimates it and goes on. And if he is unable to subsume it—such as when it is wider than fifty—he 'pierces' it, little by little. And this is [the meaning of] that which they said, \"We 'pierce' the hills.\"", + "How do we 'pierce' in hills or vales that one cannot subsume? Two [surveyors] hold a rope of four ells: The higher one holds his end across from his feet and the lower one holds the second end across from this heart. And the higher one returns to stand in the place of the lower one, while the lower one descends and distances himself from him the length of the rope. And they repeat and continue [this] until they have measured all of it. And when the surveyor walks to subsume the hill or the vale, he does not go out of the perimeter; so that passersby not see him and say [that] the measure of the perimeters [reaches] there.", + "We only rely upon the measurement of someone who is an expert, as he knows the measurement of the ground. If we had Shabbat perimeters that had been established and an expert came and measured, increasing (expanding) some of the perimeter and decreasing [some] of the perimeter—we listen to him about the perimeter that he increased. And likewise if two experts came and measured the perimeter—one increasing [it] and one decreasing [it]—we listen to the one who increases [it]. And this is so long as he does not increase it more than the measure of the city's diagonal.", + "How is this? At the time that this one increases [over the other], we say [that] perhaps the first one measured two thousand [ells] diagonally from the corner of the city; whereas the latter measured the two thousand from the [middle of the] edge of the city. But we do not assume that the first erred more than this. Hence if this latter one increased about five hundred and eighty ells more than the first one, we listen to him; more than this, we do not listen to him.", + "Even a slave or a maidservant is believed (to provide legal testimony) when they say [that] the perimeter of Shabbat is until here. And an adult is believed to say, \"I remember that we come [only] up to here on Shabbat when I was a child.\" And we rely upon his testimony in this thing. For the sages did not speak about the matter to be stringent, but rather to be lenient—since the [requisite] measurement of two thousand ells is from their words (rabbinic)." + ], + [ + "", + "And this is the text of the Sanctification (Kiddush) of the [Shabbat] day: Blessed are You, Lord our God, King of the universe, who sanctified us through His commandments and desired us and who has given us the Holy Shabbat in love and desire as an inheritance, a memorial for the acts of creation—first of all holy convocations, in memory of the Exodus from Egypt. For You have chosen us and sanctified us above all peoples, and You gave us in love and desire Your holy Shabbat as an inheritance. Blessed are You, Lord, who sanctifies the Shabbat.", + "And this is the text of the Separation (Havdalah) [of the Shabbat day]: Blessed are You, Lord our God, King of the universe, who separates between the holy and the mundane, between light and darkness, between Israel and the [other] nations and between the seventh day and the six days of activity. Blessed are You, Lord, who separates between the holy and the mundane.", + "The essence of Kiddush is in the evening. [But] if one did not make Kiddush in the evening—whether inadvertently or volitionally—he should make Kiddush at any point in the whole entire day. And if one did not make Havdalah at night, he should make Havdalah the next day or at any point before the end of Tuesday. However, he does not recite the blessing on fire except on the night of Shabbat's conclusion alone.", + "", + "The sages ordained that both the Kiddush and the Havdalah should be recited over wine. Even though he has already said the Havdalah as part of the evening service, he must recite it again over a cup of wine. And after one separates [during the prayer] and says \"between the holy and the mundane\", it is permissible for him to do work—even though he has not made Havdalah over the cup (of wine). And [in Kiddush,] one first recites a blessing on the wine, and then recites Kiddush. And he may not wash his hands (to eat bread) until he makes Kiddush.", + "How does he do [this]? He takes a cup that holds a reviit or more, rinses it on the inside, washes it on the outside and fills it with wine. He [then] holds it in his right hand and lifts it a handbreadth or more from the ground—and does not assist [his right hand] with his left hand. He recites the blessing, \"on the vine,\" and then recites Kiddush. But it is a custom that has spread to all of Israel to read from the beginning of the section, \"And He completed\" (Genesis 2:1). And [only] then does he recite the blessing on the wine and recites Kiddush afterwards; he drinks [enough] to fill his cheek and gives all of the members of the group to drink. And afterwards he washes his hands, recites the blessing, \"who brings forth [bread]\" and eats.", + "", + "If one desired bread more than wine or if he does not have wine, such a one may surely first wash his hands, recite the blessing, \"who brings forth\" and recite Kiddush. And afterwards, he cuts [the bread] and eats. But we may not make Havdalah on bread, but rather [only] over a cup.", + "[In the case of] one who intended to make Kiddush on wine on Shabbat evenings but forgot and washed his hands before he made Kiddush—such a one should surely make Kiddush on bread, and he may not make Kiddush on wine after he has washed his hands for the meal. And it is a commandment to recite the blessing over wine on Shabbat day before one partakes of the second meal. And this is what is called, \"the great Kiddush\": He only recites the blessing, \"who has created the fruit of the vine,\" drinks and then washes his hands and eats. And it is forbidden for a person to taste anything until he makes Kiddush. And also this Kiddush should only be in the location of an [impending] meal.", + "One may make Kiddush over a cup on the eve of Shabbat while it is still day, even though Shabbat has not come in. And likewise may he make Havdalah over a cup while it is still day, even though it is still Shabbat. For the commandment of its mention is either to say it at the time of its entry and exit or a bit before that time.", + "[In a case of] one who was eating on the eve of Shabbat, and the day became sanctified upon him (Shabbat began) while he was in the midst of his meal: He should spread a tablecloth over his table, make Kiddush, finish his meal and then recite the Grace After the Meal. [And if] he was eating on Shabbat, and Shabbat went out while he was in the midst of his meal, he should finish his meal, wash his hands and recite the Grace After the Meal over a cup, and then recite Havdalah over it. And if he was in the midst of drinking, he should stop, recite Havdalah and then return to his drinking.", + "[If] he was eating and finished his eating with the entrance of Shabbat, he should recite the Grace After the Meal first (over a cup), and then recite Kiddush on a second cup. But he should not recite [the Grace] and make Kiddush on [the same] cup, as we do not do two commandments with one cup. For Kiddush and Grace After the Meal are two commandments from the Torah.", + "We may only make Kiddush upon wine fit for libations on the altar. Hence, if honey or leaven was mixed [with the wine]—even if only a drop like mustard seed into a large barrel—we can not make Kiddush on it. That is how we instruct [people to act] in all of the West (Maghreb). But there are those that do permit making Kiddush on it, saying that what is said that the wine be fit for libation on the altar, is only to exclude wine that has a bad odor or was left uncovered or was cooked—as we may not make Kiddush upon any of those.", + "We may not make Kiddush on wine the taste of which is the taste of vinegar—even though its smell is the smell of wine. And likewise do we not make Kiddush on sediments upon which one placed water—even though it has the taste of wine. To what are these words applicable? When he poured three [parts] of water upon the sediments and extracted less than four [parts] of wine. But if he extracted [at least] four, this is surely mixed wine—so he may make Kiddush on it.", + "[Regarding] a vessel full of wine—even if it holds several reviit: If he drinks [even] a little from it, such a one surely renders it defective, so it is disqualified. [Hence] we do not make Kiddush upon the remnant, because it is like the leftovers of the cups.", + "We do make Kiddush on wine the smell of which is the smell of vinegar but the taste of which is the taste of wine. And likewise mixed wine (see 29:4). And likewise do we make Kiddush on raisin wine—and that is when the raisins have moisture such that if one crushes them, their [juice] will come out. And likewise may we make Kiddush on new wine [fresh] from its press. And one may [even] squeeze a cluster of grapes and make Kiddush at that time. [In a case of] a city where most of its wine is beer—even though it is disqualified for Kiddush—it is permissible to make Havdalah on it, since it is a [common] drink of the city.", + "", + "The text of Kiddush for holidays: Blessed are You, Lord our God, King of the universe, who has chosen us from all peoples and has raised us above all tongues, chosen us and made us great, wanted us and given us splendor. And You have given us, Lord our God, in love, appointed times for happiness, holidays and special times for joy, the holiday, this holy convocation, this Festival of Matsot or this Festival of Weeks or this Festival of Tabernacles—the season of our freedom or the season of the giving of our Torah or the season of our joy—in love, in memory of the Exodus from Egypt. For You have chosen us and sanctified us above all peoples, and You have granted us Your special times for happiness and joy. Blessed are You, Lord, who sanctifies Israel and the appointed times. And if it falls out to be on Shabbat, one mentions Shabbat, and concludes the way he concludes in the [silent] prayer, \"who sanctifies Shabbat, Israel, and the appointed times.\"", + "On Rosh Hashanah, one says, \"And You have given us, Lord our God, in love, the holiday, this holy convocation, the Remembrance of Blasting, a holy convocation, in love, in memory of the Exodus from Egypt. For You have chosen us and sanctified us above all peoples, and Your word is true and lasting forever. Blessed are You, O Lord, who sanctifies Israel and the Day of Remembrance.\" And if it falls out to be on Shabbat, one concludes , \"who sanctifies Shabbat, Israel, and the Day of Remembrance\"—in the way he concludes in the [silent] prayer.", + "On holiday nights, one makes Kiddush on wine like on Shabbat. But if he does not have wine or he desired bread, he may make Kiddush on the bread. And likewise does he make the Great Kiddush on a holiday [during the day], in the way that he makes [this] Kiddush on Shabbat.", + "How do we recite the blessing on nights of a holiday that fall out to be on Sunday? At first, he recites the blessing on the wine, then he makes the holiday Kiddush, then he recites the blessing over the candle and then separates [with Havdalah]. And in Havdalah, he concludes, \"who separates between the holy and the holy.\" And then he recites the blessing, \"who has kept us alive\" (shechechiyanu).", + "We say, \"who has kept us alive,\" on all holiday nights and on the night of Yom Kippur. But we do not say, \"who has kept us alive,\" on the seventh [day] of Passover, because it is not a festival on its own, and we have already recited [this] blessing on the time at the beginning of Passover.", + "The order of Havdalah at the conclusion of Shabbat: One recites a blessing over wine, then on the spices and then on the candle. And how does he recite the blessing on the candle? \"Who created the lights of the fire.\" And then he separates (with the Havdalah blessing).", + "We do not recite the blessing on the candle until one has benefited from its light, in order that he recognize [the difference] between the coin of this province and the coin of another province. And we may not recite a blessing over the candle of idolaters, as their standard parties (from which it is taken) are for idolatry. And we may not recite a blessing over a candle of idolatry, nor on a candle of the dead.", + "We may recite a blessing on a [candle] that an Israelite lit from an idolater or an idolater from an Israelite. [But] we do not recite a blessing on a [candle] that an idolater lit from an idolater. [Regarding] one who was walking outside of a town and saw a light: If most of the people of the town are idolaters, he may not recite a blessing; but if most are Israelites, he may recite a blessing. One should not recite a blessing at the outset over a fire of an oven or a stove. One may recite a blessing on coals if, when he puts a twig among them, it kindles on its own. We may recite a blessing over the fire of a study hall if there is an important man there for whom they are lighting [it]. We may recite a blessing [on a fire] in a synagogue if there is a cantor that lives there. And it is a choice [fulfillment of the] commandment [to use] a torch for Havdalah. And we do not search for fire in the way that we search for all the commandments, but rather [only] recite the blessing if one has it.", + "We may recite a blessing at the conclusion of Shabbat on fire that was lit on Shabbat for a sick person or a midwife. We may recite a blessing at the conclusion of Shabbat on fire that was combusted from wood or stones, as this was [the manner of] its first creation at the hands of man. But we may not recite a blessing on it at the conclusion of Yom Kippur, but rather upon a candle that rested (that was lit from before Yom Kippur). [However,] even though a candle was lit for a sick person or a midwife on Yom Kippur, we may recite a blessing on it—as it surely rested from sin.", + "[When] a holiday falls out to be in the middle of the week, one says in the Havdalah, \"who separates between the holy and the mundane, between light and darkness, between Israel and the [other] nations and between the seventh day and the six days of activity\"—in the way that he says [it] at the conclusion of Shabbat, when he enumerates the series of separations. But he does not need to recite a blessing on spices and on a candle. And likewise does he not need to recite a blessing on spices at the conclusion of Yom Kippur." + ], + [ + "", + "", + "We honor the Sabbath by wearing clean clothes. One must not wear weekday apparel on the Sabbath. But if he does not have [an additional set of clothing] to change, he should lower his garment, so that his [style of] dress is not like that of the week. And Ezra ordained that the people should wash their clothes on Thursday, on account of the honor of the [coming] Shabbat.", + "", + "", + "", + "", + "", + "One should eat three meals on the Sabbath: one in the evening, one in the morning, and one in the afternoon. And he must be careful with these three meals, to not lessen from them at all. And even a poor person who is supported by charity must eat three meals. But if he was sick from an abundance of eating or was constantly fasting, he is exempt from three meals. And he is required to fix each meal of the three on wine and to break [bread] on two loaves. And likewise on holidays.", + "The eating of meat and the drinking of wine on Shabbat is considered a delight (oneg) for him; and that is so long as he can afford it. But it is forbidden to fix a meal on wine on Shabbat and festivals at the time of [a] study hall [session]. Rather this was the custom of the early righteous ones: They would pray the morning and additional service in the synagogue, then go to their home and eat the second meal, and then return to the study hall to read (from the Bible) and study (from the Mishnah), and pray the afternoon service; and afterwards fix a meal on wine and eat and drink until the conclusion of Shabbat.", + "", + "It is forbidden to fast, to cry out, to supplicate and to request mercy on Shabbat. And even for such [grave] troubles that the community would [ordinarily] fast and sound the trumpet because of them—on Shabbat and festivals we do not fast and sound trumpets, aside from a city that is surrounded by idolaters or a [flooding] river, or a ship that is mangled (about to sink). About these [cases] we sound trumpets on the Shabbat to [encourage others to] aid them and we supplicate and request mercy for them.", + "We do not besiege cities of idolaters less than three days before Shabbat in order that the minds of the men of war be settled and will not be frightened or preoccupied on Shabbat. But for a matter of a commandment, one may set sail on the sea even on the eve of Shabbat (i.e. Friday). But one must stipulate with [the gentile ship captain that this is on the condition that] he rests, (i.e., stops the ship on Shabbat); and [even] if he does not rest. However, from Tyre to Sidon and similar [cases], it is permitted to set sail on the eve of Shabbat even for an optional matter. And in a place where it is customary not to set sail on the eve of Shabbat at all, we may not set sail [on it].", + "Marital relations is from the delights of Shabbat. Therefore Torah scholars [fulfill] their [set] time from one Shabbat night to [another] Shabbat night. It is permissible to have intercourse with a virgin [even] at the outset, and there is no [transgression] of (the Shabbat laws) on account of injuring or on account of the pain [caused] to her.", + "Both of these two—Shabbat and idolatry—are, each one, of the same weightiness as all the other commandments of the Torah. And Shabbat is the sign between the Holy One, blessed be He, and us forever. Hence anyone who transgresses the other commandments is surely included among the evildoers of Israel. But one who desecrates Shabbat in public is surely like an idolater. So both of them are like (gentile) idolaters in all of their matters. Therefore the prophet praises [one who observes Shabbat] and says (Isaiah 56:2), \"Happy is the man who does this, and the man who holds fast to it; who keeps Shabbat and does not profane it, etc.\" And the reward in this world—beyond the reward that is saved for the world to come—[for] anyone who observes Shabbat according to its law, honors it and delights [in] it according to his ability is already explicit in the tradition. As it is stated (Isaiah 58:14), \"Then you can delight in the Lord; and I will set you astride the heights of the earth, and feed you the heritage of your father Jacob—for the mouth of the Lord has spoken.\"" + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sabbath/English/merged.json b/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sabbath/English/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..5d605547338d6998024ed690016246d14b890c06 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sabbath/English/merged.json @@ -0,0 +1,743 @@ +{ + "title": "Mishneh Torah, Sabbath", + "language": "en", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Mishneh_Torah,_Sabbath", + "text": [ + [ + "Resting from labor1Within the context of the Sabbath laws, labor does not refer to strenuous work, but rather to the performance of one of the thirty nine labors that were necessary for the construction of the Temple or a labor which is analogous to them. (See Chapter 7, Halachah 1.)
The Rambam's choice of wording in this halachah is significant. Our Rabbis have offered two definitions of the mitzvah of resting on the Sabbath: In his commentary on Yevamot 6a, the Rashba states that the mitzvah is negative in nature: one refrains from performing prohibited labors. In contrast, in his commentary on Leviticus 23:24, the Ramban explains that the mitzvah possesses a positive dimension: to spend the day in a restful frame of mind, abstaining from all activities - even those that are not forbidden labors - which would disrupt this tranquility.
From the Rambam's choice of wording in this halachah, it would appear that he follows the first view. From his statements in Chapter 21, Halachah 1, however, it would appear that he accepts the second perspective. (See also Tzafenat Paneach.) on the seventh day fulfills a positive commandment,2Sefer HaMitzvot (Positive Commandment 154) and Sefer HaChinuch (Mitzvah 85) consider this to be one of the 613 mitzvot of the Torah. as [Exodus 23:12] states, \"And you shall rest on the seventh day.\"3In Sefer HaMitzvot (General Principle 9), the Rambam mentions that the commandment to rest on the Sabbath is mentioned 12 times in the Torah. Sefer HaKovetz and others question why the Rambam cites this proof-text in particular. Anyone who performs a labor on this day negates the observance of a positive commandment and also transgresses a negative commandment,4Many of the mitzvot involve a positive and a negative commandment which share a single objective. for [ibid. 20:10] states, \"Do not perform any labor [on5 Sefer HaMitzvot (Negative Commandment 320) and Sefer HaChinuch (Mitzvah 32) consider this to be one of the 613 mitzvot of the Torah. it].\"
What are the liabilities incurred by a person who performs labor [on this day]? If he does so willingly,6i.e., without being forced by others as a conscious act of defiance,7and not inadvertently.
The Radbaz (Vol. V, Responsum 1510) notes that the Rambam uses the expression \"willingly, as a conscious act of defiance\" with regard to the transgressions of idolatry (Hilchot Avodat Kochavim 3:1), the Sabbath laws, and the laws of Yom Kippur (Hilchot Sh'vitat Asor 1:1). With regard to all other transgressions punishable by כרת, the Rambam merely states \"as a conscious act of defiance.\"
The Radbaz explains that it is possible that the Rambam mentioned the concept of \"willingly\" with regard to these three transgressions because they are the first cases of כרת mentioned in the Mishneh Torah. After mentioning the concept on these three occasions, he does not think further repetition is necessary. he is liable for karet;8כרת means \"cut off.\" Mo'ed Katan 28a relates that a person liable for כרת would die prematurely, before reaching the age of fifty. The Rambam (Hilchot Teshuvah 8:1) emphasizes that being \"cut off in this world\" is not the sum total of Divine retribution for such a transgression. In addition, the person's soul is also cut off and prevented from reaching the world to come. if witnesses who administer a warning are present,9As explained in Hilchot Sanhedrin 12:1-2, punishment is not administered for the violation of a transgression unless the transgressor is made aware of the punishment he could receive for his deed. he should be stoned [to death].10See Numbers 15:35. This is the most severe form of execution. If he performs [labor] without being conscious of the transgression,11accidentally, performing a forbidden labor or doing so without awareness of the transgression involved he is liable to bring a sin offering of a fixed nature.12The Rambam uses this term to differentiate the sin offering required from a קרבן עולה ויורד - a guilt offering - which differs depending on the financial status of the person bringing it. See Hilchot Shegagot 1:4.", + "Whenever the expression, \"one who performs this is liable\" is used within the context of the Sabbath laws, the intent is that he is liable for karet, and if witnesses are present and administer a warning, he is liable to be stoned to death. If he performs such an activity without being aware of the transgression, he is liable for a sin offering.1The Rambam is explaining that by performing a forbidden act on the Sabbath, a person incurs liability. The nature of this liability depends on his intent and on whether witnesses are present. These factors are common, however, to all the laws of the Sabbath. Therefore, in the future, all that is necessary to say is that \"the person is liable,\" and based on the principles stated here, we can determine what his liability is.", + "Whenever the expression, \"one who performs this is not liable\" is used, the intent is that he is not liable for karet, for [execution by] stoning, or for bringing a [sin] offering. It is, however, forbidden to perform this act on the Sabbath.2Shabbat 3a makes a similar statement of principle, but states that there are three exceptions to this rule. When discussing these exceptions, the Rambam deviates from the terminology used in the Talmud and states that these three acts are \"permitted.\"
In such an instance, the prohibition is Rabbinic3Our translation reflects the usual interpretation of the Hebrew expression מדברי סופרים. There are commentaries (e.g., the gloss of the Kessef Mishneh to Hilchot Ishut 2:1) who cite the Rambam's statements in Sefer HaMitzvot (General Principle 2) and explain that this expression can refer to a prohibition of the Torah which is derived through the accepted traditions of Biblical exegesis. In this instance, however, the Rambam's intent is clear; the term refers to prohibitions that the Rabbis instituted on their own initiative as safeguards. in origin and was instituted as a safeguard against [the performance of] labor. A person who performs such an act is given \"stripes for defiance.\"4The Rambam discusses this punishment in Hilchot Edut 18:6, explaining that the person is flogged to the extent of the court's discretion (in contrast to the number of lashes received for the violation of a Torah command, which is fixed at 39). Other authorities offer different interpretations.Similarly, whenever the expressions \"this should not be performed...\" or \"it is forbidden to do this on the Sabbath\" are used, a person who performs such an act as a conscious act of rebellion5Shoshanat Ha'amakim states that this expression implies that a person must be given a warning before such a punishment is administered. is given \"stripes for defiance.\"", + "Whenever the expression, \"it is permissible to do this\" is used, the intent is that, at the outset, one may perform this act.6I.e., there is no prohibition whatsoever for performing the act in question. Similarly, whenever the expressions, \"one is under no obligation\" or \"one is not liable at all\" are used, one does not receive any punishment at all [for performing such an act.]7This expression implies that, at the outset, it is improper to perform such an act. Nevertheless, doing so does not warrant punishment (Maggid Mishneh, Kessef Mishneh).", + "It is permissible to perform an act that is permitted on the Sabbath, despite the fact that it is possible - but it is not an absolute certainty8If, however, it is certain that the forbidden labor will be performed, it is prohibited to perform the permitted act, as explained in the following halachah. - that, [as a result of one's actions], a forbidden labor9Rabbenu Avraham, the Rambam's son (Birkat Avraham 9), explains that by using the term \"forbidden labor\" in this and the following halachah, the Rambam implies that there is a difficulty only if a prohibition from the Torah is involved. If merely a Rabbinic prohibition is concerned, it is permitted without question. This question is also discussed by the Mishneh L'Melech. will be performed, provided one does not have the intent to perform that labor.10The Rambam's decision is the subject of a difference of opinion between Rabbi Yehudah and Rabbi Shimon bar Yochai. (See Beitzah 23b and other sources.) Rabbi Shimon maintains that although a forbidden labor results from a person's activity, since he did not desire that this labor be performed, he is not held liable. Rabbi Yehudah, in contrast, holds the person liable, for his actions brought about the performance of a forbidden labor.
The commentaries explain Rabbi Shimon's opinion based on the principle (Chaggigah 10b) that \"The Torah prohibited purposeful labor [on the Sabbath].\" A deed is forbidden only when it is associated with a purposeful intent. (See also the notes on Halachah 7.)
The concept discussed in this halachah, אינו מתכוין, differs from an ordinary example of a labor performed unintentionally. When we speak of a labor performed unintentionally (בשוגג), the person had no thought whatsoever of performing a forbidden activity. In the case of אינו מתכוין, by contrast, the person performs an act consciously with the knowledge that there is a possibility that it may lead to a forbidden act. Nevertheless, since there is no certainty that the transgression will be committed, he is not held liable.
Although this principle is applicable to the Sabbath laws in particular, the difference of opinion between these two sages on this issue is relevant, not only to the Sabbath laws, but to all other prohibitions in the Torah as well.
Based on Pesachim 25b-26b, it appears that one is allowed to perform an activity that may result in the incidental performance of a forbidden labor even when one has an alternative manner of accomplishing one's objective, which does not involve any risk of a forbidden labor being performed. See Hilchot Kilayim 10:16.
What is implied? A person may drag a bed, a chair, a bench11Our text follows the standard published text of the Mishneh Torah, which quotes the text of Shabbat 22b. The original manuscripts of the Mishneh Torah substitute מגדל, \"cabinet,\" instead of ספסל, \"bench.\" and the like [on the ground] on the Sabbath, provided he does not intend to gouge out a groove in the earth while dragging them. Therefore, even if he did gouge out [a groove] in the ground [while dragging them], it is of no consequence, for he did not have this intent in mind.12Digging a groove is forbidden because it is included in the category of forbidden labor, plowing. Nevertheless, since one did not intend to perform this labor, the fact that it was performed is of no consequence. Similarly, all the subsequent activities mentioned by the Rambam involve the performance of a forbidden labor without the intent to do so.
Similarly, a person may tread on grass on the Sabbath, as long as his intent is not to uproot it. Thus, should it be uprooted, that is of no consequence. Also, a person may rub powdered herbs and the like over his hands, provided he does not intend to remove his hair.13See Chapter 22, Halachah 13. Therefore, if the hair is removed, it is of no consequence. Based on the same rationale, one may enter a narrow opening on the Sabbath even though, [while doing so,] one causes pieces of the wall to fall. Similarly, it is permissible to perform any act with similar repercussions, provided that one does not have the intent of doing so.", + "[In contrast,] when one performs a deed that results in the performance of a forbidden labor, and it is a certainty that this deed will cause [that labor] to be performed, one is liable14As mentioned in Halachah 2, the use of this term implies that the prohibition has its source in the Torah itself (the Rambam's son, Rabbenu Avraham). Although some authorities have explained that since the person had no intent for the labor itself, the prohibition is only Rabbinic in nature, from the Rambam's perspective it appears that since he knows that the labor will be performed, it is considered as if he performed it intentionally. even though one did not intend [to perform the forbidden labor].
What is implied? A person needs a fowl's head to serve as a toy for a child, and therefore cuts off the [fowl's] head on the Sabbath; although his ultimate purpose is not merely to slaughter the chicken,15The addition of the word \"merely\" implies that the person has a desire to slaughter the fowl. Albeit, his desire may not be to kill the fowl for food, but even for use as a toy it is preferable that the fowl be dead than alive.
This leads to another concept. The Aruch states that a person is not held liable when he performs an act that will inevitably bring about the commission of a forbidden labor, if he is displeased with the fact that the labor was committed (פסיק רישא דלא ניחא ליה). In his notes on Chapter 10, Halachah 17, Rabbenu Chayim Soloveitchik states that the Rambam also subscribes to this opinion.
The Shulchan Aruch (Orach Chayim 320:18) gives an example of this situation: The plug of a barrel of wine was closed with flax. Although some wine will inevitably be squeezed out when the barrel is unplugged - and squeezing is a forbidden labor - since the wine that is squeezed out will be lost, there is no prohibition.
This opinion is not, however, accepted by all authorities. Tosafot and Rabbenu Asher in their glosses on Shabbat 103a differ and maintain that, since it is inevitable that a forbidden labor will be performed, such an act is forbidden by Rabbinic decree. From the wording of the Shulchan Aruch's statements, it would appear that it is preferable to follow the more stringent view, but that the more lenient perspective has become popularly accepted. he is liable. It is obvious that it is impossible for the head of a living being to be cut off and for that being to survive. Instead, the [fowl's] death came about because of [this activity]. [Therefore, he is liable.] The same applies in other similar situations.", + "Anyone who performs a [forbidden] labor - even if he has no need for the actual labor he performed - is liable for his deed.16This also represents a difference of opinion between Rabbi Yehudah and Rabbi Shimon bar Yochai, as evident from Shabbat 29b-30a, 73b, and other sources.
As in the laws mentioned in Halachah 7, the source of their difference of opinion is Rabbi Shimon's principle, \"the Torah prohibited purposeful labor [on the Sabbath].\" To explain: The prohibition against labor on the Sabbath is derived from the labors performed to construct the Sanctuary (see the commentary on Chapter 7, Law 1), and with regard to the construction of the Sanctuary, the Torah uses the expression, מלאכת מחשבת, \"contemplative work.\" Accordingly, Rabbi Shimon maintains that the Torah's prohibition against labor is related to thought. Only when one's actions are purposeful can they be forbidden.
For this reason, Rabbi Shimon maintains - as explained in Halachah 5 - that when a person performs a forbidden labor without the intention to do so (אינו מתכוין), he is not liable. Although a forbidden activity results from his conduct, since his thought was not involved in the matter, his work does not resemble the labor that was necessary to construct the Sanctuary. Hence, one is not held liable for such labor on the Sabbath.
In the situation at hand, a מלאכה שאינה צריכה לגופה, the person performing the forbidden labor is doing so intentionally. Nevertheless, since his intent is not the same as that ordinarily associated - or according to some authorities, associated at the time of the construction of the Sanctuary - with this labor, he is not held liable. (See the comments of Rabbenu Avraham, the Rambam's son, quoted by the Kessef Mishneh.)
Rabbi Yehudah differs on both issues, maintaining that since the performance of a forbidden labor results from this person's conscious activity, he is held liable. The Rambam (following the opinion of Shemuel, Zevachim 92a) accepts Rabbi Shimon's view with regard to אינו מתכוין, but follows Rabbi Yehudah's view with regard to a מלאכה שאינה צריכה לגופה.
The difference between these opinions can be explained based on the interpretation of the command תשבות, \"rest,\" on which basis we observe the Sabbath laws. We find another difference of opinion between Rabbi Yehudah and the other Sages (Pesachim 27a) concerning a word with a similar root. With regard to the command (Exodus 12:15 , תשביתו שאור, \"destroy leaven,\" Rabbi Yehudah maintains that leaven must be burned. The other Sages (including Rabbi Shimon) maintain that leaven may be destroyed be other means.
What is the difference between them? Rabbi Yehudah maintains that the destruction of leaven must be utter and complete as possible, while the Sages maintain that all that is necessary is to negate its usefulness (potential for purposeful use). Similarly, in the present instance, Rabbi Yehudah explains that all semblances of labor are forbidden on the Sabbath. In contrast, Rabbi Shimon maintains that only purposeful labor is forbidden; only when both the activity and the intent for which it is performed are analogous to the activities performed to construct the Sanctuary is a transgression committed. (See Likkutei Sichot, Vol. 7, p. 190-191.)
Shemuel and the Rambam take an intermediate position. They agree with Rabbi Shimon that an activity must be coupled with a purposeful intent, but maintain that since a מלאכה שאינה צריכה לגופה is an intentional act, it is forbidden as such a combination.
It must be noted that the Rambam's view is not accepted by all authorities. The Ra'avad, Tosafot (Zevachim, ibid.) and subsequent Ashkenazic authorities state that Rabbi Shimon's opinion is accepted in both these instances. The Shulchan Aruch (Orach Chayim 278:1, 334:12) accepts Tosafot's decision. Nevertheless, even the authorities who accept Rabbi Shimon's view maintain that, if there is no danger to the community involved, a מלאכה שאינה צריכה לגופה is forbidden according to Rabbinic decree.
What is implied? A person extinguished a lamp because he needed [to save] the oil or the wick from being destroyed or from burning or so that the earthenware reservoir of the lamp [that holds the oil] would not break. Since he had the intent of extinguishing the lamp, even though he did not do so for the [usual] purpose of extinguishing,17I.e., his intent in extinguishing the lamp was not to produce coals to use for kindling an even flame, the purpose for which extinguishing was performed in constructing the Sanctuary. but merely for the sake of the oil, the wick or the earthenware, he is liable.
Similarly, a person who moves a thorn four cubits in the public domain or extinguishes a coal so that many people will not be injured by it, is liable. Although the [usual] purpose [served] by extinguishing [the coal] or moving [the thorn] is not important to him,18I.e., when constructing the Sanctuary, articles were transported because they were desired, and coals were extinguished to use for kindling an even flame. and his intent was merely to prevent injury, he is liable. The same applies in other similar situations.", + "Whenever a person intends to perform a forbidden labor, but instead [through his actions] causes the performance of another forbidden labor for which he had no intent, he is not liable, because his intent was not carried out.19Although the instance stated by the Rambam is not found in the Talmud, it is a logical extension of the principle stated in Keritot 19b and Shabbat 97b (and expressed in the following halachah), \"The Torah prohibited purposeful labor [on the Sabbath].\" Since the labor ultimately performed was not the one originally intended, this is not considered to be \"purposeful work.\"
What is implied? A person threw a stone or shot an arrow at a colleague or at an animal with the intent of slaying them. Should [the object that he propelled] uproot a tree in its progress and not kill [the intended victim], he is free of liability.
How much more so does this principle apply if one had the intent of performing a lesser transgression and one performed a more serious one. For example, a person intended to throw [a stone] into a carmelit,20As explained in Chapter 14, Halachah 4, a carmelit is a domain in which the Sages applied the prohibitions against transporting and throwing articles which apply in the public domain by virtue of Torah law. Thus, the person had the intent of violating merely a Rabbinic law. and instead, the stone passed into the public domain.21The Maggid Mishneh draws attention to Chapter 13, Halachah 21, which states that even when a person intended to throw an object four cubits in the public domain and instead the object traveled eight cubits, he is not held liable, because he did not accomplish his intent. Hence, he explains that the intent is not that the public domain is beyond the carmelit and the object did not rest in the carmelit as intended, but rather continued to the public domain.
Instead, the Rambam is referring to an instance where a person is standing in a private domain with both a public domain and a carmelit before him. Although he intended to throw the object into the carmelit, it traveled into the public domain. He is not held liable. The same applies in other similar circumstances.
Should a person have the intent of performing a permitted act and instead perform another act [which is forbidden], he is not held liable.22See Hilchot Shegagot 7:11. This halachah represents a progressive sequence. In the first instance mentioned, the forbidden activity the person intended to perform was not performed at all. In the second instance, he intended to perform the forbidden activity - removing an object from his property - but his intent was not to transgress a Torah prohibition. In this third instance, the person had the intent of performing the activity that he performed for the sake of the result that activity produced. Nevertheless, since he desired to perform this activity with a permitted entity and that aspect of the desire was not fulfilled, he is not held liable (Rav Kapach). For example, should he intend to cut produce that was not attached to the ground, and instead cut produce attached to the ground,23The Maggid Mishneh offers two different interpretations of the Rambam's words: one that the person cut a different plant from the one he intended to cut, and one that he thought the plant he intended to cut had been detached from the earth, and discovered that it was attached. Although, both interpretations are halachically acceptable, the Maggid Mishneh favors the second one. The Kovetz and other authorities, however, favor the first. he is not held liable. The same applies in other similar situations.", + "Should a person intend24This halachah develops the theme stated in the previous halachah, giving a further example of a case where a person is not held liable for a forbidden activity he performed, because of the principle, \"The Torah prohibited purposeful labor [on the Sabbath].\" to pick black figs and pick white figs instead25The difference in the color of the figs causes them to be regarded as two different types of fruit. This is significant, as is obvious from the contrast to the following halachah. - or should he intend first to pick figs and then to pick grapes, but instead picked grapes and then figs - he is not liable.26The Ra'avad takes issue with this point, arguing that since the person picking the fruit accomplished his objective, he should be held liable. It is insignificant that the order in which he picked them differed from that which he originally intended.
It can be explained, based on Keritot 19b, that the Rambam's understanding is that for a person to be held liable, not only must he accomplish his ultimate intent, but also, while he is performing the labor, his actions must be controlled by his thoughts.
Commenting on the difference of opinion between the Rambam and the Ra'avad, the Maggid Mishneh notes that there is no difference regarding practical halachah at present. The only difference will be in the Era of the Redemption, at which time there will be a question whether it is necessary for such a person to bring a sin offering or not, and in that era, \"the righteous instructor (Mashiach) will come\" and render a decision. He in fact picked everything that he desired, but because he did not pick them in the order that he intended, he is not held liable, since he did not act according to his intent. It is \"purposeful labor\" that the Torah forbade.", + "When a person had two candles before him and both of them were either burning or extinguished, and he desired to kindle or extinguish one, but instead he kindled or extinguished the other, he is liable,27This is the text of Keritot 20a according to the Rambam and others. Our text of Keritot differs and frees a person of liability in such an instance. On this basis, the Ra'avad and others challenge the Rambam's position. for he performed the [forbidden] labor that he intended to perform.28In contrast to the previous halachah, this is speaking about an instance where the person does not derive any advantage from kindling or extinguishing either candle; he merely wants to kindle or extinguish a candle. The same effect results from kindling or extinguishing one as the other. Hence he is liable, for he performed a forbidden labor, and he is considered to have performed it willfully. Were there to be an advantage to kindling or extinguishing one of the two candles, the situation would resemble that described in Halachah 11.
To what can the matter be compared? To a person who intended to pick one fig and picked another instead, or to a person who desired to kill one [living being]29The intent does not appear to be that he desired to kill a person, for it is highly unlikely that there would be no difference killing one person or the other. Rather, the Rambam appears to be referring to the killing of an insect or an animal, an act that is also forbidden on the Sabbath. and killed another instead. [He is liable,] because the [forbidden] labor which he intended to do was performed.", + "One is, however, freed of liability [in the following instance: There were two candles before a person, one lit and one extinguished.30The bracketed additions are made on the basis of Keritot 20a.] The person intended to kindle the [one that was extinguished] first and to extinguish the second candle afterwards. Nevertheless, the order [of his actions] became reversed, and instead, he extinguished the candle first and kindled the second candle afterwards.31As in Halachah 9, the fact that the person did not perform the tasks in the order in which he originally intended indicates that, at the time he performed them, he was not in control of his deeds. Hence, this is not considered to be \"purposeful work.\" In this instance as well, the Ra'avad differs and holds the person liable.
The new concept this halachah teaches is that even when the tasks which the person intended to perform involve two separate labors (as opposed to Halachah 9 when only a single forbidden labor is involved), he is held liable only when he performs the tasks in the order he originally intended.
If he extinguished one and kindled the other in a single breath, he is liable. Although he did not kindle the first candle before [extinguishing the other], he did not delay [its lighting], and performed both activities simultaneously. Therefore, he is liable.32Since the order in which the person desired to perform the activity was not reversed, his actions are \"purposeful work.\" The same applies in other similar circumstances.
Whenever a person performs a [forbidden] labor casually, without specific intention, he is not liable.33Rashi, Keritot 19b, differentiates between this type of behavior, referred to as מתעסק, and an inadvertent transgression of a commandment (שוגג) as follows: When a person transgresses בשוגג, he willfully performs the forbidden activity, but is unaware of the prohibition involved. In all the situations described as מתעסק, the person may be aware of the prohibition, but is not consciously controlling his behavior.", + "Whenever a person intended to perform a forbidden labor and performed it more effectively than he had originally intended, he is liable.34Although he accepts the Rambam's premise, the Ra'avad objects to the wording the Rambam chose, explaining that there is an instance - a person who desired to write the name שמעון and instead, wrote the name שם - where a person does not fulfill his intention and is still liable.
The Maggid Mishneh explains that in that instance, the person also had the intent to write the letters of the name שם and is therefore held liable, as implied by Halachah 14. By putting the focus on intent, the Rambam emphasizes that the leniency stated in this halachah is also an outgrowth of the principle that \"The Torah prohibited purposeful work.\" If [he performs it] less effectively than he had originally intended, he is not liable.35As mentioned at the beginning of the chapter, the expression \"he is not liable,\" means that a person should not be punished - nor is he liable to bring a sin offering - for his deed. Nevertheless, performing such a deed constitutes the violation of a Rabbinic prohibition. As mentioned, this concept is applicable throughout this chapter, and indeed throughout the Mishneh Torah as a whole.
What is implied? A person intended to carry a burden suspended behind him and instead, it swung in front of him. He is liable, for he intended to protect it in a less effective manner, and it was ultimately protected in a more effective manner. If, however, he intended to carry a burden suspended before him, and instead it swung behind him, he is not liable, for he intended to protect it in a more effective manner and, it was ultimately protected in a less effective manner.", + "[A person who transfers an article from one domain to another is held liable in the following situation]: He was wearing a belt36Our translation is based on the Rambam's Commentary on the Mishnah, Shabbat 10:4. Rashi and others offer alternate definitions of the term. and he placed a burden that is commonly transferred in this manner between his body and his garment. Whether the burden hung in front of him or it had shifted behind him [at the time he transferred it], he is held liable, since it is likely to shift position.37The intent here is that since it is usual for the article to shift position in such an instance, this is considered to be part of the person's original intent.
Although this law is more specific than most mentioned in this chapter, it is still worthy of mention, because it illustrates how a person's intention can be general in nature and include several different possible ways in which a forbidden labor could be performed.", + "Whenever a person desired to perform a [forbidden] labor on the Sabbath, began the performance of that labor, and performed an amount of work sufficient to incur liability,38Here the Rambam introduces a new concept, שיעור, the amount of work sufficient to incur liability. When the Torah forbade the performance of labor on the Sabbath, it also specified that a person is not held liable unless his activities are sufficient to bring about a significant result. Thus, a particular שיעור was established for every specific labor.
A similar concept applies with regard to other prohibitions. For example, with regard to most forbidden foods one is not held liable unless one eats an amount equivalent to the size of an olive.
[Yoma 74 discusses whether a person who performs a forbidden activity, but does so involving less than a שיעור, is considered to have violated a prohibition from the Torah (although he is not liable for punishment or a sin offering) or whether he is considered to have violated merely a Rabbinic commandment.] he is held liable, even if he did not complete the task he desired to perform.39One might think that since the person did not complete his intended objective, his activity is not considered \"purposeful labor.\" The Rambam explains, however, that since the work the person did complete was performed \"purposefully,\" and since he completed a significant amount of work (a שיעור), he is held liable.
For example, a person desired to write a note or a contract on the Sabbath. We do not say that he is not liable until he completes his desire and writes the entire note or contract. Instead, as soon as he writes two letters, he is liable.40See Chapter 11, Halachah 9.
Similarly, a person who desires to weave an entire garment is held liable after weaving two strands.41See Chapter 9, Halachah 18. Although he intended to complete [the entire garment], he is held liable because he intentionally performed the amount of work sufficient to incur liability. The same applies in all similar situations.", + "Whenever two people share in the performance of a [forbidden] labor that one of them could have performed by himself,42A situation in which a forbidden labor requires the efforts of more than one individual is discussed in the following halachah. they are [both] free of liability.43Shabbat 3a derives this from the exegesis of Leviticus 4:27, explaining that that verse teaches that one is liable only \"when one performs the entire labor and not a portion of it; when one person performs the labor and not two.\"
See also Rashi, Shabbat 93a and Shulchan Aruch HaRav 316:7 explain that a person is not liable for performing a labor in this manner, because this is not the ordinary manner in which the labor is performed.
This applies whether one performed part of the [forbidden] labor and the other performed the remainder - e.g., one removed an article from one domain and the other placed it down in the other domain - or they both performed the [forbidden] labor together from the beginning to the end. For example, they both held a pen and wrote, or they both held a loaf of bread and transferred it from one domain to another.", + "When, however, a single individual cannot perform [the forbidden labor] alone and must be joined by others, [all the individuals involved are held liable].44Rabbi Akiva Eiger writes that the same applies when a forbidden labor is performed by three or more individuals and the performance of the forbidden labor requires the efforts of all the individuals involved. Nevertheless, if three individuals perform a forbidden labor and it requires only the efforts of two, none of the individuals is held liable, for no one is capable of performing the task alone. For example, two people held a beam and transferred it to the public domain. Since neither one of them had the strength to perform this task alone,45Tosafot, Shabbat 93a emphasizes that the matter is not dependent on strength alone. Even when a person has sufficient strength to carry an object alone, but requires a second person's assistance because of the object's bulk, neither is liable. In practice, the transfer of the object requires both their efforts. and they performed it together from the beginning to the end, they are both held liable. The minimum amount of work for which they are held liable is the same as for a single individual who performs such a task.
[The following decision applies when] one of them has sufficient strength to transfer the beam alone, but the other is unable to transfer it alone. If they join together and transfer the beam, the one who is capable [of moving it himself] is held liable. The second one is considered [merely] as offering assistance, and a person who offers assistance [in this fashion] is not liable at all.46This principle is also applied in other contexts aside from the laws of the Sabbath. (See Hilchot Tum'at Mishkav UMoshav 7:6 and Hilchot Bi'at HaMikdash 5:18. See also the commentary to the Moznaim edition of Hilchot Tefillin 1:11.) The same applies in other similar situations.", + "Whenever [a forbidden labor is performed] in a destructive manner, one is not held liable.47As mentioned previously, the prohibition against labor on the Sabbath was derived from a comparison to the labors performed in the construction of the Sanctuary. In that instance, all the labors had a positive intent.
(The Rambam's statements imply that performing a forbidden labor with a destructive intent is not forbidden by the Torah at all, but is merely a Rabbinic prohibition. There are opinions which differ, and maintain that although the Torah did not hold one liable in such an instance, the act is forbidden by the Torah itself.) What is implied? A person who injures a colleague or an animal with a destructive intent,48However, see Chapter 8, Halachah 8, which states that if a person injures another person as an expression of anger, he is liable, for in his own mind his activity is constructive; he is releasing pent up emotion. one who rips or burns garments, or one who breaks utensils with a destructive intent is not held liable.
A person who dug a pit solely because he needed the earth inside it is considered as having performed a [forbidden] labor with a destructive intent, and is therefore free of liability.49The Maggid Mishneh and others note that this activity is only destructive when the pit is dug within a home. Digging a pit for the sake of its earth in a field, by contrast, is not considered a destructive act. It is, however, a מלאכה שאינה צריכה לגופה (see Halachah 7), for the digger has no desire for the pit, the object of the work. As mentioned, other authorities free a person in such an instance; the Rambam, however, would normally hold one liable. Although he performed a [forbidden] labor, he is not held liable because he had a destructive intent.", + "Whenever a person carries out a destructive activity for the sake of ultimately performing a constructive activity, he is liable.50Indeed, several of the 39 categories of labor forbidden on the Sabbath - e.g., tearing, erasing, and demolishing - involve activities that are essentially destructive in nature. Nevertheless, when one performs these activities for an ultimate constructive intent, one is held liable. For example, a person who demolishes [a structure] in order to build [another] in its place,51The commentaries note the contrast between the Rambam's wording in this halachah and in Chapter 10, Halachah 15, where he omits the expression, \"in its place.\" Accordingly, the commentaries question whether one is liable for demolishing a building for the sake of building another, when the other building will not be built in the place of the first. (See the gloss of the Or Sameach on Chapter 10, Halachah 12.) one who erased for the sake of writing [something else] in the place of the erasure, or one who dug a pit in order to place the foundations of a structure within. The same applies in other similar situations.
The minimum measure of the destructive activity for which he is held liable is equal to that of the correspondent positive activity.52For example, the minimum measure (שיעור) for which one is liable for the constructive act of writing is two letters. Therefore, one is liable for erasing two letters. Moreover, as stated in Chapter 11, Halachah 9, a person is liable when he erases one letter which is large enough for two to be written in its place.", + "Whenever a person performs a [forbidden] labor on the Sabbath, partially with intent and partially unintentionally,53The definition of \"unintentionally\" (בשוגג) is that one is unaware that the activity is forbidden, or one is unaware that the day is the Sabbath. Thus, the situation described by the Rambam would involve, for example, writing one letter knowing that it is the Sabbath and that it is forbidden to do so, and writing a second letter having forgotten either of these factors. he is not liable. [This law applies] regardless of whether one began the performance of the [forbidden] labor intentionally and completed it unintentionally, or one began the [forbidden] labor unintentionally and completed it intentionally.
One is liable for karet only when one performs the entire minimum measure of a [forbidden] labor intentionally from the beginning to the end. [In such a circumstance,] were witnesses who administered a warning to be present, one would be liable for execution by stoning.54See Halachah 1. Conversely, one is liable to bring a sin offering of a fixed nature55See Halachah 1. when one performs the entire minimum measure of a [forbidden] labor unintentionally from the beginning to the end." + ], + [ + "The [laws of] the Sabbath are suspended1The Rambam uses the expression דחויה, which, as evident from Pesachim 77a and Hilchot Bi'at HaMikdash 4:15, implies that although a prohibition is not enforced, it has not been lifted entirely. In contrast, the term הותרה would imply that no trace of the prohibition remains.
The Kessef Mishneh and other authorities question the implications and the appropriateness of the Rambam's choice of terms. [In a responsum (Vol. 1, 689), the Rashba illustrates the difference between these terms. A person was in need of meat on the Sabbath and there was non-kosher meat available. If the Sabbath laws are דחויה, it would be proper to eat the non-kosher meat. If the Sabbath laws are הותרה, it would be preferable to slaughter a kosher animal on the sick person's behalf. The Shulchan Aruch (Orach Chayim 328:14) states that, in such a situation, one should slaughter a kosher animal, implying that the laws are הותרה. (Note, however, the Shulchan Aruch HaRav 328:16 and the Mishnah Berurah 328:39.)]
See the Avnei Nezer, Orach Chayim, Responsa 455, which explains the concept of הותרה as meaning that, with regard to this person, it is as if the laws of the Sabbath were never commanded. (See also Chiddushim UVeurim BaShas, Vol. 3, which explains that although the Rambam stated that a threat to Jewish life overrides the observance of all the mitzvot of the Torah in Hilchot Yesodei Torah, Chapter 5, he emphasizes this concept with regard to the Sabbath laws for the following reason. The other prohibitions are דחויה in the face of a threat to life, while the Sabbath laws are הותרה. in the face of a danger to life,2Yoma 85b uses the expression, \"Violate one Sabbath on his behalf, so that he will be able to observe many Sabbaths [in the future].\" This expression, however, is not halachically exact. Even when one knows that the person will not live to observe many other Sabbaths, as long as he is alive we are obligated to violate the Sabbath laws on his behalf. See Halachah 18. as are [the obligations of] the other mitzvot. Therefore, we may perform - according to the directives of a professional physician3Note the Shulchan Aruch (Orach Chayim 328:10), which cites an opinion that states that we may rely on the evaluation of experienced God-fearing individuals, even if they are not physicians. of that locale4Rav Kapach explains that, with this expression, the Rambam implies that we may rely on a local physician and need not seek the advice of a greater expert who lives further away. - everything that is necessary for the benefit of a sick person whose life is in danger.
When there is a doubt whether or not the Sabbath laws must be violated on a person's behalf, one should violate the Sabbath laws on his behalf, for the Sabbath laws are suspended even when there is merely a question of danger to a person's life. [The same principles apply] when one physician says the Sabbath laws should be violated on a person's behalf and another physician states that this is not necessary.5See Hilchot Sh'vitat Asor 2:8, which gives further details regarding a difference of opinion between physicians.", + "[The following laws apply when physicians] determine on the Sabbath that a person needs [a treatment to be administered] for eight days. We do not say that we should wait until the evening so that it will not be necessary to violate two Sabbaths on his behalf.6Shulchan Aruch HaRav 328:13 states that this applies even if there is no danger that the person will die immediately. Since there is a danger that he may die later if the treatment is not administered at this time, the Sabbath laws may be violated. Instead, the treatment is begun immediately, on the Sabbath, and even one hundred Sabbaths may be violated on his behalf.
As long as a person is dangerously [ill] - or even if there is a question whether or not he is dangerously [ill] - and requires treatment, [the Sabbath] should be violated [on his behalf]. A lamp may be lit on his behalf and extinguished on his behalf.7Note that the Rambam's Commentary on the Mishnah, Shabbat 2:5, specifies that the leniency to extinguish a lamp is granted only when it is impossible to move it - or, alternatively, the sick person - to another place or veil the lamp's light. [Animals] may be slaughtered on his behalf, [food] baked and cooked on his behalf, and water heated for him, whether to drink or to use for bathing.
The general principle for a person who is dangerously ill is that the Sabbath should be considered as a weekday regarding all his needs.8There is a question among the Rabbis if this statement is to be interpreted literally or not. As mentioned in the commentary on the previous halachah, there is a difference of opinion if the Sabbath laws are דחויה or הותרה in the face of a danger to life. According to the opinion that they are merely דחויה, an attempt should be made to minimize the violation of the Sabbath laws if doing so does not constitute a threat to the person's life. (See Tzafenat Paneach, Shulchan Aruch HaRav, ibid. and the Mishnah Berurah 328:14.)", + "When such treatment is administered, it should not be administered by gentiles,9Gentiles are not obligated to observe the Sabbath, and thus having them administer the treatment would not involve the violation of a Torah commandment. Nevertheless, they should not be entrusted with the care of the sick for the reason stated by the Rambam. by children,10Since they are below the age of Bar or Bat Mitzvah, according to the Torah itself the observance of the mitzvot is not incumbent upon them, and only a Rabbinic prohibition is involved. by servants, or by women,11Although women and servants are obligated to observe the Sabbath laws, since in many areas of Torah and mitzvot, their obligations are less than men, having them violate the Sabbath laws in this instance could cause the Sabbath to be regarded flippantly, as explained in the next note. so that they will not view the Sabbath flippantly.12The Rambam's choice of wording, based on Yoma 84b, has raised several questions among the commentaries. The most literal interpretation is given by the Merkevat HaMishneh, who explains that when people see that the Sabbath laws are violated by the gentiles for Jews or by women or children, they may get the impression that the observance of these laws is not very crucial, and leniencies may be taken on other occasions - even when there is no valid reason. If, however, it is Torah Sages who violate the laws, the common people will realize that it is only the seriousness of the situation that allowed for this leniency.
Among the other interpretations given why the laws should not be violated by women and children, is that this might cause them to violate the Sabbath laws in the future (Kessef Mishneh).
Significantly, the Ramah (Orach Chayim 328:12) explains that the reason the treatment should not be administered by gentiles is the possibility for delay. Accordingly, if there is no delay involved and one can be sure that the same quality of treatment will be given, it is preferable that the treatment be administered by gentiles.
The commentaries explain that the difference between his opinion and that of the Rambam (quoted by the Shulchan Aruch, loc. cit.) depends on the question discussed above: Are the Sabbath laws הותרה or merely דחויה in the face of a danger to life.
[See also Chiddushim UVeurim BaShas, Vol. 3, which states that the Rambam's wording here indicates that he sees the violation of the Sabbath laws in such situations as an expression of reverence and regard for the Sabbath.] Instead, the treatment should be administered by the leaders of Israel13This also is based on the Rambam's interpretation of Yoma, ibid. Others (see Shulchan Aruch, Orach Chayim 328:12) understand the phrase גדולי ישראל in that passage as meaning simply \"adult males.\" and the wise.
It is forbidden to hesitate before transgressing the Sabbath [laws] on behalf of a person who is dangerously ill,14The Jerusalem Talmud (Yoma 8:5) states, \"A person who [administers treatment] quickly is praiseworthy, and one who raises questions is considered as if he shed blood. as [reflected in the interpretation in the phrase of Leviticus 18:5,] \"which a person shall perform to live through them,\" as \"['to live through them'] and not to die through them.\"
This teaches that the judgments of the Torah do not [bring] vengeance to the world, but rather bring mercy, kindness, and peace to the world. Concerning those non-believers who say that [administering such treatment] constitutes a violation of the Sabbath and is forbidden,15The Rambam is referring to the Sadducees, the Karaites, and others who do not accept the oral tradition. one may apply the verse [Ezekiel 20:25]: \"[As punishment,] I gave them harmful laws and judgments through which they cannot live.\"16The Rambam seems to be interpreting the verse as meaning that since these individuals purposefully misinterpret the Torah, God causes their misinterpretations to be cruel and harsh so that they will not live and spread such an approach.", + "When a person's eyes are ailing - i.e., when he has a secretion from either one or both of them, when tears flow from them due to great pain, when blood flows from them, or when they are affected by fever,17Significantly, the Yemenite manuscripts of the Mishneh Torah state קדח, \"piercing pain\" (the commentary of Rabbenu Chanan'el on Avodah Zarah 28b), rather than קדחת, \"fever.\" or by other afflictions of this like - he is considered among those individuals who are dangerously ill.18Avodah Zarah, loc. cit., explains that there is a connection between the eyes and the heart, and such a person is therefore considered to be dangerously ill. The Sabbath may be violated on his behalf, and anything necessary for his treatment may be performed for him.19From the wording of the Shulchan Aruch (Orach Chayim 328:9), it appears that once an eye ailment is nearly healed, we may not violate the Sabbath laws to treat it. See also Hilchot Milah 16.", + "Similarly, a person who has a wound20The Shulchan Aruch (Orach Chayim 328:3) states that this can also apply to an infection. Disquiet and pain are not, however, considered sufficient cause to violate the Sabbath laws. in his body cavity - from his lips inward,21When quoting this law, the Shulchan Aruch (loc. cit.) substitutes \"teeth\" for \"lips,\" and explains that a toothache can also be considered cause to violate the Sabbath laws. The Ramah and subsequent commentaries, however, qualify this statement, explaining which types of toothaches can be treated by Jews and which can be treated only by gentiles. (See Shulchan Aruch HaRav 328:3 and Mishneh Berurah 328:8.) whether in his mouth, his digestive organs, his liver or spleen, or any of the other organs in his body cavity - is considered to be dangerously ill and does not require [a physician's] assessment [of his condition]. His ailment is serious, and we should violate the Sabbath laws on his behalf immediately without [waiting for] an assessment.22The Maggid Mishneh cites the Ramban as explaining that this applies only when we are unsure if the wound is dangerous or not. In such a situation, we are not required to wait for a physician's assessment and may treat the wound immediately. If, however, we know - or a physician says - that a wound is not dangerous, a Jew may not violate the Sabbath laws to treat it. It may, however, be treated by a gentile. This ruling is also quoted in the Shulchan Aruch (ibid.:4).
A wound on the back of the hand or on the back of the foot is considered equivalent to a wound in the body cavity. It does not require [a physician's] assessment [of his condition] for us to violate the Sabbath laws on his behalf. A fever that causes the flesh to wince23This phrase is based on the Rambam's interpretation of Avodah Zarah 28a and refers to an extremely high fever. The Shulchan Aruch (ibid.:7) appears to interpret it as referring to a type of malaria that causes fever and chills simultaneously. is considered equivalent to a wound in the body cavity, and we should violate the Sabbath laws on this person's behalf.
Similarly, we should violate the Sabbath laws whenever a physician24From the statements of the Shulchan Aruch (ibid.:5), it would appear that if the sick person himself says that the Sabbath laws should be violated on his behalf, his word should be heeded. assesses an ailment as dangerous, even when it affects only the exterior of a person's skin.", + "When a person swallows a leech, water may be heated for him on the Sabbath, and any medical treatment that is necessary may be administered, since his life is in danger. Similarly, when a person is bitten by a rabid dog25See Yoma 10:4 and the Rambam's commentary on that mishnah. or a poisonous snake or other reptile, any medical treatment that is necessary to save him may be administered. [The same laws apply] even when there is merely a question of whether or not [the bite] can cause death.", + "When physicians assessed that a sick person required a fig, and ten people ran and brought26Either they brought the figs from the public domain or picked them from the tree. Both of these activities involve the performance of labors forbidden on the Sabbath. him ten figs at once,27This situation refers to an instance where none of the ten know of the others' activities. Alternatively, each one thought that he would be able to bring the fig before the other person (Mishnah Berurah 328:42). they are all absolved of liability entirely.28I.e., they need not bring a sin offering, nor do their actions cause them any spiritual blemishes. Indeed, to quote the Shulchan Aruch (Orach Chayim 328:15), \"all of them receive a bountiful reward from God\" for their actions. 29. If, however, there are two figs on a single stem, it would be preferable to pick them so as not to bring any additional figs (Shulchan Aruch, Orach Chayim 328:16). (See also Halachah 9.)
[The same decision applies] if the ten people brought the figs one after another, even when he recuperated after the first fig, for all of them had license to bring them.", + "If a sick person required two figs, and two figs could be found only on two separate stems - while three figs were found on another stem - we should remove the stem that has three figs, even though only two are required.29 [It is preferable] to cut only one stem and not two stems, so as not to increase [the performance of the forbidden labor of] gleaning.30The Ramah (Orach Chayim, loc. cit.) emphasizes that if there is any danger of delay or difficulty, the threat to a Jew's life overrides all these considerations. The same applies in all similar situations.", + "When food is cooked for a sick person on the Sabbath and the sick person leaves some over after eating, a healthy person is forbidden to eat from the remainder, lest [this cause] more food to be added for him.31On Saturday night, however, a healthy person may eat from the remainder. Moreover, there is no need for him to wait the amount of time necessary to cook the food [(כדי שיעשו) Shulchan Aruch, Orach Chayim, 318:2, and commentaries].
When, however, an animal is slaughtered for a sick person on the Sabbath, it is permissible for a healthy person to partake of uncooked meat32The meat need not be salted to remove the blood. Although this is generally done as a preparation for the cooking process, it is necessary only because blood will move from place to place within the meat during cooking. There is no prohibition against eating raw meat even though it has not been salted (Shulchan Aruch, Yoreh De'ah 67:1-2).
The Kiryat Melech Rav notes that this explanation is appropriate according to the interpretation of the Tosafot (Chulin 14a). The Rambam (Hilchot Ma'achalot Asurot 6:12), however, requires even uncooked meat to be salted before one partakes of it. Several different explanations are offered for this difficulty. See Chapter 11, Halachah 5. [from that animal].33For this leniency to be granted, the Ra'avad requires that the sick person have been ill before the commencement of the Sabbath, and his attendants to have thought of slaughtering the animal for him at that time. Otherwise, the animal is considered muktzeh. Although the latter prohibition is waived on behalf of the sick person, it is still enforced as regards the healthy individual.
The Maggid Mishneh and the Shulchan Aruch (Orach Chayim 318:2 and Shulchan Aruch Harav ibid 318:5) explain that in this instance, the prohibition of muktzeh does not apply at all. A decree was not enacted, because there is no possibility of an additional [activity] being performed [for a healthy person].34Slaughtering an animal is a single activity which will provide enough meat for both the sick person and the healthy individual. Allowing the healthy person to eat from the meat will not cause any increase in the violation of the Sabbath laws. The same applies in all similar situations.", + "When a sick person is not dangerously ill,35This refers to ailments which, although not threatening to a person's life, are after all serious, and cause him to be confined to bed (Shulchan Aruch, Orach Chayim 328:17) or which cause him to feel weakness throughout his entire body (Ramah, loc. cit.). In contrast, if the person merely feels ill or has a minor ailment in a particular limb, there is a Rabbinic prohibition against taking medication even when the performance of forbidden labors is not involved. (See Chapter 21, Halachah 31.) all his needs should be cared for by a gentile. What is implied? We may tell a gentile to perform [forbidden labors]36As is explained in Chapter 6, the Rabbis forbade a Jew to tell a gentile to perform work on his behalf on the Sabbath. This prohibition is, however, relaxed because of the sick person's condition. on his behalf and he performs them. [This includes] cooking, baking, bringing medicine from one domain to another and the like. Similarly, one may have one's eyes treated37The Hebrew word כוחל refers to the application of powder or eye-paint to the area around the eyes. Although certain Talmudic passages appear to indicate that this was merely a cosmetic practice, in certain instances it had medical value. The leniency to treat the eyes is granted, because, as explained in the notes on Halachah 4, there is a connection between the eyes and the heart. by a gentile on the Sabbath even though there is no danger involved.
Furthermore, if [the sick] require treatment that does not involve the performance of [forbidden] labors,38There is a question regarding activities in which a Rabbinic prohibition must be transgressed. Although asking a gentile to perform a forbidden labor is also prohibited by the Rabbis, some commentaries make a distinction between such a prohibition and a prohibition that involves the performance of an activity.
The wording chosen by the Rambam in this halachah and in Chapter 21, Halachah 31, has left room for speculation concerning his ruling on this question. The Maggid Mishneh explains that the Rambam allows the performance of any activity even when there is a Rabbinic prohibition involved. The Kessef Mishneh differs, and explains that according to the Rambam, any activity forbidden by the Rabbis may not be performed despite the fact that a person is bedridden by illness.
The Shulchan Aruch (ibid.) does not follow either of the interpretations of the Rambam's view, but instead suggests following the opinion of the Ramban, who permits the performance of any activity forbidden by the Rabbis, provided that it is performed in an abnormal manner. Furthermore, if there is a danger to a specific limb, the Rabbinic prohibitions are waived, and such activities may be performed in the normal manner. Shulchan Aruch HaRav 328:19 is even more lenient and allows one to perform activities that are forbidden by the Torah itself, provided one performs them in an uncharacteristic manner. they may be treated even by Jews. For this reason, it is permitted to perform [physical activities for the benefit of the sick]; for example, one may lift [the tendons of] the ears, lift up cartilage around the heart,39There are times when the cartilage around the heart becomes compressed against the body and it must be lifted up in order to facilitate breathing (Avodah Zarah 29a). restore broken bones to their places, or perform other activities of this like.", + "When a woman in the process of childbirth squats to give birth,40Our translation is based on the description of the techniques of midwifery used in Talmudic and post-Talmudic times. Others translate the term as a woman being bent over with labor pains. Compare to Halachah 13, which mentions the possibility of performing forbidden labors on a woman's behalf from the time \"when there is a show of blood.\" See Shulchan Aruch (Orach Chayim 330:3), which mentions both these terms and also refers to the condition when a woman is overcome by labor pains to the point where she must be carried by her friends. Any one of these three conditions constitutes a danger to life for which the Sabbath laws may be broken. her life is considered in danger and the Sabbath laws may be violated on her behalf. A midwife may be called from a distant place41The Rambam's Commentary on the Mishnah (Shabbat 18:3) states that this leniency applies even when she lives beyond the Sabbath limits (see Chapter 27). Note Shulchan Aruch HaRav 330:3 and the Mishnah Berurah 330:9, which state that a mid-wife may be called in the preliminary stages of labor. and the umbilical cord may be cut and tied.
If she requires a light when she cries out because of labor pains, a candle may be lit for her. [This leniency is granted] even if she is blind, because light has a calming influence42She feels more secure knowing that she will be cared for properly in the light than if she were cared for in the dark (Tosafot, Shabbat 128b). even if she does not see.
If she needs oil or the like, it may be brought for her. If possible, the items that are brought should be brought in an uncharacteristic manner; for example, a friend should bring a utensil tied in her hair.43These rulings are based on Shabbat, ibid. In his commentary on that text, the Ramban explains that this principle applies regarding all instances when the Sabbath laws are violated because of a danger to life. If it is possible to reduce the extent to which they are violated, one should do so.
The Maggid Mishneh postulates that the Rambam would not require such stringencies at all times. Were that the case, the Rambam would have stated this principle earlier. Instead, this is a specific ruling applicable with regard to a woman in childbirth. Greater stringency is applied in this instance, because although there is a threat to the woman's life, the probability of a woman's actually dying is very low. (It can be explained that the difference of opinion between the Ramban and the Maggid Mishneh revolves around the question whether the Sabbath laws are דחויה or הותרה in the face of a danger to life, as explained in the notes on Halachot 1 and 2.) If this not possible, it may be brought in the ordinary manner.44Note Sefer HaChasidim, which states that it is preferable that a woman prepare everything necessary for childbirth from the ninth month onward, so that if she gives birth on the Sabbath, only a minimal amount of forbidden labor will have to be performed.", + "We should not help an idolatress45The term \"idolatress\" is used here to refer to a gentile who actually worships idols. In contrast, the term ger toshav refers to a gentile who accepts the seven universal laws commanded to Noah and his descendants. (See Hilchot Melachim 9:1-2 and Hilchot Avodat Kochavim 10:6.)
In Hilchot Avodat Kochavim 10:2, the Rambam writes that it is forbidden to offer medical treatment to an idolater even for a fee. Accordingly, this halachah extends that principle to include a woman in childbirth. The question is raised, however, concerning the majority of the gentiles in the present age. Although the Rambam considers Christianity as idol worship, many authorities do not. According to the latter opinions, although these gentiles are not idolaters, they have not gone through the formal process of acceptance of the seven laws commanded to Noach and cannot therefore be considered as gerim toshavim.
Many authorities (see the commentary on the Moznaim edition of Hilchot Avodat Kochavim) maintain that it is permitted to treat such people during the week. On the Sabbath, however, one may not perform forbidden labors on their behalf. (See the Mishnah Berurah 330:8, which speaks very critically about physicians who violate the Sabbath laws on behalf of gentiles.) According to these authorities, one would be allowed to treat these gentiles on the Sabbath provided that there was not any forbidden labor involved. Note, however, Rav Kapach, who quotes Yemenite manuscripts of the Mishneh Torah that state \"gentile\" instead of \"idolatress.\" give birth on the Sabbath, even if payment is offered. We do not worry about the possibility of ill-feelings being aroused.46According to the generally accepted interpretation of Avodah Zarah 26b, the intent is that the non-Jews will understand that the Sabbath is a sacred day for the Jews. Even when they see that the Sabbath laws are violated for the sake of saving a Jew's life, they will accept the rationalization that the Sabbath laws may be violated only on behalf of an individual who observes the Sabbath.
Shulchan Aruch HaRav 330:2 and the Mishnah Berurah 330:8 mention that if a physician fears that ill-feeling will be generated by his refusal to care for gentiles, he may deliver their babies, provided that he does not perform labors that are forbidden by the Torah itself. [This applies even when] there is no violation [of the Sabbath laws] involved.
[In contrast,] one may offer assistance to a daughter of a ger toshav who gives birth, since we are commanded to secure his well-being.47Based on Leviticus 25:35, Avodah Zarah 65a states that the Jews are required to maintain the well-being of such gentiles and, if necessary, the Jews should support the gentiles from their charitable funds. We may not, however, violate the Sabbath laws on her behalf.", + "From the time a woman in childbirth has a flow of blood48The Rambam chooses the more lenient of the opinions mentioned in Shabbat 129a, for a woman can begin bleeding well before she gives birth. until the birth - [and indeed,] after birth for three days49Although the Lechem Mishneh states that the counting of the three days should begin from the time the uterus opens, the consensus of halachic opinion is that the three days start from birth. (See the Be'ur Halachah 330.) - the Sabbath laws may be violated on her behalf, and all her needs should be met.50Shulchan Aruch HaRav 330:4 and the Mishnah Berurah 330:12 explain that this refers to activities that a woman's friends will customarily perform on her behalf after she gives birth. A doctor need not be consulted about these matters. Nevertheless, if a doctor says that these activities are unnecessary, they should not be performed. [This applies] regardless of whether she says she requires such treatment or she maintains that she does not require such treatment.
Between the third and the seventh day [after childbirth], if she maintains that she does not require treatment, the Sabbath laws should not be violated on her behalf. If she remains silent,51From the Rambam's wording (and indeed, this is the ruling of Shulchan Aruch HaRav 330:5 and the Mishnah Berurah 330:14), it appears that the woman is still considered to be dangerously ill. Hence, unless she protests to the contrary, it is assumed that this treatment is necessary. and certainly if she maintains that she requires treatment,52Shulchan Aruch HaRav and the Mishnah Berurah, loc. cit., state that the woman's word is accepted even against the opinions of many doctors. the Sabbath laws should be violated on her behalf. Between the seventh and the thirtieth day, her status is analogous to that of a sick person who is not dangerously ill. Even if she maintains that she requires treatment, [forbidden] labors should be performed on her behalf only by a gentile.53According to the halachic authorities (Shulchan Aruch HaRav 330:5 and the Mishnah Berurah 330:21), there is one exception. A fire may be kindled for a woman within thirty days after she has given birth. See the notes on the following halachah.", + "A fire may be kindled54Preferably, the fire should be kindled by a gentile. If, however, there is no gentile available, the fire may be kindled by a Jew (Mishnah Berurah 330:21). for a woman after she has given birth55The Maggid Mishneh states that it appears to him that the Rambam (and Shabbat 129b, upon which this halachah is based) is speaking about a woman who gave birth less than a week previously. Although weight is given to this view (see Be'ur Halachah 330), the Shulchan Aruch (Orach Chayim 330:6) states that it refers to a woman within a month of childbirth. even in the summer, since cold is very difficult for a woman to bear after childbirth in the cold regions. In contrast, a fire should not be kindled for other sick people to warm themselves.56The commentaries question whether this refers to a person who is dangerously ill or to a person who is merely seriously ill, but in no danger of dying. According to the latter view, a fire may be kindled on behalf of someone who is dangerously ill. Nevertheless, if a person let blood and became chilled, a fire may be kindled for him even in the summer.
After cutting his umbilical cord,57Sefer HaKovetz states that cutting the umbilical cord involves the violation of a forbidden labor and is permitted only because of the danger involved. Most authorities, however, maintain that only a Rabbinic prohibition is involved. we may wash a new born baby on the day he is born, even when this requires heating the water on the Sabbath.58As mentioned above, most authorities maintain that only a Rabbinic prohibition may be waived on behalf of a new-born. Thus, this is interpreted as referring to water that was heated on the Sabbath by a gentile. Herbal powder59מלח is usually rendered as \"salt.\" Our translation is based on the Rambam's Commentary on the Mishnah, Shabbat 18:3. (See also Mishnah Berurah 330:24.) can be applied to his skin and his limbs can be tied,60This is useful in straightening the child's limbs. for it is dangerous not to perform these activities for him.
Similarly, a baby may be washed before circumcision, after circumcision,61See Hilchot Milah 2:8. The Shulchan Aruch (Orach Chayim 331:9) writes that although in Talmudic times, washing a baby at this time was considered as a matter of vital importance, it is no longer common practice. The Ramah (loc. cit.) explains that it is customary to wash the baby before the circumcision with water that was heated on Friday, and to wash him after the circumcision on Saturday night. and on the third day after circumcision62There is greater discomfort on the third day after the circumcision, as explained by the commentaries on Genesis 18:1 and 34:25. with water that is heated on the Sabbath,63At present, the Ramah (loc. cit.) states that if it appears necessary, the baby may be washed with water that was heated before the Sabbath. Needless to say, in all situations, should a doctor state that such a washing is necessary, his advice should be followed. because of the danger [to him].", + "When a woman dies while in labor on the Sabbath, a knife should be brought - even if it must be carried through the public domain - and the woman's womb cut open and the fetus removed, for it is possible that it will still be alive.64The Ramah (Orach Chayim 330:5) states that it is no longer customary to follow this practice even during the week. We wait a considerable time after the woman loses consciousness, because we are afraid that she did not die, but merely fainted. Hence, by the time we are certain that she has died, we can assume that the fetus is also no longer alive.
Needless to say, at present, when our improved technology makes it possible to monitor the physical functioning of both the mother and the fetus, the physicians should decide on the basis of the information before them. Regardless of the practical application of this ruling today, the principles on which it is based are significant and should be applied in other circumstances.
[The rationale for this ruling is] that the Sabbath laws are violated even when there is only a possibility of saving a life,65Note Shulchan Aruch HaRav 330:7, which adds that this ruling is granted despite the fact that the fetus will normally die in such a situation. Although probability (רוב in Hebrew) is a significant factor in halachah, the possibility of saving a life overweighs it. and even in such instances, where there is no chazakah on which to base our presumption that the fetus is alive.66Generally, a living person can be assumed to continue to live (chezkat chayim) until we are certain that he has died. Although such a presumption cannot be made with regard to this fetus, permission is, nevertheless, granted for the Sabbath laws to be violated on its behalf.", + "[All] activities necessary to save a life should be performed on the Sabbath; there is no necessity to receive license from the court. The more zealous one is [in this regard], the more praiseworthy.
What is implied?67The Shulchan Aruch (Orach Chayim 328:13) rephrases the concepts stated in this halachah slightly, connecting the praise given a person for being zealous in saving a life with the situation concerning catching fish described afterwards. According to the Shulchan Aruch, this situation teaches us that a person is considered praiseworthy for saving a life on the Sabbath even if he accrues personal benefit through his actions - for example, in the case at hand, in addition to saving a life, the person also receives a catch of fish. If one sees that a child has fallen into the sea, one may spread out a net and hoist him up, although one catches fish together with him. If a person hears that a child fell into the sea and spreads out a net to hoist him up, but raises up only fish, he is absolutely free of liability.68The Rambam adds the term \"absolutely\" to indicate that it is desirable to spread out and raise one's nets to try to save the child (Lechem Mishneh). Significantly, the Jerusalem Talmud, Shabbat 13:6, states that the person is not held liable even if he intended to catch the fish together with the child.
If he intended to raise up fish and [in fact] lifted up both fish and a child, he is not held liable.69The Or Sameach writes that he is given \"stripes for rebelliousness\" (the punishment usually given for the violation of a Rabbinic ordinance), since he intended to perform a forbidden activity. See a parallel ruling, Hilchot Nedarim 12:18.
Significantly, when mentioning this instance in Hilchot Shegagot 2:15, the Rambam states that the person acted בשוגג when catching the fish - i.e., he was unaware that it was the Sabbath or was unaware that it is forbidden to fish on the Sabbath. Since he lifted up a child together with the fish, he is not held liable even when he did not hear that the child had fallen into the water.70This reflects the Rambam's decision regarding a difference of opinion between the Sages in Menachot 64a. One opinion holds the person liable for it considers his intent of primary importance, while the other frees him of liability for it views his actions as most significant.", + "If71These instances are cited by Yoma 84b as a continuation of the development of the concept mentioned in the previous halachah, that one may perform an activity to save someone else's life, although in the process of doing so, one derives benefit. The Talmud explains why it is necessary to mention all these different instances. a child fell into a pit, a person may dislodge a clod of earth, and lift [the child] up, even though he creates a step when he dislodges it. If a door was locked with a child inside, a person may break the door down and take the child out, even though he chops it into pieces of wood which are appropriate to use for work,72The Lechem Mishneh notes that the Rambam alters the text of the Talmud slightly to imply that the person breaking down the door did not do so with the intent of using the wood. Rav Kapach differs, noting that, as mentioned in the commentary on the previous halachah, the Rambam absolves the person of liability even when he has an intent to benefit from his actions. (See also the notes of Rabbi Akiva Eiger.) lest the child become frightened and die.
If a fire broke out and a person is inside the building and we fear that he may be consumed by the flames,73Yoma, ibid., explains that this leniency is granted even when the fire breaks out in a courtyard other than that in which the person was located. If the fire appears to pose a danger to his life, it may be extinguished. a person may extinguish the fire to save him, although he prepares a pathway while extinguishing the fire. Whoever acts first to save him is praiseworthy. One does not need to ask permission from the court in all instances when there is a danger to a person's life.", + "When an avalanche has fallen, and there is a doubt whether or not74I.e., a person was seen in the vicinity of the avalanche and we are unsure whether or not he was able to escape or not. it has fallen over a person,75The Maggid Mishneh mentions that this leniency is granted even when there are several doubts involved: Perhaps the person was not trapped under the avalanche. Even if he was trapped, perhaps he is no longer alive and the performance of the labor of clearing will be to no avail. it may be cleared. If the person was discovered to be alive, but was crushed [by the fallen debris] to the extent that it is impossible that he will recover, [the debris] may be cleared and the person taken out to enable him to live [however] long he does.76This communicates a fundamental concept in Torah law: Even a fleeting moment of a Jew's life is precious enough for all possible efforts to be performed to save him even if it is necessary to violate Torah law.", + "If [in the process of clearing the debris,] they [reached] his nose and saw that he was not breathing, he should be left there,77Although we are commanded to show respect for a corpse and not to leave it exposed, we are not allowed to violate the Sabbath laws for such a purpose. (See the Rambam's Commentary on the Mishnah, Yoma 8:5.) for he has died already.78Based on Genesis 7:22, \"all that has the breath of the spirit of life,\" Yoma 88b states that whether a person is breathing or not is the determining factor of whether he is considered alive or not. Significantly, Shulchan Aruch HaRav 329:3 and the Mishnah Berurah 329:11 rule that even if we see that his heart is not beating, he is not considered dead until we are certain that he is not breathing.
The conception of breath as the determinant of life is significant in the present age, when it is possible that a person will continue to breathe despite brain death. The question of whether such a person is considered alive has been raised today within the context of many contemporary medical issues. Rav Moshe Feinstein (Igros Moshe, Yoreh De'ah, Vol. II, Responsum 174) and other authorities of the present age have ruled that breath is still the fundamental determinant whether or not a person is alive.
Although it is discovered that people on the upper level of a landslide have died, one should not assume that those on the lower levels have died. Instead, [the debris] should be cleared away from all of the people, for in a landslide it is possible that those on the upper level will die, while those on the lower level will remain alive.", + "When an avalanche fell on a courtyard in which were located both gentiles and Jews - even if there were a thousand gentiles and only one Jew, we should remove all [the debris] for the sake of the Jew.79This halachah is based on the following principles:
a) As mentioned in Halachah 12, we may not violate the Sabbath laws to save a gentile's life.
b) כל קבוע כמחצה על מחצה - \"Whenever there is a doubt concerning the identity of objects in a fixed position, we consider the probability as 50%.\" Since there is at least one Jew in this courtyard, until his body is located, it is considered as if there is a 50% probability that every body found is the Jew. (See also Hilchot Ma'achalot Asurot 8:11.) Should one80Even if several people departed, the same rule would apply, as long as the entire group did not leave its original place. See the following halachah. of the individuals leave and enter another courtyard and that courtyard collapse upon him, we should remove [the debris]. Perhaps the person who departed was a Jew, and [all] those who remain were gentiles.81The Rambam's decision depends on Rabbenu Yitzchak Alfasi's text of Yoma 84b. There the Talmud explains that although in general we follow the principle, כל דפריש מרובא פריש - \"Whenever an entity separates itself from a group, we assume that it was part of the majority\" - in this instance, since the matter involves a possible threat to a Jewish life, this principle is given a slightly different interpretation. Since the group remains in its place, its fixed nature (קביעות) is not disrupted.
It must be emphasized that the Ra'avad, Rashi, and the Ramban have a different approach to the passage in Yoma. The Shulchan Aruch (Orach Chayim 329:2) follows the opinion quoted by the Rambam.", + "When they all left this courtyard to go to another courtyard, and as they were proceeding, one of them whose identity is unknown departed and entered a third courtyard and was covered by an avalanche, [the debris] should not be removed from him.82Again this ruling depends on Rav Yitzchak Alfasi's interpretation of Yoma 84b. Other authorities differ, as mentioned above.
Since they left their original place, [the presence of] a Jew is not accepted as an established fact. Hence, we assume that anyone who separated from this group as it was proceeding was part of the majority. Accordingly, if the majority were Jewish,83This implies that if a person of unknown origin is found buried under a landslide in a place whose population is primarily gentile, we are not allowed to remove the debris from him. (See Hilchot Issurei Bi'ah 15:26.) This is a matter of question on which there is a responsum attributed to the Rambam (although its origins are disputed). (See also Shulchan Aruch, Even HaEzer 4:34, which quotes the Rambam's opinion, and the Ramah, loc. cit., who allows the debris to be removed.) even a person separated from them [who entered] another courtyard after they left their original place - should he be covered by an avalanche, we should remove [the debris] from him.", + "A person who is traveling in the desert and does not know which day is the Sabbath should count84He should start counting the six days immediately on the day on which he realizes that he has lost touch with the weekly calendar. six days and consider the seventh day as holy. He should recite the blessing of the day [Kiddush] and recite Havdalah at the conclusion of this \"Sabbath\" day.85Similarly, in his daily prayers, he should recite the prayers of the Sabbath on that day. The recitation of these prayers was instituted so that the person should not lose consciousness of the observance of the Sabbath entirely.
Every day, even on the day on which he recites Kiddush and after which he recites Havdalah, he is allowed86The Shulchan Aruch (Orach Chayim 344:1) states that as long as the person has means, he is not allowed to work at all. Permission to work is granted only when it is a life and death matter. This explains why this halachah is included in this chapter. to earn87The Maggid Mishneh and the Shulchan Aruch (loc. cit.) emphasize that although there is a prohibition against walking beyond the Sabbath limits, it is not as serious as the prohibition against forbidden labors. Hence, it is waived in order to allow this person the opportunity to reach a settled area and observe the Sabbath in a proper manner. only enough for his livelihood, so that he will not die. It is forbidden for him to earn more than his livelihood, for there is a possibility that every day is the Sabbath.
If the person knows that the day is the eighth day or the fifteenth day after his departure, he is allowed to work on that day, for it is certain that he did not depart on the Sabbath.88If he earns enough on that day to support himself for several days, he must cease work until his means are exhausted (Mishnah Berurah 344:11). On the other days, he is allowed to earn merely his livelihood.", + "[The following rules apply] when gentiles lay siege to Jewish cities:89Although these laws surely apply to Jewish communities in Eretz Yisrael, these same laws are also relevant to Jewish communities in the diaspora. If their intent was financial gain, the Sabbath laws should not be violated because of them, nor are we allowed to wage war against them.90Since their intent is only financial, the Sabbath laws may not be violated for this reason. Note, however, Shulchan Aruch HaRav 329:7 and the Mishnah Berurah 329:17, which state that at present, even when gentiles initially come only for pillage and plunder, since they have no compunctions about killing Jews, particularly if one will defend his property, any gentile raid on a Jewish community is considered a question of life and death warranting the violation of the Sabbath laws. If a city is located near the border, however, we should march against them with weapons and wage war against them even when they are demanding hay or straw.91The rationale is that if a border city is conquered, the enemies will have a vantage point from which to conquer the entire land. This concept has relevance beyond the Sabbath laws. For example, the Lubavitcher Rebbe Shelita has explained that these principles are relevant to the territorial disputes between Jews and gentiles in Eretz Yisrael today. Returning any territory to the Arabs would jeopardize the safety of the entire land.
In any location, if the gentiles' intent was Jewish lives, or if they engaged in battle with a city or laid siege to it without stating a specific intention,92War must be waged against them because it is possible that their intent is to kill. Hence, we follow the principle that the Sabbath laws may be violated even where there is merely a question of a threat to life. we must wage war against them, and the Sabbath laws should be violated because of them. It is a mitzvah93I.e., an obligation. See Hilchot Rotzeach UShemirat HaNefesh 1:14, which describes the mitzvah (Leviticus 19:16 : \"Do not stand by idly while your neighbor's life is in danger.\"
It is told that in the Maccabean revolt, the Greeks once attacked the Jews on the Sabbath. The people, unaware of this law, refused to take up arms in defense and thousands died. Afterwards, the Rabbis publicized this ruling. for every member of the Jewish people who can come [to their assistance] to go out and aid their brethren who are under siege and save them from the gentiles [although it is the] Sabbath. It is forbidden to wait until Saturday night.
After they have saved their brethren, they may return home with their weapons on the Sabbath, so that a dangerous situation will not be created in the future.94Eruvin 45a relates that originally it was forbidden for the people to return with their weapons, and they would leave them in a home within the city's wall. Once the enemy forces saw that the Jews were returning unarmed and attacked them. More Jews were killed in the confused scramble for their weapons than by the enemy attack. After this event, the Sages allowed those who come to assist a besieged city to return with their weapons.", + "Similarly, if a ship is sinking at sea95Rabbi Akiva Eiger states that this applies only when one knows that there are Jews on the ship. If we do not have such information, it would appear that we should assume that the passengers of the ship are gentiles and should not endeavor to save their lives. or a city is surrounded by a [flooding] river, it is a mitzvah to go out on the Sabbath and use every possible means to save them.
Even when a single individual is being pursued by gentiles, by a snake, or by a bear with the intent to kill him, it is a mitzvah to save him, even when it is necessary to perform several forbidden labors on the Sabbath. It is even permitted to forge weapons to save him. Similarly, we should cry out [to God] on their behalf, make supplications,96Hilchot Ta'aniot 1:1 states that it is a mitzvah to cry out to God for assistance in the event of any distressing situation that affects a Jewish community. On the Sabbath, however, it is only proper to make such requests when there is an immediate threat to human life. Just as such requests are made on behalf of a community, they should also be made on behalf of a single individual whose life is threatened (Hilchot Ta'aniot 1:6, Hilchot Shabbat 30:12). and sound the trumpets97Hilchot Ta'aniot 1:1 states that, as part of the mitzvah of entreating God's mercy, trumpets should be sounded. Nevertheless, trumpets should be not be sounded for this purpose on the Sabbath, since sounding the trumpets violates a Rabbinic prohibition (Hilchot Shofar 2:7). Here, however, the intent in sounding the trumpets is to alert the Jews in the surrounding area and to summon them. The prohibition is waived for this purpose. (See Hilchot Ta'aniot 1:6.) to summon help for them.98Just as one may violate the Sabbath laws to save a Jew's life, one may violate the Sabbath laws to save a Jew who is being forced to adopt a gentile way of life (Shulchan Aruch HaRav 306:29 and the Mishnah Berurah 306:57).
We should not cry out [to God] or make supplications because of plague99See Ta'anit 22b. on the Sabbath.", + "We should lay siege to gentile cities [at least] three days before the Sabbath.100In Chapter 30, Halachah 13, the Rambam states that this requirement was instituted \"so that the soldiers' minds will be settled and they will not be overly preoccupied on the Sabbath.\" Although the war will require violation of the Sabbath laws, efforts should be made to minimize the tension and anxiety experienced by the soldiers to the greatest degree possible.
See Hilchot Melachim 6:11 which states that we can lay siege to gentile cities \"on the Sabbath.\" The Kessef Mishneh notes the contradiction and suggests amending the text of Hilchot Melachim in light of our halachah. The Lechem Mishneh, however, explains that this clause of our halachah speaks of a milchemet reshut, a war which we are not obligated to wage, while Hilchot Melachim speaks of a milchemet mitzvah, a war which we are obligated to wage. We may wage war with them on any day, even on the Sabbath, until we conquer [the city], even if the war is voluntary in nature.101Hilchot Melachim describes a voluntary war, a milchemet reshut, as a war fought \"to expand the borders of Israel or magnify [the king's] greatness and reputation.\" In contrast, a war that is obligatory in nature, a milchemet mitzvah, refers to \"the war against the seven nations [who occupied Eretz Yisrael], the war against Amalek, and [a war] fought to assist Israel against an enemy which attacks her.\" The oral tradition,102Sifre on Deuteronomy (loc. cit.), Shabbat 19a. interprets [Deuteronomy 20:20] \"until you have subjugated it,\" as teaching that [one should wage war] even on the Sabbath.
Surely, the above applies103According to the Kessef Mishneh's (Hilchot Melachim 6:11), this refers to the leniency of waging war on the Sabbath. The restriction of laying siege to a city three days before the Sabbath, in contrast, applies only with regard to voluntary wars. In an obligatory war, we may lay siege to a city even on the Sabbath itself. with regard to a war that we are obligated to wage. Indeed, it was on the Sabbath that Joshua conquered Jericho.104Rav Kapach notes that the citation of a historical event as proof of a law is extremely out of character for the Rambam in the Mishneh Torah. He explains that the Rambam's statements are directed against statements of Rav Sa'adiah Gaon, who writes that Jericho did not fall on the Sabbath.
It is possible to explain the Rambam's statements from another perspective. Joshua was instructed concerning the conquest of Jericho by Divine command. Indeed, according to human reason, there was no reason why Jericho should have been conquered on the Sabbath. Hence, the fact that God delivered such a command is a clear directive that one may begin a milchemet mitzvah on the Sabbath." + ], + [ + "It is permissible to begin the performance of a [forbidden] labor on Friday, even though the labor is completed on its own accord on the Sabbath itself,1The Shulchan Aruch (Orach Chayim 252:1) emphasizes that this leniency applies even when one is certain that the forbidden labor will continue on its own accord on the Sabbath, as mentioned in the examples cited by the Rambam in the following halachah.
Having outlined the general principles governing the Sabbath laws in the first chapter, and the situations when leniency can be permitted because of a danger to life in the second chapter, the Rambam begins his discussion of the Sabbath laws themselves. He starts with an explanation of activities that are begun before the Sabbath actually commences.
[Significantly, although the Mishnah (Shabbat, Chapter 1) starts with a different concept, it also mentions many of the laws quoted by the Rambam towards the beginning of its treatment of the Sabbath laws.] for the prohibition against work applies only on the Sabbath itself. Moreover, when a task is carried out on its own accord on the Sabbath,2Shabbat 18a explains that these laws reflect a difference of opinion between the School of Hillel and the School of Shammai. The School of Shammai maintains that just as a person is required to have his servants and livestock rest on the Sabbath, so, too, is he required to have his utensils rest. They may not be used for work on the Sabbath. The School of Hillel does not accept this thesis, and their opinion is adopted as halachah. (See Chapter 6, Halachah 16.) we are permitted to derive benefit from what was completed on the Sabbath.", + "What is implied?3The Rambam exemplifies the principle mentioned in the previous halachah, describing forbidden labors that are initiated by a person before the commencement of the Sabbath and continue without additional input from the person on the Sabbath. These examples are taken from the Mishnah (Shabbat 1:5-9) and the explanation of these mishnayot in the Talmud. We may open an irrigation channel to a garden on Friday, causing it to continue to fill throughout [the Sabbath] day. We may place [burning] incense under garments, causing them to continue to be made fragrant throughout the entire Sabbath. We may apply salve to an eye or a bandage to a wound, causing them to continue to heal throughout the Sabbath.
We may mix ink with herbs before night and let the mixture soak4Note the Rambam's description of the preparation of ink in Hilchot Tefillin 1:4:
One collects the vapors of oils, of tar, and of wax..., [causes it to condense,] and kneads it together with tree sap and a drop of honey... . When one desires to write with it, one soaks [the ink] in gallnut juice or the like.
 throughout the entire Sabbath. We may place wool into a vat5To dye the wool another color. Note, however, the restrictions on this practice mentioned in Halachah 17. or strands of flax into an oven6In his Commentary on the Mishnah, Shabbat 1:5, the Rambam writes that flax would be soaked, mixed with ash, and then heated in an oven to bleach it. (See also Halachah 14.) so that their [color] continues to change throughout the entire Sabbath.
We may lay out snares for wild beasts, birds, and fish at nightfall so that they continue being captured throughout the entire Sabbath. We may load the beams of an olive press or the round stones of a grape press7The process of preparing both olive oil and wine involved crushing the fruit and then pressing heavy weights over the olives or the grapes to extract the remaining liquids. at nightfall so that the liquids will continue to flow throughout the entire Sabbath. Similarly, we may light a candle or a fire [before] evening so that it continues to burn throughout the entire Sabbath.", + "A pot may be placed over a fire, or meat may be placed in an oven or over coals [on Friday], so that they continue to cook throughout the Sabbath [with the intent] that they be eaten on the Sabbath.8The Rambam is explaining that according to the Torah itself, leaving food over a fire to cook would resemble all the activities mentioned in the previous halachah. For although cooking is a forbidden labor, the cooking would continue without any further activity. Nevertheless, as is explained in the subsequent halachot, our Sages enacted certain restrictions because they were afraid that a person might stir the fire to cause the food to cook faster. With regard to this matter, however, there are certain restrictions that were enacted lest one stir the coals on the Sabbath.", + "What is implied? When food has not been cooked to the extent that it is ready to serve, water has not been boiled, or food has been cooked to the extent that it is ready to serve,9The Rambam's view is also shared by Rabbenu Yitzchak Alfasi and other Sephardic authorities and is quoted by the Shulchan Aruch (Orach Chayim 253:1). Rashi (Shabbat 37b) and the Ashkenazic authorities who followed him are more lenient and maintain that when half (or according to others, a third - see Chapter 9, Halachah 5 and notes) of the cooking process has been completed, food may be left on a fire even when its taste is improved by continued cooking. The Ramah (loc. cit.) states that it is customary to follow this view. but the longer it cooks the better it tastes,10Even according to the Rambam, if continued cooking will impair the taste of a food or if food was not cooked at all, we are allowed to leave it on a flame, for it is unlikely that the person will continue to stir the flames to make it cook more, as will be explained in Halachah 8. it may not be left over a fire on the Sabbath11The contemporary Rabbinic authorities explain that these rules also apply to electric and gas ranges. In these instances as well, it is possible that a person may desire to turn the flame up to have the food cook faster or more thoroughly. even though it was placed there before the commencement of the Sabbath, lest one stir the coals to complete the cooking process or to cause it to cook more thoroughly.
Accordingly, it is permissible to leave [food cooking] if one removed the coals one covered the coals in the range12In contemporary terms, covering a stove top with a blech, a piece of metal, serves this purpose. If this is done, food that has not been cooked thoroughly may be left to continue cooking throughout the Sabbath. with ash or with thin chips from the combing of flax, the coals burned low, for then they are covered with ash, or the fuel used was straw, stubble, or the feces of a small animal, for then no coals will remain.
[In these instances, it is obvious that] the person has diverted his intention from this food. Hence, a decree was not [enacted forbidding food to be left on the fire] lest he stir the coals.", + "When does the above apply? With regard to a range13We have used a contemporary translation for the word kirah. In his Commentary on the Mishnah (Shabbat 1:3), the Rambam describes a kirah as \"a place built into the ground with openings for two pots. The fire is placed under both of them in a single place.\" whose heat is minimal. With regard to an oven,14Rabbenu Nissim states that the ovens of his time were constructed differently from those of the Talmudic era. Their heat is not as intense, and they are governed by the rules that apply to a range. This leniency is also accepted by the Ramah. Although the construction of ovens has changed further in contemporary times, most authorities continue to accept his ruling with regard to household ovens. (With regard to commercial ovens, there is a difference of opinion.) in contrast, even if one removed the coals,15The reasons why restrictions are mentioned even in such an instance are explained in the following halachah. covered them with ash, or used straw or stubble as fuel,16There are authorities (see Mishnah Berurah 253:22) who maintain that the Rambam would allow food to be left in an oven if it was fueled with straw and stubble and the fire was removed. Although the Tur and the Shulchan Aruch (Orach Chayim 253:1) do not make such a distinction, the Mishnah Berurah explains that there is room for leniency. we are not allowed to leave food in it or on it. Similarly, one should not put food close to it.17The food may not be placed at any point where the heat is warm enough to scald a child's hand. In terms of modern measure, the Rabbis define this term as 107.8 degrees Farenheit.
[This applies to] food that was not cooked to completion or was completely cooked, but will benefit from continued cooking. Since [an oven] is very hot, a person will not divert his attention [from the fire]. Hence, we suspect that he will stir the small fire that remains, even if it is straw or stubble, or even if it is covered.", + "Why did [the Sages] forbid leaving food in the oven even if the fire was removed? Because a person can remove only the majority of the coals and their most intense [heat]. It is impossible to remove the entire fire so that not even a spark remains. Since [an oven's] heat is very warm, we suspect that he will stir [the fire] so that the sparks that remain in the oven will burn more.", + "A kopach18In his Commentary on the Mishnah (Shabbat 1:3), the Rambam explains that a kopach is \"built over the fire with a place for one pot. Fire is placed below it.... The heat of a kopach is greater than that of a kirah, because in a kirah the fire is dispersed beneath two pots and there is a greater exposure to the air.\" is warmer than a range and not as warm as an oven. Therefore, if wood or gefet19The residue remaining after olives were pressed (ibid.). is used as fuel,20These materials are substantial and will supply heat over a lengthy period of time. it is considered equivalent to an oven, and we are not permitted to leave food within it, upon it, or next to it if it was not completely cooked, or even if it was completely cooked, but will benefit from continued cooking. This applies even if the fire was removed or covered with ash.
If straw or stubble was used as fuel,21These materials are not substantial and will be consumed by the flames in a short period. Hence, there is no need to suspect that the person will stir the flames. it is bound by the same rules as a range that was fueled with straw or stubble, and [food] may be left [cooking] on it. What is a range and what is a kopach? A range is a place with an opening for two pots. A kopach is a place with an opening for a single pot.22See also Hilchot Keilim 16:13, 17:4,6,7.", + "When food has not been cooked at all23Since the food has not been cooked at all, stirring the coals to intensify the fire will not bring much immediate benefit. By the following day, the food will cook sufficiently even without stirring. Hence, there is no need for safeguards (Rashi, Shabbat 18b). or has been cooked to completion, but will be impaired by further cooking,24In such a situation, the person will not desire to stir the coals to intensify the fire. it is permitted to leave it cooking whether on a range, a kopach, or an oven. Similarly, even when food has been cooked, but has not been cooked to completion, or when it has been cooked to completion, but will benefit from further cooking, it may be left on the fire if one placed an uncooked piece of meat25If, however, one places vegetables in the food that is cooking, this leniency does not apply. Meat takes a long time to cook, while vegetables cook quickly (Beit Yosef, Orach Chayim 253). See also the Kessef Mishneh. in it shortly before nightfall, for the whole dish is considered to be entirely uncooked. [This applies] although one has not removed or covered the coals, for he has diverted his attention [from this food] and will not stir the coals.", + "[The following rules apply] whenever a person left food [on a fire] in a situation where he was prohibited against doing so: If he transgressed and left [the food cooking intentionally],26The Rambam's ruling is based on Rabbenu Yitzchak Alfasi's interpretation of Shabbat 38a. Both the Ra'avad and the Tur (Orach Chayim 253) have different conceptions of that passage and hence raise objections. The Rambam's rulings are accepted by the Shulchan Aruch (Orach Chayim 253:1). The Ramah and the Ashkenazic authorities who follow prefer the Tur's interpretation, although as will be explained, in practice the differences between them concern only food that was not cooked to the point of completion before the commencement of the Sabbath. he is prohibited to eat it27The Merkevet HaMishneh notes that the Rambam's wording implies that only the person who left the food cooking is forbidden to eat it, but others are permitted. Rabbenu Asher, however, rules that the food is forbidden to be eaten by others as well. His view is accepted by the Magen Avraham 253:11 and the later authorities. until Saturday night, and must wait until enough time passes for it to have cooked.28The requirement to wait until the food could have cooked on Saturday night was instituted so that the person would derive no benefit from the forbidden act. Therefore, he will have no motivation to do so again. If he forgot [to remove it from the fire on Friday, greater leniency is allowed.] If the food was not completely cooked [before the commencement of the Sabbath], it is forbidden to eat it until Saturday night.29Shabbat (loc. cit.) states that normally there would be no reason to forbid this food from being eaten. It transpired, however, that many people were intentionally leaving food to cook, and if admonished would excuse themselves by claiming that they forgot. Accordingly, the Sages placed restrictions on those who forgot as well, forbidding them to partake of the food until Saturday night. (See the exception to this rule mentioned in the notes on Halachah 18.)
There is a question whether it is necessary to wait until the food has time to cook on Saturday night or not. From the Rambam's wording, it appears that this is unnecessary. Rabbenu Asher, however, rules that it is necessary to wait. His view is accepted by Shulchan Aruch HaRav 253:12. (See the Mishnah Berurah 253:32.) If it was completely cooked, but further cooking will benefit it,30Theoretically, according to Rabbenu Asher's interpretation of the passage in Shabbat cited above, such food should be prohibited until Saturday night. Nevertheless, Rabbenu Asher subscribes to the lenient view mentioned in note 9, which states that after food has been half- (or a third-) cooked, it may be left on a fire on the Sabbath even if it will benefit from continued cooking. Hence, in practice, he - and the subsequent Ashkenazic authorities - do not differ with the Rambam on this point. it is permitted to be eaten immediately31Rav Kapach notes that this word is not included in the authoritative manuscripts of the Mishneh Torah. The intent is also difficult to understand. on the Sabbath.", + "Whenever [food] is permitted to be left on a fire,32The Ra'avad questions the appropriateness of the Rambam's choice of the word \"permitted.\" The Maggid Mishneh states that this refers to foods that were totally uncooked, or foods into which an uncooked piece of meat was placed, as stated in Halachah 8. Although they are permitted to be left on a fire, once they are removed it is forbidden to return them. Surely this prohibition applies to foods that have not been cooked completely and, according to the Rambam, are forbidden to be left on a fire. Even the Ashkenazic authorities who allow such foods to be left on a fire, forbid their return if they were removed. if it was taken from [the fire] on the Sabbath, it is forbidden to return it to its place.33Returning food to a cooking surface causes it to cook, and cooking is one of the forbidden labors. Therefore, if the cooking process of a food has not been completed, it may not be returned to a cooking surface even when that surface is covered (Ramah, Orach Chayim 253:2). Even when the food has already been completely cooked, there is a Rabbinic prohibition against cooking it further, as the Rambam writes in Chapter 9, Halachah 3.
Other authorities (Rabbenu Nissim, Sefer HaMaor) mention that it is forbidden to return food to a cooking surface, because of the impression it might create. An observer might think that one is cooking. Shulchan Aruch HaRav 253:15 also mentions the possibility that one may stir the coals. [Food[34The Shulchan Aruch (Orach Chayim 253:2) mentions that the food must still be boiling hot. Shulchan Aruch HaRav 253:18-19 and the Mishnah Berurah 253:54 allow leniency, provided the food has not become cooled totally.
The Magen Avraham 253:20 also mentions that the food may not be returned to a range if it has been transferred from the pot in which it was originally contained. may be returned only to a range from which the coals have been removed or covered35In contemporary situations, placing a piece of metal (a blech) on a stove-top causes the fires to be considered as covered. In such a situation, food may be returned to the blech if:
a) originally, it was placed on the blech in a manner that was permitted;
b) it is completely cooked;
c) one did not divert one's attention from it. or to a range or a kopach that was heated with straw or with stubble.36According to the Rambam, food is allowed to be returned in these instances because there is no possibility of the food cooking more. Hence, there is no reason to suspect that one will stir the coals. Others explain that the leniency was granted, because this is not the normal manner in which food is cooked. One is liable for the performance of a forbidden labor only when it is performed in an ordinary manner. Hence, in this instance, there is no reason for a Rabbinic decree.
(According to Rabbenu Nissim who maintains that returning food is forbidden because of the impression it creates, the reason for this leniency can be explained as follows: Since one may return the food only when one does not release it from one's hands, the probability that an observer will think that one is cooking is lower.)
[This leniency is granted] provided the food was not placed on the ground.37Based on Shabbat 38b, the Tur emphasizes that one must have removed the food from the range with the intent of returning it. Otherwise, it is considered as if one is placing on the fire anew. The Shulchan Aruch (loc. cit.) quotes the Rambam's view without mentioning this factor. The Ramah quotes the Tur's view. The Be'ur Halachah emphasizes, however, that there is room for leniency in this regard, even according to Ashkenazic authorities. If it was placed on the ground,38Many contemporary authorities allow one to return a pot to a covered range if one placed it on a table, provided one held the pot at all times. See Mishnah Berurah 253:56. it may not be returned even to a range whose coals were removed or covered. Similarly, [food] may not be returned to an oven39As mentioned in note 14, most contemporary authorities maintain that our household ovens are governed by the laws applying to ranges. or to a kopach that was heated with gefet or wood, despite the fact that one has removed or covered the coals, for they are very hot.
Whenever food should not be returned [to a cooking surface], it should also not be placed next to it40The Magen Avraham 253:5 states that this refers to placing - or returning - food near a source of heat on the Sabbath itself (Rabbi Akiva Eiger). One may, however, leave food near a source of heat on Friday so that it will remain warm on the Sabbath.
The Ramah [based on the Tur (Orach Chayim 253:5)] allows one to place food near a source of heat on the Sabbath as long as it was completely cooked previously. [to warm].41This refers to a place which is יד סולדת בו (it is too hot to touch; alternatively, its heat could cause the food to become too hot to touch, see Shulchan Aruch HaRav 253:21 and the Kuntres Acharon).", + "It is forbidden to insert a ladle into a pot to remove [food] while it is on a fire on the Sabbath, because while doing so, one stirs it.42The Ra'avad protests against the Rambam's statements, for although stirring food is prohibited, here the person is merely removing food and he is not intentionally stirring. The Maggid Mishneh explains that if the food is not completely cooked, one is not allowed to stir the pot. Hence, removing food is forbidden. If, however, the food is completely cooked, there is no prohibition from the Torah in stirring it. Therefore, there is no Rabbinic prohibition against removing food.
In the Kessef Mishneh, Rav Yosef Karo takes a much more stringent position. He accepts the Rambam's ruling without question. Furthermore, he adds that the same decision would apply even when the pot was removed from the fire as long as it is still boiling hot, and this is the ruling he states in his Shulchan Aruch (Orach Chayim 318:18). The commentaries (see Shulchan Aruch HaRav 318:30 and the Mishnah Berurah 318:117), however, state that as long as the food has been cooked completely and it has been removed from the fire, one may remove it with a ladle. [Stirring] is one of the activities necessary for cooking,43For by stirring, one speeds the cooking process. See Chapter 9, Halachah 4 and notes. and thus one will be cooking on the Sabbath.
It is permissible to shift a pot from one range to another,44The Jerusalem Talmud, Shabbat 4:3, quotes Rabbi Yehoshua, \"When I attended Rabbi Chiyya, the great, I would take hot water from the lower storey and bring it to the upper storey and put it on the range.\" even when the heat of the first range is not as great as the heat of the second range. One may not, however, take food that was on a range and cover it to maintain its heat,45One may place food in objects (e.g., pillows or blankets) that preserve its heat for the Sabbath before the Sabbath, but not on the Sabbath itself (Chapter 4, Halachah 3). In the instance at hand, even though the food was being heated on the Sabbath, covering it to preserve its heat is forbidden.
This applies only when one covers the food entirely. If one leaves the top of the pot uncovered, one may cover the bottom to preserve its heat. or take food that was covered to maintain its heat and place it on a range.46Even when the food is boiling hot, it is forbidden to put it on a source of heat on the Sabbath.", + "A person should not fill a pot with peas or beans or a jug with water and place them in an oven on Friday before nightfall and leave them [to cook]. Even when the above and other foods like them were not cooked at all, they are considered to be food that was not completely cooked, because they do not require a substantial [amount of time to] cook.47According to the Rambam, the principles mentioned in Law 8 do not apply here, because these entities are different. That halachah pertains to foods that require substantial time to cook - hence, the person cooking will divert his attention and not stir the coals. In contrast, the entities mentioned in this halachah do not require substantial time to cook, and there is the possibility that one will stir the coals.
The Shulchan Aruch (Orach Chayim 254:8) quotes the Rambam's words almost verbatim, and this interpretation is accepted by the later authorities. Nevertheless, Rashi (Shabbat 18b) and many authorities differ in their interpretation of this passage, noting that Beitzah 25b states that these beans must be cooked seven times before they are prepared to eat.
See also the Bayit Chadash (Orach Chayim 254), which juxtaposes the Rambam's position with Rashi's, explaining that the Rambam is talking about an instance when the beans have already been cooked six times. Hence, only a slight amount of further cooking is necessary. Rav Kapach substantiates this interpretation, explaining that beans with a similar name are still eaten in Yemen today. After having been cooked several times, these beans cook very fast. Therefore, the person will continue to pay attention to them, for he intends to partake of them immediately. Accordingly, it is forbidden to leave them in an oven [unless they are completely cooked].48As mentioned above, according to Ashkenazic authorities, it is sufficient that they be half (or a third) cooked.
If one transgressed and left them in an oven, it is forbidden to partake of them until Saturday night. [Even then,] one must also wait the amount of time necessary for them to cook.", + "[The following rules apply when] meat was placed in an oven before nightfall and left [to roast49Previously, the Rambam had been speaking of meat that was cooked in a pot or roasted in a pan. This halachah describes meat roasted in an oven over a fire, which cooks faster. Hence, there is reason to suspect that one would stir the coals (Maggid Mishneh).] on the Sabbath: If the meat is from a kid or it is other [tender] flesh,50Needless to say this leniency applies to fowl. (See Shulchan Aruch, Orach Chayim 254:1.) it is permitted. [Such meat] requires only the warmth of the fire itself, and if one stirs the coals the meat will char. If the meat is from a goat or an ox, it is forbidden, lest he stir the coals to cause it to cook [faster].51The ovens of the Talmudic period opened on top. At times, the opening was sealed closed to allow for faster and more effective cooking. According to the Rambam (and the Shulchan Aruch, loc. cit.), the above clauses of the halachah deal with meat that is roasted with the oven open. Rabbenu Asher (in his gloss on Shabbat 18b) interprets these laws as applying when the oven is closed, but not sealed. According to his view, if the oven is open, there is always reason to suspect that one will stir the coals. The Tur and the Ramah follow this interpretation.
If, however, one sealed the opening of the oven closed with clay, [roasting even the latter meats] is permitted, for if one opens the oven to stir [the coals], the wind will enter and cause the meat to harden and spoil. The oven will cool [suddenly] and the meat will spoil.52The latter phrase is lacking in the authoritative Yemenite manuscripts of the Mishneh Torah and appears redundant.
Because opening the oven will cause the meat to spoil, we do not suspect that one will do so to stir the coals.", + "Similarly, whenever something would be spoiled by the wind, we do not decree [against its being heated], because someone might open [the oven] and stir [coals]. For this reason, we may place strands of flax into an oven [to bleach] before nightfall, for if one opens the oven, they will spoil.53As mentioned in Halachah 2, this law follows the principles of the School of Hillel. In this halachah, the Rambam is clarifying that in contrast to food which is being cooked for the Sabbath, there is no need for a Rabbinic prohibition either.", + "If one placed an entire kid54When the body of an animal or fowl is intact, the meat is not exposed to the heat of the fire on both sides. Therefore, its cooking process is slower, and there is reason to suspect that one will stir the coals.
The Ramah (Orach Chayim 254:1) states that the entire body of the animal need not be intact. This law applies even when the head and the internal organs are removed, provided its rib cage remains intact. into an oven, [the situation] is governed by the laws applying to meat from a goat or an ox, and it is forbidden, lest one stir the coals, unless one seals the oven [closed].
[If the fourteenth of Nisan falls on Friday,] it is, however, permitted to hang the Paschal lamb into an oven directly before nightfall,55The Paschal sacrifice is a lamb which must be roasted totally intact. Since this sacrifice could be offered only after midday on the fourteenth of Nisan, and many thousands of lambs were brought, when that date fell on Friday it is possible that a company would not have time to have their sacrifice roasted before nightfall. Nevertheless, since the sacrifice must be eaten by an entire company, we assume that all the members of the company will remind each other. Hence, there is no need for a safeguard (see Rashi, Shabbat 19b). even though it is not sealed closed. The members of the company [gathered to eat the sacrifice] are careful.", + "Meat,56This applies to all meat, even that of a kid or fowl. onions, or eggs should not be roasted over an [open] fire,57In contrast to the previous two halachot, this halachah speaks of roasting food over an open fire and not within an oven. The Shulchan Aruch (Orach Chayim 254:2) explains that in such an instance, a person is primarily concerned that the food cook rapidly and does not care that some becomes charred. unless they can be roasted before nightfall to the point where they are fit to be eaten.58This does not mean completely cooked but rather cooked כמאכל בן דרוסאי - \"as the food of ben D'rosai.\" Ben D'rosai was a notorious criminal who was constantly being chased and would eat his food before it had been completely cooked in his haste to avoid detection. As mentioned in Chapter 9, Halachah 5, according to the Rambam it must be half-cooked on both sides. According to Rashi, it is sufficient that it is one-third cooked.
Rav Moshe Cohen of Lunil questions why the Rambam differentiates between roasting - where he allows food that is partially cooked to continue cooking - and cooking in a pot - where he requires the food to be completely cooked and that further cooking will not benefit it. The Shulchan Aruch (loc. cit.) explains that cooking in a pot requires more time and there is a greater possibility that one will stir the coals. See also the Merkevet HaMishneh. [If they are roasted to this extent before the commencement of the Sabbath], it is permissible to leave them on the fire on the Sabbath to be roasted further.
[The rationale is] that [increased heat] will impair their taste. Since they are being cooked over a fire, if one stirs [the coals] they will char.
For this reason, we are allowed to leave incense under clothes before nightfall [to perfume them]. For if one stirs the coals, the incense will burn and the clothes will be [damaged by] the smoke.", + "From the above, we can conclude that all the prohibitions mentioned in this context were not enacted because [the cooking] was completed on the Sabbath.59With this statement, the Rambam refers to the principles he had mentioned at the beginning of the chapter. There it was explained that the halachah follows the School of Hillel, which allows us to benefit from forbidden labors that are completed on the Sabbath on their own accord. Nevertheless, there are certain restrictions instituted against leaving food to cook, lest one stir the coals, as explained. Instead, they are Rabbinic decrees [enacted] lest one stir the coals. Accordingly, wool should not be placed into a vat [to dye] unless it was removed from the fire, lest one stir the coals. Similarly, the vat should be sealed close with clay, lest one stir [the dye] after nightfall.", + "We should not place bread in an oven [directly] before nightfall, nor should we place a cake on coals unless [there is time] for the surface attached to the oven or [the side of the cake60The bracketed additions are made on the basis of the interpretation of the Beit Yosef, Orach Chayim, 254.] facing the fire to crust.61In the Talmudic period, bread was baked by attaching a loaf to the side of the oven. This surface would crust first. Nevertheless, this is sufficient for the bread to be considered to be baked before the commencement of the Sabbath.
It must be emphasized that this ruling represents a reversal of opinion for the Rambam. In his Commentary on the Mishnah, Shabbat 1:10, he rules that the outer surface must crust before the Sabbath. (The latter ruling also conforms to his thesis regarding cooked food: that it must be completely cooked before the commencement of the Sabbath.) It must be emphasized that the version of this halachah found in the authoritative manuscripts and early printings of the Mishneh Torah are in accordance with the ruling in the Rambam's Commentary on the Mishnah. Nevertheless, the Shulchan Aruch (Orach Chayim 254:5) follows the more lenient ruling. [Should this be done,] it is permissible to leave it to continue baking afterwards, for if one stirs [the coals], one will spoil the bread.62I.e., cause it to burn.
[The following rules apply when one places bread in an oven] before nightfall and there is not sufficient time for its surface to crust before nightfall. If one did so with a deliberate intent to violate [the above ruling], it is forbidden to partake of the bread until Saturday night, after sufficient time for it to bake has passed.63This resembles the ruling of Halachah 9 regarding food that was left to cook over a fire.If one did so unknowingly, it is permitted to remove bread64Not only is the person who baked the bread allowed to remove it himself, he may invite others to remove bread as well, as stated in Chapter 22, Halachah 1. for the three Sabbath meals.65Here the ruling is far more lenient than the ruling in Halachah 9 regarding food. The commentaries (Rabbenu Nissim, Shulchan Aruch HaRav 254:8 and the Mishnah Berurah 254:33) explain that the fundamental element of all meals is bread, and if the person does not have bread he will not be able to fulfill the mitzvah of eating three Sabbath meals. From this, one can postulate that if a person has no food other than that which has been left on a fire on the Sabbath, he is allowed to partake of that food so that he will not be required to fast on the Sabbath. When one removes the bread, one should not remove it using a baker's peel as one does during the week.66Since the removal of bread is forbidden, it should be done in an abnormal manner. The commentaries question whether one is required to remove the bread in an abnormal manner only when it was placed in the oven later than the desired time, or whether this is necessary even when the bread was permitted to be left baking.
From the Maggid Mishneh's notes on Chapter 5, Halachah 19, and from the simple interpretation of Chapter 22, Halachah 1, it would appear that one is always required to remove the bread in an abnormal manner. Nevertheless, Rabbenu Nissim maintains that this stringency applies only when one placed the bread in the oven after the desired time. If one placed the bread inside earlier, there is no necessity to deviate from one's ordinary practice. The Mishnah Berurah 254:36 accepts this ruling when there is no way that one can remove the bread in an abnormal way.
It must be emphasized that the above discussion applies only to the ovens of the Talmudic period. At present, our ovens are constructed in a different manner, and the loaves of bread are not stuck to the sides of the oven. Accordingly, any bread that is required for the Sabbath itself can be removed in an ordinary manner. (See Shulchan Aruch HaRav 254:9 and the Mishnah Berurah 254:42-43.) Instead, one should use a knife or other similar utensil.", + "A person may make a fire from any substance he desires,67As is mentioned in Chapter 5, Halachot 5-8, there are certain substances that may not be used as wicks or fuel for a candle on the Sabbath. These restrictions apply only with regard to a candle, for it is a single light. (See Chapter 5, Halachah 7.) In contrast, greater leniency can be shown with regard to a fire. (See Rashi, Shabbat 21a and the Shulchan Aruch, Orach Chayim 255:1.) regardless of whether] he kindles it on the ground or in a torch holder. When he lights it before nightfall, he may use its light, or warm himself from it on the Sabbath.68See the Turei Zahav 275:6, which states that even in such a situation, one should not sit very close to the fire, lest one tend to it.
He must, however, kindle the majority of the fire before nightfall to the extent that the flame rises up on its own accord.69I.e., without the assistance of other fuels, blowing with a bellows, or kindling wood (Rambam's Commentary on the Mishnah, Shabbat 1:11). If he did not kindle the majority of the fire, it is forbidden for him to benefit from it on the Sabbath, lest he stir or move the wood so the flame rises up.70This prohibition continues to apply even if the fire catches afterwards to the extent that there is no need to worry that a person will stir the coals. Since it was lit in a forbidden manner, one is forbidden to benefit from it (Shulchan Aruch HaRav 255:2 and the Mishnah Berurah 255:5). If he [desires to] burn a single piece of wood, he must kindle the majority of its thickness and the majority of its circumference before nightfall.", + "When does the above apply? Outside the Temple premises; but in the Temple, it is permissible to light a fire in the Chamber of the Hearth71The Chamber of the Hearth was a large structure at one of the side entrances to the Temple Courtyard where the priests would sleep at night. (See Hilchot Beit HaBechirah 5:10-11.) directly before nightfall.72Even if there is not sufficient time for the fire to catch thoroughly. We do not suspect that anyone will stir the coals, for the priests are careful.73We do not suspect that they will stir the coals. See Halachah 15.", + "If a fire was made of reeds or of seeds, it is not necessary for the majority of it to be kindled before the Sabbath. Instead, since it caught fire before [the commencement] of the Sabbath, its use is permitted, for the fire will spread quickly through [these substances], and there is no necessity for one to stir it.
Therefore, if the reeds were bound together or the seeds were placed in palm baskets, the same laws applying to wood apply, and the flames must be powerful enough to rise up on their own accord before [the commencement] of the Sabbath.74The Rambam's rulings follow Rabbenu Yitzchak Alfasi's interpretation of Shabbat 20a. Rabbenu Asher and the Tur (Orach Chayim 255) reverse the two decisions.", + "When a fire is fueled with tar, sulfur, oily substances, wax, straw, or stubble, it is not required that the majority be kindled before the commencement of the Sabbath, because these substances catch fire quickly.75Hence, there is no reason to suspect that one will stir the fire." + ], + [ + "There are substances which, if food is covered with them to preserve its heat,1The Rambam (following the order of the Mishnah, Shabbat, Chapters 3 and 4) continues to explain the possibilities for serving hot food on the Sabbath. In the previous chapter, he spoke about leaving food in an oven or on a range. In this chapter, he describes the possibilities of insulating food with other substances to preserve its heat. Among the other reasons for mentioning these laws in this place is that the activities mentioned must be performed before the commencement of the Sabbath. will raise its temperature and contribute to its being cooked as fire does2The Rambam explains the rationale for this prohibition in the following halachah. - e.g., gefet, manure, salt, lime, sand; nor may we use grape skins, unprocessed wool,3Our translation is based on the Rambam's Commentary on the Mishnah (Shabbat 4:1). Rashi (Shabbat 47b) offers a more inclusive interpretation. or grass4The Mishnah (Shabbat 4:1) also mentions hay. The Rambam omits it, probably on the basis of the Jerusalem Talmud, which maintains that this substance will not increase a food's temperature. [for this purpose] when they are damp, even5The word \"even\" has raised many problems, for it implies that these substances will generate more heat when they are moistened from an outside source than when their dampness is a result of their natural moisture. Rashi (Shabbat m49a) states the converse, and this appears to be the opinion of other authorities.
Significantly, in his Commentary on the Mishnah (loc. cit.), the Rambam does not mention the word \"even.\" Similarly, his grandson, Rav Yitzchak HaNagid, writes in a responsum that the inclusion of this word in some manuscripts of the Mishneh Torah was a scribal error. when this is due to their natural moistness. These entities are referred to as substances that increase heat.
There are substances which, if food is covered with them to preserve its heat, will [accomplish that objective alone]. They will not contribute to the cooking process, but will merely prevent [the food] from cooling - e.g., grape skins, unprocessed fabrics, grass, when these are dry, garments, produce,6Rashi (loc. cit.) explains that this refers to grains - e.g., kernels of wheat, barley, and the like. Larger produce would not be an effective insulating agent. pigeon feathers, thin chips from the combing of flax, carpenters' sawdust, pelts, and the shearings of wool. These entities are referred to as substances which preserve heat.7The Rambam describes the laws pertaining to these substances in Halachot three and four.", + "[The Torah's definition of the Sabbath] laws would allow one to cover food with substances that raise its temperature before nightfall, and thus the food would be covered and its heat preserved on the Sabbath, for it is permitted to leave food cooking on a fire on the Sabbath.
The Sages, however, enacted a decree forbidding covering food with substances that raise its temperature before nightfall,8The Shulchan Aruch (Orach Chayim 257:1) states that if one violates this prohibition and covers food with these substances, it is forbidden to partake of the food until Saturday night. The Ramah, however, permits the food to be eaten on the Sabbath if one covered it without knowing of the prohibition. lest the pot boil on the Sabbath and it be necessary to uncover it until its boiling ceases. If one would then cover it again on the Sabbath, one would be covering food with a substance that increases its heat on the Sabbath, and this is forbidden.9In his Commentary on the Mishnah (Shabbat 4:1), the Rambam explains that covering the food with these substances does not violate the prohibition against cooking. The prohibition against cooking involves only cooking with fire and heat that results from fire (see Chapter 9, Halachah 2), but not cooking substances with other sources of heat.
The Rabbis, nevertheless, forbade such an act, because it resembles cooking. Furthermore, as a safeguard to insure that this prohibition is not violated, the Sages also forbade covering food before the commencement of the Sabbath with substances that increase its heat.
The Rambam's interpretation is based on Rabbenu Yitzchak Alfasi's version of Shabbat 34a,b. The Ra'avad, Rashi, Tosafot, and many others follow a different version of that passage, which explains that the reason it was forbidden to cover food with these substances is a safeguard against a person covering food with a mixture of ash and coals. (See the following halachah.) This view is accepted by the Shulchan Aruch (Orach Chayim 257:1).
Accordingly, it is permitted to cover food with substances that increase its temperature beyn hash'mashot,10The time between sunset and the appearance of three stars. The status of this time is a question of doubt: is it considered part of the day or the night? (See Chapter 5, Halachah 4.)
The Maggid Mishneh finds this law one of the more difficult aspects of the Rambam's explanation of this halachah, for there is no other instance where the laws that apply beyn hash'mashot are more lenient than those that apply before sunset. since at that time most pots have already boiled, and they [have cooled, so that] they cease boiling. Since they have already ceased boiling, it is unlikely that they will boil again.", + "Similarly, [the Torah's definition of the Sabbath] laws would allow one to cover food with substances that do not raise its temperature on the Sabbath itself. The Sages, however, enacted a decree forbidding this, lest a person cover food with a mixture of ash and coals that has sparks of fire, and stir the coals.11As mentioned in note 9, the Rambam's interpretation is based on Rabbenu Yitzchak Alfasi's version of Shabbat 34a,b, while other authorities have a different version of that passage. According to those authorities, there is no comparison between these substances, which do not raise the temperature of food, and a mixture of ash and coals. Nevertheless, our Sages forbade covering food with such substances to preserve its temperature on the Sabbath, because they suspected that a person may find the food he desires to cover cold, and put it on the fire to warm.
(It must be noted that according to the Rambam's interpretation, a mixture of ash and coals is considered somewhat analogous to substances that do not raise the temperature of food. The Maggid Mishneh considers this one of the major difficulties with the Rambam's interpretation. Rav Kapach justifies the Rambam's position with a reference to Beitzah 8a, which appears to indicate that such a mixture is not hot.) [As a safeguard against this,12In his Commentary on the Mishnah (Shabbat 4:1), the Rambam notes that this explanation appears to contradict one of the principles of Rabbinic law. Our Sages taught (Shabbat 11b), אין גוזרין גזירה לגזירה, \"We do not enact a decree to safeguard the observance of a decree that is itself a safeguard.\" The prohibition against covering the food with a mixture of ash and coals is itself a Rabbinic decree enacted lest one stir the coals. To uphold this decree, the Sages forbade covering food even with substances that will not increase its temperature.
In resolution of this difficulty, the Rambam implies that the principle mentioned above applies only when the two decrees are enacted in different times. When the two decrees are enacted simultaneously, there is no such difficulty (see Beitzah 3a). Since the Rabbis appreciated that the first element of the decree depends on the second, they enacted two safeguards at the same time. the Sages] forbade covering food with any substance13In this instance, the Mishnah Berurah 257:8 states that if a person covered a food with these substances on the Sabbath, he may partake of them on the Sabbath. on the Sabbath, even when it will not raise the food's temperature.", + "If one is unsure whether it is before or after nightfall,14The Rambam is using the wording of the Mishnah (Shabbat 2:7). In his Commentary on the Mishnah, he explains that this refers to the period known as beyn hash'mashot. Since the prohibition against covering food is only a safeguard for a Rabbinic prohibition, it does not apply at this time. one may cover hot food.15According to the Rambam, this applies regardless of whether one uses a substance that will merely preserve the food's heat or a substance that will increase its heat. According to the other authorities (whose opinion is accepted by the Shulchan Aruch (Orach Chayim 257:1), the leniency applies only to substances that merely preserve heat. Similarly, it is permitted to cover cold food with a substance that will not raise its temperature, to prevent it from becoming colder or to remove its chill.
When hot food that was covered before the Sabbath becomes uncovered16The use of the passive voice by the Rambam (and by the Mishnah, Shabbat 4:2, his source) should not be interpreted to mean that this leniency is granted only when the food is uncovered accidentally. On the contrary, a person may recover the food even if he intentionally uncovered it, for example, he uncovered it to serve a portion (Shulchan Aruch HaRav 257:8 and the Mishnah Berurah 257:25). on the Sabbath,17If, however, the food became uncovered before the Sabbath, it is forbidden to cover it again on the Sabbath (Shulchan Aruch HaRav 257:8 and the Mishnah Berurah 257:25). it may be covered again, since one is not increasing its temperature. It is permitted to change the covering of food on the Sabbath - e.g., one may replace clothing with pigeon feathers or replace pigeon feathers with clothing.18I.e., regardless of whether the second covering is more or less effective than the first, it is permitted to exchange them. Note the Shulchan Aruch (Orach Chayim 257:4), which states that a more effective covering may be placed on food only when it has been thoroughly cooked. If the food is still in need of further cooking, this is forbidden.", + "Should one transfer hot food or water from the vessel [in which it was cooked]19The vessel in which an object is cooked is referred to as a כלי ראשון, \"a primary vessel.\" This term is relevant to the discussion of the Sabbath laws and the laws of Kashrut. into another vessel, it is permitted to cover the second vessel with a substance that does not raise its temperature on the Sabbath, as one is permitted to cover cold food.20Note Shulchan Aruch HaRav 257:9 and the Mishnah Berurah 257:28, which state that this leniency applies even when the food is still scalding hot. They also state that if the food has cooled totally, it may be covered so that it does not chill even when it has not been removed from the pot in which it was cooked. The prohibition against covering [food] on the Sabbath applies only to hot food in the vessel in which it was cooked. If it was transferred, it is permitted.21The transfer of the food to a different pot cools it. Accordingly, the Sages did not consider it necessary to enact a decree as a safeguard to prevent a person from heating the pot in such a circumstance (Shabbat 51a).", + "One may place one metal pot on another metal pot, an earthenware pot on another earthenware pot,22Our translation is based on the commentary of the Maggid Mishneh. an earthenware pot on a metal pot, and a metal pot on an earthenware pot, and one may seal [either an earthenware pot or a metal pot] closed with dough - one's intent being not that they should be heated more, but that their heat should be preserved.23The Mishnah Berurah 318:51 extends the scope of this leniency, stating that it applies even when one pot is covered with insulated substances to preserve its heat. The other pot may be placed on the pot and under the substances. The Shulchan Aruch HaRav 318:14, however, forbids such an act, since by doing so, a person will be insulating food on the Sabbath and that is forbidden.
The [Sages] forbade only covering [food] with other substances on the Sabbath. It is, however, permissible to place one vessel on another vessel so that they remain hot.24Note the Shulchan Aruch (loc. cit.:7-8), which questions whether this leniency applies when the lower pot is cooking on a fire or not. One opinion maintains that if the food in the upper pot has been thoroughly cooked, there is no prohibition in placing it on a pot that is cooking on the fire. Since only a Rabbinic prohibition is involved and this does not resemble the normal manner of cooking, there is no reason for stringency. Another opinion maintains that placing food on such a pot is like placing it on the fire itself and is forbidden. The Shulchan Aruch favors the more lenient opinion, as do the later authorities. In contrast, we may not place a vessel containing a cold substance on a hot vessel on the Sabbath, for by doing so one introduces heat to it.25The Shulchan Aruch (loc cit.:6) explains when this prohibition applies: If the food can become hot enough to scald a child's hand, it may not be left on the other vessel. It is permissible, however, to place [cold food on a hot pot] before the Sabbath commences.26See the Beit Yosef (loc. cit. 258) which explains that one is not permitted to leave food that is covered with insulating materials on a fire even if this is done before the Sabbath. It is not considered analogous to covering food with a substance that raises its temperature.27The Shulchan Aruch (loc. cit. 257:8) which differentiates between this law and the other laws mentioned in this chapter, explaining that the prohibition against covering food with substances that insulate it and preserve its temperature applies only when the substances cover the food entirely without leaving a portion of the food exposed." + ], + [ + "The kindling of a Sabbath lamp1Although the Rambam discusses the mitzvah of delighting in the Sabbath in Chapter 30, he mentions the kindling of the Sabbath lights in a separate chapter, for they require extensive discussion. He also positions this chapter relatively early in this set of Halachot, for the Sabbath candles are kindled before the Sabbath and bring the Sabbath into our homes. This also follows the pattern of the Mishnah which discusses the kindling of the Sabbath lamps in the first two chapters of the tractate. is not a matter left to our volition - i.e., [it is not a matter about which,] if one desires, one may kindle it, but if one does not desire, one need not. Nor is it a mitzvah that we are not obligated to pursue2See Hilchot Berachot 11:2; the Rambam differentiates between mitzvot that are obligations that a person must endeavor to fulfill, mentioning tefillin which is a daily obligation and sukkah and lulav which are obligations that are incumbent on us at a certain time each year, and mitzvot \"that are not obligations, but resemble voluntary activities.\"
In the latter category, he includes mitzvot that we are obligated to fulfill only when we put ourselves in a situation that require it - e.g., the mitzvah of mezuzah. A person is not required to live in a house that requires a mezuzah. If, however, he chooses to do so, he must fulfill that mitzvah.
Similarly, with regard to the mitzvot mentioned by Rambam in this halachah: There is no necessity to eat bread or other foods that require washing our hands, nor is it necessary to carry in a courtyard (or perform any of the other activities that require an eruv).
(Kinat Eliyahu comments that the Rambam chose the washing of the hands and eruv as examples in this halachah, because they - like the kindling of the Sabbath candles - are Rabbinic commandments.
See also Hilchot Sh'vitat Asor 3:10 which mentions another dimension of the obligatory nature of this mitzvah.) - e.g., making an eruv for a courtyard or washing one's hands before eating. Instead, it is an obligation.3Note the Maggid Mesharim, which states that there is another dimension to lighting Sabbath candles. The Karaites did not accept the Oral Law including the Sages' explanation that one could leave a light burning on the Sabbath and by kindling Sabbath lights, one made a statement countering their doctrine. Since the Rambam also strove against these heretics, one may assume that part of his emphasis on the obligatory nature of this mitzvah is directed toward them.
Both men and women are obligated to have a lamp lit in their homes on the Sabbath.4See Halachah 3. Even if a person does not have food to eat, he should beg from door to door and purchase oil to kindle a lamp,5In Hilchot Chametz UMatzah 7:7 (based on Pesachim 10:1), the Rambam states that even a person who derives his income from charity should not drink less than four cups of wine on Pesach, we can conclude that the same concept applies with regard to the Sabbath lights. Indeed, as the Rambam explains in the conclusion of Hilchot Chanukah, the Sabbath lights receives priority over the recitation of Kiddush. See also Megillah 27b which mentions selling or pawning one's clothes to perform a mitzvah. for this is included in [the mitzvah of] delighting in the Sabbath.6See Chapter 30, Halachah 5, which explains that kindling a Sabbath lamp is an expression of honor for the Sabbath. See also the conclusion of Hilchot Chanukah which explains that the Sabbath lamps bring about peace in the home, safeguarding the inhabitants from \"stumbling over wood and stones.\"
One is obligated to recite a blessing before kindling7Significantly, this blessing is not mentioned in the Talmud and even in Rav Sa'adiah Gaon's time was not a universally accepted practice. In the Rambam's time, however, it had been adopted already throughout the international Jewish community. [the Sabbath lamp], as one does before fulfilling any of the obligations incumbent upon us by virtue of Rabbinic decree.8See the Introduction to Sefer HaMitzvot (General Principle 1) and Hilchot Berachot 11:3, where the question is raised: How can we say that God has commanded us to perform these mitzvot, which are of Rabbinic origin? Seemingly, they were instituted by men.
The Rambam answers that since God commanded us to obey the decrees of the Sages, observing the mitzvot that they ordained is fulfilling His command. [The blessing is:] Blessed are You, God, our Lord who has sanctified us with His commandments and commanded us to light the Sabbath lamp.", + "It is permissible to make use of [the light of] a Sabbath lamp,9In contrast to the Chanukah candles, whose light we may not use (Hilchot Chanukah 4:6,8), we are permitted to use the light of the Sabbath candles. Indeed, Shabbat 23b associates the Sabbath candles with peace in the home, explaining that they prevent the members of the household from stumbling over obstacles, and also allow them to avoid the discomfort of sitting in darkness. provided that the matter does not require careful scrutiny.10See Halachot 14-16. If, however, a matter requires one to look precisely, it is forbidden to use the Sabbath lamp to inspect it, lest one tilt [the lamp].11Were one to tilt the lamp for it to burn brighter, one would be liable for the forbidden labor of kindling a fire.", + "The person who lights the Sabbath lamp should light it while it is still day, before sunset.12The Kessef Mishneh notes that the Rambam does not mention the obligation to add from the weekday to the Sabbath. Note the Maggid Mishneh (Hilchot Sh'vitat Asor, ch. 1) which states that although the Rambam maintains that we are obligated to make such an addition on Yom Kippur, he does not require such an addition to be made on the Sabbath. The wording of the Shulchan Aruch (Orach Chayim 261:2) indicates that it does not consider the obligation to much such an addition on the Sabbath as an absolute requirement. Nevertheless, the later Ashkenazic authorities consider it as such.
The Shulchan Aruch (loc. cit.:3) also mentions that it is customary to light candles before sunset when the sun is seen in the treetops.
Women have a greater obligation in this regard than men,13Bereshit Rabbah, ch. 17, associates the woman's responsibility to light the Sabbath lamp with the fact that, through the sin of the Tree of Knowledge, Chavah, the first woman, extinguished the light of the world. Shabbat 32a associates the lighting of the Sabbath candles with the woman's responsibility to insure the shining of (Proverbs 20:27 \"the lamp of G‑d, the soul of man.\" for they are normally at home and are involved in the household tasks. Nevertheless, a man should alert them concerning this matter and check that they have done so. He should tell14Shabbat 34a emphasizes that this statement should be made gently. The Rambam does not mention this point explicitly, for in Hilchot Ishut 15:19, when he describes the nature of the husband and wife relationship, he stresses how a husband must relate to his wife with tender care at all times. the members of his household on the Sabbath eve before nightfall, \"Kindle the lamp.\"
If there is a question whether night has fallen and the Sabbath has commenced or whether the Sabbath has not commenced,15In his Commentary on the Mishnah (Shabbat 2:6), the Rambam interprets this as referring to beyn hash'mashot as described in the following halachah. the lamp should not be kindled.", + "The time from sunset until the appearance of three middle-sized stars is universally referred to as beyn hash'mashot.16There are three basic positions regarding the duration of beyn hash'mashot. Shabbat 34b relates that it refers to the time that it takes one to walk 3/4 of a mil after sunset. The other two positions are found in Pesachim 94a. One defines beyn hash'mashot as the amount of time needed to walk four mil after sunset, and the other, as the time necessary to walk five mil.
There are two different opinions concerning the duration of the time it takes to walk a mil. The Rambam, Commentary on the Mishnah (Pesachim 3:2), maintains that it takes 24 minutes to walk a mil. However, the most widely held opinion - and the opinion accepted regarding halachah l'ma'aseh, is that it takes 18 minutes to walk this distance.
The Rambam as well as many other Rishonim base their determination of beyn hash'mashot on Shabbat 34b. Thus in practice, the appearance of the stars is determined as 13 1/2 (3/4 x 18) minutes after sunset. Both the Vilna Gaon and Shulchan Aruch HaRav maintain that this is the duration of beyn hash'mashot. Thus, the proper local time may be calculated by extrapolation based on the amount of light visible 13 1/2 minutes after sunset in Eretz Yisrael on the day of the equinox. Generally, people wait up to 36 minutes after sunset on Saturday night in order to be certain.
According to Pesachim 94a, the appearance of the stars will be either 72 (4 x 18) minutes or 90 (5 x 18) minutes after sunset. Rabbenu Tam strongly suggests adhering to the position that צאת הכוכבים takes place 72 minutes after sunset. Though some authorities support the 90-minute position, Rabbi Moshe Feinstein (Iggerot Moshe, Orach Chayim, Vol. 1, Responsum 24), mentions only the position of the Vilna Gaon and Shulchan Aruch HaRav, on the one hand, and Rabbenu Tam on the other. There is a doubt whether this time is considered as part of the day or as part of the night. [Accordingly,] it is accepted to rule stringently concerning [this time] in all places.17I.e., we are prohibited against performing forbidden labors during this time on both Friday and Saturday nights. Therefore, one should not kindle [a lamp at this time]. A person who performs a [forbidden] labor beyn hash'mashot [both] on the Sabbath eve and on Saturday night is required to bring a sin offering.18Had the person performed a forbidden labor during beyn hash'mashot on either Friday or Saturday, he would not be liable for a sin offering, since we are unsure whether beyn hash'mashot is day or night. If, however, he performed a forbidden labor at the same time beyn hash'mashot on both Friday and Saturday, he is surely liable, for at one of the two times, he performed a forbidden labor on the Sabbath day (Shabbat 35b).
The stars mentioned are not large stars that can be seen during the day or small stars that are seen only at night, but of moderate size. When such three medium-sized stars are seen, it is surely night.", + "The wick used for the Sabbath lights should not be made from a substance that causes the light to flicker - e.g., wool, goat's hair, silk, cedar fiber, uncarded flax, palm bast, various types of soft trees,19The definition of the last five substances is dependent on the Rambam's interpretation of the mishnah, Shabbat 2:1. See his Commentary on the Mishnah. and the like. Instead, [we should use] a substance that burns steadily - e.g., carded flax, [remnants of] linen clothes, cotton,20Although Rashi, Shabbat 27b, excludes cotton, the Rambam's view is accepted by most authorities including the Shulchan Aruch (Orach Chayim 264:1).
Note the gloss of the Ramah (loc. cit.) which states that if a person used any of these substances for a wick he is forbidden to benefit from the light, lest he tilt it to cause it to burn brighter. He does, however, also mention the possibility of leniency in certain instances. and the like.
The person kindling [the lamp] should make sure that the fire has caught on the major portion of the wick that emerges [from the lamp].", + "[The following rules apply when] one winds a substance that one may use as a wick around a substance that one should not use as a wick: If one's intent was to make the wick thicker and thus increase its light, it is forbidden.21Rabbenu Asher in his gloss to Shabbat 21a explains that this was prohibited lest this leniency cause one to think that one may light a Shabbos lamp with the forbidden substances alone at a later date. If one's intent was to make the wick firmer so that it will stand erect and not hang downward, it is permitted.22Shabbat 21a relates that in Rabban Gamliel's household a wick was wound around a portion of a nut shell.", + "One may place a grain of salt23Rashi, Shabbat 67b, explains that this makes the oil burn brighter. or a bean24The Tosefta, Shabbat 2:6, explains that this will cause the wick to burn slower. at the opening of a lamp on Friday so that it will burn [better] on the Sabbath.
All [the substances] that may not be used as wicks on the Sabbath may be used in a large fire [that was kindled] either for warmth or for the purpose of light whether the fire is within a holder or on the ground. The prohibition against using them applies solely in regard to their use as wicks for a candle.25These substances were prohibited to be used as wicks lest one tilt the candle to produce a better light. When they are being used in a larger fire, the quantity of fuel will produce a steady light and there is no reason to suspect that one might tilt the fire. See Chapter 3, Halachah 19.", + "The fuel26We have used a non-literal translation for the Hebrew שמן, which literally means \"oil,\" since some of the substances mentioned in this halachah are not oils. used for kindling a Sabbath lamp must be drawn after the wick. Fuels that are not drawn after the wick may not be used. [These include] [molten] tar, [molten]27The word \"molten\" was added in both these instances on the basis of Shabbat 20b which notes that candles made of beeswax are acceptable. Rabbenu Asher states that the same principle applies regarding tar. The prohibition against using them applies only when they are molten and used as fuel for a lamp in the place of oil. beeswax, gourd oil,28In his Commentary on the Mishnah (Shabbat 2:1, based on one of the opinion's in Shabbat 21a), the Rambam identifies kik oil with the kikayon plant mentioned in the Book of Yonah. [fat from a] sheep's tail, or tallow.
Why may we not kindle with wicks that do not catch the fire well and with fuels that are not drawn after the wick? This is a decree [enacted] lest29Significantly, in his Commentary on the Mishnah (loc. cit.), the Rambam mentions a different reason, lest one be dissatisfied with the light and leave the room where it is burning. the light of the candle be dim and one tilt it in order to carry out an activity by its light.", + "One may use tallow or fish entrails that have been boiled [as fuel for a Sabbath lamp] provided that one mixes a minimal amount of oil with them.30Shabbat 21a explains that these two fuels are fit to use for a Sabbath light when they are in a liquid state. Nevertheless, the Sages forbid their use lest one use them as fuel when they were solid. Accordingly, when another fuel is mixed together with them, there is no necessity for a further safeguard.
Rav Kapach explains the reason for the Sages' decree as follows: Although tallow and fish entrails are acceptable as fuels when they are in a liquid state, the possibility exists that they will harden as the lamp is burning. Hence, it is prohibited to use them alone. In contrast, when other fuels are mixed with these substances, they prevent them from hardening and therefore, such a mixture may be used for the Sabbath lights. [Other] fuels that may not be used [as fuel for a Sabbath lamp] may not be used even when they are mixed with fuels that may be used, since they are not drawn [after the wick].31The Rambam implies that even when these fuels are mixed with acceptable fuels they do not burn well. In contrast, Rashi, Shabbat 21a explains that when they were mixed with other fuels, they would burn well, the Sages, however, forbid the use of such mixtures, lest one use the unacceptable fuels alone.", + "We may not use pine sap32Our translation is based on Rav Kapach's version of the Rambam's Commentary on the Mishnah (Shabbat 2:2). A similar interpretation is attributed to Rav Sa'adiah Gaon. as fuel [for the Sabbath lamp], because it produces an unpleasant fragrance, lest one leave [the room] and [on the Sabbath,] there is an obligation to sit [in a room] illuminated by the light of a lamp.
Similarly, we may not use balsam oil, because it is very fragrant and it is possible that one will take some of the oil in the lamp [for use as perfume].33Removing fuel from a lamp is forbidden, for by doing, one causes the lamp to be extinguished sooner. This is included in the forbidden labor of extinguishing [Rav Kapach's translation of the Rambam's Commentary on the Mishnah (Shabbat 2:2,4); see also Shulchan Aruch, Orach Chayim 264:3 and Beitzah 22a].
[Significantly, as Rav Kapach comments in his notes, the Rambam changed his mind concerning this matter several times (and thus there is a discrepancy between his version and the ordinary printed text of this work.] Also, [balsam oil] is extremely flammable. For the latter reason, one may not use white naphtha [as fuel for a lamp] even during the week. It is extremely flammable and may cause a danger.", + "At the outset, one is permitted to use other oils - e.g., radish oil, sesame oil, turnip oil, or the like.34The Mishnah (Shabbat 2:2) relates that Rabbi Tarfon stated that olive oil is the only fuel acceptable for use in the Sabbath lamp. The Talmud (Shabbat 26a) relates that Rabbi Yochanan ben Nuri protested this statement, \"What shall the Babylonians do, for they have only sesame oil? What shall the Medians do, for they have nothing but nut oil? What shall the Alexandrians do, for they have nothing but radish oil?\"
The Sages accepted Rabbi Yochanan ben Nuri's view and accepted the possibility of using other oils. It is not merely after the fact that they are acceptable, but ab initio, they may be used. Nevertheless, the Shulchan Aruch (Orach Chayim 264:6) states that it is most desirable to use olive oil for this purpose. It is forbidden to use only those which were explicitly mentioned by our Sages.", + "A person should not place a container with a hole filled with oil above the opening of a lamp so that the oil will drip in.35Lamps would be constructed in the following manner to prevent the flame from consuming a large quantity of oil. The wick would be placed inside a shallow dish that contained a minimal amount of oil. A container would be placed above the dish from which oil would flow into the dish (Shabbat 2:4). The Sages forbade using such a lamp on the Sabbath, even if the oil was placed in it before nightfall. Similarly, he should not fill a bowl with oil, put it next to a lamp, and place the end of the wick in it so that it will draw oil.36This instance is also mentioned in the Mishnah (Shabbat 2:4). The Talmud (Shabbat 29a) explains why it is necessary to cite both instances. [These were both forbidden as] a decree lest one remove the oil in the vessel37As mentioned in the notes to Halachah 10, removing oil designated to be used for a lamp from the lamp is forbidden and is considered equivalent to the forbidden labor of extinguishing a flame. which has not become repugnant in the lamp.38Were the oil to be in the lamp itself, there would be no worry that one would use it, the smut from the wick would cause it to become repugnant. Since, however, it is in a container separate from the lamp, there is the need for a Rabbinic decree.
It is forbidden to derive benefit on the Sabbath from oil that was used for kindling, even when the lamp has become extinguished or it has dripped from the lamp [into another container].39In these instances, there is no connection between using the oil and the forbidden labor of extinguishing a flame. Nevertheless, doing so is forbidden, because of the prohibition of muktzeh. [This is forbidden,] because the [oil] is considered muktzeh because it was set aside to be used for a forbidden [labor].40As will be explained in Chapters 24-26, the Sages forbade the handling of certain objects on the Sabbath because they were muktzeh, designated not to be used on the Sabbath. Among the categories of muktzeh are objects that are involved with a forbidden labor at the commencement of the Sabbath.
[In the instance mentioned in the first clause,] if one attached the container to the lamp with cement, clay, or the like, it is permissible [to be used].41The fact that the container is attached to the lamp will cause a person to remember the prohibition and refrain from taking oil from it on the Sabbath [Shulchan Aruch (Orach Chayim 265:1)].", + "We may not place a container under a lamp to collect [the drippings of] oil, for by doing so, one nullifies the possibility of using that container.42In Chapter 25, Halachah 23, the Rambam explains the reason for this prohibition. Nullifying the potential to use a utensil is tantamount to breaking it and is, hence, forbidden on the Sabbath.
In this instance, it would no longer be permitted to use the container placed under the lamp for the following reason: As explained in Chapter 25, Halachah 17, when an article that is not forbidden to be moved is used as a container for an article that is forbidden, the container becomes forbidden. Accordingly, since the oil is muktzeh as explained in the previous halachah, it causes the container used to collect it to become forbidden as well. (See the Rambam's Commentary on the Mishnah, Shabbat 3:6.) If, however, one placed it there before the commencement of the Sabbath, it is permitted.43If the container was placed there on Friday, the activity that causes the container to be forbidden is not being carried out on the Sabbath itself. Hence, there is no reason for it to be prohibited. It must be emphasized that the oil that collects in the lamp on the Sabbath may not be moved and this in turn causes the moving of the container to become likewise prohibited (Shulchan Aruch, Orach Chayim 265:3, Mishneh Berurah 265:10).
One may place a utensil beneath a lamp on the Sabbath to collect the sparks, because they have no substance and thus, one does not nullify the possibility of carrying [that utensil]. It is forbidden, however, to place water within it, even if one does so on Friday, since by doing so, one causes the sparks to be extinguished sooner.44In his Commentary on the Mishnah (loc. cit., Rav Kapach's version), the Rambam writes that by placing the water there, it is considered as if he extinguished the fire with his hands. Although this activity is performed before the Sabbath, the Rabbis forbade it. Unlike the activities mentioned at the beginning of Chapter 3, they considered that in this instance, if a person was allowed to place a dish with water under the lamp before the Sabbath, he might do so on the Sabbath as well. See also Chapter 12, Halachah 4, and notes.", + "A person may not45In this and the following halachot, the Rambam elaborates on the principle he stated in Halachah 2, that activities that require careful discernment cannot be performed by the light of a lamp on the Sabbath, lest one tilt the lamp so that the light shines brighter. check his garments for lice46Our translation is based on the Rambam's Commentary on the Mishnah (Shabbat 1:3). The Ramah (Orach Chayim 275:1) interprets the phrase to mean \"remove lice from his garments.\" by the light of a lamp47This refers to an oil or kerosene lamp. There is a debate among the halachic authorities (see Shulchan Aruch, Orach Chayim 275:1 and commentaries) if it also applies to wax candles. Today, most authorities do not forbid using the lights of the paraffin candles common today for such activities. Needless to say, there is no prohibition with regard to electric lights. or read by the light of a lamp. [This applies] even if the lamp was two storeys high.48The Shulchan Aruch (loc. cit.) states that this prohibition applies even when the lamp is fixed in the wall. Even when there are ten storeys one on top of another, a person living in the bottom storey should not read or check his garments for lice by the light [of a lamp] in the highest storey, lest one forget and tilt the lamp.49The Rambam's intent is that the Sages enforced this decree universally even in situations where it is impossible that the person would tilt the lamp so that a person would never be motivated to do so.
If, however, two people are reading a single subject,50The Ramah (loc. cit.) states that this leniency does not apply when the two people are studying from two separate texts even when they are studying a single subject. they are permitted to read before a lamp, since one will remind the other if he forgets.51The Shulchan Aruch (loc. cit.:3) states that if a person has someone else watch him, he is permitted to read by the light of a lamp. This is not allowed when [they are concerned] with two [separate] subjects,52Furthermore, when two people are studying separate subjects, they are forbidden to use a lamp even when they are studying from a single text (Shulchan Aruch HaRav 275:3). for each one will be occupied with his subject.53And will not pay attention to the activities of the other.", + "Children may read in the presence of their teacher by the light of a lamp, for their teacher will watch over them.54The Rambam appears to limit this leniency only to a situation where the teacher is actually present and is watching his students' conduct. The Rashba, by contrast, states that a child may read by a light even when his teacher is not in the room, for he is constantly worried that he may enter. The Shulchan Aruch (Orach Chayim 275:6) appears to accept this view. The teacher, by contrast, may not read, for he is not in fear [of his charges]. He may, nevertheless, look at a scroll by the light of a lamp to find the beginning of the passage that he needs to have them read. Afterwards, he should place the scroll in their hands and have them read for him.", + "One may not take articles that resemble each other and can be discerned from each other only after careful inspection to the light of a lamp to identify them, lest one forget and tilt the lamp.
For this reason, an attendant who is not permanently employed is forbidden to check cups and bowls by the light of a lamp, since he does not recognize them. This applies regarding both a lamp that uses olive oil and a lamp that uses kerosene although the latter produces much light.55This halachah is based on the Rambam's interpretation of Shabbat 12b. The Ra'avad, Rashi, and others interpret that passage differently. The Rambam's perspective is followed by the Shulchan Orach (Orach Chayim 275:12), while the Ramah mentions that of Rashi.
In contrast, an attendant who is permanently employed may check cups and bowls by the light of a lamp, since he does not need to check them closely. Nevertheless, if olive oil was used as fuel for the lamp, he should not be instructed56I.e., although the attendant need not be prevented from checking the utensils by the light of the lamp if he does so on his own accord, if he asks whether it is proper to use the light of the lamp, he should be counseled against doing so. to check objects by its light although he is permitted to do so. This is a decree [enacted], lest he take from the oil.", + "When a lamp is burning behind a door,57Commenting on Shabbat 120b, Rabbenu Chanan'el interprets this as referring to a lamp fixed on the wall behind the door. Tosafot, by contrast, interprets this as referring to a lamp affixed on the door itself. Seemingly, the Rambam follows Rabbenu Chanan'el's view. The Shulchan Aruch (Orach Chayim 277:1) mentions both opinions. it is forbidden to open and close the door in one's ordinary manner, because one [might] extinguish it.58Shabbat (loc. cit.) explains that although one has no intention of extinguishing the flame (and thus one would not be held liable, as explained in Chapter 1, Halachah 5), in this instance, unless one opens the door carefully, there is a certainty that the light would be extinguished. Therefore, on the basis of Chapter 1, Halachah 6, opening the door in one's ordinary manner is forbidden. Instead, one should open and close the door carefully.
It is forbidden to open59One may, however, close a door in such a situation (Shulchan Aruch, Orach Chayim 277:2). a door opposite a fire on the Sabbath60The Merkevat HaMishneh notes that the Rambam mentions the Sabbath in this clause and not in the first clause. The laws in the first clause also apply on the festivals, while the laws in the second clause apply only on the Sabbath. so that the wind will blow upon it [and fan the fire], even if there is only an ordinary wind.61Shabbat (loc. cit.) explains that this was a Rabbinic decree enacted lest one open a door when a strong wind is blowing. A Sabbath lamp may be placed62Needless to say, the lamp must be placed there on Friday; on the Sabbath itself a lamp may not be moved. on a tree that is attached to the ground; there is no need for anxiety.63This represents a contrast to the laws of the festivals. As mentioned in Hilchot Sh'vitat Yom Tov 4:5, it is forbidden to make use of a tree on a festival, but it is permissible to move a lamp. Therefore, it is forbidden to place a lamp in a tree, lest one make use of the tree. Since moving a lamp on the Sabbath is forbidden, there is no need to worry that one will make use of the tree.", + "Six shofar blasts64As obvious from the following halachah, the Rambam is referring to three series of blasts in which a teki'ah - a single long blast - a teru'ah - a series of short staccato blasts - and a final teki'ah were sounded. (See also Rashi, Shabbat 35b.) should be sounded in every Jewish city and town65When mentioning this law, the Shulchan Aruch (Orach Chayim 256:1) states that it applies \"when Israel dwelled in its land.\" The Ramah, however, suggests that when possible announcements should be made in Jewish communities of the diaspora to inform the people of the advent of the Sabbath. (Note the Or Sameach, who brings support for this practice from Avodah Zarah 70a.) Accordingly, it is customary for a Sabbath alarm to be sounded in many communities. on Friday. These shofar blasts are sounded from a high place so that they can be heard by all the inhabitants of the city and its surroundings.", + "When the first shofar blast is sounded, the people in the fields should halt plowing, digging, and performing other labors in the fields. Those who are close to the city are not, however, permitted to enter the city until those who are distant come, so that they all enter at the same time.66Rashi, Shabbat 35b, states that this practice was adopted lest the workers in the outlying areas be suspected of continuing their activities past the desired time. The stores may still remain open with their shutters in place.
When the second shofar blast is sounded, the shutters should be secured and the stores closed. Hot water and pots may still be left [cooking] on the ranges. When the third shofar blast is sounded, one should remove those pots one intends to remove, cover those one wishes to cover with insulating materials,67As explained in Chapter 4. and light candles.68As mentioned, it is customary at present to light candles 18 minutes before sunset.
One should wait the time it takes to roast a small fish or to stick a loaf of bread on [the side of the] oven,69The commentaries, beginning with the Maggid Mishneh, note a difficulty with the Rambam's statements, since his wording appears to indicate that, ab initio, it is acceptable to stick dough on the side of the oven to bake at this time, even though it will have to be pealed off on the Sabbath itself. As mentioned in Chapter 20, Halachah 1, peeling bread off an oven wall does not constitute a forbidden labor. It is, however, forbidden on the Sabbath on the basis of a Rabbinic prohibition. Note the resolutions offered to this difficulty in Chapter 3, Halachah 18.
(Significantly, the Hagahot Maimoniot and others interpret this as an indication that the Rambam allows forbidden labors to be performed after candle-lighting.)
It must be noted that Rav Kapach offers a different interpretation of the Rambam's words. He explains that the Rambam is not saying that one should actually roast a fish or bake dough. Instead, he is merely giving a measure of time. sound a teki'ah, a teru'ah, and a final teki'ah and cease activity.", + "The first teki'ah should be sounded at [plag] haminchah70One hour and fifteen minutes before sunset. This refers to sha'ot zemaniot, i.e., the term \"hour\" refers to one twelfth of the daytime period. and the third [teki'ah] close to sunset.71Eighteen minutes earlier. Similarly, the shofar should be sounded on Saturday night to [inform] the people that they are permitted [to tend] to their affairs.72This law is derived from the concluding Mishnah of the first chapter of Chulin. As the Maggid Mishneh mentions, not all authorities agree that the shofar was sounded on Saturday night. Moreover, even with regard to the Rambam's intent, the commentaries are not in universal agreement. The Or Sameach, basing his statements on the Rambam's Commentary on the Mishnah (Chulin, loc. cit.), explains that the shofar was sounded only in the Temple and not in the Jewish community at large.
The Halichot Olam, by contrast, basing his statements on Hilchot Klei HaMikdash 7:5, maintains that the shofar was sounded at this time only in the community at large and not in the Temple.", + "When Yom Kippur falls on Friday,73According to the fixed calendar employed at present, Yom Kippur cannot fall on Friday or on Sunday. Nevertheless, when the calendar was established according to the testimony of witnesses, it was possible for the holiday to be celebrated on either of these days.
[In this context, note the Rambam's Commentary on the Mishnah, Menachot 11:7, which emphasizes the potential for such a possibility, negating the opinion of prominent sages (apparently Rav Sa'adiah Gaon and Rabbenu Chanan'el), who maintained that the oral tradition prohibits Yom Kippur's being celebrated on either of these days (Rav Kapach).] the shofar is not sounded.74For it is forbidden to sound a shofar on the Sabbath or on Yom Kippur. [When Yom Kippur] begins on Saturday night, the shofar should not be sounded, nor should havdalah be recited.75Havdalah is recited to mark the transition from holiness to the mundane, and this is not relevant on such an occasion (Rambam's Commentary on the Mishnah, Chulin, loc. cit.).
This applies not only to the recitation of havdalah over a cup of wine, but also the mention of havdalah in our Yom Kippur prayers.
When a festival falls on Friday, the shofar should be sounded76This applies only in the Temple. Elsewhere, the shofar is not sounded on festivals. and havdalah should not be recited. When a festival begins directly after the Sabbath, havdalah should be recited,77For the festivals reflect a lower level of holiness than the Sabbath. Havdalah is recited both in our festival prayers and in our recitation of Kiddush. but the shofar should not be sounded." + ], + [ + "It is forbidden for us to tell1See the Rambam's Commentary on the Mishnah (Machshirin 2:5-6), which states that it is forbidden even to hint to a gentile that one desires that he perform a forbidden labor on one's behalf. This ruling is accepted by the Ramah (Orach Chayim 307:22). Nevertheless, Shulchan Aruch HaRav 307:7 and the Mishnah Berurah 307:76 allow one to make an indirect hint in certain situations. a gentile to perform work on the Sabbath on our behalf, although they are not commanded [to observe] the Sabbath.2On the contrary, a gentile who observes the Sabbath is liable for death (Sanhedrin 58b, Hilchot Melachim 10:9). [This applies] even when the instructions were conveyed to them before the Sabbath and we do not require [the products of] their work until after the Sabbath.
The above is forbidden as a Rabbinical prohibition to prevent the people from regarding the Sabbath lightly, lest they perform [forbidden] labor themselves.3The Tur and the Shulchan Aruch (Orach Chayim 307:1-2) mention another reason for the prohibition against conveying such instructions on the Sabbath itself, so that one should not talk about mundane matters on the Sabbath.
[On the basis of this rationale, we can understand the lenient opinions mentioned in note 1. Since the prohibition against instructing a gentile to perform work stems from the prohibition against speaking of mundane matters, there is room for leniency if the instruction is conveyed without speech.]
Shulchan Aruch HaRav 243:1 also mentions an opinion that maintains that a gentile performing a labor on behalf of a Jew on the Sabbath is considered as the Jews's agent. Hence, the Jew is held responsible for the work.", + "[The following rules4Examples of the principles mentioned in this halachah are given in Halachot 3-8. apply] when a gentile performs a [forbidden] labor on the Sabbath on his own accord:5I.e., even without receiving specific instructions from a Jew. If he performed it on behalf of a Jew, it is forbidden to benefit from that labor6The entire Jewish people, not only the person for whom the forbidden labor was performed, are prohibited from benefiting from it (Maggid Mishneh, Shulchan Aruch 325:10). until one waits the amount of time necessary to perform the labor on Saturday night.7See Halachah 8.
[The latter leniency is granted] provided the matter is not public notice - i.e., everyone knows that a particular task is being performed for a person on the Sabbath.8The Rambam's mention of this principle is significant. In the interpretation of Shabbat 24:3 - the Mishnah that serves as the basis for Halachah 8 - there are authorities (e.g., Rabbenu Nissim) who explain that the prohibition against benefiting from forbidden labors performed by a gentile in public on the Sabbath applies only in the specific context mentioned in that Mishnah: a grave, coffin, or flutes for mourning a deceased person.
A prohibition was instituted in these instances alone, for it is improper that a person's final resting be associated with the performance of labor on the Sabbath. In contrast, when a Sabbath prohibition is performed on behalf of a living person, one may benefit from it after the Sabbath.
From the Rambam's statements in this halachah, it is obvious that he does not allow such leniency. Note Shulchan Aruch HaRav 325:21 and the Mishnah Berurah 325:73, which explain that if the situation requires it, Rabbenu Nissim's opinion can be relied on.
If [the gentile] performed [the labor] for his own sake alone,9With this addition, the Rambam implies that if the gentile performs the forbidden labor for his own sake and with the intention that it also benefit a Jew, it is forbidden. (See Shulchan Aruch, Orach Chayim 276:2.) it is permitted to benefit from it on the Sabbath.", + "What is implied? If a gentile kindled a candle [for his own benefit], a Jew is also permitted to perform activity by its light.10The Shulchan Aruch (loc. cit.:1) states that one may also benefit from a lamp kindled by a gentile on behalf of a person who is ill. If [the gentile] kindled the light on behalf of the Jew, it is forbidden.11The Ramah (loc. cit.) states that if a gentile lights a lamp or a fire in a Jew's house on his own accord, the Jew is not required to leave his home. Although he should try not to benefit from the light, the fact that he receives benefit against his will is not of significance.
Similarly, if a gentile made a ramp to descend from a ship [himself], a Jew may descend after him.12Shabbat 122a gives a classic example of this halachah. Rabban Gamliel and several other Sages descended from a ship on a ramp made by a gentile on the Sabbath. If he made it for the Jew, it is forbidden.13Note the contrast between this pair of examples and the following pair, as explained in the following halachah. If he filled a trench with water to allow his animal to drink, a Jew may have his own animal drink afterwards. If he did so for the sake of the Jew, it is forbidden.14The Shulchan Aruch (loc. cit. 325:10) states that this prohibition applies only when one is drawing from a well in a private domain into the public domain, for this involves the transgression of a Torah prohibition. More leniency is allowed when water is drawn from a well in a private domain to a carmelit, for then merely a Rabbinic prohibition is involved. In such an instance, anyone other than the person for whom the water was drawn may benefit from it.
The Ramah (loc. cit.) mentions a more lenient perspective, which states that whenever it is possible for a Jew to accomplish an objective without performing a forbidden labor, he may benefit from a forbidden labor that a gentile performed for the Jew's sake, which made the objective easier to accomplish. For example, since a Jew could have descended to a well to drink water, he is allowed to drink water that a gentile brought from the well for him.
If a [gentile] gathered grass to feed his animal, a Jew may bring his animal to eat from it15The Maggid Mishneh and the Shulchan Aruch (loc. cit. 325:11) explain that one may not give this grass to the animal or even lead him directly toward it, because the grass is muktzeh. provided that the gentile does not know this Jew. [If he does, it is forbidden,16Not only for him, but for other Jews as well (Shulchan Aruch, loc. cit.:10).] lest he bring more on his behalf at which point he would be performing a [forbidden] labor on behalf of a Jew. Similarly, whenever there is a possibility that the gentile will add more [on a Jew's behalf], [a Jew] should not benefit unless [the gentile] does not know [the Jew].17For then we may be certain that the gentile did not make an increase for the Jew's sake.", + "In contrast, when a matter concerns a situation where there is no concept of increasing or decreasing [one's efforts for the sake of the Jew] - e.g., a light or a ramp18Once a lamp is lit or a ramp is laid down, many people can benefit from it. No additional effort is required on their behalf. - since [the gentile] performed these activities for his own sake, a Jew may benefit from them afterwards on the Sabbath, even when [the gentile] knows him.
[The following laws apply when] a lamp is kindled at a gathering [of Jews and gentiles] on the Sabbath: If most of the people in attendance are Jewish, it is forbidden to benefit from the light, since the one who kindles it does so for the sake of the majority.19The Maggid Mishneh and the Shulchan Aruch (Orach Chayim 276:2) state that, even in such circumstances, if the gentile uses the light for the performance of a specific activity, it is clear that he kindled it for his own purposes. Hence, it is permitted for other Jews to benefit from it afterwards. If the majority are gentiles, it is permitted to benefit from the light. If the proportions are equal, it is forbidden.20The commentaries use this situation to exemplify the following principle: It is prohibited to benefit from the performance of a forbidden labor when it was performed for the sake of both a gentile and a Jew. (Note the Rambam's use of the expression \"for his own sake alone\" in Halachah 2).
Other commentaries (see Rashi, Shabbat 122a) offer different explanations for this ruling..
If a fire broke out on the Sabbath and a gentile comes to extinguish it, we may not tell him, \"Extinguish it,21Although the situation may arouse fear, we are still forbidden to instruct a gentile specifically to perform a forbidden labor.\" nor [must we tell him,] \"Do not extinguish it,\"22Furthermore, as stated in Chapter 12, Halachah 7, one may say, \"The person who extinguishes the fire will not suffer a loss,\" encouraging the gentile to do so.
From this law, Tosafot (Shabbat 122a) explains that a Jew is not obligated to prevent a gentile from carrying out a forbidden activity that benefits the Jew's property, if the gentile does so on his own initiative. The Shulchan Aruch (Orach Chayim 325:13) accepts this principle, provided that the gentile does not do this on a continuous basis. for his resting is not our responsibility.23With this expression, the Rambam (quoting Shabbat 16:6) contrasts a gentile with one's children - even minors - and one's servants - even gentiles - for whom one is responsible that they rest on the Sabbath, as mentioned in Exodus 20:10. The same applies in all similar situations.", + "[The following principles apply when] gentiles make a coffin, dig a grave, or bring flutes to play mourning dirges on behalf of a deceased person:
If this was done discreetly, one must wait until that activity could have been carried out on Saturday night, and then the person may be buried using the above. If, however, the grave was located in a public square, the coffin was placed upon it, and all those who pass by say, \"This activity that the gentiles are performing on the Sabbath is for the sake of so and so,\" that Jew may never be buried using the above, for this is a matter of public knowledge.24Even though a Jew did not instruct a gentile to perform any of these activities, since they were performed on behalf of a Jew in public, they may never be used on his behalf.
Another Jew, however, may be buried using the above, provided that the people wait the amount of time necessary for these activities to have been performed [after the Sabbath has concluded].25The Ra'avad objects to requiring one to wait when the product of the gentile's efforts is to be used for the sake of an individual other than the one for which they were originally intended. He explains that in Halachah 8, the Rambam states that this requirement was instituted, lest the person who benefits from the gentile's efforts instruct him to perform a forbidden labor. Needless to say, this does not apply in the situation under discussion, a burial.
The Shulchan Aruch (Orach Chayim 325:14) follows the Rambam's ruling. Although the rationale suggested by the Ra'avad is justifiable in this instance, the Rabbis did not accept it, in order to maintain a uniform policy regarding forbidden labor performed by a gentile on the Sabbath. The same applies in all similar situations.", + "[The following rules apply when] a gentile brings flutes on the Sabbath to mourn a deceased person: Even though he brought them from just outside the wall,26In his Commentary on the Mishnah (Shabbat 23:4), the Rambam explains that if the flutes were brought from outside the city, they were brought from a public domain to a private domain. Hence, a transgression was involved, and it is necessary to wait for the time to pass that it would take to bring them after the conclusion of the Sabbath. We must, however, wait longer than the minimal amount of time it takes to bring them from outside the wall inside the wall, because of the suspicion mentioned by the Rambam. See also Hilchot Sh'vitat Yom Tov 2:10.
Significantly, Rashi (Shabbat 151a) and others interpret this Mishnah as relating to the prohibition against bringing objects from beyond the Sabbath boundary. The Shulchan Aruch (Orach Chayim 325:15-16) mentions both of these views. we are required to wait the time it takes to bring them from a close place27Shulchan Aruch HaRav 325:22 and the Mishnah Berurah 325:76 explain this as referring to the Sabbath boundary - i.e., 2000 cubits. after the Sabbath has concluded, and afterwards we may mourn with them.28The Shulchan Aruch (loc. cit.:15) emphasizes that a more lenient ruling is given if the gentile did not bring the flutes through the public domain, and traveled via a carmelit instead. Since the gentile violated a Rabbinic prohibition and not a prohibition of the Torah itself, the flutes are permitted to be used immediately on Saturday night. [This restriction stems from our suspicion] that he brought them from another place at night, and then entered with them in the morning.
If one is certain that they were brought from another place on the Sabbath, one should wait [the amount of time] until it was possible to bring them from that place after [the conclusion of] the Sabbath.29This can lead to both a more lenient and a more stringent ruling. If the place was within the Sabbath limits, one is required to wait less time. If the place is beyond the Sabbath limits, one is required to wait longer (Shulchan Aruch HaRav 325:22 and the Mishnah Berurah 325:77). [The above leniencies apply] only when [the flutes were not brought] in a public square, as mentioned above.", + "[The following rules apply with regard to] a city inhabited by both Jews and gentiles that possesses a bathhouse that is open on the Sabbath: If the majority [of the bathers30This addition was made on the basis of the Mishnah Berurah 326:38, which explains that the ruling depends, not on the proportion of the population of the city at large, but on that of the bathers. Since they are the ones who use the bath, the bath is considered as being heated for them.] are gentiles, it is permitted to bathe in it on Saturday night immediately [after the conclusion of the Sabbath].
If the majority of the bathers are Jewish, one must wait [the time it takes] for the water to heat.31In his Commentary on the Mishnah (Machshirin 2:5-6, the source for his halachah), the Rambam expounds on the principle stated in the following halachah to explain why it is necessary to wait until the water could have heated. [The rationale is that] the water was heated for the majority of [the city's bathers]. If [the numbers of Jews and gentiles are] equal, one must wait [the time it takes] for the water to heat.32In this instance, it is considered as if the baths were heated for the sake of both the Jews and the gentiles, as explained in the notes to Halachah 4. The same applies in all similar situations.", + "A Jew who instructs a gentile to perform a [forbidden] labor on his behalf on the Sabbath commits a transgression and should be given stripes for rebellion33The punishment given for the violation of Rabbinic prohibitions. [as punishment]. Nevertheless, he is permitted to benefit from the labor on Saturday night after waiting the time it takes for the labor to have been performed.34Although Rabbenu Yerucham forbids ever benefiting from such work, the Shulchan Aruch (Orach Chayim 307:20) accepts the Rambam's ruling.
The following is the sole reason35This appears to differ from Rashi's interpretation (Beitzah 24b), which explains (with regard to the festivals) that the reason that one is required to wait until the time it takes to perform the forbidden labor after the festival passes is \"so that one will not benefit from a [forbidden] labor performed on a festival.\" Seemingly, he would accept the same rationale with regard to the Sabbath. for which [the Sages] forbade using [the products of forbidden labor] until the time to perform the labor passes on Saturday night: If one permitted the use of [the products of forbidden labor] immediately [on Saturday night], a person might tell a gentile to perform a [forbidden] labor on his behalf, so that [after the conclusion of the Sabbath], it will be immediately available for him. Since, however, [the products of forbidden labor] are forbidden until the time it takes for the labor to have been performed passes, he will not instruct a gentile to perform this task. It does not bring him any benefit at all, for on Saturday evening he must wait the time it takes for the labor to have been performed on the Sabbath.", + "A Jew is permitted to instruct a gentile to perform an activity that is not a [forbidden] labor36The Rambam derives this principle from Eruvin 67b, which mentions that one is permitted to instruct a gentile to bring hot water to wash a child after circumcision, provided he does not have to pass through the public domain. The Rambam maintains that one can extrapolate from this instance to other similar cases. Although Tosafot, Gittin 8b, differs, the Rambam's opinion is accepted by the Shulchan Orach (Orach Chayim 307:5) as well as the later Ashkenazic authorities (Shulchan Aruch HaRav 307:12, Mishnah Berurah 307:23).
The Ramah (Orach Chayim 276:2) states that there are authorities who allow one to instruct a gentile to perform a forbidden labor on the Sabbath so that a mitzvah can be performed. Although he does not accept this opinion, he allows for leniency in circumstances of great necessity. and is prohibited from being performed on the Sabbath only as a sh'vut.37In Chapter 21, Halachah 1, the Rambam defines sh'vut as an activity forbidden by the Sages because it resembles a forbidden labor or because it might lead to the performance of a forbidden labor.
The rationale behind this leniency is the principle that a Rabbinic prohibition is not instituted to support another Rabbinic prohibition. Since the activity in question is merely a Rabbinic prohibition, and the prohibition against instructing a gentile to perform a forbidden activity on the Sabbath is Rabbinic in origin, the two Rabbinic prohibitions should not be associated.[This leniency applies] provided that this is necessary because of a minor infirmity,38In contrast to the situations mentioned in Chapter 2, here the Rambam is not speaking of a situation where the person is dangerously ill or even when there is a danger threatening one of the limbs of his body. Instead, the intent is situations that involve minor discomfort. Although a Jew himself is forbidden to perform certain activities that would relieve this uneasiness, a gentile is allowed to do so. a very pressing matter,39Shulchan Aruch HaRav, loc. cit., cites as an example of this principle, merchandise that would spoil if left in the rain. [See the Shulchan Aruch (Orach Chayim 307:19) and commentaries.]
4 0. See Hilchot Milah 2:9. Significantly, Shulchan Aruch HaRav 331:7 and the Mishnah Berurah 331:22 rely on the leniency mentioned by the Ramah cited in note 36 in this instance. Since the circumcision itself involves carrying out a forbidden labor on the Sabbath, other labors that are necessary for the mitzvah to be performed may be carried out by a gentile even when instructed by a Jew. or a mitzvah.", + "What is implied? On the Sabbath, a Jew may instruct a gentile to climb a tree or to swim across water to bring him a shofar or a knife for circumcision. Similarly, [one may instruct a gentile] to bring hot water from one courtyard to another to wash a child or a person experiencing difficulty,40As stated above, Eruvin 67b mentions this instance with regard to circumcision. As explained above, the Rambam extends the leniency beyond the specific instance and applies it to other similar circumstances. although an eruv was not made to join them.41Carrying in courtyards with an eruv is discussed in Chapters 16 and 17. The same applies in all similar situations.", + "When a person buys a house in Eretz Yisrael from a gentile,42The Magen Avraham 306:19-20 cites other authorities who state that a Jew should not complete the sale on the Sabbath. Even according to the Rambam, it appears that one is forbidden to give the gentile money on the Sabbath. he is permitted to tell the gentile to compose a deed of sale on the Sabbath.43From the fact that this law is cited in the Shulchan Aruch (Orach Chayim 306:11), it is clear that it applies in the present era as well. Giving the gentile instructions [to perform a forbidden labor on the Sabbath] is a Rabbinic prohibition, and because [of the importance] of settling Eretz Yisrael44In contrast to the Ramban, the Rambam does not consider the settlement of Eretz Yisrael as one of the 613 mitzvot of the Torah. There is, however, no question of the great importance he attaches to this activity. (See Hilchot Melachim, 5:9-12. See also Hilchot Avodat Kochavim 10:3-4.)the Sages did not enforce their decree in this instance.
Similarly, the above principles apply when one purchases a house from [a gentile] in Syria, for Syria is equivalent to Eretz Yisrael in this regard.45In Hilchot Terumah 1:2-3, the Rambam defines Syria as the lands outside Eretz Yisrael conquered by King David. Generally, lands conquered by the entire Jewish people are included in Eretz Yisrael. In this instance, however, although David was a king and his wars were approved by the Sanhedrin, these lands did not become part of Eretz Yisrael, because he had not completed the conquest of all the lands of the Canaanite nations at that time. Nevertheless, because of the communal nature of his conquest, the Rabbis ordained that certain of the laws applicable within Eretz Yisrael should also apply there. Compare also to Hilchot Avodat Kochavim 10:3.", + "When a person contracts a gentile for a task and sets the price, the gentile [is considered] as acting in his own interests.46Since the gentile contractor has established a set price for his work, it does not matter when he performs the labor involved. Accordingly, he is considered as working for himself and not on behalf of the Jew.
The Rashba emphasizes that this leniency applies only when the gentile performs the task in question on his own premises. If he does so on premises belonging to a Jew, it is forbidden for him to work on the Sabbath even when the price is set beforehand. The Shulchan Aruch (Orach Chayim 244:5, 252:2) quotes the Rashba's view. [Therefore,] even if he performs the task on the Sabbath, it is permitted.47The Jew may not, however, explicitly tell the gentile to perform a forbidden labor on the Sabbath even if he is hired on a contractual basis (Shulchan Aruch, loc. cit. 252:2). Similarly, it is permissible to hire a gentile for a prolonged period, although he performs [forbidden] labor on the Sabbath.48The Rambam's decision is based on Mo'ed Katan 12a, which mentions a person hired on a weekly, monthly, or yearly basis - i.e., rather than receive a wage on an hourly basis, he is contracted to perform a particular task which his employer will present him from time to time.
The Ra'avad differs with the Rambam on this issue, maintaining that although a person who is hired on a weekly basis is not required to work on the Sabbath, the Jew receives a direct benefit from the fact that he does. Therefore, this is forbidden.
The Shulchan Aruch (loc. cit. 244:5) accepts the Rambam's view. The Turei Zahav 244:5 emphasizes, however, that this ruling may be accepted only when the employer does not mind if the gentile does not work at any specific time. If he requires him to work a set number of hours, this is not acceptable.
(To explain the concept in contemporary terms: An employee who receives a weekly salary for a specific time commitment is not covered by this leniency. In contrast, an outside professional who is hired on a retainer basis is, for he is not bound by a time commitment to the employer.)
The Noda BiY'hudah (Orach Chayim, Vol. II, Responsum 38) explains the difference between the Rambam's and the Ra'avad's view as follows: In the case of a contractor, the gentile is the one who benefits from his working on the Sabbath. Although he is not obligated to work then, by doing so he earns a fee that he would not have received otherwise.
In contrast, when an employee is paid on a retainer basis, he receives no benefit from working on the Sabbath, for he receives the same wage regardless. Therefore, the Ra'avad considers this to be forbidden. The Rambam, however, permits this, since the employer receives no additional profit from the task being completed on the Sabbath. Were it not to be completed then, it would have been completed on the following day.
What is implied? When a person hires a gentile for a year or two as a scribe or as a weaver,49The Ramah (loc. cit.) emphasizes that if the gentile is hired as a jack of all trades, it is forbidden for him to work on the Sabbath. In such an instance, the Jew has a distinct benefit from his working on the Sabbath, since there will surely be other work for him to do on the following day. it is permissible for the gentile to write or weave on the Sabbath. It is as though he contracted him to write a scroll or weave a garment, [in which case, he may] perform the task whenever he desires. [This leniency is granted] provided he does not pay him on a day to day basis.50In such an instance, the wage the gentile receives for the work performed on the Sabbath is distinct. Hence, it is forbidden.", + "When does the above51This restriction applies both to the leniency allowing a gentile to work as a contractor and to that which allows him to work on a retainer basis. apply? When the matter is discreet, and everyone52The Magen Avraham 244:2 states that this wording implies that if several individuals know that the task is being performed for the sake of a Jew, but the matter is not public knowledge, there is no prohibition involved. is not aware that the [forbidden] labor being performed on the Sabbath is for the sake of a Jew. If, however, it53It is of no importance to us whether people see the work being performed or not. What is significant is that they know that this work is being performed for the sake of a Jew (Rabbenu Yerucham). is a matter that is well known, open, and of public knowledge,54\"Public knowledge\" refers to matters known within the Jewish community. As reflected by the following halachah, if the matter is known to gentiles but not to Jews, there is no difficulty. it is forbidden [for a gentile to perform such work]. A person who sees the gentile working does not know that he has been hired on a contractual55See Hilchot Sh'vitat Yom Tov 7:25, which states \"People at large do not know the difference between a contractor and a hired worker. Hence, it is forbidden.\"
Note also the Be'ur Halachah 244, which questions whether a gentile is permitted to perform work on behalf of a Jew if it is common custom for these tasks to be performed by a contractor. In such a situation, it is unlikely that an observer would assume that the gentile was hired to work on a daily basis. Nevertheless, as mentioned in the Mishnah Berurah 244:7, the Noda BiY'hudah (Orach Chayim, Vol. I, Responsum 12), and Shulchan Aruch HaRav 244:8, the common custom is to allow such work to be performed. basis and will say that so and so56From the wording the Rambam uses, one might infer that this restriction applies to a private individual. In contrast, if a community at large employs a gentile, it can be assumed that they hired him in a permitted manner. On this basis, there are opinions which allow a gentile contractor to perform services for the community on the Sabbath (Magen Avraham 244:8). hired a gentile to work for him on the Sabbath.", + "Therefore, [the following rules apply when] a person hires a gentile to build a courtyard or a wall or to harvest his field, or [hires him to work] at building his courtyard or planting a vineyard for him for a year or two:
If the project is located in a city57I.e., either the city in which the Jew contracting the gentile lives or another city populated by Jews. or within its Sabbath limits, it is forbidden for the Jew to allow them to work on the Sabbath,58Note the Shulchan Aruch (Orach Chayim 244:3), which states that if a gentile builds a house for a Jew on the Sabbath, it is proper not to enter it. because of [the impression this might create in the mind of] an observer who is unaware that they were hired on a contractual basis. If the project is located beyond the Sabbath limits, it is permitted, for there are no Jews who will see the laborers at work on the Sabbath.", + "Similarly, it is permitted for a Jew to hire out his vineyard or his field to a gentile, although the latter will sow and plant them on the Sabbath, since an observer will know that they have been hired out or given [to the gentile] under a sharecropping agreement.59Since these arrangements are commonplace, an observer will not think that the gentile was employed as a hired worker.
[In contrast,] when an enterprise60The Shulchan Aruch (Orach Chayim 243:1) gives as examples a bathhouse or an oven. As explained in the following note, the inclusion of an enterprise in this category is dependent on the business practices common in that locale. is known by the name of its Jewish owner and is not of the type that is hired out or contracted out under a profit sharing agreement by most people in that city, it is forbidden to be hired out to a gentile.61I.e., since the gentile will operate the enterprise on the Sabbath, it is forbidden to rent him the enterprise even on an annual or monthly basis.
As the Rambam mentions in his Commentary on the Mishnah (Avodah Zarah 1:8, the source for this halachah), the determination of which enterprises are included in this category is dependent on the local business practices. If it is commonplace for an enterprise to be rented out on an annual or monthly basis, an onlooker will not suppose that the gentile operating the enterprise is working for the Jew as a hired hand. (See also Shulchan Aruch, loc. cit.:2.) The gentile will perform work in the establishment on the Sabbath, and [in the public's mind, the establishment] will be associated with the name of its Jewish owner.62Similarly, if it is publicized throughout the community that the enterprise has been hired to the gentile, there is no prohibition. (See Shulchan Aruch, loc. cit..)", + "It is permitted to lend63One may not, however, lend a utensil to a gentile on the Sabbath itself. Similarly, when a utensil is lent on Friday, the gentile must have time to bring it out of the Jew's premises before the commencement of the Sabbath [Halachah 19, Shulchan Aruch (Orach Chayim 246:2)]. and hire out64The Shulchan Aruch (loc. cit.:1) states that if a Jew receives payment for the Sabbath day, he must arrange to be paid on a weekly or monthly basis. It is forbidden to receive payment for the Sabbath as a distinct entity. utensils to a gentile although he will perform [forbidden] labors with them on the Sabbath,65The Ra'avad, based on his interpretation of Shabbat 19a, states that it is forbidden to rent an article to a gentile on Friday, since it will appear that one is receiving a wage for the Sabbath. The Maggid Mishneh justifies the Rambam's decision, explaining that according to the Rambam, the passage the Ra'avad cites follows the opinion of the School of Shammai, which is not accepted as halachah.
The Shulchan Aruch (Orach Chayim 246:1) mentions both opinions, and the Ramah states that it is customary to follow the Ra'avad's ruling. for we are not obligated to have our utensils rest [on the Sabbath].66Note the application of this principle in the first halachot of Chapter 3. It is, however, forbidden to [lend or hire out] one's servant or livestock67See Chapter 20, Halachah 1, which includes fowl, fish, and all other living beings in this prohibition. [to work on the Sabbath], for we are commanded that they rest.68Exodus 20:10 states \"You shall not perform any labor, neither you, your son, your daughter, your servant, your maid-servant, or your beast.\" See also Exodus 23:12 and other sources. The nature of this p rohibition is discussed in Chapter 20.", + "[The following rules apply when a Jew] enters into a partnership with a gentile concerning labor, merchandise, or the operation of a storefront:69In such a situation, although the Jew does not work on the Sabbath, if he benefited from his gentile partner's activity, the latter would be considered to be acting as his agent unless they make a stipulation clarifying the matter at the outset. If such a stipulation was made at the outset,70\"At the outset\" means when the partnership was originally established. If such an agreement was not made at that time, and the Jew made such an offer to the gentile afterwards, there are difficulties, for it appears that the Jew is paying the gentile for working on the Sabbath by working one day in the middle of the week. it is permissible71This leniency is not granted merely after the fact. On the contrary, it is a perfectly acceptable course of action according to Jewish law (Ba'er Heteiv 245:1). for the profits from the Sabbath - whether large or small - to be designated for the gentile alone, and the profits of another day to be given to the Jew alone in exchange.72Rabbenu Nissim emphasizes that the need for such a stipulation applies only in situations where one of the partners works one day and the other another day. If during the week both work together, the fact that the gentile works on the Sabbath does not cause the profits of that day to be forbidden for the Jew. The gentile knows that the Jew will not work on the Sabbath, nor will he work any more during the week. Therefore, the activity the gentile is performing is motivated by his own benefit. The fact that he gives a share to the Jew as well is of no consequence. The Ramah accepts this ruling (Orach Chayim 245:1).
If, however, such conditions were not made at the outset, when [the two] come to divide the profits, the gentile should take all the profits of the Sabbath for himself alone, and then the remainder should be divided [equally].73Avodah Zarah 22a does not make a final ruling in this situation, and the Rambam follows the more stringent position. (Note a similar ruling, Hilchot Ma'achalot Asurot 10:14.)
In contrast, Rabbenu Asher states that in such a situation, if the gentile willingly gives the Jew a share of the Sabbath profits, the Jew is allowed to keep it. The Ramah (loc. cit.) states that after the fact, one may rely on this ruling. The Shulchan Aruch HaRav 245:2 rules more stringently and states that one may rely on Rabbenu Asher's opinion only in the case of a major loss. The [gentile] need not give [the Jew] anything extra for the Sabbath unless a stipulation to that effect was made at the outset.74The Shulchan Aruch (Orach Chayim 245:3) describes the procedure to follow when a Jew and gentile partner did not make such an agreement at the beginning of the partnership, and the Jew desires to do so afterwards. The same principles apply if [a Jew and a gentile] hired a field under a partnership arrangement.75Significantly, the Magen Avraham 245:1 differentiates between a field that requires work seven days a week and certain business establishments that do not require active effort on the part of their owner. For example, partners may own an oven and rent it out to others.
In the first instance, when the gentile works on the Sabbath, he appears to be working as the agent of the Jew. In the latter instance, by contrast, since there is no work required on the Sabbath, the gentile partner appears to be acting in his own interest by renting the establishment to others. Therefore, the Jew is allowed to receive a share of the profits.", + "If the stipulation [mentioned above] was not made, [the partners] came to divide the profits, and the profits of the Sabbath were not distinct, it appears to me76This expression implies a ruling made by the Rambam that is not based on a previous Rabbinic source. that the gentile should take a seventh of the profits alone77Thus, retroactively the Jew renounces his portion in the gentile's activity. Hence, the gentile is no longer considered to be acting as his agent (Shulchan Aruch HaRav 245:6). and the remainder should be divided equally.78The Shulchan Aruch (Orach Chayim 245:1) accepts the Rambam's ruling. As mentioned, in a case of severe loss, the Ramah allows leniency in accordance with the opinion of Rabbenu Asher mentioned in note 74.
When a person gives a gentile money to invest, the two may divide the profits equally, despite the fact that the gentile engages in business dealings with these funds on the Sabbath.79In this instance, the Jew is not obligated to perform work at all. Hence, no one will say that the gentile is working as the Jew's agent (Shulchan Aruch, loc. cit.:4). Furthermore, the gentile is not obligated to work on the Sabbath. Should he choose to do so, it is his own independent decision, which is not at all related to the Jew (Shulchan Aruch HaRav 245:16). All of the Geonim80The Beit Yosef (Orach Chayim 245) cites a responsum of Rav Sherirah Gaon. (See also Teshuvat HaGeonim, Responsum 43.) concur with this ruling.", + "A Jew should not give utensils to a gentile artisan to fashion81Or to fix, improve, or work on in any way. on Friday, despite the fact that he has established a set price,82Once a set price is established, there is no difficulty with the gentile's working on the utensil on the Sabbath. Since the same price would be paid whether the work is done on Saturday or another day, the gentile is considered to be working for himself if he decides to work on the Sabbath. Nevertheless, even though basis of the contractual arrangement is correct, this is forbidden, since the article was given to the gentile directly before the commencement of the Sabbath. unless there is time for him to remove them from [the Jew's] home before nightfall.83I.e., before the commencement of the Sabbath. Were the gentile to take the article from the Jew's home on the Sabbath, it would appear that he was working for him, as the Rambam states at the conclusion of this halachah.
Similarly, a person should not sell, lend, pawn, or give a present of his possessions to a gentile unless [the gentile] can leave the entrance of [the Jew's] house with that article before the Sabbath. As long as [the gentile] is in [the Jew's] house, no one knows when he gave it to him. Thus, should the gentile leave [the Jew's] house on the Sabbath with [the Jew's] possessions in his hand, it would appear that the object was lent, pawned, agreed to be worked on, or sold on the Sabbath.84As mentioned in Chapter 23, Halachah 12, these business transactions are forbidden on the Sabbath.", + "[The following rules apply when] a person gives a gentile a letter to bring to another city. If he fixed a fee for conveying [the letter], it is permitted [even if the gentile conveys it on the Sabbath].85The Shulchan Aruch (Orach Chayim 247:1) emphasizes that one may not specify that the gentile should convey the article on the Sabbath. [This leniency applies] even when [the Jew] gives [the letter] to [the gentile] on Friday at nightfall, provided [the gentile] leaves [the Jew's] home before the commencement of the Sabbath.
When a fee was not fixed [beforehand, the following rules apply]: If there is a designated person in the city86We have translated both the words and as \"city,\" since in other sources (see Hilchot Megillah, Chapter 1) we find them both used by the Rambam with that meaning. (More particularly, refers to a small city, while to a large metropolis.)
The Kessef Mishneh, however, interprets as referring to a province, and thus explains the halachah as referring to an instance where the person charged with conveying the letter travels from his city to another place. who collects letters and sends them to other cities with his agents,87I.e., a post office. Since the post office charges fixed prices for its services, there is no difficulty in having it convey mail on the Sabbath. Accordingly, there is no difficulty at present in sending mail before the Sabbath. On the Sabbath itself, however, it is forbidden to send mail, even by means of the post office. it is permitted to give a gentile the letter,88I.e., this gentile does not bring the letter to its destination, but merely brings it to the post office. Nevertheless, since a fee has not been established for his services in bringing the letter to the post office, there must be enough time for him to do so before the commencement of the Sabbath. Otherwise, it would appear that he is acting as the Jew's agent. provided there is time [on Friday] for the letter to reach a house adjacent to [the city's] wall before [the commencement of] the Sabbath, lest the home of the gentile who collects and sends letters be located there.89The Rambam is referring to an instance where the gentile bringing the letter to the post office does not know the location of the post office. Nevertheless, since there is a post office in the city, there is no difficulty if there is time to reach the farthest point in the city before the commencement of the Sabbath.
If there is no person designated to fulfill this function and the gentile to whom one gives the letter is the one who brings it to the other city, it is always forbidden to send a letter with a gentile90For the gentile will be performing work on the Jew's behalf on the Sabbath. This ruling is based on Rabbenu Yitzchak Alfasi's interpretation of Shabbat 19a. Rashi and the Tur (Orach Chayim 247) offer a different interpretation of that source, which allows one to send a letter with a gentile even when a fixed fee was not set, provided one sent it with him on Thursday or earlier.
The Shulchan Aruch (Orach Chayim 247:1) quotes the Rambam's ruling, while the Ramah follows that of the Tur. unless one establishes a fixed price [beforehand].", + "It is permissible for a gentile carrying his possessions to bring them into the Jew's house on the Sabbath.91Even though the gentile charges the Jew with watching his possessions, there is no prohibition (Maggid Mishneh). Similarly, the Ramah (Orach Chayim 307:22) mentions that a gentile may bring a Jew grain as payment for debts on the Sabbath. It is even permissible for [the Jew] to tell [the gentile], \"Place them in this corner.\"92Since this activity is being performed by the gentile for his own interests on his own volition, there is no prohibition against giving him instructions. A Jew may tell a gentile to perform labor for the gentile's own sake on the Sabbath (Maggid Mishneh).
One may invite a gentile to visit on the Sabbath and serve food93In contrast, this is forbidden on a festival. In the latter instance, the possibility exists that for the sake of the gentile one may add to the food that one is cooking. Although one is permitted to cook for the sake of Jews on a festival, one may not do so for the sake of a gentile. In contrast, no cooking whatsoever is permitted on the Sabbath. Hence, there is no need for concern (Hilchot Sh'vitat Yom Tov 1:13). for him to eat.94One may not, however, give a gentile food with the intent that he take it out. (See Shulchan Aruch, Orach Chayim 325:1 and commentaries.) If he took the food outside [the Jew's] home, there is no difficulty, for one is not obligated to see that he observes the Sabbath.95The Mechilta, Parashat Bo, Chapter 9, derives this from the verse, \"Six days shall you perform your work, and on the seventh day you shall rest.\" The mitzvah of resting on the seventh day concerns only \"your work,\" and not that of a gentile. 97. As the Rambam writes in Chapter 21, Halachah 36, on the Sabbath a person is allowed to provide food only for animals that are dependent on him for their sustenance. (See Shulchan Aruch, Orach Chayim 324:11 and commentaries which question whether this also applies to a stray dog or not.)
Similarly, one may serve food to a dog in one's courtyard. If he takes it outside, there is no difficulty.", + "When a person is carrying money while traveling on a journey and the Sabbath commences, he should give his wallet to a gentile to carry for him. On Saturday night, he may take it back from him. This is permitted even though he did not pay the gentile for his services96Were the gentile to be paid a fixed fee, there would be no difficulty, because he would be carrying the wallet to earn the fee and not on behalf of the Jew. and even though he gave it to him after nightfall.97As mentioned in Halachot 19 and 20, a gentile must generally remove any objects he has been given to take from a Jew's domain before the commencement of the Sabbath.
These leniencies are granted because a person becomes distraught over his money and cannot bear to discard it. If we do not allow him [to have a gentile carry it for him] - a matter forbidden merely by Rabbinic decree - we fear that he will come to carry it himself98From the Rambam's statements, it appears that it is preferable for a person to have a gentile carry his wallet for him than for him to carry it himself less than four cubits at time. This and other related matters are discussed in Chapter 20, Halachot 6-7, and commentary.and thus transgress one of the Torah's prohibitions.99We find several instances where the Sages relaxed the prohibitions they imposed for fear that as a result a person would lose control, and ignore Torah law entirely. Similarly, in this instance, they felt it preferable to allow a person to instruct a gentile to perform a forbidden labor on his behalf - a Rabbinic prohibition, so that he would not come to carry the wallet himself in the public domain - a prohibition of the Torah.
On the basis of this principle. The Sefer HaTerumah offers a further leniency. A person who is pursued by gentiles may take his money and hide it. The Rashba and others do not, however, agree to this extension.
When do the above [leniencies] apply? With regard to one's wallet. In contrast, a person may not give an ownerless object that he discovered to a gentile [to carry for him].100Since this is money that did not belong to him originally, the person is less concerned about it. Hence, the Sages granted less leniency. Instead, he should carry it less than four cubits at a time101Many other authorities do not allow the finder to carry the object discovered at all. The Rambam's view is discussed in the notes on Chapter 20, Halachah 7. [until he reaches a place where he can deposit it].", + "[The following rules apply when] a Jew performs a [forbidden] labor on the Sabbath: If he willingly transgressed, it is forbidden for him to benefit from this labor forever.102This is also a Rabbinic prohibition. (See Shabbat 38a and also Ketubot 34a, which mentions three different opinions of the Sages on this matter.) The Rambam follows the opinion of Rabbi Yehudah, which is the intermediate view. The person may, however, benefit from the sale of the proceeds of such labor (Mishnah Berurah 218:4). Other Jews103Even a person for whom this labor was performed may benefit from it. Although this is forbidden with regard to other prohibitions, in this instance the Sages did not feel that such a restriction was necessary. It is unlikely that one Jew would ask another to violate the Sabbath laws on his behalf, nor is likely that the person of whom such a request was made would agree (Shulchan Aruch HaRav 218:1, Mishnah Berurah 218:5). may, however, benefit from this labor immediately after the conclusion of the Sabbath,104When a gentile performs a forbidden labor on behalf of a Jew (Halachah 8) and when food is left to warm in a forbidden fashion (Chapter 3, Halachah 9), a Jew is forbidden to benefit from these activities until enough time passes on Saturday night for the activity to have been performed. Nevertheless, these restrictions are punitive in nature, instituted so that one would not perform either of these forbidden activities. In contrast, as mentioned in the previous note, we do not suspect that one Jew will transgress the Sabbath laws on behalf of another individual. Hence, these restrictions were not applied under these circumstances. as [can be inferred from Exodus 31:14]: \"And you shall observe the Sabbath, for it is holy.\" [Our Sages105Ketubot 34a. commented,] \"It is holy, but the fruits of labor performed on it are not holy.\"106The Hebrew, translated as \"holy,\" also means \"consecrated.\" Consecrated articles may not be used for mundane purposes.
What is implied? When a Jew cooks [food] on the Sabbath in willful violation [of the Sabbath laws], other Jews may partake of it Saturday night. He, however, is forbidden to partake of it forever. If he cooked it without knowing of the prohibition he was violating, both he107Since the transgression was not willfully performed, the person is not prohibited from benefiting from his act. and others may eat it immediately after the conclusion of the Sabbath.108The fruits of the forbidden activity are forbidden until Saturday night, lest one willfully perform a transgression and seek license to benefit from his activity on the grounds that the transgression was performed inadvertently.
This is the opinion of Rabbi Yehudah (Shabbat 38a, Ketubot, loc. cit.). Tosafot, however, quotes the opinion of Rabbi Meir, who allows one to benefit on the Sabbath itself from a forbidden activity performed without a willful desire to transgress. The Mishnah Berurah 318:7 mentions opinions that allow one to rely on Tosafot's opinion in a situation of necessity. This leniency is not, however, accepted by all authorities.
In regard to deriving benefit from the performance of an activity on the Sabbath which was forbidden by the Sages, see also Chapter 23, Halachah 8. The same principles apply in other similar situations.", + "When produce was taken outside a city's Sabbath limits and then brought back without the knowledge of the prohibition involved, one may partake of it on the Sabbath, since nothing was done to the fruits themselves, and their state did not change. If they were brought back in willful violation of the prohibition involved,109If they were brought back by a gentile, a deaf mute, a mentally incapable person, or a child, they are permitted, for these individuals are not obligated to keep the Sabbath prohibitions. one may not partake of them until after the conclusion of the Sabbath.110The Ra'avad questions the Rambam's opinion, noting that although there is a difference of opinion among the Sages of the Mishnah about the matter (see Eruvin 41b), Rav Pappa, one of the later Sages of the Talmud, adopted a more lenient opinion, allowing one to benefit from the produce if it was brought to its original place, even if this was done willfully. Significantly, the Rambam also quotes Rav Pappa's opinion in Hilchot Sh'vitat Yom Tov 5:10. The Maggid Mishneh, however, supports the Rambam's ruling, explaining that the laws of the Sabbath are more stringent than those of the festivals in this context. (See also the distinction between the Sabbath and holidays made by the Tzafenat Paneach.)
The Maggid Mishneh also mentions an opinion of the Rashba which is more stringent than both the Rambam and the Ra'avad.", + "When a person hires a worker to watch a cow or a baby, he should not pay him a wage for the Sabbath day.111When a worker is paid for serving as a watchman on a daily basis, he may not take a wage for watching on the Sabbath. Although watching a cow or a child is not a forbidden activity, it is forbidden to receive payment for the Sabbath as a separate and independent entity. Therefore, [the worker] is not responsible for what happens on the Sabbath.112Note Shulchan Aruch HaRav 306:8, which states that although he does not have the responsibilities of a paid watchman on the Sabbath, he still has the responsibilities of an unpaid watchman.If a worker was hired on a weekly or annual basis, he is given full payment.113I.e., the payment he receives can include recompense for the services rendered on the Sabbath, as long as the number of days he works is not considered individually, but rather he receives payment for a month's work as a lump sum. Therefore, [the worker] is responsible for what happens on the Sabbath. [In the latter instance,] the worker should not say, \"Pay me for the Sabbath,\" but rather, \"Pay me for the year,\" or \"Pay me for the ten days.\"114I.e., he hires himself out for a ten day period. Each of these days may not be considered as an individual entity as above.
Alternatively, the Mishnah Berurah 306:18 explains that \"Pay me for the ten days\" can be interpreted as referring to a situation in which a worker accepted a monthly contract and left the job after working ten days. Since he worked on a monthly basis, he is entitled to payment for all ten days he worked, including the Sabbath. This, however, is a delicate manner, and the exact wording of the contract between an employer and employee should be checked with a Rabbinic authority to prevent any problems from arising in this regard.
It must be emphasized that the same principles also apply with regard to the rental of homes, or money lent at interest to a gentile. One may not receive payment for the Sabbath individually. Instead, one must receive payment on a weekly, monthly, or annual basis. Thus, problems may arise if interest is compounded daily and the Sabbath is included as one of the days. (See Shulchan Aruch HaRav 306:9.)" + ], + [ + "With regard to the [forbidden] labors for which one is liable to be executed by stoning1when a forbidden labor is performed in the presence of witnesses who administer a warning (Chapter 1, Halachah 1) if one transgresses willingly,2when a forbidden labor is performed when witnesses are not present (ibid.) or for which one is obligated to bring a sin offering if one commits the transgression unknowingly,3i.e., one intended to perform the forbidden labor, but was not aware that doing so was breaking the Sabbath laws. there are primary categories and [their] derivatives.4In his Commentary on the Mishnah (Shabbat 7:2), the Rambam explains that the primary categories are so defined because \"they were part of the work of the Sanctuary, which is termed melachah [the term used for the Torah for forbidden labor].\" The Rambam clarifies the definition of what constitutes a primary category and what constitutes a derivative in Halachot 2-6.
See Yereim (249) who notes that the Jerusalem Talmud (Shabbat 7:2) derives the existence of thirty nine categories of work from the exegesis of Exodus 38:2. There is a question if this difference in sources creates a difference in law as well. See also the preface to Eglei Tal, which questions whether the definition of the categories of forbidden labor are taken from the activities necessary for the offering of the sacrifices in the Sanctuary, or merely the activities necessary for construction of the Sanctuary. (In this context, see Rashi, Shabbat 73a, which states that the forbidden labor of baking was not practiced in the Sanctuary although one of the offerings was the showbread which was baked each week.)
The sum of all the primary categories of [forbidden] labor are forty minus one.5The commentaries question why the Rambam (and his source, Shabbat 7:2, use this expression, rather than merely stating \"thirty-nine.\" Some draw attention to the parallel found in the Mishnah's description of the number of lashes given a transgressor (Makkot 3:10). Others explain that this expression indicates that there is a fortieth activity - the spiritual service of prayer and study - which must be performed on the Sabbath day. They include:
1) plowing,6This and the ten labors that follow are described as sidura d'pat, the manner in which bread is baked. They were necessary to prepare the herbs used as dyes for the curtains of the Sanctuary. (See Chapter 8, Halachah 1.)
2) sowing,7Significantly, plowing is mentioned before sowing in the Mishnah. Shabbat 73b explains that this was done to teach that if the earth is hard, and it is necessary to re-plow the land after the first plowing, one is liable for the second plowing as well. The Rambam, however, follows the usual order of activities. (See Chapter 8, Halachah 2.)
3) reaping,8As explained in Chapter 8, Halachah 3, this refers to reaping with a utensil. Severing produce by hand is considered merely a derivative. (See Chapter 8, Halachah 3.)
4) collecting sheaves,9In his Commentary on the Mishnah (loc. cit.), the Rambam mentions that the reapers usually gather the grain in small sheaves. Others follow who collect these sheaves into larger bundles. (See Chapter 8, Halachah 5.)
According to one opinion in Shabbat 96b, there is an explicit reference to the prohibition of this labor on the Sabbath. Numbers, ch. 15, relates that a person was executed for collecting wood on the Sabbath. As the Rambam states Chapter 21, Halachah 11, this labor includes only the collection of produce. Gathering other substances - e.g., salt - is not included. It is, however, forbidden by Rabbinic decree.
5) threshing,10applying pressure to grain to extract the kernel from its husk. (See Chapter 8, Halachah 7.)
6) winnowing,11casting the mixture of kernels and husks to the wind. The wind will blow away the chaff, while the kernels that are heavier will fall to the ground.
7) separating,12separating stones and the like from the kernels of grain. This is usually done by hand.
8) grinding,13crushing the kernels into flour. (See Chapter 8, Halachah 15.)
9) sifting,14the flour with a sifter. Shabbat 74a (see also Chapter 8, Halachah 11) notes that the three labors - winnowing, separating, and sifting - are similar. Nevertheless, because they represent three different activities performed in the construction of the Sanctuary, each one is considered a separate primary category of forbidden labor.
10) kneading,15mixing the flour with water to create a dough. (See Chapter 8, Halachah 16.)
11) baking,16This also includes cooking, roasting, or the like. In the construction of the Sanctuary, cooking was necessary for the preparation of dyes. (See Chapter 9, Halachah 1.)
12) shearing,17This and the following twelve labors are necessary for the preparation of fabric. Shearing involves removing hair or wool from an animal, whether dead or alive. (See Chapter 9, Halachah 7.)
13) whitening,18After the wool is removed from the animal, it is washed to remove dirt. (See Chapter 9, Halachah 10.)
14) beating,19Unlike Rashi and others who interpret as combing the wool, in the Rambam's Commentary on the Mishnah he translates the word into an Arabic term meaning \"beat it with a stick.\" This activity is necessary as a preliminary stage of the preparation of flax to be spun into linen. (See Chapter 9, Halachah 12.)
15) dyeing,20for most of the fabrics used in the curtains and roof-coverings of the Sanctuary were dyed. (See Chapter 9, Halachah 13.)
16) spinning,21intertwining the fibers to make thread. (See Chapter 9, Halachah 15.)
17) making heddles,22The Hebrew, literally means \"house of string.\" In the weaving process, it refers to the following practice: Weaving involves passing the threads of the woof over and under each of the consecutive threads of the warp. In order to facilitate this process, two frames are made, each possessing many threads with a loop (referred to as a \"heddle\") in the middle of these threads. The threads of the warp are passed through these loops, one from one frame, and the next from the other, consecutively. When this is completed, the weaver lifts the two frames alternately. As he raises one up, he passes the woof through. In this manner, he is able to thread the woof through the entire warp at one time. (See the Rambam's Commentary on the Mishnah, Shabbat 7:2; Keilim 21:1.)
18) mounting the warp,23See Chapter 9, Halachah 17-18, where the Rambam describes how a loom is set up. First, the threads of the warp are extended to the desired length and width. They are then attached to a rod on either side, and held taut. This is the activity referred to by this term.
19) weaving,24passing the threads of the woof between the threads of the warp. (See Chapter 9, loc. cit.)
20) undoing woven fabric,25See Chapter 9, Halachah 20.
21) tying,26This refers to a permanent knot whose tying requires professional expertise. (See Chapter 10, Halachah 1.) In the construction of the Sanctuary, the chilazon which were used for dye were caught with nets that had to be tied (Shabbat 74b).
22) untying,27This also includes untying only such knots. (See Chapter 10, Halachah 7.)
23) sewing,28at least two stitches. (See Chapter 10, Halachah 9.)
24) tearing,29in order to sew. Otherwise, one is not liable. (See Chapter 10, Halachah 10.) If a hole was found in one of the curtains of the Sanctuary, it was cut open and sewn close (Shulchan Aruch HaRav 302:4).
25) building,30any structure; similarly, leveling the ground is included in this category. (See Chapter 10, Halachah 12.) The Kiryat Sefer gives as an example, the placement of the boards of the Sanctuary in their sockets.
26) demolishing,31Here also the intent must be a constructive one: demolishing in order to rebuild. (See Chapter 10, Halachah 15.)
27) beating with a hammer,32The Kiryat Sefer points to the fashioning of the menorah in the Sanctuary.
A craftsman finishing the fashioning of a utensil concludes his work by giving several taps with a hammer to smooth the utensil's surface. Thus, this labor also includes all activities performed to apply the finishing touch to an object - e.g., polishing and shining. (See the Rambam's Commentary on the Mishnah, loc. cit., and Chapter 10, Halachah 16.)
28) trapping,33The Mishnah mentions the following seven categories as activities necessary to write a scroll. Leather hides were used to cover the roof of the Sanctuary. (See also Chapter 10, Halachah 19.)
29) slaughtering,34Although this term is usually used to refer to ritual slaughter, the intent here is taking a life through any means. (See Chapter 11, Halachah 1.)
30) skinning,35the hide of an animal to use for leather. (See Chapter 11, Halachah 5.)
31) processing [hides],36into leather. (See Chapter 11, loc. cit.) Significantly, the Mishnah (Shabbat 7:2) also includes salting the hides as a separate category of labor. Shabbat 75b, however, includes this activity in the category of processing hides and includes ruling parchment as the thirty-ninth category of labor.
32) removing hair,37For leather or parchment, smooth skin is required. (See also Chapter 11, Halachah 5, 6.)
33) cutting [leather],38This refers to making an exact cut, so that the leather can be used for a purpose. Cutting indiscriminately is a destructive activity. Hence, one is not held liable. (See Chapter 11, Halachah 7.)
34) writing,39wo letters. This activity was necessary in the Sanctuary, for a mark was made on the boards so that the same boards could be matched to each other each time they were attached together. (See Chapter 11, Halachah 9.)
35) erasing,40For if the builders of the Sanctuary erred in making a sign, they would erase it and write another in its place. In this instance as well, one is held liable only when one erases with the intent of writing two letters in this place. (See Chapter 11, loc. cit.)
36) ruling lines,41For proper writing is possible only on ruled lines. (See Chapter 11, Halachah 17.) In the Sanctuary, this labor was performed to prepare the hides to be cut.
37) kindling a flame,42This was necessary to cook the dyes. As the Rambam explains in Chapter 12, Halachah 1, one is liable for kindling a flame only when when desires to cook with it, use it for light, or desires ash. Otherwise, it is considered a destructive activity.
38) extinguishing a flame,43Here also, one's intent must be constructive - e.g., to use the charcoal produced. In the Sanctuary, this was necessary to produce an even flame for the fashioning of the metal utensils (See Chapter 12, Halachah 2.)
39) transferring from one domain to another.44All the materials necessary for the construction of the Sanctuary were brought from the private domain to the public domain (Shabbat 96b). This forbidden labor is discussed in great length. (See Chapters 12-19.)", + "All of these [forbidden] labors and all analogous activities are referred to as primary categories of labor. What is meant by an \"analogous activity\"? Plowing, digging, or making a groove [in the ground] are all considered to be primary categories of work. For each one involves digging in the ground and they all reflect a single activity.1In this and the following two halachot, the Rambam emphasizes how other activities that are analogous to the thirty-nine mentioned in the previous halachah are not considered as solely derivatives of the primary category of labor; they have the same status as the primary categories themselves. In his Commentary on the Mishnah (Shabbat 7:2) and in Halachah 9 of this chapter, he uses the term - \"labors corresponding to a single category of labor\" to describe such activities. This phrase is also used by the Mishnah, Shabbat 7:1 (although interpreted differently by other authorities).
The Kessef Mishneh quotes Rav Moshe Kohen as objecting to the Rambam's statements, for the Mishnah specifically states that there are thirty-nine such categories of forbidden labor, while according to the Rambam there would be far more. He thus considers all these other activities as derivatives.
The Maggid Mishneh does not see such a difficulty, explaining that, as the Rambam illustrates in the examples he cites in this and the following halachot, the activity being performed is basically the same as the primary category of labor. Thus it is not proper for such an activity to be called a derivative. Similarly, since these activities are identical in nature to the existing categories, it is not proper to consider them as being an additional category with regard to the total sum.
Kalkalat Shabbat adds that the activities that the Rambam mentions as analogous to the primary categories of labor are not counted as additional categories because they were not necessary for the construction of the Sanctuary.", + "Similarly, one who sows seeds, plants trees, extends trees,2One of the methods of agriculture common in the Talmudic period was to plant vines - and in certain instances, trees - by taking a branch from an existing vine or tree and, without severing it from its source, burying it in the ground. In this manner, it would sprout roots, and ultimately a new plant would grow from this base. grafts [branches to] trees,3Taking branches from one tree and grafting them to another so that they will grow. or prunes trees:4As the Rambam states in Chapter 8, Halachah 2, pruning a tree is beneficial in causing it to grow. He also explains this concept in his Commentary on the Mishnah, Sh'vi'it 4:5, \"One cuts off [branches] at a specific place to improve the tree.\"
The Eglei Tal and others note that the Rambam (Hilchot Shemitah 1:3, based on Mo'ed Katan 3a) considers pruning merely a derivative of planting with regard to the concept of forbidden labor in the Sabbatical year, while in the present context it is considered in the same status as planting itself.
The Eglei Tal resolves this difficulty on the basis of the principle that with regard to the Sabbath, it is, \"thoughtful work,\" that the Torah forbade. This principle does not apply with regard to the prohibitions against working the land in the Sabbatical year.
Accordingly, since the activities of planting and pruning are very different, pruning is considered only a derivative with regard to the Sabbatical year. With regard to the Sabbath labors, however, intent is of fundamental importance. Since the intent of both activities is the same - to enable the plant to grow - they are both given equal status. All of these [activities] are considered a single primary category of [forbidden] labor, [for] they share a commonality, since all these activities have a single intent:5With this statement, the Rambam explains the difference between the sets of activities mentioned in the previous halachah, and those mentioned in this halachah. Plowing, digging, and making a groove are very similar activities, but they differ in their objectives. The activities mentioned in this halachah, by contrast, do not resemble each other; nevertheless, they share the same intent. to cause [a plant] to grow.", + "Similarly, a person who reaps grain or legumes, one who harvests grapes, dates, olives, or figs: All these [activities] are considered a single primary category of [forbidden] labor, [for] they share a commonality, since all these activities have a single intent:6The activities mentioned in this halachah differ from those mentioned in the previous halachah in that each of the activities in this halachah involves a different type of produce. Hence, it is necessary to emphasize that they are all considered in the same status. to remove produce from [the plant] on which it grows. [The same principle applies] with regard to other forbidden categories of labor.", + "A derivative is a labor that resembles one of these categories of [forbidden] labor.7In his Commentary on the Mishnah (Shabbat 7:2), the Rambam explains that a derivative is an activity that produces a result similar to that produced by one of the forbidden labors, but differs both in the intent and the nature of the activity. What is implied? A person who cuts a vegetable into small pieces to cook is liable,8See Chapter 21, Halachah 18. As mentioned in the notes on that halachah, for the activity to be forbidden as a derivative of grinding, one must have the intent to cook it. for this activity resembles grinding. When a person grinds, he takes one [large] entity, and divides it into smaller parts. Anyone who performs an activity that resembles this is [performing] a derivative of the labor of grinding. Similarly, a person who takes a strip of metal and pulverizes it to use the powder9See Chapter 8, Halachah 15. acts as goldsmiths do;10This phrase emphasizes that to be liable, one's intent in pulverizing the metal must be for a useful purpose. If one's intent is merely destructive in nature, one is not liable. he is [performing] a derivative of the labor of grinding.", + "Similarly, one who takes milk and inserts a [piece of intestine] in it so that it curdles is liable for [performing] a derivative of separating,11Note the Jerusalem Talmud (Shabbat 7:2), which states that with regard to both this activity and making cheese, one is liable for performing a derivative of kneading. for he separates the curds from the whey.
If one made cheese from it, one is liable for [performing a derivative of building]. Whenever one collects separate entities and bonds them together so that they form a single mass, [the activity] resembles building.
Similarly, each of the primary categories of [forbidden] labor [mentioned above] possesses derivatives,12The Jerusalem Talmud (loc. cit.) states that one of the determinants of a primary category of forbidden labor is that it has derivatives. Perhaps it is to emphasize this point that the Rambam mentions derivatives for each of the thirty-nine categories of labor in the succeeding chapters. Even when the derivatives are not explicitly mentioned in the Talmud, he uses logic to define activities that fall in these categories. (See Merkevet HaMishneh.) which are determined according to the principles explained above. From the nature of the [forbidden] labor performed on the Sabbath, one can determine in which category of [forbidden] labor it should be included, or which [forbidden] labor it is a derivative of.", + "A person who willingly, as a conscious act of defiance, performs an activity that constitutes one of the primary categories of [forbidden] labor or one of the derivatives [of these categories] is liable for karet.13The Rambam is restating the principles stated in Chapter 1, Halachah 1, in terms of the concepts of primary categories of forbidden labor and their derivatives. If witnesses come, he should be stoned [to death].14As stated in Chapter 1, Halachah 1, a person is executed for the performance of a forbidden labor only if witnesses warn him of the nature of the prohibition beforehand. If [he performs such an activity] without being conscious of the transgression, he must bring a sin offering of a fixed nature.
If so, what is the difference between the primary categories of [forbidden] labor and the derivatives?15The Rambam's question is: Since one incurs the same liabilities regardless of whether one performs an activity that itself constitutes a forbidden category of labor or merely a derivative, of what importance is the definition of such categories? There is no difference except with regard to sacrifices. When a person, without being conscious of the transgression involved, performs many activities, each of which constitutes a different primary category [of forbidden labor] in one period of lack of awareness,16A person is obligated to bring a sin offering if he was unaware that the forbidden labor he performed involved a transgression, despite the fact that he performed it several times. Even if the period in which he is not conscious of the transgression lasts several weeks, he is obligated for only a single offering for each category of forbidden labor. (See Shabbat 7:1 and Hilchot Shegagot, Chapter 7.) he is obligated to bring a sin offering for every such category17Since each category of forbidden labor involves a different subject of which he was unaware, he is required to bring a different sin offering for it. [of forbidden labor].18As explained in the above- mentioned sources, a person is liable for the above only when he knows the day on which the Sabbath should be observed and is aware of the prohibition against work, but does not know of the prohibition involved in the performance of a (or several) forbidden labor(s). If, however, a person forgets the day on which the Sabbath should be observed, he is required to bring merely a single sin offering for each Sabbath he violated, regardless of how many forbidden labors he performed that day. Furthermore, a person who was totally unaware of the prohibition against working on the Sabbath is required to bring only one sin offering. This single sacrifice atones for all the Sabbaths that he did not observe.
If he performs an activity that constitutes a primary category [of forbidden labor] and its derivatives in one period of lack of awareness, he is obligated to bring merely one sin offering.19For it is the lack of knowledge of a single category of labor that is involved. All of the violations stem from the lack of awareness of a single matter. The same ruling applies if one performs several derivatives of the same category of labor (Hilchot Shegagot 7:5). If, however, one performed derivatives of two different categories of labor, one is required to bring two sin offerings (loc. cit.:6).", + "What is implied? If a person plows, sows, and reaps on the Sabbath in a single period of lack of awareness, he is required to bring three sin offerings. Even if he performs all thirty-nine [forbidden] labors without knowing of the prohibition involved - e.g., he forgot that it is forbidden to perform these labors on the Sabbath - he is obligated to bring one sin offering for each and every [forbidden] labor.20In his gloss to Hilchot Shegagot 7:3, the Kessef Mishneh quotes a responsum from the Rambam's son, Rav Avraham, which focuses on the following question: If the person is unaware of the entire concept of forbidden labor, how can we say that he is aware of the concept of Sabbath in general? Seemingly, he should be obligated for only a single sin offering. [I.e., when a person is aware of the concept of the Sabbath, but is unaware of a (or several) particular labor(s), every labor is considered an entity that requires his attention. Hence, a sacrifice is required for each labor. When, however, the entire concept of the Sabbath is unknown to him, there is but one matter of which he is unaware. Hence, only one sacrifice is necessary.]
Among the resolutions offered are that the person knew of the positive commandments associated with the Sabbath or that he knew of the prohibition associated with going beyond the Sabbath limits. Alternatively, he knew of the prohibition against forbidden labor, but did not know which labors where forbidden. From the Rambam's wording itself, another resolution can be offered: The person knew that the labors were forbidden, but did not know that they were punishable by karet.
In contrast, if he ground [grain], cut a vegetable, and pulverized a strip of metal during a single period of lack of awareness, he is required to bring only one sin offering [for each Sabbath],21The bracketed addition is based on Hilchot Shegagot 7:8-9, which explains that in these circumstances, one is required to bring a sin offering for every Sabbath on which one transgressed. for he performed only a single primary [forbidden] labor and its derivatives. The same applies in all similar situations.", + "When a person performs many labors corresponding to a single category of labor in one period of lack of awareness, he is obligated to bring only one sin offering.22As mentioned in the commentary on Halachah 2, this refers to activities that so closely resemble the activities that constitute the primary categories of labor that they are also considered to be primary labors. Despite their having this distinction, since only a single category of forbidden labor is involved, only one sacrifice is required.
What is implied? When a person sowed, planted, extended, grafted, and pruned in a single period of lack of awareness, he is obligated to bring only a single sin offering, for all of these [activities] are included in the same primary category of labor. The same applies in all similar situations." + ], + [ + "A person who plows even the slightest amount [of earth] is liable.1Since one can plant a seed in even the tiniest hole, even the smallest amount of plowing is considered significant (Shabbat 103a). One who weeds around the roots of trees, cuts off grasses, or prunes shoots to beautify the land2Our translation is based on the Rambam's Commentary on the Mishnah, Shabbat 12:2. Note Rashi and others, who offer different interpretations.
In his Commentary on the Mishnah (loc. cit.), the Rambam emphasizes that if one's intent when performing these activities is to gather the growths one is cutting, one is liable for reaping. If one's intent is to improve the tree so that it will grow better, one is liable for sowing, as stated in the following halachah. - these are derivatives of plowing. One is liable for performing even the slightest amount of these activities.
Similarly, one who levels the surface of a field - e.g., one who lowers a mound and flattens it or fills a vale - is liable for [performing a derivative of] plowing.3Note Shabbat 73b, which states that the Rambam's statements apply when these activities are performed outside. A person who performs these activities inside a house is liable for building. See Chapter 10, Halachah 12. [One is liable for performing] the slightest amount of these activities. Similarly, one who levels cavities [in the ground] to even the slightest degree is liable.", + "A person who sows even the slightest amount is liable.4One is liable for sowing even the tiniest seed, since from it, a l arge plant can grow. A person who prunes a tree so that it grows performs an activity resembling sowing.5See Chapter 7, Halachah 3, and notes. In contrast, watering plants and trees on the Sabbath is considered merely a derivative of sowing.6Since watering does not involve a seed, plant, or tree itself (as do all of the activities mentioned in Chapter 7, Halachah 2), it is considered merely a derivative of sowing. One is liable for even the slightest amount. Similarly, one who soaks the seeds of wheat, barley, and the like in water [performs] a derivative of sowing7In one of his responsa, the Rambam explains that the source for his statements is Zevachim 94b, which mentions that one is liable for soaking seeds so they sprout. Others point to Shabbat 17b, which states that one is liable for soaking vetch, a type of bean fed to cattle. and is liable for even the slightest amount.", + "One who reaps an amount the size of a dried fig is liable.8Reaping is important because it provides food for us to eat. Since an amount smaller than a dried fig is not considered a significant measure of food, one is not held liable for reaping until one reaps that amount. Plucking [fruit] is considered a derivative of reaping.9Plucking the fruit is considered merely as a derivative, because in contrast to reaping, which is done with a utensil, plucking is done by hand (Lechem Mishneh). Similarly, any person who removes produce from where it is growing is liable for reaping. Therefore, a person who removes grass growing from a rock, a parasite plant that grows on shrubs, or grasses that grow on a barrel is liable, for this is the place where they grow.10I.e., since these plants grow naturally in these places, one is held liable for removing them.
In contrast, a person who removes [fruit from a plant growing] in a flower pot that is not perforated is not liable, for this is not the [ordinary] place from which it grows.11Such plants grow naturally in the ground. By planting them in a flower pot, one separates them from their normal place of growth. Hence, they are no longer considered to be connected to their source, and according to the Torah there is no prohibition against picking fruit from such a plant. There is, however, a Rabbinic prohibition involved. (See Shulchan Aruch, Orach Chayim 336:7- 8.) If, however, the flower pot has a hole the size of a small root, [the plant] is considered as growing in the ground12It is able to receive nurture from the earth through the hole. (See Rashi, Shabbat 107b.) The above applies only in homes with earth floors where there is no interruption (except air) between the flower pot and the earth. See Shemirat Shabbat Kehilchasah, p. 326.
The difference between a flower pot that is perforated and one that is not perforated is relevant in many different contexts within Torah law. (See Hilchot Kilayim 1:2, 5:16; Hilchot Mechirah 3:16, and other sources.) and a person who picks fruit from it is liable.", + "Whenever reaping from a plant causes it to grow larger - e.g., cattle-grass or beets - a person who harvests it without knowing of the prohibition involved is liable for two sin offerings: one because he [performed the labor of] reaping, and one because he [performed the labor of] planting.13Although the person performed merely one activity, since this activity produces effects that parallel those accomplished by two separate forbidden labors, he is liable to bring a sin offering for each. Similarly, a person who prunes [a tree] and desires to use [the branches he prunes] is liable for reaping and planting.
[The following rules apply to] a clod of earth on which grass is growing: If one lifted it from the earth and placed it on staves, one is liable for uprooting. If it was supported by staves and one placed it on the earth, one is liable for planting.14Significantly, Rashi (Shabbat 81b) and others maintain that one is not held liable in this instance. Although such activity is forbidden by Rabbinic decree, since the connection between the flower pot and the ground was never interrupted, one is not considered to have uprooted the plant (Shulchan Aruch HaRav 336:12).
When figs have dried out while on the tree, and similarly, [other] trees whose fruits have dried out - a person who picks them on the Sabbath is liable15Since they remain attached to the tree, they are governed by the same rules as other fruit.
Tosafot (Shabbat 150b) maintains that this ruling applies only when the stems attaching the fruit to the tree are still fresh. If they have also dried out, one is not held liable for picking the fruit. (See Be'ur Halachah 336.) although they are considered to be detached [from the tree] with regard to the laws of ritual purity.16See Hilchot Tum'at Ochalin 2:4-5.", + "[The following rules apply to] one who uproots chicory or who prunes moist shoots:17Although the latter are most frequently used as fodder for animals, at times they are cooked and eaten by human beings. (See Sh'vi'it 7:5 and the Rambam's Commentary.) If he intends to use them as food [for human beings], the minimum measure [for which one is held liable for reaping] is the size of a dried fig.18As evident from the laws that follow, this is the minimum measure for which one is liable for all forbidden labors associated with food. Eating a lesser amount is not significant.
The Nodeh BiY'hudah (Orach Chayim, Vol. II, Responsum 34) notes that Shabbat 103a states that this measure applies when one gathers these substances in a field belonging to a colleague. When gathering in one's own field, by contrast, one is liable for even the slightest amount, since in doing so, one clears one's field, a derivative of the labor of plowing.
The Noda BiY'hudah explains that the Talmudic passage does not contradict the Rambam's decision. As mentioned in the previous halachot, one can be liable for transgressing two different forbidden labors when performing a single activity. Thus, as soon as one gathers any of these substances, one is liable for plowing. Should one one gather the amounts mentioned by the Rambam in this halachah, one is also liable for reaping. If he intends to use them as animal [fodder], the minimum measure is the amount necessary to fill the mouth of a young kid.19Based on Shabbat 76a, it appears that a mouthful of a kid is slightly less than the size of a dried fig. If he intends to use them for kindling, the minimum measure is the amount necessary to cook an egg.20This is the smallest amount of kindling wood that will be useful for a person.
[Similar measures apply with regard to the forbidden labor of] collecting food:21Although collecting food is a forbidden labor in its own right, the Rambam mentions it within the context of this halachah, because the measures for which one is held liable correspond exactly to those mentioned with regard to the previous law. If [one's intent is to use it] as [food for human beings], the minimum measure [for which one is held liable] is the size of a dried fig. [If one's intent is] for animal [fodder], the minimum measure is the amount necessary to fill the mouth of a young kid. [If one's intent is] for kindling, the minimum measure is the amount necessary to cook an egg.
Whenever the term \"an egg\" is used, the intent is an average-size chicken egg.22In contemporary measure, the size of an egg is determined as 57.6 cubic centimeters by Shiurei Torah and 100 cubic centimeters by Chazon Ish. Whenever the term \"the amount necessary to cook an egg\" is used, the intent is the amount necessary to cook a portion of an egg the size of a dried fig. A dried fig is one-third the size of an egg.23The Ra'avad states that this measure is not exact, and the actual amount is slightly larger. The difference between their opinions is based on the interpretation of Eruvin 80b and 82b. Similarly, their understanding of those passages affects their determination of many different significant measures in Torah law, for example, כדי אכילת פרס (the measure of time associated with the mitzvot and prohibitions connected with eating). The Shulchan Aruch (Orach Chayim 368:3) mentions both opinions.
[The forbidden labor of] collecting food applies only with regard to [collecting] the earth's produce.24Thus excluding salt or similar substances (Shabbat 73b). (Note the Kessef Mishneh's comments regarding the proper text of that Talmudic passage.) As the Rambam states in Chapter 21, Halachah 11, there is, however, a Rabbinic prohibition against gathering salt.
The Hagahot Maimoniot (21:8) state that just as sheaves are collected in a field - the place where produce grows - similarly, all activities that are derivatives of this forbidden labor must take place in or near the field or orchards in which the produce grows. The Tur (Orach Chayim 240) and others also accept this ruling. From Chapter 21, Halachah 11, it appears that the Rambam also follows this approach.", + "A person who collects figs25Rav Moshe Kohen mentions that a person is liable only when he collects the fruit near the grooves of trees where they grow. Nevertheless, this opinion is not accepted outright by the later authorities. (See the Shulchan Aruch HaRav 340:15 and the Mishnah Berurah 340:38.) and makes a chain from them or one who pierces a hole through dates and passes a string through them until they are collected as a single entity performs a derivative26The commentaries have not cited a direct source for the laws stated in this halachah [although there is a parallel in the Jerusalem Talmud (Shabbat 7:2)]. Some cite this as an example of the Rambam's use of his own powers of deduction to determine derivatives for forbidden labors, so that every category of forbidden labor will be associated with derivatives. of the forbidden labor of collecting sheaves. The same applies in other similar circumstances.", + "A person who threshes [an amount of grain the size of] a dried fig is liable. [The forbidden labor of] threshing applies only with regard to the earth's produce.27Rav Moshe Kohen questions this statement, for the derivatives of a forbidden labor must resemble the forbidden labor itself. Thus it is difficult to understand how the Rambam can make such a statement and also state that one is liable for extracting food or for milking an animal.
The Maggid Mishneh and the Rivash (Responsa 121) state that an animal that lives on the land (as opposed to fish and other creatures that live in the sea) can be considered as produce of the earth, because it derives its life from the earth's produce.
The Rambam's son, Rabbenu Avraham, however, does not accept the basic premise of the question and explains that a derivative of a forbidden labor can differ drastically from the forbidden labor itself. Accordingly, even though threshing applies only with regard to produce, its derivatives can involve animals (Birkat Avraham, Responsum 18).
Extracting produce from its shell28This applies to extracting kernels of grain from their husks or legumes from its pods. Nevertheless, the Eglei Tal allows one to remove the shells of onion and garlic, and Sh'vitat HaShabbat permits the removal of the hard shells of nuts. is a derivative of threshing; [a person who performs this activity] is liable. The same applies in all similar situations. Similarly, a person who milks an animal is liable for extracting food.29The Rambam's opinion is also accepted by Rashi (Shabbat 95a) and other authorities. Rabbenu Tam and other Rishonim agree that milking is forbidden according to Torah law, but consider it a derivative of other categories of labor. The Ramban (Shabbat 145) considers this merely a Rabbinic prohibition.
Note the Shulchan Aruch (Orach Chayim 305:20), which states that one may tell a gentile to milk an animal. This leniency is permitted because the animal will suffer pain if it is not milked. Other leniencies are also granted on the basis of the Rambam's statements in Halachah 10.
The question of milking animals attracted much attention in the early years of agricultural development in Eretz Yisrael, when the question arose regarding milking herds of animals when a gentile was not available. (See K'tzot HaShulchan, Vol. VI, p. 34 ff. and other sources.)
By the same token, a person who wounds an animal that has a hide30This concept is defined in Halachah 9.is liable for extracting,31Although it is universally accepted that one is liable for drawing blood from an animal, the Rishonim differ under which category of forbidden work this prohibition falls. Rashi, Shabbat 107a, mentions an opinion that extracting blood falls into the category of dyeing. Tosafot, Shabbat 75a, Ketubot 6b, offers a different interpretation, explaining that it is included in the category of slaughtering. provided he requires the blood32To use as a remedy or as food for a dog or other animal (Shabbat 106a; the Rambam's Commentary on the Mishnah, Shabbat 14:1).that flows from the wound. If, however, his intent is merely to wound [the animal], he is not liable, because his activity is destructive in nature.33See Chapter 1, Halachah 17. One is not liable unless one extracts a quantity of blood or milk equivalent to the size of a dried fig.34The Ra'avad objects to the Rambam's ruling, explaining that the minimum measures for liquids differ than those of foods. The Maggid Mishneh and the Kessef Mishneh support the Rambam's decision, explaining that since he considers these activities as derivatives of threshing, the minimum amount for which one is liable is the same as for threshing. It must be emphasized that according to the opinions of Rashi and Tosafot (see note 31), one is liable for extracting a quantity of blood smaller than the size of a dried fig.", + "When does the above apply? When one wounds an animal, a wild beast, a fowl, or the like. If one wounds a fellow man, by contrast, one is liable although one's intent is to injure, for [this activity generates] pleasure.35This ruling depends on the Rambam's decision, Chapter 1, Halachah 7, where he states that one is liable for performing a מלאכה שאינה צריכה לגופה. Although the person is performing the forbidden labor for reasons very different from those that were involved in the construction of the Sanctuary, he is held liable because he is fulfilling his intent. It causes one's feelings to cool and one's anger to subside. Therefore, it is considered \"constructive\" in nature. Accordingly, even if one does not require the blood that one extracts, one is liable.36The Ra'avad objects to the Rambam's decision, based on his interpretation (which parallels that of Rashi) of Shabbat 105b. The Rambam, however, interprets this passage differently. (See the Maggid Mishneh.)", + "The eight creeping animals mentioned in the Torah37Leviticus 11:29,30 mentions that the carcasses of these animals convey ritual impurity. There are various different opinions regarding the meanings of the Hebrew names for the species mentioned there. The Living Torah offers the following interpretation: the weasel, the mouse, the ferret, the hedgehog, the chameleon, the lizard, the snail, and the mole. have hides whose status is analogous to those of animals, beasts, and fowl with regard to the Sabbath laws.38The hides of these animals are tougher than the flesh beneath them. Therefore, there is a possibility that a wound will cause internal bleeding and that the blood will never be reabsorbed by the body. Other small creatures and crawling animals are not considered to have a hide [whose status is significant with regard to the Sabbath laws]. Therefore, one who wounds them is not liable.39The Rambam states that one is not liable for wounding other creeping animals even if one causes them to bleed. This decision is not accepted by most authorities (see Rashi and others, Chulin 46b), who maintain that one is not liable for causing these creatures to bleed internally. If, however, one causes external bleeding, one is liable.
The Shulchan Aruch (Orach Chayim 316:8) accepts the opinion of the other authorities. This decision depends on the difference of opinion mentioned in note 31 as to the category of forbidden labor of which causing bleeding is a derivative. As mentioned, the Rambam considers this activity a derivative of the labor of threshing, and threshing involves removing a substance from a hard shell. Since the hides of the other crawling animals are not tough, causing them to bleed cannot be considered a derivative of this labor. According to the opinion that bleeding is a derivative of slaughtering, however, one is liable for making any animal bleed, regardless of the nature of its hide (Ziv HaMishneh).
The question whether one may kill creeping animals that are dangerous is discussed in Chapter 10, Halachah 25 and notes.
One who wounds an animal, beast, fowl, or one of the above-mentioned eight creeping animals is liable whether he caused an open wound from which they bled or he made a bruise that caused internal bleeding.", + "A person who squeezes fruit to extract its juice is liable for extracting. One is not liable until he extracts an amount of juice equivalent to the size of a dried fig. From the Torah itself, one is liable for pressing only grapes and olives.40Rashi, Shabbat 143b, explains that the reason is that the primary purpose which grapes and olives are grown is for these liquids. With regard to other fruits, by contrast, it is not as common to use them for juice. From his Commentary on the Mishnah (Shabbat 22:1), it appears that the Rambam also accepts this rationale.
(Rabbenu Nissim gives another reason: The juices of other fruits are not considered as liquids, but as food. See Hilchot Tum'at Ochalin 1:4. The Pri Megadim and others consider these as two separate rationales.)
Note Chapter 21, Halachah 12, which states that there is a Rabbinic prohibition against squeezing other fruits that are frequently used for juice (Shabbat 144b gives as examples, berries and pomegranates). If, however, it is not common to use a fruit for juice, there is no prohibition at all against squeezing juice from it. Note also the discussion in the Beit Yosef (Orach Chayim 320) regarding squeezing lemons to make lemonade.
It is, [however,] permitted to squeeze a cluster of grapes directly into food, since a liquid that is absorbed into food is considered as food. Thus, one is considered to be extracting food from food.41Rabbenu Chanan'el does not accept this leniency and maintains that one is liable. In a responsum, Rabbenu Asher states that a person who observes this stringency will be blessed (Beit Yosef, Orach Chayim 320). Nevertheless, if one squeezes these liquids into a vessel that does not contain food,42It is prohibited to do this even if one ultimately intends to mix these beverages into food. Note, however, Shulchan Aruch Harav 320:6, which states that since one ultimately intends to mix the liquid into food, the prohibition is merely Rabbinic in nature. this is considered pressing and one is liable.
[Similarly,] one who milks directly into food43The Maggid Mishneh maintains that this law applies only on a festival, but not on the Sabbath. Since the animal may not be slaughtered on the Sabbath, it is not considered as \"food.\" Similarly, the Shulchan Aruch (Orach Chayim 505) quotes this law with regard to the laws of festivals and not with regard to the Sabbath laws. or one who sucks with his mouth is not liable.44See Chapter 21, Halachah 14. Based on this leniency, there are authorities who allow one to suck the juice from grapes and other fruits. Other authorities forbid this. (See Ramah, Orach Chayim 320:1.) One is liable only when one milks into a container.45The Shulchan Aruch HaRav 320:21 states that a person who milks an animal and lets the milk flow from the animal to the ground is not liable, for this is not the normal manner in which an animal is milked. This can be interpreted as the implication of the Rambam's words: \"One is liable only when one milks into a container.\"", + "A person who winnows or separates [an amount of food the size of] a dried fig is liable.46With regard to separation, this can also be interpreted as separating the unwanted matter (whether more or less than the size of a dried fig) to produce an amount of food the size of a dried fig (Minchat Chinuch). The Yeshu'ot Ya'akov 319:1 differs and maintains that both the food and the unwanted matter are counted when reckoning the amount equal to the dried fig. Causing milk to curdle is a derivative [of the category] of separating.
Similarly, a person who separates the dregs from liquids is liable for having performed a derivative of separating or a derivative of sifting.47See Halachah 14 and also Chapter 21, Halachah 17, for more particulars regarding the separation of dregs from liquids. [The particular category of forbidden labor is not defined,] because the labors of winnowing, separating, and sifting resemble each other.48See the Eglei Tal, who questions whether these three activities can be combined. Thus, if one winnowed an amount of grain one third the size of a dried fig, and one separated and sifted the same amount, is one liable for a sin offering under such circumstances or not? [If so,] why were they reckoned as three [separate categories? Because every labor that was performed in the Sanctuary is counted as a separate category.", + "A person who separates food from unwanted matter49Primarily, the forbidden labor of separating involves separating unwanted matter from food. In the Sanctuary, it involved separating unwanted matter - pebbles and the like - from the herbs used for the dyes. Nevertheless, if one uses a utensil that is made for the purpose of separation, one is liable even when separating food from unwanted matter.
See also the Turei Zahav 319:12 who states that the prohibition against separation applies, not only to the separation of unwanted matter from food, but also to the separation of unwanted matter from substances other than food. This opinion is accepted by the later authorities. and one who separates one type of food from another food50In this instance, since one does not wish to partake of the other food, it is considered unwanted matter, and it is forbidden to separate the food one desires from it. When, however, one separates one portion of one type of food from another portion of the same food, one is never considered to be separating (Shulchan Aruch HaRav 319:4-5; Mishnah Berurah 319:15). using a sifter or a strainer is liable. If one separates using a tray51Our translation is taken from the Rambam's Commentary on the Mishnah, Keilim 16:3. Rashi translates this as a sieve. His interpretation is accepted by most authorities. or a pot with compartments,52Our translation is taken from the Rambam's Commentary on the Mishnah, loc. cit:1. one is not liable. It is permitted to separate food by hand to eat immediately.53The Ramah (Orach Chayim 319:1) explains that \"immediately\" means \"for the purpose of the meal that one is attending.\" If one separates the food for use at a later time, one is liable, as stated in the following halachah.", + "A person who separates unwanted matter from food is liable,54As mentioned in the notes on the previous halachah, this is the primary form of the labor of separating. even if he does so using only one hand.55The word \"one\" is not found in the authoritative Yemenite manuscripts. It is, however, included in the quotation of this halachah in the Shulchan Aruch (Orach Chayim 319:4). The Mishnah Berurah 319:17 notes that some texts of the Shulchan Aruch also do not include it.
According to those versions that do include it, the intent is that using only one hand is not considered an abnormal way of performing this labor. A person who separates turmos beans from their shucks is liable, for the shucks sweeten them when they are cooked together. Therefore, one is considered to be taking unwanted matter from food and is held liable.56As explained in the notes on Chapter 3, Halachah 12, the turmos beans are very bitter and must be cooked seven times before they are edible. The shucks help absorb some of this bitterness. Hence, they are not considered as unwanted matter. (See Rashi, Shabbat 74a.)
A person who separates food from unwanted matter by hand and sets it aside [to serve] at a later time,57One is not held liable for separating food in the process of eating, for the Torah's intent was surely not to prevent a person from eating in the normal manner. Separating food and setting it aside to be used later is not necessary to allow one to eat normally. Hence, it is considered in the category of this forbidden labor (Shulchan Aruch HaRav 1-2). even later on [the Sabbath] itself, is considered to have separated for the purpose of storage and is held liable.
If there were two types of food mixed together before a person, he may separate one from the other and place it aside to eat immediately. If he separated [one from the other] and set it aside [to serve] at a later time, even later on [the Sabbath] itself, he is liable - for example, one separated food in the morning to eat in the late afternoon.58The Rambam's intent should not be misinterpreted: even if one decides to eat the food set aside at a second meal served earlier in the day, one is also held liable. It was merely common custom to eat two meals during the daytime on the Sabbath - one in the morning and one in the evening. (See Magen Avraham 319:6.)", + "A person who filters the dregs from wine, oil, water, or other liquids, using a utensil appropriate for this purpose59The Rambam's words literally mean \"their filter.\" The Shulchan Aruch 319:10 states \"filter,\" seemingly implying all filters, even one not specifically made for that liquid. is liable,60See Halachah 11. provided he removes the dregs from an amount of liquid equivalent to the size of a dried fig. One may, however, filter wine61One must, however, do so in a manner slightly different from the way one filters these liquids during the week, as the Rambam states in Chapter 21, Halachah 17. that has no dregs, or clear water, with a handkerchief or with an Egyptian basket62A basket made of woven palm branches. so they will become crystal clear.63The Rashba and other authorities differ with the Rambam, based on their interpretation of Shabbat 139b. According to the Rashba, one may filter even cloudy wine with a handkerchief or other strainer of this nature, since this is not the normal manner in which this activity is performed.
According to the Rambam, although one would not be liable for straining the wine in this manner, it would still be forbidden by Rabbinic decree. The only filtering that is permitted is filtering wine that is already fit to be drunk, so that it will become crystal clear. One might ask: Of what value is such an act? The answer is that precisely because most people would not consider this activity of value, and only the most spoiled individuals would require it, is it permitted. (According to the Rashba, such beverages may even be filtered with an ordinary filter.) Though the Shulchan Aruch (Orach Chayim 319:10) mentions the Rambam's view, the Rashba's ruling is favored.
We may pour water over wine dregs64The dregs were placed in a strainer on Friday, and one desires to pour the water over them on the Sabbath day (Rav Ovadiah of Bertinoro, Shabbat 20:2). so they will become clear.65To remove any residue of wine that might be left in the dregs (ibid.). [Similarly,] we may place a raw egg in a mustard strainer so that it becomes clear.66The intent is to mix the egg with mustard lying at the bottom of the strainer that has already been strained before the Sabbath (Shabbat 134a). In his Commentary on the Mishnah (Shabbat 20:2), the Rambam states that when raw eggs are mixed with coarse foods, they cause the lighter matter to rise above the heavier, coarse matter. Thus, by mixing the egg with the mustard, one will cause it to undergo a further process of refinement. Nevertheless, this is not included in the forbidden labor of separating.
It must be noted that the Tur (Orach Chayim 319) explains that the problem in question in this instance is that the egg yolk will pass through the strainer, while the albumen will not. Nevertheless, this is not considered a derivative of the forbidden labor of separating. The Shulchan Aruch (Orach Chayim 319:15) follows this interpretation.
When one has mixed mustard on Friday, one may stir it by hand or with a utensil to make it fit to drink [on the Sabbath].67Since the mustard is already strained and is fit to be used, there is no difficulty in stirring it further. (See also Chapter 22, Halachah 12.) Similarly, while wine is in the process of fermentation, one may pour out a barrel of wine together with the dregs over handkerchiefs, for the dregs have not been finely separated from the wine and they are still considered a single mixture.68Rashi, Shabbat 139b, explains that this straining process will not be very effective. Hence, it is permitted. Shulchan Aruch HaRav 319:14 focuses on the Rambam's words and explains that since the wine and the dregs are considered a single mixture, the forbidden labor of separation does not apply. The concept of separation applies when the desired entity and the dregs are distinct, and this is not true until the wine has completed the fermentation process. The same applies to mustard and all similar substances.69I.e., although it is forbidden to strain mustard using a strainer on the Sabbath, one may strain it through a handkerchief (Or Sameach).", + "A person who grinds [an amount of grain the size of] a dried fig is liable. One who crushes spices or herbs in a mortar is performing the labor of grinding and is held liable.70Indeed, in the construction of the Sanctuary, it was herbs that were crushed for use as dyes.
A person who cuts a vegetable that has been detached from its source [into small pieces] performs a derivative of the labor of grinding.71See Chapter 7, Halachah 5, Chapter 21, Halachah 18. In those halachot, the Rambam adds the expression \"to cook it,\" implying that one is not liable for cutting vegetables one intends to eat raw. When the Shulchan Aruch (Orach Chayim 321:12) quotes this law, it omits the above term, leading to the conclusion that one is liable even for cutting vegetables that one desires to eat raw. For this reason, in his gloss the Ramah clarifies that one is liable only when one cuts the vegetables and then stores them for later use, if one partakes of them immediately, one is not liable.
Similarly, a person who saws wood in order to benefit from the sawdust, and similarly, one who files a piece of metal is liable72See Chapter 7, Halachah 5.for filing even the slightest amount.73Because any amount of the dust he desires will be useful for him. This is evident from Chapter 18, Halachah 5. A person who chops wood is not liable [for grinding] until he produces enough chips to cook an amount of egg the size of a dried fig.74Since he intends to use the wood for kindling, he must have enough wood to perform an an activity of at least minimal importance. (See Chapter 18, Halachah 4.)", + "A person who sifts [an amount of flour the size of] a dried fig is liable.75The Rambam does not mention derivatives for this category of forbidden labor, because, as mentioned in Halachah 11, sifting resembles the categories of separating and winnowing, and it is not clear which of these categories of forbidden labor the derivatives of these activities fall under.
A person who kneads [dough76This addition follows the opinion of the Minchat Chinuch. The Eglei Tal differs, maintaining that for a person to be liable, the flour used for the dough must be this size before water is added. the size of] a dried fig is liable. Mixing earth [for use as cement] is a derivative of kneading. What is the minimum amount for which one is liable? The amount necessary to make a crucible for a goldsmith.77This measure is derived from Chapter 18, Halachah 11. The activity of mixing cement cannot be performed with ash, coarse sand, bran, or the like.78The forbidden labor of kneading involves adding water to a collection of granular substances - e.g., flour or cement - and mixing them until they cling together as a single mass. Since the substances mentioned in this clause of the halachah do not adhere to each other, one can never be held liable for performing this forbidden labor with them. As mentioned in the notes to Chapter 21, Halachot 33-34, this opinion is not accepted by all authorities.
There is another difference of opinion among the Sages and later Rabbis pertinent to this matter. Rabbi Yosse bar Yehudah (Shabbat 155b) mentions that kneading involves actually mixing the dough with one's hands. Rabbi Yehudah HaNasi differs and maintains that one is liable for kneading as soon as one pours water into flour. This opinion is accepted by some authorities (Sefer HaTerumot) and is referred to in the Shulchan Aruch (Orach Chayim 321:16).
A person who places sesame seeds, flax seeds, or the like in water is liable for kneading,79As mentioned in Halachah 2, if a person places seeds into water so they sprout, he is liable for performing a derivative of sowing. (See Mishnah Berurah 336:51 which states that this applies only when one has the intent that they sprout. A person who soaks seeds so that they soften is not liable.) If one pours water over the seeds mentioned in this halachah, one is liable for kneading. because they become attached to each other." + ], + [ + "A person who bakes [an amount of food] the size of a dried fig is liable. Just as a person is liable for baking bread, he is liable for cooking food or herbs, or for heating water. These are all one type [of activity].1According to the opinion that reckons only the labors necessary for the construction of the Sanctuary, cooking - and not baking - was the labor performed. Nevertheless, as mentioned in the commentary on Chapter 7, Halachah 1, the Mishnah (and, therefore, the Rambam) mentioned these activities in the order associated with the preparation of bread, for this was more common (Shabbat 74b).
The minimum amount of water for which one is liable for heating2As obvious from the continuation of the halachah, the intent is not to boil the water, but to warm it enough so that it is comfortable to use for washing. is an amount sufficient to wash3The Mayim Chayim states that generally water was heated for the purpose of washing. (Although hot drinks were served in that age as well, the \"cooking\" of these beverages involves mixing in other ingredients.) Note the S'dei Chemed (Vol. III, Section 1, Chapter 230), which questions whether heating water (for purposes other than washing) is prohibited by the Torah. a small limb.4As stated in Chapter 18, Halachah 2, this refers to the amount of water necessary to wash the small toe of a newborn baby. The minimum amount of herbs for which one is liable is the amount required to serve the purpose for which they are being cooked.5The Ra'avad objects to the Rambam's statements, stating that our Sages (Tosefta, Shabbat, Chapter 10) mentioned a minimum measure, the amount necessary to dye a small cloth used as a hair-net. The Lechem Mishneh attempts to resolve the difference of opinion, explaining that the Rambam also recognizes that measure (as reflected in Chapter 18, Halachah 2). Depending on the nature of the dye used, however, there is a difference in the amount of cooking necessary to dye the cloth.
Rav Kapach accepts the principle stated by the Lechem Mishneh, but notes that the minimum measure for dyeing is specifically stated by the Rambam in Halachah 14 of this chapter as \"enough to dye a thread four handbreadths long.\"", + "A person who places an egg next to a kettle so that it will become slightly cooked6In his Commentary on the Mishnah (Shabbat 3:2), the Rambam translates the Hebrew תתגלגל as referring to \"mixing\" or to \"becoming slightly cooked.\" is liable if the egg becomes cooked, for a person who cooks with a derivative of fire7In his Commentary on the Mishnah (loc. cit.), the Rambam explains that the kettle had already been removed from the fire. Nevertheless, because it remained hot from the fire's heat, it is considered a \"derivative of fire.\" is considered as if he cooked with fire itself.
Similarly, a person who washes aged salted fish8Before the era of refrigeration, salt was used a preservative. Rashi (Shabbat 145b) states that this refers to fish that was preserved by salt for over a year. or sole9Our text is based on Rav Kapach's translation of the Rambam's Commentary on the Mishnah, Machshirin 6:3. Other commentaries offer different translations.- a very thin, soft fish - with hot water is liable. Washing them with hot water completes the cooking process they require.10Note Hilchot Sh'vitat Yom Tov 6:4, where the Rambam mentions small fish whose cooking is completed by washing them with hot water. Perhaps there he is also referring to sole. Alternatively, perhaps even large sole can be prepared merely by pouring hot water over them. The same principles apply in other similar situations.", + "A person who breaks open an egg over a warm cloth, over sand, or over the dust of the roads that are heated by the sun is not liable11Even if the food cooks thoroughly, one is not liable, because this is not the ordinary way food is cooked. even though it becomes roasted, for the derivatives of the heat of the sun are [governed by] different [laws than those governing] the derivatives of fire. Nevertheless, the Sages instituted a decree forbidding cooking with [the derivatives of the heat of the sun], lest [one cook with] the derivatives of fire.12Were one to be allowed to cook by using substances warmed by the sun, one might err and cook using substances warmed by fire. It is, however, permitted to leave food to be cooked by the sun itself (Shabbat 39a; Hilchot Shabbat, Chapter 22, Halachah 9). Similarly, a person who cooks using the [hot] springs of Tiberias and the like is not held liable.13Although one of the Sages states that a person who cooks in the hot springs of Tiberias is liable, the Talmud immediately clarifies that the intent is \"liable for 'stripes for rebelliousness,' the punishment given for violating a Rabbinic ordinance (Shabbat 40b).
A person who cooks food that has been completely cooked, on a fire,14This statement implies that until the food is completely cooked, one is liable for cooking. This relates one of the points of difference between the Rambam and the Ashkenazic halachic authorities who were cited in our commentary on Chapter 3, Halachah 4. The latter maintain that since food that is one-third or one-half cooked is fit to be eaten, there are leniencies with regard to the laws governing leaving food to warm on the Sabbath and returning food to a fire on the Sabbath. The Rashba (as quoted by the Maggid Mishneh) develops this view further and maintains that once food has reached this stage of being cooked, one is not liable for cooking it further.
The Rambam (Chapter 22, Halachah 8), however, maintains that if food has been completely cooked one may place it in hot water on the Sabbath to warm. The Shulchan Aruch (Orach Chayim 318:4), however, follows the view of the Ashkenazic authorities who accept this leniency only when the food is dry. The Shulchan Aruch (loc. cit.:5) also questions if this leniency also applies with regard to food that was baked or roasted. or who cooks food that does not need to be cooked15Shabbat 40b mentions this principle with regard to oil. Other examples are fresh fruits and vegetables that are usually eaten raw (Rabbi Akiva Eiger). at all is not liable.16As mentioned in Chapter 1, Halachah 3, the use of the term \"not liable,\" פטור in Hebrew, also implies that this activity is forbidden according to Rabbinic decree. Thus, recooking food or cooking fresh produce on the Sabbath is definitely forbidden.", + "When one person brought fire, another brought wood,1The Rambam's ruling is based on Beitzah 34a and the Tosefta, Shabbat 12:4. There are, however, slight differences between the wording chosen by the Rambam and the wording of those sources. Furthermore, the Talmud implies that the person who brought the fire is liable, not for performing a derivative of the labor of cooking, but for the labor of kindling. (See Rashi, loc. cit.) This is definitely not the Rambam's intent.
In resolution of this difficulty, the Kessef Mishneh quotes his teacher, Rav Ya'akov bei Rav, who explains that the first clause describes a situation in which all the individuals performed their act virtually simultaneously, with a shared intent. Hence, since the end result of their activity is the performance of a forbidden labor, all are held liable as if they had performed the labor themselves. another brought a pot,2As the Ra'avad mentions, Beitzah (loc. cit.) interprets this as referring to a situation where a new pot is used. Thus, heating the pot hardens it as would heating in a kiln. This is is also a derivative of the labor of cooking. (See Halachah 6 and Hilchot Sh'vitat Yom Tov 3:11.)
According to the explanation of the Kessef Mishneh mentioned above, this is unnecessary. Since the pot was brought together with the other elements for the sake of cooking, the person bringing it is liable, even if it is an old pot. another added water,3Even those who do not accept the explanation of the Kessef Mishneh would hold such a person liable, since a person is liable for heating water, as explained in Halachah 1. another put in meat,4Here too, the obligation is clear, for the person is cooking food. another put in spices,5Since the spices contribute flavor to the food, adding them to the pot is sufficient to make one liable for cooking, even according to the opinions that do not accept the explanation of the Kessef Mishneh. and another stirred it,6for stirring hastens the cooking process. The Shulchan Aruch (Orach Chayim 318:18) emphasizes that one is liable for stirring only when the food is not completely cooked. Once it is cooked, there is no prohibition against stirring.
The Ramah (loc. cit.) states that even after food is completely cooked, one should not stir it. The later authorities emphasize that although there is reason to follow this stringency with regard to stirring, there is no difficulty in removing food from the pot if it is already cooked and removed from the fire. (While the pot is cooking this is forbidden, for in the process of taking out the food, one will stir the remaining food.) See Chapter 3, Halachah 11. all are liable for cooking. For anyone who performs an activity that is necessary for cooking is considered as [having performed that forbidden labor].
If, by contrast, one put down the pot, another came7According to the Kessef Mishneh, this is the key phrase in understanding the difference between the first clause and the second. \"Another came\" - i.e., he came after, and without any connection, to the first individual. Hence, the responsibility is not shared by the entire group. Accordingly, since the actions of the persons mentioned first could not bring about cooking in their own right, they are not held liable. and added water, another came and added meat, another came and added spices, another came and brought fire,8The person bringing the fire would probably be liable for kindling, but that is not the Rambam's concern in this halachah. He is not liable for cooking, for without the wood the flame would burn out in the near future. another came and placed wood on the fire,9Once the wood begins to burn, the fire will have the potential to cook the meat. Hence, the person who brings it is liable. and another came and stirred,10Since the person stirred the food after it began to cook, he is liable. Although he acted independently of the others, the act he performs in its own right is sufficient to incur liability. it is only the latter two who are liable for cooking.", + "When a person places meat over coals, and a portion the size of a dried fig becomes [thoroughly] roasted, he is liable even when the portions that are roasted are [separate, and located] in two or three portions [of the piece of meat].17Although the places where the meat cooked are separate, their size is combined, and the person is held liable if the sum reaches the size of a dried fig.
When there is not a portion the size of a dried fig that has become [thoroughly] roasted, but the entire [piece of meat] becomes half-cooked,18This is the Rambam's definition of the term used by our Sages' כמאכל בן דרוסאי, \"like the food of ben D'rosai.\" Rashi (Shabbat 20a) relates that ben D'rosai was a wanted bandit who would eat his food hurriedly because he was always running to avoid detection.
Significantly, Rashi interprets כמאכל בן דרוסאי as being only one-third cooked. The Shulchan Aruch (Orach Chayim 254:2) and many later authorities quote the Rambam's view. The Mishnah Berurah 253:38, however, states that in a difficult situation, one may rely on Rashi's opinion. one is liable.19Since the meat can be eaten in its present state, one is liable for cooking it. If, however, it is half-cooked from one side only, one is not liable until one turns it so that it becomes half-cooked on both sides.
If a person forgot20The addition of this term is significant. Shabbat 4a also mentions this law in an instance when one purposely violated the Sabbath laws. The Rambam explains that this leniency applies even when one performed such an activity בשוגג. (See the Maggid Mishneh; note also the Lechem Mishneh's objections.) and attached a loaf to an oven on the Sabbath, but remembered [the prohibition involved afterwards], he21But not a colleague (Magen Avraham 254:21). Since removing the loaf from the wall of the oven in previous eras involved a Rabbinic prohibition (as mentioned in Chapter 22, Halachah 1), this was forbidden. A person is not allowed to sin so that his colleague will merit. may remove it22The Rabbis explain that it is desirable to remove the bread in an abnormal manner, because of the prohibition mentioned above. Nevertheless, if it is impossible to do so before the loaf bakes, one may remove it in the ordinary fashion so that one does not transgress the prohibition against baking (Shulchan Aruch HaRav 254:12; Mishnah Berurah 254:41).
It must be emphasized that the baking procedure followed today is different from that referred to by the Rambam. At present, there is no prohibition involved in removing a loaf placed in the oven to bake. before it bakes23The commentaries question when a person becomes liable for baking. Is it when a crust forms (see Chapter 3, Halachah 18), or must the loaf bake thoroughly? (See Tosafot, Menachot 57b, which compares the forming of a crust to food cooking to the point of being כמאכל בן דרוסאי.) and causes [him to be liable for performing a forbidden] labor.", + "A person who melts even the slightest amount of metal or who heats a piece of metal until [it glows like] a coal24The commentaries question the difference between this point and the ruling of Chapter 12, Halachah 1, that a person who heats iron is liable for kindling. Rav Kapach explains that the difference depends on the nature of the metals involved. All other metals are made more pliable when heated. Iron, in contrast, becomes harder when heated and then placed into water. Therefore, its processing is associated with the labors of kindling and extinguishing, which have to do with making charcoal. (See the commentary on that halachah.) performs a derivative [of the forbidden labor] of cooking.25This halachah emphasizes that the forbidden labor of cooking applies to substances other than food. The Rambam explains this concept in his Commentary on the Mishnah (Shabbat 7:2) when defining the nature of the forbidden categories of labor. Similarly, a person who melts wax, tallow, tar, brown tar, or pitch, and the like performs a derivative [of the forbidden labor] of cooking and is liable.
Similarly, a person who heats an earthenware utensil until it becomes hard clay is liable for cooking. The general principle is: Whether one softens a firm entity with fire or hardens a soft entity, one is liable for cooking.", + "One who shears wool26The Rambam has concluded his description of the eleven categories of forbidden labors associated with the preparation of food, and with this halachah begins discussion of the categories of forbidden labors associated with the preparation of clothing. or hair from an animal or a beast - whether alive or dead - is liable. [This applies even when he] removes [these substances] from skin.27I.e., a surface where hair or wool that would be useful for making a garment does not grow.
What is the minimum measure for which one is liable? Enough to spin a thread that is twice the length of a width of a sit from it.28This is the minimum measure for which one is liable for performing the labors associated with making thread. How long is the width of a sit? The distance from the thumb to the first finger when they are extended as far as possible.29In three different places in his Commentary on the Mishnah, the Rambam defines the term \"the width of a sit\": Orlah 3:2, Shabbat 13:4, and Keilim 13:4. In these sources, he defines the width of sit as he does in this halachah. (See also Halachah 10 where the Rambam states that twice this measure is equivalent to four handbreadths.)
In the sources mentioned above, and similarly in Halachah 18, the Rambam differentiates between the terms sit and \"the width of a sit.\" Note that Rashi defines both these measures differently. This is approximately two thirds of a zeret.30A zeret is defined as the distance between one's thumb and pinky when one's hand is fully extended. This is understood to be half a cubit, three handbreadths (24 centimeters according to Shiurei Torah, 30 centimeters according to Chazon Ish).
A person who tears off the wing of a bird [is liable for performing] a derivative of shearing. One who spins wool from a living animal31Although the women preparing the goats' hair for the Sanctuary spun it while it was on the goats themselves (see commentaries to Exodus 35:26 , one is not liable for performing such an activity on the Sabbath, for this is not the ordinary manner in which one spins thread (Shabbat 74b). is not liable, for this is not the ordinary manner of shearing, nor is this the ordinary manner of beating, nor is this the ordinary manner of spinning.", + "A person who cuts his nails, his hair, his mustache, or his beard [performs a] derivative [of the forbidden labor] of shearing and is liable.32As mentioned in Chapter 1, Halachah 7, the Rambam holds one liable for performing a מלאכה שאינה צריכה לגופה, a forbidden labor for a purpose different from the purpose for which the labor was performed in the Sanctuary. In the notes on that halachah, it is explained that this decision is not shared by all authorities.
According to the authorities who differ, there is a difference of opinion whether or not one is liable for cutting one's hair and nails. Tosafot (Shabbat 94b) maintains that in the construction of the Sanctuary, the labor of shearing was performed for the sake of the wool. Therefore, unless a person had a need for his hair or nails, he would not be held liable. The Rivash (Responsum 394), however, explains that before they were used, the tachash skins were shaved to remove the hair. Hence, if one cuts off one's hair or nails for cosmetic purposes, one is liable. (See, however, the notes on Chapter 11, Halachah 5, which differentiate between the forbidden labor of shearing and the forbidden labor of smoothing.) [This applies] provided one cuts them using a utensil. If one removes them by hand, one is not liable.33Since this is not the usual way of cutting hair or nails, one is not liable. (See also Chapter 22, Halachot 13-14, which discuss the Rabbinical prohibitions involved with cutting hair.) [The above applies regarding both] one's own [nails and the like] and those of a colleague.34The popularly accepted text of the Rambam's Commentary on the Mishnah (Shabbat 10:7) states that one who removes a colleague's hair or nails is liable even if he does so by hand. Rav Kapach maintains that the original text of the Rambam's Commentary on the Mishnah in fact makes such a statement, but that the Rambam amended the text, and the final version resembles the rulings of this halachah.
Similarly, a person who cuts a wart from his body, whether using a utensil35The Maggid Mishneh protests the decision that a person who cuts off a wart with a utensil is not liable, pointing to Eruvin 103a, which appears to obligate one for such an activity.
The Radbaz (Vol. V, Responsum 1521) explains the Rambam's ruling, stating that this applies only in the Temple. A wart is considered a blemish that makes an animal unfit for sacrifice and a priest unfit for service (see Hilchot Bi'at HaMikdash 7:10), and by removing the wart one becomes fit for service. Thus, one is liable, not for performing the forbidden labor of shearing, but for the labor of מכה בפטיש, making an entity ready for use. (See also the Tzafenat Paneach, who offers a similar interpretation.)
Note, however, Shulchan Aruch Harav 340:3 and the Mishnah Berurah 340:6, which state that the liability for cutting a wart stems from the forbidden labor of shearing. or by hand is not liable. [The above applies regarding both] one's own [warts] and those of a colleague.
It is permitted to remove a wart in the Temple by hand,36Not only is one freed of liability, but doing so is permitted, because this is not the ordinary process. Although outside the Temple, this would be forbidden as a sh'vut (Rabbinic decree), there are no such restrictions in the Temple. but not with a utensil. If it is dry, one may cut it off with a utensil,37Note the Ma'aseh Rokeach, which states that since the wart was dry and shriveled, it is considered as if it had been removed already. Nevertheless, as Shulchan Aruch HaRav (loc cit.) and the Mishnah Berurah (loc cit.) state that outside the Temple it is forbidden to remove a wart even if it is dry and shriveled. [in order to] take part in the Temple service.", + "How much hair is it necessary for a person to remove with a utensil to be liable? Two hairs.38Two hairs are significant, and, therefore, one who cuts them off is held liable. If one removes a grey hair from dark ones, one is liable for removing even one.39Since one desires to appear young, removing even a single grey hair is significant. This applies to both men and women. Note also the Rambam's statements in Hilchot Avodat Kochavim 12:10, which prohibit a male from doing this even during the week, since by doing so, he would be adorning himself as a woman does.
[The following rules apply to] a nail when the majority of it has been split, or to strips of flesh that have begun to peel: If they have split upward40Note the gloss of Rav David Arameah and also the Shulchan Aruch (Orach Chayim 328:31), which questions whether \"upward\" means towards the end of the finger or towards the body. Since there is no clear cut answer, one must act stringently; in practice, it is forbidden to remove such a nail at all (Mishnah Berurah 328:99). and annoy the person, one may remove them by hand, but not with a utensil. If, however, one removes them with a utensil, one is not liable.41Since the majority of the nail has split or the skin has peeled, the remainder is considered as if it has already been removed according to the Torah. The prohibition against removing it is merely Rabbinic in nature and is waived because of the annoyance the person is suffering when he removes them by hand - i.e., in an abnormal manner (Mishnah Berurah 328:96).
If they do not annoy the person, it is forbidden to remove them even by hand. If the majority has not been split [nor has begun to peel], it is forbidden to remove them even by hand, and one who removes them with a utensil is liable.", + "A person who whitens wool, linen, wool to be dyed crimson,42Our translation follows the Biblical meaning of the word שני. There is, however, a difficulty - what is the difference between this fabric and ordinary wool. The Avnei Nezer (Orach Chayim 157) explains that this refers to wool that has already been dyed crimson. Others note that at times שני can also refer to silk. See Rav Kapach's notes to Hilchot Sefer Torah 9:3. or any other fabrics that are ordinarily whitened is liable.
What is the minimum measure for which one is liable? [An amount of fibers large enough] to produce a thread as long as twice the width of a sit - i.e., four handbreadths.43See Halachah 7.", + "Laundering clothes is a derivative of the [forbidden] labor of whitening and causes one to be liable.
A person who wrings out a garment until the water44Note the Kessef Mishneh, who states that according to the Rambam, this prohibition applies also to liquids other than water.
This is a matter of question. Tosafot (Ketubot 6a) and the Tur (Orach Chayim 320), differ, and maintain that one is liable only for wringing out water. [absorbed] in it is discharged is considered as one who launders45The Maggid Mishneh notes that the Rashba and others view wringing out liquids as related to two different forbidden labors. According to these authorities, wringing out water is a derivative of laundering, while wringing out other liquids relates to the forbidden labor of threshing.
The Ramban, however, states that although squeezing juice from fruits is considered to be a derivative of threshing, squeezing liquids other than water from garments is not. Some commentaries have associated this with the principle mentioned in Chapter 8, Halachah 7, \"[The forbidden labor of] threshing applies only with regard to the earth's produce.\"and is held liable.46See Chapter 22, Halachah 15, which mentions the Rabbinic prohibitions enacted as safeguards for the Torah prohibition against wringing out liquid. Wringing out [a garment] is one of the activities necessary for laundering, as stirring is one of the activities necessary for cooking.
There is no concept of wringing out hair.47Rashi (Shabbat 128b) explains that hair never absorbs water. Similarly, one is not liable for wringing out leather.48The Avnei Nezer (Responsum 157) explains that since the Rambam considers wringing out liquids as a derivative of whitening, this will apply only when wringing out the liquid will affect the color of the entity from which one is extracting it. This will not happen with regard to hair or leather.
It must be noted that the Shulchan Aruch (Orach Chayim 302:9) forbids rubbing leather to clean it. Shulchan Aruch HaRav 302:19 states this is merely a Rabbinic prohibition (thus following the Rambam's view). The Mishnah Berurah 302:39,42, however, differs and maintains that one is liable for such an act.", + "One who beats49Our translation of the Hebrew נפץ is based on the Rambam's Commentary on the Mishnah (Shabbat 7:2). Since these fabrics are natural, beating them makes them more pliable. Other authorities translate נפץ as \"comb\" - i.e., comb impurities from the fibers. wool, linen, wool to be dyed crimson, or any other similar fabrics is liable. What is the minimum measure for which one is liable? [An amount of fibers large enough] to produce a thread four handbreadths long.
A person who beats animal sinews until they become like wool, so that [cord]50Cord made from animal sinews is used to sew Torah scrolls and tefillin. can be spun from them, is liable for performing a derivative of beating.", + "A person who dyes a thread that is four handbreadths long or fabric from which a thread of this length can be spun is liable.
A person is not liable unless the dye he uses will make a permanent [change in the article's color]. When the application of color will not have a permanent effect - e.g., one who applies red clay or vermilion to iron or brass and colors it is not liable, for it can be removed immediately without dyeing it at all. Whenever a person performs a labor that does not have a permanent effect on the Sabbath,51We have translated the Rambam's wording literally, although it appears somewhat clumsy, because of a concept that can be derived from it. Permanence is a relative concept in our world. Hence, when a person performs an activity that appears permanent on the Sabbath itself, he can be held liable for it although later there is a possibility for change (Rav Kapach). he is not liable.52Shabbat 12:1 states, \"Anyone who performs a labor - and that labor has an enduring effect on the Sabbath - is liable.\"", + "A person who creates a color is liable [for performing] a derivative of the labor of dyeing.53The source for the Rambam's ruling is a matter of question. The Maggid Mishneh mentions Shabbat 18a, which states that a person who mixes a concentrate of ink with water is liable.
The Ra'avad objects to the Rambam's decision, noting that although in the construction of the Sanctuary, the dyes were made by cooking the herbs in water, the Talmud states that one is liable only for cooking and does not mention the dyeing of the water.
The Maggid Mishneh explains that in truth, a person would be liable for two transgressions by cooking dyes: for cooking and for dyeing the water. The Talmud mentions cooking only, because that is the subject of the discussion. Rav Kapach offers a unique explanation, stating that the Rambam is not speaking about instances when water is dyed through cooking, but when two liquids of different colors are mixed to cause a new tint.
There are authorities [Ginat Veradim (Section 3, Chapter 9) and HaElef Lecha Shlomo] who accept the Rambam's ruling and on this basis state that one should not make tea or coffee on the Sabbath, for one is coloring the water. The Mishnah Berurah 318:39 and the K'tzot HaShulchan state emphatically that there is no concept of dyeing foods. What is implied? One mixed gallnut juice into vitriol54Vitriol is produced by the rusting of metals. As mentioned in Hilchot Tefillin 1:4, when both these substances are mixed together, a black ink which leaves a permanent mark is produced. until the entire mixture turned black, or mixed isatis55A plant producing a deep blue dye. into saffron water56Which is yellow. until the entire mixture turned green and the like.
What is the minimum measure for which one is liable? [An amount of dye large enough] to dye a thread four handbreadths long.", + "A person who spins a thread four handbreadths long from any fibers [from] which [thread] is spun is liable. This includes spinning wool, linen, [camel] hair, goat's hair,57Others render the Hebrew notzah as \"down.\" animal sinews, and any other fibers of this nature.
A person who makes felt is liable for [performing] a derivative [of the forbidden labor] of spinning if he makes felt from fibers that could be used to spin a thread of ordinary thickness that is four handbreadths long.58The Ra'avad questions the Rambam's ruling. Rav Levi ibn Chaviv supports the Rambam's position, explaining that the intertwining of fibers necessary to make felt resembles spinning.", + "A person who makes two heddles is liable.59The Hebrew בתי נירין is generally translated as \"houses of string.\" In the weaving process, it refers to the following practice: Weaving involves passing the threads of the woof over and under each of the consecutive threads of the warp. In order to facilitate this process, two frames are made, each possessing many threads with a loop (referred to as a \"heddle\") in the middle of these threads. The threads of the warp are passed through these loops, one from one frame, and next from the other consecutively. (See also Rav Kapach's commentary, which explains that nir in Arabic means woof. Thus בתי נירין would mean \"houses for the woof\" - i.e., holes through which the woof thread is passed.)
When this is completed, the weaver lifts the two frames alternately. As he raises one up, he passes the woof through. In this manner, he is able to thread the woof through the entire warp at one time. (See the Rambam's Commentary on the Mishnah, Shabbat 7:2 and Keilim 21:1.)
A person who makes a sifter, a strainer, a basket, a hairnet, or one who weaves a rope bed [performs] a derivative [of the forbidden labor] of making heddles;60All these objects are made by weaving materials other than thread. It is questionable why the Rambam considers them as derivatives of this category of forbidden labor and not the labor of weaving. when he makes two frames of any one of the above, he is liable. Similarly, a person who makes two frames of any object that is made frame by frame like the above is liable.", + "Weavers generally stretch out the threads [of the warp] to the desired length and width of the fabric. Two people hold [the beams to which the ends of the threads are connected], one from one side and one from the other side. A person beats the threads with a rod and aligns them so that they lie one next to the other, [all of the] warp threads without the woof.
Extending the threads as the weavers do is called mounting the warp. A person who [extends these threads] so they are taut is called one who sets the warp. Bending [the loom] and inserting the woof between the warp [threads] is called weaving.", + "The person who mounts the warp is liable. This is one of the [39] primary categories of [forbidden] labor. The person who beats the threads until they separate and then aligns them performs a derivative of mounting the warp.61This halachah presents a unique question with regard to the authenticity of the different versions of the Rambam's Commentary on the Mishnah (Shabbat 7:2). The popular version of the text cites Shabbat 75b, which relates that the number of categories of forbidden labor, \"forty minus one,\" is repeated at the conclusion of the Mishnah to negate the opinion of Rabbi Yehudah, who maintains that beating the threads of the warp and straightening them (see Halachah 19) should be considered as categories of forbidden labor. Instead, they are derivatives of the labors of mounting the warp and weaving.
In his version of the Commentary on the Mishnah, which is based on authoritative manuscripts, Rav Kapach states that these two activities are derivatives of מכה בפטיש , \"completing a task.\" (See Chapter 10, Halachah 16.) According to this version of the text, originally the Rambam relied on another source and later, when authoring the Mishneh Torah, he changed his opinion based on the Talmud. What is the minimum measure for which one is liable? Preparing a fabric that is two fingerbreadths wide.62Shabbat 13:4 states that a person is liable for weaving the fullness of a sit. In his Commentary on the Mishnah, the Rambam differentiates between \"the width of a sit\" as defined in Halachah 7, and \"the fullness of a sit.\" The latter term refers to the distance between the thumb and the index finger when open, but not stretched. This is two fingerbreadths. [Note Rashi (Shabbat 105b) who offers a different interpretation.]
Similarly, a person is liable for weaving two threads [of a fabric] two fingerbreadths wide. [The above applies] whether one began the weaving [of a garment] or whether one wove two additional threads on a garment that had already been begun by another weaver. If one wove only a single thread, but completed the garment by doing so, one is liable.63Since one completes the garment with this thread, one's actions are significant despite being slight.
If one weaves two threads a width of three frames at the end of a fabric, one is liable.64Here also, although the weaving does not have the width normally required, since it is significant (for it makes a hem), one is held liable. To what can this be compared? To weaving a thin belt, three frames wide.", + "A person who straightens the threads and separates them in the midst of the weaving process [performs] a derivative [of the labor] of weaving.65See the notes on the previous halachah, which discuss the Rambam's Commentary on the Mishnah (Shabbat 7:2).
Similarly, one who braids hair [performs] a derivative [of the labor] of weaving.66This refers to hair that has been cut already. Braiding hair that is still attached to a person's head is forbidden by the Rabbis. (See Chapter 22, Halachah 26.) The measure for which one is liable is making a braid two fingerbreadths long.", + "One who is בוצע two threads is liable. בוצע refers to the separation of woven fabric.67The Ra'avad objects to the Rambam's definition of this activity. He offers a definition similar to that of Rashi, Shabbat 73a, stating that בוצע resembles פוצע and refers to cutting off the remaining unwoven threads after the weaving process is completed. One is liable for [the labor of] בוצע whether one removes the woof from the warp or the warp from woof.
[The above applies provided that] one is not acting with a destructive [intent], but rather with the intent to improve [the garment]. For example, there are people who mend [tears in] very light garments. First, they undo the weave. Afterwards, they mend the garment, and then reweave the threads that they undid.68When a garment is mended in this fashion, the mending is hard to detect, because it is rewoven. [In this manner,] they join two garments or two tears together.
A person who undoes a braid for the sake of fixing it [performs] a derivative [of the labor] of בוצע.69As mentioned previously, every category of labor has a derivative. If braiding is a derivative of weaving, one may assume that unbraiding is a derivative of unweaving. The minimum measure for which one is liable is the same as the minimum measure for בוצע." + ], + [ + "A person who ties a knot which is intended to remain permanently and which can be tied [only] by craftsmen1A knot that requires professional expertise and cannot be tied by an untrained person. is liable. Included in this category are the knots tied by camel drivers, the knots tied by seamen, the knots tied by shoemakers when making shoes and sandals.2The fishermen who would catch chilazon that were necessary for the construction of the Sanctuary would tie their nets with special knots that required professional expertise. Similarly, these knots were intended to remain permanently. Therefore, tying such a knot is considered a category of forbidden labor.
It must be emphasized that Rashi and Rabbenu Asher do not accept the criteria mentioned here by the Rambam (which are based on the Halachot of Rabbenu Yitzchak Alfasi from Shabbat 111b). They maintain that tying a knot with the intention that it remain permanently causes one to be liable if the knot is strong enough to remain, even though tying the knot does not require professional expertise.
The Shulchan Aruch (Orach Chayim 317:1) follows the Rambam's perspective. The Ramah, however, rules according to the view of Rashi and Rabbenu Asher.
One who ties a knot that is intended to remain permanently, but does not require a craftsmen [to tie it], is not liable. A knot that will not remain permanently and does not require a craftsman may be tied with no compunctions.", + "How is [the intermediate category] defined? If one of a person's sandal straps tore and he tied it, a rope tore and one tied it, one tied a rope to a bucket, or one tied the bridle of an animal, the person is not liable. The same applies to all other knots that do not require professional expertise, but are always tied with the intention that they remain permanently.3According to Rashi and Rabbenu Asher, one would be liable for tying such knots.
Any knot that is not intended to remain permanently is forbidden to be tied using a knot that requires professional expertise.4Rabbi Yosef Korcus explains the difference between the two clauses of this halachah. Since the knots mentioned in the first clause are intended to last permanently, one would think that one is liable. Therefore, the Rambam emphasizes that one is not.
By contrast, since the knots mentioned in the second clause are not intended to last permanently, one would think that it is permitted to tie them. Hence, the Rambam emphasizes that this is forbidden.", + "A woman may tie the opening of her cloak although it has two openings.5This law - and most of the subsequent clauses of this halachah - are based on Shabbat 15:2. In each of the clauses, the Rambam (based on the Talmud) further develops the concepts stated in the Mishnah.
In this instance, Shabbat 112a explains that such a cloak had two straps, each one extending from one corner of the garment to the other. Since a woman could remove the garment by untying only one strap and slipping it over her head, there is reason to think that one of the knots would be considered as permanent, and therefore forbidden to be tied on the Sabbath. Nevertheless, this hypothesis is not accepted, and tying and untying both knots is permitted. She may tie the strands of a hairnet although it hangs loosely on her head.6Shabbat (loc. cit.) relates that these nets are also tied to a woman's hair. Hence, since the net is not tight fitting, it could be slipped off without untying it. Thus one might consider the knot as permanent. Nevertheless, since usually, these nets are untied, there is no difficulty in tying them.
One may tie the straps of shoes and sandals that are tied around one's foot when donning them.7Since they will be untied when the shoes are removed, tying them is permitted. One may tie pouches of wine and pouches of oil although they have two protrusions.8Shabbat (loc. cit.) explains that the pouches were tied at each of these protrusions. Although the liquid could be removed by opening only one of them, neither of the knots is considered to be permanent, because it was customary to open both knots, for then the liquids flowed more freely. One may tie a pot of meat although it is possible to remove the meat without untying the knot.9Shabbat (loc. cit.) states that although the food could be removed from the pot without untying the knot, we do not consider the knot permanent. We assume that the people will follow the usual practice and untie the knots before opening the pot.
One may tie a bucket with a linen cord, a belt or another similar entity, but not with an ordinary rope.10It is forbidden to tie a bucket with an ordinary rope, because it is likely that one will leave the rope there permanently. A linen cord, a belt, or another similar entity is not really fit for this purpose. Hence, it is probable that one will untie it after using it (Maggid Mishneh, based on Shabbat 113a).
Even though the Rambam would maintain that tying an ordinary rope to a bucket does not make one liable according to Torah law, there is still reason for this additional decree. One may tie a rope before an animal or tie it to an animal's foot so that it will not go out, although this involves two knots.11The animal's owner closed the stall by tying a rope before it, tying it to both ends of the entrance (or, according to other commentaries, by tying two ropes). Although the stall could be opened by untying only one knot, we do not assume that the rope(s) will be left there permanently (Shabbat 112b).
If a rope is tied to a cow, one may tie it to its feeding trough. If a rope is tied to a feeding trough, one may tie it to a cow. One may not, however, bring a rope from one's home and tie it to [both] a cow and a feeding trough. If, however, one has a weaver's rope which one is permitted to carry,12This phrase is the key to the Rambam's understanding of this law (which is based on Shabbat 113a). Since tying the animal does not necessitate using a knot that requires professional expertise, the Rambam would not consider it prohibited according to Torah law. And as the Rambam states, since the intention is not to leave the animal tied permanently, there is no reason for even a Rabbinic prohibition. Nevertheless, since it is forbidden to use a rope on the Sabbath unless it was designated for use beforehand, one may not bring a rope from home. If one tied the rope to the animal or to the feeding trough before the commencement of the Sabbath, however, it is obvious that one intended to use it on the Sabbath. one may bring it and tie it to both the cow and the feeding trough.
[The rationale for these laws is that] all [the above] knots do not require professional expertise, nor are they intended to remain. On the contrary, a person ties them and unties them at will. Therefore, it is permitted to tie them with no compunctions.
One may untie the openings of baskets of dates and dried figs, break off or cut off the cord, take them and eat them.13Shabbat 146a explains that dates and dried figs were strung on a cord and placed in palm branch baskets. One may untie the baskets and cut the cords and eat the fruit.", + "Any substance that is fit to be used as animal fodder may be used for tying on the Sabbath.14Other substances fit for tying would be muktzeh, forbidden to be carried on the Sabbath. Therefore, if the straps of a person's sandals snapped in a carmelit, he may take a moist reed15In his Commentary on the Mishnah (Shabbat 24:5), the Rambam explains that a reed will never be used to tie a permanent knot. that is fit to be eaten by an animal, wind it around [the sandal] and tie it.16This halachah is based on Shabbat 112a, which relates that Rav Yirmiyah saw Rabbi Abahu act in this manner when his sandal strap snapped on the Sabbath. That narrative took place in a carmelit.
The Talmud continues mentioning a situation where Abbaye's sandal strap snapped in a private courtyard and Rav Yosef forbade him to employ a similar technique. The Shulchan Aruch (Orach Chayim 308:15) mentions both these rulings.
If a sandal strap slips from its place, or one's foot slips from the sandal, one may return the strap to its place,17In his gloss on the Shulchan Aruch (Orach Chayim 317:2), the Ramah mentions that this is permitted only when it does not involve much effort. provided one does not tie a knot.18The Magen Avraham 317:8 states that were one to tie a knot, it would be forbidden, because we can assume that the knot would be left permanently.", + "It is permitted to tie a loop [on the Sabbath],19The Ramah (Orach Chayim 317:5) states that one may even tie a single knot with a loop above it, provided one does not intend to leave it permanently. See Shulchan Aruch HaRav 317:3, Mishnah Berurah 317:29. for it will not be interchanged with a knot.20I.e., there is no reason to decree that a loop is forbidden, lest one tie a knot. Therefore, if a rope snapped, one may gather the two ends together, wind a linen cord around them and tie a loop.21The Kessef Mishneh objects to the Rambam's decision, noting that Shabbat 113a states that if one employs a linen cord, one may tie a knot, but if one employs a rope, one must tie a loop. In his Shulchan Aruch (Orach Chayim 317:4), Rav Yosef Karo rules according to his understanding of that passage.
Yad David and others reconcile the Rambam's wording, explaining that he means \"wind a linen cord around it, or tie it [i.e., the rope itself] with a loop.\"", + "It is permissible to tie a knot that is not permanent in nature for the purpose of a mitzvah.22In his Commentary on the Mishnah (Shabbat 24:5), the Rambam states that leniency was granted with regard to tying knots that are intended to remain permanently if they are tied for the sake of a mitzvah on the Sabbath. Rashi, by contrast maintains that the Mishnah grants leniency with regard to measuring alone and not with regard to tying knots that are not temporary in nature.
On this basis, this halachah must be interpreted to mean that one is allowed to tie knots that will not remain permanently, even with a knot that requires professional expertise, or a knot that is intended to remain for an extended period if it does not require professional expertise. (See the Be'ur Halachah 317.) For example, one may tie a knot to calibrate one of the Torah's measures.23The concluding Mishnah in the tractate of Shabbat states that \"In the days of Rabbi Tzadok's father and Abba Shaul ben Botnit, they... tied a cup with a reed to ascertain whether a vat possessed an opening that was a handbreadth in size.\"
One may tie a harp string that snaps in the Temple,24This is not considered a permanent knot, because we assume that after the Sabbath it will be changed. There are opinions in the Talmud (Eruvin 102b) that permit only a loop to be tied. Based on the p rinciple, \"Restrictions in the category of sh'vut are not enforced in the Temple,\" the Rambam, however, chooses the more lenient view (Kessef Mishneh, Or Sameach). but not anywhere else. One may not tie a harp string for the first time on the Sabbath, even in the Temple.", + "A person is liable for untying any knot that he is liable for tying.25Just as tying is one of the 39 categories of forbidden labor, so is untying. Accordingly, all the principles described above concerning tying apply with regard to untying. Whenever a person is not liable for tying a knot, he is not liable for untying it. Whenever a person is permitted to tie a knot, he is permitted to untie it.26Tosafot (Shabbat 73a) states that one is liable only when one unties with the intent of retying, for this was the practice of the chilazon fishermen in the construction of the Sanctuary. Significantly, the Rambam does not mention that requirement. Rashi (Shabbat 74b) rules more stringently, holding one liable even when one does not have the intent of retying the knot immediately. Needless to say, even according to Rashi's view, one must untie the knot for a positive purpose.", + "A person who winds together a rope from palm branches, love grass,27Our translation is based on Rav Kapach's version of the Rambam's Commentary on the Mishnah (Keilim 17:17). strands of wool, strands of flax, strands of goat's hair or the like is liable for performing a derivative of the [forbidden] labor of tying.28The commentaries question why this activity is not considered a derivative of the forbidden labor of spinning thread. The Migdal Oz resolves this question by citing as a source the Jerusalem Talmud, Shabbat 15:1. That passage relates that an experienced tailor connects two ends of a thread together by undoing their twine, and then rewinding them. Since the tailor's object is to connect the two ends, the activity is considered a derivative of tying.
The minimum measure for which one is liable is a length of rope sufficient to remain wound without being tied, for then the work the person performed is permanent.29See Chapter 9, Halachah 13 and Halachah 1 of this chapter.
Similarly, a person who unwinds cords performs a derivative of the forbidden labor of untying and is liable. [This applies] provided one's intent is not merely destructive in nature.30See Chapter 1, Halachot 17-18. The minimum measure for which one is liable is the same as that for winding a cord.", + "A person who sews two stitches is liable,31This is one of the 39 categories of forbidden labor. provided he ties32Many of the commentaries question why the Rambam does not mention that the person is also liable for tying. It would appear, however, that this knot does not require professional expertise. Furthermore, sewing and not tying, is the subject of the Rambam's statements here. the stitches at both ends so that they will remain and not slip out.33Only if the stitches are tied at both ends will they remain permanently. Rav Kapach notes that in Hilchot Kilayim 10:24, the Rambam does not require the two stitches to be attached for one to be liable for sha'atnez, echoing a similar ruling of the Mishnah (Kilayim 9:10).
Rav Kapach explains that the obligations of the two prohibitions differ. With regard to sha'atnez, there is no requirement that wool and linen be permanently attached for one to be liable. In contrast, if the forbidden activity one performs on the Sabbath is not lasting in nature, one is not liable. If, however, one sews an additional stitch, one is liable even if one did not tie [the ends], for one's stitching will remain.
A person who pulls taut a thread used for sewing34After one sews several stitches, one pulls the thread taut (Shabbat 75a). on the Sabbath is liable, because this activity is necessary for sewing.", + "A person who tears [a length of a garment] sufficient to tie two stitches35Our translation is based on the gloss of Rabbi Akiva Eiger. for the sake of tying two stitches is liable.36This is one of the 39 categories of forbidden labor. Although this activity was performed in the Sanctuary for this purpose, the Rambam maintains that a person who performs a מלאכה שאינה צריכה לגופה is liable. Therefore, he maintains that one is liable even if he tears for other purposes. The Mishnah (Shabbat 7:2), however, describes this forbidden labor as \"one who tears to sew two stitches.\" In contrast, one who tears with the intent to ruin is not liable, for [his activity] is destructive in nature.37See Chapter 1, Halachot 17-18.
A person who tears in a fit of rage or [one who rends his garments] for the sake of a deceased person for whom he is required to rend his garments38The Rambam discusses the obligation to rend one's garments over a deceased person in Hilchot Eivel, Chapters 8 and 9. is liable, for by doing so he settles his mind and calms his natural inclination. Since his anger is soothed through this act, it is considered to be constructive in nature and he is liable.39See Chapter 8, Halachah 8, and notes.
A person who makes an opening for a neck [in a garment] on the Sabbath is liable.40The Merkevet HaMishnah states that this refers to simply opening up a place for the head in a garment. Since the Rambam maintains that a person who performs a מלאכה שאינה צריכה לגופה is liable, he maintains that a person is liable for cutting such an opening even if he does not sew it.
Rashi (Shabbat 48a) states that one is liable for this activity for performing a derivative of the forbidden category of labor מכה בפטיש, making an entity ready for use. (Rashi cannot hold one liable for tearing, since he differs with the Rambam and maintains that a person who performs a מלאכה שאינה צריכה לגופה is not liable.)
The latter interpretation is reflected in the statements of Rabbenu Avraham, the Rambam's son, quoted in the Ma'aseh Rokeach, which explain that after a garment was completed, the neck was sewed up with temporary stitches to show that it was never worn. When the purchaser desired to put on the garment, these stitches were undone. See also Shulchan Aruch and Ramah (Orach Chayim 317:3).", + "A person who attaches paper or hides together with scribe's glue and the like is liable for performing a derivative of the forbidden labor of sewing.41For just as a person who sews, he attaches two entities to each other.
Conversely, a person who separates papers or hides that are stuck together is liable for performing a derivative of the forbidden labor of tearing42See the Magen Avraham 340:18, which states that the entities one separates must have been attached to each other with the intent of remaining permanently. Based on a similar rationale, the Chacham Tzvi (Responsum 39) does not hold one liable for opening an envelope, since the flap is not intended to remain permanently closed.
There is a common application of this principle today: the use of disposable baby diapers. Since the flap is not intended to remain permanently closed, fastening it or unfastening it is not considered as related to the forbidden labors of sewing and tearing. if his intent is not merely destructive.", + "A person is liable for building even the slightest amount.43This is one of the 39 categories of forbidden labor. One is liable for even the smallest act of construction, because if there was even the slightest nick or hole in one of the walls of the Sanctuary, hot lead would be poured into it to fill it (Shabbat 102b).
A person who levels the floor inside a house is liable.44For building, since with this activity, he prepares the building's floor. As mentioned in Chapter 8, Halachah 1, a person who performs this activity in a field is liable for plowing.
Significantly, based on Rashi (Eruvin 104a), Shulchan Aruch HaRav 313:24 also holds one liable for performing a derivative of building when one levels the ground in one's yard. Whether he lowers a raised piece of earth or fills a cavity, he is considered to be building and is liable.
When one person places down a stone and another the mortar, the one who places down the mortar is liable.45Without the mortar, the stones would not hold in place. For the highest row [of stones], one is liable merely for lifting up the stone and placing it on the mortar, since other mortar is not placed upon it.
A person who builds on a base of utensils is not liable.46As the source for this halachah, the Maggid Mishneh points to the following passage from the Jerusalem Talmud (Shabbat 7:2, 12:1):
Where was [the forbidden labor of] building found in the Sanctuary? In the placement of the boards in their sockets.
Is this meant to imply that building on a base of utensils is considered building? The sockets are considered as the ground.
From this passage, it is clear that building on a base of utensils is not considered to be building according to Torah law. Note that this law refers to constructing a building by using a utensil as a base. The discussion of whether fashioning a utensil or connecting its parts is a derivative of the forbidden labor of building is discussed in the following halachah and notes.", + "A person who erects a permanent tent is liable for performing a derivative47The commentaries question why the erection of a tent is merely given the status of a derivative and is not considered to be a מעין מלאכה of the forbidden labor of building. The P'nei Yehoshua (Sukkah 16b) explains that a building is a stable structure, while a tent is far more fragile in nature.
The Even HaEzel explains that building involves two actions:
a) joining separate entities into a single whole;
b) spreading a roof over a structure.
Constructing a structure - or part of a structure - which contains both these actions is considered to be building proper. If either - but only one - of the two is involved, the act is deemed a derivative. Thus, erecting a tent is considered a derivative, because it involves spreading a roof, and making cheese is considered a derivative, because it involves joining separate entities into a single whole. [of the forbidden labor] of building.48Significantly, neither in this halachah nor in Chapter 22, Halachah 27, when he mentions the Rabbinic prohibition against erecting a temporary tent does the Rambam explain whether the concept of permanence depends on the strength of the structure or the intent of the builder. It appears that he relies on his statements in Chapter 9, Halachah 13, \"Whenever one performs a labor that does not have a permanent effect on the Sabbath, one is not liable.\" (See the notes on that halachah.)
Similarly, a person who fashions an earthenware utensil - e.g., an oven or a jug - before they are fired [in a kiln] is liable for performing a derivative [of the forbidden labor] of building.49Beitzah 22a relates a difference of opinion between the School of Hillel and the School of Shammai. The School of Shammai maintains that one is liable for performing a derivative of the forbidden labor of building when fashioning a utensil, while the School of Hillel rejects this thesis: \"There is no [concept of] building with regard to utensils.\"
There is, however, a difference of opinion between the Rabbis about the interpretation of this statement. Rashi understands the statement simply. Fashioning a utensil can never be a derivative of building. One is liable for making a utensil, but one's liability stems from the forbidden labor of מכה בפטיש, completing a utensil. This view is shared by Rav Hai Gaon, Rabbenu Yitzchak Alfasi (according to Rabbenu Nissim), and others.
As obvious from this halachah, the Rambam differs and maintains that one is liable for building when fashioning a utensil. The leniency mentioned by the School of Hillel refers only to putting together a utensil that is made up of several component parts. [This is, however, forbidden by Rabbinic decree, because it resembles building (Chapter 22, Halachah 26).] Fashioning a new utensil, by contrast, is surely considered a derivative of building.
This latter opinion is shared by Tosafot (Shabbat 74b), the Ramban, the Rashba, and others. It is also accepted by the Shulchan Aruch (Orach Chayim 314:1).
Similarly, one who makes cheese performs a derivative [of the forbidden labor] of building.50See Chapter 7, Halachah 6. One is not liable until one makes an amount of cheese equivalent to the size of a dried fig.51Although one is liable for building even the slightest amount, with regard to this derivative the minimum measure for which one is liable is the size of a dried fig - the minimum measure associated with the labors related to food. Unless one makes an amount of cheese that size, one's activity is not significant at all.
A person who inserts the blade of an axe onto its handle or one who performs any similar activity performs a derivative [of the forbidden labor] of building. Similarly, one who attaches one piece of wood to another, whether he attaches them with a nail or by inserting one piece of wood into another until they become a single entity, is liable for performing a derivative [of the forbidden labor] of building.52The Rambam discusses the Rabbinic prohibitions associated with this activity in Chapter 22, Halachah 25. (See also the discussion of the issue in the Shulchan Aruch [Orach Chayim 313:9] and commentaries.)", + "A person who makes even the slightest hole in a chicken coop to let light in is liable for building.53Note that in Halachah 16, the Rambam states that one who makes a hole in a building is liable for performing a derivative of the forbidden labor of מכה בפטיש. Similarly, in Chapter 23, Halachah 1, he states that a person who makes a hole in a chicken coop for the sake of letting light in and letting foul air out is liable for performing a derivative of the forbidden labor of מכה בפטיש.
Among the resolutions offered is that in addition to being liable for מכה בפטיש, one is liable for building (Lechem Mishneh). Alternatively, in this halachah, the Rambam mentions making a hole of any size, while in Chapter 23, he mentions making an opening, implying that it is of a larger size, and only then is one liable for מכה בפטיש (Sefer HaKovetz).
A person who returns a door of a well, a cistern, or a wing of a building [to its place] is liable for building.54These doors serve as part of the floor of the building. Therefore, putting them in place is a derivative of building. (See also Chapter 22, Halachah 25, and the commentary of the Maggid Mishneh.)", + "A person who demolishes even the slightest amount is liable, provided he demolishes with the intent to build.55Whenever the encampment of the Jewish people moved, the Sanctuary was taken down and then reconstructed in the new camp (Shabbat 31b).
The commentaries note that in Chapter 1, Halachah 18, the Rambam mentions that one is liable for \"demolishing to build in its place,\" while in this halachah, the words \"in its place\" are not mentioned. If his intent in demolishing is merely destructive, he is not liable.56As mentioned in Chapter 1, Halachah 17, one is not liable for performing any forbidden labor with merely a destructive intent. Nevertheless, as mentioned in Chapter 8, Halachah 8, if one destroys with the intent of venting one's anger, one is liable. Seemingly, the Rambam should have mentioned this point in this context as well.
A person who demolishes a permanent tent or separates a piece of wood attached to another is liable for performing a derivative [of the forbidden labor] of demolishing, provided his intent is to improve it [afterwards].57The Maggid Mishneh explains that the Rambam's intent is to illustrate how one is liable for demolishing for performing the converse of every positive activity for which one is liable for building.
Perhaps the Rambam's wording also alludes to the concept that a person is liable only when he demolishes a structure that is strong enough to last. If the structure he demolishes is not that sturdy, he is not liable. See Shulchan Aruch HaRav 313:19.", + "A person who gives the [final] blow with a hammer is liable. [Similarly,] a person who performs any activity that represents the completion of a task is liable for performing a derivative of dealing [the final] hammer blow.58In his Commentary on the Mishnah (Shabbat 7:2), in definition of this category of forbidden labor, the Rambam writes:
A person who beats [an article] with a hammer, even at the conclusion of the work as the craftsmen do. They strike very light blows to straighten the surface of a utensil.... Therefore, every activity involved in fashioning and completing a utensil, planing it, polishing it, and making it attractive are all derivatives of dealing [the final] hammer blow.
This is what [our Sages implied with] their statement (Shabbat 75b), \"For any activity that constitutes the completion of a task, one is liable for dealing [the final] hammer blow.\"

What is implied? A person who blows a glass vessel,59Tosafot, Shabbat 74b, asks: Since glass utensils are fashioned by blowing, why is one not liable for building as one is for making any other vessel? (See Halachah 13.) Indeed, the Jerusalem Talmud (Shabbat 7:2) holds a person who blows a glass utensil liable for performing that forbidden labor.
The Yesodei Yeshurun and Rav Kapach point out that Rashi (Shabbat 75b) explains that the activity referred to involves cutting a glass utensil by exposing it to a current of air. This is also implied by the Hebrew words המנפח בכלי זכוכית - \"one who blows at a glass utensil.\" one makes a design, or even a portion of a design, on a utensil,60If, however, one makes a drawing or a design on a paper (or on a similar substance), one is liable for performing a derivative of writing or dyeing (Jerusalem Talmud, Shabbat 7:2). (See also Chapter 11, Halachah 17, and Be'ur Halachah 340.) one who planes61The Maggid Mishneh in his gloss on Chapter 11, Halachah 7, renders the term used in our halachah as מגרר, \"scrape.\" [the edges of a utensil],62See also Chapter 23, Halachah 4. one who makes a hole of even the smallest size in a piece of wood, a building, a piece of metal, or a utensil is liable for performing a derivative of dealing [the final] hammer blow.
One is not liable for making [a hole] unless it can be used to bring in and bring out.63I.e., to cause one to be held liable, any opening must be fit to be used as an entrance through which entities are brought in, and an exit through which entities are taken out.", + "A person who pierces a blister on the Sabbath to widen the opening of the wound, as physicians do, with the intent of widening the opening of the wound is liable for performing [a derivative of] dealing [the final] hammer blow,64The Ra'avad, Rashi (Shabbat 107a), and others maintain that performing this activity is a derivative of the labor of building. The Ziv HaMishnah explains the Rambam's position, focusing on the words \"for this is a labor performed by a physician\" - i.e., one is not building a structure, but completing a specific labor that physicians perform. for this is a labor performed by a physician.
If one pierced it to remove its pus, [the act] is permitted.65I.e., one may perform the act without any compunctions (Shabbat 107a). Although the Rambam's ruling is quoted by the Shulchan Aruch (Orach Chayim 328:28), Shulchan Aruch HaRav 328:32 and the Mishnah Berurah 328:88 suggest that it is preferable to have this act performed by a gentile.
According to Rashi and many other authorities, this activity is permitted, because it is a מלאכה שאינה צריכה לגופה. Although generally there would be a Rabbinic prohibition against such an act, in this instance, no prohibition was enforced because of the suffering involved.
This explanation is, however, untenable for the Rambam, for as explained in Chapter 1, Halachah 7, he holds one liable for performing a מלאכה שאינה צריכה לגופה. Among the explanations given for the Rambam's position is that in removing the pus one does not complete the task involved, for an opening sufficient to be useful for another purpose has not been made (Maggid Mishneh). Similarly, Sefer HaBatim explains that in removing the pus, the person thinks only of relieving his pain and does not have any intent of making an opening. Thus the situation differs from the examples stated in Chapter 1, where the person performed the forbidden activity intentionally.
See also the commentary of Rav Chayim Soloveichik who explains that this decision is not dependent on the principle of מלאכה ש אינה צריכה לגופה, but rather on the concept of אינו מתכווין (see Chapter 1, Halachot 5-6) that a person who performs an activity which unintentionally causes a forbidden labor to be performed is not liable.
Although the Rambam agrees that when it is certain that one's actions will result in the performance of a forbidden labor, one is liable, the latter principle does not apply when one does not appreciate the results of the performance of the forbidden labor (פםיק רישא דלא ניחא ליה). In such an instance, the Rambam follows the opinion of the Aruch who maintains that one is not liable.", + "One who files a stone66Our translation is based on the Rambam's Commentary on the Mishnah (Shabbat 12:1), where he explains that this refers to \"smoothing it with a tool known to be used for this purpose.\" Rashi (Shabbat 102b) renders this term as \"chisel.\" to even the slightest degree is liable for performing [a derivative of] dealing [the final] hammer blow. A person who aligns a stone in the foundation of a building, adjusting its position with his hands and settling it in its proper place,67The Or Sameach (based on Shabbat 102b) states that this applies only in setting the stones of a building's foundation, and not those of its walls.
One might ask: Why is the person who performs this activity not liable for building (see Rashi and Tosafot, Shabbat, loc. cit.)? It is possible to explain that it goes without saying that the Rambam would hold such an individual liable for building, the new concept taught by this halachah is that he is also liable for dealing [the final] hammer blow. is liable for performing [a derivative of] dealing [the final] hammer blow.
A person who removes threads, straws, or splinters of wood68Our translation is based on the commentary of Rabbenu Chanan'el on Shabbat 75b. from a garment by hand - for example, the splinters that are found in woolen garments - is liable for performing [a derivative of] dealing [the final] hammer blow. [This applies] provided the person is disturbed by them.69The Kessef Mishneh explains that this means that the person removes them from the garment with the intention of making it more attractive, even though he could wear the garment while they are still adhering to it. This interpretation is quoted by Shulchan Aruch HaRav 302:7 and the Mishnah Berurah 302:10. If, however, he removes them as a matter of course, [without thinking,]70As explained in Chapter 1, Halachah 11, a person is not liable for performing a forbidden activity as a מתעסק - i.e., without consciously controlling his behavior. In this instance as well, it is common for people to pick at their clothes, without giving the matter any thought at all. he is not liable.71It is, nevertheless, forbidden according to Rabbinic decree (Shulchan Aruch HaRav 302:6, Mishnah Berurah 302:11).
A person who shakes out a new black garment to make it attractive and to remove any remnants of white wool72The early manuscripts and printings of the Mishneh Torah state הציהוב הלבן. Based on the dictionary of Rabbi Tanchum of Jerusalem, this term is interpreted to mean \"bright white threads.\" adhering to it, as is a tailor's practice,73Based on Shabbat 147a, the Ra'avad, Rashi, and others, interpret this as shaking dew from a new garment, and the activity being a derivative of the forbidden labor of whitening. This interpretation is accepted by the Shulchan Aruch (Orach Chayim 302:1). is liable to bring a sin offering.74Rav Sa'adiah Adana explains that according to the general principles the Rambam outlined in the beginning of the text, it would have been sufficient for him to state \"is liable,\" as is his practice throughout the text. Nevertheless, in this instance he quotes the Sages' expression (Shabbat 147a), \"is liable for a sin offering\"; because of the nature of the activity, one might think that one is liable only for stripes for rebelliousness, the punishment given for violating a Rabbinic decree. If he is not disturbed by them, it is permissible [to do so].", + "A person who traps a living creature from a species that is common to trap75See Halachah 24, where the Rambam mentions some of the species not included in this category. - e.g., beasts, fowl,76The commentaries note that Shabbat 106b differentiates between a צפור דרור - a swallow - and other fowl. On this basis, the Shulchan Aruch (Orach Chayim 316:1) states that other birds are also considered trapped when enclosed in houses, and it is only a swallow - because it is small - that must be trapped in a closet.
The Merkevet HaMishneh and others explain that Rabbenu Yitzchak Alfasi and the Rambam interpret the conclusion of that Talmudic passage as indicating that there is no difference between one type of fowl and another. It is too difficult to trap any bird when enclosed in a house. or fish - is liable77This is one of the 39 categories of forbidden labor. provided he traps them in a place where no further efforts are required to trap them.
What is implied? One chased after a deer until one caused it to enter a room,78The Hebrew בית usually means house. Here, however, it refers to a one-room structure. a garden, or a courtyard, and one locked it inside, one caused a fowl to fly into a closet and locked it, one removed a fish from the sea and placed it in a bowl of water. [In all these instances,] the person is liable.79The commentaries explain that a deer is trapped even when there are open windows and when there is no roof.
If, however, a person caused a bird to fly into a room and locked it, caused a fish to swim from the sea into a pool of water, or chased a deer until he caused it to enter a large hall, and locked it, he is not liable. [The living creature] is not completely trapped, for if he to desired to take it, he would have to chase it and trap it in [this new place].80See Hilchot Sh'vitat Yom Tov 2:7, where the Rambam develops this principle. Therefore, a person who traps a lion is not liable until he causes it to enter the pen in which it will be enclosed.", + "[The following] - a place in which if a person ran, he could reach the animal in a single movement,81The Maggid Mishneh states that this means \"without having to pause.\" and a place so narrow that the shadow of both walls would merge in the middle - are considered to be small places. If one chased a deer or the like into such a place, one is liable. If a place is larger than this, a person who chases an animal or a fowl into it is not liable.", + "[The following principle applies regarding] the eight creeping animals mentioned in the Torah82Leviticus 11:29. See Chapter 8, Halachah 9, for a definition of the species referred to. and similarly, other creeping animals and crawling things:83The distinction between the eight species mentioned in the Torah and other crawling animals is relevant within the context of the Mishnah, Shabbat 14:1, which follows the view of Rabbi Shimon that one is not held liable for performing a [forbidden] labor when he has no need for the actual labor he performed. Hence, it is necessary to differentiate between the eight species mentioned in the Torah (which are generally trapped for their hides) and other crawling animals when that is not necessarily the case. When a species is usually trapped, a person who traps any one of them - whether for a purpose, or without a purpose, even merely for the sake of sport - is liable, since he intended to trap and actually did so.84This ruling depends on the principle stated by the Rambam immediately afterwards, that one is held liable for performing a [forbidden] labor when he has no need for the actual labor he performed. A person is liable for performing a [forbidden] labor even if he has no need for the actual labor he performed.85This subject, referred to as a מלאכה שאינה צריכה לגופה in Hebrew, is discussed at length in Chapter 1, Halachah 7. As mentioned, there are many authorities who differ with the Rambam's opinion on this issue.
A person who traps an animal that is sleeping or a blind animal is liable.86As obvious from Halachah 24, a person who traps an animal that is physically disabled is not liable. Shabbat 106b differentiates between the animals mentioned in that halachah and those mentioned in this halachah as follows: An animal that is sleeping or blind is sensitive to man's steps. Unless he approaches stealthily, the animal will be startled and flee. In contrast, those mentioned in Halachah 24 will not be able to escape capture.", + "When a person sends out dogs to trap deer, rabbits, and the like, the deer flees because of the dog,87Note the Maggid Mishneh, who quotes Rabbenu Chanan'el's commentary, which explains this as a continuation of the concepts mentioned in the previous halachah. Rashi (Shabbat 106b) interprets the passage differently. (See the Be'ur Halachah 316.) and the person chases after the deer or stands before it and as such, frightens it so that the dog can catch it,88The Ramah (Orach Chayim 316:2) emphasizes that even during the week, this behavior is undesirable. In his Darchei Moshe, he emphasizes that such cruelty will prevent a person from participating in the feast of the Leviathan in the era of the redemption. he is liable for [performing] a derivative [of the forbidden labor] of trapping.89The Magen Avraham 316:4 emphasizes that if the person merely sends out the dogs and is not personally involved in the deer's capture, he is not held liable at all. There is, however, a Rabbinic prohibition involved. The same applies with regard to [trapping] fowl.", + "When a deer enters a room and one person closes90Here, we have chosen to translate the Hebrew נעל as \"close,\" rather than \"lock.\" Closing the door is sufficient to confine the deer inside and cause one to be liable for trapping it. it, the latter is liable.91Although he did not actively pursue the deer into the room, since it becomes trapped through his deed, he is responsible. If two people close it, they are not liable. If the door cannot be closed by a single person and they both close it, they are both liable.92This halachah illustrates the principle stated in Chapter 1, Halachot 15- 16:
Whenever two people share in the performance of a [forbidden] labor that one of them could have performed by himself, they are [both] free of liability.... When, however, a single individual cannot perform [the forbidden labor] alone and must be joined by others, [all the individuals involved are held liable].
See Sefer HaKovetz and others for explanations why this is not a mere reiteration of the principles stated previously.
When one person sat in the entrance and did not block it, and a second person sat down and blocked it, the second person is liable.93The first person's act did not obstruct the deer's escape, while the second person's did. Although the first person assisted the second, since his assistance was passive - he did absolutely nothing - he does not share in the liability. Furthermore, as the Rambam states in his Commentary on the Mishnah (Shabbat 13:7), he is permitted to remain seated.
When the one person blocks the entrance when he sits down, and a second person sits down next to him [in a manner that also obstructs the entrance], the first person [alone] is liable.94For he completed the capture of the animal by sitting down. This is a fait acccompli to which the second person adds nothing. [This applies] even if he later rises and leaves, [and the second person remains blocking the entrance],95Without moving. for the second person has not done anything. He is permitted to remain seated in the doorway until the evening and then take the deer.96He may not, however, take the deer on the Sabbath itself. Although it is already trapped, it is muktzeh, forbidden to be handled. (See Chapter 25, Halachah 26.) To what could this be compared? To one who locks his house to protect it and finds a trapped deer inside.97In this instance, we have translated the Hebrew נע ל as \"lock\" rather than \"close\" as above. Were a person to close the door and thus trap the deer, he would be liable. The Rambam is speaking of a situation where the deer was trapped previously (in the analogy, by the first person) and then locked in (blocked further by the second person).
If a fowl enters under the edge of a person's clothes, he may [continue] sitting and watch it until nightfall.98In this instance as well, it is forbidden to take the bird on the Sabbath because it is muktzeh. It is [then] permitted [to take it].", + "A person who traps a deer that is old, limping, sick, or small is not liable.99As explained in the notes on Halachah 21, one is not liable for trapping these creatures, because no real effort is required in doing so.
A person who releases an animal, a beast, or a fowl from a trap is not liable.100The Maggid Mishneh questions why the Rambam uses the term \"is not liable,\" which implies that it is forbidden to do so by Rabbinic decree. What prohibition is there in releasing an animal from a trap? He answers that perhaps the intent is that the person is liable for violating the Rabbinic prohibition that deems an animal as muktzeh. Note the Magen Avraham 316:11 which states that one may release an animal or a fowl from a trap, provided one does not touch them. A person who traps a beast or a fowl that is in his domain - e.g., ducks, chickens, or doves from a cote - is not liable.101See Hilchot Sh'vitat Yom Tov 2:5, where the Rambam states that chickens and ducks are considered as within a person's grasp. Note, however, the distinction between the different types of doves mentioned in that halachah and in this halachah. Because of that difference, the Maggid Mishneh considers the mention of doves in this halachah as a printing error. Mention of them is found, however, in most early manuscripts and printings, and other authorities justify their mention. A person who traps a living being whose species is not usually trapped - e.g., locusts,102Rav Kapach states that this refers to non-kosher locusts. A person who catches kosher locusts is liable. The Mishnah Berurah 316:13, however, differs, and maintains that the Rambam does not hold one liable for trapping such species. wild bees, hornets, mosquitoes, fleas, and the like - is not liable.103Since it is not customary to trap these species, even a person who traps them for a specific purpose is not held liable (Shulchan Aruch HaRav 316:4). There is, however, a Rabbinic prohibition involved. For that reason, one must even take precautions not to trap such creatures accidentally (Ramah, Orach Chayim 316:3).", + "Crawling beasts that are dangerous - e.g., snakes, scorpions and the like - may be trapped104I.e., not only is one not liable, but is permitted to do so. on the Sabbath. [This leniency is granted] even when they are not deadly, but merely bite, provided one's intent is to prevent [someone from] being bitten.105Most commentaries explain this ruling according to the opinions that do not hold one liable for performing a מלאכה שאינה צריכה לגופה. Although generally there would be a Rabbinic prohibition against such an act, in this instance no prohibition was enforced because of the danger involved.
This explanation is, however, untenable for the Rambam, for as explained in Chapter 1, Halachah 7, he follows Rabbi Yehudah's ruling that holds one liable for performing a מלאכה שאינה צריכה לגופה.
The Avnei Nezer (Likkutim 189) explains that this situation is different, because of the unique nature of the labor of trapping. The concept of trapping is relevant only when one traps an object of value. Therefore even Rabbi Yehudah frees one of liability when trapping an animal whose species is not usually trapped.
Similarly, in the instance at hand, since one has no concern for the object one is trapping, merely for one's personal welfare, the entire concept of trapping does not apply. See also the notes on Halachah 17 of this chapter and Chapter 11, Halachah 4.
What should one do? Place a utensil over them, cover them with something, or tie them so they cannot cause damage." + ], + [ + "A person who slaughters is liable. This does not apply only to [ritual] slaughter. Anyone who takes the life of a living beast, an animal, fowl, fish, or crawling animal - whether by slaughtering, stabbing, or beating1In all three of these activities, the animal dies because of bleeding. For this reason, although beating may cause the animal to die because of internal bleeding, it is included in the same category. - is liable.
A person who strangles a living creature performs a derivative of slaughtering.2Since no blood is shed, this is considered a derivative and not a מלאכה מעין. Therefore, if one removed a fish from the glass of water [in which it was being kept] until it died, one is liable for strangling it. [Indeed, one is liable even if one returns it to the water before] the fish actually dies. As long as [a portion of its body as wide as] a sela3A coin of the Talmudic period. Based on Yoreh De'ah 30, it appears that a sela is approximately 2.6 or 3.2 cm in diameter according to the different opinions. between its fins becomes dry, one is liable, for it will not be able to live afterwards.
A person who inserts his hand into an animal's womb and removes a fetus [from] the womb is liable.4Based on Avodah Zarah 26a, the Eglei Tal quotes opinions which state that if a person performs such an act, he is liable for reaping - i.e., removing an entity from its source of nurture. The difference between these two rationales is that when an animal is prepared to give birth, the concept of reaping no longer applies, for the fetus no longer needs its mother's nurture.", + "A person who kills insects and worms that are conceived through male-female relations or fleas that come into being from the dust is liable as if he killed an animal or a beast.5This follows the Rambam's ruling that one is liable for performing a מלאכה שאינה צריכה לגופה. The authorities who differ on this principle will hold one liable only if one kills these creatures for the sake of something that one needs from their bodies. In contrast, a person is not liable for killing insects and worms that come into being from dung, rotten fruit, or the like - e.g., the worms found in meat or those found in legumes.6In view of the experiments of Pasteur, there are many Rabbis who maintain that this ruling should be disregarded and we should refrain from killing any creatures on the Sabbath. Others, even contemporary authorities with scientific backgrounds, such as the Lubavitcher Rebbe Shelita (see Emunah UMada, p. 130 ff), maintain that our inability to observe spontaneous generation is not absolute proof that such a phenomenon does not exist. Consequently, it is inappropriate for us to think of altering the halachah.
In this context, it is significant to quote the Rambam's statements, Hilchot Shechitah 10:13:
Similarly, with regard to the conditions that we have enumerated as causing an animal to be trefah (unable to live for an extended period): Even though it appears from the medical knowledge available to us at present, that some of these conditions are not fatal... all that is significant to us is what our Sages said, as [implied by Deuteronomy 17:11]: \"[You shall act] according to the instructions that they will give you.\"
See also the introductions to Chapter 3 of Hilchot Yesodei HaTorah and to Chapter 4 of Hilchot De'ot in the Moznaim Mishneh Torah series.", + "A person who checks his clothes for lice on the Sabbath may rub off the lice and discard them.7See Shulchan Aruch, Orach Chayim 316:9. It is is permitted to kill lice on the Sabbath, for they come into being from sweat.8The difference of Rabbinic opinion mentioned with regard to the previous halachah applies in this instance as well.", + "It is permitted to kill beasts or insects whose bites are surely deadly, as soon as one sees them9Shabbat 121b explains that this leniency applies even according to the opinion of Rabbi Yehudah, who maintains that one is liable for performing a מלאכה שאינה צריכה לגופה. Because of the danger these species pose, they are allowed to be killed even when they are not pursuing a person. For it can be assumed that as soon as they become aware of a person, they will pursue him. - for example,10The Rambam cites these examples to illustrate the principle he states, not to be restrictive. If other species pose mortal danger in a manner similar to the five mentioned here, the same laws apply (Kessef Mishneh). flies in Egypt, hornets in Nineveh, scorpions in Adiabena, snakes in Eretz Yisrael, and rabid dogs in all places.
[The following rules apply with regard to] other dangerous animals:11I.e., creatures that can inflict mortal wounds, but will not necessarily do so. If they are chasing a person, one may kill them.12In this instance as well, Rabbi Yehudah would accept this leniency, for the person is concerned only with saving his life and not with the performance of the forbidden activity. (See the interpretation of Sefer HaBatim mentioned in the notes on Chapter 10, Halachah 17.)If they are staying in their place or fleeing from the person, it is forbidden to kill them.13For there is no immediate danger involved. If one steps on them accidentally as one is walking and kills them, this is permitted.14The wording used by the Rambam (based on Shabbat 121b) is somewhat problematic. The expression \"if one steps on them accidentally,\" implies that we are speaking after the fact, after one has already crushed them, while the expression \"it is permitted\" appears to indicate that this license is granted at the outset.
The Rashba explains that, indeed, license to kill these creatures is granted outright. One should merely make it appear that one is stepping on them accidentally. This ruling applies, however, only according to Rabbi Shimon, who does not hold one liable for performing a מלאכה שאינה צריכה לגופה. According to Rabbi Yehudah, the intent is that one may proceed without taking care to check whether one kills them or not.", + "A person who skins [a portion of an animal's] hide large enough to make an amulet is liable.15This is one of the 39 categories of forbidden labor. Similarly, one who processes [a portion of an animal's] hide large enough to make an amulet16The Maggid Mishneh cites Shabbat 8:3, which states that one is liable for transferring a hide this size from one domain to another. Significantly, in his Commentary on the Mishnah (loc. cit.), the Rambam states that this refers not to the skin used to make parchment on which the amulet is written, but rather the leather used as a covering for the amulet. is liable.17This is also one of the 39 categories of forbidden labor.
Just as one who processes [a hide is liable], so too, is one who salts [a hide], for salting is one of the methods of processing.18See Hilchot Tefillin 1:6. [Prohibitions associated with the forbidden labor of] processing do not apply with regard to foodstuffs.19The Rambam's ruling differs from that of Rabbenu Chanan'el, who holds one liable for salting meat to preserve it for an extended period. (See also the Shulchan Aruch, Orach Chayim 321:2-6, which mentions several Rabbinic prohibitions in connection with salting food. Note the explanation of Shulchan Aruch HaRav 321:2.) The Ma'aseh Rokeach states that the Rambam maintains, by contrast, that there are no Rabbinic prohibitions associated with salting food in this context. Note, however, Chapter 22, Halachah 10, which mentions a Rabbinic prohibition against salting food as part of the pickling process.
Similarly, one who smooths [a portion of an animal's] hide large enough to make an amulet is liable.20This is also one of the 39 categories of forbidden labor. What is meant by smoothing? Removing the hair or the wool from the hide after [the animal's] death21Apparently, the Rambam adds this phrase to distinguish between this category of forbidden labor and the category of shearing. Shearing refers to removing an animal's wool or hair when alive, while smoothing refers to performing the same activity after the animal's death (Yesodei Yeshurun). Note, however, Chapter 9, Halachah 7, which states that one is liable for shearing an animal's wool even when the animal is dead.
See also the Responsum of the Beit Meir (Vol. IV, p. 142), which explains that although the activities included in the two categories of labor are similar, their objectives differ. The object of the labor of shearing is to obtain wool, while the object of the labor of smoothing is to produce a smooth hide.
[According to the Rivosh (cited in Chapter 9, Halachah 7), shearing applies when wool is removed from a live animal, while smoothing applies when the same activity is performed after an animal has died (Eglei Tal). so that the surface of the hide will be smooth.", + "A person who separates duchsustos from k'laf22See Hilchot Tefillin 1:7-8, where the Rambam explains that a hide used for parchment is divided in half. The thin upper side of the hide where the hair grows is called k'laf. The thick portion on the side of the flesh is called duchsustos. Tefillin should be written on k'laf, while mezuzot should be written on duchsustos.
At present, the parchment used for writing sacred articles is no longer processed in this fashion.is liable for [performing] a derivative [of the forbidden labor] of skinning. A person who separates [a portion] from a hide large enough to make an amulet is liable.23This phrase is not included in the early manuscripts and printings of the Mishneh Torah. Its addition appears to be a printing error.
A person who treads upon a hide with his feet until it becomes hard, or one who softens it with his hands, extending it, and leveling it as the leather workers do is liable for [performing] a derivative [of the forbidden labor] of processing.24See Chapter 23, Halachah 10, for Rabbinical prohibitions associated with leather working.
A person who pulls a feather from the wing of a fowl is liable for [performing] a derivative [of the forbidden labor] of smoothing. Similarly, a person who smears a poultice of even the smallest size, beeswax,25See Chapter 23, Halachah 11, for Rabbinical prohibitions associated with smoothing wax. tar, or other entities that are smeared until a smooth surface is produced is liable for [performing a derivative of the forbidden labor of] smoothing.
A person who rubs a hide that is suspended between pillars is liable for smoothing.26The Maggid Mishneh cites the Jerusalem Talmud (Shabbat 7:2), which explains that preparation of the hides used for the Sanctuary involved suspending them on pillars and rubbing them so that their surface would be smooth.", + "A person who cuts [a portion] from a hide large enough to make an amulet is liable,27This is one of the 39 categories of forbidden labor. provided he cuts with a specific length and width in mind. Cutting in this manner is considered as labor [forbidden on the Sabbath]. If, however, one cuts with a destructive intent,28As explained in Chapter 1, Halachah 17, anyone who performs a forbidden labor for a destructive intent is not liable. or without a precise measure, doing so either without thought entirely29As explained in Chapter 1, Halachah 11, anyone who performs a forbidden labor casually, without intent, is not liable. or for pleasure,30Rav Kapach explains that here also the intent is performing the activity for the sake of tension release, without any concern for what one is doing. he is not liable.
A person who trims [the down from] a wing [of a fowl]31To use in stuffing a pillow or a blanket (Rashi, Shabbat 74b). is liable [for performing] a derivative [of the forbidden labor] of cutting. Similarly, one who planes32Our translation is based on the gloss of the Maggid Mishneh, who contrasts this halachah with Chapter 10, Halachah 16. (See the notes on that halachah.) a beam of cedar wood is liable for cutting. Similarly, anyone who cuts a piece of wood or a piece of metal is liable for cutting.
A person who takes a small piece of wood33As is obvious from the following halachah, this refers to a twig or piece of wood that is not fit to be used as food for an animal. and trims it to use as a toothpick or to pry open a door is liable.34The Maggid Mishneh and others question the Rambam's ruling, noting that according to Beitzah 33a-b, it would appear that one is liable only if one trims a piece of wood with a utensil. Significantly, however, the Magen Avraham 322:4 quotes the Rambam's decision without objection.", + "Any article that is fit to be used as animal fodder35Although the Rambam's ruling is accepted as halachah by the later authorities, the Sefer Mitzvot Gadol and other Rishonim differ. - e.g., straw, soft grasses, palm branches, and the like, may be trimmed on the Sabbath, because the the concept of preparing a utensil does not apply in this context.
It is permitted to break fragrant branches [by hand] for the sake of their scent36E.g., myrtle branches, which give off their fragrance when they are broken open and rubbed. Significantly, when mentioning this law, the Shulchan Aruch (Orach Chayim 322:5) states that this is permitted \"for the sake of a sick person.\" Nevertheless, the conclusion of the later authorities is that a healthy person may also do so (Mishnah Berurah 322:16). although they are hard and dry. One may strip [their bark] as one desires, regardless of whether one strips [the bark] of a small branch or a large branch.", + "A person who writes37This is one of the 39 categories of forbidden labor. two38One is liable for writing two letters because this resembles the activity necessary for the construction of the Sanctuary. A mark was made on each of the sides of the walls, so that it would be used to match the same walls to each other every time the Sanctuary was erected (Shabbat 12:3, Rashi, Shabbat 75b). letters39The same also applies to a person who writes two numerals (Shulchan Aruch HaRav 340:8). See the notes on the following halachah and on Halachah 17, which discuss the use of marks or symbols. is liable. A person who erases writing so that he can write40One's intent need not be to write on the Sabbath itself. As long as one erases with the intent of writing, one is liable regardless of when one actually writes (Mishnah Berurah 340:13). two letters is liable.41This is also one of the 39 categories of forbidden labor. If a mark was made in error on one of the walls, it was erased so that the correct mark could be made.
A person who writes one large letter the size of two [ordinary] letters is not liable.42For he has only written one letter. One is not liable until one writes two letters, regardless of their size. Nevertheless, writing even a single letter is considered as חצי שיעור (the performance of half the forbidden measure of a prohibition) and forbidden according to the Torah itself (Shulchan Aruch HaRav 340:4, Mishnah Berurah 340:12). In contrast, a person who erases one large letter in a place where two letters can be written is liable.43For his erasure is sufficient to enable two letters to be written.
A person who wrote one letter that concluded a scroll is liable.44In this instance, although only one letter was written, the act is significant, because it completed an entire scroll. There are commentaries on Shabbat 104b, the source for this halachah, who maintain that, in this instance, one is liable for performing the labor מכה בפטיש, completing an article. From the Rambam's wording, however, it appears that he holds him liable for writing.
We see a similar decision with regard to the forbidden labor of weaving. In Chapter 9, Halachah 18, the Rambam writes that one is liable for weaving one thread if by doing so, one completes a garment (Rav Kapach). A person who writes for the sake of ruining the parchment is liable,45I.e., one writes an ordinary letter on parchment fit to write a Torah scroll (Rav Kapach). for one is liable for the writing itself46Although one has ruined the parchment and thus there is a destructive aspect to one's activity, since the words one wrote are significant, one is liable. and the surface on which [the letters] are written is not significant. If one rubs out writing with the intent of ruining [the writing surface], one is not liable.47For the entire purpose of the labor of erasing is to prepare a writing surface for use.
Should one rub out ink that fell on a scroll or rub out wax that fell on a writing tablet,48In Talmudic times, the word פנקס referred to a book of tablets coated with wax upon which merchants would write with a stylus (Rashi, Shabbat 104b). one is liable49For erasing. With this act, one prepares a writing surface. Note the Sh'vut Ya'akov and others who explain that one is liable for smearing the wax (see Halachah 6). Most authorities, however, accept the Rambam's ruling that one is liable for erasing. if [the rubbed out] portion is large enough for two letters to be written upon it.", + "A person who writes the same letter twice and thus produces a word [that has meaning] - e.g., דד תת גג רר שש סס חח50All these pairs of letters have meaning. Hence, one is liable. If, however, one writes a pair of letters that has no meaning, even if it is the beginning of a word - e.g., אא, one is not liable (Maggid Mishneh, based on Shabbat 103b). - is liable.
One is liable for writing in any language and with any characters,51It is necessary for the Rambam to mention both other languages and other characters. Otherwise, one might think that with regard to other languages, one is liable only for writing words from other languages when one transliterates them into Hebrew characters - or conversely, that one is liable for writing with other characters only when writing Hebrew words. With the wording he chose, the Rambam makes it clear that one is liable even when one writes words from another language in the characters of that language.
It must be emphasized that there are authorities who differ with the Rambam's decision. The Ramah (Orach Chayim 306:11) quotes the Or Zarua, who states that one is liable for writing only when one writes in the Assyrian script (i.e., the Hebrew script used for Torah scrolls) or in the classic Greek script. Note, however, the Noda BiY'hudah (Orach Chayim, Vol. II, Responsum 32) and the Be'ur Halachah 306, who refute the Or Zarua's opinion and state that it is not accepted by others. And note the S'dei Chemed (ma'arechet kaf, sec. 111), who brings other opinions in support of the Or Zarua. or even for making two marks.52In his Commentary on the Mishnah (Shabbat 12:3), the Rambam explains the term \"signs\" as referring to the use of letters as numbers - e.g., א for one, ב for two.
The Maggid Mishneh interprets these \"signs\" as referring to symbols that are not letters, but are significant to a reader, such as the reversed nunnim found in the Torah, Numbers 10:35-36. (See also Halachah 17 and Shulchan Aruch HaRav 340:7-8.)", + "Left: Two zeinim in the Assyrian script. Right: A chet in the Assyrian script.
A person is not liable for writing in the following circumstances:
He writes one letter next to writing that existed previously;53Even when the letter he wrote completes a word when combined with the writing that existed previously. Since he has not written two letters on the Sabbath, he is not liable (Rashi, Shabbat 104b).
he writes on top of writing that existed previously;54Superimposing his writing on top of a letter that had been written previously. Although this writing made the existent letters clearer, since nothing essentially new is achieved, the person is not liable (ibid.). (See also the latter portion of Halachah 16 and notes.)
he intended to write a chet and instead wrote two zeinim55In the Assyrian script used for Torah scrolls and the like, a chet resembles two zeinim that are connected by two lines referred to as the ch'totrot. or makes a similar error with regard to other letters;
he writes one letter on the floor [of a house] and one letter on [one of] the beams [of the ceiling], for they are not read as a single unit;56Letters that cannot be read together are considered two separate units, and writing each of them a separate activity. Since the obligation for writing on the Sabbath is for writing two letters, as explained above, one is not liable unless the two letters can be read together.
he writes two letters on two pages of a writing tablet that are not read as a single unit.57In his Commentary on the Mishnah (Shabbat 12:5), the Rambam emphasizes that letters must be on the same line to be able to read as a single unit. (See also Shabbat 104b, which emphasizes that the distance between the two letters can also be a significant factor.)
When a person writes [two letters] in two corners [of the walls of a house] or on two pages of a writing tablet and they can be read as a single unit,58This resembles the letters written on the beams of the Sanctuary, the source for the prohibition against writing on the Sabbath. he is liable.", + "If a person took a parchment or the like and wrote one letter upon it in one city and traveled on that same [Sabbath] day to another city where he wrote another letter on another scroll, he is liable.59The Maggid Mishneh states that this ruling, based on Shabbat 104b, applies even when it is necessary to fold the two parchments so that the two letters can be placed in juxtaposition to each other. [This decision is rendered] because when the [two parchments] are brought close to each other, they can be read as a single unit. All that is necessary is to bring them together.", + "
The dark portion is the letter reish. When the serrated lines are filled in, the letter dalet is formed.
A person who writes merely one letter is not liable even when [that letter] is representative of an entire word. What is implied? One wrote a מ and everyone knows that the intent is the word ma'aser60The word ma'aser means \"tithes.\" This abbreviation was often used to refer to money or produce that was ma'aser sheni, \"the second tithe,\" which could be used only to buy food to be eaten in Jerusalem. The same applies regarding other abbreviations. or one wrote [that letter] in the place where a number is required and thus it is as if one wrote [the word] \"forty,61The numerical equivalent of מ according to the accepted principles of gematria, Hebrew numerology.\" one is not liable.
If one was checking a single letter and divided it, [creating] two [letters], one is liable; for example, one divided the connecting lines of a chet, thus creating two zeinim.62See the notes and diagrams accompanying Halachah 11.
Shulchan Aruch HaRav 340:8 mentions that a person who writes a zayin or any other of the letters שטנ\"ז ג\"ץ that require taggim, \"crowns,\" without these crowns is not liable. From this halachah, it would appear that the Rambam does not accept this ruling, for the zeinim created when the connecting lines of a chet are divided do not have crowns. The same applies in all similar situations.63As another possibility, Shabbat 104b mentions erasing the projection in the right corner of a dalet to create a reish.", + "A person who writes with his left hand, with the back of one's hand,64Rashi, Shabbat 104b, interprets this to mean that the person holds a pen in his hand and turns his hand upside down to write.
Based on this source, the expression כלאחר יד is used throughout the Rabbinic literature on the Sabbath laws to mean \"in an unusual manner.\" with his feet, his mouth, or with his elbow, is not liable.65A person is liable for performing a forbidden labor on the Sabbath only when he does so in an ordinary manner. Although there is a Rabbinic prohibition against performing a forbidden labor in an unusual manner, one is not held liable.
A left-handed person who writes with his right hand - which for him is equivalent to other people's left hand - is not liable. If he writes with his left hand, he is liable. A person who is ambidextrous66The precise translation of the Rambam's wording is \"uses both of his hands with equal dexterity.\" On this basis, there is room for question regarding a left-handed person who writes with his right hand, but less comfortably than he does with his left hand. Is he liable for writing with his right hand on the Sabbath or not? is liable regardless of whether he writes with his right or left hand.
When a child holds the pen and an adult holds his hand and moves it, causing him to write, the adult is liable. When an adult holds a pen and a child holds his hand and moves it, causing him to write, the adult is exempt.", + "A person who writes is not liable until he writes with a substance that leaves a permanent mark67As mentioned in Chapter 9, Halachah 13, \"Whenever one performs a labor that does not have a permanent effect on the Sabbath, one is not liable.\" To apply a principle mentioned in the notes to that halachah, if the writing will remain on the Sabbath itself, even if it will fade afterwards, one is liable.
See also the Be'ur Halachah 340 who quotes the opinion of the Rashba (Shabbat 115b) which explains that permanency in this context refers to writing that will last an ordinary period of time. - e.g., with ink,68In Hilchot Tefillin 1:4, the Rambam describes the preparation of ink as follows:
One collects the vapor of oils, of tar, of wax, or the like, [causes it to condense,] and kneads it together with sap from a tree and a drop of honey. It is moistened extensively, crushed until it is formed into flat cakes, dried, and then stored.
When one desires to write with it, one soaks [the cakes of ink] in gallnut juice or the like and writes with it. Thus, if one attempts to rub it out, he would be able to.
 black tint,69The commentaries associate this with a tint produced from the residue of an oven. vermilion,70In his Commentary on the Mishnah (Shabbat 12:4, Megillah 2:2), the Rambam translates this term into Arabic. Rav Kapach states that the Arabic term he uses refers to red colored clay used for drawing. gum, vitriol,71In his Commentary on the Mishnah (loc. cit.), the Rambam describes these substances, using Arabic terms which Rav Kapach translates as referring to saps from trees that are yellow and green in color. When they are mixed with gallnut juice, they turn black, as the Rambam mentions in Chapter 9, Halachah 14. and the like - on a surface on which the writing will remain preserved - e.g., a skin, parchment, paper, wood,72As mentioned previously, the forbidden labor of writing has its source in the letters written as symbols for the walls of the Sanctuary. and the like.
[In contrast,] a person is not liable if he writes with a substance that does not leave a permanent mark - e.g., beverages or fruit juice - or if he writes with ink and the like on a substance like vegetable leaves where the writing will not be preserved. One is liable only when writing with a substance that leaves a permanent mark on a surface where that mark will be preserved.
Similarly with regard to [the forbidden labor of erasing]: A person who erases is liable only when erasing writing that would leave a permanent mark from a surface where that mark will be preserved.73Unless the writing is written with such substances and on such substances, the person's activity is considered insignificant, for the writing would soon fade in any event.", + "A person who writes on his skin is liable, because his flesh is [comparable to an animal] hide.74A surface on which writing would be preserved, as mentioned in the previous halachah. Even though the warmth of his flesh will cause the writing to fade afterwards, this is comparable to writing that was erased.75The writing is considered permanent, because the body's heat is considered as an external force that wipes out writing that, in and of itself, would remain permanently. In contrast, a person who engraves the forms of letters onto his skin is not liable.76Engraving is considered equivalent to writing - as is obvious from the law stated immediately afterwards. Nevertheless, in his Commentary on the Mishnah (Shabbat 12:4), the Rambam writes that the person is exempt, because engraving on human skin is not an ordinary way of writing.
A person who cuts out the form of letters on a hide is liable. In contrast, a person who makes a mark in the shape of letters on a hide is not liable.77From the Be'ur Halachah 340 and others, it appears that this refers to a mark that is made with a stylus or the like that will not remain permanently on the hide. (Note the contrast to Hilchot Gerushin 4:7.)
A person who traces over letters that were written with vermilion with ink is liable for two [transgressions]: one for writing and one for erasing.78Letters written with ink are much more attractive and distinctive than letters written with vermilion. Nevertheless, letters written with vermilion are also significant. Hence, by tracing over the initial writing, one performs two activities: the nullification of the letters written previously (erasing) and the composition of new letters (writing). [In contrast,] a person who traces with ink over letters that were written with ink,79To reinforce the previous writing. In this instance, one is not liable, as stated in Halachah 11. who traces with vermilion over letters that were written with vermilion, or who traces with vermilion over letters that were written with ink, is not liable.", + "Making designs is a derivative [of the forbidden labor] of writing. What is implied? A person who makes designs or who creates forms80Note the Be'ur Halachah 340, who questions whether one must make two designs to be held liable (as one is liable only when one writes two letters) or one is liable for making a single design. It is explained that from the Jerusalem Talmud (Shabbat 7:2), it appears that a single design is sufficient. on a wall81Our translation follows the standard printed text of the Mishneh Torah. Significantly, some authoritative manuscripts use the Hebrew כחול, meaning \"blue,\" rather that כותל meaning \"wall.\" According to this version, the halachah would read \"One who makes designs and forms with blue, red and other [colors] of the like....\" or with red color and the like as artists do is liable [for performing a derivative of] writing.82See also Chapter 10, Halachah 16, and notes in regard to making forms on utensils. Similarly, a person who erases a design for the sake of correcting [it]83Alternatively, one is liable if one erases a design to draw a different design in its place. is liable [for performing] a derivative [of the forbidden labor] of erasing.
A person who rules a line in order to write two letters below that line is liable.84This is one of the 39 categories of labor forbidden on the Sabbath. Carpenters who draw a red line on a beam to enable them to saw evenly perform a derivative of ruling a line.85From this halachah and from the Rambam's Commentary to the Mishnah (Shabbat 7:2), it would appear that the category of labor of ruling lines is associated with writing only. This is somewhat difficult, because writing per se, was not performed in the construction of the Sanctuary. Rashi, Shabbat 75b, states that ruling lines was necessary to cut the hides carefully. According to his opinion, it is possible to say that ruling a line in order to saw in a straight line would be considered as the forbidden labor itself and not merely a derivative. See also Shulchan Aruch HaRav 340:11. Similarly, stonemasons who [make lines] on a stone so that they will cut it evenly [perform a derivative of ruling a line.]
One is liable regardless of whether the line one rules is colored or without color.86As the lines of a Torah scroll are ruled." + ], + [ + "A person who kindles even the smallest fire is liable,1This is one of the 39 categories of labor forbidden on the Sabbath. provided he needs the ash that it creates.2In the construction of the Sanctuary, it was necessary to kindle a fire in order to cook the herbs used for the dyes. Similarly, much of the metal work was perfomed after the metals were heated in a fire. However, should a person kindle a fire with a destructive intent, he is not liable, for he is causing ruin.3See Chapter 1, Halachah 17.
Nevertheless, a person who sets fire to a heap of produce or a dwelling belonging to a colleague is liable, because his intent is to take revenge on his enemies. [Through this act,] he calms his feelings and vents his rage. He is comparable to a person who rends his garments over a deceased person or in rage [on the Sabbath],4See Chapter 8, Halachah 8. or a person who injures a colleague in an argument.5See Chapter 10, Halachah 10. These individuals are all considered to be performing a constructive activity, because of their evil inclinations.
Similarly, a person who lights a candle or wood, whether to generate warmth or light, is liable.6Note Shulchan Aruch HaRav, Kuntres Acharon 495, which explains that in this halachah, the Rambam outlines two types of fires for which one is liable. He begins the halachah with the statement that a person is liable for kindling a fire, \"provided he needs the ash that it creates.\" This refers to a fire kindled for no purpose other than the production of ash.
Afterwards, the Rambam begins to describe when a person is liable for kindling fires that are used for constructive activity. e.g., to generate warmth or to cook. In these instances, there is no requirement that one require the ash.
A person who heats iron in order to strengthen it by submerging it in water is liable for [performing] a derivative [of the forbidden labor] of kindling.7The commentaries have raised many questions concerning this ruling and have also noted the apparent contradiction to the ruling in Chapter 9, Halachah 6, which holds a person who heats metal liable for cooking.
There are three positions among the Rishonim in this regard:
a) That of the Rambam, mentioned in this and the following halachah, which holds one liable for heating and extinguishing iron in order to strengthen it;
b) That of the Ra'avad, which exempts a person for both kindling and extinguishing metal. He maintains, however, that a person who performs these actvities is liable, the liability stemming from other categories of forbidden labors;
c) That of Rashi (Shabbat 42a, 134a), which holds a person liable for kindling metal, but exempts him for extinguishing. (See also the Sefer Yereim, which explains that, in the construction of the Sanctuary, the heating of metal and its refinement was necessary for the goldsmiths and silversmiths.)
Rav Kapach explains the Rambam's position, emphasizing that there is a difference between iron and other metals. All other metals are made more pliable when heated. In contrast, as iron is made into steel, it becomes harder when heated and then placed into water. Therefore, just as the labors of kindling and extinguishing are associated with making charcoal - a new entity - so, too, it is these categories of labor that relate to the process of making steel. (See also the responsum of Rav Avraham, the Rambam's son, mentioned in the notes on the following halachah.)", + "A person who extinguishes [a fire]8This is one of the 39 categories of labor forbidden on the Sabbath. Extinguishing was necessary for the construction of the Sanctuary, because it was used to create coals that were needed for the fires used to cook the herbs used for dye. Although these fires could also have been heated with wood, a fire heated with coals burns better (Kiryat Sefer).
See also the Sefer Yereim which mentions that extinguishing was necessary for the work of the goldsmiths and silversmiths. of even the smallest size is liable.9Regardless of the size of the fire, a piece of charcoal is created. [This includes both] one who extinguishes a candle and one who extinguishes a coal that comes from wood.10As mentioned in the notes on Chapter 1, Halachah 7, this ruling follows the opinion of Rabbi Yehudah, who maintains that one is liable for the performance of a [forbidden] labor even if he has no need for the actual labor he performed (a מלאכה שאינה צריכה לגופה).
As mentioned in the notes on that halachah, many authorities, including the Shulchan Aruch (Orach Chayim 27:1, 334:27, differ and do not hold a person liable in such an instance. According to these authorities, a person is liable for extinguishing only when he requires the coals produced. In contrast, a person who extinguishes a glowing piece of metal is not liable.11In one of his responsa, Rav Avraham, the Rambam's son, mentions the difference between a glowing piece of metal and a coal that comes from wood. When a fire fueled with wood is extinguished, a new entity - charcoal - is produced. Hence, one is liable for performing a forbidden labor. In contrast, when a glowing piece of metal is extinguished, no change is made in the metal itself unless the metal was heated with the intent of purifying it.
It must be noted that there are authorities who preceded the Rambam - Rav Yehudai Gaon, Rav Hai Gaon, and Rabbenu Chanan'el - who hold a person liable for extinguishing a glowing piece of metal. As mentioned in the notes on the previous halachah, most of the authorities in the Rambam's era, and surely those in the subsequent eras, exempt a person for such an activity.
It also must be noted that different rulings apply with regard to extinguishing an electric light or heater. In this instance, there are recent authorities who maintain that one is surely liable for kindling and extinguishing glowing metal. (See Achiezer, Vol. III, Responsum 60 and Tzafenat Paneach, Responsum 273.)
If, however, the person's intent is to purify the metal, he is liable. This indeed is the practice of blacksmiths; they heat the iron until it glows like a coal, and extinguish it in water to seal it. This is the process of purification for which one is liable. It is a derivative [of the category of forbidden labor] of extinguishing.
It is permissible to extinguish a glowing piece of metal12According to the Rambam, this applies only with regard to a glowing piece of metal and not to a burning coal. The authorities who maintain that one is not liable for performing a מלאכה שאינה צריכה לגופה, however, would allow one to extinguish a burning coal in this instance. Because of the danger involved, the Rabbinic prohibition against performing such an activity is waived (Shulchan Aruch, Orach Chayim 334:27). in the public domain so that many people will not be injured by it.13As mentioned above, although there is a Rabbinic prohibition involved, it is waived because of the danger.
A person who pours oil into a burning lamp is liable for kindling. [Similarly,] a person who takes oil from a lamp is liable for extinguishing.14The Maggid Mishneh states that seemingly the opinions that do not accept Rabbi Yehudah's view regarding a מלאכה שאינה צריכה לגופה would not hold the person liable unless his intent in extinguishing the candle was for the charcoal produced. See the commentaries on the Shulchan Aruch (Orach Chayim 365:1).", + "Should a fire break out on the Sabbath, a person is liable if he extinguishes it because of fear of monetary loss.15As the Ra'avad emphasizes, this ruling follows those views which maintain that a person is liable for performing a מלאכה שאינה צריכה לגופה. According to the view which differs, even though it is forbidden to extinguish a fire to save one's money, one would not be liable. This allows for greater leniencies, as will be explained. It is only the threat of loss of life,16Needless to say, if there is a threat to life the fire may be extinguished. and not monetary loss, that supersedes the Sabbath prohibitions.17See Chapter 2, Halachah 23.
Therefore, all people should leave [the area of the blaze] so they do not die. They should let the fire continue to burn, even if it consumes the entire city.18The Ramah (Orach Chayim 334:26) follows the view that one is not liable for performing a מלאכה שאינה צ ריכה לגופה, and the prohibition against extinguishing a fire is merely Rabbinic in nature. Accordingly, he states that in the present time, it is permissible to extinguish a fire that has begun to blaze in a city.
In his time, it was common for the commotion caused by a fire to serve as an invitation for the gentiles to raid the Jewish quarters of the city, rampaging, pillaging, and creating havoc. In such a situation, it was very possible that Jewish lives would be threatened. Hence, he maintains that it is preferable for the fire to be extinguished than for such a situation to be created. Furthermore, in the cramped conditions of the ghettos, it was highly possible that the lives of the children, the elderly, and the disabled would be threatened by a fire.
Nevertheless, even the Ramah did not grant wholesale leniency on this matter and stated that, in practice, the ruling must be determined on the basis of our appreciation of whether there is a threat to life according to the circumstances at hand. Contemporary authorities add that because of the threat of electrical fires, gas explosions, and the like, a fire constitutes a real danger and should not be allowed to spread.", + "It is permissible to construct a barrier using any type of container - whether full or empty - so that a fire will not spread. One may even construct a barrier using new earthen vessels filled with water, although they will surely break and extinguish [the fire].19Although there is a Rabbinic prohibition against even indirectly causing a fire to be extinguished, this prohibition is waived in the face of property loss (Ramah, Orach Chayim 334:22). It is permissible to cause [a fire to be] extinguished [indirectly].20The printed text of the Rambam's Commentary on the Mishnah (Shabbat 2:2) states \"It is forbidden to cause [indirectly] a fire to be extinguished.\" Rav Kapach notes, however, that in authoritative manuscripts of that text, this line is erased. See also Chapter 5, Halachah 13.
This equivocation in the Rambam's mind is also reflected in a difference of opinion between the Shulchan Aruch and the Ramah. The Shulchan Aruch (Orach Chayim 334:22) quotes the Rambam's ruling that it is permitted to cause a fire to be extinguished indirectly. The Ramah, however, states that this is permitted lest a loss occur. This implies that there is a Rabbinic prohibition involved, but that the prohibition is waived because of the possibility of property loss.
One may place a bowl21This act is permitted on the Sabbath itself. Although the bowl is being used for the sake of the beam, an article which may not be moved on the Sabbath, there is no prohibition involved (Shulchan Aruch HaRav 277:8; Mishnah Berurah 277:23). over a candle22Needless to say, the bowl must be suspended in a manner that allows enough ventilation for the lamp to continue burning. so that [the light] will not catch on the beams [of the roof].", + "When a fire catches on to a perfume box,23Our translation is based on Rav Kapach's version of the Rambam's Commentary on the Mishnah (Shabbat 16:5). a chest, or a [wooden] cabinet, one may bring a goat's skin24In his Commentary on the Mishnah (loc. cit.), the Rambam explains that a goat skin will become singed by a fire, but will not burst into flames. or another substance that will not catch fire and spread it over the portion that has not been consumed, so that the fire will not reach there.", + "When a garment [that is folded] catches on fire, one may spread it out and don it; if [in the process, the fire] is extinguished, it is not significant.25I.e., one is not liable. Furthermore, it is permissible to do so. Since it is not a certainty (פסיק רישא, see Chapter 1, Halachah 6) that the fire will be extinguished, this was not forbidden.
The Tur (Orach Chayim 334) states that one may not have the intention of extinguishing the fire, but merely of preventing it from spreading further. Note the difference of opinion between the Magen Avraham and the Turei Zahav if that ruling is accepted. Similarly, if a Torah scroll has caught fire, one may unroll it and read from it, if [in the process, the fire] is extinguished, it is not significant. One may place water26Tosafot, Shabbat 120a, accept the basis of the ruling cited by the Rambam, but maintain that one must use liquids other than water. Pouring water over a garment resembles the forbidden activity of laundering and is not permitted on the Sabbath, even in this situation. The Shulchan Aruch (Orach Chayim 334:24) favors Tosafot's opinion. on the portion that has not yet caught fire, if [in the process, the fire] is extinguished, it is not significant.27Based on Shabbat (loc. cit.), Rabbenu Yitzchak Alfasi and the Ra'avad differ and forbid this leniency. They maintain that although it is permitted to cause a fire to be extinguished indirectly, placing water in such proximity to the fire is no longer considered an indirect activity. As obvious from the previous note, the Shulchan Aruch (loc. cit.) does not accept this opinion.
If a person left a burning candle on a board,28I.e., it was not placed there with the intention that it remain there on the Sabbath (Mishnah Berurah 277:12). one may shake the board, causing the candle to fall. If it is extinguished, it is not significant.29The commentaries have raised many questions about this ruling, since it is almost certain that the candle will be extinguished when it falls. Although the person does not intend to extinguish the candle, since this is an inevitable result of his actions (פסיק רישא), seemingly, it should be forbidden, as stated in Chapter 1, Halachah 6. (Note, however, Mishnah Berurah 277:14). For this reason, the Shulchan Aruch (Orach Chayim 277:3) states that this applies only with regard to a wax candle or an oil lamp if the oil has already burned out. In this instance, it is possible that the candle will continue burning even if it falls. In contrast, an oil lamp that contains oil may not be moved in this manner.
The Maggid Mishneh, however, explains that the Rambam's ruling can be accepted even with regard to an oil lamp which contains oil. The Aruch states that a person is not held liable when he performs an act that will inevitably bring about the commission of a forbidden labor, if he is displeased with the fact that the labor was committed (פסיק רישא דלא ניחא ליה). To apply that concept to the present situation, although spilling the oil from the lamp is considered as extinguishing the lamp, since th person did not intentionally desire to spill it and he regrets the loss of the oil, he should not be held liable. The commentaries also point to several other rulings that indicate that the Rambam accepts this principle. If he [intentionally] placed it down [before] nightfall, it is forbidden to move [the board]30Our translation is a slight extension of the actual text of the Mishneh Torah, which states לטלטלו, concluding with a masculine suffix that seemingly refers to the candle, rather than the board. Nevertheless, as the commentaries point out, it is self-evident that the candle is forbidden to be moved. The new concept brought out by this law is that since the candle was intentionally left on the board before the commencement of the Sabbath, as explained in Chapter 25, Halachah 17, the board is considered a base for a forbidden object and is also muktzeh, forbidden to be moved (Shulchan Aruch, loc. cit.). even after the candle is extinguished.", + "If a fire broke out on the Sabbath and a gentile comes to extinguish it, we may not tell him, \"Extinguish it,\" nor [must we tell him,] \"Do not extinguish it,\" for his resting is not our responsibility.31As explained in Chapter 6, our Sages forbade a Jew to instruct a gentile to perform a forbidden labor on the Jew's behalf on the Sabbath. We are not, however, obligated to prevent the gentile from performing a forbidden labor for his own sake. Thus, we cannot tell him to extinguish the fire, nor are we required to tell him to refrain from doing so. Indeed, this portion of the halachah is quoted in Halachah 4 of that chapter.
In contrast, should a child desire to extinguish [the fire], he should not be allowed if he is acting on his father's behalf.32Exodus 20:10 states, \"Do not perform any work, neither you, your son, your daughter,...\" implying that a father is responsible for seeing that his children rest on the Sabbath. For this reason, any forbidden labor that will benefit his father may not be performed by a child (Maggid Mishneh). If he is acting on his own initiative, the court is not obligated to restrain him.33The expression \"the court\" refers to the communal authorities of the Jewish people. In a larger sense, it refers to the community as a whole.
From Chapter 24, Halachah 11, it would appear that the Jewish court is required to restrain a child from performing any violation of the Sabbath laws that originates in the Torah itself. This contradicts the Rambam's statements here and in Hilchot Ma'achalot Asurot 17:27. Among the resolutions of this difficulty is that in the halachah cited, the Rambam is speaking about an activity that will benefit the child's father. See the notes on that halachah.
In the instance of a fire, [our Sages34Shabbat 121a, Ketubot 70b.] permitted a person to say, \"Anyone who extinguishes the fire will not suffer a loss.\"35I.e., as long as one does not instruct a gentile to extinguish the fire, one may indirectly encourage him to do so. Since the gentile has not been promised anything specific, he is considered to be working on his own behalf.", + "Transferring36Our translation is based on the authoritative manuscripts of the Mishneh Torah. The translation of the standard printed version of the text would be \"Bringing articles or removing articles from....\" Whether one is bringing an article in or removing it, one is transferring it. See the Rambam's Commentary on the Mishnah (Shabbat 1:1).
The wording of the manuscripts avoids the difficulties mentioned by the Lechem Mishneh and others that arise from Shabbat 96b. objects from one domain to another is one of the categories of labor [forbidden on the Sabbath].
Although this [prohibition], as all other elements of the body of Torah law, was communicated orally by Moses [as he received them] from Sinai, it is also [alluded to within] the Torah itself. [Exodus 36:6] relates: \"[Moses ordered that an announcement be made:] 'No man or woman should do any further work concerning the donations to the Sanctuary.' And the people stopped bringing [their gifts].\" From this, one can infer that bringing [an article from one domain to another] is [also] referred to as \"labor.\"37Tosafot, Shabbat 2a, explain that this verse is necessary because, in contrast to the other activities classified as forbidden labors, transferring articles is \"an inferior labor\" - i.e., we would not ordinarily conceive of it as being forbidden. (See also the Rambam's Commentary on the Mishnah, Shabbat 1:1, which states that transferring articles does not appear to be an activity fit to be considered a forbidden labor.)
Eruvin 17b derives the prohibition against the transfer of articles from one domain to another from the exegesis of Exodus 16:29. Tosafot (Eruvin, loc. cit.; Shabbat, loc. cit.) explain that both verses are necessary: one to teach that bringing an article in from the public domain to a private domain is forbidden, and the other to teach the converse, that it is forbidden to take an article out from the private domain to the public domain.
The Rambam (particularly according to the version of the Mishneh Torah we have quoted) appears to view the concept of transferring as one activity which is prohibited on the basis of the oral tradition. Nevertheless, unlike the other categories of forbidden labor, in this instance there are allusions within the Torah itself. To make this point, he quotes the most obvious allusion, leaving the one in Eruvin for the scholars.
Similarly, we have learned according to the oral tradition38Shabbat 96b. that a person who carries an article from the beginning [of a square39The bracketed additions are based on Halachot 15 and 18.] four cubits long to the end [of that square] is comparable to a person who transfers an article from one domain to another and is liable.", + "A person who transfers an object from one domain to another is not liable until1his act meets the following three criteria: he transfers an object of sufficient size to be useful2As explained in the notes on Chapter 1, it is \"purposeful work,\" מלאכת מחשבת, which the Torah has forbidden. Accordingly, if an object is not of sufficient size to be useful, transferring it on the Sabbath is not considered labor. This minimum amount is referred to with the term שיעור. In Chapter 18, the Rambam lists the minimum amounts of specific substances that are considered useful. from a private domain to the public domain or from the public domain to a private domain.3One is not liable for transferring an article from one private domain to another, nor is one liable for transferring an article from a private domain into a carmelit, a domain which is forbidden by Rabbinic decree. The definitions of the various domains with regard to the Sabbath laws are found in Chapter 14.
Similarly, one must remove the article from one domain4This is referred to as עקירה. and place it down in the second domain.5This is referred to as הנחה. Unless a person performs both these actions himself, he is not liable. A person is not liable if he merely:
removed the article and did not place it down [and another person took it from his hand and placed it down],
placed6This situation is described in the opening Mishnah of the tractate of Shabbat. If a homeowner picked something up to give to a poor man standing outside, and the poor man took it from his hand - since the homeowner did not place the article down (הנחה), he is not liable. it down [after taking it from the hand of the person who removed it], but did not remove it [himself], or
transferred7In the example cited above, since the poor man did not pick the article up (עקירה), he is not liable. As the above-mentioned mishnah elaborates, there are several different possibilities for two people to combine in transferring an object, one performing the עקירה, and the other the הנחה. less than an amount [that is useful].8Since carrying in the public domain is a derivative of transferring from one domain to another
Similarly, a person who carries an article from the beginning [of a square] four cubits long to the end [of that square] in the public domain is not liable unless he removes9performing the עקירה himself an article of significant size10so that his act is of value from one side [of the square] and places it down on the other side [of the square].11performing the הנחה himself.", + "A person who throws an article from one domain40Rashi (Shabbat 8a) states that in the construction of the Sanctuary, the craftsmen would throw their needles to each other. to another or who hands41The Maggid Mishneh defines passing over as dragging an article along the ground. The Merkevet HaMishneh and others interpret it as passing an article from hand to hand. It appears that the Maggid Mishneh does not accept that interpretation, because the opening passage of Shabbat describes the transfer of objects from hand to hand as transfer (הוצ אה) and not handing over (הושטה). (See also the gloss of Rabbi Akiva Eiger to this halachah.) [an article from one domain to a person in another domain]42In the construction of the Sanctuary, the beams for the walls of the Sanctuary were passed from the public domain to the storage wagons, which were considered as private domains (Shabbat 11:2). Tosafot, Shabbat 2a explain that, in contrast to the other categories of forbidden labor, the consequence of the fact that the status of transferring is \"an inferior labor,\" is that if the derivatives had not been found in the construction of the Sanctuary, they would not had been forbidden. is liable for performing a derivative [of the forbidden labor] of transferring.
Similarly a person who throws or passes an article by hand from the beginning [of a square] four cubits long to the end [of that square] in the public domain is liable for performing a derivative [of the forbidden labor] of transferring.
A person who throws in an abnormal manner is not liable.43As mentioned in the notes on Chapter 11, Halachah 14, a person is not liable for performing a forbidden labor on the Sabbath unless he performs it in an ordinary manner.", + "A person who transfers part of an object from one of these two domains [a private domain or a public domain] to the other is not liable until he transfers the entire object from one domain into the other.
[For example,] if a container is filled with articles, even if it is filled with mustard [seed],44Mustard seed is very small. The Rambam chooses this example for certainly a sufficient quantity of mustard seed will have been transferred to the other domain if the majority of the container has been transferred. In contrast, were the container to hold larger articles, it is possible that no one article would have been transferred. Nevertheless, even when the contents are mustard seed, the person is not liable for the reasons stated by the Rambam. and a person transferred the majority of it from one domain to the other, the person is not liable unless he transfers the entire container.45Based on Shabbat 91b, the Merkevet HaMishneh draws attention to an apparent contradiction between the Rambam's decision here and in Hilchot Geneivah 3:2. The same applies in other similar situations. [The rationale is that] the container causes all the articles within it to be considered a single entity.46This reflects the Rambam's interpretation of the expression, Shabbat, loc. cit., אגד כלי שמיה אגד. Rashi and Rabbenu Chanan'el interpret this phrase slightly differently.
In this context, it is worthy to note Rabbi Akiva Eiger's reference to Tosafot, Pesachim 85b. There it is explained that this principle applies only to a container that has a receptacle. If, however, an entity is suspended from a stave, different rules apply.", + "A person who transfers an article in the ordinary fashion in which the article is transferred is liable, whether he transferred it [by carrying it] in his right hand, in his left hand,47As stated in Chapter 11, Halachah 14, usually a right-handed person is not liable if he performs a labor with his left hand. With regard to carrying, however, this is not the case, since a person will frequently carry an object with his weaker hand. or in his bosom, or whether he transfers money bound up in a cloth.48Shulchan Aruch HaRav 301:39 interprets this as referring to a cloth that one is wearing. Even though the person is not holding the money in his hand, he is liable for transferring it. From this ruling, it is clear that a person who transfers objects in his pockets is liable just as if he transferred them by hand.
Similarly, one is liable if one transferred the articles on one's shoulder. [This applies] although the article is [being carried] more than ten handbreadths high in the public domain,49As the Rambam states in Chapter 14, Halachah 7, the space ten handbreadths above the ground in a public domain is a makom patur, a place where one is not liable for carrying. Hence, one might think that a person is not liable for carrying an object on his shoulders, for surely it would be held above that height. for this was the manner in which the sons of Kehat would carry50When the Jews broke camp in their journeys through the desert, the Sanctuary was taken down, and erected again at the site of the new encampment. The boards, coverings, and curtains of the Sanctuary would be transported by the other Levite families on wagons. The sons of Kehat would carry the ark, the table, the menorah, and the altars on their shoulders. [the sacred articles] of the Sanctuary above ten handbreadths high as [Numbers 7:9] states, \"They shall carry them on their shoulders.\"51More specifically, the verse cited states, \"the labor of the Sanctuary is upon them.\" Since the Torah specifically refers to carrying in this fashion as \"labor,\" although, as explained above, there is reason to exempt a person who carries an object on his shoulder, the person is held liable. As mentioned, all [the obligations for Sabbath] labors are derived from the Sanctuary.", + "In contrast, a person is not liable for transferring an article on the back of his hand,52Our translation is based on the Rambam's Commentary on the Mishnah (Shabbat 10:3). Others render this term as \"in an abnormal manner.\" with his foot, in his mouth,53The Maggid Mishneh explains that this does not refer to food. If a person walks from one domain to another while eating, he is liable for carrying the food he is holding in his mouth. (See also Chapter 13, Halachah 3.) in the crook of his arm,54Here also, our translation is based on the Rambam's Commentary on the Mishnah (Shabbat, loc. cit.). in his ear, in a pocket sewn into his garment when the opening of the garment is facing downward,55With this phrase, the Rambam explains the term אפנדתו, Shabbat, loc. cit., according to his Commentary on the Mishnah. Others render this term as \"money belt.\" between one garment and another,56But not in a pocket. in the hem of one's garment,57Here also, our translation is based on the Rambam's Commentary on the Mishnah (Shabbat, loc. cit.). in his shoe, and in his sandal. [The rationale is that] he did not transfer the articles as people usually do.", + "[The following rules apply when] a person transfers a burden, carrying it on his head: If the burden was heavy58Bava Metzia 105b relates that it was customary to carry a burden weighing four kabbim or more on one's head. In contemporary measure, this figure is approximately five and a half kilograms or twelve pounds. - e.g., a full sack, a chest, a cabinet, or the like - and the person places it on his head and holds it with his hands,59The Ma'aseh Rokeach states that a person who does not hold the article with his hand is not liable. Balancing a heavy article on one's head is a skilled task that only few individuals are capable of performing. Hence, it is not considered an ordinary manner of transferring an article. he is liable. This is the normal manner in which these articles are transferred, and this is thus equivalent to a person carrying an article on his shoulder or in his hand.
If, however, the person placed a light article - e.g., a garment, a book, or a knife - on his head and transferred them without holding them in his hand,60The Ma'aseh Rokeach states that in this instance, even if one holds the article in one's hands, one is not liable, since this is not the ordinary way in which an article is transferred. he is not liable. He did not transfer them in the ordinary manner, for most people do not transfer articles by placing them on their heads.61This law applies universally, even in places where it is common to carry articles on one's head. See Shabbat 92a regarding the practice of the inhabitants of Hotzel, a city in Babylon (Maggid Mishneh).
A person who carries an article from the beginning [of a square] four cubits long to the end [of that square] in the public domain is liable, even when he lifts it above his head.62As mentioned above, the Rambam states in Chapter 14, Halachah 7 that the space ten handbreadths above the ground in a public domain is a makom patur, a place where one is not liable for carrying. Hence, one might think that a person is not liable for carrying if he lifts an object above that height while transferring it in the public domain. Nevertheless, since the article does not come to rest in the makom patur, one is held liable (Shabbat 8b,9a).
The Ra'avad questions the Rambam's interpretation of that Talmudic passage and offers an alternative, which is accepted by the Rashba and Tosafot. The Rambam's interpretation is also offered by Rashi. (Alternatively, it is possible to explain that the Rambam's intent is that this is an ordinary, and not an abnormal, manner of carrying.", + "It is permissible for a person to move objects in the public within a square four cubits by four cubits adjacent to the place where he is standing. He is allowed to move articles [freely] throughout this square.63As reflected in Chapter 6, Halachah 22, and Chapter 20, Halachah 7, the Rambam does not place any restrictions on carrying within a square of four cubits in the public domain.
In contrast, the Ra'avad maintains that the leniency to carry within a square four cubits by four cubits in the public domain was granted a person only in abnormal situations - e.g., when one established this portion of the public domain as the place where he would spend the Sabbath or when he left the Sabbath limits. Under ordinary circumstances, one is not permitted to carry in the public domain at all. The Shulchan Aruch (Orach Chayim 349:1) accepts the Rambam's ruling.
These cubits are measured according to the size of the person's arm.64I.e., the distance from his elbow to the tip of his middle finger. This measure is adapted to each individual instead of establishing a single uniform figure to allow every individual the opportunity of moving articles from his head to his feet when he is lying down (Eiruvin 48a). This ruling is quoted by the Shulchan Aruch (loc. cit.). If, however, his arms are dwarf-sized,65But his body is of ordinary size (Rashi, Eiruvin 48a, Shulchan Aruch HaRav 349:1). he is granted four cubits according to the size of an average person's arms.66According to Shiurei Torah, a cubit is 48 centimeters; according to Chazon Ish, it is 57.7 centimeters
According to the oral tradition,67Eruvin 48a, Mechilta, Beshalach 5, and other sources. this is the interpretation of the Torah's statement [Exodus 16:29]: \"Every person should remain in his place,\" that every person should not move an article outside this square, only within it. [This square] represents the length of a human body when one extends one's hands and feet; only within it is one allowed to move objects.68The Maggid Mishneh draws attention to a difference of opinion among the Sages, Eruvin 48a, regarding the extent to which one is allowed to carry in the public domain. Although the prevailing view is that one is allowed to carry in a square four cubits long, there are interpretations that state that one may carry four cubits in any direction. This means that although one may not carry an object eight cubits, one may carry an object four cubits on one side and four cubits on the other side.
The view that the Rambam appears to accept, however, maintains that one may carry only in a single square four cubits long. (See also Chapter 27, Halachah 11.)", + "When two people [are standing near each other] and a portion of the four cubits [in which one may carry] extends into the four cubits [in which the other may carry],69I.e., they are less than eight cubits apart. There was no Rabbinic prohibition instituted lest one carry beyond the permitted space. they may both bring [food] and eat in the center, provided one does not take something from [the area which is solely] his and bring it into [the area which is solely] his colleague's.
If three people [are standing near each other] and the middle individual's [space] is enclosed within their space,70I.e., the individuals on the extremes are standing between eight cubits and twelve cubits from each other. Thus the squares four cubits long of those on the extremes do not overlap, yet each share a certain portion with the person in the center. he is permitted [to share] with them and they are permitted [to share] with him. The two individuals on the extremes, however, are forbidden [to share] with each other.71Although they are forbidden to share with each other directly, as explained in the following halachah, each of them may pass an article to the person in the center, who may pass it to the other.", + "Based on the above, it is permitted for a person to lift up an article from the public domain and give it to a colleague who is near him, within his four cubits.72As mentioned in the notes on the previous halachah, the transfer must take place within the four cubits, the colleague may be standing slightly further removed. The colleague may give it to another colleague standing at his side [who may pass it further]. Even if the article changes hands hundreds of times or is transferred several millim73A mil is approximately a kilometer in contemporary measure. on the Sabbath, this is permissible,74The Ra'avad objects to the Rambam's ruling, noting that this leniency was mentioned in Eruvin 95b only with regard to an extreme situation - i.e., an instance where tefillin or other sacred articles might be desecrated. He contends that it should not be extended beyond that context.
Although the Shulchan Aruch (Orach Chayim 349:3) quotes the Rambam's ruling, some of the later authorities (see Turei Zahav 349:1) raise questions about this leniency. because each individual moved it only within the four cubits [granted] him.", + "Since each person is allowed to carry within a square four cubits by four cubits, he is permitted to carry along the diagonal of this square which is five and three-fifths cubits long.75The Rambam is not speaking in exact figures; the actual length of the diagonal is a fraction larger. Accordingly, a person who carries or throws an article in the public domain is not liable unless he moves it beyond five and three-fifths cubits [from its original place].76The Maggid Mishneh mentions that there were earlier authorities who maintain that one is liable for moving an article a measure of four cubits. Nevertheless, all the later authorities accept the law stated by the Rambam.
Whenever we have mentioned [the phrases], \"from the beginning [of a square] four cubits long to the end [of that square]\" or \"one who carries an object four cubits is liable,\" the intent was [the distance] from the beginning of the diagonal of a four cubit [square] until its end. If a person carries an object for a shorter distance, he is not liable.", + "Thus, there are three [levels of responsibility that apply when] a person lifts up an object from one place in the public domain and places it down in another place in the public domain: If there are less than four cubits between these two places, the act is permitted.
If there are more than four cubits but less than five and three-fifths cubits between the two places, [the act is forbidden, but the person] is not liable.77Based on Eruvin 98b, Rashi, Tosafot, and Rabbenu Asher (see also the gloss of the Ra'avad) do not accept the Rambam's ruling and place no restrictions on carrying within five and three-fifths cubits. Although the Shulchan Aruch (Orach Chayim 349:2) mentions the Rambam's view, it accepts the decision of the other authorities. Shulchan Aruch HaRav 349:2, however, states that at the outset, the Rambam's view should be followed. If there are more than five and three-fifths cubits, the person is liable, because he moved an article beyond the diagonal of a square [four cubits long]." + ], + [ + "A person who transfers an object from one domain into another1The Maggid Mishneh draws attention to the fact that there are authorities who hold a person liable if he places an object down on a place in a private domain that is smaller than four handbreadths by four handbreadths. (See the notes on Chapter 14, Halachah 17.) or one who carries an object beyond four cubits in the public domain is not liable unless he lifts the object up from a place that is [at least] four handbreadths by four handbreadths, and places it down in a place that is [at least] four handbreadths by four handbreadths.2In his Commentary on the Mishnah (Shabbat 1:1), the Rambam explains the rationale for this law: An object of significant size will not remain at rest if put down in such a small place. Therefore, one is not liable for placing down any objects there.
An object that is positioned on a person, animal, or utensil located in a place four handbreadths by four handbreadths is considered as if it has been placed down on a place that size.", + "A person's hand is considered equivalent to a place four handbreadths by four handbreadths in size.3This concept is also explained in the Rambam's Commentary on the Mishnah (Shabbat 1:1): The adroitness and dexterity of a human hand makes it fit to hold even very large articles that are placed in it. Therefore, an object placed in a person's hand is considered as if it were placed on the ground on which he was standing. Therefore, a person who removes an object from another person's hand in one domain and places it in the hand of a third person in a second domain is liable.4The Maggid Mishneh cites the Jerusalem Talmud (Shabbat 1:1) as stating that a person is not liable for placing an object in the hand of another person standing in the public domain unless the latter's hand is held below ten handbreadths high. Nevertheless, as Chapter 12, Halachah 14, appears to indicate, the Rambam does not necessarily make such a distinction.
Similarly, a person is liable if he was standing in one of these two domains and stretched his hand into the other, removed an article from there or from the hand of a person standing there, and then returned his hand. [This applies] even though he did not place down the article in the domain in which he is standing.5It must be emphasized that a person's hand is considered as equivalent to a place four handbreadths by four handbreadths in size only when that hand is located in the same domain as he is. When, however, a person is standing in the public domain and his hand is extended into a private domain, an object placed in his hand is not considered to have been put down in the private domain. See Chapter 15, Halachah 1. Since it is in his hand, it is considered as if it were placed on the ground.", + "When a person was eating and passed from one domain to another, he is liable if he thought to carry the food in his mouth from one domain to the other. Although this is not the ordinary way in which articles are transferred,6See Chapter 12, Halachah 13. his intent causes his mouth to be considered as a place four handbreadths by four handbreadths in size.
Similarly, if a person who was standing in one domain urinated or spit into the other domain, he is liable, because he removed [a substance] from one domain and placed it down in another. His conscious [performance of this activity] causes it to be considered as if he removed [an object] from a space four [handbreadths by four handbreadths]. If a person is standing in one domain and the opening of his penis is in a second domain and he urinates into that domain, he is not liable.7Eruvin 99a questions whether a person would be held liable in such an instance, and leaves the matter unresolved. Therefore, the Rambam rules that a person is not held liable.", + "If a person standing in one of two domains extended his hand into the other, removed water from a pit full of water,8Rav David Arameah emphasizes that this halachah is speaking about an instance in which the water is at rest and not flowing. and transferred it [to another domain], he is liable.9In contrast, if a person in a similar situation catches rain water in his hand and transfers it, he is not liable, because it is not considered to have come to rest (Shabbat 5a,b). The entire [quantity of] water is considered as if it is placed on the ground.
In contrast, when a container of fruit is floating on the water, a person who extends his hand and takes some of the fruit and transfers it [to the domain in which he is standing] is not liable. Since the fruit was not resting on the ground, the person did not remove [an object] from a space four [handbreadths by four handbreadths].10In this instance as well, since our Sages (Shabbat 5b) do not resolve whether or not a person should be held liable in such an instance, the Rambam exempts him.
Needless to say, if the fruit itself was floating on the water and one transferred it [to another domain], he is not liable.11The Rambam appears to interpret the passage cited above as emphasizing that an object that floats on water is not considered to be at rest. Hence, the criteria from removing an object from a place four handbreadths by four handbreadths cannot be met. See (Tosafot, Shabbat, loc. cit.), which interprets the passage slightly differently. Similarly, if oil was floating on water and one scooped up some of the oil and transferred it [to another domain], he is not liable.12Although the matter is the subject of a difference of opinion among our Sages, the majority rule that since oil remains a distinct entity and floats on the water (see Hilchot Tum'at Ochalin 8:3), it is not considered to be resting in place.", + "As mentioned above,13Chapter 12, Halachah 9. a person who transfers [an object] from one domain to another is not liable unless he removes the object from its place and places it down [in a new place]. When, however, one removes [an object], but does not place it down or places it down without lifting it up, one is not liable.
Therefore, when a person standing in one of two domains extends his hand into another domain while holding an object, and another person takes it from him, or if another person places an article in his hand and he retracts his hand, neither is liable,14This is the contents of the first Mishnah of the tractate of Shabbat. neither the person who removed the article nor the one who placed it down.15The rationale for this decision is that a person is liable only when he both begins and completes a forbidden labor himself. There is no liability when one person begins a forbidden labor and it is completed by another. Shabbat 93a derives this concept from the exegesis of Leviticus 4:27, \"when one performs one...,\" as implying that \"a person who completes its performance, and not one who performs only a portion [of the forbidden labor].\" (See the Rambam's Commentary on the Mishnah, Shabbat 1:1, and also Chapter 1, Halachah 15.)", + "When does the above apply? When [the giver's] hand is held more than three [handbreadths above the ground]. If, however, [the giver's] hand is held less than three handbreadths16One of the principles of Torah law that is applied in several other different contexts (e.g., constructing an eruv or a sukkah) is l'vud - i.e., that an object less than three cubits away from another entity is considered to be connected to it. above the ground, [holding the article at that height] is equivalent to placing it on the ground,17And thus, in addition to the removal of the article from its place, he is considered to have performed the hanachah, the placement of the article in its new place (Rashi, Shabbat 92a).
Rashi also emphasizes that although the person is standing in another domain and holding the article in his hand, the fact that his hand is attached to his body does not prevent us from considering the object as having been placed on the ground.
In this context, the commentaries note the contrast to Halachah 14. The Or Sameach explains that the leniency mentioned there applies only when one throws an object, and not when one moves it from domain to domain by hand. and one is liable.", + "When one person is standing in either of these two domains and a colleague extends his hand from the second domain, takes an object from the person standing in the first domain and brings it in, or [the colleague] takes an object from his [domain] and places it in the hand of the person who is standing, the person who is standing [is not liable at all].18This halachah is also based on the opening mishnah of the tractate of Shabbat. Although the person standing is not liable at all with regard to the Sabbath laws, he transgresses the prohibition (Leviticus 19:14 , \"Do not place a stumbling block in the path of the blind.\" See Tosafot, Shabbat 3a, Shulchan Aruch, Orach Chayim 347. He did absolutely nothing; it was [his colleague who] placed the object in his hand or took it from his hand. The colleague is therefore liable, for he removed the object [from its original place] and put it down [in a new place].", + "When a person is standing in either of these two domains and a colleague puts an object in his hand or [loads it] on his back, and the [first] person goes out to another domain [carrying] this object, he becomes liable [when] he stands [still]. Removing his body while bearing the object is considered as removing the object from that domain, and standing while carrying the object is considered as placing the object down on the ground where he is standing. Therefore, if he went out holding the object in his hand or [carrying] it on his back and did not stand [still] in the second domain, but rather returned to the first domain while he was still holding the object, he is not liable. [This applies] even if he goes in and out [carrying the object] for the entire day until its conclusion. Although he removed [the object from its original place], he did not put it down [in a new place].19There appears to be a slight difference between the Rambam's interpretation of the source for this law, Shabbat 5b, and that of Rashi. Note the commentaries of the Lechem Mishneh and Merkevet HaMishneh. Even if he stands [still] to adjust his load, he is not liable.20Unless a person's intent is to rest, his standing is not significant, for it is only circumstance and not conscious decision that causes him to stand still. He is still in the midst of the activity he is performing and has not come to rest. See Halachah 10 and notes. [To be held liable, he must] stand [still] to rest.", + "For this reason, a person who is carrying a burden on his shoulders and running is not liable until he stands, even if he runs the entire day. He must, however, be running. If he is walking slowly, it is tantamount to having removed the article and having placed it down. [Hence,] this is forbidden.21By using the term \"forbidden\" rather than \"liable,\" the Rambam emphasizes that the prohibition is Rabbinic in nature. Since this does not represent a departure from one's ordinary conduct, there is the possibility that one will stop, and thus perform an activity for which one is liable. Hence, the Rabbis forbade such conduct (Rashi, Shabbat 153b, Shulchan Aruch, Orach Chayim 266:11). Others explain that the Sages issued this prohibition because this leniency might cause the person to carry on a future occasion, or because others might carry after they saw him do so. For this reason, a person who was carrying an article on his shoulders when the Sabbath commences should run with it until he reaches his home and then throw it inside in an abnormal manner.22Shabbat (loc. cit.) emphasizes that there are two difficulties involved in the person's conduct: a) carrying the object four cubits in the public domain, and b) taking the object from the public domain to his home, a private domain (for most likely, the person stopped at least momentarily before entering).
Since the person began carrying the object before the commencement of the Sabbath, he has not removed the article from its place (akirah) in a forbidden manner. Hence, carrying the object four cubits in the public domain does not constitute a difficulty. In contrast, transferring the object from the public domain into one's home is problematic. Nevertheless, since this transfer is carried out in an abnormal manner, one is not liable.
Shabbat (loc. cit.) mentions this law with regard to a person carrying a package. The Shulchan Aruch (loc. cit.:12) questions whether the same leniency applies when a person is carrying a wallet or another small article of that nature. The commentaries explain that since a person does not usually run when carrying a burden, the fact that he runs is a sufficient departure from the norm to remind him that stopping is forbidden. In contrast, since it is not a departure from the norm for a person to run while carrying a wallet, the Rabbis forbade doing so.
Shulchan Aruch HaRav 266:13 and the Mishnah Berurah 266:34 state that in their time, when according to most authorities there is no concept of a public domain, one may follow the lenient view. There is some question, however, if this applies at present.
(See also the notes on Chapter 20, Halachot 6-7. See also the comments of the Mishnah Berurah 266:29, which states that preferably one should have even a package carried by a gentile or an animal, or one should walk with it less than four cubits at a time.)", + "When a person removes an article from its place in the public domain and walks, [carrying] it less than four cubits and stands, [he is not liable].23As mentioned in Chapter 12, Halachah 15, one is allowed to carry within one's four cubits. [Moreover, even if he continues this pattern[ the entire day, carrying the article less than four cubits, stopping, and then proceeding further, he is not liable.24The Rambam uses the past tense, implying that this ruling applies only after the fact, בדעיבד. At the outset, לכתחילה, one is allowed to carry an object less than four cubits at a time only in certain extraordinary situations. (See Chapter 20, Halachah 7, and notes.)
This represents the perspective taken by most commentaries (see Shulchan Aruch HaRav 349:5). Rav Kapach, however, cites manuscripts of the Mishneh Torah that state מותר, \"permitted,\" rather than פטור, \"not liable,\" implying that there are no restrictions against carrying in this manner. When does the above apply? When he stands in order to rest.25Only then is he considered to have placed the article down (hanachah). (See Halachah 8.) If, however, he stands to adjust his load [within four cubits], it is considered as if he is still walking. Thus, when he stands after moving four cubits [from his original place], he is liable.26The first time he stood, he is not considered to have performed a hanachah. In contrast, when he stood the second time, he is considered to have done so. Hence, he is liable for carrying. The [latter ruling applies, however,] when he stops [a second time] after moving four cubits [from his original place] for the purpose of resting. If he stops for the purpose of adjusting his load [again], he is considered as if he is still walking. He is not liable until he stood to rest more than four cubits [from his original place].", + "[The following rules apply when] a pole, spear, or the like is lying on the ground: If a person lifts up one end without lifting the other from the ground, and then thrusts the pole forward, [he is not liable]. [Moreover, even if he continues this pattern,] picking up the second end which had remained in contact with the earth [while leaving the other end in contact with the earth], and thrusting it forward, and continuing to do so until the object moved several millim, he is not liable. [The rationale is that] the person never lifted the object from the earth.27One is liable for moving an article only when there is akirah and hanachah. In this instance, neither of these actions had taken place. If, however, he pulls the article and drags it on the ground from the beginning [of a square] four cubits long to the end [of that square], he is liable. [The rationale is that] rolling the article is comparable to picking it up from its place.28The difference between dragging and rolling and the previous instance appears to be that although the article remains in contact with the ground while being rolled, the entire article is moved from its original place at the same time. In contrast, when one lifts up the pole, one side always remains in its original place.", + "When a person removes an article from one corner [of a private domain] with the intent of placing it down in another corner [of the same domain], the removal of the article in such a manner is permitted. Should he then change his mind and take the article out to another domain, he is not liable.
[The rationale is that] the removal [of the article from its original place] was not [performed] with that intent.29Rashi (Shabbat 5b) explains that since the person did not perform the akirah with the intent of transferring the article to the public domain, he is not considered to have performed the forbidden labor as a purposeful act. Since it is purposeful activity, מלאכת מחשבת, that the Torah forbade on the Sabbath, he is not liable at all. Although he did perform the transfer and the hanachah intentionally, since he did not have such a thought when performing the akirah, the entire action is considered to have been performed unintentionally.
According to the Rambam, however, the rationale appears to be that since the entire labor was not performed in a forbidden manner, one is not held liable. Thus, the placement of the article was [performed in a forbidden manner], but not its removal.
Similarly, a person is not liable if he removes an article [from its original position] and places it on the back of a colleague who is walking, but removes it from his colleague's back when30I.e., before. the latter desires to stand.31Were the person carrying the object to have stood still, he would have performed a forbidden hanachah, as mentioned in Halachah 8. Although even in such circumstances, neither of the two would have been liable (as stated in Halachah 5), when the article is taken in the manner described by the Rambam, neither is considered to have performed a forbidden hanachah.
There is no prohibition in taking an article off a colleague's back in the public domain, even when the latter is walking. Taking the article from a person in this manner is not considered a continuation of the first transfer of the article, but rather an independent act. (See also the notes on Chapter 20, Halachot 6-7.) The removal of the article was [performed in a forbidden manner], but not its placement.", + "A person who throws an object from one domain to another, or from the beginning [of a square] four cubits long to the end [of that square] is not liable if another person caught it in his hands,32Rashi (Shabbat 102a) states that this refers to a situation where the other person had to leave his original place to catch the article which was thrown. The Sefer HaKovetz and the Merkevet HaMishneh state that according to the Rambam, the thrower is not liable even if the other person who caught the article did not move, for the article did not come to rest in the place intended by the thrower. a dog caught it, or it was consumed by flames before it came to rest. [The rationale is that] this was not the manner in which the thrower intended that the article come to rest. Accordingly, if this, in fact, was his intent, he is liable.33Even if the dog's mouth or the opening of the fire is not four handbreadths by four handbreadths (see Halachah 1), the person is liable. The fact that this was the person's intent causes the place the article comes to rest to be considered as significant (Shabbat, loc. cit.).", + "A person is not liable if he throws an article that is tied to a rope he is holding in his hand from one domain to another, if he can pull the article back to him. [The rationale is that] the article is not considered to have been placed down in a definitive manner.34The commentaries note the contrast to Halachah 6. As mentioned in the notes on that halachah, the Or Sameach differentiates between throwing an object and moving it by hand. Thus, the person is considered to have removed the article [from its original place],35In his gloss on the Mishneh Torah, Rabbi Akiva Eiger emphasizes that the rope is not considered part of the article itself (in which case the person would be exempted because he did transfer the entire article). (See Chapter 12, Halachah 11.) but not to have placed it down [in a new place].", + "[The following rules apply when] a person throws an object and it comes to rest in the hands of a colleague: If the colleague stood in his place and received the object, the person who threw it is liable, for he both removed [the object from its original place] and caused it to come to rest.36Throwing the object into his hands is equivalent to placing it there. If the recipient of the article must move in order to catch it, he is not liable, because the article did not come to rest in the desied place. If the colleague [was forced to] leave his place to receive it, the one who threw it is not liable. If a person threw an article and then ran after the article himself and caught it in his hands in another domain or beyond four cubits [in the public domain], he is not liable. It is as if [the intended recipient was forced to] leave his place to catch it.37Shabbat 5a questions whether these two separate actions, throwing and catching the article, are considered as having been performed in one continuum or not. Since this matter is left unresolved, the Rambam does not hold one liable. [The rationale for these rulings is: The person who throws an article is not considered to have] caused [the article] to come to rest in a definitive manner until it comes to rest in the place in which it was intended to come to rest when it was removed [from its original place].", + "A person who throws an article from one private domain to another private domain is not liable, even if the article passes through the space of a public domain that separates them from each other.38Although Rabbi Akiva maintains that an object that passes through the space above a domain is considered as if it came to rest in that domain, his opinion is not accepted by the majority of the Sages. The halachah follows the majority opinion (Shabbat 11:1). [The above applies] provided the article passes more than three handbreadths above the ground.39As mentioned previously, the space within three handbreadths of the ground is considered as l'vud, an extension of the ground. If, however, the article passes less than three handbreadths above the earth and comes to rest on another object,40There are several other opinions among the Rishonim on this issue. Rashi (Shabbat 100a) states that this ruling applies even if the article is being blown by the wind and pauses in its progress in the midst of the air. Since it is less than three handbreadths above the ground, it is considered as being in contact with the ground. Nevertheless, if it does not pause even momentarily in its progress towards the other domain, it is not considered to have come to rest.
Both the Rambam's ruling and that of Rashi are based on the opinion of Ravvah (Shabbat 97a). That Talmudic passage also mentions another opinion, that of Rav Chilkiyah who maintains that, based on the principle of l'vud, the article is considered to have come to rest even though its progress is not halted even momentarily. Rabbenu Chanan'el and the Ramban accept this view. the person is liable even though [afterwards,] the object [continues to] move and rolls into the other private domain.41If, however, the article passes more than three handbreadths above the ground, the person who throws it is not liable even if it comes to rest. As mentioned in Halachah 1, a person is not liable unless the article comes to rest on a surface at least four handbreadths by four handbreadths (Lechem Mishneh). [Nevertheless,] it is considered as if it had remained in the public domain. Therefore, the person is liable. Similarly, when a person throws an article from one public domain to another public domain that is separated from the first by a private domain, the person is not liable.42Note, however, the following halachah. If, however, the article passes less than three handbreadths above the earth and comes to rest on another object, the person is liable even though [afterwards,] the object rolls into the other public domain.43In his gloss to the Mishneh Torah, Rabbi Akiva Eiger draws attention to Chapter 14, Halachah 17, which appears to indicate that the Rambam does not require an object to be placed down on a surface four handbreadths by four handbreadths in the private domain. From this halachah, however, it would appear that he maintains that such a condition is necessary. Otherwise, there would be no difference whether the article was thrown three handbreadths above the ground or not. [Nevertheless,] it is considered as if it had remained in the private domain. Therefore, the person is liable.", + "A person is, however, liable if he carries44Although Shabbat 97b-98a, the source for this halachah, states this concept with regard to a person who throws an article, the Rambam alters the wording and mentions \"a person who carries....\" He did not make this change to exclude one who throws an article, but rather to emphasize that a person who carries an article in this manner is also liable.
The commentaries offer several reasons why this emphasis is necessary. Among them: A person who throws an article does not have it in his power to return it. Hence, it is logical to assume that the area in the two public domains can be combined. In contrast, a person carrying an article can change his mind at any time. Therefore, it would have been possible to think that his entrance into the second public domain is an independent act. Hence, it is necessary for the Rambam to mention carrying (Or Sameach).
Alternatively, the Rambam's choice of wording was intended to differentiate between the instance described here, and the circumstances described in Chapter 18, Halachah 24 (Sefer HaKovetz). an object more than four cubits [in the public domain as he proceeds from] one public domain to another [although he passes through a private domain in the interim].45E.g., the person was standing two cubits from the end of one public domain. He carried or threw an article over a private domain and it came to rest more than three and a third cubits within a second public domain. Although the article did not travel four cubits in either of the two public domains, when the sum of the space it traveled in both public domains is taken, it exceeds the diagonal of a square of four cubits. Hence, he is liable. See the diagram on the opposite page. The rationale is that the total of four cubits [can be reached by] combining [the area traversed in] both public domains, because the object did not come to rest in the domain between them.", + "A person is liable if he passes46As the Rambam emphasizes in his Commentary on the Mishnah (Shabbat 11:2), a person is liable only when he passes an article in this fashion, and not when he throws one. The circumstances in which one is liable are derived from the Sanctuary, and in that instance the Levites would pass the boards only; they would not throw them. an article from one private domain to another private domain when they are separated by a public domain.47The description of this situation is completed in the following halachah.
In his Commentary on the Mishnah, the Rambam states that it would be logical to assume that a person who passes in article from one private domain to another in this manner would also be exempt, as explained in the following note. Nevertheless, since this constituted part of the service of the Levites in the Sanctuary, one is held liable. [This law applies] even when he passed the article above the space of the public domain, for this was [part of] the service of the Levites in the Sanctuary.48Generally, the space more than ten handbreadths above a public domain is considered a makom patur, and one is not held liable for transferring an object through it (Chapter 14, Halachah 7). Nevertheless, since the service of the Levites involved carrying in this manner, one is liable under such circumstances as well.
The Merkevet HaMishneh questions the Rambam's use of the word \"even,\" which implies that one is surely liable for passing an article in the manner described above when one passes the article below ten handbreadths. This is problematic: Since logically a person would not be held liable in such an instance, and the obligation stems only from the parallel to the service of the Levites, why is it extended beyond the parameters of their service? Since they would pass the boards more than ten handbreadths above the ground, why is one liable when passing an article at a lower height? (See Tosafot, Shabbat 4a.) They would pass the boards from wagon to wagon.49As mentioned in the notes on Chapter 12, Halachah 12, during the Jews' journey through the desert they would dismantle, transport, and re-erect the Sanctuary. In this process, the boards for the walls of the sanctuary were carried on four wagons. They would line up in pairs on either side of the Sanctuary. The boards would be lifted from the ground to the front wagon and then passed from one wagon to the other above the space of the public domain. See the accompanying diagram taken from the Rambam's Commentary on the Mishnah (loc. cit.). [This is analogous to the above situation, because] the public domain passed between each wagon and each wagon was considered as a private domain.50Since the wagons were ten handbreadths above the ground, each of them was considered a separate private domain.", + "When does the above apply? When the two private domains are positioned [parallel to each other] along the length of the public domain,51The Mishnah (Shabbat 11:2) gives an example of such a situation: Two balconies in a row above the public domain. Note the diagram on the opposite page taken from the Rambam's Commentary on the Mishnah. as the wagons would proceed behind each other in the public domain. If, however, the two private domains are positioned opposite each other on either side of the public domain,52E.g., two balconies on either side of a street (Shabbat, loc. cit.). one is not liable even if one passes53The word \"even\" is used to imply that not only is one free of liability when one throws from one balcony to another, even when an article is passed by hand in this fashion, one is exempt.
The reason for this exemption is that the Levites would pass the boards from wagon to wagon along the length of the public domain, but not across it. As mentioned above, logically one would not necessarily infer that a person should be held liable for transferring an article in this manner. Nevertheless, since we find that the Levites would transfer the boards in this manner, one is held liable. This applies, however, only when one transfers an article in the same manner as they would transfer the boards. an article from one domain to the other.
Passing from One Balcony to Another
", + "[The following rules apply when] a person forgot54I.e., forgot that it was the Sabbath or forgot that it was forbidden to transfer articles in this manner on the Sabbath. Hence, the person is considered as having performed the act בשוגג, \"inadvertently.\" and reached his hand out from one courtyard with the intent of extending it into another courtyard to its side55Seemingly, this law is dependent on the situation described in the previous two halachot. A person desired to pass an object (fruit) from one courtyard (a private domain) to another courtyard, which was separated from the first by the public domain. Nevertheless, Shulchan Aruch HaRav 348:2 states that it also applies when taking the article into the other courtyard would not make one liable for a sin offering - e.g., when they are positioned on opposite sides of the public domain.
while he was holding fruit: If he remembered before his hand entered [the other courtyard], and his hand is thus extended above the space of the public domain,56Rav Moshe Cohen and the Maggid Mishneh maintain that this law applies only when the person's hand is held less than ten handbreadths above the public domain. If, however, the person extends his hand higher then ten handbreadths from the ground, he is allowed to return it, since it is being held in a makom patur. The Shulchan Aruch (Orach Chayim 348:1) accepts this interpretation. he is permitted to return it to the courtyard in which he [is located]. He is, however, forbidden to extend it into the second courtyard, so that he will not accomplish the intent he had in mind when he performed this act inadvertently. If he extended his hand with a conscious intent to violate [the Sabbath laws and then changed his mind], he is [even] forbidden to return it. [The Sages] punished him [and decreed] that his hand must remain extended until nightfall.57I.e., the conclusion of the Sabbath. The Rashba in his notes on Shabbat 3a states that this restriction applies only when a person extended his hand to transfer the article before the commencement of the Sabbath. If he extended his hand outward after the commencement of the Sabbath, he is allowed to return it, lest he drop the article into the public domain, and in doing so perform a forbidden labor.
(According to the Rambam, he would not be liable in such an instance. Even if he dropped the article, it would not have been placed down in the place he originally intended. Hence, he would be exempt, as stated in Halachah 15.)
Although the Shulchan Aruch (loc. cit.) mentions the Rashba's view, it rules according to the Rambam. Shulchan Aruch HaRav 348:1 quotes solely the Rambam's view. The Mishnah Berurah 348:8, however, mentions authorities who accept the Rashba's opinion.", + "When a person intended to throw an article eight cubits in the public domain, but the article came to rest [just] beyond four cubits, he is liable, because the minimum measure of the forbidden labor was performed and the person's intent was completed. [Why is this so?]58The question is based on the concept expressed in Halachah 15: A person is liable for transferring an article only when it comes to rest in the place where he intended it to when he removed it from its original place. Because it is known that an article cannot reach a range of eight cubits without first passing through every space within that distance.59Accordingly, it is considered as if this was implicit in his original intent.
Rashi and Tosafot differ with the Rambam in their interpretation of the source for this halachah, Shabbat 97b. According to their perspective, the thrower is liable only when it makes no difference to him where the article lands. If his intent was for it to travel eight cubits, he is not liable.
See the Avnei Nezer (Orach Chayim 254), which explains the theoretical difference between this view and the Rambam's ruling. In contrast, if a person intended to throw an article [just beyond] four [cubits] and the article came to rest at a distance of eight cubits, he is not liable, because the article came to rest in a place where he did not expect it to pass and certainly not to come to rest. Accordingly, if a person threw an object with the intent that it come to rest wherever it [landed], he is liable.", + "When a person throws an article [within] four cubits and it rolls beyond that distance, he is not liable.60In his Commentary on the Mishnah (Shabbat 11:3), the Rambam explains that the person is not liable because he did not intend to throw the article beyond the permitted distance.
The Rashba offers a different explanation of this Mishnah, that the article came to rest momentarily within four cubits and then rolled beyond that distance. Since the Rambam does not mention the object coming to rest at all in this clause, he does not follow this interpretation.
The Rambam would surely agree that one is not liable in the situation described by the Rashba. It is a matter of question, however, whether the Rashba would agree that the person is not liable in the situation described by the Rambam. [The following rules apply] if a person throws an article beyond four cubits and it rolls back within four cubits: If it came to rest on an object beyond four cubits and afterwards rolled back within four cubits, he is liable.61Since the object came to rest, albeit momentarily, it is considered as if his intent were completed. If it did not come to rest at all [beyond four cubits], he is not liable.62Because there is no forbidden hanachah." + ], + [ + "There are four domains1An ancient commentary on the Mishneh Torah from Egypt emphasizes that the word רשות, translated as \"domain,\" means \"authority.\" Thus, in the context of space, a \"private domain\" would refer to a place that is controlled by a single authority, and a \"public domain\" to a place that is not controlled by such an authority. See Hilchot Eiruvin 1:4-5. [referred to by our Sages with regard to transferring objects on the Sabbath]: a private domain,2In his Commentary on the Mishnah (Shabbat 1:1), the Rambam describes a private domain as \"a place that is not traversed by many people.\" a public domain,3In his Commentary on the Mishnah (loc. cit.), the Rambam describes a public domain as \"a place traversed by many people.\" a carmelit,4In his Commentary on the Mishnah (loc. cit.), the Rambam explains the meaning of this term: ארמלית is the Aramaic for \"widow\" and the prefix כ means \"like.\" Thus, the term means \"like a widow\" - i.e., neither an unmarried maiden nor a married woman. Similarly, since a carmelit is not a place traversed by many people (Shulchan Aruch, Orach Chayim 345:14), it is not classified as a public domain. Nevertheless, it is not set off from the public sufficiently to meet the criteria of a private domain.
(Others, based on the Jerusalem Talmud, define carmelit as having its root in the word carmel, which means \"partially ripe grain.\" The intent is also similar, an intermediate state. Note also the interpretation of Rashi mentioned below.)
The restrictions against carrying in a carmelit are Rabbinic in origin. According to the Torah, all the places defined as a carmelit are considered as a makom patur (or in certain unique instances, a private domain). and a makom patur.5This term literally means \"a place with no liability.\" It refers to a place that is neither a public domain, nor a private domain. The forbidden labor of transferring objects was derived from the Sanctuary and involved carrying from the private domain to the public domain or vice versa. Accordingly, one is not held liable for carrying to, from, or within any place that does not meet the criteria of these categories.
What constitutes a public domain?6Significantly, the Rambam does not mention that a public domain must have 600,000 people passing through it. Rashi (Eruvin 6a) mentions this opinion, and it was accepted by the Ashkenazic authorities after him. The rationale for this ruling is that all the forbidden labors - and particularly, the labor of transferring - are derived from the construction of the Sanctuary. The public domain in that time was the encampment of the Jewish people in which 600,000 lived.
The Shulchan Aruch (Orach Chayim 345:7) mentions this view, but does not accept it. Nevertheless, Shulchan Aruch HaRav 345:11 and the Mishnah Berurah 345:23 write that it has already become public custom to accept the view that there is no possibility of a public domain in the present age. These texts do suggest that a God-fearing person should act stringently and should not rely on this leniency.
(It also must be noted that in many major cities today - e.g., New York, London, Paris - there are 600,000 people walking through a particular area. Hence, in a metropolis of this size, there are definitely places which could be categorized as public domains.) Deserts,7This statement has raised many questions among the commentaries based on Shabbat 6b, which appears to imply that a desert was considered a public domain only when the Jews were encamped there. At the present time, a desert is considered as a carmelit and not as a public domain (Maggid Mishneh).
The Kessef Mishneh attempts to resolve these difficulties by quoting a responsum of the Rambam's son, Rabbenu Avraham. Rabbenu Avraham explains that the deserts his father refers to are those wastelands that are frequently used as caravan routes. These are traversed by many merchants and are not under the control of any authority. Hence, these can surely be referred to as a public domain.
When defining a public domain and a carmelit in his Shulchan Aruch (Orach Chayim 345:7, 14), Rabbi Yosef Karo does not mention a desert at all. (See also the Bayit Chadash, Orach Chayim 345.) forests,8With regard to this particular as well, the Maggid Mishneh raises a question, noting that many authorities consider forests a carmelit. Indeed, Rashi (Shabbat 3b) interprets the meaning of the term carmelit as referring to a \"wood.\"
The Kessef Mishneh also attempts to resolve this objection, explaining that the intent is a forest with paths that many people enter to collect wood. Thus, it refers to a place used by the public and not under the authority of a single owner. marketplaces, and the thoroughfares leading to them, provided that the thoroughfares are sixteen cubits wide9Shabbat 99a derives the necessity for the thoroughfares to be sixteen cubits wide from the way in which the boards of the Sanctuary were transferred. There were two wagons that traveled side by side, each five cubits wide. There were five cubits between them and a half a cubit on either side for a Levite to stand (Rashi). The same passage also specifies that these thoroughfares must be at least sixteen cubits in length.
Michah diagram and are not covered by a roof.10Shabbat 5a also derives this concept from the encampment of the Jews in the desert. There, the public domain was not covered by a roof. Therefore, even if an area meets the other criteria of a public domain, it is not considered to be in this category if it has a roof. (See Halachah 6.)
What constitutes a private domain? A mound that is at least ten handbreadths high and at least four handbreadths by four handbreadths in area;11A space that is smaller in height or area is not fit to be used for any significant purpose (Shulchan Aruch HaRav 345:1).
a groove that is at least ten handbreadths deep and at least four handbreadths by four handbreadths in area;
a place that is surrounded by four walls that are [at least] ten handbreadths high and whose inner space is at least four handbreadths by four handbreadths in area. Even if such an area is several millim in size, [it is considered a private domain] if it was enclosed for the purpose of [creating] a dwelling12The Rambam's intent is not that an area that is not enclosed for the purpose of dwelling is not considered a private domain at all. Rather, as obvious from his decisions in Chapter 16, Halachah 1, it is a private domain according to Torah law. Therefore, a person who transfers an object to it from a public domain is liable. Nevertheless, if such an area is very large, the Rabbis forbade carrying within it as explained in Chapter 16. - e.g., a city surrounded by a wall whose gates are closed13See Chapter 17, Halachah 10, and the Kessef Mishneh, which deal with the question of whether these walls must actually be closed. at night14See Hilchot Eruvin 1:1-2, where the Rambam states that although a city of this type is considered a private domain according to Torah law, the Rabbis forbade carrying within such a city unless an eruv is made. and a lane that has three walls and a lechi at its fourth side.15The lechi serves in place of the fourth wall. (See Chapter 17, Halachah 2.) Rav Moshe Cohen quotes an opinion that maintains that three walls are sufficient for an area to be considered a private domain. This difference of opinion is explained in the opening halachot of Chapter 17. Similarly, a courtyard, a corral, and a stable that were enclosed for the purpose of [creating] a dwelling16The Kessef Mishneh emphasizes that by mentioning these places, the Rambam implies that we can generally assume that they have been enclosed to serve as a dwelling. are considered private domains in a complete sense.", + "Even vessels17This refers to a vessel of this size that is placed in the public domain (Shulchan Aruch HaRav 345:10; Mishnah Berurah 345:13). - e.g., a boat, a wooden closet, a beehive, or the like - are considered private domains18This refers to both the inside and the upper surface of the vessel (Shulchan Aruch HaRav 345:10; Mishnah Berurah 345:16). in a complete sense if they are at least four handbreadths by four handbreadths19If the container is round, its surface must be large enough to contain a square of that size (Shulchan Aruch HaRav 345:10; Mishnah Berurah 345:15). in area and ten handbreadths high.", + "The span of the walls of the private domain is considered to be like the private domain.20This applies even when the upper surface of these walls is less than four handbreadths wide (Shulchan Aruch, Orach Chayim 345:3). This ruling was rendered, because it is possible to place a board on the walls and place articles upon it. Furthermore, the width of the walls can be added to the width of the private domain to reach a total of four cubits (Shulchan Aruch HaRav 345:7) If the [walls] create a distinction [from the public domain] for another [area - i.e., the space they contain], surely they create a distinction for themselves.
The space above a private domain until [the highest point] in the heavens is considered a private domain.21See Halachah 17. The space ten handbreadths above the public domain, [by contrast,] is considered a makom patur.22See Halachah 18. The difference between a private domain and a public domain in this particular case stems from the fact that the space above a person's domain belongs to him. He will build his own property high and place objects within this space. In contrast, the public domain is set aside for people to pass through, and no one has permission to build in the space above it (Kinat Eliyahu).", + "What is a carmelit? A mound that is four [handbreadths] by four [handbreadths] in area and between three [handbreadths]23If the mound is less than three handbreadths high, the principle of l'vud is applied, and it is considered part of the public domain (Rambam's Commentary on the Mishnah, Shabbat 1:1).and ten [handbreadths] high.24Just as a public domain does not occupy the space ten handbreadths above the ground, so too, a carmelit does not extend above that height. For a carmelit occupies only the space ten [handbreadths] or less above the ground and is not less than four [handbreadths] by four [handbreadths in area].25A mound with a smaller area is a makom patur, as mentioned in Halachah 7.
Each of the following is [also considered] a carmelit:
a groove that is four [handbreadths] by four [handbreadths] in area and between three [handbreadths] and ten [handbreadths] deep,26The converse of the principles applying to a mound apply in this instance.
a place that is surrounded by four walls that are between three and ten27See Halachah 8 with regard to a pillar nine handbreadths high. [handbreadths] high28These walls are sufficiently high to separate the place from the public domain, but not high enough to set it off as a private domain. and enclose an area at least four [handbreadths] by four [handbreadths],29Were the space to be smaller than this, it would not be considered significant, and would be classified as a makom patur. a corner next to the public domain - i.e., an area surrounded by three walls with the public domain on the fourth side30As the Maggid Mishneh mentions, many authorities differ with the Rambam and also consider such an area a private domain. This issue is discussed in Chapter 17. (See also Halachah 6.) - e.g., a passageway that does not have a lechi or a korah on the fourth side,31See Chapter 17, Halachah 2. seas, a valley [of fields],32These fields are not surrounded by fences ten handbreadths high (Maggid Mishneh). whether in the summer or in the rainy season.33Even in the winter, when crops do not grow, it is not common for people to walk through fields. (See also Hilchot Sha'ar Avot HaTum'ah 20:1-6).)", + "The space above a carmelit is considered equivalent to a carmelit for ten handbreadths. The space ten handbreadths above a carmelit, however, is considered a makom patur.34As mentioned in Halachah 3, the space more than ten handbreadths above the public domain is considered as a makom patur and not a public domain. Surely, this applies with regard to a carmelit, which - in most instances - is a makom patur according to the Torah and was taken out of this category only by Rabbinic decree.
Therefore, the space above the water in a sea or river is considered a carmelit for ten [handbreadths], the space higher than ten [handbreadths above the water] is considered a makom patur.35The practical ramifications of this concept are mentioned in Chapter 15, Halachah 20. The entire depth of the water by contrast is considered as thick earth [and thus is deemed a carmelit].36I.e., even if the sea is hundreds of cubits deep, the entire depth is considered a carmelit, and the leniencies of a makom patur are not granted. See also the responsum of the Rambam quoted by the Kessef Mishneh Chapter 27, Halachah 3.", + "A storage vat in a carmelit is considered a carmelit even if it is 100 cubits deep, if it is not four [handbreadths by four handbreadths in area].37The text of the Rambam's wording in this halachah and its interpretation are a subject of debate among the commentaries. Some texts of the Mishneh Torah read \"A storage vat in a carmelit is considered a carmelit even if it is 100 cubits deep and four [handbreadths by four handbreadths].\" (Note Rav Kapach's text of the Mishneh Torah, which follows the latter version with a slight emendation, \"even if it is 100 cubits deep and 100 cubits wide.\")
The essence of the issue is as follows: Were the vat to be more than four handbreadths by four handbreadths, it would be appropriate to consider it to be a private domain, since it meets all the criteria mentioned in Halachah 1. (Rav Kapach, however, maintains that in this instance, because the vat is filled with water and located in a carmelit, the fact that it meets the criteria of a private domain is insignificant.)
On the other hand, the Rashba and other authorities object to the Rambam's ruling as stated in our text. Since this vat can be considered an independent entity, seemingly, it would be more appropriate that it be considered a makom patur and not a carmelit. The Kessef Mishneh justifies the decision quoted in our text, explaining that since a carmelit is itself a makom patur according to Torah law, it is impossible for a makom patur to be established within it. Instead, the entire area is considered a single carmelit. Note a similar concept in Chapter 17, Halachah 11. This rationale is accepted as halachah by the Ramah (Orach Chayim 345:18-19).
A public domain that is covered by a roof38E.g., in Talmudic times, a market place with a roof; in contemporary situations, a shopping mall. or that is not sixteen cubits wide is considered a carmelit.39The encampment of the Jewish people in the desert, the source for the prohibition against carrying, was not covered and had paths that were sixteen cubits wide. Accordingly, although an area would for all intents and purposes be considered a public domain, it is not placed in that category with regard to the Sabbath laws unless it confirms to these criteria.
A stall between the pillars of the public domain40Where merchants display their wares. and the narrow space at the side of the public domain41The commentaries to Eruvin 94a describe this as referring to the space left between the public domain and a house built in an abnormal manner that causes obstructions to passersby. is considered a carmelit. In contrast, the space between the pillars is considered a public domain, because many people walk there.42The Rashba and others differ with the Rambam's ruling and maintain that the space between the pillars is not considered part of the public domain, because the merchants hang their wares there. Moreover, the very structure of the space does not allow people to walk there comfortably.
The Shulchan Aruch (Orach Chayim 345:14) appears to accept the Rambam's ruling, and this decision is accepted by Shulchan Aruch HaRav 345:21. Note, however, the Mishnah Berurah 345:50, which maintains that the majority of halachic authorities follow the more lenient view.", + "What is meant by a makom patur? An area that is less than four handbreadths by four handbreadths43Since it is less than four handbreadths by four handbreadths, it is not considered significant enough to be deemed a private domain. in area and more than three handbreadths above the earth, even if it reaches the heavens themselves. An elevation less than three handbreadths high, by contrast, is considered as [being on] ground level.44Because of the principle of l'vud.
Even brambles, briers, and dung that are located in the public domain45A makom patur can exist only in the public domain, and, according to certain opinions, in a carmelit. (With regard to a carmelit, note the difference of opinion between the Rambam and the Rashba mentioned in the previous halachah.) In a private domain, by contrast, there is no concept of a makom patur. and are more than three [handbreadths] high and less than four [handbreadths] by four [handbreadths] are deemed a makom patur.
Similarly, a groove that is less than four [handbreadths] by four [handbreadths] and more than three handbreadths deep, even if it reaches the earth's very depths, and a place that is surrounded by walls, but is not four [handbreadths] by four [handbreadths] in area and is more than three handbreadths high, are both considered a makom patur.46The concept that a private domain must be four handbreadths by four handbreadths and not merely sixteen square handbreadths is derived from two laws mentioned in Shabbat 8b. Thus, a makom patur may have a very large total area. Even if they are one thousand millim long, but the length of a barley corn less than four handbreadths wide, [they are still considered as a makom patur.
Also considered a makom patur is the space above a public domain and the space above a carmelit that is more than ten handbreadths high.", + "A place that is exactly nine handbreadths high, neither more or less, in the public domain is considered part of the public domain. [It is placed in this category47According to the general principles mentioned previously, it would be classified as either a carmelit or a makom patur, as is obvious from the conclusion of the halachah. Nevertheless, since its height is appropriate to unload and load burdens, it is used frequently by the passersby in the public domain. Hence, it is considered an extension of that domain.
The Maggid Mishneh quotes the Ra'avad as maintaining that the pillar must be four handbreadths by four handbreadths to be considered part of the public domain. The Shulchan Aruch (Orach Chayim 345:10) does not place a limit on the pillar's size.] regardless of its width or length - whether large or small - because many people use it to arrange their loads.48Most authorities have interpreted the Rambam's words to mean that since the pillar is this height, it is fit to be used to load and unload. Even if it is not used for this purpose, since it is suited for it it is considered part of the public domain.
The Ra'avad and others do not accept this decision and maintain that such a pillar is not considered part of the public domain unless people actually use it frequently to arrange their loads. (Note the Sha'ar HaTziyun 345:36, which cites opinions that interpret the Rambam's words in accordance with the Ra'avad's decision.)
The Shulchan Aruch (loc. cit.) follows the Ra'avad's decision. Nevertheless, the Eliyahu Rabbah suggests respecting the popular interpretation of the Rambam's view.
If, however, it is more49In his gloss on Shabbat 8a, Rabbenu Asher differs and maintains that a pillar that is between nine and ten handbreadths high is also considered par4t of the public domain. This slight addition in height does not make it uncomfortable to use. Although the Shulchan Aruch (loc. cit.) quotes this view as well, the Rambam's ruling is accepted by most authorities (Mishnah Berurah 345:36). or less than nine handbreadths high, [different rules apply]: If it is four [handbreadths] by four [handbreadths] or more [in area], it is a carmelit. If it is less than four [handbreadths] by four [handbreadths in area], it is a makom patur.", + "When a roof that is less than ten handbreadths [high]50Although the roof is less than ten handbreadths high when measured from the side of the public domain, it is ten handbreadths high from the side of the courtyard (Maggid Mishneh citing the Rashba). is located in proximity to the public domain and many use it for their loads, it is forbidden to carry on this roof51According to the Torah, this roof is a private domain and there is no reason why it should not be used by its owner. Nevertheless, since it is easily accessible from the public domain and is used by passersby there during the week, the Rabbis forbade its owner from carrying upon it on the Sabbath (Eruvin 84b).
Note the Shulchan Aruch (Orach Chayim 361:1), which accepts a differing interpretation of the passage offered by the Rashba and permits carrying on the roof, but prohibits transferring an article from the adjoining courtyard to the roof. unless a ladder [leading to the owner's courtyard] is permanently affixed52I.e., it remains there during the week as well as on the Sabbath (Maggid Mishneh). there. [If this is done,] it is permitted [to carry on the roof].53Since the owner has set up a ladder leading to the roof from the adjoining courtyard, it is obvious that he intends to use the roof and that it is part of his domain. This makes it distinct from the public domain.
A pillar that is located in the public domain and is ten handbreadths high and four [handbreadths by four handbreadths in area] is deemed a private domain.54Since it is ten handbreadths high, it is not part of the public domain, and since it is four handbreadths by four handbreadths, it is of significant size to be considered a domain in its own right. If, however, one inserted a spike in its side,55This ruling follows Rabbenu Chanan'el's interpretation of Eruvin 78a. Rashi and the Ra'avad interpret that passage differently. even if [the spike is] less than three handbreadths high,56And thus is considered to be an extension of the ground, because of the principle of l'vud. since articles may be hung from it or it may be used [for other purposes], it reduces the height of the pillar and it is deemed to be a carmelit.57Since these spikes are used by the passersby in the public domain, they are considered part of that domain. Therefore, the height of the pillar is calculated from the highest spike. If it is not ten handbreadths high from that point upward, it is not considered to be a private domain. See the above diagram. [The pillar's] height is calculated beginning from the highest spike.", + "Holes [in the wall of] a private domain58This refers to holes in the wall that face the private domain. Even if they extend through the entire breadth of the wall and also open up to the public domain, they are considered part of the private domain (Shulchan Aruch HaRav 345:8; Mishnah Berurah 345:9). are [considered part of] the private domain.59The Rambam does not not make any specifications regarding the size or the height of these holes. His view is accepted by the Shulchan Aruch (Orach Chayim 345:4), although other Rishonim differ. Holes in the public domain, by contrast, [are not considered part of the public domain, but rather] are judged according to their size.
What is implied? Holes located at the side of the public domain which are four [handbreadths] by four [handbreadths] and ten [handbreadths] high60The intent is not necessarily that the hole be ten handbreadths high, but that its floor be ten handbreadths above the ground. are considered as a private domain.61An area that is four handbreadths by four handbreadths is significant enough to be considered a separate domain. If they [are this length and width, but] are not ten [handbreadths] high, they are considered to be a carmelit. If they are smaller than four [handbreadths] by four [handbreadths], they are considered to be a makom patur.
[The above applies] provided that they are three [handbreadths above the ground]. Anything below three [handbreadths]62This ruling applies even if the holes are four handbreadths by four handbreadths and thus are of significant enough size to be be considered a separate space. Since they are within three handbreadths of the ground, they are considered part of the public domain (Mishnah Berurah 345:46). is considered to be [an extension] of the ground.63Because of the principle of l'vud.", + "It is permitted to carry throughout a private domain and a makom patur. Even if such a domain is several millim long, one is permitted to carry throughout the entire area. In contrast, one may carry only within [a square of] four cubits in a public domain and in a carmelit.
If a person carried [an article], passed [it] to another person or threw [it] beyond four cubits in the public domain, he is liable. In a carmelit, one is not liable, since the prohibition against [carrying in] a carmelit is a Rabbinic decree, [enacted because] the area resembles a public domain and [the Sages were concerned] that a distinction between the two would not be made.
Accordingly, if one removed [an article] for which one had no purpose - e.g., one removed a thorn from a carmelit64As mentioned in Chapter 1, Halachah 7, according to the Rambam, who maintains that one is liable for performing a מלאכה שאינה צריכה לגופה, this leniency applies only in a carmelit and not in the public domain. As mentioned in the notes on that halachah, many authorities differ with the Rambam and maintain that the prohibition against performing a מלאכה שאינה צריכה לגופה is Rabbinic in origin. Therefore, it is bypassed when there is a danger involved. This view is accepted by the Shulchan Aruch (Orach Chayim 278:1). so that people would not be injured by it, the act is permitted. This applies even if one carries it several cubits. The same applies in other similar instances.", + "Just as one is permitted to carry within a makom patur, so too, is one permitted to transfer articles from it to a private domain, a public domain, and, needless to say, a carmelit. Similarly, one may transfer articles to it from a private domain, a public domain, and, needless to say, a carmelit.65Accordingly, if a person discovers that he is unwittingly carrying an object in the public domain, he should deposit it in a makom patur.", + "Just as one is forbidden to carry within a carmelit, so, too, is one forbidden to remove articles from it to a private domain or a public domain. [Similarly, it is forbidden] to bring in an article from a private domain or a public domain to a carmelit.66The Shulchan Aruch (Orach Chayim 346:2) states that one may pass an article from one carmelit to another - e.g., from a sea to a valley [of fields] - provided one does not pass it more than four cubits. See also Chapter 16, Halachah 2. If one removes or brings in [an article], one is not liable.", + "A person is not liable for transferring an article from one private domain to another private domain via a carmelit,67One is, however, liable for transferring an article from a private domain to a public domain via a carmelit, provided one does not stand in the carmelit (Shabbat 5b). (See also the notes on the following halachah.) nor [is he liable for transferring an article] from one public domain to another public domain via a carmelit.68This ruling applies only when one does not carry the article more than a total of four cubits in both public domains combined, as stated in Chapter 13, Halachah 17. Similarly, a person who passes or throws an article from either of these types of domains to another similar domain via a carmelit is not liable.
When a person transfers an article from the public domain to a carmelit, puts it down in the latter domain, and afterwards, picks it up from the carmelit and brings it into a private domain, [he is not liable].69A person is liable for transferring an article only when he removes an article from either a private or a public domain and places it down in the other in one uninterrupted sequence. [Similarly, a person who transfers an article] from a private domain to a carmelit, puts it down in the latter domain, and afterwards, picks it up from the carmelit and brings it into a public domain, is not liable.", + "A person is liable if he transfers an article from a private domain to a public domain even though he passes through a makom patur, because a person who is walking is not considered to have stood [in the places through which he passed].70This concept is the subject of a difference of opinion among the Sages (Shabbat 5b). Although the majority of the Sages follow the ruling quoted by the Rambam, ben Azzai differs. He maintains that a person who walks through a domain - even though he does not stop to rest - is considered to have stood there. Thus, in the above instance, the article the person is carrying is considered to have been placed down in the makom patur. Hence, he would not be held liable. Surely, when a person throws an article through a makom patur, the article is not considered to have come to rest.71The Maggid Mishneh mentions that in this halachah, the term makom patur also applies to a carmelit, since according to Torah law, a carmelit is also a makom patur.
A person is not liable if, while standing in a makom patur, he took an article from a private domain or from a person standing there and placed it down in the public domain or in the hands of a person standing there.72The rationale for the Rambam's ruling can be understood based on the comments of the Radbaz cited in the notes to Chapter 15, Halachah 1. According to the Rambam, a person is liable for transferring an article only when he is standing in one of the domains involved in the prohibited transfer. If he is standing in another domain, he is not liable. As mentioned in the notes to that halachah, most other authorities do not accept the Rambam's basic principle. Needless to say, even according to the Rambam, transferring an article in this manner is forbidden.
Note Shulchan Aruch HaRav 346:2, which states that if the person transfers the article immediately, without resting his hand at all in the makom patur, he is liable. Similarly, if one brought an article from a public domain to a private domain [via a] makom patur and stood in the latter domain, one is not liable.73This ruling applies only when one stands to rest. Should the person stand merely to adjust his load, he is liable. See Chapter 13, Halachot 8 -10.", + "A pillar that is located in the public domain [is considered] a private domain [in the following situation]: It is ten [handbreadths] high and [possesses an upper surface] of four [handbreadths by four handbreadths] in area, but a lower surface that is not four [handbreadths by four handbreadths]. [This applies even] when its smaller end is more than three [handbreadths] high.74The pillar is considered to be a private domain because it is ten handbreadths high. Were the smaller surface to be less than three handbreadths above the ground, there would be no difficulty in such a statement, because of the principle of l'vud. The new concept taught by this ruling, which is based on Shabbat 101a, is gud acheit mechitzata, \"pull down and extend the partition downward\" - i.e., the circumference of the pillar is considered to extend to the ground, and thus the entire pillar is considered as being ten handbreadths high.
The above explanation follows the standard published texts of the Mishneh Torah, which have the support of some early texts. It parallels Rashi's understanding of the above Talmudic passage. Tosafot and the Rashba, however, interpret that passage differently and maintain that there is a proviso that must be met in regard to the principle gud acheit mechitzata: It is accepted only when young goats are not able to pass under the partition in question. Therefore, in this instance, since the narrow portion of the base is small, it would appear that young goats would be able to pass under the open portion. Accordingly, they offer a different interpretation, stating that this ruling is applicable only when the lower surface of the pillar is less than three handbreadths above the ground.
There are many manuscripts and early printings of the Mishneh Torah whose text indicates that the Rambam subscribes to this latter view. Furthermore, this perspective parallels the Rambam's rulings in Hilchot Sukkot 4:4. This view is quoted as halachah by the Magen Avraham 345:1. It must be emphasized, however, that the halachot that follow and their interpretation appear - although not conclusively so - to indicate that the Rambam subscribes to the principle of gud acheit in other contexts similar to the situation described here. [Therefore,] if a person throws an article from the public domain and it lands on [this pillar], he is liable.
", + "When a person throws an article from the public domain and it lands upon a reed77The mention of a \"reed\" by Shabbat 7a, the source for this halachah, is very significant, because a reed is narrow. In Chapter 13, Halachah 1, the Rambam states that a person is not liable for transferring an article unless he places it down on a surface that is at least four handbreadths by four handbreadths. A reed is obviously not that size.
Based on that passage, Rashi, the Ramban, and the Rashba maintain that the above principle applies only in the public domain and not within a private domain. The Maggid Mishneh and others interpret the Rambam as accepting this principle as well. Accordingly, they question why he did not state this exception in Chapter 13, when laying down the general principles regarding this forbidden labor.
The Ma'aseh Rokeach offers an alternative to this explanation, noting that Shabbat 102b holds one liable for throwing an article into the mouth of a dog or into the mouth of a furnace even though they are less than four handbreadths by four handbreadths. Why? Since this was the person's desire, this intent causes the place to be considered as if it were the required size. Similarly, in this instance, if one desired the article to rest on top of the reed, that intent is sufficient to cause one to be liable. - even one that is 100 cubits high - which is implanted in a private domain, he is liable, for a private domain extends until the very heavens.
When a tree's [trunk] is located in a private domain and its branches extend into the public domain, a person who throws [an article from the public domain that] lands in its branches is not liable, because the branches78Rav David Arameah states that the branches are considered to be a makom patur. Surely this would be true if the branches are ten handbreadths high. are not [automatically considered as being] in the same domain as the stem.", + "When a person throws an article that lands upon a reed with a basket79Although Rav David Arameah offers a different interpretation, most commentaries render טרסקל as \"basket. at its top which is implanted in a public domain, he is not liable,80This ruling applies regardless of whether the article is thrown from a private domain or a public domain. Were the article to have been thrown from a private domain, the person would not be liable, for the space more than ten handbreaths above a public domain is not considered to be part of that domain.
Were the article to have been thrown from the public domain, the person is not liable, for the basket is not considered to be a private domain. This decision applies even when the basket is four handbreadths by four handbreadths. Shabbat 101a relates that one might think that since the surface is four handbreadths by four handbreadths and it is more than ten handbreadths high, it would meet the criteria for a private domain. Nevertheless, this is possible only based on the principle gud acheit mechitzata, \"pull down and extend the partition downward\" - i.e., that the edges of the basket would be considered as extending to the ground.
This principle is not applicable in the present instance. The principle gud acheit is applicable (see Halachah 16) only when the area through which one would like to \"extend the partition\" could not be \"entered by young goats.\" Since the entire area beneath the basket is open, the principle cannot be applied. for a public domain extends only ten [handbreadths high].81The Ra'avad objects to the addition of the latter phrase, maintaining that even if the basket were less than ten handbreadths high, it would be considered a carmelit, and a person who threw an object into it would not be liable.
The Maggid Mishneh explains that the Rambam was not focusing on that dimension, but rather was differentiating between this halachah and the previous one, which describes a reed implanted in a private domain. The intent was to emphasize that unlike a private domain, the rules governing a public domain apply only within ten handbreadths.
See also the Or Sameach, who brings a proof from Halachah 19 that although utensils can create a private domain, they cannot create a carmelit.
[The following rules apply when] a person throws an article in the public domain and it comes to rest on a wall - e.g., one threw fats or dough and they became attached to the wall: If they become attached above ten handbreadths [from the ground], it is considered as if he threw the article into the air, for the space more than ten handbreadths above a public domain is a makom patur.
If it becomes attached below ten handbreadths, it is as if he threw the article on the ground and he is liable.82Provided the article traveled four cubits. In his Commentary on the Mishnah (Shabbat 11:3), the Rambam mentions that the four cubits are measured in a direct line from where the person is standing to where the article became attached to the wall. If he threw the article above ten [handbreadths high]83The same ruling would apply if the hole were less than ten handbreadths high. The Rambam quotes this law in this fashion to negate the opinion of Rabbi Meir, Shabbat 7b. and it came to rest in a hole that is of inconsequential size,84If, however, the hole is four handbreadths by four handbreadths, he is liable, as stated in Halachah 10. he is not liable.", + "If a person throws a reed or a spear from a private domain [to a public domain] and [the spear] becomes implanted in the public domain in an upright position, he is not liable, for a portion [of the article] is in a makom patur.85Since the reed is more than ten handbreadths high, its upper end is in a makom patur. One is liable only when the entire article comes to rest in the public domain (Rashi, Shabbat 8a). Compare to Chapter 13, Halachah 11.
If a person throws a large utensil which is four [handbreadths] by four [handbreadths in area] and ten handbreadths high, he is not liable. The utensil itself constitutes a private domain, and thus the person is considered as one who transfers an article from one private domain to another.86The Rambam's interpretation of this law is paralleled by Tosafot, Shabbat 8a. Note Rashi, who offers a different i nterpretation.", + "When a person uproots a clod of earth from the bottom of a pit that is nine handbreadths deep,87As mentioned in Halachah 1, if the pit is ten handbreadths deep, it is considered to be a private domain. If its depth is even slightly less, it is considered to be a carmelit, and one is not liable for throwing an article into it from the public domain. and [by doing so] makes it ten handbreadths deep, he is not liable. [This decision is rendered] despite the fact that the removal of the article and the creation of the domain occur simultaneously, because the domain was not originally ten [handbreadths] deep.88Shabbat 99b leaves this and the law mentioned in the latter clause of this halachah as unresolved questions. Therefore, the Rambam rules that the person is not liable.
A pit whose depth of 10 handbreadths is reduced by the addition of earth
[Conversely,] if a person throws a clod of earth into a pit that is ten handbreadths deep, and [by doing so] causes it to become less than ten handbreadths [deep], he is not liable. [This decision is rendered] because the placement of the article and the nullification of the domain occur simultaneously.", + "A person is not liable if he throws a board that lands on spikes [implanted] in the public domain [even when] by doing so, he creates a private domain.89Such a situation could arise if the spikes were more than ten handbreadths high, and the board - four handbreadths by four handbreadths. In such a situation, the criteria for a private domain would be met.
The Rashba questions this, noting that \"goats could enter\" the space beneath the spikes, and thus, the principle gud acheit mechitzata could not apply, as explained in the notes on Halachah 18. He interprets this as referring to a situation where spikes were implanted in a wall at the side of a private domain.
Note also the interpretation of Tosafot, Shabbat 99b who interpret this as referring to a situation in which the spikes on two sides of the board are close enough to constitute an actual wall. Therefore, the roof can be considered as creating the third and fourth sides. According to the Rambam, as is explained in Chapter 17, Halachot 3 and 35, three walls of spikes would be required. [This applies] although a utensil was on the board. [The rationale for this decision is] that the creation of the domain occurs at the same time that the utensil comes to rest.90Although the article comes to rest slightly after the board does, the Talmud does not resolve the question whether this brief amount of time is of consequence or not. Therefore, the Rambam does not hold the person liable.
A Board Being Placed on Spikes in the Public Domain
", + "When a person throws a mat from91Our translation is based on manuscripts and early printings of the Mishneh Torah. The standard published text reads \"in a public domain,\" which is enigmatic. a public domain into a pit that is ten handbreadths deep and [precisely] eight handbreadths wide, [and the mat falls in an upright position in the exact center of the pit,] dividing the width of the pit in half, he is not liable.92Shabbat 100a mentions a difference of opinion regarding this matter. The Rambam follows the opinion of Abbaye, for he is the latest of the Sages to venture an opinion on this question.
The Rashba notes that this law applies only when one intends to leave the mat in this place permanently. If one intends to remove it, it is not considered to have divided the pit. [The rationale is] that when the article lands, it nullifies the domain, causing each of the halves to be less than four [handbreadths] by four [handbreadths].93Since the mat has a minimal thickness of its own, each side of the pit is slightly less than four handbreadths.", + "When a person throws an article into a pit in the public domain that is ten handbreadths deep and four [handbreadths by four handbreadths] in area and is filled with water, he is liable although the article lands on the water, for the water does not nullify the domain.94Rav Kapach explains that this law does not represent a contradiction to Chapter 13, Halachah 4, for in a private domain it is not necessary that an object come to rest on a surface that is four handbreadths by four handbreadths. Nevertheless, with regard to the removal of an object, it is necessary that it be at rest on a surface of four handbreadths by four handbreadths for the person to be liable.
[In contrast,] were [such a pit] to be filled with produce, a person who throws [an article] into it would not be liable, for the produce reduces the size of the pit.95The Maggid Mishneh differentiates between water and a pit as follows: The water is clear and the contours of the pit can be seen. Therefore, the domain is not considered to be nullified. In contrast, the produce covers the pit and prevents its contours from being seen. Therefore, it is considered to have reduced its size.
The Maggid Mishneh also mentions opinions of the geonim who maintain that the produce in question must be of a type that the person intends to continue storing within the pit. A similar thrust is apparent in the Rashba's interpretation of this law as referring to produce that is tevel and may not be moved on the Sabbath.
Note the Or Sameach, who cites Hilchot Eruvin 3:13, which states that an article that can be taken on the Sabbath does not reduce the size of a domain. Accordingly, he suggests an original explanation, stating that this law refers to a pit filled with produce that the public could walk on - e.g., nuts or grain. Since people at large will not hesitate to walk over such a surface, the pit is no longer considered to be a private domain.", + "[The following rules apply to] an irrigation ditch that contains water that passes through the public domain, and which people [usually] walk through: If it is not ten handbreadths deep, it is considered to be a public domain regardless of whether it is four cubits [or more] wide or less than four handbreadths wide. [It is placed in this category, despite the fact that, in the latter instance,] most people would jump over it, rather than walk through it.96Although a place is not considered a public domain unless people actually walk through it, since there are some individuals who walk through this ditch - although they are in the minority - it is still placed in this category. [Regardless of its width,] since it is not ten handbreadths deep, it is considered to be [part] of the public domain.97Although a pit between three and ten handbreadths deep is usually regarded as a carmelit if it is four handbreadths wide, or a makom patur if it is narrower, an exception is made in this instance. Since the traffic of the public domain continues to pass, albeit with difficulty, through this ditch, it is not considered to be a separate domain (Shabbat 100b).
If it is ten handbreadths or more deep,98Since it has walls steep enough to be considered a domain of its own, it may not be considered part of the public domain. it is considered a carmelit like other bodies of water.99The Or Sameach questions why this irrigation ditch is not considered to be a private domain; he explains that since water is flowing through it rapidly, it may not be used as a private domain. A similar conception is also reflected in the Shulchan Aruch HaRav 345:15,19 which states that according to the Torah, this would be considered as a private domain. Nevertheless, since it resembles a sea, the Rabbis applied the laws of a carmelit to it.
See also the Pri Megadim 345:11 which deals with this difficulty, based on a principle explained by the Maggid Mishneh cited above. He explains that this halachah refers to a ditch with dirty water. Hence, its contours cannot be seen and therefore it is not considered as a private domain. [The above applies] when the ditch is at least four handbreadths wide, for there is no concept of a carmelit that is less than four handbreadths [wide].100Hence, the area would be considered to be a makom patur." + ], + [ + "A person standing in a public domain may move [articles] throughout a private domain. Similarly, a person standing in a private domain may move [articles] within a public domain, provided he does not transfer them beyond four cubits.1In both these instances, there is not even a Rabbinic prohibition against moving the articles. As mentioned in the notes on the following halachah, Rashi and the Rashba state that this leniency applies only with regard to articles the person does not require in the domain in which he is standing. If he needs them, the Rabbis decreed that they may not be moved, lest the person forget and bring the articles into the domain where he is standing. The Shulchan Aruch (Orach Chayim 350:1) appears to favor the view of these authorities. If he transfers an article [beyond that distance], he is not liable, because he is located in a different domain.2The Ra'avad questions the Rambam's decision, noting that Eruvin 99a would appear to hold a person liable in such a situation. The difficulty with the Rambam's statements is compounded by the fact that the passage cited above associates the law in question with the following decision, \"A person who carries an article from the beginning [of a square] four cubits long to the end [of that square] in the public domain is liable, even when he lifts it above his head.\" Since the Rambam holds one liable in the latter instance (see Chapter 12, Halachah 14), it would seem that he would hold one liable with regard to the law under discussion. The Ra'avad's arguments are so powerful that the Maggid Mishneh suggests amending the text of the Mishneh Torah accordingly.
The Radbaz (Vol. V, Responsum 1527) notes the Ra'avad's question, and states that he checked all the ancient manuscripts of the Mishneh Torah available to him, and they all state that the person is not liable. Therefore, he explains that a person is not liable for transfering an article unless he is standing in one of the domains involved in the transfer. This concept is derived from the transfer of the articles in the construction of the Sanctuary. In this instance, the people were not standing in a domain other than those involved in the transfer. Based on this foundation, he offers an interpretation - albeit a slightly strained one - for the passage in Eruvin.
Similarly, a person standing in a private domain may open [a door with a key3This and the following law refer to situations where the key is located in the domain where the door is located.] in a public domain.4The Maggid Mishneh mentions the possibility of placing the key in the door as a forbidden transfer. In the present day, almost every keyhole would be considered to be a makom patur. [One standing] in a public domain may open [a door with a key] in a private domain.
One may force feed an animal whose head is inside [a stall, although] the major portion of its body is outside.5I.e., we are not worried that perhaps the animal will withdraw its neck and the person will carry the food outside the stall. Note the apparent contradiction to Chapter 17, Halachah 29. One may not, [however, force feed a] camel unless its head and the major portion of its body is within [the stall], since its neck is long.", + "A person should not stand in a private domain and [extend his head into] the public domain to drink, nor [should he stand] in a public domain and [extend his head into] a private domain to drink, unless he brings his head and the majority of his body into the domain in which he is drinking.
When do the above [restrictions] apply? When he is drinking with attractive vessels that he needs.6As mentioned in the notes on the previous halachah, in their commentary on Eruvin 99a, the source for these halachot, Rashi and the Rashba maintain that if the person requires the vessels, the above restrictions apply even if the vessels are not attractive. The Maggid Mishneh states that although the Rambam's ruling appears most appropriate within the context of the Talmudic passage, in practice the more stringent ruling should be followed. As mentioned, the Shulchan Aruch also rules accordingly. [In this instance, our Sages instituted a] decree, lest he transfer [the drinking vessels]. If, however, [the person uses] vessels that are not attractive and which he does not require, all that is necessary is that he bring in his head; it is not necessary that he bring in the majority of his body.7This relects a significant leniency. We are requiring the person to drink while bent over. Even so, the Rabbis did not feel it necessary to forbid the person from drinking, lest he forget, stand upright, and thus bring the drinking vessel into the other domain. If a cistern of water is located in a carmelit, [the above leniency applies] even when [the person] uses vessels that are attractive.8The prohibition against transferring an article from a carmelit is Rabbinic in nature. Hence, even if the person were to forget and transfer the drinking vessels to his domain, he would not violate Torah law. Accordingly, there is no need to prohibit him from drinking as a further safeguard.
This represents the opinion of Ravvah (Eruvin 99a) and is accepted by the Shulchan Aruch (Orach Chayim 350:1). Significantly, however, the Talmud also records the opinion of Abbaye, who differs and maintains that since the forbidden labor of transferring articles is a matter that may be taken lightly, the Sages instituted safeguards with regard to Rabbinic decrees as well.", + "A person may stand in a public domain, [extend his hand,] collect water that is flowing from a drainpipe or a wall [while the water is] in the air, and drink, provided he does not touch the drainpipe or the wall and collect the water from them.9As long as he takes the water from the air, there is no difficulty. If he takes the water from ten handbreadths or more above the ground, he has taken it from a makom patur. If he takes it from less than ten handbreadths, he has moved an article less than four cubits in the public domain.
[The following rules apply] should he [in fact] touch [the drainpipe or the wall]: If the place he touches is more than ten [handbreadths] high and within three handbreadths of the roof, the act is forbidden.10Based on the principle of l'vud, since the pipe is within three handbreadths of a private domain, it is considered to be an extension of that domain.
From the Rambam's wording, it appears that if the roof is less than thirteen handbreadths above the ground, the principle of l'vud does not apply. This is so because the principle of l'vud cannot cause a space that is part of the public domain to be considered an extension of a private domain (Maggid Mishneh). It is as if he removed [the water] from the roof, which is a private domain.
Similarly, if the drainpipe was four [handbreadths] by four [handbreadths] and one collected water from it, this is forbidden regardless of whether the pipe is within ten handbreadths of the ground11In this instance, the pipe would be considered to be a carmelit. Transferring from a carmelit to a public domain is forbidden. or above ten handbreadths.12In this instance, the drainpipe is considered to be a private domain in its own right. Why is the person not held liable? Because the water is not at rest, but rather continuing to flow.13Note the distinction between this ruling and Chapter 13, Halachah 4, which describes removing water that is at rest.", + "[The following rules apply when] a projection extends [from the wall of a building] near a window: If the projection is above ten handbreadths high, its use is permitted,14I.e., to place articles upon it, transferring them from the building. Note, however, the restrictions mentioned in Halachah 7. for the public domain extends only ten handbreadths [above the ground].15The space more than ten handbreadths above a public domain is a makom patur. Hence, one may transfer articles to and from it (Chapter 14, Halachah 12). Therefore, it is permissible to use the entire wall, with the exception of the bottom ten handbreadths.16This applies even if a projection is four handbreadths by four handbreadths in area and directly below an open window. Since it is low enough to be used by the passersby in the public domain, it is considered to be a carmelit.", + "When does the above apply? When there is [only] one projection extending into the space. When, however, there are two projections extending from the wall, one below the other,17The Maggid Mishneh explains that according to the Rambam, these restrictions apply even when the two projections are not directly above each other. even though they are both more than ten handbreadths high,18As the Rambam explains, the difficulty is that people from different properties cannot both use a third property which adjoins them - for example (Hilchot Eruvin 3:16), a wall that is four handbreadths wide that separates between two different properties. In particular, there are two conceptions of the Rambam's statements:
a) that of the Shulchan Aruch (Orach Chayim 353:2), which explains that the two projections extend from two windows belonging to two different individuals who have not made an eruv. Since these individuals are forbidden to transfer articles from one projection to the other by Rabbinical decree, certain restrictions were also placed on using the projections themselves.
b) that of the Ritba, who explains that we are speaking of a wall that possesses only a single window. Nevertheless, the lower projection may be used by the passersby in the public domain. (Although the public domain extends only to ten handbreadths, the people in the public domain have the right to use projections and holes in the wall that are above that height.) When there is only one projection, they refrain from using it, because it will be used by the inhabitants of the house. When, however, there are two projections, the passersby feel free to use the lower one. This in turn causes there to be certain restrictions with regard to the use of both projections on the Sabbath. See the diagram on the opposite page.
Although the Merkevet HaMishneh and others explain that the Ritba's interpretation is more appropriate to the wording chosen by the Rambam, our notes will follow the approach of the Shulchan Aruch, for it is accepted by the subsequent halachic authorities. It also must be noted that Rashi's version of the text of Eruvin 98b differs from that of the Rambam. Accordingly, he and the subsequent Ashkenazic authorities have a different conception of these rulings. [different rules apply]: If the upper projection near the window is four [handbreadths] by four [handbreadths] in area, its use is forbidden,19Note that Shulchan Aruch HaRav 353:3 and the Mishnah Berurah 353:11 explain that this refers to articles that were kept inside the house. Articles that were left on the projection before the Sabbath may be moved on it. See Hilchot Eruvin 3:18-19. for it is a domain in its own right, and the projection below it is a separate domain.20This applies even if the lower projection is not four handbreadths by four handbreadths (Shulchan Aruch HaRav 353:4; Mishnah Berurah 353:12). Accordingly, they each cause the other to be forbidden,21Note the Mishnah Berurah 353:12, which cites opinions that allow the people whose window opens up to the lower projection to use it when it is less than four handbreadths by four handbreadths. for [the people in] two domains cannot [jointly] use the space of one domain.", + "If both the upper projection and the lower projection are not four [handbreadths by four handbreadths], both of them may be used.22There are no restrictions whatsoever, for neither projection is a domain in its own right. Similarly, [in such a situation,] one may use the entire wall with the exception of the bottom ten handbreadths.
If the lower projection was four [handbreadths by four handbreadths], but the upper projection was not four [handbreadths by four handbreadths], [an individual dwelling in the upper storey] may use only that portion of the upper [projection] that is directly opposite his window.23This is permitted, because the projection is considered to be an extension of the window, like a hole in the wall of a private domain (Maggid Mishneh). It is forbidden to use the remainder of the projection that extends on either side of the window, because of the lower projection, which is considered to be a separate domain.24Since the lower projection is a domain in its own right, it includes the space above it until the heavens, and the entire wall is considered as a part of it. In this instance, since the upper projection is not considered to be a domain in its own right, it is divided into portions. The portion directly opposite the window is considered an extension of the window as in the previous note, but the portion on either side is considered part of the lower projection.", + "Whenever there is a projection that extends over the public domain25If the projection extends over a carmelit and is ten handbreadths high, there are no restrictions regarding the articles that may be used on it (Shulchan Aruch, Orach Chayim 353:3). and may be used, one may place upon it and remove from it only utensils of earthenware, glass, or the like, for if they fall into the public domain they will break. Other utensils and food are prohibited [to be placed there], lest they fall into the public domain, and [one descend and] bring them [into the home].26Bringing the articles from the public domain to the home constitutes a forbidden activity. Hence, our Sages instituted this safeguard.
Note the Rashba, who states that if a projection is four handbreadths by four handbreadths, there are no restrictions regarding the articles that may be used on it. Although the Shulchan Aruch (Orach Chayim 353:3) quotes the Rambam's ruling, the Ramah states that on a roof or balcony on which a person stands comfortably, all articles may be carried.", + "[The following rules apply when] there are two houses on opposite sides of the public domain: If a person throws an article from one to the other and the article is ten [handbreadths] above the ground, he is not liable,27Our translation follows the version of the standard published text of the Mishneh Torah. Many early printings and manuscripts of the text state \"one is permitted....\" From the context, the latter version appears more appropriate.
One is forbidden to transfer from one private domain to another private domain when they are separated by a public domain. Nevertheless, since the public domain extends for only ten handbreadths above the ground, the transfer is not being made through a public domain, but rather through a makom patur (Shulchan Aruch HaRav 353:1). provided both houses belong to him or there is an eruv between them.28See Hilchot Eruvin 1:1-4, which explains that although according to the Torah itself, one may transfer from one private domain to another, our Sages forbade this unless an eruv was constructed. One may throw even garments and metal utensils.29These articles are not breakable. Nevertheless, since the houses are on the same level, it is not difficult to throw from one to the other. Accordingly, our Sages did not feel the need for a safeguard, lest the article fall and the person descend to the public domain and bring them into his home, a private domain.
Two Houses of Different Heights on Opposite Sides of the Public Domain
If one of [the two houses] was higher than the other, and they were thus not on the same level, it is forbidden to throw a garment or the like, lest it fall and [one descend and] bring it. One may, however, throw earthenware utensils and the like.30Even if the articles fall into the public domain, they will break. Hence, there is no need to worry that the person may bring them home.
The above restrictions apply only to houses on two sides of a public domain. If two houses are located on two sides of a carmelit, there are no restrictions regarding the type of articles that may be thrown, because there is no possibility of a Torah prohibition being violated (Maggid Mishneh).", + "[The following rules apply when] a cistern located in the public domain has an opening [to a home] above it: The cistern and the sand [piled around it] are measured together [to see if their height reaches] ten [handbreadths]. [If it does,31A cistern that is ten handbreadths deep is considered as a private domain. Were the sand piled around the cistern to be ten handbreadths high, the enclosure would be considered a private domain. Eruvin 99b teaches us a new concept, that the sum of ten handbreadths can be reached by combining the two together.
Hence, there is no difficulty in drawing water from the enclosure to the house, since one is transferring from one private domain to another. Needless to say, it is forbidden to transfer from such an enclosure to the public domain.] one may draw water from it on the Sabbath.
When does the above apply? When [the cistern] is within four handbreadths of the wall, for then a person cannot pass between them.32Since there is no room for a person to pass comfortably between the sand pile and the wall of the house, the space between them is not considered as part of the public domain, but rather as a carmelit (compare to Chapter 14, Halachah 6). Therefore, the space above it is also considered as a carmelit. Thus, one would be transferring from a private domain to a private domain via a carmelit. In this instance (in contrast to Chapter 14, Halachah 14), our Sages allowed such a transfer. If, however, it is further removed,33When there is room for people to pass between the cistern and the house in a normal manner, the space between them is considered as part of the public domain. Therefore, a person who draws water through the opening to his home would be considered to be transferring from a private domain - the cistern - through a public domain - the area above the space between the sand pile and the home - to one's home - a private domain. See Chapter 13, Halachah 16. one may not draw water from it unless the sand [piled around it] is ten [handbreadths] high.34Here, the importance of the height of ten handbreadths is not significant because it creates a private domain, but because, as explained in the following note, this will cause the bucket to be more than ten handbreadths above the ground as it passes over the sand pile. Thus, when the bucket is raised above the sand [pile],35I.e., as the bucket is transferred from the enclosure to the home, it passes above the public domain. In this instance, since the sand pile is ten handbreadths high, there is no difficulty, because the space ten handbreadths above the public domain is a makom patur. it enters a makom patur.", + "It is permitted to pour water [from] a window [of a home] to a garbage heap located in the public domain that is ten handbreadths high, on the Sabbath.36Since the garbage heap is ten handbreadths high, it constitutes a private domain.
Thus, when water is poured from the house, the water will pass from a private domain through a makom patur - the space more than ten handbreadths above the public domain - to another private domain. This is permitted.
To what does the above apply? To a garbage heap belonging to the community, for this is unlikely to be removed. We may not, however, pour water onto a garbage heap belonging to an individual.37This is a Rabbinic decree, instituted for the reason to be explained. Shulchan Aruch HaRav 354:3 states that this restriction applies even if the garbage heap is located in a carmelit.
It is possible that the garbage heap was cleared away 38Eruvin 99b cites an example where the Sages considered such a possibility. and thus, [unknowingly,39I.e., we suspect that without looking, the person will follow his usual habit and pour water onto the place where the garbage heap was located previously without noticing that it had been removed.] one will be pouring into the public domain.", + "[The following rules apply to] a water conduit that passes through a courtyard: If it is ten [handbreadths] high and between four [handbreadths] and ten cubits wide, we may not draw water from it on the Sabbath, unless one erects a partition [in the water] ten handbreadths high at its entrance [to the courtyard] and its exit.
If it is not ten [handbreadths] high or is less than four [handbreadths] wide, we may draw water from it without [erecting] a partition.", + "When [the water conduit that passes through the courtyard]40In this halachah as well, most commentaries maintain that the Rambam is referring to a water conduit that passes through a place where a portion of the wall of the courtyard has been taken down. As mentioned above, the Ra'avad interprets Eruvin 12b, the source for this halachah, differently, and therefore objects to the Rambam's ruling.
Significantly, the Merkevet HaMishneh notes that the second clause of the halachah appears to indicate that the conduit breaks through the wall entirely, and it therefore offers a different interpretation of the Rambam's words. is more than ten cubits wide, although it is less than ten handbreadths high, we may not draw water from it unless a partition is erected. Since it is more than ten [cubits] wide, it is considered to be an open space and nullifies the existence of the divider.41Since the conduit is not deep enough to constitute a domain of its own, it would normally be considered part of the domain through which it passes. (See Chapter 14, Halachah 24.) Nevertheless, since this conduit is so wide, it is no longer considered part of the private domain.
What is the ruling regarding carrying in the courtyard as a whole?42I.e., does the conduit nullify the courtyard's distinction as a private domain? Significantly, this question is asked in this halachah and not in the previous one. In the previous halachah, although the conduit itself was considered a separate domain, since the opening was less than ten handbreadths, it is considered as an entrance and the enclosure is not nullified. This halachah, however, mentions an opening of more than ten cubits, an aperture which ordinarily nullifies an enclosure. If there is even a small portion [of the wall] remaining on both sides of the opening, or if a portion [of the wall] four handbreadths in size remains on one side of the opening, it is permitted to carry in the entire courtyard.43Several explanations have been offered for the Rambam's ruling. Among them: the small portion of the wall which remains juts out over the water. Therefore, the opening to the courtyard is less than ten cubits (Rabbenu Yonason, commenting on Rabbenu Yitzchak Alfasi). The portions of the wall which remain on either side are considered like poles. As stated in Chapter 17, Halachah 7, it is permitted to carry in a courtyard with poles on either edges of the entrance to the fourth side (an ancient commentary on the Mishneh Torah from Egypt). See also the Or Sameach. It is forbidden only to draw water from the conduit.44For the reasons mentioned above, the wall of the courtyard is an acceptable divider, and thus the courtyard as a whole is still considered to be a private domain. Nevertheless, since the wall was not made for the purpose of distinguishing the water that is outside the courtyard from that which is within the courtyard, a separate partition is required for that purpose (ibid.). If, however, no portion of the wall remains, it is forbidden to carry in the entire courtyard, for it has been opened up to the sea,45When there are no portions jutting out over the water (according to the first interpretation in note 49) or when the entire wall is destroyed (according to the second), the courtyard is considered as enclosed on three sides alone and it is forbidden to carry within. which is a carmelit.", + "How must the partitions be erected in the water? If [the majority of the partition] is above the water, at least a handbreadth of the partition must descend into the water.46For the entire intent of this partition is to make a distinct separation between the water in the courtyard and the water in the public domain outside of it. [See the Rambam's Commentary on the Mishneh (Eruvin 8:6). See also Hilchot Eruvin 3:21-22 where the Rambam mentions a similar requirement.] If the partition as a whole descends into the water, at least a handbreadth must rise above the water level. [In this manner,] the water in the courtyard will be distinct, [from the water in the conduit on either side of the courtyard].
Although the partition does not reach the ground [in the conduit], since it is ten handbreadths high, it is permitted. The use of a partition that remains hanging was allowed only with regard to water.47Generally, a partition must descend within three handbreadths of the ground. Since the prohibition against carrying this water is Rabbinic in origin,48For, as mentioned above, the courtyard is a private domain, and carrying within it is permitted. Furthermore, even the water conduit is considered as a private domain according to the Torah itself and its designation as a carmelit is Rabbinic in origin. [the Sages] were lenient regarding [the nature of] the partition [required], for its purpose is only to create a distinction.", + "[The following rules apply] when a conduit of water passes between several courtyards and there are openings [from the courtyards] to it:49In contrast to the conduit mentioned in the previous halachot, this conduit does not pass through the courtyards, but merely by their side. Hence, it cannot be considered as part of the courtyard itself. If it is not the minimum size [of a domain],50I.e., ten handbreadths deep and four handbreadths wide.one may lower buckets from the windows and draw water from it on the Sabbath.51The conduit is considered to be a carmelit; the windows, the holes adjacent to a carmelit. One may transfer an article from a carmelit to such holes. This interpretation follows Rabbenu Chanan'el's interpretation of Eruvin 87b. The Ra'avad has a different conception of this passage, and hence objects to the Rambam's rulings.
The extension of the wall 3 handbreadths
When does the above apply? When [the conduit] is not more than three handbreadths away from the wall. If, however, [the conduit] is more than three handbreadths away from the wall, we may not draw water from it52Since the opening is more than three handbreadths away, it is no longer considered to be a hole adjacent to the carmelit, but rather a separate entity. Hence, it is forbidden to transfer from the carmelit to it. unless there are projections extending from the walls on either side. Thus the conduit would be considered as if it passes through the courtyard.53I.e., the projections would cause the courtyard to be considered as extending beyond its wall, into the space of the conduit. Therefore, taking water from the conduit would be considered as moving an article within a single private domain.", + "[The following rules govern] a balcony54In his Commentary on the Mishnah (Eruvin 8:8), the Rambam explains that just as it is customary to erect balconies over the public domain, it is also customary to erect balconies over bodies of water. that extends over a body of water with an aperture55The Shulchan Aruch (Orach Chayim 355:1) states that the aperture must be four handbreadths by four handbreadths. [in its floor] that opens to the water: We may not draw water from it on the Sabbath56Since the body of water is considered to be a carmelit. It is forbidden to transfer from a carmelit to a private domain. unless a partition ten handbreadths high is constructed over the water parallel to the opening in the balcony.57The partition need not reach the water itself. Because of the principle gud acheit mechitzata, the partition is considered as if it extends into the water, even though it actually ends above its surface. This leniency is granted, because the entire prohibition is Rabbinic in origin.
Thus it is considered as if the hole extends into the water itself. Accordingly, we are allowed to draw water through it, because the portion of the body of water beneath it is considered to be an extension of the private domain [the Rambam's Commentary on the Mishnah (ibid.)]. Alternatively, we may construct a partition descending from the balcony to the water. Then, we consider this partition as descending until it touches the water.58The partition need not reach the balcony. Because of the principle gud asik mechitzata, the partition is considered as if it extends to the balcony, even though it actually ends below it (ibid.). See also Shulchan Aruch (Orach Chayim 355:1).
Just as we may draw water from [the body of water] after making the partition, so too we may pour water from the balcony to the water.59Eruvin 88a explains that the leniency of pouring into the body of water has an added dimension of severity. The current of the water will cause the water that has been poured to flow beyond the periphery of the aperture and into the portion of the body of water that is a carmelit. Nevertheless, since the person does not perform this transfer himself, there is no restriction. [The rationale is:] One is pouring into a carmelit.60Since the prohibition is Rabbinic in origin, the construction of such a partition is sufficient (Ma'aseh Rokeach).", + "We must not pour water into a courtyard that is less than four cubits by four cubits61The Maggid Mishneh explains that the Rambam's wording is intended to negate an opinion mentioned in Eruvin 88a, which states that even if a courtyard is not four handbreadths by four handbreadths, if its total area is 16 square handbreadths (e.g., it is is eight cubits by two), the restrictions mentioned in this halachah do not apply. Significantly, the Rashba accepts the more lenient view and, in this instance, the Shulchan Aruch (Orach Chayim 357:1) follows his ruling. on the Sabbath, because [the water] will flow into the public domain rapidly.62Pouring the water into the courtyard does not violate a Torah prohibition, because the courtyard itself is an extension of the home. Although the water flows into the public domain, this is due to the forces of gravity and inertia. Thus, the person's pouring of the water is considered as merely a cause; it is not considered as if he poured the water into the public domain directly. Nevertheless, the Rabbis forbade pouring the water in this manner.
Therefore, it is necessary to dig a pit that contains two seah63A seah is approxinmately 8.25 liters according to Shiurei Torah and 14.4 liters according to the Chazon Ish. The Sages chose this measure because they considered this to be the average quantity of water used by a person every day (the Rambam's Commentary on the Mishnah, Eruvin 8:9). in the courtyard or in the public domain next to the courtyard, so that the water will collect there. [If the pit is within the public domain], one must build a domed covering64Note the Shulchan Aruch (loc. cit.), which differs and mentions a covering of boards, which most likely is flat. over this pit from the outside so that the pit will not be seen in the public domain.65In his Commentary on the Mishnah (op. cit.), the Rambam explains that the covering will cause the pit to be separated from the public domain. (See Shulchan Aruch HaRav 357:1 and the Be'ur Halachah, which explain that because of its dome-like cover, people will not walk over it easily. Hence, since its opening faces the private domain, it is considered to be a hole adjacent to the private domain or a makom patur.) Note the Beit Yosef (Orach Chayim 357) who explains that the reason for the cover is to prevent people's suspicions from being aroused.
The courtyard and the patio adjoining it are combined [when calculating] the four cubits. How large is a pit that contains two seah? [A pit] half a cubit by a half a cubit in area and three fifths of a cubit high.", + "If the pit cannot contain two seah, we may pour [no more than] its contents into it. If it can contain two seah, we may pour [any amount of] water into it, even 60 seah, despite the fact that the water will overflow and spill from the pit outward.
When does the above apply? In the rainy season, at which time the courtyards are muddied and many drainpipes spread water. Thus, onlookers will not say that this person is making use of the courtyard and the water is flowing into the courtyard because of his power. In the summer, by contrast, if [the pit] can contain two seah, only that amount may be poured into it. If it cannot contain two seah, no water at all may be poured into it.", + "[The following rules apply] to a drain through which water is poured and the water flows under the ground into the public domain, and to a gutter when water is poured over its mouth and the water flows down a wall and descends to the public domain: Even if the wall is 100 cubits long or the stretch of ground under which [the water] passes is 100 cubits long, it is forbidden to pour into the mouth of this drain or this gutter, for because of one's power, the water flows into the public domain. Instead, one should pour outside the drain, [allowing the water to] flow into the drain on its own accord.
", + "When does the above apply? In the summer. In the winter, by contrast, one may pour [water as mentioned above], and indeed, do so repeatedly, without inhibition. At that time, the gutters are flowing [with water], and a person desires that the water will be absorbed in its place.
The protrusion extending above the sea
[In contrast,] it is permitted for a person to pour water over a drain which flows into the carmelit, even in the summer. No decrees were enacted against [the effect of] a person's power in a carmelit. For this reason, it is permitted to pour [water] down the side of a ship and have it descend to the sea.", + "A person who is standing in a ship should not draw water from the sea unless he builds a protrusion, four [handbreadths] by four [handbreadths], extending from the ship above the sea.
When does the above apply? When [the deck of the ship] is within ten [handbreadths of the water level]. If, however, [the deck] is more than ten [handbreadths above the water level], he may draw water after erecting a protrusion of the smallest size. [The rationale for this leniency is that] he is drawing water through a makom patur, and the protrusion is necessary only to make a distinction.", + "[The following rules apply when] a person was reading a scroll in a carmelit, a portion of the scroll rolled into the public domain, and a portion remained in his hand: If it rolled more than four cubits, he should turn it face down and leave it. This is a decree, enacted lest [the scroll] drop from his hand and he carry it [more than] four cubits. If it rolled less than four cubits, he should roll it back toward himself. Similarly, if it rolled into a private domain, he should roll it back towards himself.
[The following rules apply when] a person was reading in a private domain and the scroll rolled into a public domain]: If it came to rest, he should turn the scroll face down. If it did not come to rest, but rather remained suspended in the air above the public domain and did not reach the earth, he may roll it back to himself.", + "A person who moves thorns so that the public at large will not be injured [should adhere to the following guidelines]: If [the thorns] were in the public domain, he should move them less than four cubits at a time. If they were located in a carmelit, he may move them even 100 cubits in a normal manner.
Similarly, if a corpse [began to decompose,] emit foul odors, and become extremely abhorrent to the extent that the neighbors cannot bear to remain [in the same place], it may be taken from a private domain to a carmelit.
After a person descends to bathe in the sea, he should dry himself when he ascends, lest he carry the water that is on him more than four cubits in a carmelit." + ], + [ + "[The following rules pertain to] a place that is enclosed for purposes other than habitation, and is used as an open space - e.g., gardens and orchards, an open area that is enclosed to protect it, or the like: If the walls surrounding it are ten handbreadths or more high, it is considered to be a private domain with regard to a person's being liable for transferring, throwing, or passing an object from it to the public domain, or from the public domain to it.1The majority of this chapter is devoted to an explanation of the laws pertaining to a karpef, a large area that is enclosed by four walls, but these walls were not constructed for the purpose of habitation.
Since this area is enclosed by four walls, it is considered a private domain according to Torah law. Therefore, one is liable for transferring articles to and from it. Nevertheless, as the Rambam continues, the Rabbis imposed certain restrictions on carrying within this space for the reasons mentioned below. We are, however, allowed to carry within an area enclosed for the purpose of habitation regardless of how large it is (Rambam's Commentary on the Mishnah, Eruvin 2:5).
We are not allowed to carry within it, unless its area is equivalent to that necessary to sow two seah [of grain]2The size of this space is defined in Halachah 3. or less. If its area is larger than the space necessary to sow two seah, we may not carry more than four cubits within it, as in a carmelit.3Since this is a large space in which there are no inhabitants, it appears to resemble a public domain or a carmelit. Accordingly, the Sages placed certain restrictions on carrying within it, lest one err and carry in the public domain as well (Shulchan Aruch HaRav 358:1).", + "Similarly, if a surface is elevated more than ten handbreadths high4A surface four handbreadths by four handbreadths that is elevated ten handbreadths above the ground is considered to be a private domain. and whose area is equivalent to the space necessary to sow two seah or less, we may carry on the entire surface. If its area exceeds the space necessary to sow two seah, we may carry only within a space of four cubits upon it.5I.e., although it is a private domain according to Torah law, our Sages forbade carrying upon it for the reasons explained in the previous halachah.
When a rock in the sea is less than ten handbreadths high, we may carry from it to the sea, and from the sea to it, for the entire area is a carmelit.6Although one is allowed to carry from one carmelit to another, one may not carry more than a total of four cubits. If [the rock] is ten handbreadths high, [different rules apply]. If the size of its area is between7If it is less than four handbreadths by four handbreadths, it is a makom patur, and there is no difficulty in carrying from it to the sea or from the sea to it.four handbreadths [by four handbreadths]8A rock that is this high above the sea and this size is considered to be a private domain. and the space necessary to sow two seah, [our Sages forbade] carrying from [the rock] to the sea or from the sea to the rock. [This restriction is a safeguard, instituted,] because we are permitted to carry on the entire [rock].
If its area exceeds the space necessary to sow two seah, although it is a private domain and yet it is forbidden to carry more than four cubits upon it as in a carmelit, it is permitted to carry from it to the sea and from the sea to it. This is an atypical situation. Hence, the Sages did not [include] it [in their] decree.9Although our Sages generally forbade transferring an article from a private domain to a carmelit, since this is a very unusual circumstance they did not include it in their decree.", + "How large is an area in which a seah [of grain can be sown]? Fifty cubits by fifty cubits. Thus, the area in which two seah [of grain can be sown] is 5000 square cubits.10Eruvin 23b identifies the area in which two seah of grain can be sown with the courtyard of the Sanctuary in the desert, which was 100 cubits by 50 cubits.
The Shulchan Aruch HaRav explains the significance of this concept. All of the prohibitions against labor on the Sabbath are derived from the Sanctuary. The courtyard of the Sanctuary was a large area which was enclosed for purposes other than habitation. Nevertheless, it was permitted to carry within it. Therefore, when the Sages prohibited carrying in large areas that were enclosed for purposes other than habitation, they used the size of the courtyard of the Sanctuary as the lower limit.
This measure11Here we see a contrast to the measures of four handbreadths by four handbreadths or four cubits by four cubits, where the intent is a square or a larger area in which such a square could be inscribed. applies whether the area is a square of 70 cubits and a fraction by 70 cubits and a fraction,12In his Commentary on the Mishnah (Eruvin 2:5), the Rambam states that the square is approximately 70 cubits and five sevenths of a cubit by 70 cubits and five sevenths of a cubit, but that there is no perfect square root for the number 5000.or it is a circle, or it is of another shape.13This is obvious from the connection to the courtyard of the Sanctuary, which, as mentioned, was a rectangle and not a square. [If its area equals the sum mentioned,] it is considered as \"the area in which two seah [of grain can be sown].\"", + "[The following rules apply when] an area that is enclosed for purposes other than habitation and is large enough for two seah [of grain to be sown within is rectangular in shape]: If its length is twice its width - for example, it is 100 by 50, as was the courtyard of the Sanctuary - carrying is permitted within it.
If, however, [it is more elongated] and its length exceeds twice its width by even one handbreadth,14Note the Rambam's explanation of the difference in opinion between Rabbi Yosse and Rabbi Eliezer, in his Commentary on the Mishnah (Eruvin 2:5). On the basis of this explanation, it would appear that his conception of the Mishnah is closer to that of Tosafot, Eruvin 23b than to that of Rashi (loc. cit.). we are permitted to carry only four cubits within it.15As in a carmelit. [This restriction is imposed because the permission to carry as one may carry] in other courtyards [within] an open space large enough for two seah [of grain to be sown within], is derived from the courtyard of the Sanctuary.16Hence, when such an open area does not resemble the courtyard of the Sanctuary, the leniency does not apply.", + "[The status of] a place that was originally enclosed for purposes other than habitation [may be changed in the following manner]. A person tears down [a portion of the wall, creating] an open space that is more than ten cubits long and ten handbreadths high17Once this extent of a wall has been broken down, it is considered as if the entire wall is no longer of significance as indicated in Halachah 16. and then re-encloses that space for the purpose of habitation.18When one re-encloses the wall, it is considered as if the entire enclosure has been made for the purpose of habitation. Therefore, the area is considered to be an ordinary private domain, and one is allowed to carry within without restriction.
The Maggid Mishneh questions the Rambam's statements on the basis of those of Rashi, Eruvin 24a, which state that the intent to use the enclosure for habitation is not sufficient. There must be a house that opens up to the enclosure.
The Merkevet HaMishneh states that, according to the Rambam, \"habitation\" does not necessarily mean \"human habitation.\" Therefore, the intent could be to use the enclosure as a corral for animals or the like. Rav Kapach cites the Rambam's Commentary on the Mishnah (Eruvin 2:5), from which it appears that as long as there is a storage vat in the enclosure, it is considered as \"enclosed for the purpose of habitation,\" although it does not contain a house or lead to a house.
Thus according to the Rambam, \"everything depends on the person's intention.\" If he encloses the area for the sake of habitation, he is allowed to carry freely within it. Why is this leniency granted? Because the prohibition against carrying within such an area is Rabbinic in origin, and the Sages enforced this stringency only when a person's intent was not for the sake of habitation, for then the enclosure resembles a public domain. The Shulchan Aruch (Orach Chayim 358:2), however, follows Rashi's view, that a house is required within the enclosure or the enclosure must lead to a home. [After this has been done,] one may carry within the entire enclosure.
Moreover, even if one [did not complete the entire process at once, but rather] tore down a single cubit and re-enclosed that space for the purpose of habitation, tore down another single cubit and re-enclosed that space for the purpose of habitation19Since the entire enclosure was never opened up for ten cubits at one time, one might assume that the original enclosure was never nullified. Nevertheless, since ultimately a span of ten cubits was constructed, the enclosure is considered as פנים חדשות, \"a new entity\" (Shulchan Aruch HaRav 358:8). Note a parallel ruling in Hilchot Kellim 6:2. - [when one continues this process until] one re-encloses a space greater than ten cubits one may carry within the entire enclosure, even though it is several millim20A mil is approximately a kilometer in contemporary measure. in size.", + "When [produce] is sown in the majority of an area that is larger than the space [necessary to sow] two seah [of grain] that was enclosed for the sake of habitation, the area is considered to be a garden,21Although the area was enclosed for the purpose of habitation originally, since it is large and the person sowed produce within the majority of its space, it is clear that he considers it to be a commercial field or garden. It is not common for people to dwell in such a place (Rashi, Eruvin 23b). and it is forbidden to carry within it in its totality.22I.e., one may carry only within a square of four cubits even in the portion of the enclosure where the produce was not sown, because there is no barrier enclosing the area on the side that faces the portion where the produce has been sown (Maggid Mishneh). Alternatively, the portion in which the produce was not sown is considered to be a secondary part of the entire field in which it is forbidden to carry (Rashi, Eruvin 24a).
[The following rules apply when produce] is sown merely within a minor portion [of the enclosure]: If the portion [where the produce] was sown is equal23Obviously, if produce was sown in a smaller portion of the enclosure, the same leniency applies. The portion of a field necessary to sow two seah of grain is the upper limit. to the space [necessary to sow] two seah [of grain], one may carry within the entire [enclosure].24In such an instance, the portion of the enclosure in which produce was sown is considered like a private garden a person has in his yard.
It must be noted that in this instance, the Shulchan Aruch (Orach Chayim 358:10, following the opinion of Rabbenu Asher) is more stringent than the Rambam and forbids carrying an article from the garden to the house. If the portion [where the produce] was sown is larger than the space [necessary to sow] two seah [of grain],25Since the produce was planted in such a large area, it is considered like a commercial garden or field.one may not carry within the entire [enclosure].26In this instance, the commentaries quote the opinion of the Maggid Mishneh mentioned above: that the portion of the enclosure facing the side where the produce has been sown is not considered to be enclosed.
The Turei Zahav 358:6 is more lenient and explains that since according to the Torah, one could carry within the entire enclosure, even according to Rabbinic law one should be allowed to carry within the portion where produce was not sown. His opinion is not, however, accepted by the later authorities.
When trees are planted in the majority [of the enclosure],27The Mishnah Berurah 358:63 states that this ruling applies even when one planted trees throughout the entire enclosure. it is considered to be a courtyard, and one may carry within the entire [enclosure].28It is a common practice to plant trees in one's yard for shade. Hence, planting them is not considered to be a sign that one no longer considers the enclosure to be intended for the purpose of habitation.
Should [the enclosure] become filled with water,29The Rashba states that this applies when the water is ten handbreadths or more deep. If it is shallower than that, there are no restrictions on carrying within the enclosure. Although Sefer HaBatim differs with this interpretation, the Rashba's ruling is accepted by the Shulchan Aruch (Orach Chayim 358:11). [the following rules apply]: If [the water] is fit to be used [by humans],30Rashi (Eruvin, loc. cit.) states that the water must be fit to drink. The Rashba and other Sephardic authorities state that it is sufficient that the water be fit for laundry and the like. This appears to be the Rambam's view. Although the Shulchan Aruch (loc. cit.) quotes Rashi's view, Sha'ar HaTziyun 358:81 states that one may rely on the Rashba's ruling. [the water] is considered to be like trees,31For, indeed, it is an advantage to have a source of water near one's home. Hence, the water does not nullify the enclosure (Rashi, loc. cit.). and it is permitted to carry within the entire enclosure. If [the water] is not fit to be used [by humans], we may carry only [within a square of] four cubits in [the enclosure].32From the gloss of the Magen Avraham 358:15, it appears that if the area in which the water is collected is set off from the enclosure as a whole because its height descends abruptly, we may carry within the remainder of the enclosure.", + "[The following rule applies when a roof is constructed33The Maggid Mishneh explains that according to the Rambam's interpretation of Eruvin 25a, this refers to a roof that is open on all sides, which the watchmen in a garden construct for shade. The Rashba interprets that passage as referring to a roof with two proper walls that are joined at one corner. Rabbenu Chanan'el's interpretation of that passage also indicates that the sides of the covered area are entirely open.over a portion of] an area large enough for three seah [of grain to be sown within] which originally had been enclosed for purposes other than habitation: If the roof34Note the Kessef Mishneh and the Shulchan Aruch (Orach Chayim 358:12), where Rabbi Yosef Karo states that this principle applies even when the roof is sloped. Generally, the principle, \"The edge of the roof is considered to descend and close off,\" does not apply with regard to a sloped roof. Nevertheless, since according to the Torah itself, it is permitted to carry within this enclosure, leniency is allowed. (Compare also to Chapter 17, Halachah 35.)
It must be emphasized that according to the Maggid Mishneh's understanding of the Rambam's rulings (see note 33), this entire matter is extraneous. covers [a portion of this area] large enough for a seah [of grain to be sown], we are permitted [to carry throughout the entire enclosure] because of the roof. [The rationale is:] The edge of the roof is considered to descend and close off [the covered portion from the enclosure as a whole].35Thus, the remainder of the enclosure is not larger than the space necessary to sow two seah of grain. Hence, there are no restrictions against carrying within it.
[The following rule applies when the wall surrounding an area that was enclosed for purposes other than habitation] was torn down,36This represents the Rambam's interpretation of a passage in Eruvin 25b. Although Rabbenu Chanan'el and Rav Zerachiah HaLevi interpret the passage in this manner, the Ra'avad, Rashi, the Rashba and others follow a slightly different version of the text, and therefore interpret the passage differently. Their interpretation is quoted in the Shulchan Aruch (Orach Chayim 358:13). opening the enclosure up to an adjoining courtyard, and [a portion of the wall of the courtyard] opposite [the enclosure] was also torn down:
37According to the Maggid Mishneh (and seemingly, also according to Rabbenu Chanan'el), both openings are no more than ten cubits wide. Otherwise, it would be forbidden to carry within the courtyard. [We are] permitted [to carry] within the courtyard as [we] previously [were], and [we are] forbidden [to carry] within the enclosure as [we] previously [were].38The Maggid Mishneh and others explain that the Rambam is referring to a T-shaped area in which the enclosure opens up to the courtyard, which extends on either side. The enclosure is not considered part of the courtyard, nor is the courtyard considered part of the enclosure, and the laws that originally applied to both areas continue to apply.
According to the Maggid Mishneh, this clause is not a continuation of the first clause of this halachah, but rather a separate concept in its own right. Rav Kapach, however, notes that both the Talmud (Eruvin, loc. cit.) and the Rambam link this and the previous clause together. On this basis, he follows the interpretation of Rabbenu Chanan'el, which states that the unroofed area of the enclosure was originally not larger than the space for two seah of grain to be sown within it. Therefore, we were permitted to carry within it. When, however, the wall connecting it to the courtyard was torn down, the open space was increased and became larger than the space for two seah of grain to be sown within it. Hence, it became forbidden to carry within it. [The rationale is:] The open space of the courtyard does not cause [carrying] to be permitted [within the enclosure].39I.e., we do not say that the enclosure becomes considered as an extension of the courtyard.", + "When [the area of an enclosure] is greater than the space necessary [to sow] two seah [of grain], and one attempts to reduce its size40So that one will be able to carry within it. by planting trees, its [size is not considered to have been] reduced.41Since it is common to plant trees in such enclosures, even when the trees are ten handbreadths high and four handbreadths by four handbreadths in area (at which point they are considered to be a separate domain in certain contexts), they do not reduce the size of the enclosure (Maggid Mishneh in the name of the Rashba).
If one builds a pillar ten [handbreadths] high and three or more [handbreadths] wide at the side of the wall,42Rashi interprets Eruvin 25a, the source for this halachah, as referring to a pillar of this size, whether it is in the middle of the enclosure or next to the wall. Rashi's interpretation is followed by the Shulchan Aruch (Orach Chayim 358:5). [the size of the enclosure is considered to have been] reduced.43Thus, if the area of the enclosure minus the area of the pillar is less than 5000 square cubits, one is allowed to carry within it. If, however, [the pillar] is less than three [handbreadths] wide, [the size of the enclosure is not considered to have been] reduced, for an entity that is within three handbreadths of an existing entity is considered to be an extension of the latter entity.44Based on the principle of l'vud, the pillar is not considered to be an independent entity, but rather an extension of the wall. Therefore, although in practice, the open space within the enclosure has been reduced in size, this reduction is not considered as halachically significant.
Similarly, a person who erects a partition that is more than three [handbreadths] removed from the wall [is considered to have] reduced [the size of the enclosure].45I.e., the size of the enclosure is calculated from the new partitions. If it is less than 5000 square cubits, one may carry within. It must be noted that, with regard to this clause as well, Rashi interprets the Talmudic passage differently, explaining that the new partition is erected to enclose the area for the purpose of habitation. His interpretation is accepted by the Shulchan Aruch (loc. cit.:6). If [the partition] is less than three [handbreadths from the wall], it is of no consequence.46Because of the principle of l'vud.
The Maggid Mishneh questions this ruling on the basis of the first clause of the following halachah, which states, \"If one applies cement to the wall, one reduces [the size of the enclosure].\" Since the cement reduces the size of the enclosure, even though it actually becomes part of the wall, one could surely assume that a new partition would reduce the size of the wall although it is considered part of the wall because of the principle of l'vud.
The Maggid Mishneh explains that since the partition is halachically insignificant, it cannot take the place of the previous wall. Hence, it is not considered to reduce the size of the enclosure. In contrast, the cement adds on to the size of the previous wall, and the space it takes up is subtracted from the open space of the enclosure.", + "If one applies cement to the wall, one reduces [the size of the enclosure],47I.e., if the entire space taken up by the cement that is added to the wall is sufficient to reduce the size of the enclosure to less than 5000 square cubits, one may carry within the enclosure. although [the cement] is not substantial enough to stand as a separate entity.48In this instance as well, the Ra'avad differs with the Rambam. Based on his interpretation of Eruvin 25a, the cement is counted only when it is substantial enough to stand on it is own if the original wall was removed. Although the Shulchan Aruch (Orach Chayim 358:7) follows the Ra'avad's view, the Mishnah Berurah 358:55 states that the Rambam's opinion may be relied upon in time of need.
[The following rule applies when an area which is larger than the space required to sow two seah of grain is located on a mound:] If one builds a wall [with the intent of enclosing the area for habitation] at the edge of the mound, it is not of consequence,49We are speaking about a mound ten handbreadths high which is considered as set apart as a separate domain. Since the area is being surrounded by a partition that is constructed for the purpose of dwelling, one might think that it would be permissible to carry within the enclosure. Nevertheless, this is forbidden for the reason stated by the Rambam. for a partition that is built on top of another partition is of no consequence.50Since the mound, the original dividing point for the enclosure, is still standing, the new walls built are not considered significant.
[The following rule applies when] a wall [that was constructed for the purpose of habitation was built] on top of a wall [that was not constructed for the purpose of habitation,]51As mentioned in the previous clause, as long as the original wall is visible, the new wall is of no consequence. the lower wall sunk within the ground,52And less than ten handbreadths of the original wall extends above the ground (Mishneh Berurah 358:57). and the upper wall remained: Since the upper wall was constructed for the purpose of dwelling, and it is the only [wall] visible at present, it is [now] considered of consequence and one may carry within the entire [enclosure].", + "We may carry only within [a square of] four cubits in a yard53Our translation is based on the Mishnah Berurah 359:1, which states that in Talmudic times there would be yards both in front and behind the homes. A yard in front of a home was referred to as a חצר. These were frequently used by the people of that era and mentioned often in the Talmud. A yard behind a home was referred to as a רחבה, a term used comparatively rarely in the Talmud. These yards were used infrequently by people of that era. that is located behind [a group of] houses larger than the space necessary [to sow] two seah [of grain], even when there is an opening from [one of] the homes to [the yard].54As apparent from the following clause, this applies when the yard was enclosed before an entrance leading to one of the homes was opened.
The Ramah (Orach Chayim 359:1) rules that the restriction mentioned in this law does not apply at present, since it has become customary to use our back yards. Hence, we assume that they were enclosed for the purpose of habitation.
If one opens an entrance [from one of the homes] to [the yard] and then encloses it, [the yard] is considered as enclosed for the purpose of habitation, and we are permitted to carry throughout its total [area].55Eruvin 24a states that this leniency applies even when a portion of the yard is used as a threshing floor. Since the person enclosed the area after opening an entrance to his home, we assume that the yard's primary purpose is to serve the home.", + "[Permission is granted to carry within] a yard56The yard is larger than 5000 square meters and was enclosed for purposes other than habitation (Rashi, Eruvin 24b). that opens to a city at one side and a path that leads to a river on the other [in the following manner]:57The Rambam's decision is based on the description of such a yard in Eruvin 24b. If one erects a post58Using a post, a lechi, as a divider is discussed in Chapter 17, Halachot 2 and 9.
As the Rambam mentions there, the post is considered as a fourth wall. In this instance, by erecting the post, one will be considered as erecting a new wall to enclose the yard for the sake of habitation (Rashi, loc. cit.). at the side near the city, it is permitted to carry within [the yard], from [the yard] to the city,59This refers to a city surrounded by a wall, which is considered to be a private domain. and from the city to [the yard].", + "[The following rules apply when] an individual spends the Sabbath in an open valley and constructs a partition60This refers even to an inferior partition, such as those mentioned in Halachah 18. Rashi (Eruvin 16b, the source for this halachah) states that the restrictions of this law apply only when the enclosure uses such an inferior partition. If a proper partition is erected, one may carry within the entire enclosure, since the enclosure was erected for the purpose of habitation. Note the Merkevet HaMishneh, who emphasizes that the Rambam does not accept this leniency.
The wording of the Shulchan Aruch and the Beit Yosef (Orach Chayim 360:1) appears to concur with Rashi's view. The later authorities also accept his ruling. around his [immediate area]: If [the enclosed area] is the size of the area in which two seah [of grain can be sown] or less, he may carry within the entire [enclosed area]. If [the enclosed area] is larger, he may carry only within [a square of] four cubits.61Since the area is so large and it is enclosed only for a temporary period, the Sages placed restrictions on carrying within it.
It must, however, be emphasized that according to Torah law, the enclosure is considered a private domain. Accordingly, a person who carries from it to a public domain or from a public domain to it is liable (Shulchan Aruch HaRav 360:1; Mishnah Berurah 360:5).
The same [rules apply when] two individuals [spend the Sabbath in an open valley]. When, however, three or more Jews62With this term, the Rambam excludes a gentile. The Ramah (loc. cit.) also rules that a gentile may not be included in a caravan. spend the Sabbath in an open valley [and erect a partition enclosing their immediate area], they are considered a caravan and they are allowed to carry as far as necessary,63According to Torah law, such an area is a private domain. The Rabbis did not place any restrictions upon it, because it has - albeit temporarily - been enclosed for the purpose of habitation. even several millim, provided there is not a space larger than the area [necessary to sow] two seah left vacant without utensils. If, however, [the enclosed area] includes a space larger than the area [necessary to sow] two seah that is left vacant without utensils, and that is of no use to them,64See Shulchan Aruch HaRav 360:2, which mentions that it is acceptable if the land is used for pasture. they are allowed to carry only within [a square of] four cubits within the enclosure.65Since the enclosure includes such a large empty space, our Sages forbade carrying within it.
Based on the Mordechai, the Shulchan Aruch mentions a further leniency: If three people spend the Sabbath in an enclosure whose area is less than 18,000 square cubits, they are allowed to carry without restriction. The rationale is: Each individual is granted 5000 square cubits. Thus, there are less than 5000 square cubits that are not accounted for. This leniency is not, however, accepted by the other authorities.
A minor66The Jerusalem Talmud (Eruvin 1:10) does not resolve the question whether or not to count a child as a member of the caravan. In his Beit Yosef (loc. cit.), Rav Yosef Karo questions the Rambam's decision, for generally we follow the rule that when a doubt exists pertaining to a question of Rabbinic law, the more lenient view should be followed. Accordingly, he does not mention the matter in his Shulchan Aruch. The Ramah cites the Rambam's view, but prefaces it with the phrase \"There are those who maintain,\" which implies that the opinion cited is not accepted universally. is not included in [the reckoning of the minimum number of people necessary to compose] a caravan.", + "When three people enclose an area large enough for their needs67I.e., greater than 5000 square cubits. and establish this as their place for the Sabbath, [those who remain] are allowed to [continue] carrying within the entire [enclosure]68This leniency applies only on the Sabbath on which the person dies. On the following Sabbath, they are forbidden to carry unless they are joined by a third individual. despite the fact that one of them dies [on the Sabbath].
When [by contrast] two individuals establish [an enclosed area] larger than the space [necessary to sow] two seah [of grain] as their place for the Sabbath, they may carry only within four cubits despite the fact that a third person joins them [on the Sabbath]. [The rationale for both decisions is that the ruling] is determined by the manner in which the individuals establish [a site as] their place for the Sabbath [at the commencement of the Sabbath], and not on the number of people who are actually present [on the Sabbath day].69See a further expression of this principle in Hilchot Eruvin 3:25.", + "[Our Sages did not establish restrictions against carrying in the following instance:] Three areas that are enclosed for purposes other than habitation are located adjacent to each other, and lead70I.e., the middle enclosure does not have a wall, but is totally open on either side (Shulchan Aruch, Orach Chayim 360:3). The Shulchan Aruch, however, follows the interpretation of the Ritba, who requires the walls of the narrow courtyard to enter into the space of the wider courtyard. The Rambam, however, does not appear to make such a requirement. to each other. The two outer enclosures are wide, while the middle enclosure is narrow. Thus, there are barriers around the outer enclosures on either side. If [three people spend the Sabbath in this place,] one in each of these enclosures, [the three] are considered as a caravan,71Since the individuals in each of the outer courtyards are considered as sharing the space of the middle courtyard. and they are allowed to carry [wherever] necessary.72I.e., they may carry freely from one enclosure to another. Note the Shulchan Aruch (loc. cit.), which states that they must make an eruv to join their respective enclosures together. Similarly, the Shulchan Aruch mentions a more restrictive opinion, which allows the individuals to carry freely only when the outer enclosures are less than 5000 square cubits in size.
If the middle enclosure is wide, while the two outer enclosures are narrow, there are barriers around the middle enclosure on either side. [Thus,] it is considered separate. Therefore, [if three people spend the Sabbath in this place,] one in each of these enclosures, they are not allowed to carry without restriction.73I.e., the outer enclosures are considered to be distinct entities without any connection to each other. Thus it is not considered as if three people are spending the Sabbath in the same place. Instead, each one is allowed to carry within his own enclosure [provided it is smaller74The bracketed additions are based on the commentary of Rashi (Eruvin 93a, the source for this halachah) and the Shulchan Aruch (loc. cit.).than the space necessary to sow] two seah [of grain].
If a single individual [spends the Sabbath] in each [of the outer enclosures], while two people are in the middle enclosure, or two people [spend the Sabbath] in each [of the outer enclosures], while one person is in the middle enclosure, they are allowed to carry [wherever] necessary.75In both of these instances, three individuals share a single portion of space. Therefore, they are allowed to carry freely from one enclosure to another.", + "Any partition76In this halachah, the Rambam begins to describe the rules that govern the walls that enclose a private domain. The concepts he mentions are also relevant to the laws of sukkah and other contexts within Jewish law. that cannot stand in the face of an ordinary wind is not considered a significant partition.77I.e., it is as if the partition were not there. See notes below.
Rashi, Sukkah 24b, states that this applies not only when the wall will fall because of the wind, but also to a cloth wall that will blow back and forth. From Halachah 24, it appears that this ruling is also accepted by the Rambam. It is quoted by the Shulchan Aruch (Orach Chayim 362:1 and 630:10). [Similarly,] any partition which is not constructed in a lasting manner78Our translation follows Rabbenu Chanan'el's text of Eruvin 26a. According to this interpretation, our Sages are teaching us that a partition must be constructed in a firm and sturdy fashion. (See also the interpretation of the term in the Aruch.) See also Halachah 12 and notes.
The Ra'avad, Rashi, and others follow a different text of the Talmud, which reads כל מחיצה העשויה לנח ת. According to this interpretation, this refers to a partition erected for storage purposes and not for people to dwell within. This latter view is quoted by the Shulchan Aruch (Orach Chayim 362:1). is not considered a significant partition. [Likewise,] a partition constructed only for the purpose of modesty79The commentaries on Eruvin (loc. cit.) interpret this as a temporary partition that builders construct for shade. (Rav Kapach, however, cites interpretations of the Geonim that interpret the term \"for the sake of modesty\" literally, to change one's clothes behind.)
Thus, all three partitions mentioned in this halachah share the same drawback; they are not constructed in a lasting or sturdy manner.
In his gloss on this halachah, the Maggid Mishneh quotes the Rashba, who mentions that since all these partitions are valid according to Torah law, the expression \"they are not partitions\" must be interpreted as follows: They are not partitions constructed for the purpose of habitation. Therefore, if an area larger than 5000 square cubits is enclosed with such a partition, it is forbidden to carry within. If, however, an area less than 5000 square cubits is enclosed by such a partition, one may carry within. This opinion is quoted by the Tur and the Shulchan Aruch (loc. cit.).
The Lechem Mishneh, the Beit Yosef (Orach Chayim 362) and others maintain that the Rambam does not accept the Rashba's view. Kinat Eliyahu, however, notes that the fact that the Rambam mentions these laws directly after the laws concerning a karpef may have been intended to allude to the Rashba's concept. is not considered a significant partition.
Any partition that is not ten handbreadths high is not considered to be a complete partition.80The Maggid Mishneh interprets the phrase \"it is not a complete partition\" to mean: It is not a partition significant enough to cause an enclosure to be considered to be a private domain. It may, however, cause an enclosure to be considered to be a carmelit. A mound81Our translation is based on the gloss of the Maggid Mishneh, which is quoted by the Shulchan Aruch (Orach Chayim 362:2).
See also the interpretation of Rabbenu Chanan'el to Eruvin 93b, which interprets it as a \"rock.\" From a halachic perspective, these interpretations are not mutually exclusive. See Chapter 15, Halachah 9. five handbreadths high and a partition [on top of it] five handbreadths [high] are combined [and together are considered to be a valid partition].", + "Any partition whose open portion exceeds its closed portion is not considered to be a partition.82I.e., if a wall includes open spaces, the area that is open may not exceed the area that is enclosed. As mentioned in the following halachah, this refers to open spaces that are larger than three handbreadths wide. As the Rambam states in Halachah 18, this refers to spaces in the horizontal as well as the vertical portion of the wall. If, however, the open portion is equivalent to its closed portion, it is permitted [to carry within the enclosure], provided none of the open portions is larger than ten cubits wide.83I.e., when there is an open space larger than ten cubits wide, the entire partition is nullified. [The rationale for this leniency is that an open space] ten cubits [or less] is considered to be an entrance.84As long as the opening is ten cubits wide or less, there is no need to enclose it with a frame of an entrance. It is commonplace for a wall to have an entrance that is less than ten cubits wide without a frame.
If, however, this open space [is enclosed by] the frame of an entrance,85The Rambam explains the structure of a frame of an entrance (tzurat hapetach) in Halachah 19., even if it is wider than ten cubits the partition is not considered to be nullified,86I.e., by erecting the frame of an entrance, one enables a partition to be considered acceptable despite the fact that it has an opening that is larger than ten cubits. provided the open space does not exceed the closed portion.87This ruling represents a point of difference between the Rambam and most other authorities. According to the Rambam, although the frame of an entrance enables an opening larger than ten cubits to be accepted, the opening is still considered an open space. Accordingly, if the total amount of open space on any one side of a partition exceeds the closed space, the partition is unacceptable, even though portions of the open space possess a frame of an entrance.
Many authorities (e.g., the Rashba and Tosafot, Eruvin 11a) differ and maintain that once a frame of an entrance is constructed, the space below it is deemed closed and should be considered as such when calculating whether the enclosed portion of a partition exceeds its open area. The opinion of these authorities is accepted by the Shulchan Aruch (Orach Chayim 362:10). Nevertheless, Shulchan Aruch HaRav 362:19 and the Mishnah Berurah 362:59 state that it is proper to be stringent and follow the Rambam's ruling.
Rabbenu Asher cites the Jerusalem Talmud (Eruvin 1:9) and Kilayim 4:2 as the source for the Rambam's ruling. (See also Hilchot Shofar V'Sukkah V'Lulav 4:12, where the Rambam accepts a more lenient view regarding the walls of a sukkah. Note also the glosses of the Kessef Mishneh and the Maggid Mishneh there.)
See also the commentary of Rav Kapach, who advances an interpretation of the Rambam's statements here and in his Commentary on the Mishnah (Eruvin 1:8) that maintains that the Rambam follows the view advanced by the Rashba. Even those who reject this interpretation in most instances are forced to accept it with regard to the third side of an alley, as stated in Chapter 17, Halachah 3. (Note also Chapter 17, Halachah 27.)
The difference between the Rambam's ruling and that of the other authorities is particularly relevant in contemporary communities that permit carrying because of an eruv. Most of these communities are enclosed, not by a proper wall, but by a series of \"frames of an entrance\" constructed using telephone poles and the like. According to the Rambam, these enclosures are not acceptable. Indeed, this is one of the reasons why the carefully observant refrain from carrying in these communities.", + "When does the above apply? When the open spaces are three handbreadths or wider. If, however, the open spaces are each less than three handbreadths,88More precisely, the same ruling applies if some of the spaces are wider than three handbreadths, as long as the size of the total of the open spaces wider than three handbreadths does not exceed the remainder of the partition. the partition is acceptable although the total open space exceeds the space which is enclosed. For whenever there is an opening of less than three handbreadths, the portions separated in this manner are considered as parts of a solid partition.", + "What does the above imply? For example, a person makes an enclosure with reeds - as long as there is less than three handbreadths between one reed and the next, the partition is fully acceptable. Similarly, if one makes a partition with ropes, as long as there is less than three handbreadths between one rope and the next [the partition is fully acceptable]. [The above applies] even when the [reeds or ropes] run vertically but not horizontally,89As the Rambam continues, a partition of reeds will generally be constructed by implanting them upright in the ground, one near the other. As long as the reeds are not three handbreadths apart, the partition is acceptable even if there are no reeds that run horizontally. or horizontally but not vertically.90Generally, a partition of ropes will be constructed by stretching them from one post to another. As long as the ropes are not three handbreadths apart, the partition is acceptable, even if there are no ropes that run vertically.
The height of the reeds must be at least ten [handbreadths], or there must be ten handbreadths from the earth to the top of the highest rope if one makes an enclosure with rope. For a partition cannot be less than ten handbreadths high. All these measures are part of the oral tradition transmitted to Moses on Mount Sinai.91In the Introduction to his Commentary on the Mishnah, the Rambam defines the Hebrew term halachah l'Mosheh miSinai as referring to laws that have no obvious source in the Written Torah, yet have been accepted throughout the centuries as an integral part of the Torah tradition.", + "Whenever the term \"frame of an entrance\" is mentioned, it refers to a structure that has at the very least one reed at either side and another reed above them.92As the Shulchan Aruch (Orach Chayim 362:11) emphasizes, the reed must be placed exactly above the two side posts. It is not acceptable for it to be attached to their sides, for then it does not resemble the lintel of a doorway. [There is a further leniency:] The height of the posts at the sides must be at least ten handbreadths, but it is not necessary for the reed or other material placed above them to touch them. Even if it is several cubits above them,93In his gloss on this halachah, Rabbi Akiva Eiger explains that this is acceptable because of the principle gud asik - i.e., the posts at the side are considered to be extended until they reach the crossbar. Based on this rationale, it follows that the two posts need not be of the same height. Even if one is higher than the other, they may still be considered as part of the same frame of an entrance. (Note also the application of this principle in Hilchot Sukkah 4:2.) since the posts at the side are ten [handbreadths] high, [the structure] is considered to be a frame of an entrance.
The frame of an entrance mentioned94According to the Shulchan Aruch (loc. cit.), this refers to the posts on the side. The crossbar above need not be sturdy at all. must be sturdy enough to hold a door.95The Rambam's decision is based on Eruvin 11b. His ruling, however, has aroused questions. The passage cited also mentions opinions that require the post to have a hinge for the door on at least one side. Although there are authorities who also accept the latter requirement, the Shulchan Aruch (loc. cit.) follows the Rambam's view. Nevertheless, [the door need not be of a heavy substance;] a door of straw is also sufficient.", + "When the upright portions of the sides of an entrance that is structured in the form of an arch are ten [handbreadths] high,96I.e., the circular portion of the arch is not counted in the calculation of the entrance's height.
The commentaries draw attention to the Rambam's decision in Hilchot Mezuzah 6:4, where he also requires an arched doorway to have doorposts ten handbreadths high in addition to the arch, for the doorway to need a mezuzah. There is, however, a difference - and somewhat of a divergence - between the rationales the Rambam gives in both sources. it is considered to be a \"frame of an entrance.\"
A frame of an entrance that is constructed at the side of a partition97I.e., there is an opening of more than ten cubits at the corner where two walls would merge if they were continued. Even if one constructs a frame of an entrance at this opening, it is not acceptable. (See the Rambam's Commentary on the Mishnah, Eruvin 9:3.)
It must be noted that in their commentaries on Eruvin 11b, the source for this halachah, Rashi and the Rashba interpret the passage as referring, not to an entrance constructed at the corner of a wall, but to a lintel, projecting from the side of a doorpost. As mentioned in Halachah 19, the requirement for a frame of an entrance is for the lintel to be above the door posts and not projecting from their sides (Kessef Mishneh). is not significant, for it is not common for entrances to be constructed at the corner [of a wall],98Note Chapter 17, Halachah 35, which mentions another law based on this same principle. but rather in its center.", + "A partition may be made from any substances:99See parallels in Chapter 17, Halachah 12, and Hilchot Sukkah 4:16. utensils, food stuffs, or human beings.100Unlike the animals that the Rambam proceeds to mention, a human being need not be bound, as is obvious from Halachah 23. Even livestock101If the animal is standing and there are three handbreadths b etween the animal's body and the ground, that space must be filled with other substances (Shulchan Aruch HaRav 362:12). and other animals and birds [may be used for this purpose] provided they are bound102Note that in Hilchot Sukkot (loc. cit.), the Rambam does not require that animals be bound when they serve as part of a wall. The Shulchan Aruch (Orach Chayim 630:11) states that the animals must be bound even when used for the purpose of a sukkah's wall. so that they will not depart.", + "A partition that arises on its own accord103The Shulchan Aruch (Orach Chayim 362:3) explains this as referring to a structure that was not built with the intent of enclosing an area, but accomplished that purpose nonetheless. is acceptable. Similarly, a partition that is erected on the Sabbath is considered to be a partition.104I.e., in all instances, the partition is considered valid, and the enclosure is considered a private domain. Therefore, a person who transfers an article into this enclosure from the public domain is liable. Our Sages, however, placed certain restrictions on carrying within such an enclosure, as the Rambam continues to explain. If it is constructed unintentionally, carrying within [the enclosed area] is permitted on that Sabbath,105I.e., the person who constructed the partition did so without knowing that it was the Sabbath or without knowing that it is forbidden to build on the Sabbath (Mishnah Berurah 362:18). provided it is not constructed with the knowledge of those who carry within.
If, however, a person intends that a partition be erected on the Sabbath, he is forbidden to carry within [the enclosure] on that Sabbath, even though the person who actually constructed the partition did not do so with the intent of violating [the Sabbath laws].106According to the Chemed Mosheh, this refers to a situation in which one person had another construct an enclosure for the former to carry within on the Sabbath. Although the person who actually constructed the enclosure did not intend to violate the Sabbath laws, the person for whom he performed the labor desired that such a violation take place. Hence, that person is prohibited from carrying within. This explanation resolves the question raised by the Rashba that is quoted by the Maggid Mishneh. Similarly, if [a partition] is erected with a conscious intent to violate [the Sabbath laws], it is forbidden to carry within [the enclosure]107As mentioned in the notes on Chapter 6, Halachah 23, when a Jew intentionally performs a forbidden labor on the Sabbath, it is forbidden for other Jews to benefit from that labor on that Sabbath itself. The person who performed the labor, by contrast, is never permitted to benefit from it. Thus, in this instance, he would be forbidden from ever carrying within this enclosure on the Sabbath. (See Or Sameach.)
Note the Shulchan Aruch (loc. cit.), which states that if a partition had been standing before the Sabbath, it was removed on the Sabbath and then reconstructed on the Sabbath, it is permitted to carry within the enclosure. This applies even if the partition was rebuilt intentionally on the Sabbath. The Mishnah Berurah 362:26, however, cites authorities that do not accept this leniency. even if [the person who erected the structure] did not intend to carry within it.", + "It is permitted to erect a human partition on the Sabbath - i.e., people standing next to each other108I.e., within three handbreadths of each other (Shulchan Aruch, Orach Chayim 362:5). Note the Bayit Chadash (Orach Chayim 362) and the Be'ur Halachah 362, which question why the people may not be even further separated. - provided that the people whose bodies form the partition do not know that they are standing there for that purpose.109Although constructing a partition of this nature is not considered as building, it is still forbidden for the people who stand there to have in mind that their bodies serve as an enclosure, lest they come to treat the Sabbath prohibitions lightly (Mishnah Berurah 362:39). Nor may the person who desires to use this enclosure be the one who has them stand there.110The Rashba differs with this ruling and maintains that there is no difficulty if the person who desires to use the enclosure has the people stand there. According to his opinion, the only difficulty is when the people forming the partition have such an intent. The Shulchan Aruch (Orach Chayim 362:7) prefaces the quotation of the Rambam's ruling with the words, \"There is one who says,\" which implies that it is not accepted by all. Similarly, the later authorities do not obligate compliance with this stringency.
Significantly, when discussing the use of human beings as part of the wall of a sukkah on the holiday, the Rambam (Hilchot Sukkah 4:16) states that the people serving as the wall may not know that their bodies are being used in that capacity, but the person sitting in the sukkah may have that intent. Instead, another person should have them stand there without the knowledge of [the person who will benefit from the enclosure].111Note the Ramah (Orach Chayim 362:7), who states that the leniency of using human beings to form an enclosure on the Sabbath should be employed only in a very extreme situation. He maintains that it is preferable to have a child bring in an article from the public domain without making an enclosure, rather than to have an adult carry the article in within an enclosure consisting of human beings. Although the later authorities raise questions regarding employing a child for this purpose, they accept the Ramah's hesitation about using an enclosure of human bodies.", + "The branches of a tree which hang downward and which reach within three handbreadths of the earth [may serve as an enclosure].112For this rule to apply, there must be a place four handbreadths by four handbreadths in area and ten handbreadths high beneath the tree. Otherwise, the space is considered as a carmelit (Shulchan Aruch HaRav 362:2; Mishnah Berurah 362:5). One should place straw, stubble, and the like between the branches and the leaves, and should tie them to the earth so that they will stand firmly and not flutter in the face of an ordinary wind.113See Halachah 15. (See also Hilchot Sukkah 4:5, where the Rambam mentions similar concepts with regard to using a tree as a wall for a sukkah.) [When this is done,] one may carry under the entire [tree].
[The above applies] when there is less than the space [necessary to sow] two seah [of grain beneath the tree]. If, however, the area [below the tree] is larger than that, we are allowed to carry only within four cubits [in this space], since the space beneath [the tree] was enclosed for purposes other than dwelling.114As mentioned at the beginning of the chapter, when an area was enclosed for purposes other than habitation, one may not carry within it, if it is larger than the space necessary to sow two seah of grain - i.e., 5000 square cubits." + ], + [ + "A lane with three walls is called a closed lane.1In Talmudic times, it was not customary that homes open to streets, as is the practice today. Instead, several homes would open up to a single courtyard. These courtyards would open up to paths or lanes that led to the public marketplaces and the thoroughfares of the towns. Sometimes, these paths or lanes would end in a cul-de- sac, and on other occasions they would lead from one thoroughfare to another. In contrast, a lane that has only two walls, one opposite the other, and thus passersby enter from one end and leave from the other, is referred to as an open lane.2This refers to a lane leading from one marketplace or thoroughfare to another. Needless to say, the lane must be less than sixteen cubits wide. If it is sixteen cubits wide, it would be deemed as a public domain according to the Rambam, as mentioned in Chapter 14, Halachah 1.", + "What must be done to allow people to carry within a closed lane?3This question applies within a city that is not surrounded by an eruv. As the Rambam explains in his Commentary on the Mishnah (Eruvin 1:2), a lane with three walls is considered to be a carmelit. Thus according to the Torah itself, such an area is regarded as a makom patur, and one is permitted to carry within it. The Rabbis nevertheless forbade carrying within such an area, unless a person constructed either of the following structures: a lechi - a pole constructed at one of the corners of the fourth side - or a korah - a beam constructed across the entrance. (See also the gloss of the Maggid Mishneh.) We should erect one pole4The dimensions required for a pole and a beam are mentioned in Halachot 12 and 13. When a pole is constructed at the corner of the fourth side of the lane, the lane is considered to be enclosed and thus is viewed as a private domain. (See Halachah 9 of this chapter and Chapter 14, Halachah 1.) at the fourth side or extend a beam above it;5As explained in Halachah 9, extending a beam over the lane is a Rabbinic measure that makes a distinction between such a lane and a lane that is not enclosed at all. Because of this distinction, the Rabbinic prohibition against carrying in such a lane is lifted. this is sufficient.6This refers merely to the process of enclosing the area in question. In addition, as mentioned in Hilchot Eruvin 1:1-2, it is necessary for the people who share the lane to join together in an eruv, each contributing a certain measure of food. The beam or the pole is considered to have enclosed the fourth side, making it [equivalent to] a private domain.7The Rambam's definition of a lane follows the conception of Rabbenu Chanan'el in his commentary on Eruvin 12a. Most other Rishonim [including Rashi (Eruvin, loc. cit.), Tosafot, the Rashba, and the Ra'avad] differ, and maintain that as long as a lane has three walls (or two walls and a pole on the third side), it is considered a private domain according to the Torah. (See Be'ur Halachah 363:1.)
The difference between the Rambam's view and that of these other authorities does not concern the license to carry, for all agree that it is forbidden to carry within the lane until a pole or a beam is constructed at the fourth side. Instead, the difference involves transferring an article into such a lane with three walls from the public domain. According to the Rambam, one is not liable from such a transfer, while according to the other authorities, one is.
Thus, carrying is permitted within it.
According to Torah law, one is permitted to carry [within an area enclosed] by three partitions.8As mentioned above, according to the Rambam, one may carry in this lane, because any enclosure with three walls or less is deemed as a carmelit. According to the Torah, there is no restriction against carrying in such a domain. [The requirement to enclose the] fourth side is Rabbinic [in origin]. Therefore, it is sufficient to erect a pole or a beam.", + "What must be done to allow people to carry within an open lane? A frame of an entrance must be erected at one side and either a pole or a beam must be erected at the other side.9This ruling follows that of Rabbenu Yitzchak Alfasi in his Halachot. Nevertheless, there are many authorities who differ and maintain that this ruling applies only when the lane opens to a carmelit on at least one side. If it opens up to a public domain on both sides, it is not sufficient to erect a frame of an entrance, and a proper gate must be erected (Maggid Mishneh). The Rambam's ruling is accepted by the Shulchan Aruch (Orach Chayim 364:1).
An L-shaped10Our translation is based on the gloss and drawings of the Maggid Mishneh. lane is governed by the same rules as an open lane.11The Rambam rules that all that is necessary is a frame of an entrance at one opening of the lane, and a pole or a beam at the other end. Nothing is necessary at the bend of the lane. This follows the opinion of Rav (Eruvin 6a, 8b).
Rashi and Rabbenu Asher, however, interpret Rav's ruling differently and require that a frame of an entrance be constructed at the lane's bend, and a pole or a beam be constructed at both the lane's openings. They explain that this is necessary because, unless the frame of an entrance is constructed at the bend, a person who does not walk through the entire lane will not be aware of the pole or the beam at the other entrance to the lane. This is the view accepted by the Shulchan Aruch (loc. cit.:3).", + "When a lane is level, but descends on an incline to the public domain, or if its entrance to the public domain is level but it itself descends on an incline,12Based on Shabbat 100a and the Tosefta, Shabbat 11:4, the Ra'avad and the Rashba define this as referring to an incline of ten handbreadths within four cubits. If the incline is gentler than that, this leniency does not apply. The Shulchan Aruch (Orach Chayim 363:36) accepts this definition. it does not require either a pole or a beam, for it is clearly distinct from the public domain.13According to the Torah, one is allowed to carry within the lane, and the prohibition is merely Rabbinic in origin. Thus, since the steep incline makes the lane distinct from the public domain (and distinct from other lanes), there is no need for any further measures to permit carrying.
From the wording chosen by the Rambam, however, it appears that he does not consider the incline as a wall enclosing the lane (see the Ramah, Orach Chayim, loc. cit.), but rather as a distinguishing factor similar to a beam. Accordingly, a person who transfers an article into this lane from the public domain would not be held liable.", + "When one side of a lane ends at the sea and the other side ends at a public garbage dump, there is no need for [further measures to enable carrying to be permitted].14This refers to a lane that has walls on either side. Thus, it is considered as if the lane had barriers on all four sides. For the garbage dump can be assumed to be ten handbreadths high and four handbreadths wide. Thus, it is considered to be an added wall, and the sea itself can be assumed to be ten handbreadths deep. Therefore, it is also considered to be a wall (Mishnah Berurah 363:118).
[Leniency is granted,] because a public garbage dump is unlikely to be removed,15This law does not apply regarding a private garbage dump, because the possibility exists that such a dump will be removed at any time. and we do not suspect that the sea will wash up mud and rocks [which will dry out and create a surface level with that of the lane].16Our translation follows the commentary of Rabbenu Chanan'el and Rashi on Eruvin 8a. Although both these authorities agree on the definition of the word שרטון, they quote different versions of that Talmudic passage. Rabbenu Chanan'el follows the version quoted here by the Rambam, which states that \"we do not suspect that the sea will wash up a שרטון.\" The version of the passage quoted by Rashi (and printed in our texts of the Talmud today) states, \"we suspect that the sea will wash up a שרטון.\"
Significantly, this difference in approach to this passage has been preserved. The Shulchan Aruch (Orach Chayim 363:29) follows the ruling of the Rambam, while subsequent Ashkenazic authorities and the Ramah follow that of Rashi which forbids carrying in such a lane. According to this view, it is impossible to enclose it with an eruv.", + "[The following rules apply to] an open lane that ends in the middle of a yard17See the definition of the term רחבה in Chapter 16, Halachah 10. belonging to many different people: If [the end of the lane] is not opposite the entrance to the yard,18Were the lane to end directly opposite the entrance from the yard to the public domain, a more stringent ruling would be applied and it would be necessary to construct a frame of an entrance. See Halachot 3 and 18. it is considered to be closed and does not require any further measures at the side of the yard. If, however, it ends at the sides of the yard, it is forbidden [to carry within the lane].19The Maggid Mishneh explains that were the lane to end at the side of the yard, it would resemble an L-shaped lane. Hence, the laws mentioned in Halachah 3 would apply. When, however, the lane does not end at the side of the yard, it has no resemblance to an L-shaped lane. Therefore, the entrance to the yard is itself considered a distinguishing factor. (Note, however, Rabbenu Asher and the Shulchan Aruch, Orach Chayim 365:3, which require that the people whose homes open up to the lane and the yard join together in an eruv.)
Significantly, according to the Maggid Mishneh, the word \"forbidden\" used by the Rambam, appears to mean \"requires an eruv.\" This would concur with the Ra'avad's interpretation of Eruvin 7b which states that if the people whose homes open to the yard join in an eruv together with the people whose homes open to the lane, it is permitted to carry in the lane even if it ends in the side of the yard.
Note, however, the Shulchan Aruch (loc. cit.) which mentions that an eruv can never be effective for such a lane. See the explanation of this ruling in the Mishnah Berurah 365:23.
Moreover, if the yard belongs to a single individual, it is forbidden [to carry within the lane] even if the lane leads into the middle of the yard. [The rationale for this prohibition is that] at times, [the owner] may build on one of the sides of the yard. [After these improvements have been made,] it is possible that the lane will end at the side of the yard.", + "Permission [to carry within] a lane because a pole or a beam was erected is granted only when [the following conditions are met]:20The fundamental principle behind these conditions is that an enclosure that is used by a private person will afford greater privacy than an enclosure used by many people. Therefore, it is necessary that the enclosure be more substantial (the Rashba as quoted by the Kessef Mishneh).
[several] houses and courtyards open into it;21When only a single house or courtyard opens to a lane, it bears a far closer resemblance to private property.
it is four cubits long or more;22If a lane is not more than four cubits or if it is square shaped, it appears like a courtyard. and
its length exceeds its width.
If, however, the length23I.e., the distance from one entrance to the other. and the width24The distance between the two walls on either side. of a lane are equal, it is considered to be a courtyard, and permission [to carry within is granted] only [when one erects] two poles - there is no minimum requirement with regard to their width - one at each of its sides, or one erects a barrier four handbreadths [wide]25A barrier of this length is considered to be a wall, and thus a portion of this side of the lane is also considered to be enclosed. at one side.26Although the requirement to construct two poles or a barrier is more stringent than the norm for a lane, it still represents a leniency. There is no need to construct the frame of an entrance as in a courtyard.
The Rambam's ruling (with several additions) is quoted by the Shulchan Aruch (Orach Chayim 363:26). In his gloss, the Ramah adds that it has become customary to enclose all lanes with the frame of an entrance - i.e., two poles, and a cord above them.", + "When the length27The length of a courtyard refers to the space from its entrance to the opposite wall (Maggid Mishneh). Although there are other interpretations, this is the definition accepted as halachah (Mishnah Berurah 363:116). of a courtyard exceeds its width, it is considered to be a lane, and [carrying within it] is permitted [only when one erects] a pole or a beam.
[When several] houses and courtyards28Our translation is based on the second interpretation of the Rambam's words offered by the Maggid Mishneh, which is supported by the Rambam's statements in Hilchot Eruvin 5:15. From that source, it appears that the Rambam conceives of a lane as having several courtyards and several houses open up to it. If, however, there is only one house opening up to it, although it contains several courtyards, or one courtyard although it contains several houses, it is not sufficient.
Rashi (Eruvin 12b), however, offers a different interpretation, explaining that to be considered a lane, an enclosure must have two courtyards open up to it, and each of the courtyards must have two houses open up to it. This view is accepted by the Rashba and by the Shulchan Aruch (Orach Chayim 363:26). do not open into a lane - e.g., only one house or one courtyard does - and similarly, [when] a lane is not four cubits long, permission [to carry within is granted] only [when one erects] two poles29Note the Shulchan Aruch (loc. cit.), which states that when a lane is less than four cubits long, the frame of an entrance is required to enclose it. Significantly, however, Shulchan Aruch HaRav 363:27 quotes the Rambam's ruling and not that of the Shulchan Aruch. (See also Mishnah Berurah 363:93.) or a barrier (more than)30In the standard published text of the Mishneh Torah, the word, ומשהו (lit. \"and something\") is added in parentheses. Rav David Arameah and the Shulchan Aruch (loc. cit.) interpret this to mean that the four handbreadths must be \"ample.\" B'nei Binyamin explains that there is a printing error and the word משהו refers to the poles as in the previous halachah. Rav Kapach maintains that the word is a printer's addition and does not exist in the authoritative manuscripts of the Mishneh Torah. four handbreadths [wide].", + "When a lane is not three handbreadths wide,31The Kessef Mishneh (and his view is quoted by the Magen Avraham 363:29) explains that even if the majority of the lane is wider than three handbreadths, since its entrance is less than three handbreadths it is considered to be closed, and no further measures are necessary. one may carry throughout it; it does not require either a pole or a beam. [This leniency is granted because] an opening less than three handbreadths wide is considered to be an extension of the existing wall.32I.e., based on the principle of l'vud, the lane is considered to be a closed space and not open (Kessef Mishneh). Although there are more lenient opinions, the Shulchan Aruch (Orach Chayim 363:28) accepts the Rambam's ruling.
When a beam is erected over a lane to make it possible for people to carry within as in a private domain, [the lane is not considered to be a private domain, and] a person who throws an article from it to the public domain or from the public domain into it is not liable. The beam is [there merely] to create a distinction.33As mentioned in the notes on the first halachah of this chapter, the Rambam differs with many of the other Rishonim and maintains that, according to Torah law, an area enclosed by three partitions is a makom patur and not a private domain. Therefore, a person who transfers an article to it from the public domain or vice versa is not liable.
As mentioned in several places throughout the first chapter of the tractate of Eruvin, there is a difference of opinion among the Sages regarding why one is permitted to carry within a lane when a beam is erected over its fourth side. The opinion quoted by the Rambam maintains that although the Sages forbade carrying in such a domain, their prohibition is lifted because the beam serves as a distinction, setting this lane apart, physically and conceptually, from the public domain.
The other opinion maintains that the beam is considered to be a wall (i.e., it is considered as if there were a wall descending from the beam downward enclosing the lane). Hence, the lane is considered to be enclosed on all four sides and therefore, as a private domain.
When, by contrast, a pole is erected [to make it possible for people to carry], [the lane is a private domain, and] a person who throws an article from it to the public domain or from the public domain into it, is liable. The pole is considered to be a wall on the fourth side.34In the first chapter of the tractate of Eruvin, our Sages also differ regarding why permission is granted to carry in a lane when a pole is erected at its fourth side. According to the opinion quoted by the Rambam, it is considered as if a wall emerges from the pole, and thus the lane is considered to be enclosed by a wall on all of its sides.
There is, however, another opinion, which states that the pole is erected merely to create a distinction and it is not considered to be a wall.", + "How is it possible to [make it permissible for people to carry] between two walls of the public domain through which people [frequently] pass? One makes gates on both sides,35Some of the authorities who maintain that an enclosure with three walls is considered to be a private domain according to Torah law, permit carrying within a public domain if gates are erected on one side and a frame of an entrance, pole, or beam is erected on the other. (See the Mishnah Berurah 364:6.) causing the space between them to be considered to be a private domain.36The definition of a public domain is taken from the encampment of the Jewish people in the desert, and there the public domain did not have gates (Mishnah Berurah 364:7). The gates enclose the domain on all four sides. Hence, even though many people walk through it, it is still considered as \"private.\"
[In practice,] the gates need not be locked at night, but they must be fit to lock.37Based on Eruvin 6a-b, many Rishonim differ with the Rambam on this point and maintain that not only must the gates be fit to be closed at night, they must actually be closed, in order for carrying to be permitted in a public domain. Gates that can be closed, but are not actually closed, are effective only in an open lane. Although the Shulchan Aruch (Orach Chayim 364:2) mentions the Rambam's view, the more stringent opinion is favored.
It must be emphasized that from Chapter 14, Halachah 1, and Hilchot Eruvin 1:1, it appears that the Rambam also requires doors that are actually closed. Several explanations are offered by the commentaries in resolution of this difficulty. If they are sunken in the earth, [the earth must be] cleared away and [the gates] adjusted so that they can be locked. The frame of an entrance,38Note Shulchan Aruch HaRav 364:4, which states that a frame of an entrance is considered to be a wall. Therefore, if one erected poles on each corner of a square and connected them with a string above, one creates a private domain. Nevertheless, the Rabbis forbade carrying within an area fit to be considered a public domain unless it has a proper gate at its entrance. The Rambam, however, could not accept this ruling, because as stated in Chapter 16, Halachah 16, if the open portions of a barrier exceed the enclosed portions, it is not acceptable. a pole, or a beam are not sufficient to make it possible for people to carry within a public domain.39Herein lies one of the points of controversy regarding the eruvim that are constructed around communities today. For few modern cities or villages are enclosed by actual walls with gates, and in practice, most of these eruvim employ a frame of an entrance, using telephone wires and the like.
As mentioned in Chapter 14, Halachah 1, and its notes, the Rambam does not subscribe to the opinion that a public domain must contain 600,000 people passing through it. Although the later Ashkenazic authorities accept this more lenient view, they also suggest that those who are careful in their observance accept the Rambam's ruling.
Whether this principle is to be applied with regard to great metropolises like Manhattan, Brooklyn, London, and the like which have more than 600,000 passersby or with regard to smaller communities which are considered a public domain only according to the more stringent view, the public domain must be enclosed by proper walls. The use of a frame of an entrance employing telephone or electric wires and the like is not sufficient.", + "It is permissible to carry in [the portion of] the lane that is under the beam or opposite the pole.40Although the inner portion of the beam or the pole is of most importance, it is, nevertheless, permitted to carry under the beam or opposite the pole, because that area is considered to be a makom patur (Shulchan Aruch HaRav 365:6). When does the above apply? When these structures are constructed near a public domain.
When, by contrast, [a lane is] near a carmelit, it is forbidden to carry in [the portion of] the lane that is under the beam or opposite the pole,41The Rambam's ruling is based on Rabbenu Chanan'el's interpretation of Eruvin 8b,9a. The Ra'avad and most Ashkenazic authorities (among them Tosafot and Rabbenu Asher) interpret that passage differently and maintain that we are permitted to carry beneath a beam when it opens up to a carmelit.
The Shulchan Aruch (Orach Chayim 365:4) follows the Rambam's ruling. The Mishnah Berurah 365:27, however, mentions the more lenient views. Furthermore, many authorities (e.g., Maggid Mishnah, Shulchan Aruch HaRav 365:6) agree that if a beam is four handbreadths wide and is strong enough to support a roof, it is permitted to carry beneath it. In that instance, the outer end of the beam is considered to descend and serve as a fourth wall. unless one erects another pole to permit carrying within the entrance.42In that instance, the area between the poles is considered to be a distinct entity, with walls on either side.
[The rationale for this stringency is that according to the Torah, a carmelit is a makom patur. Therefore, when] this entity, [the space opposite the pole or under the beam, which is also a makom patur, is adjacent] to an entity of this type, [the carmelit,] its presence is deemed significant [and it is considered to be an extension of the carmelit].43Generally, one is allowed to carry within a makom patur. Nevertheless, our Sages forbade carrying in a carmelit, a makom patur which resembles a public domain. In the situation at hand, since one makom patur (the carmelit) is adjacent to another makom patur (the area opposite the pole or beneath the beam), the two are combined and form a single entity. Therefore, carrying is forbidden, not only in the carmelit, but also between the poles.", + "A pole may be constructed employing any substance, even a living entity,44The Maggid Mishneh states that an animal used as a pole must be bound and may not be free to move. This concept can be derived from Chapter 16, Halachah 21, which states that an animal used for a partition may be bound. As mentioned in Halachah 9, a pole is considered to be a partition. or even an object from which we are forbidden to benefit. [For example, if] a false deity or a tree that is worshiped45See Hilchot Avodat Kochavim 7:10-15 and 8:3 with regard to the different laws pertaining to an asherah, a tree that is worshiped. is employed as a pole, it is acceptable.46The leniency mentioned represents a novel concept, for seemingly it applies even when the pole is associated with the idol worship of a Jew. (A pole worshiped by gentiles can be used if the gentiles nullfiy its connection with idol worship before it comes into the possession of a Jew. If, however, it is owned by a Jew, the connection with idol worship can never be nullified.)
Generally, since we are obligated to destroy objects that are associated with idol worship, from a halachic perspective, they are considered as if they have already been burnt to ashes. For example, Hilchot Shofar 1:3 states that it is forbidden to use a shofar belonging to an עיר הנדחת (\"an apostate city\") and Hilchot Lulav 8:1 states that a palm branch used for idol worship is unacceptable for use as a lulav. Since both a shofar and lulav have a minimum requirement for their length, an object that must be destroyed because of its connection with idol worship is unacceptable.
In the case at hand, however, since there is no minimum requirement for the width or breadth of a pole, there is no difficulty in using a tree that has been worshiped.
The Ra'avad objects to the Rambam's explanation, for although there is no minimum width or breadth required for a pole, there is a minimum requirement for its height. Since the wood of the tree that has been worshiped is considered as though it had been burned to ash already, it lacks this minimum height.
(The Ra'avad, therefore, differs with the Rambam and maintains that a pole, like a beam, is merely a distinction. Therefore, no minimum height is required.)
Many of the other Rishonim differ with the Ra'avad and accept the Rambam's decision. The Maggid Mishneh differentiates between a shofar and a lulav - which must have three coordinates: width, breadth, and height - and a beam, which requires only one: height. The fundamental point of his explanation is that although such a beam is considered to lack dimensions, it exists and in this instance all that is necessary is its existence. See the notes of Rav Chayim Soloveichik to this halachah.
Tosafot (Eruvin 80b) offers a different explanation, stating that even if the tree was burned, one could stick its ashes together and obtain a pole ten handbreadths high. [The rationale for this ruling is that] there is no minimum requirement regarding the width of a pole.
The height of the pole may not be less than ten handbreadths.47In his Commentary on the Mishnah (Eruvin 1:6), the Rambam explains that this height is required for a pole, because the minimum height of a lane is ten handbreadths. Thus, the pole would extend for the entire height of the lane. Even if the lane is higher, the pole is not required to be more than ten handbreadths high. There is not, however, a minimum requirement for its width and breadth.", + "A beam may be constructed employing any substance, with the exception of a tree that has been worshiped.48Based on Hilchot Avodat Kochavim 8:9, it can be inferred that this refers to a tree that was worshiped by a Jew or a tree that was worshiped by a gentile, but which was cut down before the gentile nullified its connection with idol worship. [The latter restriction is applied] because there is a minimum measure for the width of a beam, and a tree that has been worshiped is forbidden to be used whenever there is a minimum measure specified.
The width of a beam may be no less than a handbreadth;49Even though the beam must be sturdy enough to support a brick that is one and a half handbreadths wide, it is possible for there to be a portion of the brick extending on either side of the beam (Eruvin 14a, Kessef Mishneh). there is, however, no minimum measure for its thickness. Nevertheless, it must be sturdy enough50When a beam is built in such a sturdy fashion, it is obviously placed there as a permanent part of the lane, and thus will serve as a distinction for the people inside of it. to hold a brick51Based on the Jerusalem Talmud, the Maggid Mishneh states that it is not enough for the beam to support a single brick. It must be sturdy enough to support an entire row of bricks of this size. Although the Shulchan Aruch (Orach Chayim 363:17) quotes the Rambam's wording, the later authorities (Shulchan Aruch HaRav 363:19, Mishnah Berurah 363:59) quote the Maggid Mishneh's view.
Significantly, the Shulchan Aruch (loc. cit.:18) also quotes the opinion of Rabbenu Asher that if the beam is more than four handbreadths wide, it does not have to be sturdy enough to hold a brick. that is one and a half handbreadths by three handbreadths.52Literally \"half of three handbreadths by three handbreadths.\" The supports53I.e., the supports that are attached to the walls on which the beam is placed. for the beam must be sturdy enough to hold the beam and a brick of the size mentioned above.54Rabbenu Asher differs and maintains that the supports need not be that sturdy. The Shulchan Aruch (loc. cit.:18) quotes both opinions without coming to a final decision. Similarly, there is a difference of opinion among the later authorities concerning this issue.", + "Of what size may the entrance of a lane be for a pole or a beam to be sufficient to allow [people to carry within]? Its height may not be less than ten handbreadths,55If the walls of the lane are not ten handbreadths high, they are not significant and it is considered as if the lane lacks enclosures on either side. nor more than twenty cubits.56The Maggid Mishneh states that this restriction applies only when a beam is being used, for the passersby will not notice a beam that is more than twenty cubits high. If, however, a pole is used, there is no limitation on the height of the lane. This interpretation is also quoted by the Shulchan Aruch (Orach Chayim 363:26). Its width may not be more than ten cubits.57As mentioned in Chapter 16, Halachah 16, an opening that is larger than ten cubits is too large to be considered to be an entrance.
[The above applies] when [the opening] is not built with a frame of an entrance.58I.e., the entrance to the lane is an open space without a doorway or gate. If, however, [the opening] is built with the frame of an entrance, even if it is 100 cubits high, less than ten [handbreadths high],59The Ra'avad and others object to this ruling, stating that if the walls of a lane are not ten handbreadths high, the fact that the opening is constructed in the form of a frame of an entrance is of no significance. Since the walls of the lane are not high enough to be considered significant entities, of what value is the fact that the opening is constructed in the form of a frame of an entrance?
The Meiri explains that since the frame of the entrance is at least ten handbreadths high, the fact that the walls of the lane themselves are lower is insignificant. The Shulchan Aruch (loc. cit.) quotes the Rambam's opinion. Note the explanation of Shulchan Aruch HaRav 363:27, which explains that this applies in a situation when the walls of the lane are not ten handbreadths high. Nevertheless, the lane is considered a private domain because of the walls of houses and courtyards that adjoin it.
See also the Mishnah Berurah 363:93, which mentions that many later authorities accept the Ra'avad's objection and allow people to carry in such a lane only when the walls are ten handbreadths high. These authorities, however, explain that if the walls of the lane are ten handbreadths throughout the lane, with the exception of its opening, the construction of a frame of an entrance at the opening makes it permissible for people to carry within. or more than 100 cubits wide, it is permissible [to carry within].60When the frame of an entrance is constructed, there is no need for a post or a beam. For the construction of a frame of an entrance causes an entrance to be considered as if it were enclosed, as stated in Chapter 16, Halachah 16.", + "Similarly, if the beam over a lane is ornamented or it has designs61From the Rambam's Commentary on the Mishnah (Eruvin 1:1), it is clear that he is speaking about designs and ornaments on the beam itself. The Ramah (Orach Chayim 363:26, based on Rabbenu Asher's interpretation of Eruvin 3a), states that it is sufficient for there to be designs on the wall next to the beam. For when people look at the designs, their attention will also be drawn to the beam. so that everyone looks at it, it is acceptable even if it is more than 20 cubits high.62Note the Kessef Mishneh's statements that permission is not granted to carry in a lane that is more than ten handbreadths wide, despite the fact that the beam placed above it has designs. A beam serves as a distinguishing factor. Therefore, [generally,] if it is higher than 20 cubits, [it is not acceptable because] it will not be noticed.63The principle that objects above 20 cubits high will not be noticed easily by the human eye is also applied with reference to a sukkah (the s'chach may not be more than 20 cubits high) and with regard to a Chanukah candelabra (which may not be placed 20 cubits above the ground). If, however, it is ornamented or if it has designs - since it attracts attention, it serves as a distinguishing factor.", + "When the height of a lane, from the earth until the bottom of the beam is 20 cubits, it is acceptable even though the width of the beam extends higher than 20 [cubits above the ground.]
If the lane is more than 20 cubits high and one desires to reduce its height by placing a beam lower than it,64We have translated the Rambam's words in the most simple fashion, following Rav Kapach's interpretation. The Maggid Mishneh (based on Eruvin 4b) offers a much more complicated interpretation, explaining that if originally a beam was erected more than 20 cubits above the ground and then a second beam was erected above the floor to reduce its height, there may not be more than 20 cubits between the first beam and the second. This approach is also followed by the Shulchan Aruch (Orach Chayim 363:26).
the beam must be a handbreadth wide. If the lane is less than ten handbreadths high, one should dig out a portion that is four cubits by four cubits65Rashi (Eruvin 5a) explains that a smaller area is not sufficient. A lane is not considered significant unless it is more than four cubits by four cubits, as explained in Halachah 7. Thus, there must be a portion of the lane with walls that are ten handbreadths high, with at least this area. in area, deep enough so that [the walls of the lane will be] a full ten handbreadths [in height].", + "[The following rules apply when] an opening is made in the side of a lane,66Leading to a public domain or a carmelit (Shulchan Aruch HaRav 365:1). near its front:67I.e., the opening is made in the side wall of the lane. Nevertheless, it is very close to the opening of the lane where the pole or the beam erected to permit carrying was placed. If a portion of the wall four handbreadths wide touching the front [wall] remains standing, it is permissible [to carry within the lane],68Although generally the walls of a lane must be four cubits long, as mentioned in Halachah 7, leniency is allowed in this instance, since the lane existed previously (Shulchan Aruch HaRav, loc. cit.; Mishnah Berurah 365:2). provided the opening is not more than ten cubits wide.69As mentioned in Chapter 16, Halachah 16, an opening that is larger than ten cubits causes the entire side to be considered to be unenclosed, unless a frame of an entrance is constructed above it.
If, however, a portion of the wall four handbreadths wide does not remain, it is forbidden [to carry within the lane]70Although the opening is not too large to nullify the enclosure, since the people will be going in and out through the new opening, they will not notice the beam or the pole erected at the original entrance (Shulchan Aruch HaRav, loc. cit.). unless the opening is less than three handbreadths. [Any opening] less than three handbreadths [is considered to be closed,] based on the principle of l'vud.", + "[The following rules apply when] a lane opens up entirely71When the walls of the lane open to the courtyard and there is an opening to the public domain on the opposite side, it appears as if the lane leads directly into the public domain. If, however, there are projections remaining at the side of the entrance from the lane to the courtyard, they are considered to be equivalent to a pole, and it is permitted to carry within the lane. (See Mishnah Berurah 365:12- 13.) to a courtyard and the courtyard opens up on the opposite side72See the Shulchan Aruch (Orach Chayim 365:3), which states that the question of whether the opening to the public domain must be directly opposite the opening to the lane for the restriction to apply depends on whether or not an eruv has been made between the inhabitants of the lane and the inhabitants of the courtyard. See the notes to Halachah 1. to the public domain: it is forbidden [to carry within], because it is like an open lane. It is [however] permissible to carry within the courtyard, for although many people pass through a courtyard - entering from this side and departing from the other - it is still considered a private domain.73This clarifies the definition of \"private domain\" given at the beginning of Chapter 14 - i.e., private property belonging to a single individual, a group, or a collective.", + "[The following rules apply when] there are several paths leading [from the public domain] to a lane, [merging with it] at different points.74Eruvin 8b describes this situation as \"a lane structured like a centipede\" - i.e., that has different paths leading into it like the legs of a centipede. The Maggid Mishneh depicts this as follows.
There is, however, some difficulty with his interpretation, because the Rambam specifically states, \"Although the openings are not opposite one another.\" Accordingly, Rav Kapach has drawn the following diagram.
The Shulchan Aruch (Orach Chayim 364:5) mentions both possibilities, stating that they are both governed by the same laws. As will be mentioned, its rulings are based on a different perspective than that of the Rambam.
Although the entrances are not opposite one another, since they all lead to the public domain, every one is considered to be an open lane.75See Halachah 3 with regard to an L-shaped lane.
What must be done [to make it possible to carry within this lane]? A frame of an entrance should be constructed for each of the paths at one end.76The Maggid Mishneh interprets the Rambam's words as requiring the frame of an entrance to be constructed at the entrance from the path to the public domain on one side. On the other side of the path, at the entrances that lead to the public domain, a pole or a beam is sufficient.
The Shulchan Aruch (loc. cit.) differs and maintains that the frame of an entrance should be made at the entrance of the path to the main lane. At the entrance to the public domain, a pole or a beam is sufficient. The difference between these rulings depends on their rulings regarding an L-shaped lane, as mentioned in the notes on Halachah 3. Similarly, [a frame of an entrance should be constructed] at the main entrance [of the lane to the public domain]. At the other side of all the paths, one should construct a pole or a beam.", + "When one of the walls of a lane [that leads to the public domain] is
long and the other is short,77At one side of the lane the wall protrudes further than the other, so that the opening to the lane is a diagonal. one should place the beam near the shorter wall.78Placing the beam at a diagonal is not acceptable, because a beam is intended to create a distinction between the lane and the public domain. When the beam is positioned at a diagonal, a person carrying in the extension of the lane will not differentiate between it and the public domain.
The Rashba (quoted in the Maggid Mishneh) states that one may carry in the extended portion of the lane only by erecting the frame of an entrance across the diagonal. This ruling is accepted by the Shulchan Aruch (Orach Chayim 363:30). If, however, one erects a pole at both sides of the entrance to the lane, it is not acceptable. One may, however, carry in the area behind the inner pole (Shulchan Aruch HaRav 363:36; Mishnah Berurah 363:125).
When a pole79The Maggid Mishneh quotes the Rashba as saying that the same laws apply if one erected a beam over the midst of a lane. This ruling is quoted by the Shulchan Aruch (Orach Chayim 363:32). is constructed in the midst of a lane, it is permissible to carry within the inner portion of the lane80Eruvin 14b explains that this law is seemingly self-evident. Nevertheless, it was necessary to mention it, for one might think that carrying would be forbidden within the inner half lest one carry in the outer half. that is behind the pole.81The Maggid Mishneh and the Shulchan Aruch (loc. cit.) emphasize that the inner portion must meet all the criteria for a lane mentioned in Halachah 7. It is, however, forbidden [to carry] in the outer portion of the lane that is beyond the pole.", + "When a lane is twenty cubits wide, [it is possible to enable people to carry within by erecting a pole or a board in the following manner]:82As mentioned in Halachah 14, it is possible to enable people to carry within a lane by erecting a beam or a pole only when the opening to a lane is ten cubits or less wide. If the opening is wider, a frame of an entrance is necessary. One may build a wall ten handbreadths high and four cubits long - the latter being the minimum length of a lane - and place [the wall perpendicularly] in the middle [of the entrance].
[As such,] it is as if there are two lanes, each with an entrance of ten cubits.83The fact that the two lanes merge is not significant, for it is the width at the entrance that is the determining factor. In this instance as well, the Maggid Mishneh and the Shulchan Aruch (Orach Chayim 363:33) follow the rationale mentioned in the notes to the previous halachah and emphasize that both the new lanes created by the erection of the wall must meet all the conditions for a lane mentioned in Halachah 7.
Alternatively, one may leave a space of two cubits from [one side of the lane] and set up a wall three cubits long, and [similarly,] leave a space of two cubits [from the other side of the lane] and set up a wall three cubits long. Thus, the opening of the lane will be ten cubits wide,84The Shulchan Aruch (loc. cit.:34) states that the measures cited by the Rambam are not arbitrary figures. As long as the walls erected exceed the size of the empty space between them and the wall, and the opening is ten cubits wide or less, it is possible to allow people to carry within the lane by erecting a pole or a beam.
Eruvin 10a mentions that generally as long as the enclosed portion of a side is equal to the open portion, it is acceptable. (See Chapter 16, Halachah 16.) In this instance, however, since a majority of the side is left open for the entrance, the enclosed portion of the remainder must exceed the open portion. and the sides will be considered to be closed, because the enclosed portions exceed the open portions.85The Shulchan Aruch (loc. cit.) underscores that the leniency mentioned in this halachah applies only when people do not enter and leave through the spaces on the sides. It is, nevertheless, unlikely that they would do so unless there is a clear indication that this is the common practice (Shulchan Aruch HaRav 363:40; Mishnah Berurah 363:148). See Halachah 17.", + "A pole that projects outward from the wall of the lane is acceptable.86Based on Eruvin 5 a-b, the Maggid Mishneh interprets this as referring to a portion of the wall that projects into the lane, but which was not constructed for the purpose of serving as a pole. It is, nevertheless, acceptable.
The Maggid Mishneh also mentions other opinions that interpret the above Talmudic portion as referring to a projection that is less than four cubits wide. If the width of the projection exceeds four cubits, the projection is considered to be a wall. If the width of the entire side exceeds eight cubits, another pole is required. This opinion is also quoted by the Shulchan Aruch (Orach Chayim 363:12). [Similarly,] a pole that is standing [at the side of the entrance to a lane] without having been placed there [intentionally]87E.g., a tree that is growing at the side of the lane. is acceptable, provided one has the intent of relying on it before [the commencement of] the Sabbath.88The Maggid Mishneh interprets Eruvin 15a, the source for this halachah, as referring to a situation where a tree was growing near a pole at the side of the lane, and the pole was removed. If it was removed before the Sabbath, we can assume that the people relied on the tree to use as a pole. Hence, it is acceptable. If, however, the pole was removed on the Sabbath itself, the tree is not acceptable, for there was no intent to use it for this purpose before the commencement of the Sabbath. This conception is quoted by the Shulchan Aruch (loc. cit.:11).
When a pole can be seen from the inside of a lane but cannot be seen from the outside,89This diagram, taken from the Maggid Mishneh, is also repeated in Shulchan Aruch HaRav 363:11 and the Mishneh Berurah 363:31. See the accompanying diagram. In this way, the projection is seen only by those standing within the lane and not by those standing outside. or conversely, when it can be seen from the outside, but from within the lane appears flush with the wall, it is acceptable as a pole.90This is a matter of controversy among the commentaries. Rashi, Eruvin 9b, interprets this as a direct opposite of the above diagram. Tosafot objects, and reverses the interpretation of the terms.
A pole that is lifted three handbreadths above the ground91The Mishnah Berurah 363:35 explains that even when the pole is ten handbreadths high, it is not acceptable if it is more than three handbreadths above the ground. The rationale for this ruling is that a pole is considered like a wall, and a wall must reach within three handbreadths of the ground. or that is more than three handbreadths away from the wall,92Note the Mishnah Berurah 363:22, which states that this restriction applies regardless of the size of the pole. is not at all significant. Anything less than three handbreadths is, however, acceptable, based on the principle of l'vud.
When a pole is very wide - whether its width is less than or equal to half the width of the lane, it is acceptable and is considered to be a pole. If, however, [its width] exceeds half the width of the lane, [it is considered to be a wall and this side is considered to be enclosed], because the enclosed portion exceeds the open portion.93As mentioned in the notes on the beginning of the halachah, the Rambam's ruling is not accepted by all the authorities.", + "When a mat is spread over a beam, the beam's [function in making it possible to carry within the lane] is nullified, for it is no longer conspicuous.94As mentioned in Halachah 9, a beam that is placed over the entrance of a lane differentiates between the lane and the public domain. When, however, this beam is covered by a mat, it appears that it was placed there to hang objects on it and thus no longer serves its original function. [It is possible, however, for it still to be possible to carry within the lane, provided the mat reaches within three handbreadths of the ground.95Although the beam is no longer considered significant for its original purpose. If the mat reaches the ground - or because of the principle of l'vud, within three handbreadths of the ground - it is considered to be a wall, provided it is tied so that it will not be moved by the wind. (See Chapter 16, Halachah 24.)] If the mat is three handbreadths or more from the ground, it is not considered to be a wall [and carrying is forbidden within the lane].
If one implants two spikes into the front of the wall96The Shulchan Aruch (Orach Chayim 363:25) mentions that these spikes are implanted at an angle, inclined toward the inside of the lane. Thus, there are two difficulties with the beam:
a) It is placed on the spikes and not on the walls of the lane itself,
b) Its span is shorter than the width of the lane itself.
From the diagram drawn by the Maggid Mishneh to depict the Rambam's conception, it would appear that there is a difference of opinion and the difficulty is that the spikes and the beam are outside the lane. of a lane and places a beam upon them, one's actions are of no significance [and it is forbidden to carry within the lane]. For a beam [to be significant, it] must be positioned over a lane and not next to it.97The Shulchan Aruch (loc. cit.) mentions that if the pole is within three handbreadths of the wall of the lane, it is acceptable, based on the principle of l'vud.", + "[The following rules apply when] a beam extends outward from one wall of a lane,98The Maggid Mishneh, Shulchan Aruch HaRav 363:23, and the Mishnah Berurah 363:67 explain that even if the beam does not reach either wall (e.g., it is placed atop a pillar, in the midst of the lane), it is acceptable as long as it is within three handbreadths of both walls. but does not reach the second wall, or if one beam extends outward from one wall and another beam extends outward from the second wall: If they reach within three [handbreadths] of each other, there is no need to bring another beam.99For they are considered as though they are connected, based on the principle of l'vud. If there is more than three handbreadths between them, one must bring another beam.", + "Similarly, when two beams are positioned parallel to each other and neither of them is able to support a brick [of the required size],100See Halachah 13. there is no need to bring another beam if the two beams can support the brick together.101Based on Eruvin 14a, the Ra'avad explains that the beams must be close enough to each other actually to support the brick if placed there. The Rambam (see the gloss of the Maggid Mishneh) explains that as long as the beams are within three handbreadths of each other, and their combined width is a handbreadth, theoretically, they would be strong enough to support a brick placed upon them. Hence, it is sufficient even though in their present position, the beams are unable to support a brick.
The Shulchan Aruch (Orach Chayim 363:22) mentions both interpretations, but appears to favor that of the Rambam. Note, however, Shulchan Aruch HaRav 363:24, which states that one should be stringent and follow the Ra'avad's view.
If one is on a higher plane and the other is on a lower plane, we see the upper one as if it were lower and the lower one as if it were raised [and thus the two are regarded as though they were on the same plane].102This is based on the principle of chavot rami, literally, \"cast it down.\" We find this principle also applied in Hilchot Sukkah 5:21 and Hilchot Tum'at Meit 16:6.
The Maggid Mishneh and the Kessef Mishneh, however, both note the apparent differences between the Rambam's citation of this principle here and in Hilchot Sukkah, where the Rambam states:
If the s'chach was uneven - i.e., some of it high and some of it low, it is kosher, provided there is less than three handbreadths between the [height of the] upper and lower [portions of the s'chach].
If the upper portion [of the s'chach] is a handbreadth or more wide, even though it is more than three handbreadths above [the lower portion], we consider it to be descending and touching the edge of the lower portion.
Since as mentioned in the previous notes, it is only the combined width of the beams which is a handbreadth, and each beam is smaller, the Maggid Mishneh asks why the principle of chavut rami applies. Seemingly, it would be necessary for the upper beam to be a handbreadth wide as well. [This applies] provided the upper board is not higher than 20 cubits high,103The maximum acceptable height for a beam (Halachah 14). the lower board is not less than ten handbreadths high104The minimum acceptable height for a beam (ibid.). and there would be less than three handbreadths between the two if the upper one were lowered and the lower one were raised until they were parallel to each other on the same plane.105As explained in the opening clause of this halachah. With regard to this clause as well, the objection raised by the Ra'avad with regard to the first clause is also relevant. Indeed, it is far more applicable in this instance, for when the boards are not on the same plane, it is impossible for them to hold a brick.
As in the first clause, the Shulchan Aruch (loc. cit.:23) quotes both opinions, but appears to favor the Rambam's view. In this instance, however, most of the later authorities suggest accepting the stringency suggested by the Ra'avad.", + "If the beam is crooked, we consider it as if it were straight. If it is rounded,106The Mishnah Berurah 363:63 explains that this law involves a further leniency: Since the beam is rounded, it will not be able to support a brick. Nevertheless, since it would be strong enough to accept a brick if it were straight, it is acceptable. we consider it as if it were linear. Thus, if its circumference is three handbreadths, it is a handbreadth in diameter.107The Rambam's words are a direct quote from the Mishnah (Eruvin 1:5). In his Commentary on the Mishnah, the Rambam notes that the relation mentioned here is merely an approximation, and the ratio of the diameter of a circle to its circumference is pi.
[The following rules apply when] a beam is located in the midst of a lane, but because it is crooked, a portion projects outside the lane, or because it is crooked, a portion projects above twenty [cubits] or below ten [handbreadths] high: We consider the distance that would remain between the two ends of the beam were the crooked portion [which projects outside the desired area] to be removed:108I.e., the portion of the beam that extends beyond its place is considered as if it did not exist, and we calculate the distance - on a straight line - between the two points of the beam on the extremity of the permitted area. If that distance is less than three handbreadths, it is acceptable, because of the principle of l'vud. If not, a new beam is required. If less than three handbreadths remain, there is no need to bring another beam. If [more remain], another beam is required.", + "When eight walls are positioned at the corners [of a square around] a well,109Wells are generally ten handbreadths deep and four handbreadths by four handbreadths wide, thus constituting a private domain. Accordingly, if the area around them is not enclosed, it is forbidden to draw water and drink, since by doing so one will be removing an article from a private domain to a carmelit or to a public domain.
As mentioned in Halachah 30, our Sages granted the leniency mentioned in this halachah as a specific dispensation to the pilgrims journeying to Jerusalem for the festivals. Rather than require the well to be surrounded by a proper wall, they allowed the use of such a structure. two attached [perpendicularly] at each corner, they are considered to be an enclosure. Even though [the length of the] open portion exceeds that of the walls on each of the sides, since [there are walls] standing at all of the corners, it is permitted to draw water from the well and permit an animal to drink.110See Figure A. Note the Mishnah, Eruvin 2:1, which uses the term d'yomdin, which literally means \"two pillars\" to describe the structure positioned at each of the corners of the square.
How high must each of these walls be? Ten handbreadths. The walls must each be six handbreadths wide,111This is the minimum length of the walls placed at each side of the corner. Although a wall of four handbreadths is considered significant in many instances, in the case at hand a larger measure is required, because the majority of the enclosure remains open. and there must be space between each wall for two teams - each consisting of four cattle - one entering and one departing. This measure is not more than thirteen and one third cubits.112This is the maximum size of the space allowed between walls. As obvious from Halachah 29, it may be smaller.", + "[It is not always necessary for this space to have actual walls positioned at its corners]. If at one of the corners, or at all four of the corners, there is positioned a large stone, a tree, a mound whose incline is more than ten handbreadths within four cubits, or a bundle of reeds, [the following rules apply]: We see whether the article in question has a section one cubit long on either side that is ten handbreadths high when divided [at the corner].113See Figure B. [If this is true,] it is considered to be two walls positioned at a corner.
When five reeds are erected [around the corner of such a square] with less than three [handbreadths] between each pair of them,114See Figure C. [the space between them is considered to be closed].115Based on the principle of l'vud. If there are six handbreadths on one side and six handbreadths on the other side, they are considered to be two walls positioned at a corner.", + "It is permissible to bring these four corners closer to the well, provided there is still enough space for the majority of a cow's body to be within these walls when it is drinking.116If the enclosure was any smaller, it is likely that an animal may turn and its owner would carry the bucket out of the enclosure. Eruvin 19a states that this distance is two cubits in length on each side. Although one does not hold the head of the animal together with the vessel from which it is drinking, since there is space for the head [of a cow] and the majority [of its body] within [the square], it is permitted.
[If the square is this size,] it is permissible even for a camel117A camel is much larger than a cow and its head and the majority of its body cannot fit into the space for the head and the majority of the body of a cow. [to use] it. If [the square] is smaller, it is forbidden to draw water within [the square], even for a kid whose entire body can enter within.
It is permissible to separate [the walls] from the well as far as one desires, provided that one adds straight walls on every side,118I.e., the further the distance from the well, the larger the distance between the corners becomes. Rather than make the corner walls larger, it is proper to add a third (or more) wall to each side, to maintain the distance between each wall at thirteen and one third cubits or less (Eruvin 18a). See the accompanying diagram. so that there will never be more than thirteen and one third cubits between each of the two walls.", + "[The use of] such walls was permitted only in Eretz Yisrael, and for the sake of the herds119As the halachah mentions below, this leniency was generally allowed for animals; only when the well was very wide were men also allowed to benefit from it. of the festive pilgrims. Similarly, [this leniency] was granted only with regard to a fresh-water well120I.e., a well - which is itself a source of water - but not a reservoir or cistern in which water was stored. See the following halachah. that belongs to the public.121I.e., in contrast to one belonging to a private individual. See the following halachah..
In contrast, should a person desire to drink, he should descend to the well and drink, or should make a barrier ten handbreadths high around the wall,122This distinguishes the area as a private domain. In regard to descending to drink from the well see Chapter 24, Halachah 4. stand within it, draw water, and drink. If the well is very wide and a man is unable to climb down it, he may draw water and drink within [a structure of] corner walls [as described above].", + "Similarly, it is forbidden to draw water from a cistern that belongs to the public or from a well that belongs to a private individual - even in Eretz Yisrael - unless one constructs a barrier123This interpretation of the Hebrew חגורה follows the commentary of Tosafot, rather than Rashi (Eruvin 22b). ten handbreadths high around them.", + "When a person was drawing [water] for his animal that is standing between the walls [of the abovementioned enclosure], he may draw water and place it before [the animal] in the vessel [with which it was drawn].
If the [animal was in] a stall ten handbreadths high and four handbreadths [by four handbreadths] wide, whose front portion projected within such walls, the person should not draw water and place [the vessel] before [the animal].124Although there is no transgression in performing such an activity, since the stall projects within the enclosure, our Sages forbade this for the reasons stated by the Rambam. [This restriction was instituted] lest the stall be broken and the person carry the bucket into the stall, and from the stall [bring it] to the ground of the public domain.125The Rambam's ststements are based on Eruvin 20b, which explains that while attempting to fix the broken stall, the person may carry the bucket to the public domain. Nevertheless, as the Merkevet HaMishneh notes, the Rambam slightly changes the description of the situation mentioned in the Talmud to allow for a shorter, more concise text. Instead, he should draw water, pour it before [his animal], who will drink it itself.", + "When a person throws [an article] from the public domain into [a space surrounded by] walls of this nature, he is liable. Since there is an actual wall that is ten [handbreadths] high and more than four [handbreadths] by four [handbreadths] in area in every corner, the square is a definitive and distinct entity.126Note the Avnei Nezer (Orach Chayim, Responsum 265), who question how large an area may be included with such walls for the area to be considered a private domain according to the Torah. From the Rambam's statements, it appears that even if there are more than thirteen and one third handbreadths between the walls, it is still considered a private domain. Hence, the entire [enclosure] is considered to be a private domain.127Thus, the restrictions against drawing water from such a well mentioned in Halachah 30 and 31 are Rabbinic in origin. When our Sages instituted these restrictions, they considered the difficulties that might be caused to the festive pilgrims and did not impose them in regard to their animals.
[The above applies] even [were such a structure to be built] in a valley where there is no well, for there is a wall on each side of each corner [of the enclosure]. Even if many people pass through the enclosure, the walls are not considered to have been nullified.128Eruvin 22a explains that even if a public thoroughfare passes through such a structure, it is still considered to be a private domain, because it has the abovementioned walls. Note the statements of the Baal HaHashlamah, who differs with the Rambam's ruling.[Instead, the enclosure] is considered to be like a courtyard through which many people pass. [All agree that] a person who throws [an object] into [such a courtyard] is liable.129See Halachah 18.If there is a well located within such an enclosure, [our Sages relaxed some of their restrictions and] permitted drawing water for an animal.", + "When one end of a courtyard enters between the walls of the abovementioned enclosure, it is permitted to carry from [the courtyard] into the enclosure and from the enclosure into [the courtyard].130For it is permitted to carry from one private domain to another. Since there are no people dwelling in the enclosure, an eruv is not required (Rashi, Eruvin 20a). When [portions of] two courtyards enter between the walls of the abovementioned enclosure, it is forbidden to carry [from the enclosure to the courtyards and from the courtyard to the enclosure] unless an eruv is made.131Since people from two different courtyards are using the area, an eruv is required. Nevertheless, once an eruv is made, there is no difficulty in carrying from the courtyards to the enclosure. Although there is an opinion (Eruvin 20a) that forbids carrying in such a situation even when an eruv has been made, it is not accepted as halachah.
Rashi (loc. cit.) explains that the two courtyards must enter between the same walls of the enclosure and share a common divider. The eruv must be placed in an opening in this divider. If, however, the courtyards are on opposite sides of the enclosure, the eruv is not effective. Rabbi Akiva Eiger states that there is no indication of such a restriction in the Rambam's words.
If the well dries up on the Sabbath, it is forbidden to carry between the walls [of the enclosure].132We do not say that since it was permitted to carry in the enclosure for a portion of the Sabbath, we are able to continue carrying within (Rashi, loc. cit.). [Our Sages133According to the Torah itself, however, the enclosure is a private domain, as reflected in the previous halachah.] considered these walls to be an acceptable enclosure to allow [people] to carry within, only because of the water. If the well begins to flow with water on the Sabbath,134From the Rambam's wording, it would appear that this leniency applies regardless of whether the well had dried up on the Sabbath or was dry even before the Sabbath commenced. If it begins to flow with water, one may carry within the enclosure. Note, however, Rashi (loc. cit.) and the Baal HaHashlamah, who maintain that the leniency applies only when originally there was water in the well at the commencement of the Sabbath. Since the walls of the enclosure were not considered to be an acceptable partition at the commencement of the Sabbath, they cannot become acceptable on that Sabbath. it is permitted to carry within [the enclosure], for an enclosure that is established on the Sabbath is an [acceptable] enclosure.135See Chapter 16, Halachah 22.
When the beam or pole [used to permit people to carry within] a lane is removed on the Sabbath, it is forbidden to carry within,136In his Commentary on the Mishnah (Eruvin 9:3), the Rambam differentiates between this instance and others (e.g., Chapter 16, Halachah 13), where, since permission is granted to carry within an area at the commencement of the Sabbath, that permission is continued throughout the Sabbath. These leniencies are granted when the difficulties arise because of the restrictions involved in making an eruv.
A more stringent ruling is applied in this situation, because if the pole or beam is removed, it is as if the area is open entirely. The difficulty is not in the status of the people within the enclosure, but in the enclosure itself. It no longer fits the standards required by the Sages. even if it opens up to a carmelit.137And there is thus no possibility of one of the Torah's prohibitions being violated. Nevertheless, carrying in such a lane is forbidden because of Rabbinic decree.", + "When an excedra138A Greek architectural structure with three (and sometimes two) walls and a roof with an aperture for sunlight in the center. Often translated as \"a porch.\" is constructed in an open area, it is permitted to carry within its entire space although it has only three walls and a roof.139Generally, as reflected by his statements in Halachah 2, the Rambam prohibits carrying in a structure with only three walls unless an additional measure is taken - e.g., the construction of a pole or a beam. In this instance, as he explains, that function is served by the edge of the roof, which is considered to descend and form the fourth wall. (See Chapter 16, Halachah 7.) We consider it to be as though the edge of the roof descends and closes off the fourth side.140Note the Shulchan Aruch (Orach Chayim 361:2), which states that this applies even when the opening is more than ten cubits wide. See also the Maggid Mishneh, who mentions that there are opinions that require a portion of the wall to remain at either corner for this principle to apply.
Note also the Ramah (Orach Chayim 361:2), who applies the principle, \"the edge of the roof is considered to descend,\" even with regard to a structure of two walls, provided the walls are built as an L. A person who throws an article into it from the public domain is not liable.141The Ra'avad and others object to this ruling, for as mentioned in the notes on Halachot 2 and 9, they maintain that a structure with three walls is considered to be a private domain according to the Torah. It is as if one throws an article into a closed lane that possesses a roof.
When the corner of a house or a courtyard is broken and an opening of ten cubits is created, it is forbidden to carry within it at all. Although [generally] whenever an opening is ten cubits or less we consider it to be an entrance,142See Chapter 16, Halachah 16. [no leniency is granted in this instance, because] an entrance is not made in a corner.143See Chapter 16, Halachah 20.
Should there be a board extending across the length of the opening, it is considered as if it descends and closes the opening.144I.e., were there to be a beam of the roof of the house extending over the portion that was open, we can apply the principle stated in the above portion of the halachah, \"the edge of the roof is considered to descend,\" and on this basis allow one to carry within. Thus, it is permitted to carry within the entire area. [This leniency applies] provided [the beams] are not [constructed at] an angle.145This clause - which significantly is lacking in some authoritative manuscripts of the Mishneh Torah - has created discussion among the commentaries. In his commentary on Eruvin 94a, Rashi explains that the word \"angle\" mentioned in the Talmud refers to roofs which, like most of the roofs in Europe, descend at a slant. When a roof is flat, the principle \"the edge of the roof is considered to descend\" applies. If the roof descends at an angle, the principle does not. This interpretation is quoted by Rav Yosef Karo, both in his Kessef Mishneh and in his Shulchan Aruch (loc. cit.) as a different interpretation than that of the Rambam.
The Rambam's conception is clearly expressed in his Commentary on the Mishnah (Eruvin 9:3), where he interprets the term \"angle\" to mean that the beams of the roof were built on a slant, as in the accompanying diagram. Since the beams do not end in the place where the opening was made - but were rather broken off abruptly - the principle \"the edge of the roof is considered to descend\" does not apply.", + "The term \"fingerbreadth\" when used as a measurement, universally refers to the width of a thumb.146This measure is not particularly relevant with regard to the laws of the Sabbath. Nevertheless, it is mentioned here, because the measures of a handbreadth and a cubit, which are extremely relevant, are dependent on it. See Hilchot Sefer Torah 9:9, which defines a fingerbreadth as the length of two barley corns. In modern measure, it is 2 centimeters according to Shiurei Torah and 2.4 centimeters according to the Chazon Ish. A handbreadth is the size of four fingerbreadths.147Thus, 8 centimeters according to Shiurei Torah and 9.6 centimeters according to the Chazon Ish. Whenever the term \"cubit\" is used whether with regard to the laws of the Sabbath, a sukkah, or the prohibition of growing mixed species, it refers to a cubit of six handbreadths.148Note Hilchot Beit HaBechirah 2:6, which explains that some of the cubits used for the altar's dimensions contained only five handbreadths.
There are times when we measure a cubit as six handbreadths pressed one to the other, and other occasions when we consider the handbreadths as amply spaced one from the other.149I.e., when a more stringent approach would call for a larger measure, it is the larger measure that is required. When a more stringent approach would call for a smaller measure, it is the smaller measure that is required.
The Maggid Mishneh quotes the Rashba as stating that the difference between these two measurements is half a fingerbreadth. In both instances, the intent is that this lead to a more stringent ruling.
For example, the length of a lane [is required to be a minimum of] four cubits. These are measured in amply spaced cubits. The height [of a lane may not exceed] twenty cubits. These are measured in constricted cubits. Similarly, the length of an opening [may not exceed] ten cubits. These are measured in constricted cubits. Similar principles apply regarding the laws of a sukkah and the prohibition of growing mixed species." + ], + [ + "A person who transfers an article from a private domain into the public domain, or from the public domain into the private domain is not liable,1All the authorities agree that a person is not liable until he transfers an amount of a substance large enough to be of benefit to a person, and that it is forbidden to transfer any article regardless of its size. The commentaries question, however, whether transferring less than a beneficial amount is forbidden according to Torah law or whether the prohibition is merely Rabbinic in origin.
Liability for most of the prohibitions of the Torah is associated with a specific measure (שיעור). For example, with regard to the majority of the prohibitions against eating forbidden foods, one is liable only if one eats a k'zayit (a measure of food the size of an olive). Should one eat less than that amount (חצי שיעור), one is considered to have transgressed the Torah's commandment. Nevertheless, one is not liable for punishment. (See Hilchot Ma'achalot Asurot 3:6, 7:15.)
The Mishneh LaMelech states that this same principle applies with regard to transferring objects on the Sabbath. Although one is liable only for transferring a beneficial amount, transferring any amount is forbidden by the Torah itself.
Note, however, Totza'ot Chayim (8) and others, who explain that according to the Rambam, there is no concept of חצי שיע ור with regard to the prohibition against work on the Sabbath. On the Sabbath, a person is liable only for performing מלאכת מחשבת, \"purposeful work.\" If an activity is not in itself beneficial, it does not serve a purpose. Therefore, it is not forbidden by the Torah on the Sabbath.
Kinat Eliyahu notes that in Halachah 23, the Rambam states that \"A person who transfers half of the prescribed measure [of a substance] is not liable.\" According to the principles the Rambam states in Chapter 1, Halachah 3, the use of the term \"is not liable\" (פטור) indicates that the prohibition was instituted by our Sages. Significantly, in Hilchot Ma'achalot Asurot, loc. cit., and in other places where the Rambam discusses this issue, he uses the term אסור, \"forbidden.\" Thus the use of the term פטור in regard to the Sabbath laws clearly indicates a difference. See also S'dei Chemed, Klallim, Ma'areches Chatzi Shiur. unless he transfers an amount that will be beneficial [to accomplish a purpose].2See Chapter 12, Halachah 9, and notes. The following are the minimum amounts for which one is liable for transferring:3In this and in the following halachot, the Rambam proceeds to list the minimum amounts for which one is liable for transferring particular substances. As explained in Halachot 20-21, this applies when one transfers an object without any specific intent. If, however, one intends to use the article one transfers for a specific purpose, one is liable for transferring even a smaller amount.
Human food, the size of a dried fig.4As the Rambam mentions in Chapter 8, Halachah 5, he considers a dried fig to be one-third the size of an egg. (As mentioned in the notes on that halachah, there are differing opinions regarding this measure.) Eating a smaller amount of food would not be significant at all. Therefore, one is not liable. This quantity may include a combination of [different types of foods],5I.e., it is not that one must transfer an amount equal to the size of a dried fig from one particular type of food. Even if one transfers this amount from a combination of different foods, one is liable. provided the amount of food itself is the size of a dried fig. The shells, the seeds, the stems, the chaff, and the bran are not included [in this measure].6For they are not food.", + "[The minimum measure for which one is liable for transferring] wine is a quarter of a revi'it;7Shabbat 8:1 states \"wine, enough to mix a cup.\" In his Commentary on the Mishnah, the Rambam explains that a cup refers to the cup over which the grace after meals was recited, which must contain a revi'it. The wines of the Talmudic period were stronger, and it was customary to mix three portions of water to every portion of wine. if it has congealed, a k'zayit. For the milk of a kosher animal, a gulp.8Tosafot 76b defines this as מלא לוגמיו, \"a cheekful.\" The Maggid Mishneh, however, explains that a smaller measure is intended. For non-kosher milk, enough to apply to one eye. For a woman's milk and egg-white, enough to put in an ointment. For oil, enough to anoint the the small toe of a newborn infant.
Dew, enough to serve as a base for an eye ointment.9The popular translation of the Rambam's Commentary on the Mishnah (loc. cit.) mentions \"river water\" instead of \"dew.\" Rav Kapach explains, however, that this is an erroneous translation of the Arabic, and there, too, the Rambam's intent is \"dew.\" An eye ointment, enough to be mixed with water [and be applied to an eye]. Water, enough for washing the surface of a mortar.10Rav Moshe Cohen objects to the fact that the Rambam mentioned a measure that is not spoken of in the Babylonian Talmud. The Maggid Mishneh notes that the Rambam's source is in the Jerusalem Talmud (Shabbat 8:1), which he favors in this instance, because there is a difference of opinion on this matter in the Babylonian Talmud. Honey,11This represents somewhat of a new concept, because generally the Sages followed the principle (Shabbat 78a) that whenever an object has both an uncommon use and a common use, we follow the more lenient measure. For this reason, kosher milk, although just as beneficial as an eyewash as non-kosher milk, is considered to be a food. Accordingly, it is given a more lenient measure.
If so, the fact that honey is considered to be a salve instead of food raises questions. The Talmud, however, explains that since honey is also very commonly used as a salve, there is no difficulty. enough to apply to a wound.12In his Commentary on the Mishnah (Shabbat 6:8), the Rambam interprets this is as sores that come from improper amputations. (Note Rav Kapach's translation, which differs slightly from the standard text.) Blood, all other liquids, and all sewage water,13This is useful for mixing clay for building (Shabbat 78a). a revi'it.", + "[The minimum measure for which one is liable for transferring] straw from grain is a cow's mouthful.14This is the most common use for this substance. Straw from beans, a camel's mouthful.15A larger measure than stated previously. Bean straw is harder than grain straw and is therefore given to camels, who have stronger jaws and larger mouths. If, however, one transfers bean straw with the expressed purpose of feeding it to a cow, one is liable for transferring a cow's mouthful.16This reflects a general principle applicable with regard to the minimum measures for which one is liable for transferring: When a person has an individual desire for an object that makes it beneficial for him, he is liable even though most people would not use that object for that purpose. (See Halachah 20.) Eating that involves difficulty is still considered to be eating. Straws from the ears of grain,17This refers to softer straw that need not be chewed as forcefully as the straw from grain mentioned at the beginning of the halachah ( Tiferet Yisrael, Shabbat 7:4). Hence, it is suitable for smaller animals with smaller and less-powerful mouths. a lamb's mouthful.18A lamb's mouthful is equal to the size of a dried fig. Nevertheless, our Sages speak in terms of a lamb so that we will understand the motivating principle for this measure (Tosafot, Shabbat 76a). Grass, a kid's mouthful.19This is the smallest measure in this halachah.
Leaves of garlic and leaves of onion20I.e., the leaves that sprout above ground (Tosefot Yom Tov, Shabbat 7:4). when fresh are considered to be human food. Hence, their measure is the size of a dried fig. When they are dry, their measure is a kid's mouthful.
[Should one take out a combination of these substances,] their amounts should not be combined to hold one liable according to the more stringent measure. They should, however, be combined to hold one liable according to the more lenient measure. What is implied? When a person takes out both straw from grain and straw from beans, if the amount he takes out is enough to fill a cow's mouth, he is not liable.21Since the cow will not normally eat the bean straw, the amount of straw the person has taken out is not beneficial. Hence, he is not l iable. If it is enough to fill a camel's mouth, he is liable.22For the camel will eat the grain straw. Thus, the person has taken out an amount of fodder that will be beneficial. The same applies regarding all similar dimensions of the Sabbath laws.", + "[The minimum measure for which one is liable for transferring] wood is the amount necessary to cook a portion of a chicken's egg23This is the food that requires the least heat to cook (Rambam's Commentary on the Mishnah, Shabbat 8:5). the size of a dried fig, when the egg is beaten and mixed with oil24The egg will then cook faster. Our translation is based on the Rambam's Commentary on the Mishnah (loc. cit.). and placed in a pot.25In the Rambam's Commentary on the Mishnah (loc. cit.), he mentions that the pot is already preheated, so that the wood must produce sufficient heat to cook the egg alone, and not to warm the pot as well.
A person who transfers a reed is liable when it is large enough to make a pen26In the Talmudic era, it was common for the point of a reed to be sharpened to serve as a pen in a manner similar to a quill. that reaches to the top of his fingers. If, however, the reed is thick or crushed, [and thus is unfit for use as a pen,] the measure [for which one is liable] is the same as for wood.27I.e., the amount to cook a portion of an egg, as mentioned in the beginning of the halachah.", + "[The minimum measure for which one is liable for transferring] spices is the amount necessary to spice an egg. [Different] spices can be combined [to make up this measure].28The rationale is that all spices serve a similar purpose (Rambam's Commentary on the Mishnah, Shabbat 9:5).
Pepper,29Rashi (Shabbat 90a) explains that this does not refer to the species of pepper used as a spice (for if so, there is no reason to differentiate between it and other spices), but rather to a different species, which is used as a breath freshener. even the slightest amount. Pine sap,30See the notes on Chapter 5, Halachah 10, regarding our translation of the name of this substance. even the slightest amount.31Rashi (Shabbat 90a) states that this was used as a remedy for headaches. Even the slightest amount was beneficial. A substance with a pleasant fragrance, even the slightest amount.32For people will appreciate its fragrance. A substance with an unpleasant fragrance, even the slightest amount.33For people will appreciate the removal of an unpleasant odor. Rashi (Shabbat 90a) offers a different interpretation. Perfumes, even the slightest amount. Fine purpled dye,34This also has a pleasant fragrance (Rashi). even the slightest amount. Rosebuds, one.
Pieces from utensils made from hard metal35Our translation follows the Rambam's Commentary on the Mishnah (Shabbat 9:6), which notes that these metals are mentioned in connection with spices and explains that this refers to parts of a utensil used for crushing spices. Even a small portion of metal is beneficial, because it can be fashioned into a needle or pin. - e.g., bronze or iron - even the slightest amount. [Chips] from the stones of the altar, or from the earth of the altar,36See Hilchot Beit HaBechirah 1:15. [pieces] of decayed scrolls or their wrapping cloths,37See Hilchot Sefer Torah 10:3-4. even the slightest amount, for [these articles] are [required to be] entombed.38As mentioned in the sources cited in the previous two notes, we are obligated to show respect for even the slightest piece of any of these articles and entomb them, rather than allow them to be discarded as trash. Accordingly, even the smallest amount is considered significant. Hence, one is liable for transferring it on the Sabbath.
A coal, even the slightest amount.39For it may be used for cooking, or kindling a fire. A person who transfers a flame is not liable.40Beitzah 39a explains that a flame has no substance. Hence, one is not liable. This applies, however, only when the person carries only a flame and not the coal, or the piece of wood that is burning.", + "A person who transfers seeds of garden plants41In his Commentary on the Mishnah (Shabbat 9:7), the Rambam interprets this as referring to carrot seeds, turnip seeds, or onion seeds. (We have used Rav Kapach's translation which differs slightly from the standard text.) that are not fit for human consumption42Were the seeds fit for human consumption, the minimum measure for which one would be liable would be the size of a dried fig. We assume that the primary reason for which a person would transfer seeds is to serve as food. Since these seeds, by contrast, are not fit for human consumption, they are given a smaller measure.
Rashi (Shabbat 90a) differs and explains that this law applies even to seeds that are fit for human consumption. Although these seeds are also fit to be eaten, a person usually takes them out with the intent of sowing them. is liable for [transferring] a measure that is almost the size of a dried fig.43Our translation is based on the Rambam's Commentary on the Mishnah (loc. cit.), where he interprets the Mishnaic phrase, פחות מכגרוגרת in this fashion. Note the Mayim Chayim, which interprets this as referring to a k'zayit. [A person is liable for transferring] two cucumber seeds, two gourd seeds, and five Egyptian bean seeds.44Since these seeds were more valuable than those of most garden vegetables, they were assigned a smaller measure.
[A person who] transfers coarse bran [is liable for transferring a quantity] fit to place on the opening of the crucible of a gold refiner.45In his Commentary on the Mishnah (Shabbat 8:4), the Rambam explains that bran is placed on the opening of the crucible during the smelting process. Rav Kapach explains (based on his experience as a jeweler) that the bran is intended to burn, and in that process to clear away impurities that cloud the smelter's vision. [The measure for which a person is liable for transferring] fine bran [depends on his intent]: If [he intends to use the bran as] food [for humans], the measure is the size of a dried fig. As food for animals, a kid's mouthful. For paint, enough to paint a small cloth.
The buds of shrubs46Which grow in vineyards. Our translation is based on the Rambam's Commentary on the Mishnah (Shvi'it 7:5). and carobs that have not yet become sweet, the size of a dried fig. After they become sweet, a mouthful of a kid. In contrast, luf,47In his Commentary on the Mishnah (Pe'ah 6:10), the Rambam defines luf as a sub-species of onion. mustard, turmos,48A species of beans.and all other foods that are pickled, whether they have become sweet or not, [the measure for which one is liable is] the size of a dried fig.49The commentaries note that although the Rambam's statements are based on the Tosefta, Shabbat 9:8, they are problematic, for there is another Tosefta (Ma'aser Sheni 1:13) that appears to be a direct contradiction. The difficulty is intensified by the fact that the Rambam also quotes the latter Tosefta in Hilchot Ma'aser Sheni 7:8. It is possible, however, to explain the contradiction based on the possibility that in our halachah, the word ימתיקו, translated as \"become sweet,\" is a euphemism and means \"become bitter.\" See also Hilchot Tum'at Ochalin 1:14 and Hilchot Sh'vitat Asor 2:6, where the Rambam mentions similar subjects, and the Responsa of the Radbaz (Vol. V, Responsum 1425) and the Merkevet HaMishneh, who offer possible resolutions.", + "[When a person] transfers seeds50Shabbat 90b quotes a similar, but slightly different passage from the Tosefta. We can assume that the Rambam's text of that passage differed from the one in our text of the Talmud. to eat, [he is liable for transferring] five. [If his intent] is to use them as fuel, they are considered to be wood.51The amount necessary to cook an egg, as mentioned in Halachah 4. For counting,52The seeds were used as a primitive calculator. Rashi (Shabbat 90b) explains that when transactions were made, a seed was used as a symbol for a gold coin. two, for sowing, two.
[Similarly, the measure for which a person is liable for transferring] hyssop [depends on his intent]. If [his intent] is for human consumption, he is liable for [an amount equal to] the size of a dried fig. For animal consumption, a kid's mouthful. For fuel, the measure of wood; for sprinkling,53I.e., to use in the purification process of a metzora or a person who came into contact with a human corpse. (See Leviticus 14:6 and Numbers 19:18.) the measure acceptable for sprinkling.", + "[A person who] transfers nut shells, pomegranate shells, isatis,54Isatis is a substance which produces an indigo dye. Similarly, nut shells and pomegranate shells are used to produce dyes. pu'ah,55A root that produces a red dye. and other dyes [is liable for transferring a quantity] that is sufficient to dye a small garment - e.g.,56This represents a difference between the Rambam's interpretation of Shabbat 9:5 and that of other commentaries, including Rashi and Rav Ovadiah of Bertinoro. Instead of stating בגד קטן כסבכה, as in the Rambam's version of the Mishnah, the text quoted by the latter authorities states בגד קטן בסבכה, \"a small cloth in the hairnet,\" referring not to the entire hairnet, but to one cloth within it. the hairnet young girls place on their heads.
Similarly, one who transfers urine that is forty days old,57Note Hilchot Issurei Bi'ah 9:37, which states that aged urine is one of the cleansing agents used to determine whether a stain is blood or not. Alexandrian niter, soap, cimonia, ashlag,58These are also cleansing agents and are mentioned in Hilchot Issurei Bi'ah (loc. cit.). and all other cleansing agents [is liable for transferring] the amount necessary to wash a small garment - e.g., the hairnet young girls place on their heads.
A person who transfers herbs that are soaking [is liable for transferring] an amount sufficient to dye a sample for a weaver.", + "A person who transfers ink on a quill [is liable for transferring] a measure sufficient to write two letters.59The Mishnah (Shabbat 8:3) states that one is liable for transferring an amount of ink sufficient to write two letters. The Jerusalem Talmud (loc. cit.) states that one is not liable unless one transfers this amount of ink while it is on the pen. Otherwise, there is a doubt (as reflected in the following clause), for it is difficult for all the ink that is in an inkwell to be picked up by a pen. If, however, a person removes [the dried concentrate used to make] ink or ink in an inkwell, a larger amount is necessary [for him to be liable], i.e., the amount necessary for a person to dip a pen in and write two letters.
If [a person transfers] enough [ink] to write one letter in an inkwell and enough [ink] to write one letter on a quill or enough dry ink to write one letter and enough ink to write one letter on a quill, there is a doubt whether he is liable or not.60The person is not liable for transferring the quill or the inkwell, for they are considered secondary to the ink. As the Rambam states in Halachah 28, when a person transfers a measure for which he is not liable in a utensil, he is not liable for transferring the utensil, since it is considered secondary to its contents.
[When a person takes out enough ink to write] two letters and writes them as he is walking, he is liable. Writing them is considered to be placing them down.61The hanachah without which one is not liable for transferring. [When a person takes out enough ink to write] one letter and writes and then takes out [enough ink to write] a second letter and writes it, he is not liable.62He is not liable for transferring. He is, however, liable for writing. For [the ink for] the first letter is lacking.63At no one time did he transfer the minimum measure for which he would be held liable, for by the time he transfers the second portion of ink, part of the first portion will have dried. Therefore, he remains exempt (Rashi, Shabbat 80a).", + "[A person who transfers] eye paint, whether for medicinal64כחול, rendered by some translators as \"stibium,\" was reputed to have medicinal properties in addition to its cosmetic qualities. Even if only one of a person's eyes was affected, it would be common for him to apply כחול to that eye alone. Hence, one is liable for transferring the amount necessary to paint one eye. or cosmetic purposes, [is liable for transferring an amount sufficient] to paint one eye.65Rashi, Shabbat 80a, relates that modest women would veil their faces entirely, exposing only one eye to enable them to see. They would, however, paint this eye. In places where [a woman] would not apply eye paint to less than two eyes as a cosmetic practice,66Rashi (loc. cit.) interprets this as referring to small villages, where frivolity was not commonplace. Therefore, women would walk outside with their faces uncovered. Hence, if a woman painted her eyes for cosmetic purposes, she would paint both eyes. Note the Ra'avad, who offers a different interpretation of that Talmudic passage. a person who takes out eye paint for cosmetic purposes is not liable unless he takes out a quantity sufficient to paint two eyes.
Tar or sulfur, enough to make a hole.67Rashi (Shabbat 78a) interprets this as referring to a phial of mercury that is sealed closed with these substances. Afterwards, a hole is made in the sulfur or tar with a pin through which the mercury can be poured, but through which it will not spill excessively if the b ottle falls on its side. The Meiri interprets the Talmud as referring to making a seal for a jug of wine. Wax, enough to place on a small hole.68The Maggid Mishneh interprets this as referring to stopping a hole in a wine barrel. Paste, enough to place on a board to catch birds.69In his Commentary on the Mishnah (Shabbat 8:4), the Rambam interprets this as referring to a board with paste taken into a dovecote on which the fledglings perch and are thus captured. Rashi (Shabbat 80a) interprets this as a board with paste used to catch wild fowl. Fat, enough to grease [a space] the size of a sela70A coin of the Talmudic period with a width of a handbreadth, approximately 8 cm. according to Shiurei Torah. under a cake [in an oven].", + "[A person who transfers] red clay71Our translation is based on the Rambam's Commentary on the Mishnah (Shabbat 8:5), where he emphasizes that the Hebrew אדמה means both \"earth\" and \"red.\" [is liable for transferring an amount] sufficient to make a seal for a letter.72In the Talmudic period, letters were sealed with clay. This refers to a seal like that of a notary placed on a letter to testify to its authenticity.Clay, enough to make the opening of a crucible.73Rav Kapach notes that in this instance the Rambam does not state \"a goldsmith's crucible,\" for crucibles used for smelting other metals need not be as heat-resistant as those used for gold.
Manure or fine sand, enough to fertilize a leek. Coarse sand, enough to mix with a full trowel of lime.74Shabbat 80b relates that plaster is mixed with sand in order to strengthen the structure. Firm clay,75Our translation is based on the Rambam's Commentary on the Mishnah (Shabbat 8:4). Rashi (Shabbat 78b) interprets חרסית as \"crushed brick.\" enough to make the opening of a goldsmith's crucible. Hair, enough to mix with clay to make the opening of a goldsmith's crucible.76Shabbat 80b states that hair was mixed with clay when a crucible was fashioned for smelting gold. Lime, enough to apply to a girl's smallest finger.77Shabbat 80b states that lime would be applied to the bodies of young girls, one limb at a time. Rashi states it would make their skin red. Tosafot maintains that it would whiten their skin. Dust or ash, enough to cover the blood of a small bird.78As Leviticus 17:13 states that after a bird or a wild animal is slaughtered, its blood must be covered with earth or ashes. (See Hilchot Shechitah, Chapter 14.) A pebble, enough for an animal to feel if it was thrown at it79For in this way, the pebble will be beneficial in shooing the animal (Shabbat 81a). - i.e., the weight of ten zuzim. A shard, enough to contain a revi'it.", + "[A person who transfers] rope [is liable for transferring an amount] sufficient to make a handle for a container. Reeds,80In his Commentary on the Mishnah (Shabbat 8:2), the Rambam gives a more specific definition, mentioning an Arabic term that Rav Kapach identifies as cypress. enough to make a hook to hang a sifter or a sieve.81This is a smaller measure than the amount sufficient to make a handle. Nevertheless, rope would not be used for this purpose, because it is coarse and might damage the utensil (Shabbat 78b). Palm leaves, enough to make a handle for an Egyptian basket. Palm bast, enough to use as a stopper for a small pitcher of wine.82To use as a filter (ibid.). Unprocessed wool, enough to make a ball the size of a nut.
Bone, enough to make a spoon. Glass, to sharpen the point of a weaver's needle or to cut two threads at once.83The Mishnah (Shabbat 8:6) mentions sharpening a needle. The Talmud (Shabbat 81a) mentions cutting threads. Apparently, the Rambam considers the two measures to be identical.", + "[A person] is liable for transferring two hairs from the tail of a horse or of a cow.84Rashi, Shabbat 90b, states that these hairs were used by bird hunters. If he transfers one bristle from a pig's [back],85Rashi (ibid.) states these hairs are used in sewing leather. he is liable. Fibers from a date palm, two. The bark of the date branches, one.86From the Rambam's statements, it appears that his interpretation - a nd perhaps even the wording in his text - of Shabbat 90b was different from Rashi's interpretation of our version of that passage. (See the commentaries of the Meiri and Rabbenu Chanan'el on that passage.)
From cotton, from silk, camel's wool, rabbit's wool, wool from an animal of the sea, or any other fibers that can be spun, enough to spin a thread four handbreadths long.87The Rambam's source appears to be the Tosefta, Shabbat 9:3 which states m'lo hasit kaful which, as mentioned in Chapter 9, Halachah 10, is equivalent to four handbreadths.
When a person transfers cloth, sack, or leather, the same minimum measurements that apply with regard to the laws of ritual purity also apply with regard to transferring [on the Sabbath]: [The size of] a cloth for which one is liable for transferring] is three [fingerbreadths] by three [fingerbreadths];88See Hilchot Keilim 22:1.) sackcloth,89Fabric made from camel's hair and other fibers that are rough and are therefore generally not used to make garments for humans. four [handbreadths] by four [handbreadths]; leather, five [handbreadths] by five [handbreadths].90See Hilchot Keilim 23:3.", + "When a person transfers an animal hide that was not processed at all and is thus soft, the measure [for which he is liable] is enough to wrap a small weight the size of a shekel. When [it is in the first stages of being processed - i.e.,] salt has been applied to it, but not flour and gall-nut juice, the measure [for which one is liable] is enough to make an amulet.91In his Commentary on the Mishnah (Shabbat 8:3), the Rambam interprets this as referring to the wrapping in which the amulet was held, and not to the amulet itself. If flour has been applied to it, but not gall-nut juice, the measure is enough to write a bill of divorce upon it. If it has been processed entirely, its measure is five [handbreadths] by five [handbreadths].", + "[A person who transfers] processed parchment92Although at present, the word k'laf is commonly translated as \"parchment,\" the Rambam is referring to a more specific meaning. In Hilchot Tefillin 1:6-8, he differentiates between three types of parchment, stating:
There are three types of parchment: g'vil, k'laf, and duchsustos.
What is implied? The hide of a domesticated or wild animal is taken. F irst, the hair is removed from it. Afterwards, it is salted and then prepared with flour. Then resin and other substances that cause the skin to contract and become harder are applied to it. In this state, it is called g'vil.
After the hair is removed, the hide may be taken and divided in half in the manner known to the parchment processors. Thus, there are two pieces of parchment: a thin one, which is on the side where the hair grew, and a thicker one, on the side of the flesh.
After it has been processed using salt, then flour, and then resin and the like, the portion on the side where the hair grew is called k'laf and the portion on the side of the flesh is called duchsustos.
It is a halachah transmitted to Moses on Mount Sinai that a Torah scroll should be written on g'vil on the side on which the hair had grown. When tefillin are written on k'laf, they should be written on the side of the flesh. When a mezuzah is written on duchsustos, it should be written on the side of the hair.
 [is liable for transferring a piece] sufficient for the passage from Shema to uvish'arecha.93This is the shortest passage of the four passages included in the tefillin. In the head-tefillin, each of these passages is written on a separate piece of parchment. Duchsustos, enough to write a mezuzah on it.
Paper, enough to write on it two letters for a customs officer's receipt. These two letters are larger than the letters we [usually write]. A person who transfers a customs officer's receipt is liable even though he has already shown it to the customs officer and has been exempted because of it,94This appears to be the Rambam's interpretation of the statement of the Mishnah (Shabbat 8:2), \"One who transfers a customs officer's receipt is liable.\" Since the Mishnah already stated that a person who transfers a piece of paper large enough to write such a receipt is liable, it goes without saying that a person who transfers an unused receipt is liable. When explicitly telling us that a person is liable for transferring such a receipt, the Mishnah is obviously referring to a receipt that has already been used. See Shabbat 78b. for it will serve forever as proof [of his having paid].
A person who transfers a promissory note that has been paid95Note Shabbat 78b, 79a which discusses the propriety of maintaining possession of such a promissory note. or a paper that has been erased [is liable for transferring] enough to wrap around a small flask of perfume.96Since the paper has already been erased, it is no longer fit for writing. Therefore, it is considered to be suitable for other purposes and requires a larger measurement. If it has a portion of clean paper large enough to write two letters for a custom officer's receipt, he is liable.", + "A person who transfers an animal, a wild beast, or a fowl is liable even if it is alive. A living person, by contrast, is not considered to be a burden.97Shabbat 94a quotes Rabbi Natan as stating, \"A living creature carries itself.\" Although the Sages differ with him, their objections concern animals only, for the latter resist being carried and struggle to free themselves. In contrast, a human being assists in being carried. This is obvious from the fact that it is far easier to carry a living person than the same amount of \"dead weight.\"
It must be emphasized that although there is no prohibition from the Torah against carrying a living person, our Sages forbade this. (See Mishnah Berurah 308:153,154.) Nevertheless, if he is bound or sick, a person who transfers him is liable.98For in this instance, the person being carried is unable to assist the one carrying him.
A woman may walk her son if he can pick up one foot and place down the other.99I.e., the child must propel himself forward. His mother may not, however, drag him (Shulchan Aruch, Orach Chayim 308:41). Note the Mishnah Berurah 308:154, which states that the principle, \"A living being carries itself,\" does not apply to a child unless he is old enough to take steps by himself.", + "A person who transfers a living child with a purse hanging around his neck is liable, because of the purse, for the purse is not considered to be subsidiary to the child.100As reflected in Halachah 28, when a person transfers two articles, one of primary importance and one of secondary importance, whether or not he is liable depends on the article of primary importance. If he would be liable for transferring this article by itself, he is liable. If not, he is not liable. The article of secondary importance is of no significance whatsoever.
When does this apply? When the article of secondary importance is subsidiary to the article of primary importance. If they are, as in the example cited in this halachah, two unrelated objects, the person is liable for transferring the article of secondary importance. If, however, one transfers an adult who is wearing clothes and rings on his hands, one is not liable, for everything is considered to be subsidiary to him. If, by contrast, his garments were folded [and held] on his shoulder,101They are considered to be separate objects, unrelated to the person who is holding them. a person who carries him is liable.", + "[A person who transfers] a live locust of the smallest size [is liable].102Shabbat 90b states that locusts are often used as playthings for children. Hence, regardless of the locust's size, one is liable.
The Rambam's ruling is quoted from the Mishnah (Shabbat 9:7), which also mentions two opinions: One that maintains that this applies only to a kosher locust, and that of Rabbi Yehudah, which states that it applies to all locusts, whether kosher or nonkosher. In his Commentary on the Mishnah, the Rambam states that the halachah does not follow Rabbi Yehudah's opinion.
From the fact that the Rambam does not mention whether the locust must be kosher or not in this halachah, the Merkevet HaMishneh concludes that he has reversed his opinion and accepts Rav Yehudah's view. Others differ and maintain that this is clarified by the second clause, which mentions \"[an amount] the size of a dried fig\" - i.e., the measure applying to food. Just as the second clause applies only to kosher locusts, so too, does the first clause. If it is dead, [he is liable for transferring an amount] the size of a dried fig.103As mentioned in the previous note, this is the minimum measurement for food. [For transferring] \"a bird of the vineyards,\"104In Hilchot Ma'achalot Assurot 1:21 the Rambam (as does Rabbenu Chanan'el and the Aruch) defines this as a species of kosher locusts. Others define it as a bird. [one is liable for transferring] even the smallest amount, regardless of whether it is alive or dead, since it is preserved for medicinal105Shabbat 10:1 states that one is liable for transferring even the slightest amount of any substance that is retained for its medicinal purposes. purposes.106According to Shabbat 90b, partaking of such a creature enhances one's intellectual capacities. The same applies in all similar cases.
The minimum measure for which one is liable for transferring [flesh from] a human corpse, [flesh from] the carcass of an animal, or [flesh from] a dead crawling animal107Shabbat 93b-94a states that Rabbi Shimon exempts a person from liability in this instance, for in contrast to other situations, the person is not removing the impure object because he desires it itself, but because he desires the place to be free of impurity. Hence, this is a מלאכה שאינה צריכה לגופה, a labor that is not performed for the same purpose for which the labor was performed in the construction of the Sanctuary. In the construction of the Sanctuary, articles were transfered because they were, themselves, desired. In contrast, in this instance, the person's intent is to remove impurity. Nevertheless, as the Rambam rules in Chapter 1, Halachah 7, one is liable for performing a מלאכה שאינה צריכה לגופה. is the same as the minimum amount of these substances capable of imparting ritual impurity: From a human corpse108See Hilchot Tum'at Meit 2:1-2. and from an animal carcass,109See Hilchot Sha'ar Avot HaTum'ah 1:1. the size of an olive. From a crawling animal,110More specifically, this refers to the eight species mentioned in Leviticus 11:29- 30. (See Hilchot Sha'ar Avot HaTum'ah 4:2.) the size of a lentil.", + "If there is exactly an olive-sized portion [of an animal carcass in one place] and a person removes a portion half the size of an olive111In this instance, the phrase \"half the size of an olive\" is not intended to serve as an exact measure. The intent is any measure that will reduce the size of the portion of the animal carcass to less than the size of an olive. The same principles apply to flesh from a human corpse. from it, he is liable. [This decision is rendered,] because his actions are effective in reducing [the amount of impure substance to the extent] that the minimum amount that can convey impurity is no longer present.
If, however, he removes a quantity aproximately half the size of an olive from a quantity that is one and a half times the size of an olive, he is not liable.112For an amount large enough to convey ritual impurity still remains intact. The same principles apply with regard to other sources of impurity.", + "When does [the abovementioned rule,] that a person is liable only when he transfers the minimum of a standard measure of a substance, apply? When the person transfers the substance without any specific intent.113Since even the small amount of the substance the person transfers is valuable to him, he has a reason for transferring it. Accordingly, his act is considered to be \"purposeful.\" See the notes to Halachah 1. If, however, a person transfers a [seed] to sow,114The commentaries note that Halachah 6 mentions taking seeds for sowing and mentions specific measures. Among the possible resolutions is that there is ordinarily a measure for seeds as well. This halachah, however, specifically focuses on the exceptions to the general rule, and there are indeed individuals who will sow a single seed in a flower pot (Rav Kapach, Kinat Eliyahu). or a substance for medicinal purposes, to show as an example, or the like,115Note the Mishneh LaMelech, who states that with this statement the Rambam does not intend to negate totally the measures he mentioned previously. For example, if a person transfers food, he is not liable unless it is the size of a dried fig. Even if a particular person desires to eat a smaller amount, that intent is not considered significant, since most people would not appreciate such an amount. In this halachah, the Rambam is stating that in certain instances, as in the examples he mentions, there is a particular intent which requires merely a tiny amount of a substance to be accomplished. In such an instance, the person is liable for transferring an object of this small size. he is liable for the slightest amount.", + "Should a person who stores a substance to use as seed, or to use for medicinal purposes, or a substance to be shown as a sample, [afterwards,] forget the reason for which he stored the substance,116Before the commencement of the Sabbath (Rambam's Commentary on the Mishnah, Shabbat 10:1). and remove it117On the Sabbath (ibid.). without any specific intent,118I.e., even if he forgot the intent for which he originally stored away the article. he is liable regardless of its size.119By setting the article aside for a specific purpose, the person shows that it is important to him, regardless of its size. Therefore, if he later transfers the article, he is liable (Shabbat 90b, 91a). Another person, by contrast, is not liable [if he transfers this article] unless it is of the prescribed measure.120I.e., the intent a particular individual has for an article is important regarding the measure for which he is liable for transferring that article. It does not affect the status of that article vis-a-vis others.
If after transferring the article [for the intent he originally had], the person throws it into a storeroom, even if it is [set aside] in a distinct place,121As opposed to being mixed together with the other objects in the storeroom. This might be considered to be a sign that it is being saved for a specific purpose. his original intent is considered to have been nullified. Therefore, if he brings in the article afterwards, he is not liable unless it is of the prescribed measure.", + "When an entity is not usually stored away,122In his Commentary on the Mishnah (Shabbat 7:3), the Rambam interprets this phrase as excluding an article that is commonplace and easily obtainable. Therefore, it is not stored away. [Note Rav Ovadiah of Bertinoro and Rashi (Shabbat 75b), who interpret this as excluding an amount of a substance smaller than the prescribed measure.] nor is it fit to be stored away123In his Commentary on the Mishnah (ibid.), the Rambam explains that this excludes objects that will spoil if stored. - e.g., a woman's menstrual discharge - a person who stores it and then transfers it is liable.124By storing the article in question, the person indicates that he considers it important. Therefore, he is liable for transferring it. Other people, by contrast, are exempt for [transferring] such an article, for [in general] one is not liable unless one transfers an article that is fit to be stored and that people generally store.", + "A person who transfers half125The intent is any amount less than the full measure. of the prescribed measure [of a substance] is not liable.126See the notes on the first halachah of this chapter which discuss whether the prohibition against this activity stems from the Torah itself or is Rabbinic in origin. As mentioned there, according to the principles the Rambam states in Chapter 1, Halachah 3, the use of the word פטור indicates that the prohibition was instituted by our Sages. Similarly, a person who performs half the measure of any of the other [forbidden] labors is not liable.
If a person transfers half of the prescribed measure [of a substance], places it down, and then returns and transfers the second half, he is liable.127For he has transferred a full measure of the article in question. As the Maggid Mishneh mentions, it is clear from the following halachah that this refers to actions performed in a single period of unawareness. If, however, he picks up the first half before he places down the second half, it is as if [the first half] were burned,128Since a full measure of the entity in question was never transferred into the second domain and placed down there at a single time, the person is not liable. and he is not liable.
When a person transfers half of the prescribed measure [of a substance], places it down, and then returns and transfers the second half, passing it over the first [half without placing it on the ground], he is liable [if the second half] is [held] within three handbreadths of the first half.129Based on the principle of l'vud, an article held within three handbreadths of a second article is considered as having been placed down on that article, as implied by Chapter 13, Halachah 6. Therefore, the two half-measures of the substance in question are considered to have been placed down in the same place. Hence, the person who placed them down is liable. See the commentary of Rabbenu Chananel to Shabbat 80a. [The rationale is] that transferring is considered equivalent to placing the object down on a substance.
If, by contrast, he throws the second half,130Even if it passes within three handbreadths of the ground, as long as it does not come to rest even momentarily (see Chapter 13, Halachah 16, and notes). he is not liable unless it comes to rest on a substance [within the domain where the first half was placed].131As mentioned in the notes on the halachah cited above, it would appear that the object would have to come to rest on a substance four handbreadths by four handbreadths, or come to rest within three handbreadths of the ground.", + "[When a person] transfers half the prescribed measure [of a substance], and afterwards transfers another half of the prescribed measure [of that substance] to the same domain in a single period of unawareness, he is liable.132One is liable to bring a sin offering for performing a forbidden labor only if one performed the labor without intent to violate the Torah's commandments. Furthermore, if in the midst of one's performance of a forbidden activity, one becomes conscious of the prohibition involved, even if one loses awareness immediately afterwards and completes the measure of forbidden activity without the desire to violate the law, one is not liable. (See Hilchot Shegagot 6:8.)
[Different rules apply if] he transfers [the two half-measures] to two different domains. If there is a domain into which one would be liable [for transferring an article interposed] between [the two domains], one is not liable [for transferring these two halves].133As long as the two half-measures were taken from the same original domain and placed down together in the same domain, they can be combined. If, however, a totally separate domain interposes between them, the two actions cannot be considered to be complementary. If there is a carmelit between them, they are considered to be a single domain,134For according to the Torah, a carmelit is considered to be a makom patur. (See the notes on Chapter 14, Halachah 1). Hence, it is not considered to be an interruption between the two domains. and [the person who transfers the two half-measures] is liable to bring a sin offering.135The commentaries note the apparent contradiction between the Rambam's ruling here and his ruling in Hilchot Zechiyah UMatanah 1:11. (See the gloss of the Lechem Mishneh on that halachah.)", + "When a person transfers less than the prescribed measure [of a substance], but before he places it down, [the substance] swells in size and reaches the prescribed measure [he is not liable].136As explained in Chapter 13, Halachah 5, the forbidden labor of transferring involves removing an article from one domain and placing it down in another domain. A sin offering is not required unless both activities are performed in a forbidden manner. Similarly, one is not liable if one transfers more than the prescribed measure [of a substance], but before he places it down [the substance] diminishes in size and becomes less than the prescribed measure.", + "[The following rule applies when] a person transfers a portion [of a food] the size of a dried fig with the intent of eating it,137Thus the akirah (removal) of the article is performed when the article is of sufficient size to incur liability (Halachah 1). but before he places it down it diminishes in size: If he [reconsiders and] decides to use it to sow, or for medicinal purposes,138In which case, he is liable, regardless of the size of the article (Halachah 20). he is liable, because of the intent he had at the time he placed it down.139Since at the time of both the removal and the placing down (hanachah) of the substance, its size was sufficient to incur liability according to the intent which the person had in mind, he is liable. The fact that he experienced a change of mind in the interim is not of consequence.
If a person transfers [a quantity of seeds] smaller than the size of a dried fig with the intent of sowing them, but before he places them down, changes his mind and decides to eat them, he is not liable.140For at the time he placed the object down, it was not of sufficient size to incur liability. If [the seeds] swell in size before they are placed down and reach the size of a dried fig before141Based on the following halachah, it is clear that the increase in the seed's size must take place before the person's change of mind. he changes his mind [and decides to] eat them, he is liable.142For at the time the article was removed from its original place and it the time it was placed down, it was of sufficient size to incur liability. Even if he had not change his mind, he would still have been liable because of his original intent.", + "When a person transfers a portion [of a food] the size of a dried fig with the intent of eating it, it diminishes in size, and then it swells [to the size of a dried fig] again before it is placed down, there is a question [whether he is liable or not]: [Does the fact that in the interim, it was not of sufficient size for its transfer to incur liability cause that liability] to be deferred [forever] or not?143The question of the Rambam (based on Shabbat 91b) is whether the fact that the object was too small for its transfer to incur liability in the time between its akirah and its hanachah causes these actions to be considered as unconnected or not.
Note the gloss of the Kessef Mishneh on Hilchot Sh'ar Avot HaTum'ah 4:13, which quotes the distinction made by Rav Yitzchak Korcus between that halachah and the present one.
When a person throws a portion of the food the size of an olive into a house that is impure144Because of the presence of a corpse or the presence of tzara'at. and by doing so, complements the quantity of food145The Maggid Mishneh questions why the Rambam changes the wording used in the source for this teaching (Shabbat, loc. cit.), which mentions food that is terumah and applies this concept to all foods. The Mishneh LaMelech, however, resolves this difficulty, explaining that according to the Rambam's conception of the laws of ritual impurity (see Hilchot Tum'at Ochalin 4:1), there is no difference between terumah and other foods. that was already in the house, causing there to be an amount [of food] the size of an egg [in the impure house], there is a question [whether he is liable or not]: Is he liable for transferring [the portion of] food that is equivalent to the size of an olive, because he completed the measure of food that is significant with regard to the laws of ritual impurity, or is he not liable?146The commentaries cite this passage as a source, teaching that a dried fig is larger than an olive. Ordinarily, a person who transfers an amount of food the size of an olive is not liable. Nevertheless, this instance is different, because of the laws of ritual impurity.
Food cannot impart ritual impurity to other substances unless a portion equivalent to the size of an egg is present. Thus, before the person threw the food into the house, there was not sufficient food there to impart impurity, and the food he threw in completed that measure. Hence, the Rambam (based on Shabbat, loc. cit.) asks whether the fact that the transfer of the food is significant with regard to the laws of ritual impurity is of consequence with regard to the Sabbath laws.", + "A person who transfers less than the standard measure [of a substance] is not liable even though he transfers it in a container. [The rationale is that] the container is subsidiary [to its contents]; [when the person transfers it,] he is concerned not with the container, but with its contents.147Since the container is desired only because of its function as an accessory for its contents, it is not considered to be an entity in its own right. Unless the person has a desire for it itself, he is not liable for transferring it, regardless of its size. (See Shabbat 93b.)
Likkutei Sichot (Vol. XVII, p. 48, Vol. XIX, p. 193) focuses on the homiletic dimensions of this halachah, interpreting it as an indication of how an object's spiritual qualities are of such primacy that they eclipse totally its material dimensions.
Accordingly, if a person transfers a man who is alive and who is not bound on a bed, he is not liable,148This ruling depends on the principle stated in Halachah 16: \"A living creature carries itself.\" As mentioned in that halachah, this principle does not apply if the person is bound. Since the person would not be liable for carrying the man, he is also not liable for carrying the bed on which he is lying. for the bed is considered to be subsidiary to the man. These principles apply in all similar situations.
A person who transfers a perfumer's box is liable for only a single [sin offering], although it contains many different types [of scents].149Although the box contains several distinct entities, the person is considered to have performed a single forbidden activity. Therefore, he is not liable for a separate sin offering for every article he transfers. [Similarly,] even if he transfers [several items] in his hand,150With this clause, the Rambam indicates that this ruling is not dependent on the principle (see Chapter 12, Halachah 11) that the contents of a box are considered to be a single entity, but on a different rationale. he is liable for only a single sin offering, for [he has performed] a single act of transfer." + ], + [ + "We may not go out [wearing] any weaponry on the Sabbath.1I.e., this prohibition applies to all weaponry. As the Rambam continues, there are instances where carrying such weaponry violates a Torah prohibition, and other instances where the prohibition is Rabbinic in origin.
This chapter represents a turning point in the structure of this text. From the middle of Chapter 12 onward, the Rambam has delineated the various factors involved in the forbidden labor of transferring articles from one domain to another. In this halachah, he begins speaking of the Rabbinic safeguards associated with this forbidden labor. [The following rules apply should one] go out [wearing weaponry]: If they are objects that are worn as garments - e.g., a coat of mail, a helmet, or iron boots2Our translation is based on the Rambam's Commentary on the Mishnah (Shabbat 6:2). - one is not liable. If, however, one goes out [carrying]3Even when hanging from one's garments - e.g., a sword in a scabbard attached to one's belt. articles that are not worn as garments - e.g., a spear, a sword, a bow, a round shield4Our translation is based on the Rambam's Commentary on the Mishnah (Shabbat 6:4). Rashi (Shabbat 63a) renders this term as \"a mace.\" or a triangular shield - he is liable.5The Rambam's ruling is based on Shabbat 63a, which mentions a difference of opinion between the Sages and Rabbi Eliezer. Our Sages rule that one is liable, while Rabbi Eliezer differs and states that one is not liable for carrying weapons, for they are ornaments, like jewelry.
Our Sages support their position by quoting Isaiah's (2:4) prophecy of the Era of the Redemption, \"And they shall beat their swords into plowshares.... Nation shall not lift up sword against nation....\" Since weaponry will be nullified in that era of ultimate fulfillment, it is a sign that it is not a true and genuine ornament.
The Lechem Mishneh (in his gloss on Hilchot Teshuvah 8:7) notes that there is a slight difficulty with the Rambam's ruling. The Talmud associates the opinion of the Sages (which the Rambam accepts) with the conception that Mashiach's coming will initiate a miraculous world order, and Rabbi Eliezer's ruling with the opinion of Shemuel that \"there is no difference between the present era and the Messianic era except [for the emancipation from] the dominion of [gentile] powers.\" In Hilchot Teshuvah 9:2, and more explicitly in Hilchot Melachim 12:1-2, the Rambam explains Shmuel's position, stating:
One should not entertain the thought that in the Messianic era any element of the natural order will be nullified, or that there will be an innovation in the order of creation. On the contrary, the world will continue according to its pattern.
Nevertheless, this approach does not necessarily contradict the Rambam's rulings here. The Rambam also maintains that war will be nullified in the Messianic era, as he writes (loc. cit. 12:5): \"In that era, there will be neither famine nor war, neither envy nor competition.\" Nevertheless, its nullification will not come because of miracles that defy the natural order, but because of the reasons he continues to mention in that halachah - that \"good will flow in abundance\" and \"'the world will be filled with the knowledge of God' (Isaiah 11:9 .\"", + "We may not go out wearing a sandal studded with nails to fasten it.6The Ritba (in his gloss on Shabbat 60a) states that these nails were used to fasten the soles of the sandals to the upper portion.
In his Commentary on the Mishnah [Shabbat 6:2 (based on Shabbat, loc. cit., and Beitzah 14b)], the Rambam explains that in an era of religious oppression, many Jews gathered together for prayer and study in a hidden place. When they heard a noise outside, they suspected that they had been discovered by their enemies and panicked. In the confusion, hundreds were crushed by these nailed sandals. Even on festivals, the Sages decreed that we should not go out wearing [such sandals].7Since these are days of public assembly, our Sages felt that wearing these sandals would arouse disturbing memories of the abovementioned incident.
There is a question whether the prohibitions against wearing such sandals apply at present despite the fact that our nailed sandals are made differently from those of Talmudic times. Rabbenu Yitzchak Alfasi quotes this prohibition in his Halachot. Since he mentions only those laws that are relevant in the post-Talmudic era, this inclusion would seem to imply that the prohibition should be followed now as well. Rabbenu Asher differs. Significantly, Rav Yosef Karo does not mention this prohibition in his Shulchan Aruch, nor does the Ramah refer to it in his gloss on that text.
It is permitted to go out wearing a belt with pieces of gold and silver imbedded into it as kings wear, for this is a piece of jewelry, and it is permitted [to wear] all jewelry. [This license is granted] provided [the belt] does not hang loosely, lest it fall in the public domain and one go and bring it.8This reason, that perhaps an article will fall and be carried in the public domain, is mentioned several times throughout this chapter and is relevant to both men and women.", + "A ring that has a seal9As reflected by Esther 3:10 and other sources, in Biblical and Talmudic times men wore signet rings, using the seal to authorize their approval of documents. is considered to be a piece of jewelry for a man, but not for a woman. A ring without a seal, by contrast, is considered to be a piece of jewelry for a woman,10The commentaries draw attention to a problematic statement in the Rambam's Commentary on the Mishnah (Shabbat 6:1), where he states that a ring without a seal is somewhat like, but not exactly, a piece of jewelry for women. but not for a man. Accordingly, a woman who goes out wearing a ring that has a seal and a man who goes out wearing a ring without a seal are liable.11Since these rings are not considered to be jewelry for these individuals, they are considered to be carrying them in the public domain.
Why are they liable? They did not transfer them in an ordinary manner12As mentioned in Chapter 12, Halachot 12-14, a person is liable for transferring an article only when he does so in an ordinary fashion. - i.e., it is not an ordinary practice for a man to wear a ring on his finger that is not appropriate for him, nor for a woman to wear a ring on her finger that is not appropriate for her. [Nevertheless,] there are times when a man gives his ring to his wife to hide at home and she places it on her finger while she is walking. Similarly, there are times when a woman gives her ring to her husband to take to a jeweler to fix, and he places it on his finger while he is walking to the jeweler's store. Therefore, [although the rings are not appropriate for the individuals mentioned above, because they do occasionally wear such rings,] they are considered to have transferred them in an ordinary manner. Accordingly, they are liable.", + "Although a ring that does not have a seal is considered to be a piece of jewelry for a woman, a woman should not go out wearing such a ring, lest she take it off in the public domain and show it to her friends, as women often do.13This point is mentioned several times in this chapter as a rationale for restrictions governing women's wearing jewelry in the public domain. If, however, she went out wearing such a ring, she is not liable.14Although all Talmudic authorities prohibit women from wearing jewelry in public on the Sabbath, from the era of the Geonim onward, and particularly in the Ashkenazic community, it has become customary for women to do so. Among the rationales offered by the Rabbis (Tosafot, Shabbat 64b; Shulchan Aruch, Orach Chayim 303:18) for this leniency are:
a) Today, there is no concept of a true public domain, for there are no places through which 600,000 people pass at one time. Since the restrictions against carrying in a carmelit are only safeguards against carrying in a public domain, it would be improper to impose a safeguard against carrying in a carmelit, for a safeguard is not instituted to protect a safeguard.
[There are several difficulties with this rationale: Firstly, many Rishonim (including the Rambam) do not accept this principle. Furthermore, today many large metropolises are a public domain according to all views.]
b) The socio-economic climate of the age has changed. In the Talmudic period, most women did not have jewelry, nor did they see their friends that often, nor did they have private places in which to socialize. Therefore, there was reason for the concern that jewelry would be taken off and displayed in the public domain. When the above mentioned conditions changed, this suspicion no longer applied, and there was no reason for this stringency.
A man, by contrast, may go out wearing a ring that has a seal, for it is considered to be a piece of jewelry for him and it is not usual practice for a man to show off [his jewelry to others].15Indeed, our Sages never imposed any restrictions on men's carrying in the public domain for this reason. It has, [nevertheless,] become accepted practice for people to go out without wearing any rings at all.", + "A woman who goes out [wearing] a pin with an eye is liable,16Since it has an eye, it is used as a needle for sewing, and therefore is not considered an ornament. Women are liable for transferring them on the Sabbath, because they frequently sew, and often carry needles by sticking them in their clothes. Hence, they are considered to have carried the needle in an ordinary manner. while a man is not liable.17With the exception of a tailor, a man is not liable for carrying a needle stuck in his clothes on the Sabbath, since this is not the ordinary way in which these items are carried.
Our explanation in this and the previous note follows the interpretation of Rabbenu Avraham, the Rambam's son (Birkat Avraham 16). It must be emphasized that the Rambam's rulings in Halachah 21 present a difficulty to this explanation. Rav Kapach offers a resolution to this difficulty by explaining that Halachah 20 refers to a needle which is a symbol of the tailor's trade. Wearing it is not considered to be transferring an article in the ordinary manner. In contrast, the present halachah refers to a functional needle that is carried in a craftsman's garment from time to time.
Significantly, Rashi and other Rishonim interpret Shabbat 62a, the source for this halachah, differently. Their views are given greater emphasis by the Shulchan Aruch (Orach Chayim 301:8). A man who goes out [wearing] a pin without an eye is liable,18Since it is not a piece of jewelry for him. while a woman is not liable, for this is considered to be a piece of jewelry for her.19Shabbat 60a relates that ordinarily these pins would have a gold plate attached to them. The pointed end of the pin would be stuck into her head-covering, and the plate would hang down over her forehead. She is prohibited against wearing it only because of a decree lest she [take it off and] show it to her friends.
The [following] general principles apply: Whenever a person goes out wearing an item that is not considered to be jewelry for him, and it is not [worn as] a garment, he is liable if he transfers it in an ordinary manner.
Whenever a man goes out wearing a piece of jewelry that hangs loosely and could easily fall and thus cause him to bring it through the public domain, and similarly, whenever a woman goes out wearing a piece of jewelry that she is likely to take off and show [to her friends], they are not liable.
Whenever an adornment that is not likely to fall, nor is it likely to be shown to others, [a woman] is permitted to go out [wearing] it. Therefore, she may go out [wearing] a bracelet that is placed on the forearm or [a garter that is placed on] the thigh if it clings tightly to the flesh and will not slip off.20Our translation is based on the Rambam's Commentary on the Mishnah (Shabbat 6:4). As mentioned in the Shulchan Aruch (Orach Chayim 303:15), there are authorities who forbid the wearing of forearm bracelets. These rules apply in other similar situations.", + "A woman should not go out with woolen strands, linen strands, or straps attached to her head lest she remove them when she immerses herself21These threads are tied to the woman's hair. Accordingly, they would be considered to be a חציצה, \"intervening substance,\" and would have to be removed before immersion (see Hilchot Mikvaot 1:12, 2:5). The suspicion is that afterwards, they would be carried in the public domain. and carry them in the public domain.
She should not go out [wearing] a frontlet on her forehead,22In his Commentary on the Mishnah [Shabbat 6:1 (based on Shabbat 57b), the Rambam describes this as a gold plate extending on the forehead from ear to ear. nor with bangles of gold that hang from the frontlet on her cheeks if they are not sewn together.23In his Commentary on the Mishnah [loc. cit. (according to Rav Kapach's translation), which is based on Shabbat 57b], the Rambam adds \"and are sewn into her head-covering.\" Since a woman is not likely to remove her head-covering entirely when her jewelry is sewn into it, we do not suspect that she will take it off and show it to her friends in the public domain. (See Halachah 10.)
This interpretation (which resolves the question the Ra'avad raises in his gloss on this halachah and which reflects the interpretation of our Sages, Shabbat 57b) presents difficulties, because of the Rambam's final clause, \"It is forbidden to go out [wearing] any of these articles, lest they fall and one carry them by hand.\" Note the commentaries of the Merkevet HaMishneh and the Seder HaMishneh, who address themselves to this difficulty. Nor may [she go out wearing] a crown of gold on her head,24A golden crown engraved with an impression of the city of Jerusalem. nor with the ankle chains worn by maidens so that they will not take long strides and thus destroy [the signs of] their virginity.
It is forbidden to go out [wearing] any of these articles lest they fall and one carry them by hand.", + "A woman should not go out [wearing] a necklace,25In his Commentary on the Mishnah (Shabbat 6:1), the Rambam interprets this as a necklace with golden beads. Rashi (Shabbat 57b, 59b) interprets this as referring to a golden choker necklace. (See the notes on Halachah 4 regarding the Rabbinic opinions regarding wearing jewelry at present.) a nose ring,26Significantly, even in Talmudic times earrings were permitted. Rashi explains that this leniency was granted because earrings are difficult to remove. The Ramah (Orach Chayim 303:8) offers a different rationale: that a woman's head covering would cover her ears as well. Hence, there is no need to worry about her showing the earrings to her friends. a flask of perfume27In his Commentary on the Mishnah (Shabbat 6:3), the Rambam mentions that musk would usually be carried. attached to her forearm, a small round pouch28In his Commentary on the Mishnah (Shabbat, loc. cit.), the Rambam mentions that this pouch was also attractive, being made of gold or silver. in which balsam oil29Balsam oil is renowned for its pleasant fragrance. is placed, referred to as a cochellet.30Significantly, our text of the Mishnah states kovellet, replacing the כ with a ב. The meaning of the term, however, does not change.
Nor should she wear a wig that will give the appearance that she has a full head of hair,31This refers to attractive hair glued to a thin surface and placed on a woman's head (Rambam's Commentary on the Mishnah, Shabbat 6:5).
Needless to say, in addition to the more inclusive leniencies involving jewelry in general, the nature of wigs and false teeth are different today. Therefore, there is no difficulty in wearing these items in the public domain. nor a woolen pad that goes around her face,32This pad was placed on a woman's forehead beneath the frontlet of gold (Shabbat 57b) in a manner similar to the woolen pad that the High Priest would wear under his forehead plate (Chulin 138a). Apparently this pad was also attractive and could serve as an ornament in its own right. nor a false tooth, nor a golden crown that she places over a black tooth or a red blemish that she has on her teeth. She may go out with a silver tooth, because this is not obvious.
All these prohibitions were instituted lest {the article fall and [the woman] carry it in her hand or}33This clause is set off by braces, because based on manuscript copies of the Mishneh Torah and early printings, it appears to be a printer's addition and not part of the Rambam's original text. According to the Rambam, this suspicion is not relevant with regard to these particular articles. lest she remove it and show it to a friend.", + "Whenever the Sages forbade wearing an item in the public domain, it is forbidden to go out [wearing] that item even in a courtyard for which there is no eruv.34Although the prohibition against carrying in such a courtyard is Rabbinic in origin and there is no possibility of transgressing a Torah prohibition, our Sages imposed the restrictions against carrying there as well. The Maggid Mishneh explains that this is not considered as instituting \"a safeguard for a safeguard.\" Were women allowed to wear these adornments in a courtyard, they would most likely inadvertently proceed into the public domain while wearing them.
The Maggid Mishneh also explains that according to the Rambam, there appears to be no prohibition against women wearing such articles at home. We do not suspect that they will inadvertently go outside while wearing them. Other Rishonim (the Ramban and the Rashba) differ and prohibit wearing ornaments even in one's home. As mentioned above, however, at present it is customary to adopt a more lenient approach regarding the entire issue of wearing jewelry. An exception is made with regard to a face pad and a wig; permission is granted to go out [wearing] them to a courtyard where there is no eruv so that [the woman] would not appear unattractive to her husband.
A woman who goes out [carrying] an empty flask with no perfume is liable.", + "A woman may go out [wearing] strands of hair that are attached to her head.35In contrast to the strands of wool or linen mentioned in Halachah 6. As the Rambam continues to explain, the reasons the Sages forbade wearing strands from other fabrics do not apply in this instance. Water passes through them and they are therefore not considered to be an interposing substance were she to immerse herself. [Consequently,] she will not remove them. Hence, there is no necessity to prohibit [wearing them lest she remove them] and carry them into the public domain.
This applies regardless of whether [the strands of hair were taken from] the woman's own tresses, those of another woman, or from an animal.36See Shabbat 64b for an explanation why it is necessary to mention all three instances. An elderly woman should not, however, go out [wearing strands of hair from] a young woman, for they are becoming to her, [and we fear that] she might remove them and show them to a friend. A young woman, by contrast, may go out [wearing] strands of hair from an elderly woman.37Based on an alternate interpretation [or perhaps an alternate version] of Shabbat 64b, Rabbenu Asher and others differ and also forbid a young woman from wearing strands of hair from an elderly woman.
Any woven hair-covering may be worn.", + "A woman may go out [wearing] strands38Even of wool and linen. As the Rambam continues to explain, the reasons why it was forbidden to wear strands of these fabrics tied to one's hair do not apply in this instance. [tied around] her neck, because she does not tie them tightly,39It is, however, forbidden for a woman to wear a choker necklace (Maggid Mishneh). and they are therefore not considered to be an interposing substance [with regard to ritual immersion]. If, however, they are colored, she may not go out wearing them, lest she show them to a friend.
A woman may go out wearing a golden diadem, since these are worn only by dignified woman who are not accustomed to removing [their jewelry] and showing them to their friends.40This ruling serves as the basis for some of the lenient opinions mentioned in the notes on Halachah 4, which allow women to wear jewelry in the public domain at present. All our women are dignified and are not accustomed to removing their jewelry and showing it to their friends. A woman may also go out [wearing] a frontlet on her forehead with bangles of gold [that hang from the frontlet], provided they are sewn into her head-covering so that they do not fall.41See Halachah 6 and notes. The same applies in all similar situations.", + "A woman may go out with wadding in her ear42To absorb the fluids it produces (Rashi, Shabbat 64b). provided it is attached to her ear, with wadding in her sandal43To make walking more comfortable (ibid.). provided it is attached to her sandal, and with wadding for her menstrual discharge44As reflected by the Shulchan Aruch (Orach Chayim 301:13), this applies only when the woman's intent is that the blood from the discharge will not cause her discomfort when it dries. If her intent is to prevent the discharge from soiling her clothes, it is forbidden. See Halachah 22. even though it is not attached. [The latter rule applies] even if it has a handle. Since it is repulsive, even if it falls, she would not carry it.", + "She may go out with pepper, a grain of salt, or any other substance that is placed in the mouth [to prevent] bad breath. She should not, however, place these substances in her mouth on the Sabbath itself.45I.e., if a woman had such a substance in her mouth before the Sabbath, she may continue holding it in her mouth on the Sabbath. She may not, however, place these substances in her mouth on the Sabbath itself, nor may she return such a substance to her mouth if it falls out.
Based on Chapter 21, Halachah 24, it appears that the restrictions on placing a substance in one's mouth on the Sabbath to prevent bad breath apply only when one will continue carrying those substances in one's mouth outside.
Women may go out [wearing] slivers of wood in their ears,46So that the holes in their pierced ears will not close (Rambam's Commentary on the Mishnah, Shabbat 6:6). or with bells47Our translation is based on the Rambam's Commentary on the Mishnah, ibid. Rashi (Shabbat 65a) and others translate רעולות as \"veiled.\" See the notes on Halachah 18, which discuss the laws regarding wearing bells on the Sabbath. on their necks or garments, and with a cloak fastened with a make-shift button.48Jewish women living in Media would wear a coat with a strap in one of its upper corners. They would place a stone, nut, coin, or the like under the cloak to serve as a makeshift button. The strap would be looped around this button to fasten the cloak closed (Rashi, loc. cit.).
Indeed, a woman may fasten her cloak in this manner using a stone or a nut49The Shulchan Aruch (Orach Chayim 303:22) emphasizes that a stone must be set aside for this purpose before the commencement of the Sabbath. Otherwise, it is muktzeh and is forbidden to be moved. on the Sabbath and go out, provided she does not [use this leniency as] a ruse and use a nut for this purpose in order to bring it to her young son. Similarly, she should not fasten her cloak in this manner using a coin,50Even if a coin was set aside for this purpose before the Sabbath, it is still considered to be muktzeh (Shulchan Aruch, loc. cit.). for it is forbidden to carry it. If her cloak was fastened [using a coin],51Before the commencement of the Sabbath (Shulchan Aruch, loc. cit.). she may go out wearing it.", + "A man may go out to the public domain with a sliver of wood in his teeth52A toothpick. or in his sandal. If, however, it falls, he should not put it back. [He may go out with] wadding or a sponge over a wound,53We are permitted to wear any entity that heals the body on the Sabbath. Such articles are not considered to be a burden, but a garment or jewelry. In Chapter 21, Halachot 26-27, the Rambam discusses whether it is permissible to place wadding or bandages on a wound on the Sabbath. provided he does not wind a cord or a string over them. [The latter restriction applies] because he considers the cord or the string as important and they do not assist [the healing of] the wound.54These restrictions do not apply to a rag, because it is inconsequential. Since a cord or a string is considered somewhat important, it is not considered to be subsidiary to the bandage. Hence, the person is considered to be carrying them in the public domain.
[He may go out with] a garlic peel or an onion peel on a wound, and with a bandage on a wound. He may open and close [the bandage] on the Sabbath. [He may go out with] a compress, a plaster, or a dressing on a wound. [Similarly, one may go out with] a sela55A coin from the Talmudic period. on a footsore, a locust's egg,56A cure for weak thighs (Rambam's Commentary on the Mishnah, Shabbat 6:10). a fox's tooth,57A cure for both insomnia and hyperactivity (ibid.). a nail from a gallows,58A cure for continuous high fever (ibid.). and any other entity that is hung on a person's body to [bring] a cure, provided that physicians say that it is effective.59This halachah is very problematic for the Rambam. As explained at length in Hilchot Avodat Kochavim, Chapter 11, the Rambam maintains that all occult arts and superstitious practices are not only prohibited, but are absolute nonsense. It would appear that the latter cures mentioned are surely not practical medical advice, but rather a charm stemming from folklore (and perhaps pagan folklore). Indeed, for the latter reason, Rabbi Meir (according to the Rambam's text of Shabbat 6:10, our version states \"the Sages\") forbids the use of these practices even during the week.
The Radbaz (Vol. V, Responsum 1436) compounds our difficulty in understanding the Rambam's view, citing the Rambam's Commentary on the Mishnah (Yoma 8:4), which states:
We do not transgress a commandment except for the purpose of healing, [using] an entity that both logic and experience say is necessary, but not to heal through charms, for these are weak matters that have no logical support, nor has experience proven them.
The Radbaz, therefore, maintains that the Rambam is describing a situation where these articles are worn as pendants. Hence, they can be considered equivalent to pieces of jewelry. (See the following halachah with regard to an amulet that has not proved its efficacy.) If, however, they are carried by hand, it is forbidden to go out to the public domain with them on the Sabbath. The Shulchan Aruch (Orach Chayim 301:27) does not make such a stipulation and quotes the Rambam's words in this halachah without emendation.", + "[A woman] may go out with a tekumah60A stone worn by a woman to prevent a miscarriage (Rashi, Shabbat 66b). stone or with the weight of a tekumah stone61A weight equivalent to that of the tekumah stone, which is purported to have a similar positive effect (ibid.)., which was weighed [and carried] with the intent that it serve as a remedy. This applies not only to a pregnant woman, but to all women, [as a safeguard] lest they become pregnant and miscarry.
One may go out [wearing] an amulet that has proven its efficacy. What is an amulet that has proven its efficacy? [An amulet] that has cured three individuals62The Maggid Mishneh states that, in contrast to Rashi's view, according to the Rambam, an amulet that healed one person three times is not considered to have proved its efficacy. or that was prepared by an individual who cured three people with other amulets. If a person goes out wearing an amulet that has not proved its efficacy, he is not liable.63At the outset, however, one is forbidden to go out wearing such an amulet. [The rationale:] he carried it out as a garment.64I.e., the amulet is considered to be an ornament, like a piece of jewelry. Similarly, a person who goes out [wearing] tefillin is not liable.65There is no obligation to wear tefillin on the Sabbath, and we are therefore forbidden to wear them in most circumstances. (See Halachah 23 with regard to the exceptions.) Nevertheless, since they are worn as a garment, a person is not liable for wearing them.", + "A person who has a wound on his foot may go out [wearing] one sandal on his healthy foot. If, however, a person does not have a wound on his foot, he may not go out [wearing] a single sandal.66Rashi (Shabbat 60a) gives two rationales for this ruling:
a) The Jerusalem Talmud states that a person who wears only one shoe will be suspected of carrying the other in his cloak.
b) Wearing one shoe may arouse the attention of others and cause them to mock him. We fear that in such a situation the person will remove the sandal that he is wearing and carry it.
It is questionable whether the Rambam accepts the latter rationale. Although Rashi suggests that it applies with regard to several of the items mentioned in the previous halachot, the Rambam does not mention it - neither in this chapter nor in his Commentary on the Mishnah.
A child67This is the simple interpretation of the word קטן. Note, however, the commentary of Rashi on Shabbat 141b, where he interprets the term as referring to a small adult. Since the obligation of a child is Rabbinic in origin, the Sages would not enforce any further safeguards on his conduct. should not go out [wearing] the sandals of an adult.68The rationale is that the sandal may fall off and the child might carry it in the public domain. He may, however, go out [wearing] the cloak of an adult. A woman should not go out [on the Sabbath], [wearing] a loose-fitting sandal,69Rashi interprets the Talmud (loc. cit.) as referring to a torn sandal. nor [wearing] a new sandal that she did not wear for even a short period of time before [the commencement of the Sabbath].70Lest the sandal prove uncomfortable and the woman carry it.
A one-legged man may not go out [wearing] his wooden leg. We may not go out [wearing] wooden shoes,71Our translation is based on the Rambam's Commentary on the Mishnah (Shabbat 6:8). Shabbat 66b offers three different Aramaic interpretations of this term. These interpretations, in turn, are understood differently by the later commentaries.
In the above source, the Rambam states that since it is uncomfortable to walk in wooden shoes, they are not considered to be garments. because it is not the ordinary practice to wear them. If, however, one goes out [wearing] them, he is not liable.72For he did not transfer them in an ordinary manner (Merkevet HaMishneh).", + "[A man] may go out [wearing] tufts of flax or a woolen wig worn by men with sores on their heads.73This reflects a fusion of the interpretation by Rav Hai Gaon (and Tosafot) of Shabbat 50a, which understands these substances to be makeshift wigs to cover baldness, and that of Rashi, who explains that these terms refer to wool that is placed on wounds. When does this apply? When he colored them with oil and wound them,74I.e., he performed a deed that indicates that he desires to use the wool as a wig. or he went out [wearing] them [at least] momentarily75If he wore the wool as a wig once before the Sabbath, this indicates that he is willing to use it for this purpose. Otherwise, since most people would not wear a wig of this nature, it is forbidden to wear it on the Sabbath because it is muktzeh (Shulchan Aruch HaRav 301:62). before the commencement of the Sabbath. If, however, he did not perform a deed [that indicated his desire to use these articles], nor did he go out [wearing] them before the Sabbath, it is forbidden for him to go out [wearing] them.", + "We may go out [wearing] coarse sackcloth, tent-cloth,76The source for this halachah is Nedarim 55b. In his Commentary on the Mishnah (Nedarim 7:3), the Rambam defines this term as \"coarsely woven material that is not sown.\"a thick woolen blanket,77Our translation is taken from Rav Kapach's translation of the Rambam's Commentary on the Mishnah (Oholot 11:3). or a coarse wrap78In his Commentary on the Mishnah (Nedarim 7:3), the Rambam defines this term as \"a wrap made from an extremely coarse and thick fabric... used for protection from rain.\" [as protection] against rain.79Although these are not proper garments, since they resemble clothing and are useful in protecting one against the rain, they may be worn. We may not, however, go out [wearing] a chest, a container, or a mat, [as protection] against the rain.80In this instance, although the person is seeking protection from the rain, since these are not garments, he is considered to be carrying a burden (Rashi Nedarim, loc. cit.).
When a pillow and a blanket are soft and thin as garments are, one may go out [wearing] them as a wrap on one's head on the Sabbath. When they are firm, they are considered to be burdens and it is forbidden.", + "We may go out with bells woven81If, however, the bells are not woven into the garment, there are restrictions against wearing them, lest they become severed and the person carry them in the public domain. (See Shulchan Aruch HaRav 301:21, Mishnah Berurah 301:80.) into our clothes.82Note the Ramah (Orach Chayim 301:23), who states that this leniency applies only to bells whose clappers have been removed. Otherwise, it is forbidden to wear them, for jingling a bell is forbidden on the Sabbath. A servant83This refers to an eved Cana'ani - i.e., a servant who has been circumcised and has been immersed in the mikveh, and who has accepted the observance of the Torah's laws. Such a servant is obligated to fulfill all the mitzvot incumbent on a woman (Chaggigah 4a). (See Hilchot Issurei Bi'ah 12:11, 13:18.) may go out [wearing] a clay seal84A seal of identification, indicating to whom he belongs. The seal is permitted because it resembles a piece of jewelry. In contrast to a metal seal, the servant is allowed to go out wearing a clay seal, since were it to fall, it would break and would be worthless. around his neck,85But not hanging from his clothes (Maggid Mishneh). but not with a metal seal, lest it fall and he carry it.
[The following rules apply when] a person wraps himself in a tallit86The intent here is not necessarily a prayer shawl, but also a garment worn for mundane purposes as well. We have, nevertheless, merely transliterated the Hebrew term rather than translate it as \"garment,\" to indicate the type of clothing that is under discussion. The Shulchan Aruch (Orach Chayim 301:31) specifically states that this restriction does not apply to contemporary garments, because they are of a different type.
Shulchan Aruch HaRav 301:36 and the Mishnah Berurah 301:117 emphasize that even the garments worn at present should not be lifted up extremely high. and folds it, either [holding the folds] in his hand, or [placing them] on his shoulder: If his intent is that [the ends of the garment] should not tear or become soiled, it is forbidden.87The Kessef Mishneh notes that the Rambam does not state that the person is liable, for the prohibition is Rabbinic in origin. If his intent is for the sake of fashion, since this is the style in which people of his locale wear their clothes, it is permitted.", + "A person who goes out [to the public domain] with a garment that is folded and placed on his shoulders is liable. He may, however, go out with a wrap [folded] around his shoulders even though a thread is not tied to his fingers.88Rashi (Shabbat 147a) explains that tying the string around one's finger will prevent the wrap from falling. We do not fear that the wrap will fall and the person will carry it in the public domain.
The commentaries explain that in contrast to the garment mentioned in the first clause, since it is customary to wear a wrap folded, there is no difficulty in wearing it in this manner on the Sabbath. Nevertheless, in light of the final clause, they require that the wrap be large enough to cover one's head and the majority of one's body.
Although there are more stringent opinions, the Shulchan Aruch HaRav 301:37 and the Mishnah Berurah 301:115 permit the wearing of scarfs that are not this large if it is accepted practice in a community to wear such garments.
Whenever a wrap does not cover [a person's] head and the majority of his body,89The Maggid Mishneh and the Kessef Mishneh explain that this clause refers to a passage from Shabbat 147b which describes a wrap worn by women after a bath. he is forbidden to go out [wearing it]. A cloth that is worn as a head covering90Our translation is based on Rashi, Shabbat 147b. Rav Kapach suggests a different version of that text. Since this cloth is not large enough to cover the person's head and the majority of his body, the only way it may be worn is when one ties it as a belt. that is short and not wide should be tied below one's shoulders. Thus, it will serve as a belt and one will be permitted to go out [wearing] it.", + "It is permitted to wrap oneself in a tallit91This does not refer to a tallit used for prayer, but rather to an ordinary shawl that resembles such a garment. that has unwoven strands92See the Rambam's Commentary on the Mishnah (Keilim 29:1). at its edges, even though they are long and do not enhance the appearance of the tallit, because they are considered to be subsidiary to it. The person [wearing the tallit] does not care whether they exist or not.93Since they are of no consequence to the person whatsoever, they have no halachic importance either. It is as if they did not exist at all. If, however, the person was disturbed by their presence, it would be forbidden.
Based on the above, a person who goes out [wearing] a tallit whose tzitzit are not halachically acceptable is liable. For these strands are important to him and he is concerned with completing what they are lacking, so that they can be considered to be tzitzit.94Since the tzitzit are important to the person, they are not considered to be subsidiary to the garment. Hence, wearing a garment to which they are attached is considered to be carrying a burden.
When, however, the tzitzit are halachically acceptable, it is permitted to go out [wearing this garment] during the day and during the night.95The Rambam elaborates slightly in this instance to negate the opinion of Rabbenu Yitzchak Alfasi, who maintains that it is forbidden to wear tzitzit on Friday night. He explains that since one does not fulfill a mitzvah by wearing tzitzit at night, and yet the tzitzit are important, wearing a garment to which they are attached is equivalent to carrying a burden on the Sabbath.
The Rambam does not accept this rationale, explaining that since the tzitzit are halachically acceptable, they are considered to be an adornment of the garment even when a mitzvah is not fulfilled by wearing them. In one of his responsa, the Rambam deals with this issue at length.
In this context, note Shulchan Aruch HaRav 301:45, which states that this applies to a man, but not to a woman. For a woman, tzitzit are always considered a burden on the Sabbath. Note, however, the Mishnah Berurah, which cites differing views. Tzitzit that are halachically acceptable are not considered to be a burden, but rather to be an article that enhances the garment and beautifies it. Were the strands of tzitzit that are halachically acceptable to be considered a burden, one would be liable [for wearing such a garment] even on the Sabbath day, since a positive commandment [whose negation] is not [punishable by] karet does not supersede the Sabbath [prohibitions].96The commentaries note a slight difficulty with the Rambam's statements. Although there are only two positive commandments whose observance supersedes the Sabbath prohibitions - circumcision and the offering of the Paschal sacrifice - it is because of a specific divine decree and not because of the fact that they are punishable by karet that these mitzvot supersede the Sabbath laws.", + "A tailor should not go out on the Sabbath with a needle stuck into his clothes, nor a carpenter with a sliver of wood behind his ear,97Used by a carpenter to see if the different pieces of wood are level (Rashi, Shabbat 11b). This and all the other items mentioned are symbols that the various artisans would wear so that people could identify their professions. nor a weaver with wool in his ear, nor a carder of flax with a string around his neck, nor a money-changer with a dinar in his ear, nor a dyer with a sample in his ear.
If one [of these individuals] goes out [wearing such an article], he is not liable. Although this is the usual practice for artisans of this craft, [he is not liable,] because he is not considered to have transferred the article in an ordinary manner.98I.e., since it is not the ordinary practice for most people to carry an article in this fashion, the fact that certain people do carry in this manner is not significant.
It must be noted that this ruling (which follows the opinion of Rabbi Meir, Shabbat 11b) appears to contradict the explanation given by Rabbenu Avraham, the Rambam's son, to Halachah 5. (See the notes on that halachah.)", + "A zav99A man with a discharge from his sexual organ resembling that resulting from venereal disease. (See Leviticus, chapter 15; Hilchot Mechusarei Kapparah, chapter 2.) who goes out with his receptacle is liable, for this is the only way this receptacle is transferred. [He is liable] although he has no need to take out [the receptacle] itself; [he needs it] only to prevent his clothes from being soiled.100As mentioned in the notes on Halachah 11, it is forbidden to wear an article merely to prevent one's clothes from being soiled. For a person who performs a labor is liable even when he has no need for the actual labor he performed.101See Chapter 1, Halachah 7.", + "What should a man102We have used the word \"man\" in consideration of the ruling of the Magen Avraham 301:53, who states that for a woman, tefillin are always considered to be a burden. (See the Mishnah Berurah 301:158, which cites a differing opinion. do when he finds tefillin in the public domain on the Sabbath?103Halachah 14 states that a person who wears tefillin is not liable - i.e., since tefillin are worn as a garment, he is exempt. Nevertheless, the Rabbis forbade wearing tefillin, because there is no mitzvah to do so on the Sabbath. They did not, however, apply this prohibition in this instance out of reverence for the sacred articles. Were the tefillin to be left there, they might be treated with disrespect.
The Sha'agat Aryeh (Responsum 41) questions the Rambam's ruling, because - as reflected by Hilchot Tefillin 4:11 - the Rambam maintains that there is a prohibition from the Torah against putting on tefillin when there is no obligation to do so. He resolves that difficulty by stating that the prohibition applies only when one puts them on at an improper time, with the intent of fulfilling a mitzvah. If that is not one's intent, there is no prohibition. He should wear them in the ordinary fashion, placing the head tefillin on his head and the arm tefillin on his arm, enter a home and remove them there. Afterwards, he should go out, return, put on a second pair, [return to the home,] remove them, and [continue this pattern] until he brings in all [the tefillin].
If there were many pairs of tefillin and there was not enough time to bring them in during the time by wearing them as garments, he should remain [watching] them until [after] nightfall, and bring them in on Saturday night.104Since he will not have time to bring them in until after nightfall, it is preferable to stay there and protect them all rather than bring them in one pair at a time. When, by contrast, there is a possibility of bringing them in before nightfall, the Sages were willing to allow him to leave the remainder of the tefillin unattended briefly, so that he could complete the task earlier. In a time of oppressive decrees,105Shabbat 130a relates that the Romans made the wearing of tefillin punishable by death. when one might fear to linger and watch them until the evening because of the gentiles, he should cover them where they are located, leave them, and proceed [on his way].", + "Should he be afraid to wait until after nightfall because of thieves, he should take the entire group at once and carry them less than four cubits at a time, or he should give them to a colleague [standing within four cubits], who in turn will give them to another colleague106See Chapter 12, Halachah 17, which explains this leniency applies even with regard to one's personal concerns. Surely, it applies with regard to matters associated with a mitzvah. until they reach the courtyard at the extremity of the city.107There, a person in the courtyard should remove the tefillin from the body of the person who was carrying them while he is still walking outside the courtyard. Thus, one person will have performed the akirah (the removal of the article from its original place) and another the hanachah [the placement of the article (Shulchan Aruch HaRav 301:52)].
When does the above apply? When they are found together with their straps that are tied with the knots with which tefillin are tied, since then they are surely tefillin. If, however, their straps are not tied, one should not pay attention to them.108For the possibility exists that they are merely an amulet (Eruvin 97a).
The Ra'avad objects to the Rambam's conception of that Talmudic passage and maintains that there is no question concerning the identity of the tefillin, for we do not suspect that a person would make an amulet that resembles tefillin. The difficulty is that if the knots of the tefillin are not tied, it is forbidden to tie them on the Sabbath. Thus, it will be impossible to wear the tefillin on the Sabbath.
The difference between these two views is that, according to the Ra'avad, if one finds tefillin without straps, one is obligated to remain watching them until after nightfall. The Rambam, by contrast, would allow a person to leave them.
The Maggid Mishneh cites a responsum purported to be written by the Rambam to the scholars of Lunil concerning tzitzit, which indicates that he accepted the Ra'avad's position. When citing the law regarding tefillin, the Shulchan Aruch (Orach Chayim 301:42) quotes the Rambam's view. The Magen Avraham 301:53 states that even if the Rambam's view would have applied in previous generations, it is not relevant at present, for amulets are not commonly made in the form of tefillin. Therefore, he suggests following the Ra'avad's ruling.", + "A person who finds a Torah scroll should linger and watch it until after nightfall.109Since a Torah scroll is not usually worn as a covering, the person is not allowed to cover himself with it under ordinary circumstances. Rather, he must linger and protect the scroll until after nightfall. In a time of danger, he may leave it110Shulchan Aruch HaRav 301:54 states that one should cover the scroll to protect it. It is questionable why the Rambam makes such a statement with regard to tefillin (Halachah 23), but does not do so in this instance. and go on his way. If rain is descending, one should wrap himself in the parchment,111Although a Torah scroll is not usually worn, and indeed, doing so is not respectful to the scroll, this leniency is granted lest the scroll become ruined.
The Or Sameach questions why the person cannot carry the scroll less than four cubits at a time, as mentioned in the previous halachah. He explains that the problem is transferring the scroll from the public domain to the home. In Chapter 13, Halachah 9, the Rambam states that one should throw an article that one is carrying from the public domain into a courtyard in an abnormal manner. This would be disrespectful to the Torah scroll. Therefore, it is preferable to wear the scroll. With regard to the propriety of wearing parchment as a garment, the Or Sameach cites the use of similar substances, as mentioned in Halachah 17. See also the suggestion of Shulchan Aruch HaRav mentioned in Note 107. cover it [with one's outer garments], and enter [a home] with it.", + "On Friday, shortly before nightfall, a tailor should not go carrying a needle in his hand,112The Maggid Mishneh cites Shabbat 11b, which, as the Rambam states in Halachah 21, rules that a tailor is not liable for carrying his needle stuck into his clothes. Therefore, forbidding a tailor from wearing his needle on Friday afternoon would be a \"safeguard to a safeguard,\" a Rabbinic decree enforced to insure the observance of another Rabbinic decree. Therefore, the prohibition is directed only at carrying a needle in one's hand. nor should a scribe [go out carrying] his pen, lest he forget and transfer it on the Sabbath.
A person is obligated to check his clothes on Friday before nightfall, lest he forget something in them and [inadvertently] transfer it on the Sabbath.
It is permissible to go out wearing tefillin on Friday shortly before sunset. Since a person is obligated to touch his tefillin at all times,113See Hilchot Tefillin 4:14, which states that the holiness of tefillin surpasses that of the tzitz, the frontlet worn by the High Priest. Hence, they are worthy of such constant attention. there is no possibility that he will forget them. If a person forgets and goes out to the public domain [wearing] tefillin,114Compare to Hilchot Tefillin 4:12, which mentions similar concepts. [when] he remembers the tefillin on his head, he should cover his head115The commentaries state that this is necessary lest others receive the impression that it is permissible to wear tefillin on the Sabbath. until he reaches his home or the house of study." + ], + [ + "It is forbidden to transfer a burden on an animal on the Sabbath, as [Exodus 23:12] states, \"[On the seventh day, you shall cease activity,] and thus your ox and your donkey may rest.\"1We have translated the verse as it appears in the Torah. The standard printed texts of the Mishneh Torah include several words that are not included in the original verse. This includes [not only] an ox and a donkey, but all animals, beasts, and fowl.2Bava Kama 54b explains that although the verse mentions only an ox and a donkey, the obligation to rest refers to all animals. \"The Torah referred to common circumstances\" - i.e., since these animals are generally those used for work, they were the ones mentioned specifically.
Although a person is commanded to have [his animals] rest, he is not liable [for causing them to work], for the prohibition is derived from a positive commandment.3I.e., the positive commandment of resting on the Sabbath also implies not having one's beasts perform labor. Therefore, a person who directs his animal [while] it is carrying a burden on the Sabbath is not liable.4See Halachah 6 and notes.", + "Behold, there is [also] an explicit prohibition in the Torah [against working with an animal] as [Exodus 20:10] states: \"Do not do any work on the Sabbath. [This includes] you, your son, your daughter, your servant, your maidservant and your beast.\"5This is the prohibition against working on the Sabbath mentioned in the Ten Commandments.
[This means that one should not perform forbidden labors such as] plowing and the like [together with an animal]. Since this is a prohibition which is punishable by death, [its violation does not incur] lashes.6This principle (which has its source in Makkot 13b and which the Rambam quotes in Hilchot Sanhedrin 18:2) generally means that if a person transgresses a prohibition punishable by death, but for certain reasons that punishment cannot be administered, he should not be lashed instead. The rationale is that the only punishment which the Torah prescribed for this transgression is execution. There is no source in the Torah which prescribes a lesser punishment.
Nevertheless, within the context of this principle is also the concept that if a certain dimension of a prohibition involves capital punishment, the punishment of lashes is not given to a person who violates another act that is included in this prohibition, but is not punishable by death.
To apply these concepts to the case at hand: Working with an animal is the subject of a Torah prohibition. When a person works with an animal, however, he is not punished by lashes as are others who violate Torah prohibitions. Why? Because there are certain instances when working with an animal is punishable by death - i.e., when the activity is performed by a man and the animal together - for example, plowing. Therefore, even when the labor a person has the animal perform does not cause that person to incur the death sentence - for example, leading it while it is carrying a burden - he is not punished by lashes.
This is the interpretation of the Maggid Mishneh. The Ramban (in his gloss on Sefer HaMitzvot, General Principle 14), however, interprets the Rambam's words to mean that the Torah's prohibition against working with an animal applies only to activities like plowing when the activity is performed by the man and the beast together. The only prohibition stemming from the Torah against having an animal carry a burden is the prohibition derived from the positive commandment mentioned in Halachah 1. Both these interpretations and their implications are discussed at length by the later commentaries.", + "It is forbidden for a Jew to lend or hire a large animal to a gentile so that the latter may perform work with it on the Sabbath, since [the Jew] is commanded to have his animal rest.7Although the Jew is not making the animal work himself, he is not fulfilling the Torah's command that his animal rest.
Our Sages forbade selling a large animal to a gentile,8In his Commentary on the Mishnah (Pesachim 4:3), the Rambam emphasizes that there is no difference in this instance whether the gentile is an idolater or not.
Based on the rulings of the Tur, the Shulchan Aruch (Yoreh De'ah 151:4) states that it is customary not to enforce this prohibition in the present age. The Siftei Cohen 151:12 states that the socio-economic conditions under which our people live have changed, and substantial losses would be sustained if the prohibition were observed. Furthermore, the reason for the prohibition is no longer applicable, for it is uncommon for a Jew to lend or hire his animals to a gentile. lest one come to lend or hire [an animal to work on the Sabbath].9The Kessef Mishneh and others note that Avodah Zarah 15a mentions another reason for this prohibition: A Jew who sells an animal to a gentile on Friday afternoon may be required to assist him in training it to follow its new master. This activity may be prolonged past the commencement of the Sabbath. Nevertheless, since this is an infrequent possibility, and the Jew is not performing this task entirely by himself, the Rambam does not mention this matter here. (Significantly, however, he does mention it in his Commentary to the Mishnah, Pesachim, loc. cit.) A person who makes such a sale is penalized and is required to repurchase the animal, even if this requires paying ten times its worth.10Note the parallel in Hilchot Avadim 8:1. Significantly, in that halachah, the Rambam states that if the gentile demands a price greater than this figure, the Jew has no further obligation.
Even an animal that is injured11And is unfit for most labor. Since, however, there are tasks that it can perform, the prohibition is not nullified (Rambam's Commentary on the Mishnah, loc. cit.). should not be sold [to a gentile]. It is, however, permitted to sell [an animal to a gentile] through a broker,12In his Commentary on the Mishnah (loc. cit.), the Rambam emphasizes that the Jewish owner must not be present while the broker is making the sale. since a broker neither lends nor hires [beasts].", + "It is permitted to sell a gentile a horse, since a horse is used only for human transportation13Note the differences between this ruling and the Rambam's statements in his Commentary on the Mishnah (Pesachim 4:3). The Rambam interprets that Mishnah to be referring to a specific type of horse that is used for transporting birds and not humans. Nevertheless, even according to the Commentary on the Mishnah, ordinary horses are primarily used for human transport. and not for transporting burdens.14Note the Beit Yosef (Yoreh De'ah 151), which states that even though it is now customary to perform other tasks with horses, since our Sages did not apply the prohibition to them originally, the scope of their decree need not be extended in the present age. See the notes on the previous halachah. [Hence, there is no forbidden labor involved, because] \"a living entity carries itself.\"15See the explanation of this principle in Chapter 18, Halachah 16.
Just as it is forbidden to sell [such an animal] to a gentile, so too is it forbidden to sell it to a Jew who, we suspect, might sell it to a gentile.16Note the parallel in Hilchot Avodat Kochavim 9:8.
One may, however, sell [a gentile] a cow for the purpose of slaughter, [provided] he slaughters it in the seller's presence. One should not, however, sell [any animal], even an ox fattened for slaughter, without an explicit condition, lest the purchaser delay and work with it [on the Sabbath in the interim].17The Lechem Mishneh and others question if this prohibition applies when one sells an animal to a gentile butcher as well. Even if the butcher does not slaughter the animal in one's presence, it is clear that he did not purchase it for the sake of labor.", + "In a place where the accepted custom is to sell a small animal18E.g., a sheep or a goat. to gentiles, one may make such a sale. In a place where the accepted custom is not to make such sales, one should not.19The Siftei Cohen (based on Rashi, Avodah Zarah 14b) explains that the reason for the prohibition is our suspicion that the gentile may sodomize the animal, and there is no relation to the Sabbath prohibitions at all.
Work is generally not performed with a small animal, nor would it be proper to forbid the sale of a small animal lest one sell a large animal. The sale of a large animal is only a Rabbinic prohibition. Accordingly, instituting another prohibition because of it would be improper, since the Rabbis did not \"institute a safeguard for a safeguard.\"
Note, however, the Sefer HaKovetz, which differs and maintains that the prohibition against selling a small animal is a safeguard for the prohibition against selling a larger one. Were this not so, the Rambam would not have mentioned the prohibition against selling a small animal in these halachot.
In all places, however, a large non-domesticated animal should not be sold [to a gentile], just as a large domesticated animal should not be sold unless one does so via a broker.", + "[The following rules apply when] a person is on a journey and night falls on Friday, [but] he is not accompanied by a gentile to whom he could give his purse:20Although we are forbidden to ask a gentile to perform a forbidden labor on our behalf on the Sabbath, as explained in Chapter 6, leniency is granted in this case. We suspect that if the person was required to abandon his money on the Sabbath, he would disobey the law and carry it himself instead. (See Chapter 6, Halachah 22, and the Rambam's Commentary on the Mishnah, Shabbat 24:1.) If he has an animal with him,21Note Shulchan Aruch HaRav 266:4, which states that this ruling applies only when the animal belongs to him, for the verse mentioned at the beginning of the chapter states \"and thus your ox and your donkey may rest.\" When the animal belongs to another individual, it is preferable to have the animal carry the purse. Although we are forbidden to perform a forbidden labor with an animal (Halachah 2), that prohibition can be avoided by making sure the animal does not perform the akirah or the hanachah. There is also a Rabbinic prohibition against working with an animal that belongs to another person. That prohibition is, however, less severe than the prohibition against asking a gentile to perform labor on one's behalf. he should place his purse on [the animal] while it is walking, and when [the animal] desires to stand, he should remove [the purse] from it, so that it will not stand still while carrying [the purse]. [In this manner,] neither the removal of an article from its place, nor placing it down in a new position will have been performed [by the animal].22The Mishnah Berurah 266:7 explains that the prohibition against working with an animal also mentions the term melachah. Accordingly, it is the same activities that a man is prohibited from performing on the Sabbath that are forbidden to be done with an animal.
As mentioned previously, the forbidden labor of transferring involves akirah, removing the article from its previous position, and hanachah, placing the article down in a new position. When a person - or an animal - who is carrying an article begins walking, he is considered to have performed an akirah, and when he stops he is considered to have performed a hanachah. (See Chapter 13, Halachah 8.)
Accordingly, were a person to place a burden on an animal while it is at rest and remove it from him after the animal has come to rest again, he would be considered as having performed labor with the animal, for the animal will have performed both the akirah and the hanachah.
If, however, one follows the course of action suggested by the Rambam, the animal will have performed neither of these acts. Since the article was placed upon the animal after it began to walk, it is not considered to have performed the akirah. Similarly, if the article was removed from the animal before it halted, it is not considered to have performed the hanachah.
It is forbidden for him to direct the animal, even with his voice alone, as long as the purse is on it, so that he will not be considered to be directing his animal on the Sabbath.23The Rashba and others question the Rambam's ruling in this instance, arguing that since the animal does not perform the akirah and the hanachah (as explained above), what difference does it make whether one leads the animal or not? There is no possibility of the animal's performing a forbidden labor.
The Rambam, however, maintains that leading an animal carrying a burden is also forbidden. Otherwise, the license granted a person would be too extensive (Maggid Mishneh). Our Sages decreed24Shabbat 17b. that one should not place a purse on an animal on the Sabbath unless one is not accompanied by a gentile.25As the Rambam states in Chapter 6, Halachah 16, we are not commanded to see that a gentile rests on the Sabbath, while we do have such an obligation with regard to our animals.
(See also Shulchan Aruch HaRav 266:3 and the Mishnah Berurah 266:6, which state that the above rules also apply when a person is accompanied by a gentile whom he does not trust.)", + "Although the person is also accompanied by a deaf mute, a mentally incompetent individual, and a minor26These three types of individuals are often mentioned together in the Talmudic literature. They are all considered to be lacking the intellectual capacity to control their conduct. Hence, they are not obligated to observe the mitzvot., he should place his purse on the donkey rather than give to one of these individuals, for they are humans and are members of the Jewish people.27Rashi (Shabbat 153a) adds that if one of these individuals were allowed to carry the purse, one might err and think that an ordinary Jew is also allowed to carry.
If he is accompanied by a deaf-mute and a mentally incompetent individual, and does not have an animal with him, he should give it to the mentally incompetent individual.28The deaf-mute has a minimal amount of understanding, and thus, were he to carry an article on the Sabbath, the potential for making an error and thinking that all are allowed to carry is greater (ibid.). If [he is accompanied by] a mentally incompetent individual and a minor, he should give it29The Rashba, the Ramban, Rav Moshe Cohen, and others differ with the Rambam and maintain that one should should give the individual the purse while he is walking, and should remove the purse from him before he stands (as explained in the previous halachah), so that the individual carrying the purse will perform neither the akirah nor the hanachah. They maintain that although a mentally incompetent individual (and similarly, the others mentioned) are not obligated to observe the mitzvot, it is forbidden to \"feed him non-kosher food with one's hands.\" (See Hilchot Ma'achalot Asurot 17:27.) Similarly, in this instance it is forbidden to give these individuals an article and tell them to carry it. See also Chapter 24, Halachah 11, and notes.
This opinion is quoted by the Shulchan Aruch (Orach Chayim 266:6) and accepted by the later authorities. There is a difference of opinion among the Rabbis whether the above law applies if one gives the article to one of these individuals before the commencement of the Sabbath. On the one hand, it is obvious that one's intent is to have the individual carry the article on the Sabbath. Nevertheless, since one gives the article to him before the commencement of the Sabbath, one is not considered to be \"feeding him non-kosher food with one's hands.\" (See the glosses of the Ramah and the Magen Avraham on that law.) to the mentally incompetent individual.30Since the child will ultimately become obligated to perform mitzvot, it is preferable that he not violate them in his childhood. If [he is accompanied by] a deaf-mute and a minor, he may give it to whomever he desires.31Shabbat 153b explains that on the one hand, it is preferable to give it to the child, because when the deaf-mute carries, the impression will be created that an adult may carry on the Sabbath. Conversely, however, there is a disadvantage in giving it to the child, for he will ultimately mature and become obligated to observe the mitzvot.
The Be'ur Halachah 266 emphasizes that when the minor is one's own son, it is definitely preferable to give the purse to the deaf-mute, for a person is obligated to train his children in the observance of the mitzvot.
If he does not have an animal with him, nor is he accompanied by one of these individuals, he should walk [carrying his purse] less than four cubits [at a time].32As mentioned in Chapter 12, Halachot 15 and 19, a person is permitted to carry within a space of four cubits. Thus, each time he stops, the four cubits in which he is allowed to carry become redefined, and in this manner he can carry the article several miles on the Sabbath. (See also Chapter 13, Halachah 10, and Chapter 6, Halachah 22.)
It must be emphasized that transferring the article less than four cubits at a time is permitted only when carrying the article in the public domain, but not with regard to transferring the article into the private domain. This must be accomplished by throwing the article in an irregular manner (Shulchan Aruch HaRav 266:12; Mishnah Berurah 266:17).
Significantly, in contrast to Chapter 13, Halachah 9, the Rambam does not say that the person should run without stopping until he arrives home. It is possible to differentiate between the two instances by explaining that the present halachah refers to an instance when the person had stopped after the commencement of the Sabbath, while the halachah cited refers to an instance when the person had continued walking. Even if he has acquired a lost article,33The leniencies granted to allow a person to maintain possession of his own property do not apply to a lost object that he discovered, since he will not suffer a loss by leaving it. Nevertheless, once a person has already taken possession of the lost object, it is considered to be his own property. he may [move it] by walking less than four cubits [at a time].
[Different rules, however, apply to a lost article that] he has not acquired: If he can linger and wait until nightfall, he should. If not,34I.e., if there is a danger, because of thieves or the like. he may [carry it] by walking less than four cubits [at a time].35According to the Rambam, as stated in Chapter 6, Halachah 22, there is no prohibition against carrying an article less than four cubits at a time. Most authorities, however, differ with him on this issue and maintain that this is a leniency that is permitted only in rare instances. Hence, in the case of a lost article when a person will not suffer a loss, the leniency is not granted. It is the opinion of these authorities that is quoted in the Shulchan Aruch (Orach Chayim 266:7).", + "It is permitted to lead an animal in the public domain with its reins and its bridle,36The bridle and reins are not considered muktzeh, because the person had the intent of using them before the Sabbath. One must, however, be careful not to lean on the animal when putting the bridle and the reins on it, for it is forbidden to make use of a live animal (Shulchan Aruch, Orach Chayim 305:1 and commentaries). provided the bridle and reins are appropriate for it37This halachah revolves around the following principle: A restraint that is necessary to control an animal is not considered to be a burden and may be borne by the animal on the Sabbath. - for example, a horse with a neck-ring, a camel with a rope tied to its mouth, a female camel with an iron bit,38In his Commentary on the Mishnah (Shabbat 5:1), the Rambam writes that female camels are more powerful than males and need stronger restraints. The rope used to tie a male camel is, however, apparently different from that mentioned later in the halachah in regard to a horse. and a dog with a muzzle.
If, however, one took out an animal with a bridle that is insufficient - e.g., one tied a rope in the mouth of a horse - or with a bridle that is excessive, for it would be controlled with a lesser one, - for example one took out a donkey with a horse's neck-ring, or a cat with a muzzle, it is considered to be a burden.39A person who leads an animal into the public domain with such a restraint is thus considered as having violated the prohibition against having an animal work on the Sabbath. For any excessive or insufficient restraint is considered to be a burden.40When quoting this law, the Shulchan Aruch (loc. cit.) mentions \"a very excessive restraint\" - i.e., we are not expected to measure exactly the strength of the animal and the restraint. As long as the restraint is more or less appropriate for the animal, it is not considered to be a burden.", + "A person should not tie camels together and lead them. [Moreover,] even when they were tied together on Friday, he should not lead them on the Sabbath. One may, however, gather the ropes [of many camels] in one's hand,41The Tur (Orach Chayim 305) appears to differ and to allow one to lead merely one camel at a time. provided none of the ropes extends more than a handbreadth outside one's hand42If the rope extends longer, it might appear that one is carrying the rope and not using it as a restraint for the animal (Rambam's Commentary on the Mishnah, Shabbat 5:3). and the rope leading from [each] camel's mouth to one's hand is at least a handbreadth above the earth.43If the rope hangs lower, it does not appear to be a restraint for the animal, but rather an unnecessary burden (Rashi, Shabbat 54b).
Why is one prohibited from leading camels that are tied to each other? Because it appears as if he is leading them to the marketplace where animals are sold or used for sport.44Shabbat 54a states that a person leading a group of camels appears as if he is going to a חנגא. The Rambam, based on the commentary of Rabbenu Chanan'el, interprets that term as having both the meanings mentioned above. It appears to refer to a country-fair that was an occasion for both commerce and celebration for the populace at large. For this reason, a person should not go out [leading] an animal wearing a bell around its neck, even if its clapper is plugged [so that] it does not produce a sound.45A bell will make the animal look more attractive (Rashi, Shabbat 54b). Alternatively, a bell's sound will invite the attention of prospective customers. An onlooker may not realize that the bell has been plugged (Tiferet Yisrael, Shabbat 5:4).", + "An animal should not go out with a bell [attached to] its coverings,46Rashi and Tosafot (Shabbat 58a) states that the reason stated in the previous halachah - that one appears to be taking them to a fair - applies in this instance as well. a seal47Identifying it as belonging to its master. [attached to] its neck, a seal [attached to] its coverings,48This prohibition applies even if the seal is woven into the animal's covering (Shulchan Aruch HaRav 305:15; Mishnah Berurah 305:45).
From the context here, it would appear that the reason for the prohibition is that the seal is considered to be an unnecessary burden. Note, however, Shulchan Aruch HaRav (loc. cit.), which states that the prohibition was instituted lest the seal fall and the owner pick it up and carry it. a strap on its foot,49In his Commentary on the Mishnah (Shabbat 5:4, based on Shabbat 54b), the Rambam interprets this as referring to a leather strap tied around the hoof of an animal that has been wounded. or a ladder on its neck.50This refers to wooden restraint placed on the animal's neck to prevent it from being able to turn its head backwards. Such a restraint would be placed on an animal to deter it from chewing on a wound on its back (ibid.).
A donkey may not go out with a saddle-cloth unless it is tied to it on Friday.51Shabbat 53a states that a donkey is always cold, and hence, a saddle-cloth is necessary, even in the summer, to keep it warm. Accordingly, the saddle-cloth is considered to be a garment and not a burden.
The saddlecloth must be tied to the animal, lest it fall and its owner carry it on the Sabbath. It must be tied before the Sabbath, because there is no way that it can be tied on the Sabbath itself without leaning on the animal, which is a forbidden act. Our Sages prohibited a person who violated their decree and tied the saddle-cloth on the Sabbath from taking out his donkey on that day (Rambam's Commentary on the Mishnah, Shabbat 5:2).
Other commentaries explain that if the saddle-cloth was not tied to the animal on Friday, we can assume that it does not suffer from cold so seriously. Hence, it is forbidden for it to wear the saddle-cloth on the Sabbath. A camel should not go out with a patch attached to its hump or its tail52In his Commentary on the Mishnah (loc. cit.:3), the Rambam states that the patch is used as a sign of identification or for superstitious reasons. Note Rashi (Shabbat 54a), who translates מטוטלת as a \"small cushion\" rather than as a patch. unless it is tied to both its hump and its tail.53Our translation is based on Rav Kapach's commentary.
A camel should not go out with its foreleg tied to its hind leg54Our translation is based on the Rambam's Commentary on the Mishnah (loc. cit.).or its foreleg bound.55I.e., one of its back feet to one of its front legs, so that it can walk on only three legs (ibid.). In both these instances, the animal is able to walk, but cannot walk fast. The same applies to all other animals.", + "Chickens56In his Commentary on the Mishnah (Shabbat 5:4), the Rambam emphasizes that this applies to both male and female chickens. may not go out with cords,57Attached to their feet for the purpose of identification (ibid., based on Shabbat 54b). nor with straps on their feet.58The Rambam (loc. cit.) interprets this as referring to straps that hang loosely from a chicken's feet. He does not explain their purpose. Others (based on Shabbat 54b) explain that these straps served as a restraint. Rams may not go out with a small wagon under their fat tail.59The Rambam (loc. cit.) explains that this refers to a unique species of rams. When they are fattened, all the fat collects in the fat tail, which swells in size. Because of its size, the ram is unable to lift it easily. Therefore, a small wagon is constructed and attached to them to support their tails and prevent them from dragging on the ground and becoming bruised and cut. The Rambam states that he was familiar with such a species of rams. Ewes may not go out with [chips of] wood that are placed in their nostrils so that they sneeze and dislodge the worms in their brains.60The Rambam (ibid.) states that this refers to chips from the yachnun tree. Based on Shabbat 54b, he explains that these chips were not necessary for rams. Since they butt each other frequently, this would dislodge the worms from their heads.
A calf may not go out with a small yoke [that is placed] on its neck to break [its nature] and accustom it [to bearing a yoke so that later it will wear a larger yoke for] plowing. An animal may not go out with a muzzle placed in its mouth so that it will neither bite nor eat. A cow may not go out with a hedgehog skin on its teats so that crawling animals61Significantly, Shabbat 54b singles out the species yalei, which Tosafot (based on Bava Batra 4a) identifies as the hedgehog itself. The Biblical name for this species anaka (Leviticus 11:30 resembles the word yenikah, \"sucking,\" and refers to this species' tendency to suck milk. will not suck from it when it sleeps,62The sharp prickles of the hedgehog skin will annoy the crawling animals and prevent them from sucking the cow's milk (Rambam's Commentary on the Mishnah, loc. cit., based on Shabbat 54b). nor may it go out with a strap between its horns, regardless of whether it is placed there as an ornament or as a restraint.63In his Commentary on the Mishnah [loc. cit. (based on Shabbat, loc. cit.), the Rambam relates that Rabbi Elazar ben Azaryah had a neighbor who let his cow go out with a strap between its horns. Rabbi Elazar did not rebuke him for this act, and hence the responsibility for this transgression was considered his. The Jerusalem Talmud (Shabbat 5:4) relates that as penance, Rabbi Elazar fasted until his teeth became black.
When a goat's horns are pierced, it may go out with a rope tied to its horns on the Sabbath. If the rope is tied to [the goat's] beard, it is forbidden, lest it tear off and the person carry it in his hands in the public domain. The same applies in all similar situations.", + "Rams may go out with a wide strap tied against their genitals so that they will not copulate with females, with a hard piece of leather strapped over their hearts so that they will not be attacked by wolves,64Shabbat 53b offers both these interpretations for the word לבובין in the Mishnah, Shabbat 5:2. The Rambam interprets them as not being mutually exclusive and hence cites both of them as halachah. See also the following note. and with an embroidered cloth that is placed on them to make them more attractive.65Shabbat (loc. cit.) also offers this as an interpretation of the term לבובין. The Ra'avad, however, objects to this particular interpretation, explaining that, as obvious from the ruling in the previous halachah regarding a strap tied between a cow's horns, any article placed on an animal for the purpose of ornamentation is considered to be a burden and forbidden.
The Maggid Mishneh (in his notes on the following halachah) offers an explanation that can resolve this difficulty. An ornament that an animal wears during the week is also permitted on the Sabbath. The ornaments that are forbidden are those that are placed on the animal for the Sabbath day alone.
Note also an original interpretation offered by the Or Sameach, which explains that ornamentation that makes an animal attractive in the eyes of humans is forbidden. The cloth mentioned in this halachah is, by contrast, intended to make the animal attractive in the eyes of the other animals. Some support for this thesis can be derived from comparison to the other articles mentioned in this halachah.
Ewes may go out with their fat tail tied to their backs, [exposing them] so that rams will copulate with them, or tied downward so that rams will not copulate with them. They may go out covered with a cloth so that their wool will remain clean.66In his Commentary on the Mishnah (Shabbat 5:2), the Rambam states that these coverings are placed over ewes and not over rams, because ewes' wool is softer than that of rams.
Goats may go out with their teats tied so that their milk will dry up.67This may be done to change the goats' hormonal balance so that they will conceive faster. They should not go out, however, [with their teats tied] so that no milk will flow out until they are milked in the evening.68Rabbenu Yonah explains that the goats' teats were tied for this purpose on the Sabbath and not during the week. During the week, they would be milked in the morning and in the evening, and there was little chance of sufficient pressure building up to cause the milk to ooze out. On the Sabbath, by contrast, they could not be milked from sunset until after nightfall on the next day, and the possibility existed that extra milk would ooze out.
The Shulchan Aruch (Orach Chayim 305:6) follows the interpretation of Rashi, who explains that these ties are not bound tightly and the possibility exists that they will fall and that the owner will carry them in the public domain.", + "A donkey should not go out [wearing] a saddle even when it is tied upon it on Friday.69Although a donkey may go out wearing a saddlecloth, as stated in Halachah 10, a saddle itself is considered a burden. A horse may not go out wearing a fox's tail70Rashi (Shabbat 53a) explains that this was used as a talisman to ward off the evil eye. or with a scarlet thread between its eyes.71Because it is an unnecessary ornament and therefore considered a burden. See the notes on the previous halachah.
An animal should not go out with a feeding bag [attached] to its mouth, nor with metal shoes,72Note the Mishnah Berurah 305:41, which states that this restriction does not apply to iron horseshoes that are permanently affixed to the animal's feet. nor with an amulet that has not proven its efficacy for an animal.73Even if an amulet has proven its efficacy for a human, as long as it has not proven its efficacy for an animal, we are in doubt of its usefulness. Shulchan Aruch HaRav 305:21 states that a human being has angels and spiritual forces that will assist his recovery, and an animal lacks these. Therefore, the amulet used by a human need not be as powerful. An animal may, however, go out with a bandage placed on a wound,74Chapter 19, Halachah 13 grants a person license to go out with a bandage on a wound. The same concept applies regarding an animal. with plates placed on a broken bone,75So that it will set in place and heal (Maggid Mishneh). or with a placenta that is hanging from it.
We may plug up a bell hanging around its neck76The bell must be plugged, since it is forbidden to ring bells on the Sabbath as stated in Chapter 23, Halachah 4. and allow [an animal] to stroll with it in a courtyard.77In this and the following instance, the leniency is granted in a courtyard, but not in the public domain. Similarly, one may place78The saddle cloth may not be tied, since by doing so one would be making use of an animal. (See the Shulchan Aruch, Orach Chayim 305:8 and the notes on Halachah 10.) a saddlecloth on a donkey79This leniency applies only to a donkey that chronically suffers from cold, as explained in the notes on Halachah 10, and not to a horse or other similar species (Shulchan Aruch, loc. cit.). and allow it to stroll in a courtyard. One may not, however, attach a feeding bag to [an animal] on the Sabbath [even when it will not go beyond a courtyard].80The Shulchan Aruch (loc. cit.:10) mentions that, in a courtyard, a feeding bag may be attached to calves and ponies which do not have long necks and find it uncomfortable to eat by themselves.", + "Just as a person is commanded that his animals rest on the Sabbath, so too, he is commanded that his servants and maidservants rest. Although they have the power of thought, and act according to their own volition, [their master] is obligated to watch over them and prevent them from performing [forbidden] labor on the Sabbath, as [Exodus 23:12] states: \"Thus your ox and your donkey may rest, and the son of your maidservant and the foreigner may find repose.\"81The Ra'avad objects to the Rambam's decision, explaining that since the servants are themselves obligated to observe the prohibition against working on the Sabbath, of what purpose is the prohibition imposed on their master? The Maggid Mishneh and Radbaz (Vol. V, Responsum 1525) explain that the servants may be lax in their observance. Therefore, an additional command is given to their master.
The servants and maidservants whom we are commanded to have rest [on the Sabbath] are servants that have been circumcised and have immersed themselves [in the mikveh], so that they be granted the status of servants who have accepted the mitzvot that servants are obligated to observe.82In Hilchot Issurei Bi'ah 14;9, the Rambam explains that a Cana'anite servant goes through a process similar to that of conversion when purchased by a Jewish master. This process includes circumcision, immersion in the mikveh, and the acceptance of mitzvot. Once this process is completed, the servant is bound to observe all the mitzvot that are incumbent upon Jewish women. By contrast, servants who have not been circumcised and have not immersed themselves, but have merely accepted [the observance of] the seven [universal] laws commanded to the descendants of Noach,83These seven universal laws include the prohibitions against the worship of false gods, cursing God, killing, stealing, incest and adultery, eating a limb torn from a living animal and the obligation to set up courts of law to judge civil matters. The Rambam explains these laws in Hilchot Melachim, Chapter 9 and 10.
A servant may temporarily refuse to accept the mitzvot incumbent upon Jewish servants. In this instance, he does not undergo the process of circumcision and immersion and is given twelve months to decide whether to accept Jewish observance or not. If he refuses, he must be sold (Hilchot Avadim 8:12).
In the interim, this servant must accept the observance of these seven universal laws. If not, he should be killed immediately (see Hilchot Avadim 1:6 and commentaries). are considered equivalent to \"resident aliens\" and are permitted to perform [forbidden] labors for their own sake84But not for the sake of a Jew. In Chapter 6, it was explained that there is a Rabbinic prohibition preventing a Jew from instructing a gentile to perform a forbidden labor on his behalf. This halachah emphasizes that when a gentile is the Jew's servant, the Jew is violating a positive commandment of the Torah itself by having the gentile work for him on the Sabbath. See notes 87 and 88 below. in public as the Jews may during the week. [The status of] a resident alien is granted only in the era when the Jubilee year is observed.85As explained in Hilchot Shemitah V'Yovel 10:9, there are many mitzvot whose observance is dependent on the observance of the yovel, the Jubilee year. The observance of the Jubilee year itself is dependent on the proportion of the Jewish people living in Eretz Yisrael. Only when the majority of our people live in the holy land is this mitzvah observed.
[One might ask:] Since a resident alien may perform [forbidden] labors on his own behalf on the Sabbath, and a convert is considered equivalent to a native-born Jew in all matters, who is referred to with [the term הגר] in the phrase, \"and the son of your maidservant and the foreigner [הגר] may find repose\"?86The intent of this question is not directly obvious in a translated text. The Hebrew word גר has two meanings in Halachic terminology: a convert - גר צדק - and a resident alien - גר תושב. Since, as the Rambam indicates, the verse does not appear to refer to either of these individuals, what is the intent of the word גר in that verse?
This refers to a resident alien who is an employee of a Jew, like \"the son of [his] maidservant.\" Such a resident alien may not perform [forbidden] labors on behalf of his Jewish master on the Sabbath.87The Maggid Mishneh states that this positive mitzvah prohibits not only one's servant or one's hired hand, but any gentile who has accepted the observance of these seven universal laws, from working on one's behalf on the Sabbath. For as soon as the gentile agrees to perform the forbidden labor on behalf of a Jew, he is considered as the Jew's hired hand.
The question may arise: Concerning whom is the Rambam speaking in Chapter 6 when he states that asking a gentile to work on our behalf is prohibited merely by virtue of Rabbinic decree? A gentile who has not accepted the observance of any mitzvot at all.He may, however, perform [such labors] on his own behalf. Moreover, even if this foreigner is a servant [belonging to a Jewish master], [this foreigner] may perform [labors] for his own sake [on the Sabbath].88Thus, according to the Rambam, the verse quoted above contains two prohibitions: one requiring one to watch that any servants who have accepted the mitzvot observe the Sabbath laws, and another, prohibiting us from benefiting from any work done on our behalf by a gentile who has not accepted these mitzvot." + ], + [ + "[Regarding the Sabbath,] the Torah [Exodus 23:12] states: \"[On the seventh day,] you shall cease activity.\" [This implies] ceasing [even the performance of certain] activities that are not [included in the categories of the forbidden] labors.1As mentioned in the notes on Chapter 1, this statement has raised the attention of the commentaries concerned with how the Rambam defines the scope of the positive commandment to cease activity on the Sabbath. Many authorities explain that this positive commandment is merely a restatement of the prohibition against performing forbidden labors. Others (see the commentary of the Ramban on Exodus 23:12 encompasses holding back from performing any activity that will disturb the atmosphere of rest and peace that characterizes the Sabbath.
[The Torah left the definition of the scope of this commandment to] the Sages, [who] forbade many activities as sh'vut. Some activities are forbidden because they resemble the forbidden labors, while other activities are forbidden lest they lead one to commit a forbidden labor. These [activities] include the following:2The Rambam uses the next four chapters to delineate various activities that were forbidden because of the two reasons he mentions above. In his discussion of this matter, he gives examples of activities that are related to each of the categories of forbidden labor.", + "A person who levels crevices [in the ground] is liable for [performing the forbidden labor of] plowing.3This refers to a person who levels crevices in a field (Chapter 8, Halachah 1). If one performs such an activity in a home, one is liable for performing the forbidden labor of building (Chapter 10, Halachah 12). For this reason, it is forbidden to defecate in a field that is lying fallow, lest one come to level crevices.
A person who empties a storeroom [of its contents]4See Chapter 26, Halachah 15. on the Sabbath, because he needs [the storeroom] for the sake of a mitzvah - e.g., to house guests or to use as a study hall - should not empty the storeroom entirely, lest he come to level crevices within.5In his Commentary on the Mishnah (Shabbat 18:1), the Rambam elaborates on this concept, explaining that a person who removes the contents of a storeroom is likely to discover cracks and crevices in the ground. Our Sages, therefore, imposed this restriction lest he level the floor. Indeed, the only reason the person is allowed to empty the storeroom is that he intends to perform a mitzvah.
[A person who] has mud on his feet6Or shoes (Ramah, Orach Chayim 302:6). may clean it off on a wall7The Shulchan Aruch (loc. cit.) also mentions an opinion that forbids wiping the mud on a stone wall, lest it appear that one is replastering the wall. or on a beam, but not on the ground, lest he level crevices. A person should not spit on the ground and wipe it with his feet, lest crevices be leveled.8See the Mishnah Berurah 316:49, which questions whether this restriction applies to a paved or unpaved floor. (In this context, see also the Jerusalem Talmud, Shabbat 7:2.) It is, however, permitted to step on spittle that is lying on the ground as one walks, without having any specific intent.9The Maggid Mishneh cites the use of a similar expression in Chapter 11, Halachah 4. In the notes on that halachah, it is explained that there are two interpretations of the phrase: a) that one may intentionally step on the substance in question and merely make it appear that one is doing so accidentally; b) that one may proceed without worrying whether one steps on the substance or not. (See also the restatement of this law in Chapter 26, Halachah 13.)", + "It is forbidden for women who [often] play with nuts, almonds, or the like, to play with them on the Sabbath,10When mentioning this law, the Ramah (Orach Chayim 338:5) cites the Rambam's statements in Chapter 23, Halachah 17, which forbid gambling on the Sabbath. Thus, to avoid redundancy, we are forced to say that the play mentioned here is obviously mere sport. Nevertheless, it is forbidden for the reasons mentioned above. lest they be motivated to level crevices.
It is forbidden to sweep the ground, lest one level crevices,11The Rambam appears to forbid sweeping the floor, lest in the process of doing so, one decides to level the floor. Since both sweeping and leveling are intended to make one's floor look attractive, it is likely that while a person is involved in one activity, he will also perform the other (Rav Yitzchak ben Sheshet, Responsum 394).
Other commentaries explain that the reason is that it is inevitable that a person will level an earthen floor while sweeping it. Therefore, sweeping is forbidden even though the person does not intend to level the floor, based on the principle the Rambam states in Chapter 1, Halachah 6. unless [the floor] is paved with stone.12The Shulchan Aruch (Orach Chayim 337:2) follows the Rambam's ruling and allows one to sweep a paved floor. The Ramah, however, differs and maintains that it is forbidden. (See the Be'ur Halachah 337, which cites many opinions that encourage leniency.) Even those opinions that allow one to sweep emphasize that one must be careful regarding the type of broom used. A broom whose bristles are likely to break may not be used. One may, however, sprinkle water on the ground. There is no suspicion that the person will level crevices, since this is not his intent.13This refers to sprinkling water in a house to keep the dust from rising. Although there is a possibility that the water and the dust will collect and cause the floor to become level, there is no prohibition because this is not the person's intent. As the Rambam mentions in Chapter 1, Halachah 5, a person may perform an act that causes a forbidden labor to be accomplished if he does not intend for that labor to be accomplished, and there is not an absolute certainty that it will be accomplished.
One may not apply oil to the floor,14In Talmudic times, oil was frequently applied to the floor of a bathhouse. (See Shabbat 40b.) even if it is paved, nor may one blow [dust from the floor], nor may one wash it.15Sweeping a floor is considered a necessary act to maintain an atmosphere of cleanliness on the Sabbath. These other activities, however, are not as essential (Maggid Mishneh; Shulchan Aruch HaRav 337:4; Mishnah Berurah 337:17). This applies on a holiday,16Note, however, Hilchot Korban Pesach 1:16, which states that after the Paschal offerings had been sacrificed, the floor of the Temple courtyard was washed, even when the celebration of Pesach began on the Sabbath. All the prohibitions of the category of sh'vut were not enforced in the Temple. and surely on the Sabbath. These acts were forbidden lest a person follow his usual weekday pattern and thus come to level crevices in a place which is not paved.", + "When a courtyard has become soiled in the rainy season, one may bring straw17Straw is acceptable for this purpose since it is fit to be eaten by an animal. Hence, it will not be considered as having been made a permanent part of the courtyard. If, by contrast, earth, pebbles, or sand are used, they would be considered as having been permanently incorporated into the floor of the courtyard. This is considered as building and is, hence, forbidden (Shulchan Aruch HaRav 313:24; Mishnah Berurah 313:55). and spread18When quoting this halachah (which is based on Eruvin 104a), the Shulchan Aruch uses a different verb, זורה, which means \"toss into.\" This difference also leads to a variation in the manner in which the concept mentioned in our halachah's final clause is interpreted there. it over [the courtyard]. When a person spreads [the straw], he should not spread it with a basket or with a container, but rather with the underside of the container, so that he will not follow his usual weekday pattern and thus come to level crevices.", + "A person who waters seeds [that have been planted] is liable for [performing a derivative of the forbidden labor of] sowing.19See Chapter 8, Halachah 2. Therefore, it is forbidden to draw water from a cistern using a pulley,20Eruvin 104a relates that water was drawn from a cistern by a pulley in the Temple, but that this is forbidden outside the Temple premises. lest one draw water for one's garden and one's ruin. On this basis, if a cistern with a pulley is located in one's courtyard, it is permitted to use the pulley to draw water.21The location of the cistern clearly indicates that its water is intended to be used for household purposes. In the Kessef Mishneh, Rav Yosef Karo explains that even if a cistern is not located in a courtyard, as long as it is distant from a place where the water might be used for commercial purposes, one may draw water with a pulley. In the Shulchan Aruch (Orach Chayim 338:6), he mentions further leniencies.", + "A person who detaches [produce or wood] is liable for [performing a derivative of the forbidden labor of] reaping.22See Chapter 8, Halachah 3. Accordingly, it is forbidden to remove honey from a beehive on the Sabbath,23If, however, the honey has oozed or has been removed from the beehive before the commencement of the Sabbath, it may be used. (See the rulings of the Shulchan Aruch and the Ramah [Orach Chayim 321:13].) because this resembles detaching [produce].24Note the Rambam's Commentary on the Mishnah (Sh'vi'it 10:7).
We may not climb a tree;25This prohibition, as all the others mentioned in this halachah, was also instituted lest one detach fruit from a tree. (Note also the Shulchan Aruch [Orach Chayim 372:15], which mentions an exception to this principle.) [this includes both] a fresh tree and one that has dried out.26The commentaries question whether the Rambam's intent is that one is liable for detaching wood from a dried tree, or that this is merely a safeguard. (See Magen Avraham 336:1.) We may not suspend [articles from] a tree, nor may we lean on a tree. We may not climb a tree before the commencement of the Sabbath [with the intent of] remaining there for the entire day.27See Halachah 9 regarding whether or not a person who climbs a tree is allowed to descend on the Sabbath.
We may not use any [plant] that is attached to the ground.28Note the Shulchan Aruch (Orach Chayim 312:6), which mentions an exception to this principle. This is a decree, lest one detach [produce].", + "Fruit that falls from a tree on the Sabbath may not be eaten until Saturday night; this is a decree lest one detach [produce].29Rav Moshe Cohen differs with the rationale given by the Rambam and explains that the reason these fruits are forbidden is that they are considered muktzeh, i.e., since picking them would involve transgressing a prohibition, one does not consider using them on the Sabbath. Others explain that they are forbidden, because they are nolad, i.e., the potential to use them did not come about until after the commencement of the Sabbath. Accordingly, it is forbidden to move them on the Sabbath. From the location in the Shulchan Aruch in which this law appears, Orach Chayim 322:3, one might infer that Rav Yosef Karo follows Rav Moshe Cohen's opinion.
The Rambam accepts the principle of nolad only in regard to the festivals, and not in regard to the Sabbath (see Hilchot Sh'vitat Yom Tov 1:17) and does not consider the concept of muktzeh applicable here.
One may smell a myrtle that is attached [to its bush], because the only benefit one has from it is its fragrance, and its fragrance can be appreciated even when it is attached. In contrast, it is forbidden to smell an etrog, an apple, or any other [fruit] that is fit to be eaten while it is attached [to its tree]. This is a decree enacted lest one pick it to partake of it.30The Rambam follows Rabbenu Yitzchak Alfasi's version of Sukkot 37b. Rabbenu Chanan'el and others reverse the laws and grant the leniency regarding smelling an etrog and the like, but not a myrtle. The Shulchan Aruch (Orach Chayim 336:10) quotes the Rambam's view.", + "It is forbidden to sit on the roots of a tree that project more than three handbreadths above the ground.31This is considered equivalent to climbing a tree (Rambam's Commentary on the Mishnah, Eruvin 10:8). If, however, they are less than three [handbreadths above the ground], they are considered as the ground itself.32Based on the principle of l'vud.
If [the roots] descend from three [handbreadths] above the ground to within three [handbreadths of the ground], it is permitted to make use of them.33I.e., the portion that is within three handbreadths of the ground. If they are three handbreadths above the ground [on one side] or if there is a cavity three [handbreadths high below them], it is forbidden to sit on them even when one side [of the roots] is level with the ground.34The Shulchan Aruch (Orach Chayim 336:2) mentions that it is even forbidden for them to sit on the side of the roots that is level with the ground. The difference between this law and the previous one is that in the previous law, the roots themselves descended within three handbreadths of the ground. In this law, a portion of the ground is upraised and is level with the roots.", + "We may not ride on an animal on the Sabbath; this is a decree enacted35Although one is forbidden to cause an animal to carry a burden, riding an animal is not forbidden according to the Torah, because of the principle, \"a living being carries itself.\" Nevertheless, there is a Rabbinic prohibition involved, as the Rambam explains. lest one cut a branch [to use as a switch] to guide it.36Beitzah 36b mentions another reason: perhaps one will ride beyond the Sabbath limits. Apparently the Rambam does not see these two positions as mutually exclusive.
Note, however, the Chatam Sofer (Vol. VI, Responsum 96), who writes that our Sages were motivated by a desire to have animals rest on the Sabbath, and the rationales mentioned in the Talmud were of secondary importance. Sefer HaKovetz notes that, in fact, the Jerusalem Talmud mentions the desire that animals rest as the source for this law. We may not hang from an animal, nor may we climb onto an animal before the Sabbath so that we can sit upon it on the Sabbath.
We may not support ourselves by leaning on an animal;37When our Sages forbade riding on an animal, they also forbade using an animal for any other purpose (Shulchan Aruch HaRav 305:23; Mishnah Berurah 305:62). These prohibitions apply in all places, even in a desert where there are no trees from which one might detach a branch.
The Maggid Mishneh states that this prohibition applies also regarding articles hanging from trees. Support for this position can be derived from the Rambam's statements in Hilchot Sukkah 4:6, which prohibit use of both a sukkah constructed in a tree as well as one on an animal's back on the first day of the holiday. we may, however use articles hanging from an animal as a support.
A person38If, however, a utensil was placed in a tree on or before the Sabbath, it may not be removed (Maggid Mishneh; Ramah [Orach Chayim 336:1]). who climbs a tree on the Sabbath39If, however, he climbed the tree before the commencement of the Sabbath, he may descend on the Sabbath (Maggid Mishneh). Although the Rambam's view is accepted by most authorities, the Shulchan Aruch (loc. cit.) also mentions a more stringent opinion. without being aware of the prohibition involved is allowed to descend.40Although the person makes use of the tree in his process of descent, this is not forbidden. For the alternative available to him, staying in the tree for the entire Sabbath, also involves making use of the tree (Shulchan Aruch HaRav 336:2; Mishnah Berurah 336:6). [In contrast, one who climbs up] in conscious violation [of the prohibition] is forbidden to descend.
[In contrast, should one mount] an animal, one may descend even if one [mounted it] in conscious violation of the prohibition. [This leniency is granted] in consideration of the pain [endured] by the animal.41See Chapter 25, Halachah 26, for added leniencies granted in consideration of suffering endured by an animal. (See also the commentaries on Hilchot Rotzeach 13:9,13, which discuss the halachic ramifications of this principle. Note also The Guide to the Perplexed, Vol. III, chapter 17.) Similarly, we may remove a load from an animal on the Sabbath, because of the pain [endured] by the animal.", + "What is implied?42The restrictive process of unloading an animal's burden described by the Rambam in this halachah is necessary only when the articles the animal is carrying are muktzeh (forbidden to be moved on the Sabbath day). If the articles are not muktzeh, they may be unloaded in an ordinary manner, provided one does not lean on the animal.
From this, the Mishnah Berurah 305:65 derives that the prohibition against causing an animal's suffering is not strong enough to supersede the prohibition against muktzeh. If a person's animal is carrying a haversack of grain, [he may unload the animal in an irregular manner; he should insert his head under [the load, so that] it will be shifted to the other side and fall.43Although the grain is muktzeh, as long as one does not move it with one's hands, one is not violating the prohibition (Shulchan Aruch HaRav 305:24). See also Chapter 24:14-15.
[The following rules apply when a person] enters [a city] from a journey on Friday night and his animal is carrying a burden: When he reaches the outermost courtyard of the city, he should remove the utensils that may be carried on the Sabbath. Regarding those that may not be carried, he should loosen the ropes that are holding the bags, and allow the sacks to fall.
[The following rules apply] if the sacks contain articles that might break. If the sacks are small, one may bring pillows and blankets and place them under them, so that the sacks will fall on the pillows. [This is permitted] because, if the person desires, he could slip the pillows out from under the sacks, since these sacks are small and light. Thus, one has not nullified the possibility of using a utensil prepared for use on the Sabbath.44There are commentaries that emphasize that this is also a leniency. It is forbidden to nullify the possibility of using a utensil even temporarily. Hence, the only reason that putting the pillows under the sacks is permitted is that there is a substantial loss involved (Mishnah Berurah 266:27).
Note, however, the Maggid Mishneh, who mentions opinions that explain that since one can remove the pillows one by one at any time, one is never nullifying a utensil from being used.
If [the sacks are large and contain] large pieces of glass, one should release the sacks and let them fall. Even if they break, there will not be a great loss, for [such pieces of glass] are intended to be melted down.45Rashi (Shabbat 154b) offers a slightly different interpretation of the type of glass used and the purpose for which it was intended. [Therefore, only] a small loss [will be incurred],46I.e., although the larger pieces will break when they fall, the broken pieces that will remain will also be able to be used for the original purpose. Only a small quantity of glass will be totally useless.and this is of no concern to the Sages.
If the sacks are large and contain glass utensils and the like, one should unload the sacks gently.47Although unloading the glass utensils slowly will inevitably involve lifting the forbidden articles slightly, the Sages permitted this because of the loss involved (Maggid Mishneh; Shulchan Aruch HaRav 266:24).
Note also Shulchan Aruch Harav 266:25, which grants a further leniency and allows pillows and covers to be placed under large utensils in the case of a substantial loss, if there is no other alternative. Even though there is no way to remove the pillows from under the utensils on the Sabbath, this leniency is permitted because of the potential loss. The Be'ur Halachah 266 explains that this is a matter of controversy among the halachic authorities. One may not, however, leave them on the animal [for the entire Sabbath], because of the pain the animal [will suffer].", + "A person who presses fruits together until they become a single entity is liable for [performing the forbidden labor of] collecting food.48See Chapter 8, Halachah 6. Therefore, a person whose fruits have been spread throughout his courtyard49The commentaries note that the Rambam's words seem to indicate that one is liable for collecting produce even when one does so far from the place where the produce originally grew. This issue is a point of disagreement among the commentaries. (See the notes on Chapter 8, Halachah 5.) may collect them by hand and partake of them.50Significantly, Tosafot, Shabbat 143b, suggests omitting the phrase \"and partake of them.\" (Note the Be'ur Halachah 335.) He should not, however, place them into a basket or into a container as he does during the week. Were he to follow his ordinary weekday practice, there is the possibility that he would press them with his hands in the container and perform the forbidden labor of collecting food.51Although the prohibition against gathering produce is explicitly stated in Shabbat 143b, the rationale for the prohibition is a matter of debate among the halachic authorities. The reason suggested by the Rambam is not accepted by most, and other reasons are offered:
a) it is possible that pebbles might be mixed in with the produce and thus one might come to perform the forbidden labor of separating (Rashba);
b) gathering produce is a weekday activity and its performance runs contrary to the atmosphere of peace and rest prevalent on the Sabbath (Beit Yosef, Orach Chayim 335). These are the rationales reflected in the rulings of the Shulchan Aruch (Orach Chayim 335:5).
Similarly, salt or the like should not be collected into a single block, because it appears as if one is collecting food.52According to the Torah, the forbidden labor of collecting food applies only with regard to the produce of the earth (Shabbat 73b; Chapter 8, Halachah 5). Nevertheless, the Rabbis extended the scope of the prohibition and forbade collecting other foods as well.", + "A person who extracts [food from raw produce is liable for performing a derivative of] threshing. One who squeezes olives and grapes is liable for extracting.53See Chapter 8, Halachot 7 and 10. Rashi, Shabbat 143b, explains that the reason is that the primary purpose that grapes and olives are grown is for these liquids. With regard to other fruits, by contrast, it is not as common to use them for juice. From his Commentary on the Mishnah (Shabbat 22:1), it appears that the Rambam also accepts this rationale.
(Rabbenu Nissim gives another reason: The juices of other fruits are not considered to be liquids, but rather food. See Hilchot Tum'at Ochalin 1:4. The Pri Megadim and others consider these to be two separate rationales.) Therefore, it is forbidden to squeeze berries or pomegranates. Since some people squeeze them [for juice]54This prohibition includes all fruits that are frequently used for juice (Ramah, Orach Chayim 320:1). Significantly, however, the Shulchan Aruch (loc. cit.:6) states that one may squeeze lemons. The Mishnah Berurah 320:22, however, questions that decision, because it is customary in many places to use lemons for juice. A similar question applies regarding many other fruit juices that are now far more popular than they were in previous generations. like olives and grapes, [were this to be allowed,] one might come to squeeze olives and grapes. It is, however, permitted to squeeze other fruit - e.g., quince, apples, and crab apples - on the Sabbath, since they are not usually squeezed.55The basis for this opinion is that even if a person desires to squeeze the fruit juice for use as a beverage, since the popular practice is not to do so, his individual intent is of no consequence. There are, however, opinions that maintain that a person is forbidden to squeeze juice from fruit if he desires to use it as a beverage.
Shulchan Aruch HaRav 320:1 states that, even though the halachic basis of the first view is sounder, in places where it is customary to follow the second view, the stringency should be maintained. (See also the Be'ur Halachah 320.)", + "It is permitted to squeeze pickled or cooked foods to soften them.56Or to prepare them to be used as food in any other way. For example, to squeeze the oil from noodles (Mishnah Berurah 320:24,25). If, however, one's intent is to extract liquid from them,57As mentioned in Chapter 8, Halachah 10, even when one squeezes a food with the intent of removing its liquid, there is no prohibition involved if one squeezes the liquid directly into food. The rationale is that when a liquid is absorbed in food, its own identity is of no consequence. Hence, it is as if one is separating food from food. This concept is reflected in the rulings of the Shulchan Aruch (Orach Chayim 320:7). it is forbidden.58The prohibition is, however, only Rabbinic in origin. This follows Rabbenu Yitzchak Alfasi's interpretation of Shabbat 145a. Rabbenu Chanan'el rules that a person who squeezes these foods for the sake of their liquids is liable for transgressing a Torah prohibition.
We may not crush snow, so that liquid will flow from it.59For this resembles crushing grapes or olives to produce wine or oil (Maggid Mishneh in the name of the Rashba). The Maggid Mishneh continues, explaining that other commentaries (see Rashi, Shabbat 51b, Beit Yosef, Orach Chayim 320) maintain that the prohibition stems from the fact that one is bringing into existence a new entity (nolad) on the Sabbath. It appears that the Rambam and the Rashba do not accept that rationale. One may, however, crush [snow] into a bowl or into a cup.60Rashi, Rabbenu Nissim, and others state that this refers to a cup or a bowl filled with liquid. They explain that this is permitted because the water from the snow will flow directly into this other liquid and will never exist as a separate distinct entity. The Rambam does not make such a distinction, and appears to allow squeezing the snow into an empty cup. It is possible that, according to the Rambam, this leniency also applies to the pickled and cooked foods mentioned in the first clause of this halachah. See Shulchan Aruch HaRav 320:6.
The Shulchan Aruch (Orach Chayim 320:9) states this law slightly differently: \"One may place [snow] into a cup of wine or water so that it melts.\" Here, also, the Rambam is being more lenient, allowing the person to crush the snow by hand. The later authorities follow the ruling of the Shulchan Aruch.
[The following rules apply to] garlic, unripe grapes, and unripe grain that were crushed before the commencement of the Sabbath: If it is necessary that they be crushed [further], it is forbidden to continue crushing them on the Sabbath. If it is necessary that they [merely] be ground by hand,61Note the Maggid Mishneh's treatment of this subject in his gloss on Chapter 3, Halachah 2. As the Maggid Mishneh mentions, the leniency of this halachah is that one may perform an act to continue grinding these substances. it is permitted to complete grinding them on the Sabbath.
Accordingly, it is permitted to continue grinding kernels of grain with a wooden spoon in a pot62In one of his responsa, the Rambam explains that this refers to mixing meat, grain, and soup into a single mixture. on the Sabbath after [the pot] was removed from the fire.63It is, however, forbidden to perform this activity while the pot is on the fire. Inevitably, one will stir the pot's contents, and this is considered part of the cooking process (Chapter 9, Halachah 4).", + "One may remove grain from husks in an abnormal manner so that it does not appear that one is extracting.64It is, however, forbidden to perform this activity while the pot is on the fire. Inevitably, one will stir the pot's contents, and this is considered part of the cooking process (Chapter 9, Halachah 4).
[An adult] who sucks milk with his mouth is not liable.65See Chapter 8, Halachah 10. If, however, he is groaning [from pain],66We have quoted the view of Tosafot (Yevamot 113a). Sucking milk fresh from an animal is considered a cure for pain felt in one's heart. The Rabbis question if this leniency also extends to a person groaning from hunger. it is permissible. Since he is extracting [the milk] in an abnormal manner67An animal is generally milked into a container. and he is in pain, the Sages do not forbid this, despite the fact that there is no danger involved.", + "The following rules apply when] liquids flow from fruit on the Sabbath:68I.e., without any human activity being performed on the Sabbath day. As opposed to the following halachah, this applies to fruit that was not crushed before the Sabbath. If they are olives or grapes,69Since the primary purpose for which these fruits are used is to produce beverages, the Rabbis instituted the following prohibition even when the person purchased these fruits to eat (Shulchan Aruch, Orach Chayim 320:1). it is forbidden to partake of these liquids until Saturday night, lest one intentionally squeeze [these fruits] on the Sabbath.
If they are berries or pomegranates,70Which are often used to produce juice, as mentioned in Halachah 12. As mentioned in that halachah, the Rambam allows one to squeeze other fruits for juice. Surely there are no prohibitions against liquids that flow from them.
As mentioned in the notes on that halachah, the Ramah (loc. cit.) states that whenever it is customary to drink a fruit's juice, the situation is governed by the laws that apply to pomegranates and berries. [the following rules apply]: If the person takes them [home] to eat, the beverages that flow from them are permitted.71Since the person intended to eat the fruit, he does not appreciate the fact that liquid has flowed from them and is not likely to squeeze them to produce more (Mishnah Berurah 320:6).
If the person brought them home with no specific intention, any liquid that flows from them is prohibited (ibid.). If he takes them [home] to press them [and extract their juice], the beverages that flow from them are forbidden until Saturday night.", + "When grapes or olives are crushed on Friday, the liquids that flow from them on the Sabbath on their own accord are permitted. Similarly, when honeycombs are crushed on Friday, the liquid that flows out on its own accord on the Sabbath is permitted. There is no reason for a prohibition [to be imposed], since they were already crushed on [Friday].72There is another opinion in the Mishnah (Shabbat 22:1), which forbids using liquid that flows from crushed honeycombs, lest one come to crush other ones on the Sabbath. Nevertheless, in practice, the more lenient view is accepted.", + "Winnowing and selecting are primary categories of [forbidden] labor.73See Chapter 8, Halachah 11. Therefore, even though a person is permitted to remove grain from husks with his fingertips,74See Halachah 14. when he blows air [over them to cause the husks to fall],75By blowing the air over them, he causes the husks to fall. Alternatively, this prohibition can be interpreted to refer to fanning the grain with one's hand or sifting it in the air. This appears to be the conception of the Shulchan Aruch which employs the word מנפה, \"sift,\" rather than מנפח, \"blow.\"
Although blowing away the chaff is part of the forbidden labor of winnowing, it is permitted, because one's intent is to partake of the food directly afterwards. See a parallel in Chapter 8, Halachah 12, in regard to the forbidden labor of separating. he may do so [only while holding them] in one hand,76Implied is that using two hands is forbidden (Shulchan Aruch, Orach Chayim 319:7) blowing with all his strength. He may not, however, use a tray or a pot with compartments,77As mentioned in the notes on Chapter 8, Halachah 12, our translation of these terms is taken from the Rambam's Commentary on the Mishnah, Keilim 16:3. Most commentaries follow other interpretations. (See Ramah, loc. cit..) lest he use a sifter or a strainer, for which he is liable.
Filtering dregs is a derivative [of either of the forbidden labors] of selecting or of sifting.78See Chapter 8, Halachah 11, which states that three forbidden categories of labor - winnowing, selecting, and sifting - are very similar. Nevertheless, \"every labor that was performed in the Sanctuary is counted as a separate category.\"
In Chapter 8, Halachah 14, the Rambam speaks of filtering wine and water, mentioning several of the points touched on in this halachah. Therefore, even though it is permitted to filter clear wine or clear water79But not wine or water that is filled with dregs. using a handkerchief or an Egyptian basket,80See, however, Chapter 22, Halachah 33, where the Rambam mentions how one must hold the Egyptian basket lest one violate a Rabbinic prohibition against erecting a tent.one should not make a hollow in the handkerchief [to gather the dregs] as one does during the week, lest one filter [dregs] with a filter. Similarly, it is forbidden to hang a filter as one does during the week, lest one filter [dregs with it].81Significantly, there are authorities who associate this prohibition with the prohibition against erecting a tent. (See also the Shulchan Aruch HaRav 315:14 and the Mishnah Berurah 319:49, which explain that the prohibition against hanging a filter was instituted to prevent involvement with \"mundane activity.\")
This refers to hanging the filter over a container in the manner in which one filters beverages. There is no prohibition, however, against hanging the filter in the open air (Mishnah Berurah 315:36).
Causing milk to curdle [to make cheese] is a derivative [of the category] of separating.82See Chapter 8, Halachah 11. Therefore, even though it is permitted to place sesame seeds and nuts into honey, one should not mix them into a block with one's hands.83Note the gloss of Rav Moshe Cohen of Lunil and the Magen Avraham 319:19, who question the connection between mixing nuts into honey and making cheese. The Tosefta, Shabbat 13:12, mentions mixing nuts and honey in connection with the forbidden labor of kneading. Kinat Eliyahu explains that the Rambam's intent might be that just as when curdling milk for cheese one makes a single block of food from liquid, so too, one accomplishes the same objective by making such a candy.", + "[A person who] cuts vegetables into small pieces in order to cook84In his Kessef Mishneh, Rav Yosef Karo notes that the Rambam's wording here (and in Chapter 7, Halachah 5) appears to indicate that one is liable for grinding only when cutting produce with the intention of cooking it. If, however, one intends to eat the produce raw - e.g., in a salad - one is not liable.
In the Kessef Mishneh, Rav Yosef Karo concludes by stating that this interpretation is not absolutely imperative. In the Shulchan Aruch (Orach Chayim 321:12), however, he states that one who cuts produce is liable for grinding without any qualification. The Ramah, in his gloss, clarifies that one is liable only when one cuts the vegetables and then stores them for later use. If one partakes of them immediately, one is not liable.
The later authorities (Shulchan Aruch HaRav 321:10; Mishnah Berurah 321:45) mention opinions that question the leniency mentioned by the Ramah. They also emphasize that the Ramah granted permission to cut the vegetables only with a knife. Even he forbids using a grater or similar utensil. them is liable [for performing] a derivative [of the forbidden labor] of grinding.85See Chapter 8, Halachah 15. Therefore, it is forbidden to shred straw86In his Commentary on the Mishnah (Shabbat 24:2), the Rambam explains that this refers to stalks of grain or beans that are harvested as animal fodder, before their produce matures. or carobs87The Mishnah Berurah 324:23 states that this refers to soft carobs that can be eaten without difficulty even when they are not cut. Carobs that have already hardened are forbidden to be cut. There is, however, room for questioning whether the Rambam would make such a distinction. for animals, whether in large or small pieces, because it appears as if one is grinding.88In the Kessef Mishneh and in the Shulchan Aruch (Orach Chayim 324:7), Rav Yosef Karo differs with the Rambam and states that the reason for these prohibitions is that it is forbidden to undertake any unnecessary effort to prepare food for animals. Since these foods could be eaten without being shredded, it is forbidden to shred them on the Sabbath. One may, however, cut gourds for an animal, or an animal carcass89This refers even to an animal that died on the Sabbath itself. It is not considered muktzeh and may be served to dogs. Note, however, the Mishnah Berurah 324:17, which questions whether this leniency applies if the animal was healthy before the commencement of the Sabbath. In this context, note Hilchot Sh'vitat Yom Tov 1:17, 2:16. for dogs, for there is no concept of grinding regarding fruit.90In this instance, we have translated the word פירות as \"fruit,\" rather than \"produce\" in order to avoid a difficulty mentioned by the commentaries. The Maggid Mishneh states that he has seen texts of the Mishneh Torah that read \"for grinding applies only regarding produce.\" Although he favors that version over the one found in the standard texts, he finds neither to be fully satisfying.
The Kessef Mishneh explains the Maggid Mishneh's equivocation as follows. The standard text is problematic, since straw and carobs are also produce, and if there were no prohibition against grinding produce, there would be no reason to forbid shredding them. The amended version, however, is also somewhat difficult, since gourds are also produce.
Rav Yosef Karo himself favors the standard text and states that the phrase \"there is no concept of grinding regarding...\" is the rationale for the prohibition against shredding carobs.
To explain: The word פירות in this instance has a more restricted meaning, meaning \"fruit\" rather than \"produce.\" The concept of grinding applies only with regard to grains and vegetables, but not with regard to fruit. Therefore, the prohibition against shredding carobs is only Rabbinic in origin. Although the clause pertaining to gourds and animal carcasses interposes between the clause regarding carobs and the rationale explaining it, that is not an insurmountable difficulty.
We may untie bundles of straw for an animal. One may spread out91With the palms of one's hands (Rambam's Commentary on the Mishnah, Shabbat 24:2). small sheaves, but not large ones,92Note the Rambam's Commentary on the Mishnah (loc. cit.), which interprets all the terms in the relevant clause as referring to sheaves of straw, in contrast to Rashi and others, who interpret one term as referring to cedar bows. (See also the Maggid Mishneh and the Kessef Mishneh, who struggle to explain how the Rambam's ruling is derived from Shabbat 155a, the source for this halachah.) because this entails effort.93This refers to the principle stated in Shabbat (ibid.) and quoted in the Shulchan Aruch (loc. cit.:4), which states that we are able to lay out food for an animal to eat. We may not, however, undertake any extra difficulty to make the food more attractive and more accessible for the animal.", + "One may partake of bundles of siah, ezov, and kornit94From the Rambam's Commentary on the Mishnah (Sh'vi'it 8:1), it appears that all three of these terms refer to species of hyssop. Hyssop is often used as animal fodder, but is occasionally employed as food for humans, and at times is used as kindling wood. and the like that were stored for use as animal fodder.95If, however, they are stored for use as kindling wood, it is forbidden to take them, as stated in Chapter 26, Halachah 18. One may break off some with one's fingertips, but should not break off a large amount with one's hands, so that one does not follow one's weekday practice and come to crush them.96Note the slight difference in the manner in which this law is quoted in the Shulchan Aruch (Orach Chayim 321:1).", + "A person who must pulverize pepper and the like to season food on the Sabbath should crush it with the handle of a knife against the bowl.97Compare to Hilchot Sh'vitat Yom Tov 3:12, which states that one may crush peppers with a mortar and pestle. It is forbidden to use a pestle, for one is grinding.98Thus, one must depart from one's ordinary process in two ways, using the handle of a knife instead of a mortar, and using a bowl instead of a pestle. For this reason, it is forbidden for a healthy person to take medication on the Sabbath. This is a decree [enacted] lest one grind herbs.", + "What is implied? A person99This refers to a person who feels discomfort, but whose life is not in danger, nor would he be classified as being חולה, \"sick.\" Therefore, the various leniencies mentioned in Chapter 2 do not apply to him. should not partake of foods that are not ordinarily eaten by healthy people100The Shulchan Aruch (Orach Chayim 328:37) states that these restrictions apply only to a person who feels discomfort. A person who is totally healthy may partake of foods that are usually eaten only for medicinal purposes. Shulchan Aruch HaRav 328:43 and the Mishnah Berurah 328:120, however, qualify this leniency and state that if the person's intent is to enhance his health, it is forbidden even when he has no signs of illness. - e.g., hyssop and piah101A plant with red roots, used for dyeing or for medical purposes. - nor herbs that cause diarrhea - e.g., wormwood and the like. Nor should one drink beverages that are not ordinarily drunk by healthy people - e.g., water cooked with herbs and grasses.", + "A person102Even one suffering from discomfort. may, however, partake of coriander seed, hops, hyssop,103As reflected by a comparison to the previous halachah, there are several species of hyssop, some eaten by healthy people and some used primarily for medicinal purposes. and other foods and beverages that healthy people frequently eat and drink. Although they are being healed as they eat, this is permitted, since the food is ordinarily eaten by healthy people.104When stating this law, the Shulchan Aruch (Orach Chayim 328:37) mentions that even if it is obvious that the person is partaking of the food for medicinal purposes, since this food is also frequently eaten for other reasons, there is no prohibition.
A person who has drunk chiltit105A plant known as asafetida, possessing a resin that is bitter tasting, and which is used as a remedy for chest pains (Meiri).
In his Commentary on the Mishnah (Shabbat 22:3), the Rambam states that a beverage produced from this plant is often drunk by people in cold lands because of the warm sensation it produces. before the Sabbath on several occasions may drink it on the Sabbath,106As indicated by Chapter 22, Halachah 7, once a person has begun drinking chiltit, he should continue. Otherwise, he risks the possibility of falling sick. Therefore, even though most healthy people in a community do not partake of this beverage, a person who has become accustomed to it may continue. even in places where it is not customary for healthy people to drink chiltit.107This is the text recommended by the Maggid Mishneh according to the explanation given in the previous note. There are, however, versions of the Mishneh Torah that read, \"A person who has drunk chiltit... may drink it in places where it is not customary for healthy people to drink chiltit.\" According to this version, chiltit is being given as an example of the concept stated in the first clause of this halachah. Egyptian beer108In his Commentary on the Mishnah (Pesachim 3:1), the Rambam defines this as a beverage made from water, into which salt, barley flour, and wild saffron are mixed. Shabbat 101a explains that this beer helps people with stomach discomforts. may be drunk in all places.", + "[Similar concepts apply regarding oils:] A person is allowed to anoint himself on the Sabbath with oils that healthy people use to anoint themselves, even though his intent is for healing purposes. It is, however, forbidden [to anoint oneself with oils] that are not used by healthy people.109Note the Ramah (Orach Chayim 327:1), who writes that at present it is not common for healthy people to apply oil to themselves. Therefore, it is forbidden to apply oil to oneself with any oil on the Sabbath for therapeutic purposes.
A person who has groinal discomfort may not apply wine or vinegar.110These liquids are not usually applied to the body. Therefore, when one applies them, it is obvious that one's intent is for medicinal purposes. Note the Shulchan Aruch (Orach Chayim 327:1), which states \"one may not apply a mixture of oil and vinegar\" and does not mention the application of vinegar alone. He may, however, apply oil. One may use rose oil only in places where healthy people anoint themselves with it.111The Mishnah (Shabbat 14:4) records an opinion that states that only \"the sons of kings\" may apply rose oil. Rabbi Shimon, however, grants this license universally, for \"all Jews are the sons of kings.\" Shabbat 111b, however, restricts this leniency to places where this oil is freely available. It is permitted to anoint oneself with oil and salt in all places.112Shabbat 66b mentions that soaking one's hands and feet in a mixture of oil and salt is a remedy for intoxication.
A person who wounded his hand or foot may soak it in wine,113To stop the flow of blood. This refers to a wound that was not caused by an iron utensil, nor one that is located in a place where bleeding might be dangerous. In these instances, one may dress the wound in a normal manner even if it is necessary to violate the Sabbath laws (Shulchan Aruch Harav 328:34; Mishnah Berurah 328:91). but not in vinegar.114Nor in beverages with high alcoholic content (Mishnah Berurah 328:92). If his [constitution] is delicate, he is even forbidden [to soak it] in wine.", + "A person who feels discomfort in his teeth may not sip vinegar and spit it out.115The Mishnah (Shabbat 14:4) gives another alternative: Dipping one's food in vinegar. He may, however, sip it and swallow it. A person who has a sore throat may not gargle with oil. He may, however, drink large amounts of oil, and if he is cured in this manner, it is [welcome].116Shulchan Aruch HaRav 328:39 mentions opinions that permit this only when the oil is mixed with vegetable juice, since otherwise it is not the usual practice to drink oil.
We may not chew gum.117This refers to raw gum taken from trees, and not to commercially prepared chewing gum. A person may not brush his teeth with herbs on the Sabbath if his intent is to cure [discomfort].118Some authorities forbid brushing one's teeth if one's gums are likely to bleed. Similarly, using toothpaste is forbidden. If, however, he intends to improve the fragrance of his breath, it is permitted.119The same principles apply to the use of mouthwash.", + "One may not apply wine to one's eyes, but one may place it on one's eyelids.120Based on Rashi, Shabbat 108b, the Shulchan Aruch 328:20 forbids opening and closing one's eye to let the wine in, even when the wine was applied to one's eyelids. It is forbidden to apply saliva taken from a person before he ate - even to one's eyelids. An eye salve that was left to soak on Friday121Note the apparent contradiction to Chapter 3, Halachah 2, which states that one may leave eye salve on one's eye on Friday, implying that the salve must be applied before the commencement of the Sabbath, and not afterwards.
From a comparison to the quotation of the laws in the Shulchan Aruch 252:5 and 328:21, the following resolution may be offered. When one applies an eye salve itself to one eye, it must be applied before the Sabbath. If, however, the salve is mixed with water and is no longer a distinct entity, one may rinse one's eyes with it on the Sabbath. may be applied to one's eyes on the Sabbath without hesitation.
A person whose finger becomes wounded should not wind a reed122From the manner in which the Ramah (Orach Chayim 328:24) and others state this law, it would appear that the intent is not that the reed be used as a bandage, but that it has other therapeutic qualities as well. around it to heal it,123Eruvin 10:14 mentions that this was permitted in the Temple, because it was not necessary to observe the prohibitions classified as sh'vut there. (See Hilchot Klei HaMikdash 10:9.) From this statement, the Rambam derived that this is forbidden outside the Temple's premises. nor should he squeeze it tightly with his hand so that it bleeds.", + "We may not place hot water or oil124Although this appears to be the Rambam's intent, the Shulchan Aruch (Orach Chayim 328:22) quotes this prohibition as referring to oil and hot water mixed together. on a wound, nor on a wad of unprocessed fabric that is above a wound, nor on a wad of unprocessed fabric to be placed on a wound.125Here there is an added difficulty. One may squeeze the liquids from the wadding when applying them to the wound and it is forbidden to squeeze liquids from a cloth. We may, however, apply it outside the wound [so that] it will flow into the wound.
We may place a dry wad of unprocessed fabric on a wound. If, however, it is aged fabric, this is forbidden, since this is like applying a bandage.126Note the differences between the manner in which this law is stated by the Rambam and by the Shulchan Aruch (loc. cit.:23).", + "A bandage that has fallen onto a utensil may be put back [on a wound].127As long as the bandage has not fallen on the ground, it is considered as if it merely slipped off the wound, and therefore it may be returned to its place.
It must be emphasized that the bandages referred to here are those to which salves or other liquids have been applied. Applying such a bandage resembles smearing substances. There is no restriction against placing a bandaid or other dry bandage on a wound on the Sabbath. See Shulchan Aruch (Orach Chayim 328:23-24). If, however, it falls to the ground, one is forbidden to put it back.128Eruvin 102b and the commentaries on the Shulchan Aruch (Orach Chayim 328:25) interpret this prohibition as a safeguard, lest one come to spread a salve. Since the bandage was applied on Friday, there is no reason for a safeguard lest one grind herbs.
We may place a bandage on a wound for the first time in the Temple [on the Sabbath],129Outside the Temple, there is a prohibition against placing a bandage on a wound for the first time on the Sabbath, lest one grind herbs, and lest one spread the salves. Nevertheless, since both these prohibitions are considered in the category of sh'vut, they are waived in the Temple.
This is the explanation according to the standard printed text of the Mishneh Torah, and this text is accepted by Rav Kapach and Rav Frankel in their texts of the Mishneh Torah. The Maggid Mishneh, however, questions this version of the text based on the Eruvin 10:13, which states, \"We may return a bandage [to a wound] in the Temple, but not elsewhere.\" Indeed, his question is reinforced by the Rambam's Commentary on the Mishnah, which states that outside of the Temple, one may not return a bandage to its place after it has fallen to the ground. In the Temple, however, this is permitted. Nevertheless, it is forbidden to place a bandage on a wound for the first time on the Sabbath even in the Temple.
Nevertheless, several of the later commentaries (Seder HaMishneh; Or Sameach) attempt to justify the standard text of the Mishneh Torah, basing their explanations on the Rambam's statements in Hilchot Korban Pesach 1:16, where the Rambam states that when Pesach was celebrated on the Sabbath, the priests would wash the floor of the Temple Courtyard on the Sabbath to clean away the blood and refuse from the Paschal sacrifices.
In the source for that halachah, Pesachim 65a, there is a difference of opinion on this matter among the Sages. Rabbi Natan maintains that the only time a prohibition that is in the category of sh'vut is suspended in the Temple is when transgressing it is necessary for the Temple service. Therefore, he rules that it is forbidden to wash the Temple floor on such an occasion, for doing so is an expression of respect for the Temple, but is not a necessity for its service to continue.
From the fact that the Rambam rejects Rabbi Natan's view, it is clear that he maintains that - as he says simply in this halachah - \"The prohibitions classified as sh'vut do not apply in the Temple\" - i.e., they do not apply at all. The Mishnah in Eruvin follows Rabbi Natan's opinion. Therefore, in his Commentary on the Mishnah, the Rambam explains Rabbi Natan's position. This explanation does not reflect the Rambam's own view; that is expressed in our halachah. for the prohibitions classified as sh'vut do not apply in the Temple.130For the priests were careful and would not come to violate a Torah prohibition (the gloss of Rabbenu Yehonatan, Eruvin 102b). In all places, one is allowed to clean the opening of a wound. One may not, however, clean a bandage, lest one spread [a salve].131Significantly, when the Shulchan Aruch (Orach Chayim 328:26 cites this law, it changes the wording slightly and states, \"for one is spreading [a salve].\" Spreading a salve is a derivative of the forbidden labor of smoothing, as stated in Chapter 11, Halachah 6.", + "One may apply oil and massage132Our translation is based on the Rambam's Commentary on the Mishnah (Shabbat 22:6). the intestines on the Sabbath, provided that one applies oil and massages at the same time, so that one will not follow one's weekday practice.
One may not work-out on the Sabbath. What is meant by a work-out? Others tread on a person's body forcefully until he becomes exerted and begins to perspire, or a person walks [vigorously]133The Tosefta (Shabbat 17:22) states, \"One may not run for exercise on the Sabbath, but one may walk leisurely the entire day.\" Note also the Shulchan Aruch (Orach Chayim 301:2), which grants license for youths to perform calisthenics on the Sabbath if they enjoy doing so. Note, however, the Mishnah Berurah, which emphasizes that the license is granted only when one enjoys the physical activity, and not when one does so for health purposes. until he exerts himself and begins to perspire. It is forbidden to exert oneself on the Sabbath to the extent of perspiring, for this is a therapeutic practice. Similarly, one may not stand in mud baths in Eretz Yisrael, because this is exerting and therapeutic.", + "One may not wash in water that causes diarrhea, nor in quicksand,134The Maggid Mishneh notes that these two phrases refer to alternate explanations offered by Rabbenu Yitzchak Alfasi of the expression, \"We do not go down to Kordima (alt. Poltima),\" in the Mishnah (Shabbat 22:6). Although in his Commentary to the Mishnah, the Rambam explains that Mishnah differently, both the interpretations given by Rabbenu Yitzchak Alfasi represent valid halachic points. nor in water [in which flax was left to] soak and which has turned foul smelling, nor in the Dead Sea, nor in the foul water in the Mediterranean,135One may, however, bathe in the pleasant waters of the Mediterranean, even though they are salty (Shulchan Aruch, Orach Chayim 328:44). because all of these cause discomfort, and [Isaiah 58:13] states, \"And you shall call the Sabbath a delight.\"
Accordingly, if one does not remain in these [bodies of water] for an extended time, but rather emerges immediately, it is permitted136For it appears that one has entered these bodies of water to cool off (Shulchan Aruch, loc. cit.).even though one has sores on one's scalp.", + "We may not scrape our skin with a utensil used for that purpose.137Rashi, Shabbat 147b, explains that this prohibition was instituted to prevent \"ordinary activity.\" On this basis, the Magen Avraham 327:1 relates that if one has a utensil designated for use on the Sabbath, this would be permitted. It is questionable, however, whether the Rambam accepts that rationale and that leniency. If, however, one's hands are soiled with feces or with mud, one may scrape in one's ordinary manner without concern.
We may apply oil to and peel off [the scabs of] a human's [wound]138The bracketed additions are based on Rashi's commentary, Shabbat 53b. Note the Shulchan Aruch (Orach Chayim 328:28) which states that this leniency applies only in places where it is common for people to annoint themselves with oil. for pleasure,139I.e., even when the wound has begun to heal and the scabs have dried (Shulchan Aruch, Orach Chayim 328:22). but not those of an animal. If, however, the animal is in discomfort, we may apply oil and peel off [its scabs] to eliminate aggravation.140The Shulchan Aruch (Orach Chayim 332:2) is slightly more specific regarding this law, explaining that one may not treat an animal's scabs when they have already dried out and have begun to heal. When, however, the scabs are fresh and the wound still smarts, the scabs may be treated.
When an animal has eaten an excessive amount of beans, we may have it run in the courtyard so that it is cured. If it turns red,141Literally, \"was taken by blood.\" we may have it stand in water so that it will cool. We do not suspect that one will grind herbs.142Although a person is forbidden to perform any activity that is solely therapeutic in nature for the sake of a human being who is in discomfort, this restriction is not imposed regarding an animal's discomfort. The rationale is that a person generally is not disturbed about his animal's discomfort to the extent that he might be motivated to grind herbs for medication on the Sabbath (Shulchan Aruch HaRav 332:3; Mishnah Berurah 332:5).
It must, however, be emphasized that when an animal is very seriously afflicted, greater leniency is allowed. For example, one may have a gentile perform forbidden labors to save the animal. This is allowed because our Sages feared that when an animal's life was in danger, its owner would not hesitate to perform the forbidden labors himself to save the animal if he were not given any other alternative (ibid.).", + "A person may not cause himself to vomit food on the Sabbath. When does this apply? When he uses a drug,143Note the Shulchan Aruch (Orach Chayim 328:39), which states that because this is a wasteful activity, it is forbidden during the week as well, unless one is suffering discomfort. for he may come to crush herbs. It is, however, permitted to place one's hand down one's throat so that one will vomit.
It is forbidden to press the stomach of an infant so that he will defecate,144This is one of the instances where the commentaries have difficulty discovering the Rambam's source. There is no explicit statement to this effect in the Talmud, and the Rabbis have offered several possible references from which it is possible that this concept could have been derived. lest one give him curative herbs. It is permitted to place a cup over an [infant's] navel to lift it up.145Similarly, the Shulchan Aruch (loc. cit.:40) permits placing hot cups to cure a stomach ailment. It is permitted to place a neck-brace or hip-girdle around a child.146The latter practice involves tying a newborn baby's limbs with cloth so that they grow straight. This practice is still followed in several Yemenite communities. Similarly, one may lift up [the tendons of a child's] ears, whether by hand or with an instrument, and lift up cartilage on one's chest.147See Chapter 2, Halachah 10. For all of these [activities] are performed [by hand], and not with herbs. Since [the person] is in pain and there is no suspicion that one may crush [herbs,] [these activities are permitted].148To relate the Rambam's decision to terms of our contemporary experience: Medication may not be given on the Sabbath. Physiotherapy, by contrast, is permitted.", + "Sifting is one of the categories of forbidden labor.149See Chapter 8, Halachot 11 and 16. Therefore, we may not sift straw in a sieve or place a sieve with straw in a high place so that the chaff will fall,150I.e., exposing the straw to the wind so that the chaff will be blown away. since this is like sifting. One may, however, place straw in a sieve and carry it to [an animal's] feeding trough, even though the chaff falls while one is transferring it, since this is not one's intent.151Rashi explains that this act is permitted, because although it is possible that a forbidden labor, sifting, might be performed, it is done unintentionally. Hence, there is no prohibition involved. Kinat Eliyahu adds that here we are speaking about an activity that resembles sifting and which is forbidden by the Rabbis for that reason, but not about the forbidden labor of sifting itself. Therefore, forbidding carrying the straw in a sieve because some might unintentionally be sifted would be \"a safeguard for a Rabbinic decree.\" Hence, there is no prohibition.", + "A person who creates a mixture of small particles and water is liable for [performing a derivative of the forbidden labor of] kneading.152See Chapter 8, Halachah 16. Therefore, one may not make a mixture of a large amount of roasted flour,153According to the Rambam, mixing roasted flour with water is forbidden by the Rabbis, but does not violate the Torah's prohibition against making a mixture of solid particles and water. The Torah's prohibition involves adding water to a collection of granular substances - e.g., flour or cement - and mixing them until they cling together as a single mass.
Other authorities [Tosafot (Shabbat 18a), the Ra'avad (see Chapter 18, Halachah 15), the Ramban, and the Rashba] differ and maintain that according to the Torah, one is liable for mixing any substance with water, even if its particles do not stick together. (See Shulchan Aruch HaRav 321:16 and Be'ur Halachah 321.) lest one come to knead unroasted flour.154Mixing even small amounts of unroasted flour, by contrast, is forbidden (Mishnah Berurah 321:53). One may, however, mix [small amounts] of roasted [flour] a little at a time.
In contrast, shatit, i.e., grain that has not matured to a third of its fullness155Rashi (Shabbat 155b) does not differentiate between shatit and roasted flour. and is roasted and coarsely ground, resembles sand. Large quantities of it may be mixed with vinegar and the like at once, provided the mixture is soft.156I.e., free-flowing as opposed to viscous. If it is firm, it is forbidden, for it appears as though one is kneading.
[Even when making a soft mixture,] one must deviate from one's ordinary practice. What is implied? First, one must put in the shatit and then the vinegar.157During the week, by contrast, the vinegar is usually put in first (Shabbat 156a).", + "Although bran does not produce a mixture resembling a dough,158When bran is mixed into water, the particles remain separate and do not stick together, as mentioned in the notes on the previous halachah. it is forbidden to be mixed with water, lest one mix earth159I.e., substances whose particles do adhere to each other when mixed with water. and the like.
One may pour water over bran and stir it with a spoon in all directions.160But not in circular movement, lest it appear that one is kneading (Shulchan Aruch, Orach Chayim 324:3).
This ruling relates to another difference of opinion among the Sages which was not resolved and was, therefore, perpetuated by the later Rabbis. Rabbi Yosse bar Yehudah (Shabbat 155b) mentions that kneading involves actually mixing the dough with one's hands. Rabbi Yehudah HaNasi differs and maintains that one is liable for kneading as soon as one pours water into flour.
The Rambam follows the opinion of Rabbi Yosse bar Yehudah. Rabbi Yehudah HaNasi's opinion is, however, accepted by some authorities (Sefer HaTerumot), is referred to in the Shulchan Aruch (Orach Chayim 321:16), and is preferred by the Ramah. According to this view, we may not stir a mixture of bran and water on the Sabbath unless the water was added before the commencement of the Sabbath (Shulchan Aruch, loc. cit.). One may not mix it with one's hands, so that it will not appear that one is kneading. If it does not mix well, one may pour it from one container to another until it mixes well, and then give it to the chickens or the oxen.
It is permissible to mix bran in the above manner in one container and then divide it into several containers, giving each animal [its portion]. One may mix even a kor or two korim [of bran together] in one container.161I.e., one is allowed to mix as large a quantity as one needs for that Sabbath. One may not, however, mix bran that one does not need on that Sabbath (Mishnah Berurah 324:9).", + "One may not [force-]feed domesticated animals, beasts, or fowl on the Sabbath in the same way as one feeds them during the week, lest one crush beans, knead flour, or [perform another] similar [activity].162Note the Levush (Orach Chayim 324), which offers a different reason for this prohibition: It represents an expenditure of effort that is not necessary to provide the animal with food for the Sabbath.
What is implied? On the Sabbath, one should not feed a camel enough food for three or four days.163Before a camel-driver set out on a journey with his beast, he would force-feed it enough food to last several days, to minimize the amount of fodder he would have to carry (Meiri). One may not throw down a calf or the like, hold its mouth open and pour in beans and water at one time.164This refers to calves that are force-fed to fatten them for slaughter. Similarly, one may not place [food deep] in the mouths of doves or chickens, in a place from which they cannot spit it out.
One may, however, feed an animal while it is standing and give it water while it is standing,165See Chapter 15, Halachah 1. or one may place both water and beans separately in its mouth,166The Mishnah Berurah 324:28 emphasizes that even if one is allowed to force feed-animals, one must do so without moving the animal, for an animal is muktzeh. provided it is possible for [the animal] to spit them up. Similarly, one may feed fowl by hand as long as they can spit the food up.167This issue has import within the context of the socio-economic history of the Jewish people. In Eastern Europe, one of the main sources of income for the Jewish people was raising fattened geese. These geese were force-fed during the week to the extent that they were unable to consume enough food to satiate themselves on the Sabbath unless they were force-fed. Some Rabbis allowed force-feeding them on the Sabbath, while others forbade it. (See Mishnah Berurah 324:27.) There are authorities who forbade the practice entirely, because of cruelty to animals, and because of the problems in kashrut that might arise. Needless to say, one may place food before the animals so that they can eat.", + "When does [the license to feed animals] mentioned above apply? Regarding an animal that one is responsible for feeding - e.g., one's domesticated animals, one's beasts, doves raised within one's home, geese, and chickens.168Note the Be'ur Halachah 324, which draws attention to the following question: Is one Jew allowed to feed animals that another Jew is responsible to feed? Seemingly, since their owner is allowed to feed them, that same license is granted to other Jews. The Be'ur Halachah favors granting this leniency. One may not, by contrast, provide food or water for animals that one is not responsible for feeding - e.g., pigs,169Even if the pigs belong to a Jew, he is forbidden to feed them on the Sabbath. This decree was imposed because the Rabbis prohibited raising pigs (Shulchan Aruch, Choshen Mishpat 409). Therefore, if one possesses pigs in a manner that does not violate this prohibition - e.g., a gentile pays one a debt with a pig - one may feed them on the Sabbath (Mishnah Berurah 324:30). doves raised in a dovecote, and bees.170In this instance, even though a person owns these animals, since they usually are left to find their own food, providing them with food is considered to be an unnecessary expenditure of effort (Shulchan Aruch Harav 324:7; Mishnah Berurah 324:29).
A person may lead his animal directly to grass that is still growing and allow it to eat. He may not, by contrast, lead it to [food] that has been set aside [not to be used on the Sabbath].171Rav David Arameah explains that this is a decree imposed lest one pick up the food that has been set aside and feed it to the animal.One may, nevertheless, stand in front of the animal until it turns, and, on its own accord, heads to the food that has been set aside and partakes of it. The same [laws apply] on the holidays." + ], + [ + "Although removing a loaf [of bread from the side of an oven] does not involve a [forbidden] labor, our Sages forbade doing so, lest one be prompted to bake.1See Chapter 3, Halachah 18, and Chapter 5, Halachah 19, where this subject is discussed at length. As the Shulchan Aruch (Orach Chayim 254:5) states, if one places the loaf of bread into the oven in time for it to form a crust, there is no prohibition against removing it on the Sabbath. When, however, there was not enough time for a crust to form, one must follow the instructions mentioned by the Rambam.
If one stuck a loaf to [the side of] an oven before the commencement of the Sabbath, and afterwards the Sabbath began, one may remove enough for three meals. Similarly, one may tell others, \"Come and take for yourselves.\"2Note the parallel in Chapter 23, Halachah 24. Although removing a loaf does not involve a [forbidden] labor, in this situation, when one removes a loaf, one should not do so with a baker's peel, but rather with a knife, in order to deviate from one's ordinary procedure.", + "Why did the Sages forbid entering a bathhouse on the Sabbath?3I.e., according to the Torah, there is no prohibition against bathing. Because the attendants would heat up water on the Sabbath, and say that it has been heated before the commencement of the Sabbath. For this reason, our Sages decreed that one should not enter a bathhouse4Even one without attendants (Shulchan Aruch HaRav 326:1). on the Sabbath, even to use [merely] as a steam bath.5As Shabbat 40a relates, a series of Rabbinic decrees were passed regarding bathhouses. When the Sages saw that the bath attendants would heat up water on the Sabbath, they forbade bathing, but allowed the people to enter a bathhouse to use as a steam bath. Afterwards, they saw that because of this leniency their original prohibition was not being observed, and they forbade entering a bathhouse altogether.
The Rambam permits bathing in cold water, and this ruling is accepted by the Shulchan Aruch (Orach Chayim 326:1). Nevertheless, most of the later Ashkenazic halachic authorities (Shulchan Aruch HaRav 326:6; Mishnah Berurah 326:21) state that it is customary not to bathe on the Sabbath at all, even in cold water. As is mentioned in Chapter 23, Halachah 8, an exception to the above rules is made regarding immersion in the mikveh.
Similarly, they decreed that a person should not rinse his entire body with hot water6I.e., even when one does not enter a bath. - even if the water was heated on Friday. One may, however, wash one's face, hands, and feet7Or other select portions of the body. A woman may wash her vaginal area in preparation for a hefsek taharah. [with hot water that was heated before the commencement of the Sabbath]. When do the above [restrictions] apply? To water that is heated by fire. One may, however, rinse one's entire body in the hot springs of Tiberias and the like.8Similarly, leniency is granted regarding open bodies of water that have been heated by the sun, as stated in Halachah 9.
It is forbidden to bathe in hot springs located in caves, for the cave is filled with hot air, and one will sweat [as in a steam bath].9Note Shulchan Aruch HaRav 326:2 and the Mishnah Berurah 326:11, which favor opinions that do not accept this restriction. Thus, it resembles a bathhouse.", + "A person may warm himself before a fire and then go out and rinse his entire body in cold water. He may not, however, rinse his entire body in cold water10See the following halachah and notes, which deal with the question whether this restriction applies after rinsing, not only one's entire body, but even a single limb. and then warm himself by a fire. By doing so, the water on his body will become lukewarm, and it would be as if he washed his entire body in warm water.11The Maggid Mishneh emphasizes that in this instance, it is not heating the water in itself that is forbidden, since one is heating it to a minimal temperature. (See the following halachah.) Rather, the problem stems from the resemblance to bathing in warm water.
When a person causes a duct of cold water to pass through hot water,12I.e., a duct or pipe containing cold water passes through a body of hot water and thus becomes warm. Even if one does not take the water from the duct itself, but has the duct flow into a pool, the water is forbidden (Shulchan Aruch, loc. cit.:3). Shabbat 3:3 relates that the inhabitants of Tiberias actually had such a heating system constructed, but the Sages forbade its use. even water coming from the hot springs of Tiberias, the water is considered as if it was heated [by fire] on the Sabbath13The Shulchan Aruch (loc. cit.) mentions that even if the pipe was brought into the hot water on Friday, the water may not be used on the Sabbath. and one is forbidden to wash in it or drink it.", + "A person may bring a cask of water and place it in front of a fire, not in order that it will be warmed, but to dispel its chill. Similarly, one may place a flask of oil in front of a fire so that it will become lukewarm, but not so that it will be heated.14The Rambam's intent is that the water or the oil may be heated to the point that it becomes hot enough to burn a infant's belly.
This decision is questioned by the Rabbis. Rashi and the Rambam interpret the Talmudic passage (Shabbat 40b) that serves as the source for this halachah as meaning that one may not allow the temperature of the liquid to reach the point where it could burn an infant's belly. The Rashba, Tosafot and others, however, follow a more stringent ruling and forbid placing a liquid in a place where the potential exists for it to become hot enough to burn a infant's belly, even if one removes it before that time. The Shulchan Aruch (Orach Chayim 318:14) accepts the latter view.
A person may dip his hand in water or oil and warm it in front of a fire,15The Shulchan Aruch (Orach Chayim 326:5) mentions opinions that differ and maintain that the restriction mentioned in the previous halachah applies not only after rinsing one's entire body, but after washing a single limb. For example, a person who washes his hands should not warm them by a fire. Shulchan Aruch HaRav 326:4 counsels following this stringency. provided the water [or oil] on his hand will not become so hot that it could burn an infant's belly.16This is the halachic definition of the term יד סולדת בו. In contemporary measure, this is defined as 42 to 45 degrees centigrade by contemporary authorities. One may warm a cloth and place it on one's stomach on the Sabbath.", + "We may not place cold water in a tub in a bathhouse17With this statement, the Rambam emphasizes that the tub is very hot and contains a large amount of water. Therefore, even though it is a כלי שני - i.e., not a vessel that was itself heated on a fire, but a vessel into which hot water was poured - there are still restrictions, as the Rambam explains. Implied is that even though we generally follow the rule that the heat of a כלי שני is not sufficient to cook something placed within, a tub in a bathhouse is an exception.
The above represents the interpretation of the Maggid Mishneh. In the Kessef Mishneh, by contrast, Rav Yosef Karo explains that the tub we are speaking about is a כלי ראשון, a vessel in which water was heated. Were it to be a כלי שני, there would be no restrictions. His ruling in the Shulchan Aruch (Orach Chayim 318:11), appears to reflect this same view. The Ramah differs and clarifies in his gloss that the tub here is a כלי שני, adopting the explanation of the Maggid Mishneh. that is filled with hot water, for [the cold water] will become very hot.18The Ramah 318:12 states that if the amount of cold water the person adds at one time is so great that the it will not become hot, there is no prohibition against adding it, even to a כלי ראשון. Similarly, one may not place a flask of oil in such a tub, for it is considered as if one is cooking it.19Shabbat 40b mentions that oil that is placed in a כלי שני does not cook. The Kessef Mishneh thus uses this as a support for his thesis that the Rambam is speaking about a tub that is a כלי ראשון. Others explain that, as stated above, even though in most instances we follow the rule that the heat of a כלי שני is not sufficient to cook something placed within, a tub in a bathhouse is an exception.
See also Hilchot Ma'aser 3:15, where it appears that the Rambam maintains that if a כלי שני is hot enough to burn a person's hand, oil that is placed inside will be cooked. The Radbaz, however, explains that the laws applying to cooking on the Sabbath are different from those applying to cooking regarding ma'aser. One may, however, place hot water in a tub of cold water.20Even according to the opinions that the Rambam is referring to a כלי ראשון, this is permitted. Although there are restrictions against pouring water from a כלי ראשון onto spices and the like, these restrictions do not apply when water is poured into other water. The rationale is that the waters mix and there is no time when the heat of the water from the כלי ראשון will be concentrated in a single space (Shulchan Aruch HaRav 318:20; Mishnah Berurah 318:78).", + "After hot water was removed from a cooking urn, it is permitted to pour in cold water so that it will become lukewarm.21According to Rav Yosef Karo (in the Kessef Mishneh and in the Shulchan Aruch 318:12), this refers to a heating urn that was emptied entirely of hot water. One might think that pouring cold water in it would be forbidden, since the possibility exists that by doing so one will refine the metal of the urn. (See Chapter 12, Halachah 2, and notes.) Nevertheless, since this is not one's intent (אינו מתכוין), nor is it absolutely certain that this will take place (i.e., it is not a פסיק רישא), this is permitted (Chapter 1, Halachah 6).
The Maggid Mishneh and the Ramah accept this law, but they explain that it is also possible to interpret the Rambam's words as referring to an urn that was partially emptied of the water that was cooked in it, and then cold water was added. Even though the urn is a כלי ראשון, as long as so much cold water is poured in that it cannot become hot enough to burn an infant's belly, there is no prohibition involved. It is permitted to pour hot water22I.e., even hot water that is in a כלי ראשון. into cold water or cold water into hot water,23Which is in a כלי שני. provided [the hot water] is not in a vessel that was cooked on a fire,24The Mishnah Berurah 318:82 emphasizes that if there is a small quantity of cold water, the restriction against using water from a כלי ראשון applies in both instances. One may not pour a small amount of cold water into a large amount of hot water, nor may one pour a large amount of hot water into a small amount of cold water. This ruling is not, however, accepted by all authorities. As mentioned above, according to the Ramah, one may pour hot water into a large amount of cold water, and a large amount of cold water into hot water, even if the hot water is in a כלי ראשון. since this will raise the temperature [of the cold water] greatly.
Similarly, when a pot is boiling, one should not place spices in it, even after one has removed it from the fire.25This law applies to most other substances, for most substances will cook in a כלי ראשון even after it is removed from a fire. One may, however, salt it, since salt cooks only on a very large flame.26There is a difference of opinion concerning this matter among the Rabbis. The Tur (Orach Chayim 318) and Tosafot (Shabbat 40b) differ and maintain that salt requires only a minimal amount of cooking and should not even be placed in a כלי שני. The later authorities emphasize that this depends on the type of salt used. In many communities, it is common to follow the more stringent ruling. If one poured the food from a pot to a bowl, one may place spices on it, even if it is boiling, since a vessel into which food has been poured does not [possess sufficient heat to] cook.27It must be emphasized that our Sages mention that there are certain substances that do not require much cooking and can be cooked even in a כלי שני. For that reason, some authorities maintain that we should be stringent and not place any uncooked articles in a כלי שני, for we are unsure of which substances are included in the category of foods that do not require much cooking. See Ramah, Orach Chayim 318:5.", + "[On the Sabbath,] we may not place chiltit28See Chapter 21, Halachah 22. in hot water nor in cold water to soak.29From the Rambam's placement of this halachah in this chapter, it would appear that he sees this as falling into the category of prohibitions instituted as a safeguard against cooking on the Sabbath, and not as one of the prohibitions instituted because it is forbidden to prepare remedies on the Sabbath. One may, however, soak it in vinegar. If one drank chiltit on Thursday and on Friday, one may soak it in cold water on the Sabbath, place it in the sun to warm, and drink it, lest ceasing to drink it cause one to become sick.30Since soaking chiltit in cold water is forbidden only because of a Rabbinic prohibition, this prohibition is overridden because of the possibility of the person's becoming ill.", + "When food has been cooked before the Sabbath or soaked in hot water before the Sabbath, one is permitted to soak it in hot water on the Sabbath even though it is presently cold.31This law touches on the principle, אין בישול אחר בישול, \"One is not liable for cooking something that is already cooked.\" Although this principle is accepted by all authorities, the scope of its application varies. To focus on the approach of the Rambam and to compare it to the perspective of other authorities, it is worthy to focus on each point in particular:
When food has been cooked before the Sabbath - According to the Shulchan Aruch (Orach Chayim 318:4), this refers only to food that has been thoroughly cooked.
or soaked in hot water before the Sabbath - In contrast to the Rambam's decision, the Mishnah Berurah 318:31 rules that food that was soaked in hot water before the Sabbath may be placed in hot water in a כלי שני, but should not be placed in hot water in a כלי ראשון.
one is permitted to soak it in hot water - This refers to water in a כלי ראשון that was removed from its cooking surface. It is forbidden to place any food in a pot on a cooking surface after the Sabbath has commenced (Shulchan Aruch HaRav 318:9; Mishnah Berurah 318:33).
on the Sabbath even though it is presently cold. - The Shulchan Aruch (loc. cit.) states that this leniency applies only to cooked food that is dry. If the food is liquid, placing it in a כלי ראשון that is hot is considered to be cooking. From the Rambam's Commentary on the Mishnah (Shabbat 22:2), it would appear that he also accepts this limitation. The Beit Yosef (Orach Chayim 318), however, maintains that the Rambam does not hold one liable, even when one reheats foods that are not dry.
Although food is cold, and it had never been placed in hot water previously, it may be rinsed in hot water on the Sabbath,32From the Rambam's wording, it is unclear if this refers to water that was in a כלי ראשון or in a כלי שני. From his Commentary on the Mishnah (Shabbat 3:4), it would appear that he maintains that it is permitted to pour water from a כלי ראשון directly on foods.
According to the Ashkenazic authorities, we are permitted to pour hot water on uncooked foods only from a כלי שני (Shulchan Aruch HaRav 318:11; Mishnah Berurah 318:35). Hot water from a כלי ראשון will cook the surface of the food onto which it is poured. if this rinsing does not complete its preparation.33This clause comes to eliminate foods like aged salted fish or sole, whose preparation is completed by washing them with hot water. As the Rambam writes in Chapter 9, Halachah 2, one is liable for violating the forbidden labor of cooking merely by rinsing these foods with hot water. One may not, however, soak it for the first time on the Sabbath.34The prohibition applies only to soaking the food in hot water. One may soak it in cold water (Shulchan Aruch HaRav 318:11; Mishnah Berurah 318:37).", + "Although it is forbidden to heat [food or water] using substances that derive their heat from the sun,35See Chapter 9, Halachah 3. This prohibition was instituted lest one err and think that just as it is permitted to cook using articles heated by the sun, it is permitted to cook using articles heated by fire. it is permitted to heat [them] in the heat of the sun itself, for one will not err between the sun and fire.36I.e., the leniency of placing water in the sun will not cause one to think that it is permitted to place food on a fire. Therefore, it is permitted to place water in the sun to warm.37In his Commentary on the Mishnah (Shabbat 22:4), the Rambam emphasizes that this law is mentioned because one might think that placing the water in the sun is forbidden, lest one place food in hot ashes.
On this basis, many authorities allow the use of water that has been heated by solar energy units on the Sabbath. Even the more stringent opinions, which object to such use, have no difficulty with the concept of using water heated by the sun. They base their objections on other rationales, among them:
That water heated by the solar energy units is heated by an object heated by the sun and not by the sun itself.
The water in the urn of the solar energy unit is very hot. When cold water enters that unit, it will be heated by the water and produce a situation resembling that of the tub mentioned in Halachah 5.
Similarly, we may place [a bottle of] pleasant water into [a pool of] stagnant water so that it cool.38The bracketed additions are taken from Rashi's commentary (Shabbat 146b). Similarly, we may place a [dish of] cooked food into a cistern to preserve it.39Rashi (loc. cit.) explains that were the food left in the sun, it might spoil. By placing it in the cistern, one preserves it.
In his Commentary on the Mishnah (loc. cit., based on Shabbat 146b), the Rambam emphasizes that this law is mentioned because one might think that placing the food in the cistern is forbidden lest one smooth out the cistern's floor.", + "A person may mix water, salt and oil, and dip his bread in the mixture or pour it onto cooked food. This is permitted provided one makes only a small amount.40Enough for one meal (Ba'er Heteiv 321:4). Making a large amount is forbidden,41Significantly, Rashi (Shabbat 108b) explains that the rationale for all the laws in this halachah is that salting or pickling foods is comparable to processing leather. This rationale is mentioned by the Shulchan Aruch (Orach Chayim 321:2). The Rambam, however, maintains that the forbidden labor of processing does not apply with regard to food (Chapter 11, Halachah 5). for it appears that one is performing one of the labors associated with cooking. Similarly, one may not make strong salt water42In the Kessef Mishneh and in the Shulchan Aruch (loc. cit.), Rav Yosef Karo states that it is forbidden to make even a small amount of such a mixture. - i.e., two thirds salt and one third water - for it would appear as if one is making fish-brine.43In the Kessef Mishneh, Rav Yosef Karo explains that usually fish-brine is preserved. Hence, it would appear that one is pickling food.
One may salt an egg, but not radishes and the like,44Included in the latter category are any vegetables that salt softens or makes less bitter. This includes onions, cucumbers, and most vegetables used for salads (Magen Avraham 321:7). because it would appear that one is pickling food on the Sabbath. Pickling is forbidden, because it is as though one is cooking.45The Rambam's intent is not that pickling is forbidden as a derivative of cooking, but that there is a Rabbinic prohibition against doing so (Shulchan Aruch HaRav 321:3; Mishnah Berurah 321:16). Note, however, Karti Ufalti 105:2, which maintains that the Rambam considers that there is a Torah prohibition involved. One may, however, dip radishes and the like into salt and eat them [directly afterwards].46Similarly, a mixture of salt, vinegar, and oil (or other substances used for salad dressings) may be placed on these vegetables, because it no longer appears that one is salting the vegetables to pickle them (Shulchan Aruch HaRav 321:4; Mishnah Berurah 321:14).", + "One may mix wine, honey, and peppers together47Note the Mishnah Berurah 321:69, which permits making this mixture only when one does not undertake much effort in doing so. on the Sabbath to partake of them. Wine, water, and balsam oil are forbidden to be mixed, because this mixture is not fit to be eaten by healthy people.48Hence, this mixture, like any other remedy, may not be drunk on the Sabbath even if it was prepared before the Sabbath.", + "When mustard has been mixed on Friday, one may blend49The Rambam appears to be saying that one may stir the mixture. The Mishnah Berurah 321:58, however, quotes this law as meaning that one may add water or wine to the mixture. Although the Rambam would probably accept that ruling as well, based on his conception of the Rabbinic prohibitions against kneading (see Chapter 21, Halachot 33-34 and notes), this is not likely his intent here. it [on the Sabbath] by hand or with a utensil50The Hebrew word כלי can be rendered as either \"utensil\" or \"container.\" On this basis, the Kessef Mishneh mentions the interpretation of Terumat HaDeshen (Responsum 53), which explains that one may shake a container to blend the mixture, but one may not stir it by hand. He does not, however, accept this as reflecting the Rambam's intent. and add honey to it. One may not stir it forcefully,51I.e., whip it forcefully by hand to produce a smooth, evenly flowing mixture. however; [all that is permitted is to] mix it.
Oil, vinegar, and spices may be added [on the Sabbath] to cress52A leafy vegetable that is used as a spice or dip when mixed with the abovementioned substances.that was stirred on Friday. One may not stir the mixture] forcefully, however; [all that is permitted is to] mix in [these ingredients]. Garlic that was crushed on Friday may be placed into groats on the Sabbath. One may not grind [the mixture]; [all that is permitted is to] mix in [the garlic].", + "A person who removes hair from a person's body is liable for [performing a derivative of the forbidden labor of] shearing.53As explained in Chapter 9, Halachot 8-9. Therefore, it is forbidden to wash one's hands with a substance that will without doubt remove hair - e.g., ohaloh54A fragrant spice, noted for its cleansing powers. and the like.55This follows the principle of פסיק רישא stated in Chapter 1, Halachah 6 - i.e., since one's act will surely result in the performance of a prohibited act, it is considered as if this is one's intent. Although a Rabbinic prohibition is involved here, the same principle still holds.
One may cleanse one's hands with frankincense powder, pepper powder, jasmine powder, and the like, without concern that one might remove the hair on one's hands, for this is not one's intent.56This decision is based on the principle of אינו מתכוין, that an act that results in the performance of a forbidden labor is permitted if it is not a certainty that the forbidden labor will indeed come about. Indeed, the Rambam uses this law to exemplify this principle in Chapter 1, Halachah 5.
[The following rules apply when] one mixes a substance that will undoubtedly remove hair together with a substance that will not necessarily remove hair: If the majority [of the mixture] is composed of a substance that will undoubtedly remove hair, it is forbidden to clean one's hands with it.57This is the version in the standard published texts of the Mishneh Torah. The Maggid Mishneh notes that there is another version of the text which reverses the order in this clause, stating, \"If the majority was a substance that will not necessarily remove hair, it is permitted.\" There is a difference in the rulings resulting from these two versions of the text when the amount of both substances is equal. The Shulchan Aruch (Orach Chayim 326:9) follows the version of the standard text.
Sefer HaKovetz questions why such a leniency is allowed, and explains that all prohibitions based on the principle of פסיק רישא are merely Rabbinic in origin. Accordingly, since the substances that undoubtedly remove hair are not in the majority, leniency is granted. (It must be noted that it is difficult to reconcile the statements of Sefer HaKovetz with the Rambam's own statements, Chapter 1, Halachah 6, that one is liable for performing such an act.) If not, it is permitted.", + "One may not look at oneself in a mirror of [polished] metal on the Sabbath. [This is] a decree [enacted] lest one use it to remove loose hanging strands of hair.58I.e., as Shabbat 149b emphasizes, the difficulty is because a metal mirror can serve as a cutting article itself. This applies even if the mirror is affixed to the wall.59The Sages desired that their decrees be applied uniformly. One may, by contrast, look at oneself in a mirror that is not made of metal, even if it is not affixed [to a wall].60This includes a glass mirror, as is used today (Maggid Mishneh; Mishnah Berurah 302:63).", + "A person who launders is liable for [performing a derivative of the forbidden labor of] whitening, and one who wrings out a garment is liable because he is [performing one of the activities involved in] laundering.61See Chapter 9, Halachah 11. Therefore, it is forbidden to press a piece of cloth, unprocessed fabric, or the like into the opening of a flask to plug it, lest one squeeze62Rav Moshe Cohen of Lunil questions the Rambam's ruling, since one's intent is not to wring out the liquid, but to plug the flask. Shulchan Aruch HaRav 320:22 states that when one plugs the opening firmly, one will certainly squeeze water from it. Hence, this is considered a פסיק רישא. Furthermore, our Sages forbade plugging the opening loosely, lest one plug it firmly. liquids from it.63The Kessef Mishneh (in the gloss on Chapter 9, Halachah 11) uses this law to refute the Maggid Mishneh's thesis that, according to the Rambam, the prohibition against wringing out liquids applies only to water, since it is generally beverages other than water that are contained in a flask.
One may not clean with a sponge unless it has a handle, lest one squeeze [water from it].64As evident from his Commentary on the Mishnah (Shabbat 21:3), the Rambam explains that if the sponge does not have a handle, it is a פסיק רישא that one will squeeze water from it when cleaning with it. If it has a handle, that is not a certainty. This interpretation is also reflected in Rashi's commentary, Shabbat 143a.
Although the Ra'avad accepts the law, he objects to this explanation, maintaining that whether or not the sponge has a handle, one will squeeze water out when cleaning with it. Why then is one allowed to use it? Once the handle is attached, it is no longer considered to be a piece of fabric, but rather a container that is made to hold water. By using it, one is not squeezing the water directly, but merely causing it to be squeezed. One may not cover a jug of water65Note Shulchan Aruch HaRav 320:21, which states that this decree applies only to a jug of water, but not to one containing other beverages. See, however, the Kessef Mishneh's statements cited in note 63. or the like with a cloth that is not set aside for this purpose. [This is] a decree [enacted] lest one squeeze [water from it].66I.e., unless the cloth was designated for this purpose, it is possible that if it gets wet, one will wring out the water so that one can use it for another purpose. If, however, one has set aside the cloth for this use, one will not be concerned with its getting wet.", + "When a cask [of liquids] breaks67Based on the ruling of Tosafot (Shabbat 143b), the Ramah (Orach Chayim 335:1) emphasizes that this law applies only when the cask breaks. If it has a slow leak, there are no restrictions. Since there is no possibility of the person's losing the entire contents of the cask at once, our Sages did not fear that he would panic and violate the Sabbath laws to save his property.
The Ramah also mentions the ruling of Terumat HaDeshen (Responsum 196) that these restrictions apply only when one desires to bring containers from one courtyard to another. There are, however, no restrictions on using different containers within one's own property. This leniency is accepted by the later Ashkenazic authorities. on the Sabbath, one may save what one needs for oneself and one's guests on the Sabbath,68According to the Shulchan Aruch (Orach Chayim 335:1), one may save enough for one's Sabbath needs and the needs of one's guests, even if it is necessary to use several containers. As Rabbi Akiva Eiger notes in his gloss, the Rambam's wording does not appear to fit this interpretation. provided one does not sponge up wine with a sponge69The Shulchan Aruch (loc. cit.) states that this restriction applies even when a sponge has a handle. (See the previous halachah.) Since the person is distressed about the loss of his property, our Sages fear that he might violate the Sabbath laws in this instance. or scoop up oil with his hands.70I.e., there are two restrictions: that one may save only a limited amount of wine or oil, and that the manner in which one saves these liquids must differ from one's ordinary practice. [These restrictions were instituted, because] were one allowed to follow one's ordinary weekday practice, there is the possibility that one would squeeze [the liquids from it].
How must he save [the liquid]? He should bring a container and place it under [the liquid].71According to the Shulchan Aruch (loc. cit.), there is no restriction on the size of this container. Any container may be used, regardless of the amount it can hold. As mentioned, the Rambam's wording does not appear to fit this interpretation. He may not bring one container to catch [the liquid] in the air, and another into which to collect [the liquid]. This [restriction] is a decree, lest one carry a container through the public domain.
[An exception is made] if guests unexpectedly arrive. [In this instance,] he may bring one container to catch [the liquid] in the air, another into which to collect [the liquid], and then combine it with the first. He should not collect [the liquid] and then invite guests. Instead, he should invite guests and then collect [the liquid]. If one acts with guile in this matter,72I.e., invite guests who he knows will not want to partake of the liquids. In this way, he will be able to save the liquids because of them, even though they will not partake of them. (See Hilchot Sh'vitat Yom Tov 3:17, where the Rambam mentions a similar instance where the Sages permitted one to act with guile.) it is permitted.73The Shulchan Aruch (loc. cit.:3) states that it is forbidden to invite guests with this intent. If, however, one does so, it is permitted to use the wine. It is possible that this is the Rambam's intent. (The Shulchan Aruch's leniency is actually even more encompassing, and allows one to use the wine if one invites the guests after collecting it.) Based on the Maggid Mishneh, the Magen Avraham 335:2, however, states that according to the Rambam, one is permitted to act with guile in this manner.
(Kinat Eliyahu objects to this interpretation, noting the difference in the Rambam's wording in this halachah, \"If one acted with guile in this matter, it is permitted,\" and his wording in Chapter 23, Halachah 3, \"It is permitted to act with guile in this matter.\")", + "[A person who has] mud on his garments may rub the inner [surface of the garment so that the mud falls],74Since the person rubs it from the inside, it is not obvious that his intent is to launder the garment (Shulchan Aruch, Orach Chayim 302:7). but not the outer surface. [This is] a decree, [enacted] lest one launder it. One may, however, scrape it75Even from the outside. with one's nails,76Or with a knife (Shulchan Aruch HaRav 302:17; Mishnah Berurah 302:34). without concern that one might whiten it.77The Shulchan Aruch (loc. cit.) quotes the opinion of the Tur, which states that both rubbing the inside of a garment and scraping off mud are permitted only when the mud is moist. When the mud has dried, these acts are forbidden, because it is as if one is grinding the mud.
It is forbidden to rub clean a scarf, since this launders it.78The Ramban and the Ra'avad follow a different version of the text of Shabbat 140a, and therefore rule that it is also permitted to rub a scarf. The Shulchan Aruch (loc. cit:5) follows the Rambam's decision, explaining that when rubbing a scarf, one's intent is to make it glistening clean.
The Be'ur Halachah cites support for the Rambam's ruling from Mo'ed Katan 10b, which states that it is permitted to rub clean one's garments on Chol HaMo'ed (see Hilchot Sh'vitat Yom Tov 8:14). This indicates that such an act is forbidden on the Sabbath. One may, however, rub a cloak, because one's intent is merely to soften it.79I.e., a cloak becomes stiff after being laundered, and before putting it on one generally rubs it (Shulchan Aruch, loc. cit.).", + "It is permitted to use water to rub clean a shoe or a sandal that has become soiled with mud or excrement. It is, however, forbidden to wash them.80Note Chapter 9, Halachah 11, where the Rambam states that one is not liable for wringing out leather. Similarly, the fact that he mentions the prohibition against laundering leather in this chapter appears to indicate that he considers it to be merely a Rabbinic prohibition. This perspective is also quoted by Shulchan Aruch HaRav 302:19. The Be'ur Halachah 302, however, explains that one is liable for laundering leather. We may not scrape new sandals or shoes,81The Rambam appears to allow one to scrape old shoes. The Ra'avad and the Maggid Mishneh object to this ruling, based on Shabbat 141a-b, which states that it is forbidden to scrape both new and old shoes.
The commentaries offer several resolutions of this difficulty. Some point to manuscript copies of the Mishneh Torah that omit the word \"new\" entirely (Radbaz, Vol. V, Responsum 1628). Others explain that the Rambam mentions \"new\" shoes for specific reasons, but not to imply that scraping old shoes is permitted (Rabbenu Meir of Padua). Others find sources to substantiate the Rambam's ruling (Sefer HaKovetz).
The Shulchan Aruch (Orach Chayim 302:8) forbids scraping both old and new shoes. Significantly, however, the prohibition is associated with the forbidden labor of removing hair. Note also the Magen Avraham 302:17 who emphasizes that the prohibition applies only when using a knife. Using dull metal is permitted. but we may apply oil to them.82See Chapter 23, Halachah 10, which appears to contradict this ruling. Similarly, the Ra'avad and others question the text here. Significantly, Rav Kapach mentions that the Yemenite manuscripts of the Mishneh Torah follow an alternate version of the text, which does not present a difficulty. [Similarly,] we may clean old [sandals and shoes].
A pillow or a blanket [soiled] with mud or excrement may be cleaned with a rag.83Care must be taken not to press the rag firmly, lest one squeeze out water from it (Shulchan Aruch, loc. cit.:9). If it is made of leather, one may pour water over it until the stain is removed.84One may not, however, rub them under water to remove the stain (Maggid Mishneh). Washing a cloth in water would be considered as laundering, even according to Torah law (Shulchan Aruch HaRav 302:20).", + "A person whose hands have become soiled with mud may clean them with a horse's tail, a cow's tail, or a firm cloth used to hold thorns.85The Mishnah Berurah 302:57 states that one may also use a rag that is of no importance. [One may] not, [however, use a] cloth that is used to clean one's hands. [These restrictions were instituted] so that one will not follow one's weekday practice and come to launder the cloth.86I.e., the prohibition was not instituted because of the act of washing one's hands with the cloth, but because one might wash the cloth later.", + "A person who washes himself in water may dry himself with a towel and carry it by hand; we do not suspect that he might wring [water from it].87The Magen Avraham 301:58 focuses on this law as an example of the relation of the principles of Rabbinic authority to the changes in the cultural conditions under which Jews lived. Originally, this leniency was granted, because in the Talmudic era washing every day was considered a necessity, and a person who washes himself must dry himself. In his own time, washing was not considered as great a necessity. Hence, some thought of ruling that using a towel would be prohibited. Nevertheless, since the Sages of the Talmud did not institute a prohibition in this regard, the later Rabbis left the status quo unchanged. The Magen Avraham, however, concludes that it is preferable to dry oneself with a towel that one would not normally wring out during the week.
Similarly, a person whose clothes become soaked with water88I.e., from rain, or because he fell into a body of water. may continue walking in them; we do not suspect that he might wring [water from them].89He must, however, be careful not to shake the water from them. [When he removes them,] he may not, however, hang them out to dry even within his home, lest an observer suppose that he laundered his garment on the Sabbath and hung it out to dry.90We are not, however, obligated to remove clothes that were hanging on a clothesline before the Sabbath (Shulchan Aruch, Orach Chayim 301:45). Whenever the Sages instituted a prohibition because of the impression it might create,91The Mishnah Berurah 301:165 cites authorities who maintain that this applies only with respect to a safeguard instituted because of the possibility that an observer might think a prohibition from the Torah was violated. When the question revolves around a Rabbinic prohibition, there is room for leniency. the act is forbidden even in one's private chambers.92For the Sages wanted to established a uniform standard, applicable at all times.", + "When two mikvaot are located one on top of the other, one may remove the plug between them and connect them. Afterwards, one may return the plug to its place. There is no concern that one might squeeze out water [in the process of doing so], since one's intent is that the water should flow out.93The Kessef Mishneh explains that since the person desires to connect the two mikvaot, he will not insert the plug firmly to the extent that he will squeeze water from it.
One may plug a drain with clothes or with any article that can be carried so that water will not inundate food and utensils.94In this instance, the person's concern is to prevent the food and utensils from being inundated by the flow of water. Accordingly, his intent will be to plug the drain in a manner that will prevent a great flow. He, however, is not concerned that there will be a slight leak and will not necessarily plug the drain tightly (Kessef Mishneh).
Merkevet HaMishneh offers a different interpretation. The Rambam is referring to a plug for a hole in a cistern. The person sees that the drain pipes leading to the cistern are full and soon the water level will reach the hole. He therefore plugs the hole so that the water will not flow out and flood the courtyard. Although he plugs the hole tightly, since the water level has not yet reached this height, there is no possibility that he will squeeze out water in the process. We may not, however, plug a drain so that water will descend into a cistern.95I.e., there is a drain-pipe that leads in two directions. By plugging one end, the water can be directed into a cistern. The plug is resting in water and the possibility exists that one may squeeze [water from the plug] when one presses it into place.96Since in this instance, the person wants to direct the flow of the water and preserve all of it, he will plug the other end of the pipe tightly. When doing so, the possibility exists that he will squeeze water from the plug.", + "It is forbidden to fix the sleeves of garments, adjusting them to form layers of cuffs97Our translation is based on Rashi's commentary, Beitzah 23a. as is one's ordinary practice during the week after washing clothes.98See Hilchot Sh'vitat Yom Tov 8:14, which states that this is forbidden on Chol HaMo'ed because it requires professional expertise.
Similarly, we may not fold clothes on the Sabbath in the same way as we fold clothes during the week after laundering them. If one does not possess a change of clothes, one may fold a garment,99This appears to refer to folding a garment with the intent of smoothing out wrinkles that already exist. Similarly, one may fold a garment after removing it, in order that it remain uncreased so it can be worn again on the Sabbath (Shulchan Aruch HaRav 302:8). stretch it out, and wear it so that one will [be dressed] attractively on the Sabbath.100One may fold and refold a garment several times on the Sabbath (Shabbat 15:3). If, however, there is no need to wear a garment again on the Sabbath, one may not fold it so that it will remain uncreased for the following day. For this reason, it is forbidden to fold one's tallit on the Sabbath after the morning prayers (Shulchan Aruch HaRav 302:8; Mishnah Berurah 302:13). The above [restrictions] apply only to a new white garment that may become wrinkled and soiled immediately.101Note Rashi (Shabbat 113a), who offers a different explanation of the Talmudic passage that serves as the source for the Rambam's ruling.
Only one person may fold [a garment]; folding it by two people [together] is forbidden.102When two people fold a garment, the possibility exists that one will smooth out the creases by hand. This is forbidden (Shulchan Aruch HaRav 302:9).", + "Dyeing is one of the categories of [forbidden] labor.103See Chapter 9, Halachah 13.Accordingly, it is forbidden for a woman to apply rouge to her face,104Similarly, the application of other forms of makeup is forbidden (Shulchan Aruch, Orach Chayim 303:25 and commentaries). because this resembles dyeing.
Sewing is one of the categories of [forbidden] labor.105See Chapter 10, Halachah 9.Accordingly, it is forbidden to fill a new pillow or blanket with unprocessed fabric, lest one sew it closed.106Note Rashi (Shabbat 48a), who offers a different rationale for this restriction: that this resembles making a utensil. On the Sabbath one may, however, return fabric that has fallen out from a pillow or blanket107The Mishnah Berurah 340:32 emphasizes that one may return them to the same pillow or blanket, but may not transfer them to another one on the Sabbath..", + "Tearing is one of the categories of [forbidden] labor.108See Chapter 10, Halachah 10.Accordingly, a person whose garments catch onto thorns should separate them carefully109Our translation has parallels in the Rambam's Commentary on the Mishnah, D'mai 6:6 and Kilayim 9:5. The Merkevet HaMishneh, however, renders this word as \"modestly\" - i.e., so others will not see him and think that he is tearing. and patiently, so that they do not tear. If they tear, he is not liable, for this is not his intent.110As mentioned several times, a person is not liable for performing a forbidden labor without intention. In this instance, there is an even greater reason for leniency, since the concept of intent is particularly important regarding this category of forbidden labor. As the Rambam mentions in Chapter 10, the forbidden labor of tearing consists of tearing for the sake of resewing.
It is permitted to wear new clothes; if they tear, it is of no consequence. We may crack open a nut in a piece of cloth without concern that [the cloth] might tear.", + "A person who attaches [building materials to each other] is liable for performing a derivative [of the forbidden labor] of building.111See Chapter 10, Halachot 12-14. Therefore, all doors that are attached to the ground should not be removed, nor should they be returned to their place, lest one attach them.112The Maggid Mishneh questions the Rambam's statements here, noting that from the halachot cited above, it would appear that by returning the doors to their place one would be liable for performing the forbidden labor of building.
The doors of a cabinet, chest, or closet, or the doors of other utensils may be removed, but they may not be returned to their place.113According to the Ramah (Orach Chayim 314:1), this law applies only to small cabinents and chests, those smaller than 40 seah, approximately .375 square meters in modern measure.
In a related matter, Shulchan Aruch HaRav 308:34-35 emphasizes that in contrast to the doors of a building, the doors of cabinets, chests, and the like are not considered muktzeh on the Sabbath. Since they were part of a utensil before they were removed, they are still considered to be utensils afterwards. In contrast, the doors of a building were not considered utensils before the commencement of the Sabbath. Hence, if they are removed on the Sabbath, it is forbidden to carry them. If their bottom hinge slips [partially out of place], it may be pushed back into place.114If, however, it slips off entirely, it may not be returned outside the Temple (Shulchan Aruch, Orach Chayim 313:5). In the Temple, it may be returned to its place.115Since the prohibitions in the category of sh'vut need not be observed in the Temple. If, however, the upper hinge slips [out of place], it is forbidden to return it. [This is] a decree [applying] in all places,116I.e., even in the Temple. This is an exception to the principle mentioned in the previous note, because, in this instance it is very likely that one will perform a forbidden labor (Tosafot, Eruvin 102b). [enacted] lest one attach it.117There is a greater concern that one will attach the upper hinge firmly, because if it becomes detached the door will fall. If, by contrast, the upper hinge remains attached but the lower hinge slips off, the door will still remain hanging.", + "One may not braid one's hair, or set one's hair around one's forehead,118Our translation is based on the Rambam's Commentary on the Mishnah (Shabbat 10:7). Rashi interprets this term to refer to \"parting the hair.\" Note also the Mishnah Berurah 303:83, which discusses whether this restriction applies regarding only a woman's natural hair, or also regarding a wig. for this would appear to resemble building.
A candelabrum made up of separate pieces may not be reassembled on the Sabbath, nor may a chair or a table made up of pieces be reconstructed,119See also Shulchan Aruch (Orach Chayim 315:5), which - albeit in a different context - allows the use of folding chairs on the Sabbath. One may add a leaf to a table, but one may not construct a table by placing the table board on its legs. for this resembles building.120Many other authorities differ and explain that the prohibition was instituted lest one firmly attach the parts to each other. Were one to do so, one would be liable for performing the forbidden labor of מכה בפטיש, completing a utensil (Shulchan Aruch, Orach Chayim 313:6). If, however, one does reassemble these objects, one is not liable,121It appears that, accordingly to the Rambam, even if a person were to attach the parts firmly to each other, he would not be liable. As mentioned, others differ. since [the forbidden labors] of building and demolishing do not apply regarding utensils.122The Rambam's perspective on this issue requires clarification: Beitzah 22a states, \"There is no [concept of] building regarding utensils.\"
The Rambam explains that this refers only to putting together a utensil that is made up of several component parts. Fashioning a new utensil, by contrast, is surely considered building, as explained in Chapter 10, Halachah 13 and notes. As mentioned, others differ and maintain that a person who fashions a new utensil is liable for performing the forbidden labor of מכה בפטיש, completing a utensil. If [the parts of such a utensil] remain loosely put together, one may [complete] its assembly.123According to the Rambam, the rationale for the leniency appears to be that since the parts hang loosely, one would not confuse assembling such a structure with erecting a building. According to the other authorities, the rationale is that since the parts of the utensil hang loosely, there is little likelihood that one will attach the parts firmly to each other.
We may not adjust the vertebra in a child's backbone [so that they are aligned] one above the other,124This refers to adjusting the child's limbs by hand. As mentioned in Chapter 21, Halachah 31, one may tie clothes around the child to adjust his limbs. Furthermore, on the day of a child's birth, it is permitted to adjust his limbs (Shulchan Aruch HaRav 330:10; Mishnah Berurah 330:34). Even afterwards, many authorities allow the adjustment of other limbs, with the exception of the backbone. since this resembles building.", + "A person who erects a permanent tent is liable for performing a derivative [of the forbidden labor] of building.125See Chapter 10, Halachah 13. Accordingly, at the outset, it is forbidden to erect or demolish a temporary126In this context, the word \"temporary\" is defined as \"not constructed to remain for a prolonged period\" (Shulchan Aruch HaRav 315:1). It would appear that, according to the Rambam, even if a tent has a roof that is a handbreadth wide, its classification as permanent or temporary depends on the intent of the person who erects it. (See the Noda BiY'hudah, Vol. II, Orach Chayim, Responsum 30.)
Based on this restriction, the Noda BiY'hudah (loc. cit.) forbids opening an umbrella on the Sabbath. Similarly, because of the appearance that might be created, he forbids carrying an umbrella on the Sabbath even when: a) it was opened before the Sabbath, and b) the community possesses an eruv that makes it permitted to carry. tent, lest one erect or demolish a permanent tent. If, however, one erects or demolishes a temporary tent, he is not liable.
One may add to a temporary tent on the Sabbath. What is implied? If a cloth was spread over pillars or over walls and was rolled up before the Sabbath, [the following rule applies]: If there was a portion the size of a handbreadth extended before the Sabbath,127If, however, the overhang was not at all extended before the commencement of the Sabbath, it may not be extended on the Sabbath. Although it was suspended above the wall before the Sabbath, since it was completely rolled up, it may not be used. one may extend it until its full width on the Sabbath, causing it to become a large tent. The same applies in other similar situations.", + "One may not hang a canopy over a bed, because a temporary tent is created beneath it. It is, by contrast, permissible to set down a bed, a chair, and a table128Similarly, it is permitted to place a table-top on its legs (Maggid Mishneh). Note, however, the Shulchan Aruch (Orach Chayim 315:3), which forbids placing a table-top on legs that appear as walls. even though a tent is created below them,129I.e., a space is covered by a surface supported by four legs. since this is not the way either a permanent or temporary tent is fashioned.130Since one does not use the space below them (Maggid Mishneh).
Note the apparent contradiction between the Rambam's ruling here and his ruling in Hilchot Sh'vitat Yom Tov 4:15, and the resolution offered by the Lechem Mishneh there.", + "Any tent with a slanted roof whose roof is not a handbreadth wide,131I.e., the walls of the tent slant downward, and it does not have a straight roof that is a handbreadth wide. nor is the span three handbreadths below its roof a handbreadth wide,132Based on the principle of l'vud, the space within three handbreadths is considered to be a single entity. Thus, were it to be a handbreadth wide, the tent would be considered as having a roof of significant size (Shulchan Aruch HaRav 315:15). is considered to be a temporary tent. A person who erects it for the first time on the Sabbath is not liable.133This follows the opinion of Rabbenu Yitzchak Alfasi and Rabbenu Chanan'el. Rashi and Rabbenu Asher, by contrast, maintain that since the tent does not have a roof that is a handbreadth wide, it can never be considered even a temporary tent, and there is no prohibition in constructing it. The Shulchan Aruch (Orach Chayim 315:8) follows the Rambam's ruling.
A cloth that is hanging134I.e., there is a beam in the middle of a room on which a cloth is rolled that will be spread out to serve as a cover for a bed. Cords are attached to the cloth, and when they are pulled it is extended to form the canopy. Needless to say, such a canopy must meet the criteria mentioned in the first clause of this halachah regarding the width of its roof (Shulchan Aruch HaRav 315:16; Mishnah Berurah 315:37). doubled over on Friday135As implied by the first clause, had the cloth not been hanging before the commencement of the Sabbath, hanging it on the Sabbath itself would have been forbidden. Nevertheless, since it was hanging before the Sabbath and the cords that extend it are already in place, it is considered already to have been extended the length of a handbreadth. Therefore, extending it further is permitted, as mentioned in Halachah 27 (ibid.). with cords from which its ends are suspended may be spread out and rolled up136Since spreading out the cloth is not considered to be building a tent, closing it is not considered to be demolishing one (Shulchan Aruch HaRav 315:16; Mishnah Berurah 315:38). This and all the other leniencies associated with a temporary tent apply when the roof of the temporary tent is less than a handbreadth wide (Shulchan Aruch HaRav 315:17; Mishnah Berurah 315:38). This ruling is also reflected in the following halachah. [on the Sabbath]. The same [rules] apply to a curtain.137Note the Ramah (Orach Chayim 315:1), who states that one may hang a curtain on the Sabbath, even if one intends to leave it hanging permanently, provided there is no halachic significance to its being hung - e.g., to hang a curtain in front of a toilet so that one could pray in that same room.
Note also the Mishnah Berurah 315:38, which states that the wording of this halachah indicates that the cords from which a curtain hangs must be prepared before the commencement of the Sabbath, as the cords of the cloth mentioned immediately before. There are, however, other authorities who do not accept this view. (See also Halachah 32, which describes the manner in which a curtain may be hung.)", + "[The following rules apply to a bed over which is hung] a bridal canopy whose roof is not a handbreadth wide, nor is the span three handbreadths below its roof a handbreadth wide:138Thus, it meets the criteria of a temporary tent mentioned in the previous halachah. Since it was prepared to serve this purpose [before the commencement of the Sabbath], it may be spread out and rolled up [on the Sabbath].139This represents a greater leniency than the previous halachah. In that halachah, leniency was granted only because the ends of the canopy were hanging from the curtain rods and attached by strings. In this instance, the canopy was not hanging before the Sabbath. Nevertheless, since it was prepared to serve this purpose, it is permitted. [This leniency is granted,] provided it does not hang more than a handbreadth above the bed.140The Maggid Mishneh cites the interpretation of the Rashba, who explains that this refers to a canopy that hangs down a handbreadth below the bed. The part that hangs down is thus considered to be a wall - and the slanted portion of the canopy, a roof.
Based on this interpretation, he finds it necessary to differentiate between such a canopy and a sheet or blanket extended over a bed that is used at present. In the latter instance, even though the sheet or blanket extends more than a handbreadth on either side of the bed, it is not considered a tent, since it was not spread out with the purpose of enclosing space. The canopy, by contrast, was spread out for that purpose and hence is considered a tent in certain instances.
Although this interpretation is accepted by the later authorities (Shulchan Aruch HaRav 315:18; Mishnah Berurah 315:42), Rav Kapach notes that it does not fit the wording used by the Rambam, \"provided it does not hang more than a handbreadth above the bed.\" He thus explains that if the canopy hangs more than a handbreadth above the bed, that open space is considered a wall, and the canopy, its roof.
A curtain141Our translation is taken from the Rambam's Commentary on the Mishnah (Shabbat 17:7). Others render this as \"a shutter.\" It would, however, appear that the Rambam would not object to the use of a shutter for this purpose. Indeed, as indicated by Shabbat 24:5, it is permitted to use any utensil for this purpose. Compare also to Chapter 26, Halachah 10. used to close a window142The rationale for this leniency is that this is considered equivalent to closing a window or a door which is permitted on the Sabbath (Shabbat 125b).
The same rules apply regarding an aperture in the roof (Shulchan Aruch HaRav 313:1; Mishnah Berurah 313:1). may be employed for that purpose even though it was not attached [to the window] or hanging [from it, because] it was prepared to be used for this intent.", + "It is permitted to wear a hat with a brim that provides shade for the person wearing143In this instance, we have adopted the version of this halachah found in the Yemenite manuscripts of the Mishneh Torah. The version of the standard published texts would be rendered \"on one's garments.\" it.144The Maggid Mishneh and similarly, the Shulchan Aruch (Orach Chayim 301:40), interpret this as referring to a hat with a brim less than a handbreadth. According to their interpretation, putting on such a hat is forbidden even in one's home. The Noda BiY'hudah (Vol. II, Orach Chayim, Responsum 30), however, explains that there is no prohibition against putting on a hat, regardless of how wide its brim is. If, however, one extends the clothes one is wearing above one's head or in front of one's face like a tent and: a) [the clothes] are tightly fitted around one's head, and b) the brim that one extends is very firm like a roof,145Note the Radbaz (Vol. V, Responsum 1450), who explains that both of these stipulations are derived from the Hebrew word מהודק used in Shabbat 138b, the source for this halachah. מהודק means \"firm,\" and in this context, the use of the word implies both \"firmly attached\" and that the brim is firm. When both these stipulations are fulfilled, the garment resembles a tent.
Note Rashi, however, who explains that the head-covering must be firmly attached to one's head. Otherwise, one may not wear it in the public domain, lest the wind blow it from one's head. Rashi's interpretation is followed by most later commentaries and accepted by the Shulchan Aruch (loc. cit.:41). this is forbidden, because one is making a temporary tent.", + "A person who hangs a curtain or the like should take care not to create a tent while he is doing so.146I.e., there is no prohibition against hanging the curtain if one holds it upright. This, however, is difficult when hanging a large curtain. Inevitably, one will hold one portion of the curtain with one's left hand and fold at least a handbreadth or more over with one's right hand while hanging it. Thus, a temporary tent will have been created.
This represents the Rambam's conception of the passage in Shabbat 138b, the source for this halachah. Although the Ra'avad and others interpret that passage differently, the Rambam's view is accepted by the Shulchan Aruch (Orach Chayim 315:12). (See also the final clause of Halachah 29 and notes.) Therefore, a large curtain should be hung by two individuals and is forbidden to be hung by a single person.
[Moreover,] a canopy with a roof147I.e., in contrast to the canopy described in Halachah 29. may not be extended even if ten people help in doing so. For it is impossible that it will not be lifted up slightly above the ground [in the process] and thus form a temporary tent.", + "[A person] who covers a jug with a cloth should not cover it entirely, for this is considered to be making148Similarly, removing the cover is forbidden, since it is considered to be demolishing a tent (Shulchan Aruch HaRav 315:19). a tent.149The Maggid Mishneh mentions that this restriction applies only when there is a handbreadth or more of empty space in the jug. This qualification is accepted by the Shulchan Aruch (Orach Chayim 315:13).
The Maggid Mishneh also mentions that the Rashba and the Ra'avad interpret Shabbat 139b, the source for this halachah, differently, and therefore reach a more lenient decision. Although their view is mentioned by the later authorities, the general consensus is to follow the Rambam's ruling. Instead, he should cover [merely] a portion of its opening.
A person who filters using an Egyptian basket150See Chapter 21, Halachah 17, and notes. should not lift the bottom of the basket above the utensil on the Sabbath so that he will not be creating a temporary tent.151Rashi (Shabbat, loc. cit.) interprets the passage that serves as the source for this halachah as the Rambam does. Others, however, explain that this restriction was instituted to make one deviate from one's ordinary practice as a safeguard associated with the forbidden labor of sifting." + ], + [ + "A person who makes a hole that can be used as an entrance and as an exit - e.g., a hole in a chicken coop that is used to allow light to enter and to allow foul air to leave - is liable [for performing the forbidden labor] of dealing [the final] hammer blow.1See Chapter 10, Halachah 16. Note, however, Halachah 14 of that chapter, which mentions making a hole in a chicken coop in connection with the forbidden labor of building.
Accordingly, [the Sages instituted] a decree [forbidding] the opening of any hole, even one intended to be used only as an outlet or only as an inlet, lest one open a hole for which one is liable.2Accordingly, many authorities forbid opening cans or bags on the Sabbath. The more lenient opinions, which allow this, base themselves on the concept that after the contents are removed from the can or bag, it is no longer considered a useful article. Alternatively, these opinions maintain that the can is considered to be a utensil even before it is opened, and the cover is not at all significant. For this reason, it is forbidden to make a new hole in a cask or to widen an existing one.3The Shulchan Aruch (Orach Chayim 314:1) states that this restriction applies only when the person has the intent to widen the hole. If he does not have this intent, there is no prohibition. As an example, that text mentions a knife inserted into a barrel, even though the hole may be widened when the knife is removed; since that is not one's intent, there is no prohibition involved. The Ramah emphasizes, however, that this leniency applies only when it is not a certainty (פסיק רישא) that the hole will be opened further. One may, however, open an existing hole [that has been plugged].4The Shulchan Aruch (loc. cit.:3) quotes the opinion of the Kolbo, which states that this leniency applies only regarding barrels of earthenware. A hole made in a wooden barrel which is tightly plugged may not be opened.
[The above leniency applies] provided the hole is not located below the level of the dregs [in the cask],5Shabbat 146a mentions three levels where holes might be made: a) a hole above the level of the wine. This is intended merely to protect the fragrance of the wine.
b) a hole in the middle of the wine. Since the wine is not entirely above the hole, it needed not be fastened so tightly. This is the subject of the present clause.
c) a hole below the dregs. This is the subject of the following clause. for a hole made below the level of the dregs is intended to hold fast.6Since the entire weight of the wine rests on this hole, it must be fastened very tightly. Accordingly, opening it is considered tantamount to opening a new hole. [Therefore,] it is forbidden to open it.", + "One may make a hole in the seal7Barrels would be sealed closed with clay that was spread out and hardened at their opening. of a cask in order to pour out wine from it, provided one opens it from the top.8Opening the seal in this irregular manner clearly indicates that one did not intend to fashion an opening. An opening is generally not located on the top of a cask (Shulchan Aruch, loc. cit.:6). It is, however, forbidden to open it from the side [of the seal],9A careful reading of the Rambam's wording indicates the need for this bracketed addition (Maggid Mishneh). Significantly, this represents a reversal of the Rambam's approach in his Commentary on the Mishnah (Shabbat 22:3), where he mentions making a hole in the side of the barrel. for this resembles making a utensil.
A person may break a barrel10The Shulchan Aruch (loc. cit.:1) states that it is forbidden to break a complete barrel. Just as one is liable for performing the forbidden labor of building when fashioning a vessel, one is liable for performing the forbidden labor of demolishing when destroying one. Although one is not liable unless one breaks the barrel as a constructive act, even when one's intent is destructive, doing so is forbidden by Rabbinic decree (Shulchan Aruch HaRav 314:1; Mishnah Berurah 314:7). There are, however, later authorities who follow the Rambam's ruling, which permits destroying a utensil if one does not fashion it into a different utensil in the process. to eat dried figs contained in it, provided he does not intend to make a utensil.11Were one to make a carefully perforated hole, one would be fashioning it into a utensil (Rashi, Shabbat 146a). Similarly, a person may bring a cask of wine and slash its top off with a sword12Although a sword may not usually be carried on the Sabbath, it may be handled to perform a task that is permitted (Mishnah Berurah 314:24). for his guests13The Mishnah Berurah 314:25 states that this leniency applies only when guests are present. without any concern [about the above restrictions], for his intent is [not to make a utensil, but solely] to show his feelings of generosity.", + "Just as it is forbidden to open any hole, so too, is it forbidden to close any hole.14This is also a restriction imposed, lest one complete the construction of a utensil. Therefore, it is forbidden to close a hole in a barrel, even when one employs an article that need not be spread,15See Halachah 11 of this chapter and also Chapter 11, Halachah 6. or one that will not lead to squeezing - 16See Chapter 22, Halachah 15. e.g., to plug it with a piece of wood or with a small stone.17Significantly, the Shulchan Aruch (Orach Chayim 314:11) follows the opinion of Rabbenu Asher and others, who maintain that one is allowed to close a barrel with a stone or a piece of wood, provided that one does not close it when wine is flowing out. The later authorities (Shulchan Aruch HaRav 314:20; Mishnah Berurah 314:47), however, differ, and rule that the Rambam's decision should be followed.
One may, however, store food [by placing it the opening of the barrel]. This is permitted even though, in the process, the barrel is stopped up. It is permitted to act with guile in this matter.18Based on Shabbat 139b, many other authorities, including the Shulchan Aruch (loc. cit.), grant this leniency only to a Torah Sage, but not to a common person. Moreover, since Torah Sages of the caliber of those of the Talmudic era do not exist at present, there are authorities who do not permit this leniency at all in the present era.", + "[Performing] any action that completes the fashioning [of an object] causes one to be liable for [the forbidden labor of] dealing the final blow. For this reason, a person who files [the smallest amount of an object] or who repairs an article in any way is liable.19See Chapter 10, Halachah 16.
Accordingly, it is forbidden to sound musical tones on the Sabbath, whether using a musical instrument - e.g., a harp or a lyre - or using another object. It is even forbidden to tap with one's fingers on the ground or on a board,20See the Hagahot Maimoniot, which states that one may knock on a door, because this is not a musical tone. Although there are stringent opinions, common practice is to follow the more lenient view. to snap one's fingers rhythmically21Our translation is taken from the Mishnah Berurah 339:9. (See also the Be'ur Halachah, which mentions that some versions of the Mishneh Torah omit the Hebrew word או. According to this version, the meaning would be \"to bang rhythmically on a board as singers do.\") as singers do,22Note the Mishnah Berurah (ibid.), which cites authorities who interpret the phrase \"rhythmically as singers do\" as an exclusion. These opinions maintain that snapping one's fingers to catch a colleague's attention is not forbidden. Nevertheless, it is common practice to act stringently and not to snap one's fingers at all. to shake a nut [like a rattle] for a child, or to ring a bell to quiet [a child]. All of these [restrictions were instituted as] a decree, lest one repair a musical instrument.", + "We may not drum, nor dance, nor clap hands on the Sabbath.23Note the Ramah (Orach Chayim 339:3), who states that it is customary to allow clapping one's hands and dancing on the Sabbath and holidays. The rationale for this leniency is that today most people are not able to repair a musical instrument, and thus the rationale for our Sages' decree is no longer applicable.
It must, however, be noted that this leniency is granted only with regard to dancing and clapping hands, not playing drums or performing any of the activities mentioned in the previous halachah. Even dancing and clapping hands is allowed only in rejoicing associated with a mitzvah (Mishnah Berurah 339:10). [These are] decrees, [instituted] lest one repair a musical instrument. One may, however, clap using the back of one's hands.
One may not swim24Although bathing is permitted, as above (Chapter 22, Halachah 20), swimming is not. in water. [This is] a decree, instituted lest one make a float. It is permitted to swim in a pool in one's courtyard,25If the pool is located in the public domain, it is forbidden to swim within it for another reason: It is possible that one will spray water for more than four cubits (Mishnah Berurah 339:4). provided the pool has an edge jutting up so that the water does not flow out of it. This serves as a distinguishing factor between a pool and the sea.", + "One may not cut a reed, since this resembles preparing a utensil.26As the Rambam continues to mention, the reed serves as a spigot through which water flowing from a cask can be directed. If [a reed] is cut27Opened at the ends so that the wine can flow through it like a pipe. [before the commencement of the Sabbath], even though it has not been adjusted,28Measured and trimmed to fit the barrel. This leniency is granted even if this reed has never been used for this purpose before (Shulchan Aruch, Orach Chayim 314:5). it may be inserted into a hole in the barrel on the Sabbath. We are not concerned that one might adjust it.
It is forbidden to place a myrtle leaf or the like in the opening of a cask so that the wine will flow through it, since this resembles making a faucet29In contrast to the reed mentioned above, which must merely be inserted into the barrel, it is necessary to fold the leaf and adjust it so that the wine will flow through (Shulchan Aruch, loc. cit.). on the Sabbath.30Rabbenu Asher and others follow the opinion of other Sages (Shabbat 146b), who explain that the reason for this decree is concern that one might pick a leaf on the Sabbath to use for this purpose. According to that opinion, if before the commencement of the Sabbath one has available many leaves that have been picked, one may use them for this purpose.
In the Kessef Mishneh, Rav Yosef Karo defends the Rambam's ruling, and he quotes it in the Shulchan Aruch (loc. cit.). The Ramah, however, quotes Rabbenu Asher's view. We may not break a shard or tear a piece of paper,31The Maggid Mishneh and others cite Beitzah 4:4, which states that these items were used as makeshift frying pans. (Note the Rambam's Commentary on the Mishnah and Hilchot Sh'vitat Yom Tov 4:8.) Rav Kapach, however, raises the question: Since frying is forbidden on the Sabbath, of what use would these articles be? since this resembles preparing a utensil.", + "One may draw water using a branch that is tied to the cup [used to draw water from the well]. If it is not tied to the cup, we may not draw water with it. [This is] a decree, [instituted] lest one trim [the branch] and adjust it.
It is forbidden to polish silverware with greitikon,32A white powder, referred to as alum or tartar which serves as a natural polish. because this makes it shine as if it had been treated by a craftsman. Thus, it appears as if one is repairing a utensil and completing one's work on the Sabbath.33Rashi (Shabbat 50a) and other commentaries differ and state that the prohibition stems from the forbidden labor of removing hair. One may, however, polish it with sand34See Shulchan Aruch HaRav 323:11 and the Mishnah Berurah 323:38, which mention several restrictions regarding the use of sand for this purpose. and neter.35In his Commentary on the Mishnah (Keilim 2:1), the Rambam describes neter as a blue pumice stone used for detergent purposes. (See also Hilchot Issurei Bi'ah 9:37.) It must noted that sodium is called natrium in Latin. This has led some to think that the intent is sodium bicarbonate, a natural cleanser. Similarly, all [other] utensils may be polished with any substance.
It is forbidden to wash plates, cooking dishes, or the like, because it is as if one is improving them,36The Ra'avad differs with the Rambam concerning the rationale for this restriction, explaining that it is not associated with the forbidden labor of dealing the final blow. Instead, it is prohibited so that one does not prepare on the Sabbath for a weekday. This opinion is also quoted by Shulchan Aruch HaRav 323:6. unless one washes them for the sake of using them to eat another meal on this Sabbath.37The intent is that one may wash only those utensils that one intends to use again. Even when a person will serve another meal on the Sabbath, if he is not intending to use certain utensils, he may not wash them. One may, however, wash utensils on Friday night, even though one does not intend to use them until Saturday afternoon (Mishnah Berurah 323:27-28). Utensils used for drinking, by contrast - e.g., glasses and pitchers - may be washed at any time, for there is no limit to [the number of times a person may desire to] drink.38I.e., one may wash the glasses at any time, because it may be assumed that one will desire to drink later. If, however, a person knows that he will not drink again on the Sabbath, it is forbidden for him to wash pitchers and glasses as well (Shulchan Aruch HaRav 323:6; Mishnah Berurah 323:29).
One may not make beds on the Sabbath in order to sleep on them on Saturday night.39Note, however, the Magen Avraham 302:6, who states that one may make a bed if the disorder in the room makes one extremely uncomfortable. One may, however, make the beds [after sleeping on them] Friday night in order to use them again on the Sabbath.", + "On the Sabbath, it is forbidden to immerse [in a mikveh] utensils that are ritually impure, because it resembles repairing the utensil.40I.e., since the utensil was unfit for use before it was immersed, immersing it is equivalent to repairing it (Rambam's Commentary on the Mishnah, Beitzah 2:2; compare to Hilchot Sh'vitat Yom Tov 4:17). Based on Beitzah 18a, Rabbenu Yitzchak Alfasi and Rabbenu Asher offer other rationales for this prohibition.
Note the Shulchan Aruch (Orach Chayim 323:7), which mentions a difference of opinion among the Rabbis whether it is permitted on the Sabbath to immerse a vessel that one has purchased from gentiles. The Maggid Mishneh states that according to the Rambam, this would be forbidden. Accordingly, the Pri Megadim questions why the Shulchan Aruch ignores the Rambam's ruling. The Be'ur Halachah, however, differentiates between the immersion of vessels purchased from a gentile and the immersion of impure vessels. An impure person, by contrast, may immerse himself,41The Mishneh Torah also contains laws that will be relevant when the Temple is rebuilt, and the observance of all the laws of ritual impurity will be restored. At present this halachah is relevant in the following contexts: Women are permitted to immerse themselves in the mikveh on Friday night (with certain restrictions) and men are allowed to immerse themselves on the Sabbath for the sake of holiness (Shulchan Aruch HaRav 326:7; Mishnah Berurah 326:24). Care, however, must be taken when toweling oneself dry not to squeeze water from the towel.
Originally, the license to immerse oneself in the mikveh on the Sabbath was given before it was customary to heat mikvaot. At present, the leniency is continued in most communities, even when the mikveh has been heated. because it appears [as if his intent] is to cool off. One may not sprinkle [ashes from the red heifer] on the Sabbath.42This activity is necessary as part of the purification process for a person who became impure because of contact with a human corpse. Rashi (Pesachim 65b) explains that this is forbidden because it is obvious that one's intent is to purify oneself. Rav Kapach, however, points to Pesachim 69a, which states that the prohibition was instituted lest one carry in the public domain.
A person who immerses utensils on the Sabbath without knowing of the prohibition involved may use them [on the Sabbath]. If [by contrast,] he violates the prohibition intentionally, he should not use them until Saturday night.
It is permitted to immerse impure water on the Sabbath. What should be done? The water should be placed in a container that is not susceptible to contracting ritual impurity43In his Commentary on the Mishnah (Beitzah 2:2), the Rambam explains that if the utensil contracted ritual impurity, its immersion would be forbidden, since one would be purifying not only the water it contains, but also the utensil itself. - e.g., a container made of stone44See Hilchot Keilim 1:6. - and the container should be immersed until it is submerged in the waters of the mikveh and thus purified.", + "We may not separate terumah or tithes on the Sabbath,45The Ra'avad mentions that terumah may not be separated even if one's intent is to give it to the priest to use on the Sabbath itself. because it appears as if one is repairing an article that requires repair.46See Halachah 14, where the Rambam offers another reason for this same prohibition.", + "Processing leather is one of the categories of [forbidden] labor.47The Merkevet HaMishneh notes that the Rambam does not mention Rabbinic prohibitions in connection with the forbidden labors of hunting, slaughtering, and skinning. The commentaries do note, however, that in Chapter 10 the Rambam mentions Rabbinic prohibitions in connection with hunting, and in Chapter 11 Rabbinic prohibitions in connection with slaughtering. A person who softens a hide with oil as the leather-workers do is liable for processing leather.48See Chapter 11, Halachot 5-6. Therefore, a person should not anoint his foot49As mentioned in the notes on Chapter 21, Halachah 23, the Ramah (Orach Chayim 327:1) writes that at present, it is not common for healthy people to apply oil to themselves. Therefore, it is forbidden to apply any type of oil to oneself on the Sabbath for therapeutic purposes. with oil while wearing a new shoe or sandal.50See Chapter 22, Halachah 18, and notes. He may, however, anoint his foot with oil and put on his shoes or sandals, even though they are new. Similarly, he may apply oil to his entire body and roll on a new bed cover51Our translation is taken from the Rambam's Commentary on the Mishnah (Keilim 26:5). Obviously, this bed-cover is made of leather. The Maggid Mishneh offers a different interpretation. without any concern.
When does the above apply? When only a small amount [of oil] is used, enough merely to polish the leather. If, however, he has a large quantity of oil on his skin that would soften the leather, this is forbidden, since this resembles processing it. All [the above restrictions] apply with regard only to new items. It is permitted to do so with old ones.52Note, however, the Mishnah Berurah 327:12, which cites opinions that prohibit applying oil to used leather.", + "A person who spreads a plaster on the Sabbath is liable for [performing a derivative of the forbidden labor of] smoothing a hide.53See Chapter 11, Halachah 6. Therefore, it is forbidden to close a hole with wax and the like, lest one spread it.54See Halachah 3, which prohibits closing a hole in connection with the forbidden labors of dealing the final blow or of building. It is even forbidden to close a hole with fat. [This is] a decree, [enacted] lest [one use] wax.", + "Writing is one of the categories of [forbidden] labor.55See Chapter 11, Halachah 9. Accordingly, it is forbidden to apply eye-paint with a brush and the like on the Sabbath, because this resembles writing.56It must be emphasized that according to the text of Shabbat 94b, it would appear that applying eye-paint is associated with the forbidden labor of dyeing. Nevertheless, it would appear that the Rambam and many other Rishonim had a different version of the text, upon which he based his ruling in this halachah.
[Similarly,] it is forbidden to give a loan or to take a loan. [These are] decrees, [instituted] lest one write. By the same token, it is forbidden to buy,57See the Shulchan Aruch (Orach Chayim 323), which mentions several leniencies and restrictions regarding the acquisition of foodstuffs on the Sabbath. to sell,58One may, however, give a present to a colleague. (See the Rambam's Commentary on the Mishnah, Sukkah 3:11.) to rent,59Note, however, Hilchot Eruvin 2:12, which allows one to rent a gentile's property on the Sabbath in order to complete an eruv. or to rent out. [These are all] decrees, [instituted] lest one write.
A person should not hire workers on the Sabbath,60The Shulchan Aruch (Orach Chayim 307:2) offers another rationale for the restriction against hiring workers, the prohibitions stemming from Isaiah 58:13, \"If you refrain... from [ordinary] speech\" - i.e., that our speech on the Sabbath be distinguished from our speech during the week. The Rambam mentions prohibitions of this nature in Chapter 24. nor should he tell a colleague to hire workers for him.61See related matters in Chapter 6. One may, however, borrow and lend [objects]. A person may [even] borrow jugs of wine or jugs of oil62The difference between borrowing such commodities and lending objects is that when one borrows an object, one intends to return the same object. When one borrows a commodity, by contrast, one intends to use it and return a different one. Thus, it bears a far greater resemblance to a loan. from a colleague, provided he does not say \"Give me... as a loan.\"63Rabbenu Yitzchak Alfasi explains that \"Give me as a loan\" implies that the loan will be for an extended period. Hence, it is more likely that one will write it down.
The Shulchan Aruch (Orach Chayim 307:11) notes that in languages other than Hebrew, the difference between offering a loan and lending appears as one of semantics. Rather than say \"Lend me\" or \"Give me as a loan,\" one should say merely \"Give me.\"", + "It is forbidden to make a sale with a verbal [agreement] or to transfer the article [to the purchaser], whether one weighs it or not.64The Shulchan Aruch and the Ramah (Orach Chayim 323) follow a slightly more lenient approach and allow certain products to be sold by number and in vessels from which a measure can be obtained. Just as it is forbidden to weigh, so too is it forbidden to count and to measure, whether using a measuring container, one's hands, or a rope.65Compare to similar laws mentioned in Hilchot Sh'vitat Yom Tov 4:19-24.", + "Court is not convened on the Sabbath, nor are [the rites of] chalitzah66The ceremony through which a childless widow frees her brother-in-law from the obligation of yibbum. (See the following note and Deuteronomy 25:7-10.) or yibbum67This refers to the rite in which the brother-in-law of a childless widow marries her in order to perpetuate the name of her dead husband. (See Deuteronomy 25:5-6.) conducted, nor are women betrothed,68According to Torah law, marriage is a two-staged process, including erusin (betrothal) - when a bond between a husband and wife is established, but the two still live separately - and nisuin (marriage) - when the couple begin their lives together.
Betrothal is initiated by the act of kiddushin. At present, this is effected by the groom's giving the wedding ring to his wife. It must be added that it is also forbidden to carry out nisuin on the Sabbath, but for a different reason: lest one violate the Sabbath laws when preparing for the wedding feast. (See Hilchot Ishut 10:14.) lest one write.69When quoting this law, the Shulchan Aruch (Orach Chayim 339:4) states that divorce proceedings may not generally be carried out on the Sabbath, even if the bill of divorce was written beforehand.
[Property] may not be consecrated,70This refers to the dedication of property to the Temple treasury or the consecration of an animal to be offered as a sacrifice. nor may endowment evaluations be made,71See Leviticus 27:1-27. nor may [property] be set aside,72See Leviticus 27:28-29. because this resembles a sale.
Nor may terumah and the tithes be separated, for this resembles consecrating the produce one has separated, and also because, [through this ritual,] one makes [the produce] fit [for use] on the Sabbath.73See Halachah 9, where this reason is mentioned in connection with this prohibition.
One may not tithe one's animals.74See Leviticus 27:32. [This is] a decree, [instituted] lest one mark [the animal] with red paint.75For this was the common practice, as the Rambam mentions in Hilchot Bechorot 7:1. As mentioned in Chapter 11, Halachah 17, making a mark is considered a derivative of the forbidden labor of writing. Rabbenu Chanan'el, by contrast, explains that the prohibition against making this mark stems from the forbidden labor of dyeing.
Rav Moshe HaCohen of Lunil notes that, in contrast to produce, the Rambam does not mention the prohibition against tithing animals in connection with the forbidden labor of dealing the final blow. Unlike produce, according to Torah law, one is allowed to partake of meat from an animal even if it has not been tithed. Although there is a Rabbinic prohibition against partaking of such meat, tithing a herd is not considered as making an object fit for use. A person may consecrate his Paschal sacrifice on the Sabbath76When the fourteenth of Nisan falls on the Sabbath. and his festive offering on a holiday, for this is the mitzvah associated with that day.77Since these offerings are associated with a fixed time, they will stand out distinctly in one's mind and will not cause one to forget the Sabbath prohibitions (Shabbat 148b, Hilchot Korban Pesach 1:19).
Just as property may not be consecrated, so too, water may not be consecrated for use [in sprinkling the ashes of the red heifer].78The laws associated with sprinkling the water that has been mixed with the ashes of the red heifer are described in Numbers 19:11-21.", + "When a person separates terumot and tithes on the Sabbath or on a holiday without intentionally desiring to transgress the prohibition involved, he may partake of the produce that he made fit to eat. If he intentionally desired to violate the prohibition, [the produce] is forbidden until Saturday night.79Note the Lechem Mishneh (in the gloss on Hilchot Sh'vitat Yom Tov 6:10), which states that this prohibition applies even when one has no other produce available. See also Sha'ar HaMelech, which questions whether the prohibition applies to others besides the person who violated the prohibition. Note also Chapter 3, Halachah 9, and Chapter 6, Halachah 23. The separation is, nevertheless, effective.
Similarly, when a person consecrates [an object], makes an endowment evaluation, or sets property aside on the Sabbath, with or without the intention to violate the prohibition, the act he performs is effective. Needless to say, this applies on a holiday. Similarly, a business transaction that a person makes with a colleague on the Sabbath is effective.80The participants in the transaction are, however, given stripes for rebelliousness, the prohibition instituted for the violation of a Rabbinic prohibition (Hilchot Mechirah 30:7).
Between sunset and the appearance of the stars [on Friday], we may separate tithes81Although the Rabbis forbade partaking of such produce before tithing it, they considered this as merely a safeguard, for the majority of the common people did separate the tithes. Therefore, one is not considered to be making an article fit for use to the same extent as when one separates tithes from produce that has surely not been tithed (Rav Ovadiah of Bertinoro, Shabbat 2:7). This law is also mentioned in Chapter 24, Halachah 10. from produce that is d'mai.82Produce purchased from a common person, which we are unsure whether or not it has been tithed. [This leniency] is not, however, [granted] for produce from which one knows that the tithes have not been separated.", + "A person who designates83But did not separate these portions (Rambam's Commentary on the Mishnah, D'mai 4:5). [a portion of produce] that is d'mai as terumat ma'aser,84The tenth of the tithe, which the Levites were required to give to the priests. or [who designates a portion of produce as] the tithe for the poor85Which was given instead of the second tithe in the third and sixth years of the seven-year cycle. should not take these portions [and give them to the individuals entitled to receive them]86The bracketed additions are based on the Rambam's Commentary on the Mishnah (loc. cit.). There the Rambam emphasizes that the prohibition centers on giving the designated portions. This is borne out by his rulings in Hilchot Ma'aser 9:8-11, where he mentions leniencies in regard to the separation of the designated portions on the Sabbath if one makes a condition before the commencement of the Sabbath. on the Sabbath. [This restriction applies] despite the fact that the place [of these portions] is designated before the Sabbath and they are placed in a known location at the side of [the remainder of] the produce.
If, however, a priest or a poor person is accustomed to be hosted by this person, he may come and partake [of these designated portions,] provided the person informs87If he does not inform them, it is as if he were using the designated gifts for his own personal purposes (Rambam's Commentary on the Mishnah, loc. cit.). the priest that he is feeding him from terumat ma'aser, or the poor person that he is feeding him from the tithe of the poor.", + "It is forbidden to draw lots or to play dice88This is forbidden even during the week, because the Rabbis deemed gambling to be theft, and also because this reflects conduct that does not contribute to the stability of society (Hilchot Gezeilah 6:7,11). on the Sabbath, because this is equivalent to commercial activity. A person may draw lots with his children and the members of his household,89But not with outsiders, as reflected in the Rambam's Commentary on the Mishnah (Shabbat 23:2) and his rulings in Hilchot Sh'vitat Yom Tov 4:20. [determining who will receive] large and small portions,90In the Kessef Mishneh and in the Shulchan Aruch (Orach Chayim 322:6), Rav Yosef Karo follows the interpretation of Shabbat 148b by Rabbenu Yitzchak Alfasi and Rabbenu Asher, and forbids casting lots, even among one's own household, unless the portions are equal. for they will not take issue [among themselves].", + "On the Sabbath a person is forbidden to calculate accounts that he requires, whether concerning matters of the past or matters of the future. [This is] a decree, [enacted] lest one write.
Therefore, calculations that are of no practical benefit may be performed on the Sabbath. What is implied? [A person may calculate] how many seah of grain he possessed in a particular year, how many dinarim his son's wedding cost, or the like. [Since] these are insignificant matters with no usefulness, there is no difference between making these calculations on the Sabbath or during the week.91See, however, Chapter 24, Halachah 4, which states that one should minimize one's involvement in such idle matters on the Sabbath. Indeed, as is evident from the Rambam's Commentary on the Mishnah (Avot 1:16) and Hilchot De'ot 2:4, the Rambam frowns on such conversation during the week as well. To quote Hilchot Gezeilah 6:11: \"It is not for a person to spend any of his days involved in anything other than the words of wisdom and the matters that lead to the settlement of the world.\"", + "It is forbidden to read mundane documents92The Shulchan Aruch (Orach Chayim 307:13) renders the Hebrew שטרי הדיוטות as \"account sheets.\" Rashi (Shabbat 149a) interprets this as also referring to social correspondence. Based on the Rambam's commentary on the Mishnah (Shabbat 23:2), the Maggid Mishneh states that the Rambam follows Rashi's view.
[The Shulchan Aruch (loc. cit.:14) permits reading a social letter on the Sabbath only if one is unaware of its contents.] on the Sabbath, lest one conduct oneself in an ordinary manner and be provoked to make an erasure.93Erasing is one of the categories of forbidden labor, as the Rambam explains in Chapter 11, Halachah 9. Rabbenu Asher (in his gloss to Shabbat 149b) differs and explains that the restriction mentioned stems from the prohibitions derived from Isaiah 58:13, which distinguish between one's conduct on the Sabbath and one's involvement in mundane, weekday concerns.
A person may verbally count his guests and the desserts [he will serve them],94Regarding this ruling, the Rambam writes (Commentary on the Mishnah, loc. cit.), \"On the Sabbath, it is forbidden to read anything other than the words of prophecy and their explanations [i.e., the Oral Law]. Among the matters excluded are [works of secular] wisdom and science.\" but may not read a written list, lest he read a mundane document. Therefore, if the names were engraved into a tablet or into the wall, one is allowed to read them, for [such writing] will not be interchanged with a [written] document.
It is forbidden to read the writing under a figure or an image95Rashi (Shabbat 149a) and the Shulchan Aruch (loc. cit.:15) interpret this as referring to descriptions written under works of art. Others explain that this refers to images of false deities. (In the Talmudic period, these two interpretations could easily be interrelated, because the subject matter of most gentile art was the false deities they worshiped.)on the Sabbath. It is even forbidden to read the Sacred Writings96I.e., the Holy Writings, in contrast to the Torah and the prophets. This interpretation is obvious from the Rambam's Commentary to the Mishnah (Shabbat 17:1). Rashi (Shabbat 115a) mentions other opinions which forbid reading the works of the prophets as well. during the time the House of Study is in session, lest this lead to the neglect of the House of Study - i.e., so that no one should stay home and read the Sacred Writings and thus be held back from attending the House of Study.97See Chapter 30, Halachah 10, where the Rambam describes the attendance at the House of Study on the Sabbath.", + "[When] a fire breaks out in a courtyard on the Sabbath, a person may not save all [his possessions] in the courtyard98The Maggid Mishneh states that the wording used by the Rambam indicates that a person in an adjoining courtyard where the fire has not yet caught may transfer all his property to a further removed courtyard if an eruv has been made. This concept is also mentioned in the Shulchan Aruch (Orach Chayim 334:1). [by transferring them] to another courtyard99The Shulchan Aruch (loc. cit.:11) mentions a further leniency: One may transfer property from a house to an adjoining house or to another courtyard that one owns. There is, however, a difference of opinion among the Rabbis whether this leniency is accepted or not. in the same lane, despite the fact [that carrying is permitted because] of an eruv. [This is a] decree, [instituted] lest a person extinguish the fire in order to save his property. [This is necessary because] a person panics when his property [is in danger of] being lost.100Another example of a leniency granted because of this principle is found in Chapter 6, Halachah 22.
For this reason, [our Sages] decreed that a person may save only the food he needs for that Sabbath,101The particular laws stemming from this principle are described in Halachot 21-25. the utensils he needs to use on that Sabbath,102As examples, the Shulchan Aruch (loc. cit.:7) mentions cups and pitchers. From the Shulchan Aruch HaRav 334:8 and the Mishnah Berurah 334:17, it would appear that permission is granted only to save utensils one needs for eating, but not other articles - e.g., pillows and blankets - that might be required on the Sabbath. and the clothes that he can wear.103See Halachah 25. Thus, he will despair of saving his property and he will not be motivated to extinguish the fire.
If there is no eruv, one may not even save one's food and one's utensils.104This restriction applies even according to the authorities who maintain that the prohibition against carrying in a lane is Rabbinic in origin. Shulchan Aruch HaRav 334:10 and the Mishnah Berurah 334:26 mention that these restrictions do not apply with regard to saving clothes. Since one must wear them as garments, one may take them out to the public domain as well.", + "What food may a person save? If a fire breaks out on Friday night, one may save enough food for three meals.105One may save enough for three meals for every member of his household. Regardless of whether a person eats a large amount or a small amount, a standard measure - and only that standard measure - of food may be saved for him (Shulchan Aruch, Orach Chayim 334:5). Foodstuffs that are fit for human consumption may be saved for humans, and fodder that is fit for animals may be saved for animals.
If the fire breaks out in the morning, one may save enough for two meals; in the afternoon, enough for one meal.", + "When does the [restriction] on taking only the food for one's needs apply? When one uses many containers to save [the food] or one uses a single container, removes it, empties it, and fills it again. If, however, one removes a single container at one time, it is permitted to remove it even though it contains enough food for many meals.", + "What is implied? One may save a basket filled with loaves of bread, even though it contains enough for several meals. [One also may save] a cake of dried figs and a cask of wine.106This indicates that one may save several different containers containing different types of food. Similarly, it is permitted to spread out a garment, collect all [the food]107The bracketed additions are made on the basis of Shulchan Aruch HaRav 334:6 and the Mishnah Berurah 334:16, which emphasize that, even though one may pour the contents of several containers into a garment, one must empty the containers. It is forbidden to place the containers themselves in a garment and remove them. one can within it, and remove it at one time.", + "One may tell others, \"Come and save for yourselves.\"108I.e., even though the person who owns the property may not save more than his household needs, all of his food stores need not be left to the flames. Other people may be invited to save for themselves. Every individual is allowed to save enough food for his needs or a single container that holds a large amount. [The food that] these individuals save belongs to them.109Since our Sages forbade the person from saving it, he despairs of ever recovering it and relinquishes his ownership.
The above applies only when the person makes an explicit statement inviting others to save the property. If he does not issue such an invitation, we cannot assume that he has relinquished ownership. Although he is forbidden from saving more himself, others are not allowed to take for themselves, for the owner may yet hope to find friends who will save the food and return it to him at no cost (Shulchan Aruch HaRav 334:7; Mishnah Berurah 334:22).
If the person who saves it does not want to take it and returns it to its [original] owner,110In his Commentary on the Mishnah [Shabbat 16:3 (based on Shabbat 120a)], the Rambam describes this as \"God-fearing conduct,\" for it reflects an unwillingness to benefit from property that is not one's own. In this instance, this is particularly true, for the owner does not willingly abandon ownership of his property. it is permitted for him to take payment for his efforts after [the conclusion of] the Sabbath.111It is, however, pious conduct not to accept payment (Shabbat, loc. cit.). It is not considered a wage [paid for working on] the Sabbath,112The Maggid Mishneh and others draw attention to the Rambam's statements at the conclusion of Chapter 6, which forbid taking payment even for activities that are permitted on the Sabbath unless the wage is paid for a larger span of time. Rav David Arameah explains that the prohibition against taking payment for one's Sabbath activities is Rabbinic in origin. In this instance, because of the positive nature of the activity involved, the Sages did not impose any restrictions.
Shulchan Aruch HaRav (loc. cit.) explains that the article rightfully belongs to the person who saved it. Although he relinquishes ownership in favor of his original owner, he does not relinquish ownership of that portion of the article that is equivalent to his wage. What he is receiving from the owner is, in fact, payment for property that he was entitled to take possession of.since no [forbidden] labor was [performed], nor was a prohibition [transgressed], for one [merely] removed the food into a place [enclosed in the same] eruv.", + "A person who saves a loaf of fine flour may not return and save a loaf of coarse flour. If, however, one saved a loaf of coarse flour, one may return and save a loaf of fine flour.113Since one is required to partake of the finest foods on the Sabbath, one is permitted to return and take the loaf baked with fine flour. It is possible to explain that because of the confusion caused by the fire, one forgot to take the better loaf originally.
The Rabbis explained that one may act with guile in this matter and, at the outset, take a loaf of lesser quality so that one can return and take a better loaf afterwards. Since one is not even transgressing a Rabbinic prohibition and will always be able to excuse oneself afterwards that this choice was due to confusion, no restrictions were imposed.
This leads to a further leniency. One may save, for example, a meal of fish, and then return and save a meal of meat, excusing oneself saying, \"At first, I desired to partake of the fish. Afterwards, my appetite changed and I preferred the meat\" (Shulchan Aruch HaRav 334:3; Mishnah Berurah 334:12).
When Yom Kippur falls on Friday,114According to the fixed calendar we follow at present, Yom Kippur will not fall on either a Friday or a Sunday. This law, as many of the other laws in the Mishneh Torah, will apply only after the coming of the Redemption. a person may save [food] on Yom Kippur that he needs for the Sabbath.115If Yom Kippur falls on Thursday and one knows that it will be impossible to prepare one's Sabbath needs on Friday, one is permitted to save food on Yom Kippur for the Sabbath (Shulchan Aruch HaRav 334:4; Mishnah Berurah 334:13). Similarly, one may save food on Yom Kippur for the meal following the fast, regardless of the day of week (Shulchan Aruch, Orach Chayim 334:4). One may not, however, save [food] on the Sabbath for Yom Kippur. Needless to say, one may not [save food on the Sabbath] for a holiday, nor may one save on one Sabbath for the following Sabbath.
Which garments may one save? One may put on all the clothes one can wear and wrap oneself in all the cloaks one can and remove them.116It appears that, according to the Rambam, one may not return and save other clothes. This is the subject of a difference of opinion among the Sages in the Mishnah (Shabbat 16:4). Rabbi Yosse maintains that one may return and put on a second set of clothes. Since one is not carrying the garments, but wearing them, we rule more leniently than regarding foodstuffs. This ruling is followed by the Rashba and the Shulchan Aruch (Orach Chayim 334:8). [Similarly,] one may tell others, \"Come and save for yourselves.\" Every individual [who desires] may put on all the clothes he can wear and wrap himself in all the cloaks he can and remove them. The clothes he saves belong to him, like the food [described above], for he is acquiring an ownerless object.117Since our Sages forbade a person from saving any more clothes, we assume that he despaired of recovering any more of his property. As mentioned above, many authorities accept this rationale only when the person actually invites others to save the clothes.", + "It is permitted to save118Although the Rambam is speaking about saving sacred texts from fire, the same laws apply to another factor - e.g., a flood - that might cause their ruin (Shulchan Aruch, Orach Chayim 334:19). all sacred writings119This term refers to the books of the Bible.
There is somewhat of a difficulty with the Rambam's ruling. He is quoting the Mishnah (Shabbat 16:1). Nevertheless, the teachings of the Mishnah were appropriate in the beginning of the Talmudic era, when it was only the Written Law and not the Oral Law that was written down. The composition of the Mishnah marked a turning point in Jewish history, and from that point onward, it was permitted to write down the teachings of the Oral Law. (See the Rambam's Introduction to the Mishneh Torah.) Texts containing such teachings are also considered sacred articles and may be saved from a fire, just like the books of the Bible (Shulchan Aruch HaRav 334:12; Mishnah Berurah 334:31). Since the Rambam wrote the Mishneh Torah after it became permitted to write down the Oral Law, seemingly, it would have been appropriate for him to refer to texts of the Oral Law as well. that are found in one courtyard [by transferring them] to another courtyard in the same lane, even though an eruv was not made, provided the lane has three walls and a pole [in the place of the fourth wall].120According to the Rambam, such an lane is considered a private domain according to Torah law, and the prohibition against carrying within it is only Rabbinic in origin (Chapter 17, Halachah 2). Accordingly, this restriction is relaxed in order to save the sacred articles. Although some authorities differ with the Rambam regarding the above halachah, they also require an lane to have three walls and a pole in this instance (Shulchan Aruch HaRav 334:17; Mishnah Berurah 334:48).
[The above leniencies apply] provided that the [sacred writings] are written in the Assyrian script121I.e., the script in which tefillin, mezuzot, and Torah scrolls are written. (See Sanhedrin 22a; the Rambam's Commentary on the Mishnah, Yadayim 4:5; and the Moznaim Mishneh Torah series, Hilchot Tefillin 1:19.) and in Hebrew.122I.e., and not a transliteration of other languages. If, by contrast, they are written in any other language or using any other script, we should not save them even if there is an eruv.123As explained above, the Rambam's ruling applied in the Talmudic period, before it became acceptable to write the Oral Law. Once that was permitted, translations of the Bible were also permitted, and the same laws apply to them. Similarly, siddurim and other similar texts may be saved.[Indeed,] even during the week, we are forbidden to read124As mentioned above, after permission was granted to write the Oral Law, this prohibition no longer applies. from such texts. Rather, they should be left in an open place125Our translation is based on Rashi (Shabbat 115a) and the Ramah (Orach Chayim 334:12). where they will become spoiled as a matter of course.", + "Even if [these sacred texts] are written with other tints or with red ink,126Which are not acceptable for writing a Torah scroll (Hilchot Tefillin 1:5). or even if the writing is not permanent, since they are written in the Assyrian script and in Hebrew, we should save them.
The blank portions of parchment for scrolls,127See Hilchot Sefer Torah, Chapters 8 and 9, which mention how much empty parchment must be left for each of the situations mentioned by the Rambam. whether above or below the writing, between one passage and another, between one column and another, or at the beginning and at the conclusion of a Torah scroll, should not be saved.128This refers to an instance where these blank portions of parchment had been cut from the Torah scroll. When a portion of a scroll does not contain 85 letters (see the following halachah), it is no longer considered to be sacred articles (Shulchan Aruch HaRav 334:20; Mishnah Berurah 334:50). Surely this applies to the margins of the scroll that the Rambam is referring to in this halachah.
Tables of blessings129I.e., a text similar to our siddurim (Rashi, Shabbat 115b). and amulets, even if they contain the letters of [God's] name and many Torah verses, should not be saved from a fire.130As mentioned above, after permission was granted to write the Oral Law, siddurim were also accorded the status of sacred articles (Shulchan Aruch, loc. cit.:12).
Regarding amulets containing verses, there is a difference of opinion among the Rabbis. The Tur (Orach Chayim 334) differs with the Rambam and maintains that in the present age, such amulets may be saved. Even though most of the later authorities follow the Rambam's ruling, the Pri Megadim suggests saving amulets with verses that contain God's name.", + "We should save from fire a [worn] Torah scroll that has a total of 85 letters131The expression \"a total\" implies that the letters need not be in the same word, but may be scattered throughout the scroll (Rashi, Shabbat 115b).
In certain contexts, the passage ויהי בנסוע הארון is considered a separate book of the Torah. (See Rashi's commentary on the verse.) Since that passage contains 85 letters, any parchment with 85 letters can be considered a scroll. from complete words,132I.e., the scroll may contain more letters, but if the letters are in words that are partially torn or rubbed out, they are not included in this sum. even if this includes [words like] יגר שהדותא.133I.e., words whose origin is not Hebrew. Similarly, [we should save a scroll] that contains a passage that has fewer than 85 letters if it contains God's name - e.g., ויהי בנסוע הארון.134The commentaries question the Rambam's statements, since as stated above, the passage ויהי בנסוע הארון contains 85 letters. See also the Shulchan Aruch HaRav 334:15 which states that if a scroll contains God's name, it should be saved even though it contains less than 85 letters.
We may save the scroll's carrying case with the scroll135I.e., the carrying case is considered as subordinate to the scroll. Therefore, it is not considered an independent entity, but is rather governed by the more lenient laws that govern the Torah scroll. and the carrying case of tefillin with tefillin, even if the carrying case contains money.136Although the money is muktzeh, there is no need to shake it from the carrying case, and it may be taken to the same place as the tefillin. This leniency was granted so that a person would not be required to delay in saving the property that he was entitled to save (Shulchan Aruch HaRav 334:18)." + ], + [ + "There are activities that are forbidden on the Sabbath despite the fact that they do not resemble the [forbidden] labors, nor will they lead to [the performance of] the [forbidden] labors.1As stated in Chapter 21, Halachah 1, these two reasons are the source for the prohibitions placed in the category of sh'vut.
Why then are [these activities] forbidden? Because it is written [Isaiah 58:13], \"If you restrain your feet, because of the Sabbath, and [refrain] from pursuing your desires on My holy day...\" and it is written [ibid.], \" And you shall honor it [by refraining] from following your [ordinary] ways, attending to your wants, and speaking about [mundane] matters.\"
Therefore, it is forbidden for a person to go2This restriction stems from the fact that the verse mentions, \"Restraining your feet.\" and tend to his [mundane] concerns on the Sabbath, or even to speak about them3Rabbenu Asher, in his gloss on Shabbat 150a, associates this prohibition with discussing matters that are forbidden to be performed on the Sabbath itself. This thrust is reflected in the decisions of Shulchan Aruch HaRav 307:1 and the Mishnah Berurah 307:1.
The Rambam mentions these principles in Halachah 3. In this context, it can be noted that all the examples the Rambam gives in this halachah reflect activities forbidden on the Sabbath. - e.g., to discuss with a partner which merchandise should be sold on the morrow or which should be bought, how this building should be constructed, or which merchandise should be taken to a particular place. Speaking about all matters of this like is included in the prohibition [against] \"...speaking about [mundane] matters.\"
It is speaking that is forbidden. Thinking [about such matters] is permitted.4For the verse specifically mentions speech, thus excluding thought from the prohibition. Nevertheless, as the Shulchan Aruch (Orach Chayim 306:8) emphasizes, \"It is a mitzvah not to think of these matters at all. Instead, one's attitude should be that all of one's work has been completed.\"", + "It is forbidden for a person to check his gardens and fields on the Sabbath to see what they require or to see how their fruit is growing, for this involves going to \"pursue your desires.\"5According to the later authorities, this prohibition applies only when it is obvious that one's intent is to take care of one's own needs. If, however, it appears that one is merely taking a pleasure stroll, there is no prohibition (Shulchan Aruch HaRav 306:2; Mishnah Berurah 306:1). See, however, the notes on the following halachah.
Similarly, it is forbidden for a person to go to the end of the Sabbath boundary62000 cubits from one's place at the commencement of the Sabbath. (See Chapter 27, where this concept is discussed at length.)
The Maggid Mishneh states that by mentioning \"the end of the Sabbath boundary,\" the Rambam alludes to a concept stated by Tosafot (Shabbat 150a) - i.e., that if one's field is within the Sabbath boundary, there is no difficulty and one may walk to it on the Sabbath so that one can begin work on Saturday night. If the field is at the end of the Sabbath boundary, it is obvious that one is walking to proceed to one's field. When the field is within the Sabbath limits, by contrast, it is not obvious that one's intent is to perform forbidden labor.
Although the Shulchan Aruch 307:9 quotes this law, the Magen Avraham 307:13 questions the rationale, for the verse from Isaiah quoted above appears to prohibit walking to facilitate the performance of any activity forbidden on the Sabbath, regardless of the appearance created. on the Sabbath and wait there until nightfall so that he will be closer to performing a task7As explained in the following halachah, this refers to a task that is prohibited on the Sabbath itself. he desires to fulfill on Saturday night, for in this manner he is walking on the Sabbath in \"pursuit of his desires.\"", + "When does the above apply? When one goes to the end of the Sabbath boundary to wait until nightfall to perform an activity that is forbidden on the Sabbath itself. It is, however, permitted to [go to the boundary and] wait until nightfall in order to perform a task that is permitted on the Sabbath.
What is implied? We may not go to the boundary and wait until nightfall in order to bring produce that is still attached to the ground or to hire workers. One may, however, go and wait until nightfall in order to guard one's produce, since it is permitted to guard [produce] on the Sabbath.8See Halachah 8.
Similarly, one may go and wait until nightfall in order to bring an animal or fruit that has already been detached. For one calls to an animal and it will come even if it is outside the [Sabbath] boundary,9Note the Shulchan Aruch (Orach Chayim 306:1), which states that this refers only to an animal that is able to walk on its own. If the animal is too young to walk on its own, it is forbidden to go and wait for it, since even if there were houses, one would be forbidden to carry the animal, because of the prohibition of muktzeh. and had there been enclosures, one would have been able to bring the detached produce on the Sabbath.
Similarly, a person may tell a colleague, \"I am going10One may not, however, say, \"I am riding,\" for riding is forbidden on the Sabbath (Mishnah Berurah 307:30). to this or that city tomorrow,\"11Similarly, he may ask the colleague to accompany him (Maggid Mishneh, Shulchan Aruch, Orach Chayim 307:8). for if there were [a chain of] huts [located between the two places], one would be permitted to walk there on the Sabbath. The same applies in all similar situations.", + "It is permitted for a person to tell a worker whom he sees [on the Sabbath], \"Stand near me in the evening.\"12Although both the employer and the employee understand the implication, since the employer is not making a direct statement - but merely an allusion - this is permitted. The Maggid Mishneh associates this with the concept mentioned at the conclusion of the first halachah: speaking about forbidden matters is prohibited, but not thought. Since no forbidden matters are discussed, the fact that they are implied is of no consequence. One may not, however, tell him, \"Be prepared for me in the evening,\" since by doing so,\" the person is attending to his wants on the Sabbath.
It is forbidden to run and jump on the Sabbath, as [Isaiah, loc. cit.] states, \"[Refraining] from following your [ordinary] ways\" - i.e., the manner in which you walk on the Sabbath should not resemble the manner in which you walk during the week. A person may, however, descend to a cistern, pit, or cave, even if they are 100 cubits deep, climb down to drink and then climb up.
It is forbidden to speak extensively about idle matters, as it is written [ibid.], \"...speaking about [mundane] matters\" - i.e., the manner in which you speak on the Sabbath should not resemble the manner in which you speak during the week.13The Ramah (Orach Chayim 307:1) mentions that a person who enjoys talking about news and matters of this nature may engage in such discussions on the Sabbath, since this brings him pleasure. Needless to say, Torah scholars are encouraged to direct their attention to loftier matters (Shulchan Aruch HaRav 307:2).", + "It is permitted to run on the Sabbath for matters involved with a mitzvah14The Maggid Mishneh equates activities which involve a mitzvah with matters of communal interest. He emphasizes that it is only the prohibitions against involvement with mundane matters that are relaxed because of the performance of a mitzvah. Other prohibitions - e.g., telling a gentile to perform a forbidden activity, or performing an act that resembles or that may lead to the performance of a forbidden labor (i.e., shvut) - are never relaxed, even for the sake of a mitzvah .
As the Rambam mentions (Chapter 6, Halachot 9-10), the prohibition against instructing a gentile to perform an act that is forbidden as a sh'vut is relaxed when a mitzvah is involved, but only when the prohibition is Rabbinic in origin.
The Shulchan Aruch (Orach Chayim 307:5) mentions an opinion permitting us to instruct a gentile to perform a forbidden act for matters of serious communal need, and also a more stringent opinion, that even forbids giving a gentile such instructions. The Ramah also notes a more lenient approach that allows one to tell a gentile to perform a task forbidden by the Torah. In practice, the Rambam's view, as interpreted by the Maggid Mishneh, is accepted by most authorities except in cases where a great loss is involved. In those instances, the leniency mentioned by the Shulchan Aruch is accepted. - e.g., to run to the synagogue or the house of study.
We are permitted to calculate accounts associated with a mitzvah,15The Magen Avraham 306:10 gives as an example, calculating the cost of a feast associated with a mitzvah. to make measurements concerning a mitzvah - e.g., to measure a mikveh to see if it contains [the required] quantity,16A mikveh must contain 40 seah to be halachically acceptable. or a cloth to see if it is [large enough to] contract ritual impurity.17As mentioned in Hilchot Keilim, Chapter 22, a piece of cloth is susceptible to contracting ritual impurity only if it is of a specific size. There are different sizes, depending on the type of cloth.
Charity may be pledged to the poor.18Or for the benefit of a synagogue or other charitable cause. We may go to synagogues and houses of study - and even to theaters and halls of gentiles - to take care19From the discussion of this matter by the later Rabbis, it appears that this phrase has two meanings: a) to examine and inspect a situation where the communal interest is involved; b) to plan out a course of action to deal with questions of this nature, and even to execute that plan, provided the only prohibition being violated is involvement in mundane affairs - for example, to speak to the gentile communal authorities. of matters of public interest on the Sabbath.
One may speak about arranging a marriage for a girl, or arranging study - whether the study of Torah or the study of a profession20For earning one's livelihood is a mitzvah of great esteem. (See also Hilchot Matnot Ani'im 10:18 and the Rambam's Commentary on the Mishnah, Avot 4:5.) - for a boy.21The details of financial arrangements involved in the marriage or the instructions should not, however, be discussed on the Sabbath (Shulchan Aruch, Orach Chayim 306:6). We may visit the sick and comfort mourners.22See Shabbat 12b, which states that permission to visit the sick and comfort mourners on the Sabbath was granted \"with difficulty,\" because it runs contrary to the mood of pleasure that should characterize the Sabbath (Rashi). Significantly, the treatment of this subject in Shulchan Aruch HaRav 287:1-3 appears to reflect a different emphasis from that of the Rambam. A person who goes to visit a sick person should say, \"It is the Sabbath [when it is forbidden] to plead;23In this context, note one of the Rambam's responsa (208), which emphasizes the importance of refraining from reciting any prayers containing requests whether of a communal or an individual nature on the Sabbath or on festivals. healing will come soon.\"24As the Rambam writes in Hilchot Eivel 14:6, one of the fundamental aspects of the mitzvah of visiting the sick is to arouse divine mercy on their behalf. Nevertheless, since it is forbidden to plead on the Sabbath, one makes a statement that acknowledges God's kindness. The phrase cited by the Rambam is also used as the basis of the Mi Sheberach prayers recited for a sick person in the synagogue on the Sabbath.
One may go to the end of the Sabbath boundary to wait until nightfall to take care of the needs of a bride or to take care of the needs of a deceased person [- e.g.], to bring a coffin or shrouds.
[When involved in these matters,] one may tell [a colleague,] \"Go to.... If you don't find [the required object] there, bring it from....\" \"If you can't find it at one hundred, bring it [even] at two hundred.\" [This is permitted] as long as one does not mention the [maximum] sum he is willing to pay.25Our translation is based on the commentary of the Maggid Mishneh, which is quoted by the Shulchan Aruch (Orach Chayim 306:3).
[The rationale for] all these and similar [leniencies] is that [they concern] a mitzvah. And the [verse from which the prohibitions against mundane activity is derived] states, \"pursuing your desires.\" \"Your desires\" are forbidden; God's desires are permitted.", + "One may set out on a ship on the Mediterranean Sea on Friday for the sake of the fulfillment of a mitzvah.26As the Rambam mentions in Chapter 30, Halachah 13, generally one is not allowed to set out on a sea journey less than three days before the Sabbath so that one will have already acclimated oneself to the travails of sea travel by the Sabbath. Nevertheless, because of the person's involvement in the performance of a mitzvah, this restriction is waived. One [must] make an agreement with [the captain] to halt [the journey] on the Sabbath. If, [however,] he does not halt [the journey, it is of no consequence].27The later authorities maintain that particularly because a mitzvah is involved, if the gentile does not agree to halt the journey at the outset, one need not refrain from traveling with him (Mishnah Berurah 248:2).
We may nullify28The Torah gives a husband and a father the right to nullify vows made by his wife and daughter. (See Numbers, Chapter 30.) vows on the Sabbath, both vows that must be nullified for the sake of the Sabbath and vows whose nullification is not related to the Sabbath.29The reason that all vows may be nullified on the Sabbath is that a vow can be nullified by a husband or father only on the day that he hears it. Therefore, if he were not able to nullify it on the Sabbath, he would never be able to nullify it in the future. To preserve this right, our Sages did not forbid nullifying vows on the Sabbath (Maggid Mishneh). One may ask a wise man to absolve [a person] of a vow if this is necessary for the sake of the Sabbath.30In this instance, only the vows that are necessary to be absolved for the sake of the Sabbath may be absolved on the Sabbath, since there is nothing preventing one from absolving the other vows on the following day (Maggid Mishneh).This is possible despite the fact that the person had the opportunity to have [himself] absolved [of the vow] before the Sabbath. [This license is granted] because all of the above matters concern a mitzvah.", + "Punishments may not be administered [by the court] on the Sabbath. Although [administering] punishment fulfills a positive command [of the Torah], the observance of a positive commandment does not supersede [the observance of] the Sabbath [laws].
What is implied? A person who was sentenced to be lashed or executed by [the court] should not be lashed or executed on the Sabbath, as [Exodus 35:3] states: \"Do not kindle a fire in all of your dwellings on the Sabbath.\"31Sefer HaMitzvot (Negative Commandment 322) and Sefer HaChinuch (Mitzvah 114) count this commandment as one of the 613 mitzvot of the Torah.
Note the Magen Avraham 339:3, which questions the Rambam's statements, asking why lashes that do not involve the violation of the Sabbath laws ares included in this prohibition. He explains that it is inevitable that the administration of lashes will result in bleeding.
Alternatively, the commandment teaches us that no cases of this nature may be judged on the Sabbath. The Minchat Chinuch (Mitzvah 114) favors this answer, for it also resolves another problem: Why is this restriction given the status of a separate mitzvah? Since the principle that the observance of a positive commandment does not supersede the observance of the Sabbath laws is already known, why is it necessary for the Torah to give us this commandment? This [verse serves as] a warning to the court not to [execute a person by] burning on the Sabbath. The same principle applies regarding other punishments [administered by the court].32In his gloss on the Mishneh Torah, Rabbi Akiva Eiger notes that there is a principle that a person who refrains from performing a positive commandment should be beaten until he agrees to perform it. Since these blows are not given as punishment, but rather as a prod to motivate the person to observe the commandments, they may be administered on the Sabbath.", + "A person is permitted to guard his produce on the Sabbath regardless of whether it is detached from the earth or not. If another person comes to take it, or an animal or a wild beast comes to eat it, he may shout at them and beat them to drive them away.
[One might ask:] This involves tending to one's own concerns. Why is it permitted? Because33The Maggid Mishneh states that this explanation is an original thought developed by the Rambam. one is prohibited only against acquiring new property that one does not possess, earning a wage, making a profit, or seeking to accrue [new] benefits. It is, however, permitted for a person to protect the interests that he already possesses. To what can this be compared? To locking one's house [to prevent] thieves [from entering].", + "A person who protects his grains from birds or who protects his cucumbers and squash from beasts should not clap his hands and dance as he does during the week. [This is] a decree, [instituted] lest one pick up a pebble and throw it four cubits in the public domain.34The Tzafenat Paneach notes that when considering the minimum size of a pebble one is liable for carrying, Shabbat 81a mentions two opinions: a pebble large enough to throw at an animal and a pebble large enough to throw at a bird. He questions why in Chapter 18, Halachah 11, the Rambam follows the opinion that requires a pebble large enough to throw at an animal, when in this halachah the Rambam mentions a purpose to be served by a pebble large enough to scare away a bird.
In resolution, the Tzafenat Paneach explains that a pebble large enough to scare away a bird can serve a purpose as mentioned in this halachah. Nevertheless, as stated in Shabbat 79a, a person will not take the trouble of carrying an article that is tiny. Hence, the minimum measure for which one is liable for carrying must be more substantial.", + "All the actions that are forbidden as [part of the category of] sh'vut are not forbidden beyn hash'mashot,35Note the Mishnah Berurah 342:1, which states that this applies only when a person has not accepted the Sabbath. If, however, the person or the community in which he is living has accepted the Sabbath, these activities are forbidden even if a mitzvah is involved.[between sunset and the appearance of the stars].36See Chapter 5, Halachah 4, which states that, \"There is a doubt whether beyn hash'mashot is considered as part of the day or as part of the night.\" Although, as mentioned there, we act stringently regarding the observance of Torah prohibitions during this time, certain leniencies are granted regarding Rabbinic prohibitions, as the Rambam explains. They are forbidden only on the Sabbath itself, and they are permitted during beyn hash'mashot,37See S'deh Chemed (K'lalim, Pe'at HaSadeh 2:2) and others, who question whether or not the leniencies mentioned by the Rambam apply both beyn hash'mashot on Friday and beyn hash'mashot on Saturday. There is room to differentiate between them, because during beyn hash'mashot on Friday, the prohibition against these activities has not yet taken effect. On Saturday evening, by contrast, since the prohibitions have been in effect throughout the Sabbath, one might think that they need not be relaxed until the Sabbath has definitely concluded. Shulchan Aruch HaRav 342:1 rules that one may follow the more lenient view. See also the Be'ur Halachah 342 who mentions this issue. provided that [the activity] is necessary because of a mitzvah or a pressing matter.38Significantly, most manuscript copies of the Rambam's Commentary on the Mishnah (Eruvin 3:3) state that the prohibitions in the category of sh'vut do not apply during beyn hash'mashot, without mentioning the qualification that the matter must be pressing or involve a mitzvah. In one of his responsa (Birkat Avraham, Responsum 14), Rabbenu Avraham, the Rambam's son, explains that the Rambam changed his perspective when composing the Mishneh Torah and adopted a more stringent view than he had originally held.
What is implied? During beyn hash'mashot it is permitted to climb a tree39This is forbidden as a sh'vut, as stated in Chapter 21, Halachah 6. or to swim across water40This is forbidden as a sh'vut, as stated in Chapter 23, Halachah 5. to bring a lulav or a shofar. Similarly, one may take an eruv that one has made down from a tree or out from a carmelit.41This refers to an eruv t'chumim (which allows a person to extend his Sabbath boundary), as stated in Hilchot Eruvin 6:9-10. Hilchot Eruvin 6:13, the Rambam states that during beyn hash'mashot, only an eruv chatzerot (which allows a person to carry in an enclosed area) may be made, but not an eruv t'chumim). The present ruling does not, however, represent a change of opinion. It is referring to an instance where the eruv was made before the commencement of the Sabbath, and the person merely desired to move it on the Sabbth.
Similarly, if one is concerned, anxious, and pressed concerning a matter, [an activity forbidden as] a sh'vut is permitted during beyn hash'mashot. If, however, the matter is not pressing, nor does it concern a mitzvah, it is forbidden. Therefore, one may not tithe produce that definitely has not been tithed,42Note the Birkat Avraham, loc. cit.,, which states that, even though tithing is itself a mitzvah, there is no obligation to tithe at a particular time. Here, the intent is that carrying out the activity beyn hash'mashot will allow the performance of a mitzvah that could not otherwise be performed. If that is true regarding tithing produce that definitely has not been tithed - e.g., to provide one with food for the Sabbath - one may separate tithes beyn hash'mashot. although the prohibition against tithing produce on the Sabbath was instituted as a sh'vut.43As mentioned in Chapter 23, Halachot 9 and 14. One may, however, tithe produce of which one is unsure whether or not it has been tithed.44See Chapter 23, Halachah 15. Although tithing this produce involves a shvut and there is no mitzvah involved, this tithing is permitted, because the prohibition against using the produce is not that severe.", + "When a minor performs an activity on the Sabbath that is forbidden as a sh'vut - e.g., he plucks from [a plant growing in] a flower pot that does not have a hole, or he carries in a carmelit - the court is not obligated to prevent him from doing so. Similarly, if his father allows him to act in this manner, [the father] need not be rebuked.45The Rambam's rulings here have aroused the attention of the commentaries. To understand his perspective, it is worthy to quote Chapter 12, Halachah 7:
Should a child desire to extinguish [a fire], he should not be allowed if he is acting on his father's behalf. If he is acting on his own initiative, the court is not obligated to restrain him.
Relevant concepts are also reflected in the Rambam's rulings, Hilchot Ma'achalot Asurot 17:27- 28:
[When] a minor eats a forbidden food or performs a [forbidden] labor on the Sabbath, the court is not obligated to restrain him, for he is not of intellectual maturity.
When does the above apply? When [the child] acts on his own initiative. We may not, however, feed him [forbidden food] ourselves. This applies even to foods that are forbidden because of Rabbinic decree. Similarly, it is forbidden to accustom him to desecrating the Sabbath, even regarding matters that are forbidden as a sh'vut.
Although the court is not obligated to restrain a child [from eating forbidden foods], the [child's] father is obligated to rebuke him... to train him [to conduct himself] in a holy manner.
According to the Rambam, the court is never obligated to restrain a child from performing a prohibited act, regardless of whether it originates from the Torah itself, or from Rabbinic decree. The child's father, however, is obligated to educate him. If the father fails to do so, the court should rebuke the father if he allows his child to violate prohibitions that stem from the Torah. If, however, the prohibitions stem from Rabbinic law, the court is not obligated to rebuke the father.
This explanation of the Rambam's approach is based on the statements of Rav Yosef Karo in the Kessef Mishneh and on his rulings in the Shulchan Aruch (Orach Chayim 343:1). The Ramah (based on Tosafot, Shabbat 121a) introduces a different perspective: that when a child has reached an age when it is fit to educate him in the performance of the mitzvot, the obligation to educate him falls on the court as well. Therefore, they are obligated to restrain him from transgressing Jewish law.", + "The Sages forbade the carrying of certain objects on the Sabbath in the same manner as [one carries] during the week. Why was this prohibition instituted?46In this and in the following halachah, the Rambam sets the conceptual basis for the prohibitions described as muktzeh. The particular laws that result from these principles are described in the following two chapters. [Our Sages] said: If the prophets warned that the manner in which a person walks on the Sabbath should not resemble the manner in which he walks during the week, and similarly, one's conversation on the Sabbath should not resemble one's conversation during the week, as it is written, \"[refraining from]... speaking about [mundane] matters,\" surely the manner in which one carries on the Sabbath should not resemble the manner in which one carries during the week.
In this manner, no one will regard [the Sabbath] as an ordinary weekday and lift up and repair articles, [carrying them] from room to room, or from house to house, or set aside stones and the like. [These restrictions are necessary] for since the person is idle and sitting at home, [it is likely that] he will seek something with which to occupy himself. Thus, he will not have ceased activity and will have negated the motivating principle for the Torah's commandment [Deuteronomy 5:14], \"Thus... will rest.\"47See the notes on the beginning of Chapter 21, which use this halachah as a support for the principle that the positive commandment to rest on the Sabbath is more than just a restatement of the negative commandment not to perform forbidden labor.", + "Furthermore, when one searches for and carries articles that are used for a forbidden activity, it is possible that one will use them and thus be motivated to perform a [forbidden] labor.
[Another reason for this prohibition is] that there are some people who are not craftsmen and are always idle - e.g., tourists and those that stand on the street corners. These individuals never perform labor. Were they to be allowed to walk, talk, and carry as they do during the week, the result would be that their cessation of activity on [the Sabbath] would not be discernible. For this reason, [our Sages instituted] refraining from such activities,48Walking, talking, and carrying. for the cessation of such activities is universally applicable.
These are the reasons for the restrictions against carrying [objects].49The three reasons mentioned by the Rambam are the product of his own original thought. The Ra'avad notes that the Talmud (Shabbat 124b) mentions a further reason: lest one come to carry articles from one domain to another.
The Maggid Mishneh explains that the Rambam did not intend to negate the reason mentioned by the Talmud. Nevertheless, as Shabbat 123b mentions, the prohibition originally instituted was partially relaxed. The reasons why it was not relaxed entirely are stated by the Rambam. The Sages forbade a person from carrying on the Sabbath, with the exception of articles that he requires, as will be explained.50The Rambam's wording implies that it is forbidden for a person to carry an article unless his act is purposeful. (See Chapter 25, Halachah 3 regarding which purposes are acceptable.) One may not carry a utensil, even one that is used for a permitted activity, without a purpose. (See also the gloss of the Maggid Mishneh on that halachah.)" + ], + [ + "There are utensils that are used for permitted purposes - i.e., a utensil that may be used on the Sabbath for the same purpose for which it is used during the week - e.g., a cup to drink from, a bowl to eat from, a knife to cut meat or bread, a hatchet to crack open nuts,1In many manuscript copies of the Mishneh Torah, the text reads \"a hammer to crack open nuts.\" A blacksmith's hammer is considered as a utensil that is used for purposes that are forbidden (see Halachah 7). Nevertheless, a hammer specifically used to crack nuts is placed in a different category. The need to make this distinction is avoided by our version of the text which refers to a hatchet. and the like.", + "There are utensils that are used for forbidden purposes - i.e., a utensil that is forbidden to be used on the Sabbath for the same purpose that it is [ordinarily] used - e.g., a grinder, a mill, and the like - for it is forbidden to crush or grind on the Sabbath.", + "All utensils used for purposes that are permitted may be carried on the Sabbath, whether they are made of wood, earthenware, stone, or metal. [They may be moved] for the sake of the utensil, for the use of the place [it occupies], or to use it [for a purpose that is permitted].2As mentioned in the conclusion of the previous chapter, the Maggid Mishneh interprets the Rambam's statements as meaning that we are not allowed to carry a utensil for no purpose at all, even one that is generally used for a permitted purpose. This law is quoted by the Shulchan Aruch (Orach Chayim 308:4).
All utensils used for purposes that are forbidden, whether they are made of wood, earthenware, stone, or metal may be moved [with certain restrictions]. [Such a utensil may be moved] for the use of the place [it occupies], or to use it [for a purpose that is permitted]. It is, however, forbidden [to move it] for its own sake.3There are, however, several leniencies suggested by the later authorities - e.g., using such a utensil for a permitted purpose and then placing it down where one desires (Shulchan Aruch HaRav 308:12; Mishnah Berurah 308:16). Alternatively, one may move it with one's feet or in a manner that is considered irregular (Shulchan Aruch HaRav 308:15).", + "What is implied? One may move a wooden bowl to eat from it, to sit in the place [where it is located], or so that it will not be stolen. The latter is [what is meant by the expression] \"for the sake of [the utensil] itself.\"
Similarly, [a utensil] may be taken out of the sun so that it will not become parched and break. It may also be removed from the rain so that it will not become saturated with water and deteriorate. These are considered \"for the sake of [the utensil] itself\" and are permitted, since the tasks performed with this utensil are permitted.", + "Similarly, one may move a mill or a grinder4I.e., utensils that are used for a forbidden purpose, as mentioned in Halachah 2. in order to crack nuts open on it5After one picks up such a utensil and uses it for a permitted purpose, one may continue carrying it and place it wherever one desires (Maggid Mishneh). or to climb up to a couch on it. This is [what is meant by the expression] \"to use it [for a purpose that is permitted].\"
[Similarly, one may move it] to sit in the place where it is located. One may not, however, move it so that it will not break, so that it will not be stolen, or the like.", + "Any entity that is not a utensil - e.g., stones, money, rods, beams, and the like - is forbidden to be carried.6They may not be moved at all, even if one desires to use them for a purpose that is permitted, or one requires the place that they are occupying (Ramah, Orach Chayim 308:7). [Nevertheless,] even a large stone or a large beam that requires ten people to carry it, if it is deemed a utensil7I.e., as indicated in the subsequent halachot, if a person set aside or prepared a stone or board for a specific purpose, it is considered a utensil and may be moved on the Sabbath. it may be carried.8No matter how large a utensil is, it is permitted to be carried it on the Sabbath if one would ordinarily carry such a utensil during the week (Shulchan Aruch, Orach Chayim 308:2). (See, however, Chapter 26, Halachah 11, and notes.)
The doors of a house are considered to be utensils; they have not, however, been prepared for use.9Shabbat 122b differentiates between the doors of a chest - which are permitted to be carried if removed on the Sabbath (see Halachah 12) - and the doors of a house, which are not. The Rambam explains that the reason for this distinction is that, even though the doors of a house are considered utensils, it is unlikely that before the Sabbath commenced, one considered using them on the Sabbath. Therefore, they are considered muktzeh, as is explained in Halachah 9 and notes.
Rashi, by contrast, maintains that these doors are not utensils, and that is the reason it is forbidden to carry them. Therefore, if they are detached - even on the Sabbath10The Rambam uses the word \"even\" both here and in his Commentary on the Mishnah (Shabbat 17:1). It would appear that his intent is that it is taken for granted that doors that were removed before the Sabbath and were not prepared to be used for another purpose may not be used on the Sabbath. Even doors that were removed on the Sabbath and had been used as doors on this Sabbath may not be carried if they are removed. - they may not be moved.
Earth, sand, and a corpse11See the Shulchan Aruch (Orach Chayim 311), which mentions certain leniencies regarding moving a corpse if one fears that it will begin to decompose. may not be moved from their place. Similarly, an infant born in the eighth month, [although] he is alive, is considered as a stone and it is forbidden to move him.12Yevamot 80b states that a child born after only eight months will surely die. Therefore, even while he is still living, it is forbidden to carry him on the Sabbath.
Tosafot, Shabbat 135a, states that this ruling is no longer followed, since at present it is impossible to determine exactly when a child was conceived. Therefore, we cannot be certain of the length of time the mother was pregnant. Furthermore, the advances in medical technology have enabled us to save the lives of many babies who would surely not have survived in previous generations. At present, it is a mitzvah to attempt to save the lives of all premature babies, even if doing so involves performing a forbidden labor on the Sabbath.", + "It is permitted to carry a utensil to perform tasks other than those for which it is intended to be used. What is implied? One may take a hammer to crack nuts, a hatchet to cut a dried fig, a saw to cut cheese, a rake to collect dried figs, a winnowing shovel or a pitchfork to feed a child, a spindle or a weaver's shuttle to pierce with, a sack-maker's needle to pick a lock,13Our translation of the above terms is based on the Rambam's Commentary on the Mishnah (Shabbat 17:2). or a mill-stone to sit on.14Significantly, this is the only one of the examples given by the Rambam that is not mentioned in the Mishnah (op. cit.). The Rabbis cite Eruvin 102b or Shabbat 124b as possible sources. The same principle applies in other similar situations.", + "A person may carry a sewing needle that is whole to remove a splinter.15In his Commentary on the Mishnah (loc. cit.), the Rambam uses this statement as proof that there is no prohibition against removing a splinter on the Sabbath. If, however, its head or its point has been broken off, it may not be carried.16Because it is no longer useful as a utensil (Shabbat 123a). Thus it resembles a stone which cannot be carried on the Sabbath. See Halachah 12. If it is still in an incomplete state and its head has not been pierced, it may be carried.17Since there are times when it is preserved in this state for the purpose of removing thorns and the like (Rashi, Shabbat, loc. cit.).", + "Whenever a person is careful [not to use] a utensil lest its value depreciate - e.g., utensils that are set aside as merchandise,18Note Shulchan Aruch HaRav 308:3, which states that not all utensils that are set aside as merchandise are intended solely for that purpose. Many storekeepers consider making personal use of the wares in their shops. In such an instance, one would be allowed to move the article on the Sabbath. or very expensive utensils of which one is extremely careful lest they spoil - carrying it is forbidden on the Sabbath.19The word muktzeh means \"set aside.\" Since a person would ordinarily have no thought of using such a utensil on the Sabbath, it is placed in this category. Even if he changes his mind afterwards and decides to use it on the Sabbath, this is forbidden. Since at the commencement of the Sabbath it was not his intent to use it, it may not be moved for the entire day.
The commentaries compare this law regarding merchandise to Chapter 26, Halachah 14, which states that food, even when set aside to be sold, is never considered muktzeh. This [category] is referred to as muktzeh [lest] financial loss [be caused].
[Included in this category are] a large saw, the knife-like point of a plow, a butcher's knife, a leather-worker's knife, a carpenter's plane, a perfume-maker's mortar,20All these utensils are used for professional purposes that are forbidden on the Sabbath. Since they are delicate instruments, their owners will not use them for other purposes, lest they become damaged. and the like.", + "All utensils that were set aside because of [an association with] a prohibited [activity] are forbidden to be carried. For example, it is forbidden [to move] a lamp that was kindled for the Sabbath,21For these same reasons, it is forbidden to use the oil in the lamp, as stated in Chapter 5, Halachah 12.
It must be emphasized that, because the articles mentioned in this halachah were involved with the performance of a forbidden activity on the Sabbath itself, the prohibitions governing it are more severe than those applying to an article used for a forbidden labor. It is forbidden to move the articles mentioned in this halachah, even when it is necessary to use the place where they are located or one desires to use them for a permitted purpose. a candelabra upon which a lamp was placed, or a table on which money was lying.22As evident from Halachah 17, the present halachah refers to an instance when money was intentionally placed on the table. If it was forgotten there, more lenient rules apply.
[Moreover,] even if the candle is extinguished or if the money falls, [the prohibition remains intact]. Whenever an article is forbidden to be carried beyn hash'mashot [on Friday], it remains forbidden to be carried throughout the entire Sabbath23Rashi, Beitzah 26b, derives this concept from Exodus 16:5, \"On Friday, they will prepare what they have brought,\" which implies that the Sabbath preparations are completed on Friday, before the Sabbath's commencement. An article that is not prepared for use at that time may not be used throughout the Sabbath., even though the factor that caused it to become forbidden is no longer present.", + "In contrast, a utensil that is set aside because it is repulsive - e.g., a used kerosene lamp,24Kerosene produces an unpleasant odor. Therefore, even a metal lamp that uses it for fuel is considered repulsive. a chamber pot, or the like - may be carried on25This halachah grants permission to carry the repulsive article for other purposes. One is allowed to remove an article that contains filth from a room regardless, as stated in the Shulchan Aruch (Orach Chayim 279:6, 308:34-35). the Sabbath26Although one would generally not think of using such a utensil because it is repulsive, since its use is not totally out of the question, it is not forbidden as muktzeh. According to the Shulchan Aruch (Orach Chayim 308:35), however, this leniency does not apply to a chamber pot. It is considered as too repulsive to use for other purposes. if it is required.27Note the gloss of Rabbi Akiva Eiger, which states that it appears that such entities may be moved only when one desires to use them for a purpose and not when one merely desires to use the place in which they are being kept. The Mishnah Beruah 279:19, however, differs and also permits moving the article when one desires to use its place.", + "The doors of any utensil28Compare to Halachah 6. that may be carried on the Sabbath - e.g., the doors of a box, a chest, or a cabinet - may themselves be carried [on the Sabbath], regardless of whether they were removed on the Sabbath or before the Sabbath.29The Merkevet HaMishneh notes that in this clause the Rambam mentions \"before the Sabbath\" after \"on the Sabbath,\" because it is the greater inclusion. Since the doors were not fixed before the Sabbath, one might think that they are no longer considered part of a utensil, and hence it would be forbidden to carry them on the Sabbath. Nevertheless, since they are fit to be attached to their original utensil, they may be moved.
In the following clause, the Rambam mentions \"on the Sabbath\" after \"before the Sabbath,\" because it is the greater inclusion, as explained in the following note.
Similarly, whenever a utensil that can be carried on the Sabbath breaks, whether before the Sabbath or on the Sabbath,30When an article breaks on the Sabbath and it is no longer fit to be used for its original purpose, there is a difficulty. There is a difference of opinion among the Sages whether an object that is nolad - i.e., \"comes into existence initially\" on the Sabbath - is permitted or not. Since it was on the Sabbath that it first became possible to use the broken pieces of the utensils for this new purpose, it is possible to consider them as nolad (Magen Avraham 308:14).
The prevailing view is that objects that are nolad are permitted to be moved on the Sabbath. They are, however, forbidden to be moved on a festival. Accordingly, if an article breaks on a festival, it would be forbidden to move its broken pieces even if they were fit to be used for a constructive (other than one resembling the article's original) purpose Shulchan Aruch HaRav 308:24].
It must, however, be noted that the Magen Avraham's conception is not accepted by all authorities. Many maintain that since these pieces were always fit for use - either as part of the larger utensil or in their own right - they should not be considered nolad (Be'ur Halachah 308). its broken pieces may be carried on the Sabbath, provided these pieces can be used for a purpose that resembles the purpose for which they could be used [originally].31Our translation follows the standard printed text of the Mishneh Torah, even though there appears to be a printing error. To explain: In the Mishnah (Shabbat 17:5), there is a difference of opinion between the Sages. The first opinion of the Mishnah states that the broken pieces of a utensil may be carried provided they can be used for any constructive purpose. Rabbi Yehudah differs and maintains that the broken pieces may be carried only when they can be used for a purpose that resembles the intent for which they had originally been used.
Although the wording of the standard printed text follows Rabbi Yehudah's opinion, the examples he gives and the continuation of the halachah follow the other view. Significantly, many manuscripts and early printings of the Mishneh Torah state \"provided the pieces can be used for a constructive purpose.\"
Although the Baal Halachot Gedolot and other sages of the early generations follow Rabbi Yehudah's opinion, in the later generations almost all the authorities accept the other view.
What is implied? The broken pieces of a kneading trough can be used to cover the opening of a jug. Broken pieces of glass can be used to cover the opening of a flask. The same rules apply in other similar situations. If, by contrast, the broken pieces are unfit for any purposeful use, it is forbidden to carry them.32For they are no longer a utensil, and hence may not be carried, as stated in Halachah 6. Note the Ramah (Orach Chayim 308:6), who mentions that if the broken pieces of the utensil present a danger, they may be moved.", + "All the covers of utensils may be carried on the Sabbath, provided they, themselves, are considered to be utensils.33With the latter clause, the Rambam excludes objects that were never used as the coverings of utensils before the Sabbath, nor were they prepared for to be used for this purpose. Furthermore, if it is not common practice to use an object for this purpose - e.g., a stone - it may not be moved on the Sabbath despite the fact that it was used as a covering several times during the week (Shulchan Aruch HaRav 308:36).
(See also Rashi (Shabbat 126b), who states that we may carry a cover only when it is fit to be used as a utensil in its own right. His opinion is not shared by other authorities.)
[The following rules apply regarding] utensils that are attached to the ground - e.g., a barrel imbedded in the earth:34According to the Maggid Mishneh, this refers to a utensil that is buried entirely within the ground and does not protrude at all. Since it is built in this manner, the Sages apply the laws governing pits and vats to it, lest people be unable to distinguish between them. If, however, a utensil that is attached to the ground projects from the ground, its cover does not require a handle, as will be explained (Shulchan Aruch, Orach Chayim 308:10). If its cover has a handle, it may be carried. If not, it may not be carried. Similarly, the coverings of cisterns and ditches should not be carried35This refers to covers that are not attached with a hinge, as is obvious from Chapter 10, Halachah 14. unless they have a handle.36By mentioning this law in this context, it would appear that the Rambam considers the rationale for the prohibition to be that without handles, the cover is not considered a utensil (Rav David Arameah).
Other authorities explain that when a cover lacks handles, its removal or placement resembles building. If, however, the cover has a handle, it is clearly distinguished as a separate entity that is intended to be handled (Shulchan Aruch HaRav 308:37; Mishnah Berurah 308:42). The Rambam touches on the latter prohibition, albeit in a slightly different manner, in Chapter 22, Halachah 25. The covering of an oven [by contrast] may be carried, even though it does not have a handle.37In Talmudic times, an oven was a separate utensil whose base was attached to the ground, but which protruded from the ground entirely. Therefore, it could not be confused with a pit or a vat (Maggid Mishneh). As the structure of ovens has changed throughout the ages, there has also been a variation in the laws governing their covers.", + "[The following rules apply when] there are two entities, one permitted to be carried and one forbidden to be carried - one adjacent to the other, one on top of the other, or one within the other - and when one is moved the other will also be moved:38Based on Tosafot, Shabbat 43b, the Shulchan Aruch (Orach Chayim 311:8) describes these laws with the term טלטול מן הצד, \"carrying in an indirect manner.\" If a person requires the article that is permitted [to be carried], he may move it, even though the forbidden article is drawn after it. If he requires to move the forbidden article, he should not move it by moving the permitted article.", + "What is implied? When a fig39An article that is permitted to be carried. is buried in straw40An article that is forbidden to be carried, because it is used for construction. More precisely, the term פגה refers to an unripe fig that is placed in the straw to ripen. or a cake is lying upon coals, one may pierce them with a spindle or a weaver's shuttle and remove them, even though the straw or the coals41The commentaries question whether or not this refers to an instance where the coals are burning. Were the coals to be burning, there is the possibility that by removing the cake, one will extinguish the upper coals and cause the lower coals to burn. The Maggid Mishneh quotes Rashi (Eruvin 77a) as explaining that the coals have already been extinguished.
The Kessef Mishneh notes that the wording chosen by the Rambam differs slightly from that of the Talmud. The Talmud states \"a cake buried in coals,\" while the Rambam speaks of a cake \"lying on coals.\" Therefore, he maintains that the law stated by the Rambam applies even when the coals are burning.
Rabbenu Avraham, the Rambam's son (Birkat Avraham, Responsum 9), also shares that opinion, explaining that it is not absolutely necessary that the person will cause the coals to move, and this is not his intention. Therefore, there is no prohibition involved, as stated in Chapter 1, Halachah 5. (See also Hilchot Shegagot, Chapter 7.) Significantly, however, when Rav Yosef Karo mentions these laws in the Shulchan Aruch (Orach Chayim 311:9), he cites the example of the fig and the straw, but omits mention of the cake and the coals entirely. will be moved on the Sabbath when one removes them.
Similarly, if a turnip or a radish42The Shulchan Aruch (Orach Chayim 311:8) emphasizes that this refers to an instance where the vegetables were placed in the earth for storage purposes and they had not yet become rooted there. Were they to have taken root in the earth, it would be forbidden to remove them. is buried in [loose] earth and a portion of its leaves is protruding,43If, however, a portion of its leaves is not protruding, it is not permitted to pierce them with a spindle and remove them. By doing so, one would appear to be creating a pit in the earth.
This is the opinion of the Maggid Mishneh. The Magen Avraham 311:21, however, mentions the opinion of the Tosafot, Shabbat 50b, from which it appears that this leniency would be allowed. one may pull out [the vegetables] on the Sabbath, even though the earth is dislodged. Conversely, however, if a loaf of bread or a child is [located] on a stone or beam, one may not carry the stone or beam because of the child or the loaf of bread.44This is an example of the second principle mentioned in the previous halachah, that one may not carry a forbidden object because of a permitted object lying upon it. Note Chapter 26, Halachah 21, which mentions that exceptions to this principle are made to save a corpse from the heat or from a fire. Similar rules apply in other analogous situations.", + "A person may pick up his son if [the son] yearns for [his father],45The bracketed additions were made on the basis of Shabbat 141b. despite the fact that the son is holding a stone.46Shabbat 141b explains that this refers to a situation where the son might become sick if his father does not pick him up. If there is no danger of the child's becoming sick, the father is forbidden to pick him up (Magen Avraham 309:1).This, however, is not [permitted] if [the son] is holding a dinar,47A coin of the Talmudic period. lest it fall and the father [pick it up and] carry it.48Shulchan Aruch HaRav 309:2 mentions that it is even forbidden to hold the child by the hand that is not holding the coin.
When a basket has a hole and a stone has been used to plug the hole,49The Magen Avraham 309:3 states that this refers to an instance where one firmly attached the stone in the hole, making it a permanent part of the basket. Otherwise, carrying the stone in the basket is forbidden.
Note the Rambam's Commentary on the Mishnah (Shabbat 21:1), where the Rambam interprets this law and the one that follows as a single concept (as the Ra'avad does in his notes). According to that understanding, the leniency of using the stone as part of a container is permitted only when the basket contains fruit that will spoil if the container is overturned. Thus, the Rambam's decision here reflects a change of mind in favor of a more lenient ruling. [the basket] may be carried, because the stone is considered as its wall.
[The following rules apply when] a basket is filled with fruit and a stone [is discovered] among the fruit:50The Shulchan Aruch (Orach Chayim 309:3) mentions the converse of this principle. When the fruits are firm and will not be spoiled if the basket is overturned and they are spilled to the earth, the basket should be overturned before it is carried. If the fruit is soft - e.g., grapes or berries - the basket may be carried as it is.51As mentioned above, the Ra'avad objects to this decision, based on his interpretation of Shabbat 142a. The Maggid Mishneh states that according to the text of the Talmud we have, the Ra'avad's interpretation must be accepted. It is, however, possible that the Rambam's text of the Talmud had a different version of this passage. Both the Tur and the Shulchan Aruch (Orach Chayim 309:3) follow the Rambam's approach. If one spills out the fruit, it would be spoiled by the earth, and [our Sages] did not [apply] their decree in an instance where a loss would be caused.52The Shulchan Aruch (loc. cit.) also mentions that if one needs to use the place where the basket with the stone is placed, one may move it without overturning it, even though it contains fruit that will not be spoiled. (See Halachot 17 and 20).", + "When a person forgets a stone on the opening of a jug, he may tilt the jug to the side [so that the stone] falls.53Shabbat 142b emphasizes that we are required to tilt the jug only when it is moved for the sake of its wine. If one moves it to use the place where it is located, there is no need to dislodge the stones. This ruling is quoted in the Shulchan Aruch (Orach Chayim 309:5). If the jug with the stone upon it is standing among other jugs,54Were he to tilt the jug there, the falling stone might break other jugs. it should be lifted to another place, and then tilted to the side [so that the stone] falls. Similarly, if one forgets money on a pillow that one needs, one may shake the pillow [so that the money] falls.55Shulchan Aruch HaRav 309:6 and the Mishnah Berurah 309:14 emphasize that if one's intent is only that the money should not be stolen, it is forbidden to shake it from the pillow. If one needs [to use] the place where the pillow [is located], one may remove the pillow [although] the money is upon it.
When, by contrast, one56The Ramah (Orach Chayim 309:4) states that the following restrictions apply only when one places a forbidden article on an article of one's own, and not when one places a forbidden article on an article belonging to a colleague. For a person cannot cause an article belonging to a colleague to become forbidden. [intentionally] places money on a pillow57Note the Magen Avraham 309:6, which states that the word \"intentionally\" must be interpreted to mean \"for a useful purpose.\" If, however, a person put down an article on another object intentionally, but with no particular purpose in mind, it is considered as if he forgot it there. on Friday or places a stone on the opening of a jug, it is forbidden to carry them.58Since the article is forbidden beyn hash'mashot, the time of the commencement of the Sabbath, it remains forbidden for the entire Sabbath.
The Shulchan Aruch (Orach Chayim 309:4) also mentions the opinion of Tosafot, who maintain that a base for a forbidden object is created only when one's intent was that the forbidden object remain on the base for the entire Sabbath. If one intended to shake it off the base, or have it transferred by a gentile over the course of the Sabbath, it is not considered a base.
Although the Rambam's opinion is accepted by the later authorities, the more lenient view may be followed if there is a possibility that a loss will be caused - e.g., a lamp falls on a table (Shulchan Aruch HaRav 309:7). [This applies even when later] the stone or the money is removed, for [the pillow or the jug] has become the base for a forbidden article.", + "[The following rule applies to] a stone that is placed in an earthenware59Our translation is based on the Rambam's Commentary on the Mishnah (Shabbat 17:6) and Hilchot Keilim 20:1. Rashi and others render the Hebrew קרויה as a \"gourd.\" bucket [as a weight]:60I.e., since the bucket is made of earthenware, it is not necessarily heavy enough to sink. Therefore, the stone is used as a weight. If it does not fall out when one draws water [with the bucket], it is considered part of the bucket and one is permitted to draw water with it. If not, one may not draw water with it.61In such an instance, the bucket itself becomes forbidden, because it serves as a base for a forbidden object (Mishnah Berurah 309:8). A garment that is [hanging] on a reed62This refers to a reed that was not altered to serve as a hanger. It is not considered a utensil and is therefore deemed muktzeh. may be slipped off the reed.63The intent is that one must hold the garment that is not muktzeh, and not the reed that is (Shulchan Aruch, Orach Chayim 308:16). The Mishnah Berurah 308:64 mentions that one must remove the garment without moving the reed. It is questionable, however, whether the Rambam would agree to that stringency, for this appears to resemble the other instances of טלטול מן הצד, \"carrying in an indirect manner,\" described above.", + "It is forbidden to carry produce that is forbidden to eat - e.g., produce that has not been tithed, even if the obligation to tithe is only Rabbinic,64I.e., produce other than grain, wine, or olive oil. produce separated as the first tithe, from which terumat [ma'aser] has not been separated,65After the tithes have been given to the Levites, they are required to separate a tenth of the produce that they have been given. This produce is given to the priests and is governed by same laws as terumah. (See Numbers 18:25-32.)terumah that has contracted ritual impurity,66Once terumah has contracted ritual impurity, the priests are forbidden to partake of it and it must be burnt. produce separated as the second tithe67The produce separated as the second tithe must be eaten in Jerusalem. When a person lives far from Jerusalem, produce that has been separated as the second tithe can be redeemed by exchanging it for money (Deuteronomy 14:24-27). or produce that has been consecrated68With the exception of the first fruits (bikkurim), produce is not offered in the Temple. If a person consecrates produce, his intent is that it be sold, and the proceeds given to the Temple. and has not been redeemed.
It is, by contrast, permitted to carry d'mai,69Produce purchased from an individual on whom we cannot depend to have separated tithes. for it is fit to be eaten by the poor, and produce separated as the second tithe or produce that has been consecrated and has been redeemed, but for which an additional fifth of its value has not been given.70When one redeems the second tithe or consecrated property, it is necessary to add a fifth of its value to the sum. (One pays 125%.) Nevertheless, as long as one has given the value of the produce, it is considered to have been redeemed, and the additional fifth is considered a debt. Note a parallel in Hilchot Eruvin 1:15.
It must, however, be noted that in Hilchot Ma'aser Sheni 5:12, the Rambam writes that the sacred dimension of the second tithe is considered to have departed from the produce after it has been redeemed, even though one has not paid the additional fifth. Nevertheless, one should not partake of this produce, even on the Sabbath, unless one pays that fifth.
In contrast, in Hilchot Arachin 7:3, the Rambam writes that one is permitted to partake of consecrated produce after it has been redeemed, despite the fact that one has not paid the additional fifth.", + "An Israelite is allowed to carry terumah, even though it is not appropriate for him. One may carry terumah that has contracted ritual impurity together with terumah that is pure, or together with ordinary produce, if both of them are contained in a single receptacle.71The presence of an article that is forbidden to be carried does not cause the entire container to become forbidden.
When does the above apply? When the pure terumah is below [the impure],72Our translation follows the standard published text of the Mishneh Torah. The Kessef Mishneh mentions that the version of this halachah in the texts of the Mishneh Torah commonly available in his time read: \"When does the above apply? When the impure [terumah] was below....\" He, however, prefers the version found in our standard texts, because it parallels the text of Shabbat 141b. Significantly, Rav Kapach notes that both versions appear in ancient manuscripts.
The Maggid Mishneh explains that if the pure terumah is above, one should remove the pure terumah by hand, and then leave the remainder. and the [terumah consists of] produce that would be soiled by the ground. Thus, if the container were overturned, it would be spoiled. If, by contrast, the produce is nuts, almonds, or the like, one must overturn the container, take the terumah and the ordinary produce, and leave the impure [terumah].
If one requires the place where the container is located, one may take all the produce at once, regardless of whether the pure [terumah] is located at the top or at the bottom.", + "[The following rules apply when] a person has in mind [to sit on] a row of stones73That were not cemented in place. Hence, there is a possibility that one will move them when one sits down.
The Magen Avraham 308:41 emphasizes that if one will not move the stones when sitting, there is no prohibition. Moreover, the Magen Avraham emphasizes that the prohibition against muktzeh pertains only to carrying objects with one's hands, and not to moving it with one's body. (See the following halachah.) Therefore, the intent in both clauses of this halachah is to carry the stones or the branches in order to sit on them. before the commencement of the Sabbath: If he prepares them,74I.e., performed a deed preparing them. he is permitted to sit on them on the morrow; if not, that is forbidden.75Although the Ramah (Orach Chayim 308:21) desires to equate the row of stones with the date branches, the Magen Avraham (loc. cit.) justifies the Rambam's ruling.
When a person gathers the branches of a date palm [to use as kindling] wood, but changes his mind on Friday and decides to use them to sit on [in place of mats], he is allowed to carry them.76In contrast to the previous law, thought is sufficient to change the status of the date branches. This leniency is granted because date branches are often used to sit on. It was the person's thought to use the branches for kindling that caused them to be forbidden. Hence, his thought itself is sufficient to remove that prohibition.
By contrast, a row of stones is generally used for construction and not as a seat. Therefore, one must perform a deed that indicates one's desire to use the row to sit upon. Consequently, in the present era, when it is no longer customary to sit on date branches, in this instance as well one must perform a deed to indicate one's intent (Magen Avraham 306:40). Similarly, if he actually sat upon them77The person did not intend to use them as a mat in the future when he sat upon them. Nevertheless, since date branches are commonly used for that purpose, that is sufficient to cause them to be considered as a useful object (Shulchan Aruch HaRav 308:51). before the commencement of the Sabbath, it is permitted to carry them.", + "One may not move straw that is on a bed with one's hands;78In the Talmudic era, straw was generally used for the purpose of kindling. Therefore, it is classified as muktzeh. The Magen Avraham 308:53 notes that in his era, straw was used most commonly for animal fodder. Therefore it should not be classified as muktzeh.one may, however, move it with one's body.79For the prohibition against moving muktzeh applies only when one moves it with one's hands. [Moreover,] if it is [useful as] animal fodder, one is permitted to carry it [by hand]. Similarly, if a pillow or a sheet is placed upon it, it is considered as if one had sat on it before the commencement of the Sabbath,80I.e., placing the pillow or sheet on it is a clear indication that one intends to use it as a mattress. Note Shulchan Aruch HaRav 311:15 and the Mishneh Berurah 311:31, which state that if one puts straw on a bed with the intention of sleeping on it, one may spread it out by hand. and one may move it by hand.
[The following rules apply when] a person has brought a container [filled]81The bracketed addition is made on the basis of the Shulchan Aruch (Orach Chayim 308:35), which states that unless the person sets aside a corner of the house for the earth, it is considered part of the floor of the house. This implies that the person emptied out the container, for otherwise the earth would remain a distinct entity. with earth into his home: If he sets aside a corner for it on Friday,82This act indicates that the person plans to use the earth on the Sabbath. Therefore it is considered a designated article (מוכן). (See Hilchot Sh'vitat Yom Tov 2:18.) he may carry it on the Sabbath, and use it for all his needs.83In the ages prior to household plumbing, earth was necessary to cover urine, feces, and other wastes.", + "It is forbidden to negate the possibility of using a utensil, since this is comparable to destroying [it]. What is implied? A person should not place a receptacle below a lamp on the Sabbath to receive any oil that drips. For the oil in the lamp is forbidden to be carried, and when it falls into the receptacle it will cause the receptacle that had been permitted to become forbidden.84This law has already been explained in Chapter 5, Halachah 13. Were one to place the receptacle there before the commencement of the Sabbath, it would be permitted. The same applies in all analogous situations.
For this reason, a receptacle may not be placed below a chicken to receive the eggs it lays.85According to most authorities, nolad, an article that first comes into existence on the Sabbath, is not forbidden. Nevertheless, an egg laid on the Sabbath is forbidden to be moved. This is a decree enacted as a safeguard, lest one move an egg laid on a festival, as explained in the Rambam's Commentary on the Mishnah (Beitzah 1:1). One may, however, cover [the eggs] with an [overturned] utensil.86One must, however, be careful not to move the forbidden article when covering it (Shulchan Aruch, Orach Chayim 310:6; note the gloss of the Ra'avad to this halachah). Similarly, one may use an overturned utensil to cover any article that is forbidden to be carried, for by doing so one has not negated its use.87Although there is an opinion in Shabbat 43a that states that one may carry an article only for the sake of an object that may itself be carried, this opinion is not accepted as halachah (Maggid Mishneh). (Note, however, the gloss of the Kessef Mishneh on Chapter 26, Halachah 22.) Should one desire to take [the overturned article], one may.", + "One may place a receptacle under dripping water88I.e., water dripping from a leaking roof or the like. to collect it.89There is no prohibition against carrying rainwater. Thus, in placing the receptacle there one does not nullify the possibility of using the receptacle later (Mishnah Berurah 338:30). If the receptacle becomes full, one may pour out the water and return [the receptacle to its place] without hesitation.90This pattern may be repeated any number of times.
[The above applies] only when the dripping water is fit to use for bathing.91Water with which one bathes need not be as clean as water that one drinks. Nevertheless, one will not bathe with water that is soiled. Although the Tur (Orach Chayim 338) differs with the Rambam and does not require the water to be clear, the Rambam's view is accepted by the Shulchan Aruch (Orach Chayim 338:8) and the later authorities. If the water is not fit [for washing], one should not place a receptacle there.92The reason for the prohibition against placing a receptacle to collect the water is that one is invalidating the utensil for future use. The commentaries question this decision, noting that ultimately, when the receptacle becomes full, one is permitted to move it because it is repulsive. They explain that this restriction was instituted because, at the outset, it is forbidden to cause an article to become repulsive (Shulchan Aruch HaRav 339:9, Be'ur Halachah 339). [Nevertheless, after the fact,] should one have placed a receptacle there, one may carry it together with the repulsive water it contains.93These leniencies are granted only within a person's permanent dwelling, as reflected in the Shulchan Aruch, Orach Chayim 308:34. [The reason for the restriction against placing the receptacle there is] that we do not create a repulsive situation94Literally, \"a chamber pot.\" at the outset.95Leniency is granted if there is a possibility of loss involved (Shulchan Aruch, loc. cit. 308:37).", + "Should a barrel containing [wine or oil] that is tevel,96Produce from Eretz Yisrael from which the agricultural requirements (terumah and the tithes) have not been separated. Until these requirements are separated, the produce is not fit to eat and it is considered as muktzeh as explained in Halachah 19. be broken [on the Sabbath], one may bring a receptacle and place it under [the barrel]. [By doing so, one is not considered to have nullified the possibility of using the receptacle,] since were one to transgress and separate [the terumah and tithes as required], the produce would be permitted for use.97See Chapter 23, Halachah 15..
A receptacle may be placed below a candle to collect the sparks that fall, for [the sparks] have no substance. In such an instance, it is permissible to move the receptacle.98See Chapter 5, Halachah 13.
When a beam breaks, we should not support it with a bench or a bed post99The Shulchan Aruch (Orach Chayim 313:7) emphasizes that one may use these utensils only to prevent the beam from falling further. It is forbidden to raise the beam to its original position, because that would be considered as if one were building. unless there is ample space [between the beams] and one can remove [the bench or the bed post] whenever one desires,100Unless there is ample space, we fear that the pressure will be so great that it will be impossible to remove them later. Therefore, one will have nullified all future possibilities of using them (Shabbat 43a). so that one will not nullify a utensil from the possibility of being used.
One may spread a mat over stones or over a beehive on the Sabbath in the summer, [as protection] from the sun, and in the rainy season, [as protection] from the rain, provided that one has no intention of snaring [the bees].101Based on Chapter 1, Halachah 6, one must add that the person must place down the mat in a manner that will not inevitably cause the bees to be snared (פסיק רישא). Were that to be the case, the person who places down the mat would be liable for snaring. [By doing so, one is not considered to have nullified the possibility of using the receptacle] because one may remove [the mat] whenever one desires.
On the Sabbath one may overturn a basket onto which chicks102Which are muktzeh like all animals and fowl. may climb and descend, since103Although one is forbidden to carry the basket while the chicks are in it, one is not considered to have invalidated the possibility of using the receptacle, because one may move it after the chicks descend. one is permitted to carry [the basket] after they descend.104If, however, the chicks are in the basket throughout beyn hash'mashot on Friday, the basket becomes muktzeh (Mishnah Berurah 308:148). Similar rules apply in all analogous situations.", + "[The following rules apply when] an animal falls into a cistern or into a water conduit [from which it cannot ascend on its own]: If one can supply it with its needs while it is there, one should do so until Saturday night. If not, one may bring cushions and blankets and place them beneath it. If this [enables the animal] to ascend, there is no difficulty. Although one is nullifying the possibility of using a utensil - for one is throwing it into a cistern [filled with] water105Rashi and the Rashba (Shabbat 128b) explain the problem differently from the Rambam: that while the animal is standing on the cushions, it is impossible to move them. This interpretation is difficult, because one may move them after the animal departs,. According to the Rambam's interpretation, by contrast, there is no difficulty, because once the cushions are wet, they cannot be used. The Rambam's interpretation is quoted by the Shulchan Aruch (Orach Chayim 305:19). - [our Sages did] not institute a decree [in this instance], because of the suffering [the] animal endures.
[Regardless of the circumstances,] it is forbidden to lift the animal up by hand.106Although the prohibition against carrying an animal by hand is also Rabbinic in origin, it is more severe. Therefore, our Sages did not nullify it despite the suffering caused to the animal.
There are authorities who are more lenient and maintain that even the latter prohibition is waived because of the animal's suffering. The later authorities rule that one may rely on this decision in a situation where a great loss will be incurred. Moreover, they add that all agree that one may instruct a gentile to lift the animal from the cistern. This is preferable to placing the cushions and blankets there (Shulchan Aruch HaRav 305:26; Mishnah Berurah 305:70). Similarly, one may not lift up an animal, beast, or fowl in a courtyard.107Needless to say, this is forbidden in the public domain, because it is forbidden to carry an animal there (Shabbat, loc. cit). One may, however, push them until they enter.
One may support108I.e., hold them by the necks or shoulders and direct them (Shulchan Aruch, loc. cit. 308:40). calves and ponies as they walk. One may not, however, hold a chicken that fled [as one directs] it [to return to its coop]. [This prohibition was instituted] because [the chicken tries] to free itself from [the person's] hand, and [in the process, causes] its wings to be torn off.109This is the Rambam's interpretation of Shabbat (loc. cit.). Rashi and the Ra'avad offer a different rationale for the prohibition against lifting a chicken: that the chicken will lift up its legs from the ground, causing one to carry it. This interpretation is quoted by the Shulchan Aruch (loc. cit.). One may, however, push it until it enters [its coop]." + ], + [ + "All the utensils used for weaving, including the cords and the reeds, may be carried [according to the rules governing] other utensils that are used for forbidden tasks.1I.e., the object may be carried to perform a permitted task or because the place in which it is lying is needed (Chapter 25, Halachah 3). An exception is made regarding the upper weaver's beam and the lower weaver's beam. They may not be carried, because they are [usually] fixed [within the loom].2The Maggid Mishneh writes that, for this reason, it is as though they are not considered to be utensils.
Similarly, the pillars [of the loam] may not be moved, lest one fill the hole [in the earth created when they are removed]. It is permitted to move the other utensils of a weaver.3See Chapter 10, Halachah 3, and the Rambam's Commentary on the Mishnah (Shabbat 15:2, which mention the use of a weaver's rope.", + "Brooms made of date branches and the like, which are used to sweep the ground, are considered utensils that are used for a permitted purpose, since sweeping is permitted on the Sabbath.4See Chapter 21, Halachah 3, which states that one may sweep a floor on the Sabbath only if it is paved. Since sweeping is permitted in that instance, however, it is considered a permitted activity.
Nevertheless, according to the Ramah (Orach Chayim 337:2), who forbids sweeping with these brooms even on a paved floor, a broom would be considered a utensil used for a forbidden purpose. The notes on that halachah mention the views of the later authorities.
Bricks that remain after a building [was completed] are considered utensils that are used for a permitted purpose, for they are fit to recline upon,5Rashi, Shabbat 124b, states \"to sit upon.\", as is obvious from the fact that they are filed and adjusted for this purpose.6For this reason, a more lenient ruling is given than with regard to the row of stones mentioned in Chapter 25, Halachah 21, where one must indicate one's desire to use them on the Sabbath. (See Mishnah Berurah 306:73.) If, however, one collects them, [it is evident] that they have been set aside [for building], and it is forbidden to carry them.7Since they are not considered to be utensils. (See Chapter 25, Halachah 6.)", + "A small shard may be carried, even in the public domain.8Although there is no utensil to cover there, since it is fit to cover a utensil one may take it to use for another purpose (Shulchan Aruch, Orach Chayim 306:7). Needless to say, one may carry it only less than four cubits.[This leniency is granted] because it is fit to be used in a courtyard to cover the opening of a small utensil.9As the Maggid Mishneh and the Shulchan Aruch (loc. cit.) emphasize, this leniency applies only to the broken pieces of a utensil. Since it was originally considered a utensil, it remains in this category as long as it can serve a useful purpose. In contrast, a stone is not considered a utensil, even though it is fit to cover another utensil, unless it is designated for this purpose. [When] the stopper of a barrel has been cut off, both it and its broken pieces are permitted to be carried. If one threw it into a garbage dump10Although it is useful, since its owner discarded it before the commencement of the Sabbath, there was no intent of using it at the time the Sabbath commenced. Therefore, it becomes forbidden. (See Ramah, Orach Chayim 308:7.) before the commencement of the Sabbath,11If, however, it is discarded on the Sabbath itself, its use is permitted, since at the time of the commencement of the Sabbath it was still deemed to be a useful article (Maggid Mishneh). carrying it is forbidden.
When a utensil has been broken [but not shattered into pieces], one should not remove a shard from it to use to cover [another utensil] or to use as a support.", + "It is permitted to bring three rounded12Our translation is taken from the dictionary of Rabbi Tanchum of Jerusalem. The Maggid Mishneh renders the term מקורזלות as \"sharp.\" stones into a lavatory to clean oneself.13Although stones are not considered to be utensils and therefore may not ordinarily be carried, an exception is made in order to allow a person to take care of his basic hygienic needs.
Because of the advances in civilization, the situations described in this and the following halachah are no longer common practice. Nevertheless, the motivating principle behind these laws - that our Sages allowed certain leniencies for the sake of human dignity and hygiene - is pertinent at all times.
In this context, it is worthy to note the difference of opinion mentioned by the Ramah (Orach Chayim 312:1): According to one opinion, it is permitted to carry these stones only in one's own courtyard; i.e., only the prohibition against carrying stones is lifted. A second opinion, however, maintains that the prohibition against bringing an article from a carmelit into the private domain is also lifted in this instance. Shulchan Aruch HaRav 312:4 and the Mishnah Berurah 312:8 favor the latter view. Of what size may they be? A fistful.14I.e., the size of all three together may not exceed a fistful (Maggid Mishneh).A clod of earth, by contrast, which is likely to crumble, is forbidden to be taken to clean oneself.15Rashi (Shabbat 81a) relates that since the earth is likely to crumble - and then it will no longer be useful for this purpose - the prohibition against carrying it was never lifted.
It is permitted to take these stones up to a roof [so that one will be able] to clean oneself with them.16Rashi (loc. cit.) and the Shulchan Aruch (Orach Chayim 312:1) explain that carrying the stones might entail extraordinary difficulty, which is normally forbidden on the Sabbath. An exception is made in this instance, however, for the reasons mentioned above. When rain descends upon them and they sink in the mud, they may be taken if there is a distinct mark [showing their location].17There is no concern that one might be performing a derivative of the forbidden labor of grinding, nor of the forbidden labor of demolishing.
[When] a stone has filth on it, one can be certain that it is used to clean oneself. Therefore, carrying it is permitted it even though it is large.18As a corollary to this principle, the Mishnah Berurah 312:6 mentions that it is permitted to carry toilet paper. Although paper is generally considered to be muktzeh, since the purpose for which this paper is used is clearly designated, it is not placed in this category. The Mishnah Berurah, however, emphasizes that tearing the paper on the Sabbath is forbidden.", + "Should a person have a choice of [using] a stone or an earthenware shard [to clean himself], one should use the stone.19Since a shard is sharp and might tear one's membranes (Rashi, Shabbat 82a).If, however, the shard comes from the handle of a utensil, one should use the shard.20Because in this instance the shard is smooth and will not tear one's membranes. Since the shard comes from a useful article, it is not muktzeh, as the stones are.
[The following rules apply when] a person has a choice of [using] a stone or grass: If the grass is soft, one should use it.21Since the grass is useful as animal fodder, it is not considered muktzeh. Therefore, using it is preferable to using the stone. Note the Shulchan Aruch (Orach Chayim 312:6), which states that one may use grasses that are still attached to the ground, provided one does not uproot them. If not, one should use the stone.22If the grasses are firm, there is a possibility that their sharp edges will perforate one's membranes (Shulchan Aruch, loc. cit.:5).", + "The remnants of mats that have become tattered are considered utensils that may be used for a permitted purpose, for they are fit to be used to cover filth.23The Ramban states that if they were discarded before the commencement of the Sabbath, they are considered to be muktzeh. This ruling is quoted by the Shulchan Aruch (Orach Chayim 308:12). In contrast, the remnants of clothes24The Maggid Mishneh cites the Ra'avad who states that this refers to the remnants of a tallit used for prayer, which are inappropriate to be used to clean filth. The Rambam, however, interprets this as referring to the remnants of all garments. Although the Shulchan Aruch (loc. cit.:13) quotes both views, Shulchan Aruch HaRav 308:41 favors the Rambam's opinion, explaining that even though smaller pieces of cloth are fit to be used to clean filth, this does not cause them to be considered to be a כלי, \"useful article,\" unless they are explicitly designated for this purpose. Therefore, they are placed in the category of muktzeh like stones. that are less than three [thumbbreadths] by three [thumbbreadths],25The minimum size of a piece of cloth that is susceptible to ritual impurity (Hilchot Keilim 22:20). and have become tattered may not be carried, for they are not fit - neither for the poor nor for the rich.26Hilchot Keilim (op. cit.) mentions that a cloth three thumbbreadths by three thumbbreadths is fit only for the poor. A rich person, by contrast, will not consider a cloth valuable until it is a minimum of three handbreadths by three handbreadths. Shulchan Aruch HaRav 308:41 and the Mishnah Berurah 308:52 also apply these concepts with regard to our present halachah.
The broken pieces of an oven are permitted to be carried; they are considered to be like all other utensils that are permitted to be carried.27See Chapter 25, Halachah 12. When, however, one leg of a range has slipped from its place, it may not be carried, lest one affix [it in its place].28And thus perform a forbidden labor. The Ramah (Orach Chayim 308:16) applies this concept to other articles - e.g., a bench that has one leg broken off.", + "A ladder leading to a loft is forbidden to be carried [on the Sabbath], since it is not considered to be a utensil.29Hence, moving it at all is forbidden. (See Hilchot Eruvin 3:7, from which one can derive the following: A ladder leading to a loft is usually left there permanently. Therefore, it is a heavy structure that is not considered to be a כלי, a utensil, but rather a permanent part of the building's structure.) [A ladder leading] to a dovecote [by contrast, is not considered muktzeh30Since it is usually moved from dovecote to dovecote, it is light and is therefore considered to be a כלי. Accordingly, if there were no room for suspicion that one would snare doves, one would be allowed to move it.
The Maggid Mishneh draws attention to Hilchot Sh'vitat Yom Tov 5:4, which states that the only reason the Sages permitted moving such a ladder on a holiday was to allow for festive joy (i.e., to permit one to bring doves to slaughter). Therefore, on the Sabbath, when slaughtering is forbidden, there is no reason to allow one to move such a ladder. A household ladder, by contrast, may be moved (Mishnah Berurah 308:78). and] is permitted to be tilted. One should not, however, carry it from one dovecote to another, lest one follow one's ordinary course of conduct and come to snare [the doves].
[The following rule governs the use of] a rod that is used to harvest olives:31The Rambam describes the construction and use of such a rod in his Commentary on the Mishnah (Shabbat 17:3). When it is categorized as a utensil,32Note the Shulchan Aruch (Orach Chayim 313:1), which states that for a reed to be \"categorized as a utensil,\" it is not sufficient merely to think about using it for that purpose; one must actually adapt the article to fit the purpose for which it is intended to be used. it is considered to be a utensil that is used for a forbidden purpose. [The following rule governs the use of] a reed that is adjusted by a homeowner to open and lock [his door]:33I.e., it is used as a door stop. Thus, it resembles slightly the bolt mentioned in the following halachah. When it is categorized as a utensil,34The Shulchan Aruch (Orach Chayim 313:1) mentions two perspectives on this matter. Rashi states that one must prepare the reed for use as a utensil that can be employed for other purposes. Otherwise, using it as a door stop will be considered to be building. Rabbenu Tam explains that as long as the reed is prepared for use as a door stop, it is sufficient.
Although in this halachah, the Rambam's perspective appears to follow that of Rashi, in his gloss to Chapter 23, Halachah 13, the Maggid Mishneh states that the Rambam follows the position of Rabbenu Tam. The later authorities agree that one may rely on Rabbenu Tam's view (Shulchan Aruch HaRav 313:2; Mishnah Berurah 313:7). it is considered to be a utensil that is used for a permitted purpose.", + "[The following rules apply to] a door35Rashi and others explain that the difficulty with the doors mentioned in this halachah is that since they do not meet all the criteria of ordinary doors, closing an opening with them resembles building. The Rambam, by contrast, appears to maintain that the difficulty is whether doors of this nature are considered to be כלים, useful articles, or not. The Shulchan Aruch (Orach Chayim 313:3) follows Rashi's view. that once had a hinge - though at present it does not have a hinge36If the board used as a door lacks any sign of a hinge, it is not considered a כלי, a useful article, and carrying it is forbidden. In this instance, since it has the mark of a hinge, it was obviously used as a door in the past. Therefore, if it meets either of the other conditions mentioned by the Rambam, it may be moved on the Sabbath. - which is prepared to close a yard,37Our translation is based on Rashi (Eruvin 101a) and the Shulchan Aruch (loc. cit.). More precisely, in his Commentary on the Mishnah (Eruvin 10:8), the Rambam defines the Hebrew term מוקצה as \"a distinct place that is not used for any purpose, nor is it required by its owner - e.g., a barn or stable.\"
The Shulchan Aruch emphasizes that the ruling concerning moving the partition used as a door is dependent on the fact that this enclosure is used infrequently. If an entrance that is frequently used were closed with such a partition, it would be considered as having been set aside for this purpose. However, since this is not the case, there is reason for the restrictions mentioned. but which drags on the ground when it is opened and closed: If the door is attached to and hanging on the wall, it may be used to close the space and may be locked.38According to the Rambam, the fact that they were attached to the wall before the Sabbath indicates that they were intended to be used as a door. According to Rashi, it is sufficient to indicate that one is not building on the Sabbath. If not, it may not be used to close the space. If the door is [suspended] above the ground, it may be used to close the space.39The Maggid Mishneh states that the Rambam's wording appears to indicate that two criteria must be met: The partition used as a door must have at least the remnant of a hinge, and it must either be attached to the wall or be suspended above the ground. He objects to this conception, explaining that based on Eruvin 101a, it would appear that if a partition is suspended above the ground, it is considered to be a door even if it never had a hinge.
The Maggid Mishneh states, however, that it is possible that the Rambam also shares this conception. (Merkevet HaMishneh postulates that he surely does. Otherwise, the Rambam's words would be redundant, since it is impossible for a door to be suspended above the ground unless it hangs from the wall or is attached by a hinge.) The Maggid Mishneh's view is quoted by the Shulchan Aruch (Orach Chayim 313:3). The same rules apply to a [partition made from] brambles or a mat that drags on the floor.", + "[The following rules apply to] a door that is made from a single piece of wood and which is placed in [a doorway] to close it and removed [to open it]. If [the doorway] does not have a base at the bottom that resembles a doorstep that would indicate that [the door] is a utensil that is used for [opening and] closing, [the door] may not be used to close [the doorway].40As in the previous halachah, Rashi and others explain that the reason the prohibition was instituted is that this door does not resemble an ordinary door. Hence, one appears to be building when closing it. The Rambam, by contrast, explains that the prohibition stems from the fact that the door is not prepared to serve as a כלי, a useful article. Therefore, moving it is forbidden, as explained in the previous chapter. If [the doorway] has a doorstep, one may use [the door].41Note the Shulchan Aruch (Orach Chayim 313:4), which states that even if the entrance has a doorstep, since it is uncommon to use a door made of a single piece of wood, such a door may not be used on the Sabbath. Moreover, the Shulchan Aruch continues, this prohibition applies even when the door has a hinge.
The Magen Avraham 313:8 and other later authorities, however, maintain that one may rely on the Rambam's opinion if a door is used frequently as an entrance and an exit. This is surely true in the present age, when it is very common for doors to be made from a single piece of wood.
Similarly, a bolt that has a bulb at its end that indicates that it is a utensil used to bolt a door, and is not merely an ordinary beam, may be used to bolt a door on the Sabbath.42Eruvin 10:10 relates that there was a synagogue in Tiberias that had such a bolt. Its congregants refrained from using it on the Sabbath until Rabban Gamliel and the elders ruled that using it was permitted.
In this instance as well, the Shulchan Aruch (loc. cit:1) is more stringent and requires the bolt to be tied to the door even when it has a bulb at the end. (See the following halachah and notes.)", + "[The following rules apply to] a bolt that does not have a bulb at its end: If it is tied to the door and suspended from it, we may use it to bolt the door on the Sabbath.43For the fact that it is tied to the door clearly indicates that it has been set aside for a purpose. [This ruling] also applies when it is carried together with the rope attaching it to the door.44This refers to an instance where the bolt is attached to a rope that is, in turn, attached to the door. If the bolt is removed by detaching the rope from the door and carrying the bolt and the rope together, the presence of the rope serves as an indication that the bolt has been set aside to be used for a significant purpose. Therefore, there is no prohibition involved. If, as in the following clause, the bolt is detached from the rope, there is nothing to indicate that it is a useful article. Hence, it is forbidden (Kessef Mishneh).
The Ra'avad objects to the Rambam's interpretation of the Hebrew ניטל באגדו. Instead, he offers a different explanation: that the rope with which the beam is attached to the door with a knot that is strong enough to hold the beam when it is removed. This is the interpretation that Rav Yosef Karo follows in the Shulchan Aruch (Orach Chayim 313:1).
If, by contrast, the rope attaching it is fixed permanently to the door and the bolt is removed like a beam, placed in a corner, and then reattached when one desires, its use as a bolt is forbidden [on the Sabbath].45It was permitted to use such a bolt in the Temple, because none of the Rabbinic prohibitions in the category of sh'vut were in effect there. Outside of the Temple, using such a bolt was prohibited for the reasons mentioned by the Rambam (or according to others, because this resembles building, Eruvin 102a). This is forbidden because [the bolt] is not considered to be a utensil, nor is there any indication [that it is being used as a utensil], for it is not attached to the door, nor is it connected to a rope.46Rav Moshe Cohen of Lunil and others question the distinction between this halachah and Chapter 22, Halachah 30, which mentions a piece of wood that is used to close a window. The Maggid Mishneh explains that in that instance, leniency was granted only when the piece of wood is prepared for that purpose. In the present halachah, by contrast, nothing has been done to indicate that the bolt is set aside for purposeful use.
It must be emphasized that the Shulchan Aruch (loc. cit.) takes a different perspective and maintains that the restrictions were instituted lest it appear that one is building when using such a door. According to this perspective, unless the conditions mentioned above are met, it is forbidden to use this bolt, even if it was prepared for this purpose before the Sabbath.", + "A candelabrum that is made of several separate parts may not be moved on the Sabbath.47This applies even when one has not lit this candelabrum at the commencement of the particular Sabbath in question. Had the candelabrum been lit at that time, carrying it would have been forbidden, as reflected by Chapter 25, Halachah 23. [This restriction applies] regardless of whether it is large or small. [Why was this prohibition instituted? As a safeguard] lest [it fall apart and] one reconstruct it on the Sabbath.48See Chapter 22, Halachah 26.
[The following rules apply when] a candelabrum has grooves and thus appears to resemble one that is made from several parts: If it is large and can be carried only with two hands, carrying it is forbidden because of its weight.49The Kessef Mishneh questions the phrase \"because of its weight,\" for seemingly Shabbat 46a considers that as another rationale for stringency, not at all dependent on the fact that the candelabrum has grooves. Indeed, these rationales offered by two separate sages seem to be mutually exclusive. He and other commentators attempt to resolve this difficulty. Rav Kapach notes that many authoritative manuscripts of the Mishneh Torah omit this problematic phrase. If it is smaller than that, carrying it is permitted.50In the Shulchan Aruch (Orach Chayim 279:7), Rav Yosef Karo follows the reasoning he mentions in his Kessef Mishneh and forbids the use of all candelabra with grooves, whether large or small.", + "We may remove a shoe from a shoemaker's block on the Sabbath.51A new shoe will most likely be firmly fixed on the shoemaker's block, and removing it would necessitate moving the block. This is, nevertheless, permitted, because the shoemaker's block is considered to be a utensil that is used for a forbidden intent. Accordingly, it may be moved when one desires to use the space it takes up - in this instance, the space within the shoe where one puts one's foot [Shulchan Aruch (Orach Chayim 308:14)]. We may release a clothes press belonging to an ordinary person on the Sabbath. We may not, however, set the press in place.52Rashi (Shabbat 141a) explains that putting clothes in a press is forbidden, because it appears to be an activity performed for the sake of the weekdays that follow, and not for sake of the Sabbath itself. A press belonging to a launderer should not be touched at all; it is set aside not to be used, because of the financial loss [that might be incurred through its improper use].53Rashi (loc. cit.) offers a different rationale for this prohibition: that setting up a professional press resembles building and opening it resembles the labor of demolishing. The Shulchan Aruch (Orach Chayim 302:4) quotes Rashi's view.
Similarly, unprocessed rolls of wool may not be carried,54Shabbat 49a,b mentions the use of such wool for the purpose of insulating food to keep it warm. because [their owner] objects [to their use for purposes other than spinning fabric].55Note the Shulchan Aruch (Orach Chayim 259:1), which follows the ruling of Rabbenu Asher (in his gloss on Shabbat 49a), who permits picking up such rolls if they are used as insulation, unless they are explicitly set aside for sale. Although these rolls are generally used for spinning wool, since they are not very valuable, the fact that they are employed for the purpose of insulation is sufficient for them to be considered to have been set aside for that purpose (Mishnah Berurah 259:6). Therefore, if they have been set aside for a particular purpose,56Note the Magen Avraham 259:2, which states that they must be set aside to be used for this purpose - e.g., insulation - forever. It is not sufficient that one decide to use them for this purpose on merely one Sabbath. it is permitted to use them. Unprocessed hides - regardless of whether they belong to a private person or to a [leather] craftsman - may be carried,57These are likely to be used as mats to sit on (Shabbat, loc. cit.). because [their owner] does not object to their [use].58The Ramah (Orach Chayim 308:25) mentions an opinion that states that this leniency applies only to cow hides, but not to sheep hides. The later authorities, however, do not accept this view (Mishnah Berurah 308:107).", + "All filth - e.g., feces, vomit, excrement, and the like - that is located in a courtyard where [people] are dwelling may be removed to a dung heap or to a latrine.59It would appear that the Rambam's intent is that although these repulsive entities should be forbidden to be removed since they are not כלים, it is permitted to remove them because of the discomfort their presence causes. Such entities are referred to as a chamber pot.60I.e., this term is used as an idiom to describe all repulsive entities. If it is located in another courtyard, it should be covered by a utensil so that a child will not become soiled by it.
One may step on spittle that is lying on the ground without taking any notice of it.61Note Chapter 11, Halachah 4, for a more specific definition of the Hebrew wording used. One may carry a warming-pan because of its ash. [This leniency is granted] despite the fact that it contains chips of wood,62The Ra'avad accepts the Rambam's ruling only when the warming-pan has coals that had turned to ash before the commencement of the Sabbath. The Ra'avad offers a different explanation of the leniency, stating that it is granted because the warming-pan is the base for a permitted article (the ash that existed before the commencement of the Sabbath) and a forbidden article (the remainder of the ash and the chips of wood). The Shulchan Aruch (Orach Chayim 310:8) quotes the Ra'avad's interpretation. because it is equivalent to a chamber pot.
At the outset, we may not bring about the creation of a repulsive entity63Our translation is based on the Shulchan Aruch (Orach Chayim 308:36). on the Sabbath. If, however, [such an entity] comes about as a natural process, or one transgresses and creates it, it may be removed.", + "It is permitted to partake of oil that flows from beneath the beam of an olive press on the Sabbath64Although the oil had not been separated before the commencement of the Sabbath, one is allowed to partake of it on the Sabbath. As mentioned previously, the Rambam follows the view of Rabbi Shimon (Shabbat 19b) who permits the use of nolad (objects that come into existence on the Sabbath). and from dates and almonds that are prepared to be sold.65In contrast to utensils that are forbidden in this instance, as mentioned in Chapter 25, Halachah 9. One may even begin to take grain from a storehouse66See, however, the following halachah. or from a grain pile on the Sabbath, for food never becomes muktzeh on the Sabbath at all. On the contrary, all [types of food] are [always] prepared for use.67As examples of this principle, the Shulchan Aruch (Orach Chayim 310:2) states that one may pick up seeds from the ground which fell before the Sabbath that have not become rooted or eggs that were laid before the Sabbath from beneath a chicken. (See also Hilchot Sh'vitat Yom Tov 1:18.)
[There is, however, one] exception: figs and raisins that have been set aside to dry. Since they pass through an intermediate stage when they become repulsive and are unfit to eat,68I.e., fresh grapes and figs and dried grapes and figs are desirable foods. In the process by which these fruits dry out, they pass through a stage when they become repulsive. they are considered muktzeh and are forbidden [to be carried] on the Sabbath.69The Shulchan Aruch (ibid.) states that there are two drawbacks to such fruit: a) it is unfit to be eaten; b) the owners intentionally set it aside, not to be used until it became dried. Therefore, the restriction is placed upon it.
A barrel [of wine] or a watermelon that was opened may be carried and stored away, even though it is no longer fit to eat.70See Hilchot Rotzeach 11:9, which explains that partaking of such foods is forbidden, because it is possible that a poisonous snake deposited venom there. Similarly, an amulet that has not proven its efficacy may be moved, although one is forbidden to go out [into the public domain] wearing it.71See Chapter 19, Halachah 14.
The oil that remains in a lamp or in a bowl that was kindled on a particular Sabbath may not be used on that Sabbath. It is muktzeh because of the forbidden [labor with which it was associated beyn hash'mashot].72See Chapter 5, Halachah 12 and Chapter 25, Halachah 10.", + "Although taking [produce] from a storehouse of grain or of barrels of wine is permitted, it is forbidden to begin73From the use of the word \"begin,\" the Beis Yosef (Orach Chayim 331) derives the following ruling: If one begins emptying the storehouse before the commencement of the Sabbath, one may complete the removal of its contents on the Sabbath, even if one's purpose is not directly associated with a mitzvah.
The Turei Zahav 331:1 objects to this leniency, however, for this appears to be unnecessary work that should not be permitted on the Sabbath. to empty [the storehouse]74In his Commentary on the Mishnah (Shabbat 18:1, based on Shabbat 127a), the Rambam explains the reason that this restriction was instituted. It is very likely that there are grooves or cavities in the floor of a storeroom, and a person would be tempted to level the floor if he were allowed to empty the entire room. The Turei Zahav 333:1 explains that the prohibition was instituted to prevent a person from exerting himself excessively.
Significantly, Shulchan Aruch HaRav 331:1 quotes both rationales, indicating that they are not mutually exclusive. unless this is being done for a purpose associated with a mitzvah - e.g., emptying it to host guests or to establish a hall of study.
[In the latter situations,] how should the storehouse be emptied? Every person should take [out] four or five75In his Commentary on the Mishnah (loc. cit.), the Rambam explains that this number is not intended as a limitation. Indeed, every person may take out as many containers as he needs at one time.
It must be emphasized that this interpretation is dependent on a version of Shabbat 126b-127a that is not accepted by many other authorities, including the Shulchan Aruch (Orach Chayim 333:1). containers until it has been completely [cleared].76I.e., a single individual is not allowed to clear out the entire storehouse. Instead, each individual - or a substitute for him - must clear out the area he needs. Although one person may remove as many containers as he can carry at one time, he may not, however, return to take more (Rambam's Commentary on the Mishnah, loc. cit.). See also the Shulchan Aruch (Orach Chayim 333:3). We may not sweep the floor of the storehouse, as has been explained.77See Chapter 21, Halachah 2.
[Even when one is forbidden to empty the storehouse,] one may enter and leave and create a path with one's feet by entering and leaving.", + "Any substance that is fit to be used as food for an animal, beast, or fowl that is commonly found may be carried on the Sabbath. What is implied? One may carry dry turmos beans78See the notes on Chapter 3, Halachah 12, for a more specific definition of the type of bean referred to. because they are food for goats. Fresh [turmos beans,] by contrast, may not [be carried].79Because they are very bitter, they are not eaten at all (Maggid Mishneh). [One may carry] chatzav80A shrub whose roots penetrate deeply into the ground. because it is food for deer, mustard seed because it is food for doves,81The Maggid Mishneh objects to the mention of mustard seed. Although it is used as food for doves, it is also commonly used to prepare food for humans. There is a general principle that whenever a substance is considered to be food both for animals and for humans, it is considered to be set aside for use for humans and not for animals. The Kessef Mishneh, however, justifies the Rambam's ruling.and bones because they are food for dogs.
Similarly, we may carry all the shells and seeds [of produce] that are fit to serve as animal fodder. Concerning those that are not fit to be eaten: One should eat the food and throw [the shells or seeds] behind one's back;82A person should throw the shells - and similarly, any other waste left after eating - over his shoulder so that he will not create a repulsive situation on the table before him. For, as mentioned above (Halachah 13), at the outset creating a repulsive situation is forbidden (Maggid Mishneh). Significantly, this point is not emphasized by the later authorities. carrying them is forbidden.
One may carry meat that has spoiled, for it is fit to be eaten by beasts.83Or dogs (Shulchan Aruch, Orach Chayim 308:31). One may carry raw meat - whether salted or unsalted84According to most authorities, although meat must be salted to remove the blood before cooking, there is no prohibition against eating uncooked unsalted meat. (See Shulchan Aruch, Yoreh De'ah 67:2.) Nevertheless, according to the Rambam (Hilchot Ma'achalot Asurot 6:12), it is necessary to salt raw meat before one eats it. From the juxtaposition of these two rulings, Rav Kapach derives that, according to the Rambam, it is permitted to salt meat on the Sabbath to remove its blood.- because it is fit to be eaten by humans. This ruling applies to [raw] fish that has been salted. By contrast, carrying unsalted [raw] fish is forbidden.85For it is unfit for both human and animal consumption.", + "We may not carry broken pieces of glass even though they are edible by ostriches,86Rav Kapach explains that the intent is not that the broken glass is actually considered to be food by the ostriches. Instead, the intent is that ostriches have strong digestive organs, which will not be torn by the glass. As such, the glass will assist them in the process of digestion, because it will help shred the other food that they have consumed. nor bundles of twigs from a vine even though they are edible by elephants, nor luf,87A wild vegetable of the onion family (Rambam's Commentary on the Mishnah, Shabbat 18:1). even though it is edible by ravens. [These restrictions were instituted] because these and similar [species] are not commonly found among most people.88Nevertheless, a person who owns a species of animal that is rarely found may carry whatever food is necessary for it, even though it is not usually consumed by other animals (Shulchan Aruch, Orach Chayim 308:29).", + "[The following rules apply to] bundles of straw, bundles of wood, and bundles of twigs: If they were prepared89Preparation is necessary, because we assume that these substances would ordinarily be used for kindling (Maggid Mishneh). Note the Magen Avraham 308:53, which states that straw is usually employed at present as a mattress or for animal fodder. Hence, it is permitted to be carried even though it was not prepared before the Sabbath. to be used as animal fodder, one may carry them. If not, one may not carry them.
If one brought in bundles of wild hyssop, madder, hyssop, or thyme90At times these substances are used for kindling, at times for animal fodder, and at times for other purposes that serve humans. to be used as kindling wood, one may not use them on the Sabbath.91Since these substances are less likely to be used for kindling, everything depends on the person's intent when he brought them home. Note the Magen Avraham 321:1, which states that if one brings them home without any specific intent, they are considered to be animal fodder. (See also Chapter 21, Halachah 19.) If one brought them in for use as animal fodder, one may use them. Similar rules apply to mint, rue, and other herbs.", + "We may not rake food that was placed before an ox that is being fattened for slaughter. [This applies regardless of whether the food has been placed] in a feeding trough that is a [separate] utensil92This is forbidden, lest one follow the same practice in an earthen feeding trough. or in an earthen feeding trough. [Similarly,] one may not shift [the food] to the side so that [it does not become mixed with] feces. [These restrictions are] decrees, [instituted] lest one level grooves [in the floor].93Note the Mishneh Berurah 324:41, which gives another reason for the prohibition against shifting food to the side: Some of the straw has surely become repulsive and is no longer fit to be carried.
One may take food that had been placed before a donkey and place it before an ox.94For an ox will not hesitate to eat food from before a donkey. One may not, by contrast, take food that had been placed before an ox and place it before a donkey. [This restriction was instituted] because the food that is before an ox becomes soiled by its spittle95Because oxen chew their cud. and is not fit to be eaten by another animal.96The Mishnah Berurah 324:37 emphasizes that the intent is that an animal of another species will not eat food that is soiled with the spittle of an ox. One ox will, however, eat food that is soiled with the spittle of another ox.
Leaves that produce a foul and repulsive odor and are not eaten by animals may not be carried. For similar reasons, carrying the hook on which fish are hung is forbidden.97The Maggid Mishneh explains that, in contrast to a meat hook, a fish hook is not a proper utensil and will be discarded after use. Hence, it may not be carried on the Sabbath. Rav Kapach objects to this interpretation, noting that if this explanation were correct, it would have been more appropriate to state this halachah in Chapter 25, which differentiates between entities that are considered utensils and those that are not.
The Shulchan Aruch (Orach Chayim 310:1) states that it is permitted to carry a fish hook, because it is not considered too repulsive to move. By contrast, the hook on which meat is hung is permitted to be carried. The same applies in all similar situations.", + "Although carrying a corpse on the Sabbath is forbidden, one may anoint it and wash it, provided one does not move any of its limbs.98All the leniencies mentioned in this halachah are intended to inhibit the process of the corpse's decomposition. We may slip out a pillow from underneath it99Moving the pillow, and not the corpse, by hand. Although the corpse will also be moved, this is of no consequence. so that it will be lying on the ground100If a corpse is covered by blankets or sheets, it is possible that they will serve as insulator and keep heat from diffusing, thus causing the corpse to decompose more quickly. to enable it to remain without decomposing.
We may bring a utensil that will cool [a corpse] or a metal utensil and place it on the belly [of the corpse] so that [the corpse] will not swell. We may stop up [the corpse's] orifices so that air will not enter them. We may tie its jaw - not so that it will close101For this would involve moving a limb (Rashi, Shabbat 151b). - but so that it will not [open] further. We may not close [a corpse's] eyes on the Sabbath.102Shulchan Aruch HaRav 311:13 and the Mishnah Berurah 311:22 relate that, based on the Zohar, it has become customary to close a corpse's eyes and straighten its limbs on the Sabbath, for the failure to do so will lead to danger.", + "When a corpse is lying in the sun, we may place a loaf of bread103Note the Shulchan Aruch (Orach Chayim 311:4), which mentions an opinion that allows a corpse to be carried if it is dressed in the clothes it wore while it was alive. Shulchan Aruch HaRav 311:10 accepts this ruling; the Mishnah Berurah 311:16, by contrast, does not. or a baby on it and carry it [into the shade]. Similarly, if a fire breaks out in a courtyard where a corpse is lying, we may place a loaf of bread or a baby on it104Thus, it is as if the corpse were merely a medium to enable one to carry the bread or the baby. and carry it [out from the fire].105This refers to carrying a corpse within a private domain. (See also Halachah 23 and notes.)
Indeed, even if a loaf of bread or a baby are not available, one may save a corpse from a fire. [This leniency is granted] lest one extinguish the fire out of apprehension that the corpse not be consumed [by the flames].
[The leniency of carrying an entity with] a loaf of bread or a baby upon it is granted only in the case of a corpse, because a person is distraught over the corpse [of his loved ones].106If a baby or a loaf of bread is not available, the Shulchan Aruch (Orach Chayim 311:1) allows one to move a corpse by shifting it from one bed to another. The Ramah (loc. cit.:2) offers another alternative - to have a gentile carry the corpse.", + "[The following procedure should be adhered to when] a corpse is lying in the sun and there is no place to carry it, or [the people] do not desire to move it from its place: Two people should come and sit, one on either side [of the corpse]. If it is [too] warm for them [to sit on the ground], they may both bring couches and sit on them. If it is [too] warm for them [to sit in the sun], they may both bring mats and spread them over the couches.107Spreading the mats constitutes the construction of a temporary tent. This is permitted only because of the discomfort suffered by a living person, and not for the sake of preserving the corpse. Therefore, it is necessary to undertake all the stages in this process, so that it will not be obvious that this is being done for the sake of the corpse (Kessef Mishneh; Shulchan Aruch HaRav 311:11; Mishnah Berurah 311:19).
[Afterwards,] they both may [depart], overturn their couches, and remove them [leaving the mats suspended over the corpse]. In this manner, the covering is created on its own accord, [as it were], for the two mats are next to each other and their two ends are located on the ground on either side of the corpse.", + "When a corpse has decomposed108Or will shortly reach that state (Ramah, Orach Chayim 311:2). in a house [to the extent that it produces a foul odor] and thus is being disgraced in the eyes of the living, and their honor is being compromised because of it, carrying it109The Maggid Mishneh notes that the Rambam does not mention carrying the corpse with a baby or a loaf of bread on it, as in Halachah 21. The commentaries differ on whether this is necessary. The Rashba maintains that it is desirable to place another article on the corpse, so that one will be carrying the corpse for the sake of a permitted article.
The Ramban, by contrast, explains that since one is carrying the corpse into a carmelit and violating a Rabbinic prohibition associated with a forbidden labor, it is preferable to minimize the violation of that prohibition by not carrying another article. Although the prohibition against carrying an entity (the corpse) that is muktzeh will be violated in a more serious way, it is preferable to violate that prohibition (which is associated with a sh'vut) than the prohibition against carrying into a carmelit, which has its source in the forbidden labor of transferring articles.
Although the Rashba's view is accepted by the later authorities (Shulchan Aruch HaRav 311:2; Mishnah Berurah 311:9), one may rely on the Ramban's view if there is not another useful article available, and carry the corpse out without anything else. into a carmelit is permitted.110The corpse may be carried into a carmelit, but not into a public domain (Shulchan Aruch HaRav 311:5; Mishnah Berurah 311:10).
The Tur allows carrying a corpse even into the public domain; since one does not intend to use the corpse, carrying it is a מלאכה שאינה צריכה לגופה, and the prohibition against performing such an activity is waived in this instance. The Rambam would surely not accept this premise, for he maintains that one is liable according to the Torah for performing a מלאכה שאינה צריכה לגופה. Even the later Ashkenazic authorities who accept the basic principle of the Tur do not accept this leniency.
[This leniency was granted because] the honor of the creatures is great enough to supersede [the observance of] a negative commandment of the Torah, namely: \"Do not swerve right or left from the words they tell you\" [Deuteronomy 17:11].111See Hilchot Mamrim 1:2, which interprets this as a commandment prohibiting us from transgressing a directive instituted by the Rabbis. All the Rabbinic commandments have their source in this mitzvah from the Torah. See also Hilchot Kilayim 10:29.
If [the people in the home] have an alternative place to go, they may not remove the corpse. Instead, the corpse should be left in its place and they should depart.112The commentaries emphasize that this ruling indicates that according to the Rambam, the main source for leniency is the regard for the honor of the living, that they are forced to remain in a house permeated by the odor of a decaying corpse.
[It is possible to explain that according to the view of the Ramah cited in Note 106, the honor of the corpse is also considered, and removing it is allowed even if the people in the home have an alternative place to spend the Sabbath (Mishnah Berurah 311:7)]." + ], + [ + "A person who goes beyond [his] city's Sabbath limit should be punished by lashes, as [Exodus 16:29] states: \"No man should leave his place on the seventh day.\"1Sefer HaMitzvot (Negative Commandment 321) and Sefer HaChinuch (Mitzvah 24) include this prohibition as one of the 613 mitzvot of the Torah.
Having covered all the prohibitions associated with the performance of labor on the Sabbath, in this and the next chapter the Rambam focuses on another Biblical prohibition associated with the Sabbath - the prohibition against departing from one's location. With regard to this prohibition, it is also significant to consult Hilchot Eruvin, Chapters 6-8, which mention extending the Sabbath limits mentioned here through a convention of Rabbinic origin known as eruv t'chumim. [The term] \"place\" refers to the city's Sabbath limits.
The Torah did not [explicitly] state the measure of this limit. The Sages, however, transmitted the tradition that this measure was twelve mil,2A mil is approximately one kilometer.
There are those who interpret the Rambam's ruling here as a change in his position from Sefer HaMitzvot, which can be interpreted as stating that the limit of two thousand cubits has its source in the Torah itself. In a responsa, however, the Rambam explicitly states that his statements in Sefer HaMitzvot were intended to be general in nature, to be clarified in the Mishneh Torah.
It must also be noted that there are many authorities (among them the Ramban and the Rashba) who maintain that the Sabbath limits are a Rabbinic prohibition. (According to this view, the allusion to Exodus 16:29 is merely an asmachta.) Significantly, there is an early reference in the Rambam's works (Commentary to the Mishneh, Sotah 5:3) which supports this view.
The fundamental basis for these positions can be explained as follows: The measure of twelve mil is mentioned in the Jerusalem Talmud (Eruvin 1:10), but not in the Babylonian Talmud. The Babylonian Talmud (Eruvin 17a) cites a dispute between Rabbi Akiva and other Sages. Rabbi Akiva maintains that the Torah established a Sabbath limit of two thousand cubits, but the other Sages differ. According to the Rambam, the ruling of the Jerusalem Talmud is accepted. According to the other view, this represents a difference of opinion between the majority opinion in the Babylonian Talmud (which appears to state that the Torah did not establish Sabbath limits) and the Jerusalem Talmud. Generally, when there is a difference between the majority opinion in the Babylonian Talmud, and the Jerusalem Talmud, the majority opinion of the Babylonian Talmud is accepted.
The Rabbinic origin of the prohibition of two thousand cubits is universally accepted. It would appear that the Shulchan Aruch (Orach Chayim 404:1) accepts the position that the entire concept of Sabbath limits is a Rabbinic institution. The Ramah, however, requires that consideration be taken of the Rambam's view.
Note also the Tzafenat Paneach, which emphasizes that all authorities agree that the observance of limits on travel on the holidays is Rabbinic in origin. the length of the Jews' encampment [in the desert]. Thus, Moses our teacher was instructing them, \"Do not go out beyond the camp.\"
Our Sages ruled3According to the Rambam, as a safeguard to the prohibition of the Torah. According to the other view, as an independent prohibition. that a person should go only two thousand cubits beyond the city. [Going] beyond two thousand cubits is forbidden. [The rationale for the choice of this figure is that] two thousand cubits represents the pasture land [given to] a city.4See Numbers 35:5.", + "[From the above,] it follows that a person may walk throughout the expanse of [any] city, even if it is as large as Nineveh, whether or not it is surrounded by a wall.5Nineveh is used as a classic example of a metropolis because of the description of the city's size in the Book of Jonah 3:3, 4:11). Significantly, the Talmud (Eruvin 61b) gives Antioch as the example, and not Nineveh.
The entire city is considered to be the person's \"place,\" in the wording used in Exodus (loc. cit.). Hence, as long as he stays within the city's confines, or goes less than two thousand cubits beyond them, he is not considered to have \"left his place.\"
With the expression, \"whether or not, it is surrounded by a wall,\" the Rambam touches on a Halachic point of particular relevance in the diaspora where it is not common for a city to have an eruv. There is a question if the term \"city\" used throughout this chapter refers to all cities, or only to those surrounded by a wall.
The rationale behind the latter thesis is that only when a city is surrounded by a wall is it a private domain, and fit to be described as a person's \"place.\" When the city lacks a wall, the person's place is his individual domain. See Rashi, Eruvin 61b, Shulchan Aruch HaRav 396:1.
The Maggid Mishneh (in his gloss to these halachot, and more specifically, in his gloss to Hilchot Eruvin 7:4), explains that the Rambam does not subscribe to this restriction, and considers even a city without a wall as \"one's place\" even if it is forbidden to carry within it.
Similarly, it is permitted for a person to walk two thousand cubits in all directions outside the city. [When calculating these two thousand cubits, the entire area] is considered to be square, like a tablet,6There is a difference of opinion among the Sages of the Mishnah (Eruvin 4:8) whether the city is considered to be the center of a circle with a radius of two thousand cubits, or the center of a square whose sides are twice that length. The Rambam follows the latter opinion, thus expanding the permitted area to include the corners of the square.
The determination of the limits of the city's boundaries from which these two thousand cubits are measured is discussed at the beginning of the following chapter. so that [the area in between] its furthest corners will also be included.7The Maggid Mishneh states that although the corners of the square are included, one is allowed to walk 2800 cubits (the approximate distance to the corner of the square) only when one is, in fact, pointed in the direction of that diagonal. One may not arbitrarily rotate the area encompassed by the square so that one will always be walking along its diagonal.
If a person goes beyond two thousand cubits up to a distance of twelve mil, he should be given \"stripes for rebelliousness\"8This is the punishment given for the violation of a Rabbinic prohibition.. If he goes even one cubit beyond twelve mil, he should be punished by lashing [as prescribed] by the Torah.", + "[There is a question whether] a person [is liable] if he goes beyond the Sabbath limit, [travelling] at a height of more than ten handbreadths above the ground9Since a public domain and a carmelit extend only to a height of ten handbreadths, the Sages questioned whether or not this same concept applied with regard to the Sabbath limits. - e.g., he jumps from one pillar to another - when none of the pillars has a surface area of four handbreadths by four handbreadths.10A surface less than four handbreadths by four handbreadths is not comfortable to use. Therefore, it is a matter of question (Rashi, Eruvin 43a). For there remains an unresolved question [among the Sages] whether or not the Sabbath limits apply ten handbreadths above the ground.11The Maggid Mishneh and the Kessef Mishneh cite one of the Rambam's responsa, which states that this entire question applies on dry land only. On the sea or on a river, all authorities agree that if the sea or river is more than ten handbreadths deep, the Sabbath limits do not apply.
The rationale for this leniency is that the laws concerning the Sabbath limits are also derived from the encampment of the Jews in the desert, and there the Sabbath limits were measured only on the land, and more particularly, in a public domain. When a domain is classified within the category of carmelit, e.g., seas and rivers, the establishment of the Sabbath limits is merely Rabbinic in origin. Therefore, since the case at hand - whether the Sabbath limits apply above ten handbreadths - is a point in question, we follow the principle: When in doubt regarding a point of Rabbinic law, the more lenient view should be followed. (See Chapter 30, Halachah 13 and notes, for a further discussion of this issue.).
[The matter is one of question only in an instance similar to the example given.] If, by contrast, a person walks on a surface that is four [handbreadths] by four [handbreadths], it is as if he is walking on the ground [even though the surface is ten handbreadths above the ground].12Eruvin 43a uses the expression, \"It is like thick ground.\" The Sabbath limits apply in such an instance.", + "A person who spends the Sabbath in a barn in the desert,13The intent is a private domain that is located outside a city and that was enclosed for the purpose of dwelling, or that is less than 5000 square cubits (Rashba, as quoted by the Maggid Mishneh). (See Chapter 16, Halachah 12, and Hilchot Eruvin 7:4.)
Halachah 2 emphasizes that a person's \"place\" can refer to the entire city in which he lives. Similarly, in this instance, since this private domain is a distinct entity, it is considered to be the person's \"place,\" and the calculation of a person's Sabbath limits begins from the end of its borders. in a corral, in a cave, or in a similar type of private domain may walk through its entire space and [may continue] to the limits of a square extending two thousand cubits in every direction [from that domain].
Similarly, a person who spends the Sabbath in an [open] valley14I.e., a carmelit that is not enclosed (Chapter 14, Halachah 4). Needless to say, the same laws would apply in a public domain (Maggid Mishneh).
In this instance, the four square cubits surrounding the place where he is standing at the commencement of the Sabbath is considered his \"place,\" and the two thousand cubits are calculated accordingly (Rashba, as quoted by the Maggid Mishneh).may walk to the limits of a square extending two thousand cubits in every direction from the place [at which he is located at the commencement of the Sabbath]. [This applies] even when he was sleeping at the time of the commencement of the Sabbath and thus did not consciously acquire the place as his Sabbath base.15This point is the subject of a difference of opinion among our Sages (Eruvin 4:5). There are opinions that maintain that a person must consciously acquire his place on the Sabbath. Otherwise, he is allowed to move within a square of four cubits alone. Eruvin 46a substantiates the opinion that the Rambam quotes as halachah.
A person who is walking in an open valley and does not know how far his Sabbath limit extends may take two thousand ordinary steps. This is [his] Sabbath limit.", + "When a person walks the two thousand cubits that he is entitled to walk and his limit ends in a barn, in a corral, in a cave, or in a city, he is allowed to proceed only to the end of his limit. We do not say that since his limit ends within a private domain, he is entitled to walk throughout that domain.16The Hagahot Maimoniot quotes sources that allow a person to proceed throughout a domain - but no further - even though his Sabbath limits end within that domain. This view is also cited by the Ramah (Orach Chayim 408:1).
When does the above apply? When his limit ends in the midst of the city or in the midst of the cave. If, however, that private domain is included within his two thousand cubits,17These concepts also apply in regard to a city. If it is included within the two thousand cubits of a person's Sabbath limits, it is only considered as four cubits. In this context, the commentaries clarify that when the urban area of a city is included within a person's two thousand cubits, but the city possesses some pasture land that extends beyond the two thousand cubits, the pasture land is not significant, and the city is still counted as four cubits (Ra'avad, as quoted by the Maggid Mishneh). that entire domain is considered to be only four cubits, and the remainder [of the two thousand cubits] is calculated accordingly.", + "What is implied? If there were one thousand cubits from the place a person established as his base for the Sabbath, or from the town [in which he spent the Sabbath],18In this instance, we have based our translation on Rav Kapach's Yemenite manuscripts of the Mishneh Torah, because the precise meaning of the wording employed in the standard printed text is extremely difficult to comprehend. to a city or a cave that is a thousand cubits long or less, he may walk through the entire city or cave that he encounters and [continue] beyond it for 996 cubits.", + "If, however, [in the instance mentioned above,] the city or the cave that begins within his Sabbath limits extends one thousand and one cubits, the person may walk only one thousand cubits - i.e., he may proceed to the end of the two thousand cubits [granted] him, [but no further].", + "A person whose Sabbath limits end in the midst of a town may, nevertheless, move an article to any place within the town by throwing it.19Needless to say, this ruling applies when the town is surrounded by an eruv. Eruvin 42b states that it is necessary to state this law, lest one think that this would be forbidden lest a person be drawn after the article he threw.
When a person spends the Sabbath in an open valley, and gentiles surround him with an enclosure on the Sabbath, he may still walk only two thousand cubits - even when this measure is included within the enclosure - in any direction.20As stated in Chapter 16, Halachah 22, an enclosure that is erected on the Sabbath is significant - and therefore, the person is allowed to carry within it. Nevertheless, the erection of such an enclosure does not have any effect on the extent of a person's Sabbath limits, because these are established at the commencement of the Sabbath. He may, nevertheless, move an article to any place within the enclosure by throwing it, provided it was enclosed for the sake of habitation.21See Chapter 16, Halachah 1.", + "[The following rule applies when] a person is in the midst of a journey - whether on sea or on dry land - and [intends] to enter a city: If he comes within two thousand cubits of the city before the commencement of the Sabbath, even though he did not arrive at the city until [after] the Sabbath [had commenced], he is permitted to enter,22This refers to a classic instance recorded in the Mishnah, Eruvin 4:2. Once, when several Rabbis were traveling together with Rabban Gamliel on a ship, they had not reached port before the commencement of the Sabbath. After the ship docked, the Sages asked Rabban Gamliel if they might disembark or not. He assured them that they might, because at the commencement of the Sabbath, he had looked to see that they were within two thousand cubits of the city. to walk throughout the entire city,23Regardless of its size, even if it is more than 2000 cubits. It is considered as if the person had already entered the city before the commencement of the Sabbath. and [continue] for two thousand cubits outside of it in all directions.", + "[The following rule applies when] a person [is in the midst of a journey and intends to enter] a city, but falls asleep on the way, and does not awake until [after] the Sabbath [has commenced]: If when he awakes, he finds himself within the city's [Sabbath] limits, he is permitted to enter, to walk throughout the entire city, and [continue] for two thousand cubits outside of it in all directions.24This also refers to a classic instance that occurred concerning Rabbi Tarfon. Eruvin 45a states that he was on his way to a city when night fell on Friday. Unsure of whether or not he was within the city limits, he did not proceed any further and spent the night in the fields. In the morning, the shepherds found him and told him, \"Rabbi, the city is right in front of you. Why don't you enter?\" He indeed did so, and lectured in the house of study throughout the entire day.
The Ra'avad questions why the Rambam quotes the story of Rabbi Tarfon, which is a baraita, rather than the Mishnah, Eruvin 4:4. The Mishnah states that a person who was journeying toward a city, but sat down to rest at nightfall, may enter the city on the Sabbath, if he has already passed within its Sabbath limits. Although the person was unsure whether or not he entered the Sabbath limits, since he was actually within those limits and desired to be in the city on the Sabbath, he is given the privileges of the city's inhabitants.
If, however, the person did not have a desire to be within the nearby city, or specifically stated \"This is my place for the Sabbath,\" he may walk no more than 2000 cubits from that specific place, despite the fact that he is within the city limits. Since he consciously segregated himself from the inhabitants of the city, he is not granted their privileges (Maggid Mishneh; Shulchan Aruch and Ramah, Orach Chayim 400:1).
[This is permitted] because his intent was to journey to this city. Therefore, he is considered to have established his \"place\" for the Sabbath together with the inhabitants of this city, since he entered into their limits.", + "A person who goes25This refers to a person who left the city's Sabbath limits either intentionally, for purposes not directly associated with a mitzvah, unintentionally, or because of forces beyond his control, as mentioned in the following halachah. even a single cubit beyond [a city's] Sabbath limits should not reenter them. [The rationale is that] the four cubits that a person is granted in which to walk begin from the place where the person is standing. Therefore, since the person went a cubit or more beyond his Sabbath limit, he must remain in his place. He may not walk except in the four cubits that begin from the place in which he is standing, and continue in a forward direction.26A key to the understanding of this halachah and the questions it has raised among the commentaries is the principle of הבלעת תחומים, the overlapping of boundaries. What this means is that when a person has a Sabbath limit already established, but leaves - either intentionally or because of forces beyond his control - he is given a new Sabbath limit in which he may walk. If the boundaries of that new limit overlap into his previous Sabbath limit, he may return there and walk freely within that limit.
To apply these principles to the case at hand: When a person leaves his Sabbath limits voluntarily, the place at which he stops is considered to be his base for the remainder of the Sabbath. He is granted only four cubits in which to walk. Moreover, as indicated in the notes on Chapter 12, Halachah 15, the Rambam maintains that this does not mean that the person may walk four cubits in all directions, but that he may walk four cubits in one of the four directions. Once he walks four cubits to one side, however, he may not walk four cubits in the other direction.
In the case of a person who willfully departs from the Sabbath limits, he is considered to have chosen the four cubits in front of him. Therefore, it is only within these four cubits that he may walk; he may not turn back in the direction of his original place at all.
This is the explanation given by the Maggid Mishneh for the Rambam's ruling. The Maggid Mishneh questions, however, the restriction imposed by the Rambam: Why must we say that the person is restricted to the four cubits in front of him? The person has the choice of four cubits in any direction. If he chooses the four cubits behind him, he will be able to reenter his previous Sabbath limits, and, based on the principle of הבלעת תחומים mentioned above, he would then be able to conduct himself as any other member of the city. Why prevent him from utilizing this option?
This objection - first mentioned by the Ra'avad - is echoed by Rav Yosef Karo in the Kessef Mishneh. In the Shulchan Aruch (Orach Chayim 405:1), however, Rav Karo quotes the Rambam's decision. Based on the above principles, the Magen Avraham 405:1 allows a person to return to his previous Sabbath limits if he leaves the city's Sabbath limits unintentionally or because of forces beyond his control, provided the four cubits in which he is allowed to walk overlap his previous Sabbath limits. If, however, he intentionally leaves the city's Sabbath limits, no leniency is allowed, as the Rambam states.
Similarly, a person who is even one cubit outside a city's Sabbath limits when darkness falls should not enter the city.27Since the person is outside the city's Sabbath limits, he is more than two thousand cubits away. Thus, he cannot enter the city unless he transgresses and goes beyond his own Sabbath limits. Instead, he may proceed only two thousand cubits from the place where he was standing when the Sabbath commenced. If a person's Sabbath limit ends in the midst of the city, he may proceed [no further] than the end of his Sabbath limit, as has been explained.28In Halachot 5 and 7. The Maggid Mishneh raises an obvious question: Since the person is located more than two thousand cubits outside the city, how is it possible for his Sabbath limits to end within the city? [Significantly, when quoting this law, the Shulchan Aruch (loc. cit.:3) omits this clause.]
The Maggid Mishneh answers that this refers to a situation in which a person was traveling to a city when night fell on Friday, and consciously decided to be considered as an individual, rather than as a member of the city. (See the notes on Halachah 10.)
The Kessef Mishneh explains that the Rambam is speaking of a second location, a town other than the one that the person originally desired to enter. The Or Sameach offers a unique explanation, stating that this refers to a situation where the person was more than two thousand cubits outside the city, and thus beyond its Sabbath limits. Nevertheless, there was a large cave included within his two thousand cubits. Since that cave is considered to be only four cubits, it is possible that his own Sabbath limits will extend into the city.
If one of a person's feet is inside [a city's] Sabbath limits and his other foot is outside the Sabbath limits [when the Sabbath commences], he may enter.29He may conduct himself as a member of the city with regard to its Sabbath limits. Although the Ra'avad objects to the Rambam's ruling, the Maggid Mishneh and the Shulchan Aruch (loc. cit.:2) follow the Rambam.", + "[The following rules apply to] a person who left the Sabbath limits unintentionally - e.g., gentiles took him outside [the limits], he was possessed by an undesirable temperament,30More literally, this phrase would be rendered as \"an evil spirit.\" Our translation is based on the Rambam's Commentary on the Mishnah (Eruvin 4:1, the source for this halachah), which interprets this phrase as referring to \"any malfunction in a person's intellectual functioning, whatever the cause may be.\" or he inadvertently went beyond [the limit]: He may walk no more than four cubits.
If he returned [within his previous Sabbath limits] voluntarily, he may walk no more than four cubits. If [the forces that caused him to depart] returned him, it is as if he had never departed.31And he may walk within its limits at will. Note the Shulchan Aruch (Orach Chayim 405:8), which follows the ruling of Rabbenu Asher and allows a person to walk through his city at will, even if he returned voluntarily. The rationale is that since this was his original Sabbath limit, it is as though he had never departed.
If [these forces] left him in a private domain - e.g., the gentiles placed him in a barn, a corral, a cave, or another city - he may walk throughout that domain.32In this instance, we apply the principle that an entire domain can be considered to be four cubits. This ruling is the subject of a difference of opinion in the Mishnah cited above, and there are Geonim who follow the more stringent ruling and restrict the person to four cubits in this situation as well. Nevertheless, the Shulchan Aruch (Orach Chayim 405:6) and the other later authorities follow the Rambam's decision. Similarly, if he inadvertently left his Sabbath limits [and entered] a domain of this nature, and became conscious of his actions while in this domain, he may walk throughout that domain.33For Eruvin 43b equates acting without awareness of the prohibition involved to being taken away forcefully by gentiles.", + "When a person voluntarily left the Sabbath limits, he may walk only within four cubits, even when he was returned to his [original] Sabbath limits involuntarily34Needless to say, according to the ruling of the Shulchan Aruch mentioned previously in Note 31, one would be allowed to walk freely in such circumstances. - e.g., he was taken back by gentiles or because of an undesirable temperament.
Similarly, if he voluntarily left the Sabbath limits, he may walk only within four cubits even when he is within a private domain - e.g., a barn or a corral.35The Maggid Mishneh relates that the Rashba differs with this decision, maintaining that, in this instance, we should also apply the principle that an entire domain can be considered to be four cubits. It is, however, the Rambam's view that is accepted by the Shulchan Aruch (Orach Chayim 405:6).
A person who sets out on the Mediterranean Sea may walk throughout the ship and carry throughout the ship, even though he is outside the Sabbath limits that he originally established as his Sabbath base.36This ruling also reflects a classic incident related by the Mishnah (Eruvin 4:1): Rabban Gamliel, Rabbi Elazar ben Azaryah, Rabbi Akiva, and Rabbi Yehoshua were on a ship that left the port of Plandarsin on the Sabbath. Rabban Gamliel and Rabbi Elazar walked throughout the ship despite the fact that it had traveled beyond their original Sabbath limits. (This follows the ruling in Halachah 12, that if gentiles take a person outside his Sabbath limits, but place him in an enclosed area, he may walk throughout the entire area. The gentiles took the Sages outside their Sabbath limits, but since the ship was enclosed, they were allowed to walk throughout its confines.)
The Mishnah continues, stating that Rabbi Akiva and Rabbi Yehoshua remained within the four cubits in which they were standing. Nevertheless, the Mishnah explains that this was merely a stringency they accepted upon themselves and not a binding obligation.
The Shulchan Aruch (loc. cit.:7) accepts the more lenient view and allows one to proceed throughout a ship's confines. It must be emphasized, however, that this leniency applies only when there are barriers around a ship's deck. When the barriers surrounding a ship's deck are removed, one may proceed throughout the ship only when it is moving. If it is anchored, the passengers may move only four cubits.", + "Whenever a person leaves his Sabbath limits unintentionally, and is surrounded by an enclosure on the Sabbath,37As stated in Halachah 8, and in Chapter 16, Halachah 22, an enclosure that is erected on the Sabbath is significant. Therefore, this situation is considered analogous to that of a person who leaves his Sabbath limits unintentionally and enters an enclosed domain. he may walk throughout [the area of] that enclosure, provided it does not exceed two thousand cubits.38The Rambam does not grant the person any greater leniency than if he had been located in that place when the Sabbath began, and afterwards gentiles surrounded it with an enclosure. (See Halachah 8.)
The Ra'avad and the Rashba differ and explain that greater leniency should be granted in this instance. Halachah 8 is speaking about establishing a person's place at the beginning of the Sabbath. Hence, if the enclosure is not erected at that time, it is not significant. This halachah is speaking about a person who is removed from his Sabbath limits against his will. Since we follow the principle that any enclosure is considered to be merely four cubits - whatever the size of that enclosure - he should be granted permission to walk throughout its limits, and 1996 cubits beyond it.
When this enclosure that is created without his knowledge overlaps part of the Sabbath limit that he left [an additional leniency is granted]. Since he is allowed to walk throughout that enclosure, he may reenter his Sabbath limits. Once he enters, [he may proceed freely,] as if he had never left.39In this instance as well, the Rambam is referring to a well known Talmudic incident. Eruvin 43b relates that Rav Nechemiah, one of Rav Nachman's students, had taken a Sabbath stroll, and while lost in thought had strayed beyond the Sabbath limits.
\"Your student, Nechemiah, is beset by disturbance,\" Rav Chisda told Rav Nachman.
\"Make a human partition around him [see Chapter 16, Halachah 23] and let him enter,\" Rav Nachman replied.", + "[The following rules apply when] any of the individuals whose movement is restricted to four cubits must relieve himself: He may leave [these four cubits], move away [an appropriate distance], relieve himself,40Note the Shulchan Aruch (Orach Chayim 406:1), which questions if this leniency applies when the person must urinate, or if it applies only when he must defecate. and then return to his place.41Here we see how important the consideration of human dignity is. Even the prohibitions of our Sages - which the Torah obligates us to fulfill - are waived because of it (Rashi, Eruvin 41b).
This would appear to indicate that, according to the Rambam - who rules that the Sabbath limit of twelve mil has its source in the Torah - a person who travels more than twelve mil beyond his Sabbath limits may not move beyond four cubits, even to relieve himself (Minchat Chinuch, Mitzvah 24).
If when moving away to relieve himself, the person enters a portion of the Sabbath limits that he originally left: since he has entered, [his] entry [is accepted as fact], and it is as though he had never departed.42The Shulchan Aruch (loc. cit.) states that one may intentionally move toward one's Sabbath limits in search of a private place to relieve oneself. Nevertheless, if such a place presents itself before one is able to return to his Sabbath limits, he must avail himself of it. He may then move far enough away so as not to be bothered by the odor, but then he must confine himself to a square of four cubits. [This leniency applies] provided he originally left unintentionally. If he left intentionally, he may walk only [within] four cubits, even if he reentered [his original limits].43As mentioned in Halachah 13, even if he was returned to his Sabbath limits by gentiles, the restrictions against his walking freely are not lifted.", + "[The following rules apply to] all individuals who are sanctioned by the court [to leave their Sabbath limits] - e.g., witnesses who are going to testify regarding their sighting of the moon,44See Hilchot Kiddush HaChodesh 3:2-4, which describes how witnesses who saw the new moon should proceed to Jerusalem to give testimony, even if it is necessary to violate the Sabbath laws. - and all others who are allowed to depart because of a mitzvah:45Rosh HaShanah 2:6 explains that this refers to individuals who leave their Sabbath limits in an attempt to save lives - e.g., a midwife or a person who goes to rescue people from drowning, from an attack, or from an avalanche, as mentioned in the following halachah. When they reach their destination, they may proceed two thousand cubits in all directions.46Rosh HaShanah (ibid.) explains that originally such people were considered to be individuals who leave their Sabbath limits voluntarily, and therefore could proceed no more than four cubits. Rabban Gamliel was the one who granted this leniency. Should they become located in a city, they [are governed by] the same [rules as] the inhabitants of that city, and may proceed two thousand cubits beyond the city in all directions.", + "[The following rules apply when] a person was sanctioned to depart [from his Sabbath limits], but in the midst of his journey, he was informed that the mitzvah that he had intended to perform had already been completed: He may proceed two thousand cubits in all directions. If a portion of the Sabbath limit from which he departed overlaps these two thousand cubits, he may return to his [original] place, and it is as though he had never departed.
All those who depart [from the Sabbath limits] to rescue Jewish lives from gentiles, from a [flooding] river, or from an avalanche, are granted two thousand cubits [in which to walk] from the place where they rescue them. [When Jews are rescued from gentiles, but] the gentiles' position is strong, and the rescuers fear spending [the remainder of] the Sabbath in the place where they rescue them, they may return to their [original] place, [carrying] their weapons.47See Chapter 2, Halachah 23, where these concepts have been explained." + ], + [ + "Whenever there is a home that is outside a city, but seventy and two thirds cubits - i.e., the length of one of the sides of [a square] 5000 square cubits in area1See the Rambam's Commentary to the Mishnah (Eruvin 5:2) which notes the difference between the figures mentioned here and the precise mathematical terms. See also Tosafot Yom Tov, Eruvin 5:2. - or less from the city, it is considered to be part of the city and joined to it. When two thousand cubits are measured in all directions from the city, this house [is considered to be on the extremity of the border2See Halachot 6 and 7, which state that a square should be made to include the furthermost extremities of the city, and the Sabbath limits should be measured from there. and] the measurement [begins] from there.3The Maggid Mishneh notes that the Rambam appears to be saying that the Sabbath limits are measured from the edge of the city. He notes that there are opinions (see Eruvin 5:2) that grant a city a karpef (a seventy and two-thirds cubit extension) even if it is not close to another city. According to those views, the Sabbath limits are calculated seventy and two thirds cubits from the city's boundaries. The Rambam (Commentary on the Mishnah) rejects that view.
The Rambam's opinion is accepted by the Shulchan Aruch (Orach Chayim 398:5). The other view is accepted by the Tur and quoted by the Ramah.", + "If one house is within seventy cubits of a city, another house is within seventy cubits of the first, and a third within seventy cubits of the second [and so on], they are all considered to be one city, although the chain extends for a distance of several days walk. When [the Sabbath limits] are measured, they are measured from the last house, provided this house is a dwelling4The intent is a permanent dwelling. A temporary structure, or a building that does not have facilities for lodging is not sufficient, as explained in the following halachot. four cubits by four cubits5The Magen Avraham 398:6 emphasizes that this does not include all structures with a total area of sixteen square cubits. Each side of the building must be at least four cubits. (See a parallel in Hilchot Mezuzah 6:2.) or more [in area].", + "[The following are considered to be dwellings in the context mentioned above:] a synagogue that has a dwelling for its attendants, a temple of a false deity that has a dwelling for its priests, a storeroom that has a dwelling, a bridge or a grave that has a dwelling,6Rav David Arameah explains that it was common for a bridge to have a dwelling for a toll collector, and a grave to have a dwelling for a watchman. a structure four cubits by four cubits that has three walls but no roof, watchtowers,7Our translation is based on the Rambam's Commentary on the Mishnah (Ma'aser 3:7)., a house built [on an island]8The bracketed additions are based on Rashi's commentary (Eruvin 55b). at sea,9Such a house is useful in unloading cargo from ships (Magen Avraham 398:7). a structure with two walls and a roof,10The Ra'avad notes that the question of whether such a structure is acceptable is left unresolved by Eruvin, loc. cit. Accordingly, he rules stringently. The Rambam's position is, however, followed by the Shulchan Aruch (Orach Chayim 398:6). a cave with a building at its entrance that is used as a dwelling. All of these are included as part of the city, provided they are located within seventy and a fraction cubits of it.
From this house on the extremity [of the city], we consider it as if a line is extended along the length of the entire city, and we measure two thousand cubits outward from that line.", + "The following [structures] are not added [as the furthest extremities of a city's boundaries]: a structure with two walls and no roof - despite the fact that people dwell within it - a bridge, a grave, a synagogue, a temple to false deities, and a storehouse that do not have dwellings; a cistern, a trench, a cave,11The commentaries on Eruvin 55b state that the latter three are excluded even if there are people who inhabit them. a dovecote, and a house on a ship.12Because it is not anchored permanently and may depart, it is considered to be a temporary dwelling (Magen Avraham 398:10). All of these are not added [to a city's boundaries].", + "[The following rule applies when] two towns are located next to each other: If the distance between them is 141 1/3 cubits [or less], so that [the distance between them] is seventy and a fraction [as measured] from one town and seventy and a fraction [as measured] from the other town, they are considered to be a single city. Accordingly, [the inhabitants of] each town can walk throughout the other town and two thousand cubits outside of it.
[The following rules apply when] three villages are located in a triangle: If there are two thousand cubits or less between the village in the middle and both of the villages on the extremities, and there are 282 2/3 cubits [or less] between the villages on the extremities, so that if the middle village were placed on the line between them, there would be 141 1/3 cubits [or less] between it and both13See the Chatam Sofer (Orach Chayim, Responsa 94), which emphasizes that each of the exterior villages can be no more than 141 1/3 cubits from the imaginary line leading to the middle village. It is not sufficient that there be a total sum of less than 282 2/3 cubits between the two villages. of them,14This phrase and the phrase that precedes it create a difficulty. From the phrase, \"there are 282 2/3 cubits [or less] between the villages on the extremities,\" one would assume that this rule does not apply when the two villages on the extremities are separated by a greater distance. Nevertheless, the phrase \"if the middle village were placed on the line between them, there would be 141 1/3 cubits [or less] between it and both of them,\" appears to imply that even were the distance between the two villages on the extremities to exceed 282 2/3 cubits, as long as the villages on the extremities are not more than 141 1/3 cubits from the place the middle city would take up, it is acceptable.
From the diagram that the Rambam drew to accompany his Commentary on the Mishnah (Eruvin 5:3), the former interpretation would appear appropriate. (Similarly, the Ra'avad interprets the Rambam's intent in this manner and, therefore, objects.) Nevertheless, both the Maggid Mishneh and the Radbaz state that the width of the city should be added to the sum of 282 2/3 cubits. The Shulchan Aruch (Orach Chayim 398:8) quotes the Rambam's wording verbatim. The Ramah, however, clarifies the ruling according to the interpretation of the Maggid Mishneh. they are all considered to be a single city. When [a Sabbath limit] is measured, it is measured two thousand cubits in all directions from [the single unit created from] these three [villages].
When the wall15This refers to a wall on which there are no dwellings (Maggid Mishneh). of a city was erected, and the city was settled afterwards, we measure [the Sabbath limit] from [the end of] the settled area [and not from the wall]. If it was settled and then surrounded [by a wall], we measure from the wall.16Rashi (Eruvin 26a) explains that when a wall is erected after an area has been settled, the wall causes the entire village to be considered as if it were four cubits in length. Therefore, we measure from the wall. When, by contrast, the wall was erected before the houses were built, the wall is not halachically significant. Accordingly, the Sabbath limits are measured from the houses. Based on the Rambam's statement's in Halachah 2, it is questionable if he would accept this interpretation.", + "When a city is rectangular or square, since it has four angles that are equal, we leave it as it is, and measure two thousand cubits in each direction on all four sides.
17Eruvin 55a and the Shulchan Aruch (Orach Chayim 398:1) state that even if the sides of such a city are not positioned directly north and south, nothing is added to its size, because it is rectangular or square in shape.
If it is circular, we construct an [imaginary] square around it, considering it as the center of that square. We measure two thousand cubits from the sides of that square in all directions. Thus, [the inhabitants] gain [the area] at the corners.", + "Similarly, if a city is triangular in shape, or if it has many different sides, we construct a square around it, and afterwards measure two thousand cubits from each side of that square.
When we construct a square around a city, we construct this square according to the compass directions,18This applies even when the total area of the square is increased by constructing it in this fashion. making each of its sides face one of the four directions and extend in a straight line vertically or horizontally.", + "When a city is [shaped like a trapezoid,] one side being shorter than the other, we consider both sides to be of the length of the longer side.
[The following rules apply when a city] is L-shaped or crescent-shaped: If there are less than four thousand cubits between the two points on the extremities,19I.e., if the Sabbath limits of the houses on the extremities overlap, the houses are considered to be part of a single entity. we measure [the Sabbath limit] from [the imaginary line that connects these points].20This applies regardless of the distance from the vertex of the crescent to the imaginary line connecting its extremities. Even if it is more than two thousand cubits, the entire area is considered to be a single unit (Kessef Mishneh). When there are more than four thousand cubits between the two points on the extremities, we measure [the Sabbath limit] from [the vertex of] the crescent.21This applies to the house at the vertex. The Rashba considers each of the sides of the crescent to be a separate city. Sefer Ha'Itim considers every house to be an entirely separate entity. The Magen Avraham 398:2 states that the entire crescent is considered to be a single entity. According to this conception, the only difference between this instance and the previous clause is that one may not walk more than two thousand cubits away from the houses in the open area between them.
Based on the rulings of Rabbenu Asher and the Tur, the Ramah mentions two leniencies: a) Even when the two extremities of the crescent are more than four thousand cubits away from each other, the entire area of the crescent until the points on the either side which are four thousand cubits removed, is, nevertheless, considered to be a single entity.
b) If the space from the vertex of the crescent to the imaginary line connecting the two extremities is less than two thousand cubits, the entire area is considered to be a single entity even though there are more than four thousand cubits between each side.", + "[The following rules apply to] a city located at the edge of a river:22Rabbenu Yitzchak Alfasi - and subsequently the Shulchan Aruch (Orach Chayim 398:9) - interpret this as referring to a river that usually dries up and is filled with water only during the rainy season. If there is a dock four cubits wide at the river bank, so that one can stand on it and use the river, the river is considered to be part of the city. Thus, [the Sabbath limit of] two thousand cubits is measured from the other bank of the river, because the dock causes the river to be considered part of the city.
If there is no dock, the measurement begins from the edge of the houses,23The city itself, however, is considered to be a collective entity (Maggid Mishneh). Note Rashi (Eruvin 61a), who follows a different perspective entirely, stating that, because there is no dock, the city is not considered as a permanent location, and every home is judged to be an individual entity. and [the width of] the river is included in the two thousand cubits.", + "[The following laws apply to] the dwellers of huts:24More specifically, in his Commentary on the Mishnah (Ma'asrot 3:7), the Rambam defines the Hebrew צריפין as referring to \"V-shaped lean-tos made from reeds and wood.\" [The Sabbath limits] should be measured from the entrance to their homes.25These huts are not considered to be permanent dwellings. Hence, their aggregate is not considered to be a unit. Note, however, the Ramah (Orach Chayim 398:10), who states that if a group of such dwellings is surrounded by a wall ten handbreadths high or a trench ten handbreadths deep, they are considered to be a single unit. If [in that area] there are three courtyards with two houses26This refers to permanent structures built of wood and/or stone. in each, [the entire area] is established [as a unit].27The three courtyards, each containing two houses, are sufficient to be classified as a city (Eruvin 59a). Since we are classifying the permanent houses as a city, that status is conferred upon the area as a whole, including also the huts. A square is constructed around it, and two thousand cubits are measured [from its borders], as all other cities.", + "[The two thousand cubits of the Sabbath limits] should be measured only by using a rope of fifty cubits,28Eruvin 58a interprets Exodus 27:18, \"its width fifty by fifty,\" as an indication that the width of fifty cubits should be measured with a rope of that size. but not a shorter29For when the rope is shorter, the measurers may pull it tightly and extend its length (Rashi, Eruvin 58a). or a longer one.30For when the rope is longer, it may sag and cause the measure to be shortened (Rashi, Eruvin 58a). The rope should be made of flax, so that it will not stretch beyond [that length].
When [the measurers] reach a crevice that is fifty cubits [or less] wide, so that [its width] can be spanned [by the length of] the measuring rope, this should be done,31I.e., rather than measure the length of the incline, the entire valley should be measured as a unit of fifty cubits or less. provided [the crevice] is less than four thousand cubits deep.32The Maggid Mishneh states that this represents the Rambam's interpretation of the statements of Abbimi (Eruvin 58b). Rabbenu Asher offers a different interpretation of that passage, which is accepted by the Shulchan Aruch (Orach Chayim 399:4).", + "When does the above apply? When a plumb line descends directly [into the crevice], for then [the slopes of the crevice] cannot be used.33For the incline is too steep. If, however, the plumb line does not descend directly,34And thus the slopes of the incline can be used for various purposes. one should not span [the crevice with the measuring rope], unless the crevice is two thousand cubits or less in depth.", + "With regard to a valley with a gradual descent, one should ascend and descend, measuring by approximation.35Our translation is based on the Rambam's Commentary on the Mishnah (Eruvin 5:4). See Halachah 16 for an explanation of the process followed. If the valley is more than fifty cubits wide and thus cannot be spanned [by the measuring rope], [the measurers] should go to a place where they can span the gap,36Provided it is within the Sabbath limits. He should not, however, go beyond the Sabbath limits, lest an observer notice his measurements and mistakenly think that the place is within the Sabbath limits (Eruvin 58b and Halachah 16 above). measure the span [there], see the parallels to [the place they are] measuring, and return to their task.", + "When [the measurers] reach a wall, we do not say that they must pierce the wall [to continue measuring].37Tosafot, Eruvin 58a, states that the intent is not actually to pierce the wall, but that one would be required to erect poles extending above the wall and measure from them. Instead, it is sufficient to approximate its thickness and continue.38The Rambam is referring to a wall whose sides are not straight, and hence the determination of its exact thickness is difficult.
If the wall can be used [by the public],39I.e., its incline is gentle enough to allow the public to ascend it without difficulty. it must be measured in an exact manner.40The Rambam's ruling follows the version of Eruvin 58a that appears in the texts of several early geonim. The standard printed text of the Talmud differs. In his gloss, the Ra'avad refers to the version of the standard text. Similarly, if a plumb line will descend directly parallel [to the wall],41And thus its thickness can be measured easily at either side. It must be measured exactly. The leniency granted in the first clause applies to a wall that ascends gradually, but not gradually enough to make it easily accessible for public use. its thickness should be measured exactly.", + "[The following rules apply when the measurers] reach a mountain: If the slope of the mountain ascends ten handbreadths within a length of five cubits, [the measurers should] measure the span [above the mountain],42By erecting a pole equivalent to the height of the mountain on either side (Shulchan Aruch, Orach Chayim 399:4). and return to their [ordinary] measurement.
If its height rises acutely, its slope ascending ten handbreadths within a length of four cubits, [all that is necessary is] to approximate [its length], and then one may proceed further.
If a mountain is so wide that [the measuring rope] cannot span it - i.e. it is more than fifty cubits wide - it should be measured by approximation, small portions at a time. This is the meaning of the expression,43Eruvin 5:4. \"In the mountains, they measured by approximation.\"", + "What is implied [by the directive to] measure mountains or valleys that cannot be spanned by approximation? Two people hold a rope four cubits long. The person above should hold the upper end at the level of his feet, while the person below should hold the lower end at the level of his heart.44In this way, the rope will be held horizontally, on more or less an even plane. The person standing above then descends to the level of the person standing below, who, in turn, descends further to the extent of the rope. [The entire process should be repeated and] continued until the entire area has been measured.
When [the measurers] go to span a mountain or a valley,45Which cannot be measured in the normal manner, as mentioned in Halachot 13 and 15. See also Halachah 19. they should not depart from the Sabbath limits, lest passersby see them and say, \"The Sabbath limits passed by here.\"", + "We rely only on the measurement by an expert46In his Commentary on the Mishnah (Eruvin 5:5), the Rambam defines this as a person who knows engineering and is proficient in the measurement of land. who is proficient in the measuring of land. If the Sabbath limits [of a city] had been established and an expert came and measured [them again], increasing them in some places and decreasing them in others, we accept his ruling regarding the limits that he increased.47The Rambam's wording appears to imply that one accepts the opinion of the expert only with regard to the Sabbath limits that he increased, but not with regard to those that he decreased. The Maggid Mishneh and the Kessef Mishneh note that although the Rambam is quoting the wording of the Mishnah (Eruvin, loc. cit.), the Talmud (Eruvin 59a) explains that the ruling of the expert must be accepted even with regard to those places where he decreased the Sabbath limit. The Kessef Mishneh notes that even in his Commentary on the Mishnah (loc. cit.), the Rambam follows this interpretation.
Note, however, Merkevet HaMishneh, which explains the Rambam's ruling here according to its simple interpretation. When the original measurement of a city's Sabbath limits was made by ordinary people, the expert's advice must be adhered to entirely, whether it is more stringent or more lenient. When, however, the original limits were also established by experts, the situation resembles the latter clause of the halachah, and the second expert's opinion is followed only when it is more lenient.
Similarly, if two experts came and measured the Sabbath limits, one giving a larger measure and the other giving a smaller measure, we accept the ruling of the one who gives the larger measure,48Because, as stated in Halachah 19, the more lenient opinion is accepted, since the Sabbath limit of two thousand cubits is a Rabbinic institution. provided that the inconsistency is not greater than the difference between the diagonal [and the border of] a city.49We do not say that the difference between the two figures could only be a minute measure because of imprecision. Instead, we allow the possibility of a major error, as explained in the following halachah.", + "What is implied? We can say that the reason the latter increased the measure was the following: The first erred and measured the two thousand [cubits] from the corner of the city diagonally.50Instead of measuring 2000 cubits on the diagonal, the person should have measured approximately 2800, as explained in Chapter 27, Halachah 2, and notes. Measuring only 2000 cubits on the diagonal causes the entire measure to become reduced. Therefore, he reduced its measurement, and the distance between the border of the Sabbath limits and the city will be less than two thousand [cubits]. [By contrast,] the second person [who measured] measured the two thousand [cubits] from the edge of the city [and therefore produced a larger figure]. We do not, however, consider the possibility of the first person's making any greater mistake.
Accordingly, if the latter measure is less than 580 cubits51I.e., if the diagonal of a square is 2000, the side will be approximately 1420. The figure stated by the Rambam is not exact, as the commentaries mention in detail. more than the original measure, it is accepted. A larger increase, however, is not accepted.", + "Even when a servant or a maidservant52There are two difficulties regarding the statements of a servant or maidservant. First, they are not acceptable witnesses. Also, as a whole, such individuals are known to be less than careful with regard to ritual observance. says, \"The Sabbath limits reach here,\"53I.e., the servant's statements were intended to increase the Sabbath limit of a city by saying that the limit originally established was greater than the one observed at present. their statements are accepted. An adult's statement is accepted if he says, \"We would proceed until this place when I was a child.\" His testimony is relied on in this instance, 54Generally, a person's testimony is accepted only when he qualifies as a witness at the time he saw an event take place and at the time he gives his testimony. Since a child is not an acceptable witness, testimony of this nature would ordinarily be rejected. In this instance, however, it is accepted. (See Hilchot Edut 14:3 for other examples of instances in which similar testimony is accepted.)since our Sages stated that the lenient approach should be accepted in these rulings, and not the more stringent one, because the measure of two thousand cubits is a Rabbinic institution." + ], + [ + "It is a positive commandment from the Torah1Sefer HaMitzvot (Positive Commandment 155) and Sefer HaChinuch (Mitzvah 31) count this as one of the Torah's 613 mitzvot. to sanctify the Sabbath day with a verbal statement,2Sefer HaMitzvot states: \"With this mitzvah, we are commanded to make statements... that acknowledge the greatness and glory of this day, and how it is distinguished from the days that precede it and those that follow it.\"
Although the Sabbath is by nature a holy day, this mitzvah requires that we consciously - and verbally - acknowledge this holiness. As the Rambam mentions in Halachah 6, our Sages required that this acknowledgement be recited over a cup of wine. Nevertheless, according to the Torah itself, it is sufficient to make these statements in the prayer service. as [implied by Exodus 20:8]: \"Remember the Sabbath day to sanctify it\" - i.e., remember it with [words of] praise [that reflect its] holiness.3As the Rambam states in Hilchot Avodat Kochavim 12:3, this mitzvah is incumbent on women as well as on men. This concept is derived as follows: In the first mention of the Ten Commandments (Exodus, Chapter 20), we are commanded to \"remember\" (zachor) the Sabbath. In Moses' review of that event (Deuteronomy, Chapter 5), however, he uses the expression, shamor, \"observe.\"
Sh'vuot 20b teaches that these two terms were related by God \"in a single breath\" - i.e., they are two complementary expressions of respect for the Sabbath. Accordingly, all the individuals obligated to keep the mitzvah of \"Observe\" must also keep the mitzvah of \"Remember.\" Since women are obligated to keep the mitzvah of \"Observe\" - i.e., to adhere to the prohibitions against forbidden labor - they are also obligated to \"Remember\" the Sabbath (Berachot 20b).
This remembrance must be made at the Sabbath's entrance and at its departure: at the [day's] entrance with the kiddush that sanctifies the day, and at its departure with havdalah.4As the Rambam clearly states in Sefer HaMitzvot (loc. cit.), his intent is that the mitzvah of remembering the Sabbath encompasses both kiddush and havdalah. The Maggid Mishneh cites opinions that maintain that the mitzvah to \"remember the Sabbath\" applies only at the commencement of the Sabbath, but not at its conclusion. According to this view, the obligation to recite havdalah is Rabbinic in origin, without any connection to the Biblical commands, \"Remember\" and \"Observe.\"
Among the practical distinction between these two approaches is the conception of a woman's obligation to recite havdalah. According to the Rambam, there is no difference between a woman's obligation and that of a man. The other view, by contrast, allows for the conception that women are not obligated to recite the havdalah prayer.
The Shulchan Aruch (Orach Chayim 296:8) cites both opinions (but appears to favor the Rambam's view). The Ramah suggests that a woman should fulfill her obligation by listening to a man's recitation of this prayer. When this is not possible, a woman should recite the havdalah herself. A man who has fulfilled his obligation should not, however, recite the prayer for the sake of a woman (Shulchan Aruch HaRav 296:19; Mishnah Berurah 296:35-36).", + "This is the text of the kiddush, sanctifying the day:
Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and has desired us. He has given us5Although the Sabbath is part of the internal rhythm of creation, it was given to the Jewish people alone as a heritage to observe and make part of their lives. the holy Sabbath with love and with favor as an inheritance and a commemoration of the work of creation.6For in the narrative of creation, God rested on the Sabbath day.
It is the first of the convocations of holiness,7In the Bible, the term \"convocation of holiness\" refers to the festivals. The Sabbath is the first and foremost of these holy days. Therefore, in Leviticus, Chapter 23, when the festivals are mentioned, the Sabbath is mentioned first. a commemoration of the exodus from Egypt.8In the Guide for the Perplexed, Vol. II, Chapter 31, the Rambam explains the connection between the exodus from Egypt and the Sabbath. In Egypt, the Jews were slaves and unable to control when they could cease work and rest. By ceasing work every week, they recall God's kindness in delivering them.
The Ramban (in his Commentary on the Torah, Deuteronomy 5:15 offers a different explanation. The exodus from Egypt expresses God's infinite power. If a person doubts the narrative of creation, he can resolve those questions by considering the historical evidence of the miracles of the exodus. For You have chosen us and sanctified us from among all the nations. With love and favor You have granted us Your holy Sabbath as an inheritance.9Herein, there is a unique homiletic point. God's choice of the Jewish people is expressed, not in granting them dominion over other nations or bestowing inordinate resources of wealth and prosperity upon them, but rather in granting them the Sabbath and its atmosphere of holiness and peace.
Rav Zerachiah HaLevi notes that the three times God's desire and favor are mentioned this passage refer to the three dimensions of the Jews' connection with the Sabbath: the Sabbath of creation, the Sabbath of the exodus, and \"the age that is all Sabbath and rest for life everlasting\" - i.e., the era of the Redemption. Blessed are You, God, who sanctifies the Sabbath.
", + "This is the text of the havdalah prayer:
Blessed are You God, our Lord, King of the universe, who distinguishes between the holy and the mundane, between light and darkness, between Israel and the nations, and between the seventh day and the six days of activity.10All four of the distinctions mentioned are reflected in the transition from the Sabbath to the weekdays. For, as we progress from day to night on the eve between the Sabbath and the days of activity that follow, the Jews - and not the people of the world at large - pass from an atmosphere of restful holiness to involvement with the mundane details of their existence. Blessed are You, God, who distinguishes between the holy and the mundane.
", + "The essence [of the mitzvah] of sanctifying the Sabbath [is to do so] at night.11For this marks the transition from the weekdays to the Sabbath. More particularly, the most select way of performing the mitzvah is to recite the kiddush shortly after nightfall (Shulchan Aruch HaRav 271:16). If a person does not recite kiddush at night - whether consciously or inadvertently - he may recite kiddush12Note that the Shulchan Aruch (Orach Chayim 271:8) describes the recitation of the blessing at this time as compensation for the mitzvah of sanctifying the Sabbath at night.
When reciting kiddush during the day, one should recite the entire blessing usually recited on Friday night. The passage Vayechulu should not, however, be recited (Ramah, Orach Chayim, loc. cit.). throughout the entire [Sabbath] day.13Until sunset. Between sunset and the appearance of three stars on Saturday night, the blessing should be recited without mentioning God's name (Mishnah Berurah 271:39).
A person who does not recite havdalah at night may recite [this blessing] on the following day,14In Talmudic times, this situation was wont to occur because wine was scarce. People would often be unable to obtain wine on Saturday night, but would be able to secure it the following day.
At present, the most common example of the delay of the recitation of the havdalah occurs when the fast of Tish'ah B'Av is observed on a Sunday. In that instance, havdalah is not recited until Sunday night. and [indeed] may recite [this blessing] until [nightfall] on Tuesday15The first three days of the week are still associated with the previous Sabbath. Therefore, the recitation of havdalah is still appropriate (Pesachim 106a).
There are authorities who differ, maintaining that one may not recite havdalah after sunset on Sunday. Also, the Halachot Gedolot states that a person who has eaten before reciting havdalah may no longer recite this prayer from Sunday onward. Although the later authorities do not accept these views, they do urge that the recitation of havdalah not be delayed any later than necessary. [if he does not fulfill his obligation beforehand].
[Although the havdalah blessing may be recited at a later time,] one should recite the blessing on a flame only on Saturday night.16The blessing over a flame was incorporated into the havdalah ceremony to commemorate the discovery of fire by Adam directly after the conclusion of the first Sabbath. Thus, reciting this is appropriate only on Saturday night. Similarly, when havdalah is recited from Sunday onward, the blessing over the spices is also omitted (See Halachah 29, and Shulchan Aruch, Orach Chayim 299:5).", + "A person is forbidden17Whenever the performance of a mitzvah is associated with a specific time, our Sages forbade partaking of a meal from the time when the obligation to perform the mitzvah begins until one actually performs it. With regard to kiddush and havdalah, however, they were more stringent and forbade even tasting food until one performs the mitzvah. They enforced this stringency because the most favorable manner of performing both these mitzvot is to do so at the beginning of the evening (Shulchan Aruch HaRav 271:9). to eat or to drink wine from the commencement of the Sabbath onward18I.e., from sunset onwards. The procedure to be followed by a person who begins a meal before sunset and continues eating is described in Halachah 12. The restrictions mentioned in this halachah also apply to a person who accepts the Sabbath before its actual commencement (Mishnah Berurah 271:11). until he recites kiddush. Similarly, after the conclusion of the day, a person is forbidden to begin to eat, drink, perform labor,19Needless to say, the performance of labor is not mentioned with regard to kiddush, for performing labor on the Sabbath is forbidden regardless. or taste anything until he recites havdalah. Drinking water is, however, permitted.20The Maggid Mishneh maintains that this leniency applies both before kiddush and before havdalah. However, based on the rulings of the Rashba, the Shulchan Aruch (Orach Chayim 271:4, 299:1) states that drinking water before reciting kiddush is forbidden. One may, however, drink water before havdalah.
Should a person forget or transgress and eat or drink before reciting kiddush or havdalah, he may nevertheless recite kiddush or havdalah afterwards.21The performance of one undesirable act is not reason to perform another. As soon as one becomes conscious of the obligation to recite kiddush or havdalah, he should cease eating and fulfill the mitzvah (Shulchan Aruch, Orach Chayim 271:4).", + "It is a mitzvah [instituted by] our Sages to recite kiddush over [a cup of] wine22The Magen Avraham 271:1 explains that the Rabbinic obligation to recite kiddush over wine does not replace the Biblical commandment entirely. Accordingly, the recitation of the Sabbath prayers in the Shemoneh Esreh of the evening service represents the fulfillment of one's obligation to sanctify the Sabbath.
Although one is also required to recite kiddush before one's meal to fulfill the obligation instituted by our Sages, there is room for certain leniency, because one has already fulfilled one's obligation according to the Torah. For example, a person who is certain that he has recited the evening service, but is in doubt whether or not he has recited kiddush, should not recite the latter prayer. Note, however, Sefer HaKovetz, which interprets these concepts in a different manner. and to recite havdalah over [a cup of] wine.
Although one recites havdalah in one's [evening] prayers, one is required to recite [this blessing] over a cup [of wine].23In Hilchot Tefillah 2:12, the Rambam mentions the inclusion of havdalah in our evening prayers by the addition of the passage Attah Chonantanu to the fourth blessing of the Shemoneh Esreh.
When the Men of the Great Assembly ordained the prayers and blessings for the Jewish people, the Jewish people were needy and could not afford wine. Therefore, these Sages ordained the recitation of havdalah in prayer. Afterwards, when the fortunes of the people improved, the Sages ordained that they should recite this blessing over a cup of wine, like kiddush.
Subsequently, our people's prosperity suffered and the Sages reinstituted the blessing into the prayer service. Nevertheless, in order to prevent the matter from being totally dependent on socio-economic factors, they established the following guidelines: A person should recite the havdalah prayers in the Shemoneh Esreh of the evening service. Afterwards, he should try to obtain wine in order to fulfill the mitzvah as the Sages prescribed. If, however, this is not possible, his recitation of the prayer in the evening service is sufficient to fulfill his obligation. [Nevertheless,] once a person has said \"[Blessed is He24Here, the Rambam is not necessarily referring to a person who recited the passage Attah Chonantanu in the evening prayers. To be permitted to perform labor, it is sufficient to recite the phrase, \"Blessed be He who distinguishes between the holy and the mundane,\" without reciting God's name or mentioning His sovereignty. Indeed, this is a frequent practice for women, who do not always recite the evening service.] who distinguishes between the holy and the mundane,\" he is permitted to perform labor25But not to eat or to drink. even though he has not recited havdalah over a cup [of wine].
One should recite the blessing over the wine first, and then recite the kiddush.26For we follow the principle תדיר ושאינו תדיר, תדיר קודם Whenever a person has a choice of reciting two blessings, one frequently recited and one less frequently recited, he first recites the one that is more frequently recited. One should not wash one's hands27This refers to the ritual washing before partaking of bread. The order suggested by the Rambam is quoted by the Shulchan Aruch (Orach Chayim 271:12). Significantly, the Ramah states that it is preferable to wash one's hands and recite the blessing before reciting kiddush. (See Halachah 10 and notes.) He writes that this is the common practice in the Ashkenazic community. (Significantly, the Shulchan Aruch HaRav 271:23 and the Mishnah Berurah 271:62 differ and suggest adhering to the ruling of the Shulchan Aruch.) until after the recitation of kiddush.", + "What is the procedure he should follow: He should take a cup that contains a revi'it28A revi'it is 86.6 cubic centimeters according to Shiurei Torah and 150 cubic centimeters according to the Chazon Ish. or more, wash it thoroughly inside, and rinse its outside.29These are the requirements Berachot 51a mentions with regard to a cup of blessing. In contrast to Rashi, the Rambam considers the term \"cup of blessing\" as referring primarily to the cup over which kiddush is recited. He does, however, also apply these principles to the cup over which grace is recited. (See Hilchot Berachot 7:15.)
Based on this distinction, the cup must also be whole, without a crack or chip; it should be filled to the brim; and no one should have drunk from the wine in the cup beforehand (Shulchan Aruch HaRav 271:18). He should fill it with wine, hold it in his right hand, lifting it above the ground more than a handbreadth,30The Rambam is speaking about Arab countries, where people would eat while sitting on mats on the ground. When eating at a table, one is obligated to lift the cup a handbreadth above the table. without supporting it with his left hand.
One recites the blessing [borey pri] hagefen and then the kiddush. It is, however, common custom among the Jewish people first to recite the passage Vayechulu,31This recitation of this passage acknowledges God's creation of the world. Accordingly, Shabbat 119b states, \"Whoever recites the passage Vayechulu on Friday night is considered to be God's partner in creation.\"
The Rokeach mentions that we should recite Vayechulu three times on Friday night - and this, indeed, is our practice: once in the Shemoneh Esreh of the evening service, once communally after the Shemoneh Esreh, and once in Kiddush. then the blessing [borey pri] hagefen and then the kiddush
One should drink [at least] a cheekful of wine32A cheekful is slightly more than half of a revi'it (Shulchan Aruch, Orach Chayim 271:13). This, however, refers to a cheekful of an ordinary person. More particularly, the measure of a \"cheekful\" depends on the size of an individual person's mouth - i.e., were a person to swish the wine in his mouth to one side, that cheek would look full (Shulchan Aruch HaRav 271:24; Mishnah Berurah 271:68). and give all those joining in the meal to drink.33These people are not required to partake of a revi'it. Indeed, they may fulfill their obligation for kiddush by reciting Amen, without partaking of the wine at all (Magen Avraham 271:30). Nevertheless, it is preferable that everyone be given from the cup of kiddush or have cups of wine before them (Shulchan Aruch, Orach Chayim 271:14). Afterwards, one washes one's hands, recites the blessing hamotzi, and [begins] eating.", + "[The mitzvah of] kiddush [may be fulfilled] only in the place of one's meal.34Tosafot (Pesachim 101a) derive this law from the exegesis of Isaiah 58:13: \"And you shall call the Sabbath, 'a delight.' It explains that \"calling the Sabbath\" - reciting kiddush - must be in the place of \"a delight,\" one's Sabbath meal. What is implied? A person should not recite the kiddush in one house35We have translated the word בית as \"house\" according to its literal meaning. The Maggid Mishneh, however, suggests that in this context, the term should be rendered as \"room\" - i.e., one may move from one corner to another in the same room, but not from one room to another in the same house. (See also Hilchot Berachot 4:5 and commentaries, where this term is used in a similar context.)
The Maggid Mishneh mentions, however, that there are authorities who interpret בית as \"house.\" According to their view, if two rooms are in the same house, one may recite kiddush in one and eat the Sabbath meal in the other, provided one has this intention when reciting kiddush. The Ramah (Orach Chayim 273:1) rules according to this interpretation. and eat his meal in another.36Even if the person had the intent of eating his meal in the second place when he recited kiddush and does so without any unnecessary interruption, he does not fulfill his obligation and must recite kiddush again. One may, however, recite kiddush in one corner and eat one's meal in another.
[One might ask:] Why is kiddush recited in the synagogue? Because of the guests who eat and drink there.37I.e., the kiddush is not part of the prayer service, but was instituted merely for the sake of these individuals. Nevertheless, in one of his responsa, the Rambam writes that after the custom of reciting kiddush in the synagogue was established, it should be continued even if there are no guests present in the synagogue. [At present, this custom is not usually followed in the Sephardic community, and there are many communities in the Ashkenazic community that have also discontinued it.]", + "A person who desires to partake of bread more than of wine, and similarly, a person who has no wine, should wash his hands, recite the blessing hamotzi, and then recite kiddush. Afterwards, he should break bread and eat.
Havdalah, by contrast, may not be recited over bread, but only over wine.38Rabbenu Yitzchak Alfasi explains the difference between the two blessings: Kiddush was instituted as the beginning of the Sabbath meal. Hence, it is also appropriate that it be recited over bread. Havdalah, by contrast, has no connection with a meal. Therefore, bread may not be used.", + "A person who had intended to recite kiddush over wine on Friday night, but forgot, and before he recited kiddush washed his hands [with the intention of partaking of bread], should recite kiddush over bread. He should not recite kiddush over wine after washing his hands [to partake of] a meal.39In this ruling, the Rambam follows the interpretation of Pesachim 106b suggested by Rabbenu Yitzchak Alfasi and other Rishonim. There are, however, other interpretations of this passage, which lead to the ruling of the Ramah (cited in Note 27) that one should always wash one's hands before reciting kiddush.
(Although the Ramah's view is not accepted by the later authorities, the Mishnah Berurah 271:62 states that it is of sufficient weight to be relied on in the case described by the Rambam here: a person who desired to recite kiddush over wine, but washed his hands previously. Rather than recite the kiddush over bread, the person may recite kiddush over wine.)
It is a mitzvah to recite a blessing over wine on the Sabbath day before partaking of the second [Sabbath] meal.40Pesachim 106a relates that this practice is derived from Exodus 20:8: \"Remember the Sabbath day\"; a remembrance must be made on the day itself. (See also Chapter 30, Halachah 9.) This is called \"the great kiddush.\"41The Maggid Mishneh explains that this term is used as a euphemism, as one calls the blind sagi nahor, \"of great light.\" One recites only the blessing borey pri hagefen, partakes of the wine,42The Ra'avad objects to the Rambam's ruling and rejects the concept of reciting kiddush on the Sabbath day. In his rebuttal of the Ra'avad's words, the Maggid Mishneh states that it is impossible to recite kiddush on the Sabbath day on bread. The Shulchan Aruch HaRav 289:2, however, uses the Ra'avad's ruling to reach a third position, that although kiddush is required during the day as well as at night, one may recite the kiddush on bread. washes one's hands, and begins the meal.
[On the Sabbath day as well,] a person is forbidden to taste any food before he recites kiddush.43The Shulchan Aruch (Orach Chayim 289:1) permits one to drink water before prayer, because \"the obligation to recite kiddush is not incumbent on one at that time.\" This leniency has been extended by the later authorities to drinking coffee, and by some to partaking of pastry. This kiddush may also be recited only in the place where one eats one's meal.", + "A person may recite kiddush over a cup [of wine] on Friday before sunset, even though the Sabbath has not commenced.44From this time onward, the person must observe all the Sabbath laws. Note the Magen Avraham 267:1, which states that a person may only recite kiddush from plag haminchah onward - i.e., no more than one and a quarter \"seasonal\" hours (שעות זמנוית) before sunset. Similarly, he may recite havdalah over a cup [of wine] before sunset, even though it is still Sabbath.45The Shulchan Aruch (Orach Chayim 293:3) prescribes this leniency only for a person who is אנוס, \"pressured by forces beyond his control.\" Needless to say, even after reciting havdalah, the person must observe all the Sabbath laws. The blessing over fire should not be recited until sunset. For the mitzvah of remembering the Sabbath involves making [a statement to this effect] at the entrance and the departure of the Sabbath, or slightly before these times.", + "A person who is in the midst of eating [a meal] on Friday when the Sabbath commences should spread a cloth46I.e., as soon as the sun sets, one must cease eating and cover the table for kiddush. (See also Chapter 30, Halachah 4, which states that one should not plan to eat a meal on Friday afternoon, so that one will enter the Sabbath with an appetite.) over the table,47The bread should always be covered during kiddush. In this instance, covering it serves a further purpose, making it appear as if it had been placed on the table in honor of the Sabbath (Shulchan Aruch HaRav 271:10). recite kiddush,48The Maggid Mishneh and the Shulchan Aruch (Orach Chayim 271:4) state that if one had been drinking wine previously, one should recite kiddush over a cup of wine without reciting the blessing borey pri hagefen. complete his meal,49From the Rambam's wording, it would appear that he does not require the recitation of the blessing hamotzi when one resumes eating. Rabbenu Yitzchak Alfasi and Rabbenu Asher differ and require the recitation of this blessing, because at the time the person recited kiddush it was forbidden for him to partake of bread.
The Shulchan Aruch (loc. cit.) mentions both opinions. Shulchan Aruch HaRav 271:11 and the Mishnah Berurah 271:18 suggest following the Rambam's view. For whenever there is an unresolved question of whether or not a blessing should be recited, the practice is not to recite it. and recite grace.50When one partakes of a portion of food the size of an olive after nightfall, one is obligated to mention the Sabbath in the grace, for this is considered to be one of the Sabbath meals (Shulchan Aruch HaRav 271:13; Mishnah Berurah 271:30).
A person who is in the midst of eating [a meal]51This refers to a meal including bread that he began before sunset. If one did not begin eating before sunset, eating or drinking is forbidden. (See Halachah 5.) Moreover, if one is eating or drinking, but is not in the midst of a meal including bread, one is obligated to cease eating at sunset. There are, however, certain opinions that allow one to begin eating after sunset or to continue partaking of foods outside a meal until a half hour before the appearance of the stars (Mishnah Berurah 299:1). on the Sabbath when the Sabbath departs should complete his meal,52I.e., one is allowed to continue eating after nightfall. Although the Sefer Mitzvot Gadol requires one to interrupt one's meal and recite havdalah directly after the appearance of three stars, this opinion is not accepted by the later authorities (Ramah, Orach Chayim 299:1). wash his hands,53For mayim acharonim, the washing that precedes grace. recite grace over a cup of wine,54For it is preferable - although not obligatory - to recite grace over a cup of wine. (See Hilchot Berachot 7:15.) and afterwards recite havdalah over [this cup].55The Ra'avad and others raise questions concerning the Rambam's decision. For Pesachim 102b states, as the Rambam himself quotes in the following halachah, \"we do not observe mitzvot in bundles\" - i.e., one cup of wine should not be used to fulfill two separate mitzvot.
The Maggid Mishneh offers a possible resolution for the Rambam's ruling: The above principle applies only when the two mitzvot are connected with two different times - e.g., kiddush and grace, as mentioned in the subsequent halachah. For grace is associated with the preceding meal, and kiddush with the Sabbath day that will follow. In contrast, in the present halachah, both havdalah and grace are associated with the previous time - the Sabbath - and the previous meal. Nevertheless, the Maggid Mishneh himself agrees with the Ra'avad that the Rambam's ruling should be followed only in a situation where one does not have another cup of wine available. This opinion is also quoted by the Shulchan Aruch (Orach Chayim 299:4) and accepted by the later authorities.
[Rav Kapach offers another justification for the Rambam's ruling, based on the final phrase of the following halachah, which states that both kiddush and grace are \"mitzvot of the Torah.\" Havdalah, Rav Kapach explains, is Rabbinic in origin and therefore can be combined with grace and recited over a single cup. Although this resolution appears closest to the Rambam's wording in these two halachot, it is difficult to reconcile with the Rambam's statements at the beginning of the chapter and in Sefer HaMitzvot (Positive Commandment 155) that the mitzvah of reciting havdalah has its source in the Torah itself.] If he is sitting and drinking,56For drinking - even drinking wine - is not considered significant enough to override the obligation to recite havdalah. he should interrupt his drinking,57He must stop drinking at sunset (or half an hour before the appearance of the stars), but preferably should not recite havdalah until after the appearance of three stars.recite havdalah, and begin drinking again.", + "A person who is eating and completes his meal at the commencement of the Sabbath should recite grace first and then recite kiddush on a second cup of wine.58The Shulchan Aruch (Orach Chayim 271:6) also quotes the opinion of Rabbenu Asher, and states that reciting grace in such a situation generates several doubts: whether or not to mention the Sabbath in grace, whether or not to partake of the cup over which grace was recited, and whether or not a second meal is required so that kiddush will be \"in the place of a meal.\"
Therefore, it is preferable to recite kiddush in the midst of the meal, as mentioned in the previous halachah, to eat a small amount on the Sabbath, and then to recite grace. The Ramah suggests following this view. He should not recite grace and kiddush on the same cup [of wine], because two mitzvot should not be performed with the same cup [of wine].59See the notes on the previous halachah. For both the mitzvah of kiddush and the mitzvah of grace are mitzvot that emanate from the Torah itself.", + "Kiddush may be recited only on wine that is fit to be offered as a libation on the altar.60See Hilchot Issurei Mizbe'ach 5:1, 6:9. (See also Hilchot Ma'achalot Asurot 11:9-10, which mentions these concepts with regard to the prohibition against using wine employed by gentiles for their libations.) Therefore, if one mixed even a drop of honey61Needless to say, this also applies to sugar. or yeast62These are forbidden to be offered on the altar in any form, as derived from Leviticus 2:11, which states, \"You shall present no leavening agent and no sweetener....\" the size of a mustard seed in a large barrel [of wine], kiddush may not be recited upon it.
This is the ruling that we follow universally in the west. There is, however, an opinion that allows kiddush to be recited on such wine.63The western lands the Rambam refers to are Morocco and Muslim Spain.
The Jerusalem Talmud (Pesachim 10:1) states that one may use sweetened wines for kiddush. The Shulchan Aruch (Orach Chayim 272:8) mentions both opinions. The Ramah states that it is customary to follow the more lenient view. This issue is very significant, for almost all commercially produced wines have sugar added to them. [This view] explains that the term \"wine that is fit to be offered as a libation on the altar\" excludes only wine with an unpleasant fragrance,64This applies even if the wine's taste is unaffected (Shulchan Aruch, loc. cit.:1). wine that was left uncovered,65In Talmudic times, wine that was left uncovered was forbidden, out of fear that poisonous snakes might have deposited venom in it. (See Hilchot Rotzeach UShemirat HaNefesh 11:6-8,10.) At present, this circumstance is extremely rare, and it is customary to partake of wine even after it has been left uncovered. Nevertheless, such wine is unacceptable for kiddush, because using it for a mitzvah is not considered respectful (Shulchan Aruch HaRav 272:1; Mishnah Berurah 272:3).or wine that was cooked.66In this instance as well, there are many authorities who differ with the Rambam and permit the use of such wine, based on the Jerusalem Talmud (loc. cit.). Here, also, the Shulchan Aruch (loc. cit. 272:8) mentions both opinions, and the Ramah states that it is customary to follow the more lenient view. This issue is also very relevant today, for many wines and grape juices undergo pasteurization before being sold. Kiddush may not be recited on any of these wines.", + "Wine that tastes like vinegar may not be used for kiddush although its fragrance is that of wine.67Indeed, as the Shulchan Aruch (Orach Chayim 204:4) states, it is not proper to recite the blessing borey pri hagefen over this beverage. Similarly, we may not recite kiddush over [the beverage produced from] pouring water over the dregs of wine, although it tastes like wine.
When does the above apply? When the ratio between the water poured over the dregs and the beverage produced is less than three parts to four parts. If, however, the ratio is more than three parts to four parts, [the beverage produced is considered to be] diluted wine, and kiddush may be recited over it.68The Shulchan Aruch (Orach Chayim 204:5) emphasizes that this law depends on the strength of the wine. Our wines are not as strong as those of the Talmudic period, and hence the ratio of one to four is not sufficient to require the blessing borey pri hagefen. This law is also relevant with regard to commercially produced wines, which are often heavily diluted before being sold.", + "When a person drinks from a vessel containing wine, even if he drinks only a small amount from a vessel that contains many revi'iot [of wine],69The Ra'avad states that this restriction applies only when one drinks from a cup of wine and not from a larger container. The Rambam's view is, however, accepted by the later authorities. (See Pesachim 106a, which mentions opinions that follow both views.) he has blemished the wine and invalidated it. We may not recite kiddush over the remainder,70The Mishnah Berurah 271:43 questions whether a person who only has wine from which others have drunk should recite kiddush over it, or whether he should recite kiddush over bread instead. because it is regarded like the remnants left over in a cup.71I.e., wine into which bread has been dipped. Beitzah 21b states that such wine is unfit for human consumption and should be given only to chickens. Even if wine has not been spoiled to this extent, after a person has drunk from a cup, reciting kiddush over it is forbidden.", + "Although the fragrance of wine resembles vinegar, if its flavor resembles wine, kiddush may be recited over it.72After stating this law, however, the Shulchan Aruch (Orach Chayim 272:3) states that it is preferable to use wine that is choice in all respects for the mitzvah. Similarly, [kiddush may be recited over] diluted wine.73Indeed, as stated in Hilchot Berachot 7:15, wine should be diluted before using it for a \"cup of blessing.\" (See, however, the notes on Halachah 15 regarding the extent of the dilution.)
We may recite kiddush over raisin wine, provided it is made from raisins that [are not entirely dried out] - i.e., if one presses them, they will release a concentrated syrup.
Similarly, a person may recite kiddush over wine fresh from the wine press, [i.e., grape juice].74Although grape juice was acceptable as a wine libation only after the fact (בדיעבד, Hilchot Issurei Mizbe'ach 6:9), it is acceptable for kiddush. Nevertheless, using wine that has fermented is a more favorable way of performing the mitzvah (Shulchan Aruch HaRav 272:2; Mishnah Berurah 272:5). Indeed, a person may squeeze a cluster of grapes and recite kiddush over the juice immediately thereafter.75Needless to say, the grapes must be squeezed before the commencement of the Sabbath.
Although the majority of a country uses beer instead of wine, [the beer] is not acceptable for kiddush.76For if there is no wine available, kiddush may - and should - be recited over bread. It may, nevertheless, be used for havdalah,77Since havdalah may not be recited over bread, these beverages should be used as an alternative.
This is the Maggid Mishneh's interpretation of the Rambam's ruling, based on Pesachim 107a. The Shulchan Aruch (Orach Chayim 272:9), however, mentions other views: that one may recite kiddush over beer in places where wine is not easily available, and that of Rabbenu Asher, which states that, at night, one should recite kiddush on bread if wine is not available. During the day, however, it is preferable to recite kiddush over other beverages. The Ramah states that Rabbenu Asher's view should be followed.
If wine is easily available, however, kiddush should not be recited on these other beverages. With regard to havdalah, the Ramah (Orach Chayim 296:2) states that it is preferable to recite havdalah over a cup of wine from which a person has drunk, rather than to use another beverage. Although this ruling is not accepted by the later authorities, Shulchan Aruch HaRav 296:8 states that a person who possesses wine at home should not recite havdalah over other beverages. for in that country it serves as a substitute for wine.78It must be emphasized that the term חמר מדינה, \"a beverage used as a substitute for wine in one's country,\" must be widely used in that country. If it is not, it is not acceptable. (See Mishnah Berurah 296:9.)
Water (Shulchan Aruch, loc. cit.), milk and oil (Mishnah Berurah 272:25), and apple cider and borscht (Mishnah Berurah 296:10) are also not considered acceptable. From these exclusions, we can appreciate the types of beverages that are acceptable.", + "Just as we recite kiddush on Friday night and havdalah on Saturday night, so too, we recite kiddush on the night of a holiday's commencement and havdalah on the night following a holiday and on the night following Yom Kippur, for they are all \"Sabbaths of God.\"79From the Rambam's description of the holidays as \"Sabbaths of God,\" he appears to be implying that the mitzvah of reciting kiddush on these days is included in the mitzvah to \"remember the Sabbath,\" which is the source for the mitzvah of reciting kiddush on the Sabbath. A similar intent appears in the comments of the Mechilta on that verse.
The Magen Avraham 271:1 cites the Maggid Mishneh as differing with this interpretation and stating that the obligation to recite kiddush on holidays is Rabbinic in origin.
We recite havdalah on the night leading from a holiday to chol hamo'ed,80For chol hamo'ed has a lesser level of holiness, since the prohibitions against performing the forbidden labors do not apply. There are, however, restrictions against work, as stated in Hilchot Sh'vitat Yom Tov, Chapter 7. and on the night leading from the Sabbath to a holiday,81For the Sabbath represents a higher level of holiness, since even the labors associated with the preparation of food are prohibited. but not on the night leading from a holiday to the Sabbath.82Since the holiday represents a lower level of holiness, it is not appropriate to say havdalah, but only kiddush. (See the conclusion of Chapter 5, where the two final points are mentioned.)", + "[The following is] the text of the kiddush recited on festivals:
Blessed are You, God our Lord, King of the universe, who has chosen us83God's choice of the Jewish people is mentioned at the outset in the kiddush for festivals, but not at the beginning of the kiddush for the Sabbath. Our Rabbis explain that God's choice of the Jewish people is associated with the exodus and the giving of the Torah. Since the uniqueness of the Sabbath was established before these events, it takes primacy. The festivals, by contrast, were established to commemorate those events that are directly associated with God's choice of the Jewish people.
Significantly, the authoritative manuscripts of the Mishneh Torah mention a slightly different text for this blessing. Instead of beginning \"who has chosen us,\" it begins \"who has sanctified us.\" from all the nations, and raised us above people of all tongues. He chose us and made us great; he showed us favor and glorified us.
And God our Lord gave us with love festivals for rejoicing, holidays and [unique] seasons for gladness, [including] this festive day of holy convocation, this festival of
- Matzot, Shavuot, [or] Sukkot -
the season of - our freedom, the giving of our Torah, [or] our happiness -
in love, as a commemoration of the exodus from Egypt.
For You have chosen us and sanctified us from all the nations and given us as an inheritance Your holy seasons for rejoicing and gladness. Blessed are You, God, who sanctifies Israel and the seasons.84See Hilchot Tefillah 2:5. The sanctity of the Jewish people is mentioned before the sanctity of the festivals, because God sanctifies the Jews and it is they - through their keeping the calendar through the sanctification of the months - who sanctify the festivals (Beitzah 17a).
When [a holiday] occurs on the Sabbath, one should mention the Sabbath [in the midst of the passage], and conclude in the same manner as one concludes in prayer, \"[Blessed...] who sanctifies the Sabbath,85The sanctification of the Sabbath is mentioned first, because the Sabbath is sanctified by God directly, independent of the spiritual service of the Jewish people (ibid.). Israel and the seasons.\"", + "On Rosh HaShanah, one should say:
...And God our Lord gave us with love this day of holy convocation for remembrance,86Leviticus 23:24 refers to Rosh HaShanah as \"a day of recalling the sounding of the shofar.\" Numbers 29:1 refers to it as \"a day of sounding the shofar.\" On this basis, our Rabbis understand \"recalling\" as a separate concept, and describe Rosh HaShanah as \"the Day of Remembrance,\" the day when we ask God to remember us for good. recalling the sounding [of the shofar],87In many communities, the text of this phrase is generally יום תרועה, \"a day of sounding [the shofar].\" Only on the Sabbath, when the shofar is not sounded, is the text employed by the Rambam used. a holy convocation in love, as a commemoration of the exodus from Egypt.
For You have chosen us and sanctified us from all the nations, and Your words are true and everlasting. Blessed are You God, the King of the entire earth,88As indicated by Rosh HaShanah 16a, our divine service on Rosh HaShanah centers on the acceptance of God as our King. Therefore, this concept is mentioned in the conclusion of this blessing. who sanctifies Israel and the Day of Remembrance.
When [Rosh HaShanah] occurs on the Sabbath, one should conclude \"[Blessed...] who sanctifies the Sabbath, Israel and the Day of Remembrance,\" as one concludes in prayer.", + "On the night of a holiday, one recites kiddush over wine as on the Sabbath.89This law appears to corroborate the thesis that the Rambam sees kiddush on the holidays as an obligation with a source in the Torah itself. Therefore, he clarifies that just as Halachah 6 states that the Sages instituted the obligation that kiddush be recited over wine on the Sabbath, they imposed a similar obligation on holidays. Should one lack wine or should one desire bread, one may recite kiddush over bread.90See Halachah 9. Similarly, on [the day of a] holiday, one should recite \"the great kiddush\" as one does on the Sabbath.91See Halachah 10.", + "What blessings should be recited on the night of a holiday that falls on a Sunday? At the outset, one recites the blessing [borey pri] hagefen. Afterwards, one should recite the kiddush for the holiday. Then one should recite the blessing over fire,92It is customary merely to look at the festive candles on the table. One need not hold them together and gaze at one's nails, as is the usual custom on Saturday night. and after that havdalah. One should conclude havdalah, \"...who distinguishes between the holy and the holy.\"93Merkevet HaMishneh notes that in Hilchot Tefillah 2:14, the Rambam states that in one's prayers during the evening service, one should add the phrase \"You distinguished between the holiness of the holidays and the holiness of the Sabbath.\" He does not, however, recommend making this addition in havdalah. It is, however, customary in most communities to make this addition. [In conclusion,] one recites the blessing Shehecheyanu.94See the following halachah.", + "On the night of every holiday95This also includes the second day of the holiday celebrated in the diaspora and the second day of Rosh HaShanah. and on the night of Yom Kippur, we recite the blessing Shehecheyanu.96As the Rambam states in Hilchot Berachot 11:9, the blessing Shehecheyanu is recited when performing any mitzvah that we are obligated to fulfill only at a specific time. This also applies to the mitzvah of observing the festivals. Needless to say, on Yom Kippur the blessing is recited in the synagogue, and not during kiddush. On Yom Kippur, women should recite this blessing while lighting candles and should not repeat it in the synagogue. We do not recite the blessing Shehecheyanu on the seventh day of Pesach, because it is not a holiday in its own right,97Shemini Atzeret is, by contrast, considered to be a festival in its own right (Sukkah 47a), and we recite the blessing Shehecheyanu on that day and on Simchat Torah. and we have already recited the blessing Shehecheyanu at the beginning of the Pesach festival.98See Sukkah 47b, which states that this wording implies that a person who failed to recite Shehecheyanu on the first day of the festival may compensate by reciting it later.", + "This is the order of havdalah on Saturday night: [First,] one recites the blessing over the wine;99Significantly, the Rambam does not mention the custom of reciting the passage containing select Biblical verses beginning Hiney E-l Yeshuati. afterwards, one recites the blessing over the spices,100See Halachah 29. and then over the flame.
Which blessing is recited over the flame? \"[Blessed... King of the universe,] who creates the lights of fire.\"101Berachot 52b explains that this wording is chosen because there are many colors of light in a flame. Afterwards, one recites havdalah.", + "We do not recite the blessing over the flame until we derive benefit from its light to the extent that one could differentiate between the coin of one country and that of another.102Note the Rambam's Commentary on the Mishnah (Berachot 8:6), from which it appears that one is actually required to derive benefit from the havdalah light. (In this context, see the Midrash Sachar Tov, commenting on Psalms 35:10, which mentions the custom of gazing at one's nails in the light of the havdalah candles.) The Shulchan Aruch (Orach Chayim 298:4), by contrast, states that one must stand close enough to the light to benefit from it, implying that there is no obligation actually to derive benefit from the light.
We may not recite the blessing over a flame belonging to gentiles,103The Mishnah (loc. cit.) also mentions spices belonging to gentiles. The Rambam omits mention of this subject here, relying on his discussion of the prohibition against using such spices in Hilchot Berachot 9:7-9. for it may be assumed that their gatherings are associated with the worship of false divinities.104Significantly, according to Rabbenu Yitzchak Alfasi, Berachot 52b appears to offer this rationale only with regard to spices belonging to gentiles. With regard to a gentile's flame, it offers another reasoning: because the gentile's flame has not rested on the Sabbath. In his Commentary on the Mishnah (loc. cit.), the Rambam also quotes Rabbenu Yitzchak Alfasi's view. In these halachot, however, he mentions this principle only in Halachah 27, appearing to indicate that the need for a candle to \"rest\" on the Sabbath applies only to candles lit by Jews. Since the gentiles are not bound by the Sabbath laws, this principle does not apply to them at all.
The Shulchan Aruch (loc. cit.:5) quotes Rabbenu Yitzchak Alfasi's view and forbids using a candle that a gentile lit during the day. With regard to a candle lit by a gentile at night, see the following halachah. We may not recite the blessing on a flame [kindled for] the worship of false divinities105In his explanation of these laws in his Commentary on the Mishnah (loc. cit.), the Rambam states:
It is explicitly forbidden by the Torah to benefit from any entity associated with the worship of false divinities, as [Deuteronomy 13:18] states, \"Nothing that has been condemned shall cling to your hand.\"
The prohibition against benefiting from entities associated with false divinities is detailed in Chapters 7 and 8 of Hilchot Avodat Kochavim. or on a flame [kindled for the sake of] the deceased.106For this was kindled to give honor to the deceased and not to provide light for others to benefit from (Shulchan Aruch, loc. cit.:12).", + "When a Jew lights a flame from a gentile's [flame], or a gentile from a Jew's [flame], we may recite a blessing upon it.107The Maggid Mishneh specifies that this does not refer to a flame lit at a gathering of gentiles. Shulchan Aruch Rav 298:9 and the Mishnah Berurah 298:20 explain that this decision was rendered even though one might think it proper to forbid using a light taken from a gentile at night, lest one use a light kindled by the gentile during the day. According to the Rambam, however, the meaning is that since a Jew is involved, there is no intention for the worship of false divinities. [If, however,] a gentile [lights a flame] from another gentile's [flame], we may not recite a blessing upon it.108According to the Rambam, it would appear that we suspect that the gentiles lit the flame for the sake of worshiping their divinities.
In contrast, the Magen Avraham 298:11 states that this is a decree, lest the gentile light from a flame kindled on the Sabbath directly after the Sabbath's conclusion. He continues postulating that, after the fact, a person who recites a blessing over such a flame is considered to have fulfilled his obligation.
[The following rules apply when a person] is walking outside a large city and sees light: If most of the city's inhabitants are gentiles, he may not recite this blessing. If most are Jewish, he may.
At the outset, one should not recite this blessing over the fire of a furnace, an oven, or a range.109This ruling reflects the Rambam's conception of Berachot 53a. Since these fires are not generally kindled for the purpose of producing light, one should not use them for the blessing. Nevertheless, since it is customary to benefit also from their light, one fulfills his obligation.
Significantly, the Shulchan Aruch (Orach Chayim 298:10) and most other authorities follow Rav Hai Gaon's interpretation of the passage, which explains that directly after these flames are kindled, one may not recite a blessing over them, since they are then intended for purposes other than producing light. When, however, those purposes have been accomplished and the flames continue burning, one may recite the blessing over them. If coals [are glowing to the extent that] were one to put a sliver of wood between them, they would catch fire of their own accord, we may recite a blessing over them.110Note the Shulchan Aruch (loc. cit.:9), which states that this law applies only when the fire was kindled for the purpose of producing light. Otherwise, a blessing should not be recited.
We may recite this blessing over the light of the House of Study if there is an important person there for whom the light is kindled. We may recite a blessing over the light of a synagogue if there is a chazan who lives there.111Candles are often lit in synagogues and houses of study as a token of respect for the place, and not to produce light. Therefore, it is not proper to recite a blessing over this light unless it was lit for the benefit of an individual, so that he will use it for his needs.
The most choice way of performing the mitzvah is to use a torch for the havdalah [light].112Because it produces a large quantity of light with different colors of flame (Shulchan Aruch HaRav 298:4; Mishnah Berurah 298:5). Note Rav Tanchum of Jerusalem, who interprets the Hebrew אבוקה as referring to a beeswax candle. Although his interpretation is not accepted, it is customary to use beeswax for this mitzvah (ibid.). There is no need to seek light [for havdalah] as one seeks to fulfill all the other mitzvot.113On the night following Yom Kippur, by contrast, we are obligated to search for a candle that burned throughout the day, over which to recite the blessing (Maggid Mishneh; Shulchan Aruch, loc. cit.:1). Instead, [the law is that] if one has a light, one should recite the blessing over it.", + "We may recite the blessing over a fire that is kindled on the Sabbath for the sake of a sick person or for a woman after childbirth.114Although this fire was kindled on the Sabbath, since it was permitted to do so, it may be used for the mitzvah. If, however, it was kindled on the Sabbath in transgression of the law, it may not be used, for the light used for this blessing must have \"rested from sin\" on the Sabbath (Maggid Mishneh).
On Saturday night, we may recite the blessing over light produced from wood or stone, for this was the manner in which fire was first created by man.115Bereshit Rabbah 12:6) relates that after the sun set following the first Sabbath, Adam became frightened. G‑d prepared two boards for him. He struck them together and brought forth fire. We may not, by contrast, recite a blessing over such a flame on the night following Yom Kippur. For on the night following Yom Kippur, we recite the blessing only on a light that has rested.116I.e., we do not recite the blessing over light that was kindled on that night, but on a candle that had burned throughout the holiday. It is, however, acceptable to use a candle that was lit from a candle that burned throughout the holiday (Shulchan Aruch and Ramah, Orach Chayim 624:5). When, however, a fire is kindled on Yom Kippur for the sake of a sick person or for a woman after childbirth, we may recite the blessing upon it, for it \"rested from sin.\"", + "When a holiday falls in the middle of the week,117I.e., from Sunday to Thursday. As mentioned in Halachah 18, when a holiday falls on Friday, havdalah is not said. one recites [the following passage] as havdalah:
[Blessed are You...] who distinguishes between the holy and the mundane, between darkness and light, between Israel and the gentiles, between the Sabbath and the six days of activity....
One uses the same text as one uses on Saturday night. [The fact that it is not the Sabbath does not present a difficulty, for] one is merely listing the types of distinctions [that God has created within our world].
[On the night following a holiday,] one need not recite the blessing over spices, nor the blessing over light.118There is a slight imprecision with the Rambam's wording, for it is not customary to recite the blessing for spices at this time, and we are forbidden to recite the blessing over light. Similarly, we are not required to recite the blessing over spices on the night following Yom Kippur.", + "Why is the blessing recited over spices on Saturday night? Because the soul is forlorn119See Beitzah 16a, which mentions that God grants us an extra soul on the Sabbath, but takes away this gift after the Sabbath's conclusion. This gift is granted on the Sabbath alone, and not on festivals. Hence the distinction mentioned in the previous halachah. by reason of the departure of the Sabbath. Therefore, we gladden120See Berachot 43b, which describes fragrance as an element that brings joy to the soul. it and settle it with a pleasant fragrance." + ], + [ + "There are four [dimensions] to the [observance of] the Sabbath: two originating in the Torah, and two originating in the words of our Sages, which are given exposition by the Prophets. [The two dimensions originating] in the Torah are the commandments \"Remember [the Sabbath day]\"1This involves the sanctification of the Sabbath, as explained in the previous chapter. and \"Observe [the Sabbath day].\"2This involves the prohibition against labor on the Sabbath, as reflected in the first 24 chapters of this text.
In the Guide for the Perplexed (Vol. II, Chapter 31), the Rambam explains that the commandment to remember the Sabbath commemorates the Sabbath of creation and the holiness that the Sabbath brings into the world. The commandment to observe the Sabbath reflects the connection to the exodus from Egypt and thus emphasizes the dimension connected with the cessation of labor.
[The two dimensions] given exposition by the Prophets are honor and pleasure3The explanation of these two dimensions is the subject of this final chapter of the Sabbath laws.
The Ramban (in his commentary on Leviticus 23:3 considers the honor of the Sabbath and the delight in it as required by the Torah itself. For the Torah (ibid.) describes the Sabbath as a \"holy convocation,\" and the Sifra explains that that term implies that the day must \"be sanctified, honored... and delighted in.\", as [Isaiah 58:13] states: \"And you shall call the Sabbath 'A delight, sanctified unto God and honored.'", + "What is meant by honor? This refers to our Sages' statement that it is a mitzvah4This is not an absolute obligation. One who fulfills it receives a reward, but one who does not is not punished (Shulchan Aruch HaRav 260:1; Mishnah Berurah 260:1). for a person to wash his face, his hands, and his feet5The Rambam's statements are based on Shabbat 25b. Note the Tur (Orach Chayim 260), which mentions that a person should wash his entire body. The Rambam's decision is quoted by the Shulchan Aruch (Orach Chayim 260:1), while the Tur's ruling is quoted by the Ramah. in hot water on Friday in honor of the Sabbath. He should wrap himself in tzitzit and sit with proper respect, waiting to receive the Sabbath as one goes out to greet a king.
The Sages6Shabbat 119a describes Rabbi Chanina as following this practice. of the former generations would gather their students together on Friday, wrap themselves [in fine robes] and say, \"Come, let us go out and greet the Sabbath, the king.7Our text of Shabbat 119a reads \"Sabbath, the queen,\" and indeed, this analogy is employed extremely frequently. From the Maggid Mishneh's commentary, it appears that the Rambam's version of that passage reads, \"Sabbath, the king.\" According to the kabbalah, the feminine term is more appropriate, because the Sabbath is associated with the sefirah of Malchut, which reflects a feminine dimension.", + "Among the ways of honoring the Sabbath is wearing a clean garment.8See also the Sefer Chassidim (quoted in the Mishnah Berurah 262:6), which emphasizes that a person must also endeavor to keep his clothes clean. For example, he should not hold a child until he covers his clothes. One's Sabbath garments should not resemble one's weekday clothes. A person who does not have a different garment for the Sabbath should allow his robe to hang low,9As is the fashion of the wealthy. (See Hilchot De'ot 5:9.) so that his [Sabbath] clothing will not resemble the clothes he wears during the week.
Ezra ordained that the people launder their clothes on Thursday10But not on Friday, so that they will have time to engage in other Sabbath preparations (Magen Avraham 242:3). as an expression of honor for the Sabbath.", + "In respect for the Sabbath,11Two reasons are given: a) to enter Sabbath with an appetite (Shulchan Aruch, Orach Chayim 249:2), b) to allow oneself time for Sabbath preparations (Magen Avraham 249:4). it is forbidden to plan a meal or a winefest for Friday.12I.e., one should not arrange to hold a feast on Friday that one would not hold ordinarily during the week (Maggid Mishneh). This includes even feasts associated with a mitzvah (Shulchan Aruch, loc. cit.). One may, however, hold a feast associated with a mitzvah that should be performed on that day - e.g., a circumcision or the redemption of the first-born (Ramah, loc. cit.). These feasts should be held as early as possible, and by no means should begin later than 3:00 PM (or the equivalent time according to the principle of \"seasonal hours\"), as will be explained.
Although the Ra'avad differs with the Rambam regarding this prohibition, the explanation offered above is accepted by most authorities.
[According to the letter of the law,] one may eat or drink until nightfall. Nevertheless, as an expression of honor for the Sabbath, a person should refrain from planning a meal13This refers to an ordinary meal that one might partake of during the week. Although one is not required to refrain from eating, one should preferably not plan to eat a meal at this time (Shulchan Aruch, loc. cit.). for [mid]afternoon on,14I.e., the prohibition begins nine \"seasonal\" hours after daybreak. Thus, on a day that begins at 6:00 AM and concludes at 6:00 PM, the time would be 3:00 PM. This time would be later in the summer and earlier in the winter. so that he will enter the Sabbath with an appetite.", + "A person should prepare his table on Friday, even if he is [to partake] only [of an amount of food] equivalent to the size of an olive.15I.e., even if the quantity of food the person eats is not great, he should prepare his table as if he is to partake of a distinguished meal. Similarly, a person should prepare his table on Saturday night,16This refers to the melaveh malkah meal that should be eaten at a table set in the same manner as at all the other Sabbath meals (Mishnah Berurah 300:1). even if he is [to partake] only [of an amount of food] equivalent to the size of an olive. [In this manner,] he shows his respect for the Sabbath when it enters and when it departs.
One should prepare one's house while it is still day as an expression of respect for the Sabbath.17Note the Nimukei Maharai, which emphasizes that כבוד (\"honor\") appears to refer to activities that are performed in preparation for the Sabbath, while ענג (\"delight\") to the appreciation of pleasure on the Sabbath itself. Note, however, the Ramah's gloss on the Shulchan Aruch (Orach Chayim 262:1). There the Ramah emphasizes that one should keep one's table attractively set throughout the entire Sabbath, implying that although honoring the Sabbath begins with preparing for it on Friday, the mitzvah continues throughout the day. There should be a lamp burning,18See Chapter 5 for a detailed discussion of the mitzvah of lighting Sabbath lights. a table prepared [with food] to eat, and a couch bedecked with spreads.19In Talmudic times, people would recline on couches while eating, and this is the intent here. The word מטה also means \"bed,\" and the Mishnah Berurah 262:2 writes that it is appropriate that the beds of the house be made before the commencement of the Sabbath. All of these are expressions of honor for the Sabbath.20Shabbat 119b relates that a person returning home from the synagogue is accompanied by two angels, one with positive tendencies and the other with negative tendencies. When they enter the home and see it prepared for the Sabbath, even the angel with negative tendencies is forced to give his blessing that this setting be repeated in the week to come.", + "Even a very important person who is unaccustomed to buying items at the marketplace or to doing housework is required to perform tasks to prepare by himself for the Sabbath. This is an expression of his own personal honor.21I.e., rather than think that involving himself in such activities will be demeaning, he should appreciate that these deeds will enhance his honor. Even if it is possible to have others perform these tasks for one, it is preferable to carry out certain deeds oneself. For there is nothing more honorable than to give honor to the Sabbath. In this context, Rabbenu Chanan'el refers to Kiddushin 41a, \"It is more of a mitzvah [to perform a positive action] oneself, rather than [to charge] an agent [with its performance].\"
The Sages of the former generations22The examples quoted by the Rambam are taken from the description (Shabbat 119a) of the manner in which certain of the leading Sages of Babylonia would prepare for the Sabbath. [would involve themselves in such activities]: There was one who would chop wood to cook with, one who would salt meat, one would braid wicks, and one who would kindle the lamps. Others would go out and purchase food and beverages for the Sabbath, even though this was not their ordinary practice. The more one involves oneself in such activities, the more praiseworthy it is.", + "What is meant by [Sabbath] delight? This refers to our Sages' statement23As a source, the commentaries point to Shabbat 118b, which states: \"How should one delight in the Sabbath? With a dish of beets, large fish, and garlic heads.\" that a person must prepare a particularly sumptuous dish and a pleasantly flavored beverage for the Sabbath. All of this must be done within the context of a person's financial status.
The more one spends [both financially,] in expenses undertaken for the Sabbath and [in effort,] in the preparation of many good foods, the more praiseworthy it is.24One should not worry about the expense, for Beitzah 16a teaches that a person's income is fixed at the beginning of the year, with the exception of the money that he spends to honor the Sabbath and the festivals. A person need not be concerned with the cost of \"honoring the Sabbath,\" since he will be recompensed for the expense by an increase in his earnings If, however, this is not within one's [financial] capacity, even if one merely stews food or the like in honor of the Sabbath, this is considered to be Sabbath delight.
One is not obligated to strain oneself25See the Shulchan Aruch (Orach Chayim 242:1), which states that one should earnestly endeavor to provide generously for the Sabbath and, if necessary, minimize one's expenditures during the week to do so. or to borrow from others26Note Shulchan Aruch HaRav 242:3 and the Mishnah Berurah 242:3, which state that if possible - even if this entails pawning property - one should borrow to enhance one's Sabbath meals. One may rest assured that ultimately one will be able to repay these debts. Beitzah 15b states that God promises, \"Take a loan on My account. I will repay.\"
According to this view, the directive \"Make your Sabbaths as weekdays...\" applies only when a person has no property to pawn and will not be given a loan on any other terms. in order to prepare more food for the Sabbath. The Sages of the former generations said,27Pesachim 113a; Shabbat, loc. cit. \"Make your Sabbaths as weekdays, but do not depend on others.\"", + "A person who is indulgent and wealthy and conducts all his days as Sabbaths must also partake of different foods on the Sabbath from those of which he partakes during the week. If [his fare] cannot be changed, he should [at least] change the time at which he eats [his meals]. [For example,] if he usually eats early, he should eat later.28He should not, however, delay his meals for a lengthy period of time, so that he will not experience discomfort on the Sabbath (Magen Avraham 288:12). If he usually eats late, he should eat earlier.", + "A person is obligated to eat three meals on the Sabbath:29In his Commentary on the Mishnah (Pe'ah 8:7), the Rambam cites Shabbat 117b, which states that this obligation stems from the fact that when describing the manna, Exodus 16:25 mentions the word היום, \"today,\" three times. In the verse, \"today\" refers to the Sabbath, and its threefold repetition indicates that three meals should be eaten on that day. one in the evening, one in the morning, and one in the afternoon.30The Maggid Mishneh explains that with these words, the Rambam is emphasizing that a person who does not eat his meals at these times does not fulfill the mitzvah of eating three Sabbath meals. Although the Halachot Gedolot maintains that the times when one partakes of these meals is not significant, the Shulchan Aruch (Orach Chayim 291:1) rules according to the concept explained by the Maggid Mishneh. One should be extremely careful regarding these three meals, not to eat any less. Even a poor man who derives his livelihood from charity should eat three meals [on the Sabbath].31This directive is addressed, not only to the poor person himself, but to the administrators of the communal charity funds, as reflected in the Rambam's ruling, Hilchot Matnot Ani'im 7:8.
[Nevertheless,] a person who is sick from overeating, or one who fasts constantly is not obligated to partake of three meals.32Since the obligation to eat stems from the command to delight in the Sabbath, it is not applicable to these individuals, who will suffer discomfort from eating further. Note, however, the wording of the Shulchan Aruch (loc. cit.): \"A person who cannot eat at all is not obligated to cause himself discomfort.\"
All these three meals must be significant [sittings] at which wine is served;33Our translation is based on the gloss of the Kessef Mishneh, which differs with the Tur (Orach Chayim 291) in the interpretation of the Rambam's words. The Tur maintains that the Rambam requires the recitation of kiddush before the third meal as well. Almost all the commentaries accept the Kessef Mishneh's view. at each,34The rationale for this ruling is that the obligation to eat three meals is derived from a verse describing the manna, and the manna was described as \"bread\" (Exodus 16:15 .
Although the Shulchan Aruch (loc. cit.:4) quotes the Rambam's ruling, the Ramah adds in his gloss that there are opinions that maintain that a single complete loaf is sufficient. The Shulchan Aruch continues (loc. cit.:5), mentioning other views that allow one to fulfill his obligation by eating foods other than bread. Although the Shulchan Aruch favors the Rambam's ruling, the later authorities agree that a person who is unable to eat a third meal of bread may fulfill his obligation by eating other foods (Shulchan Aruch HaRav 291:7). one must break bread on two full loaves.35This obligation stems from the fact that the manna did not descend on the Sabbath, and a double portion of manna descended on the previous day. To commemorate this lechem mishneh (Exodus 16:22 , a double portion of bread is placed on the table on the Sabbath.The same applies regarding the holidays.36Most authorities interpret the Rambam's intent to be that one is obligated to break bread on two complete loaves on the holidays. [The rationale being that the manna did not descend on the holidays as well, and a double portion of manna descended on the previous day (Mechilta).] The Tur, by contrast, interprets the Rambam as requiring one to partake of three meals on the holidays as well.", + "Eating meat and drinking wine on the Sabbath is a form of pleasure for a person,37Note Shulchan Aruch HaRav 242:2 and the Mishnah Berurah 242:1, which state that there is no obligation per se to partake of meat, fish, or wine on the Sabbath. The intent is to eat foods that give one pleasure. It has become customary to serve these foods because most people derive pleasure from them. provided this is within his [financial] capacity.38This reiterates the theme mentioned in Halachah 7, that one should not overextend oneself financially to provide for the Sabbath. The wording used by the Rambam here also allows us to appreciate the rationale for this ruling: Since the person will be putting himself under undue financial pressure, he will not derive pleasure from this indulgence.
On the Sabbaths and holidays, a significant meal at which wine will be served is forbidden to be scheduled for the time the house of study is in session.39This would prevent one from attending the house of study. (See Gittin 38b, which states that holding a meal at this time will lead to business misfortune.) Instead, the practice of the righteous of the former generations would be as follows: A person would recite the morning service and the additional service in the synagogue. Afterwards, he would return home and partake of the second [Sabbath] meal. He would then proceed to the house of study, to read [from the Written Law] and to study [the Oral Law] until the afternoon, at which time he would recite the afternoon service. He would then [partake of] the third [Sabbath] meal, a significant [sitting] at which wine is served, and continue eating and drinking until the Sabbath passed.", + "It is forbidden for a person to travel more than three parsa'ot from the beginning of the day on Friday. [This restriction was adopted] so that one will arrive home early in the day and prepare one's Sabbath meals. [One may not rely on] the members of one's household to prepare for him, [for they] do not know that one will arrive on this day.
Needless to say, [this restriction applies] when one is visiting others, since [by arriving unexpectedly,] one will embarrass them, for they will not have made the preparations appropriate for hosting guests.40In the present age, when travel and communication have advanced considerably, we need not hold rigidly to this halachah. The principle that it teaches, however - that one should not drop in suddenly on one's family and surely, on others - is definitely a significant ethical point.
Note, however, Shulchan Aruch HaRav 249:4 and the Mishnah Berurah 249:3, which state that at present, since people usually prepare generously for the Sabbath meals, there is no difficulty in coming unexpectedly if this cannot be avoided.
Another related point is also worth keeping in mind. Although long distance travel has been greatly facilitated in the present age, one should always plan to arrive several hours before the Sabbath, lest one be held back by forces beyond one's control.", + "It is forbidden to fast,41Note the Radbaz (Vol. IV, Responsum 1266), who quotes the Rashba as stating that this prohibition has its source in the Torah itself. to cry out [to God], to offer supplication, or to entreat [His] mercy on the Sabbath.42In one of the Rambam's responsa, he explains that although prayer and supplication are revered media of divine service, on the Sabbath our service of God is channeled through a higher medium: rest and spiritual pleasure. As such, prayer and supplication are not appropriate. Even when [a community is beset] by a distressing circumstance that would ordinarily require the community to fast and sound the trumpets,43In Hilchot Ta'aniot 1:1, the Rambam writes that one of the Torah's commandments is to cry out to God and sound the trumpets at a time of communal distress. He continues in Halachah 4, stating that our Sages required the community to fast on such occasions. In addition to drought, the Rambam mentions several other situations in Hilchot Ta'aniot, Chapter 3, which are described as times of communal distress.we do not fast or sound the trumpets on the Sabbath or holidays.
[There are, however, exceptions. They include] a city surrounded by gentiles or a [flooding] river, and a ship sinking at sea. We may sound the trumpets on the Sabbath to summon help for them, offer supplications on their behalf, and ask for mercy for them.44This is a restatement of a law mentioned previously in Chapter 2, Halachah 24. Chapter 2 involves questions concerning pikuach nefesh, the threat to life, and that is the reason why exceptions are made in these instances.", + "We do not lay siege to gentile cities less than three days before the Sabbath, so that the minds of the warriors will become settled and they will not be agitated and preoccupied on the Sabbath.45I.e., the siege must begin no later than Tuesday. (See Shulchan Aruch HaRav 248:1.) Note, however, the Mishnah Berurah 248:4, which cites other views that count the three days as beginning on Thursday. Thus, the siege may begin on Wednesday.
Although the army will still be in a state of war, and agitation will thus not have been eliminated entirely, since three days will have passed since the siege began, we can assume that much of the initial confusion and strain will have passed, and the situation will have settled into a routine.
As mentioned in Chapter 2, Halachah 25, we may wage war against gentiles on the Sabbath. Generally, the commentaries mention two reasons why a siege should not be initiated less than three days before the Sabbath: the reason stated by the Rambam, and also that the three days before the Sabbath are considered to be days of preparation. Hence, at this time, one is forbidden to put oneself in a situation where it will inevitably be necessary to violate the Sabbath laws because of pikuach nefesh, a threat to life. When, however, the siege is begun earlier, the situation will have already become part of the soldiers' functional reality before the preparations for the Sabbath have begun, and they will be permitted to violate the Sabbath laws, if necessary.
By mentioning this law in this context, the Rambam emphasizes that the issue with which he is concerned is ensuring, to the fullest extent possible, the soldiers' peace of mind.
For this reason, we may not set sail on a ship less than three days before the Sabbath, so that one's mind will be settled before the Sabbath and one will not suffer excessive discomfort.46There are many people who get sea-sick on the first days of a journey. After three days have passed, however, they are likely to have grown accustomed to conditions aboard ship.
According to the Rambam, this prohibition applies only to ocean vessels, and not to river-boat traffic. There are, however, different rationales for the requirement to leave three days before the Sabbath. Among them:
a) By traveling on a ship, one goes beyond the Sabbath limits. Although there is an opinion that the Sabbath limits do not apply when one is ten handbreadths above the ground - as a ship usually is above the ocean or river bed - there is, nevertheless, no definitive ruling about the matter. (See Chapter 27, Halachah 3; see Maharik, Responsum 45.)
b) One may be forced to perform forbidden labor on the ship or, at the very least, have a gentile perform forbidden labors on one's behalf. (See Rivash, Responsum 152.)
With regard to both these matters, these follow the alternate view mentioned above: that within three days of the Sabbath, since the Sabbath preparations have begun, one is not allowed to put oneself into a situation where one will inevitably break the Sabbath laws. If, however, one has put oneself into such a situation before the commencement of the Sabbath preparations, the status is different.
In two of his responsa, the Rambam explains that the question of whether or not the Sabbath limits apply above ten handbreadths is relevant on dry land, but does not apply to water travel at all. Hence, it does not present a difficulty in the case at hand. His view is accepted by the Shulchan Aruch (Orach Chayim 248:2). Although the Ramah mentions objections, the later authorities (Shulchan Aruch HaRav 248:3-4) follow the Rambam's view.
With regard to the performance of work, the Radbaz writes that, according to the Rambam, one may never put oneself into a situation in which one knows that one will inevitably be forced to perform forbidden labors on the Sabbath. (See Be'ur Halachah 248.) The Ramah (Orach Chayim 248:2) and the subsequent Ashkenazic authorities definitely do not accept this position. Moreover. from the ruling of the Shulchan Aruch (loc. cit.:4), it appears that the Sephardic community also agrees with the other view. For the sake of a mitzvah, however, one may set out on a sea journey even on Friday. One should enter into an agreement that [the ship] interrupt [its journey] on the Sabbath. [If, however,] this agreement is not kept [it is not of consequence].47See Chapter 24, Halachah 6 and notes, where this law was originally stated and explained. It is repeated here to emphasize that because there is a mitzvah, the discomfort that will be caused by the journey is overlooked.
From Tyre to Sidon48Two cities in Lebanon that are not far removed from each other. and the like, one may set out on Friday, even if the journey concerns one's personal affairs.49For such a short journey is not likely to disturb one's ordinary functioning. In places where it is customary not to set out on a journey on Friday at all, one should refrain from travelling.", + "Sexual relations are considered a dimension of Sabbath pleasure.50This applies to all people, not merely Torah scholars. Therefore, Torah scholars who are healthy51And thus are not prevented from engaging in relations. set aside Friday night as the night when they fulfill their conjugal duties.52Ketubot 62b interprets Psalms 1:3, \"who gives its fruit in its season,\" as referring to a person who engages in sexual relations on Friday night and not on other occasions. This is the practice of Torah scholars, who generally engage in relations only once a week (Hilchot Ishut 14:1).
At the outset, it is permitted to engage in sexual relations with a virgin on the Sabbath. It is not [forbidden because] one is creating a wound,53For the hymenal blood is considered to be a distinct entity enclosed in the membrane, and thus this situation differs from others in which bleeding is caused (Rashi, Ketubot 7a).
Note the Magen Avraham 339:11, which mentions that witnesses should observe the yichud, the entry into a private chamber, of the bride and groom before the commencement of the Sabbath, so that all the contractual aspects of the marriage will have been completed at that time. nor because of the pain the woman [feels].", + "[The observance of] the Sabbath and [the prohibition against] worshiping false deities are each equivalent to [the observance] of all the mitzvot of the Torah.54The Jerusalem Talmud (Nedarim 3:9) derives the equivalence between the Sabbath and the entire Torah from Nechemiah 9:13-14: \"On Mount Sinai You descended.... And You gave them straight judgments... and good statutes and commandments. And You informed them of Your holy Sabbath.\" The Maggid Mishneh explains that the Sabbath's central importance stems from the fact that it is a sign of God's constant renewal of creation.
Kinat Eliyahu explains the equivalence between the Sabbath and all the other mitzvot as follows: The dynamic spiritual activity of the Sabbath, carried out against a backdrop of rest and material satisfaction, reflects the goal and purpose of the totality of our Torah observance. It is for this reason that our Sages called the Sabbath \"a microcosm of the world to come.\" And the Sabbath is the eternal sign between the Holy One, blessed be He, and us.55The Rambam is borrowing the wording of Exodus 31:13,17.
For this reason, whoever transgresses the other mitzvot is considered to be one of the wicked of Israel, but a person who desecrates the Sabbath publicly is considered as an idolater. Both of them are considered to be equivalent to gentiles in all regards.56This ruling represents more than a moral condemnation. Not only is such a person not acceptable as a witness and ineligible to take an oath in court, but all the restrictions applied with regard to gentiles - e.g., the prohibitions against gentile wine, gentile milk, and gentile bread - are applied to him. Similarly, he may not be counted in a minyan, nor be given any honor in the synagogue. (See Kitzur Shulchan Aruch 72:2.)
Many halachic authorities of the recent era (see Iggerot Moshe, Orach Chayim I, Responsum 33, and other sources) explain that there is room for leniency with regard to certain of these restrictions at present. Nevertheless, the overall attitude must still be one of stringency.
It must, however, be emphasized that the offspring of such Jews have a full portion in their Jewish heritage. Instead of shunning them, we must make every effort to draw them close to their spiritual roots. (See Hilchot Mamrim 3:3.) Therefore, our prophets praise [Sabbath observance], saying [Isaiah 56:2]: \"Happy is the man who does the following, and the mortal who holds fast to it, who keeps the Sabbath, without desecrating it....\"
It is explicitly stated in our prophetic tradition that whoever observes the Sabbath according to law and honors it and delights in it according to his ability will receive reward in this world in addition to the reward that is preserved for the world to come,57Which the Rambam considers to be the ultimate reward, as he writes in Hilchot Teshuvah, Chapter 8. as [Isaiah 58:14]58It is the observance of the Sabbath that is described in the preceding verse in Isaiah, \"And you shall call the Sabbath 'a delight...,' which makes one worthy of the rewards mentioned in this verse. states: \"'You will then delight in God. I will cause you to ride on the high places of the earth, and I will nourish you with the heritage of Jacob your ancestor'; thus has the mouth of God spoken.\"" + ] + ], + "versions": [ + [ + "Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007", + "https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI" + ] + ], + "heTitle": "משנה תורה, הלכות שבת", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Zemanim" + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sabbath/Hebrew/Torat Emet 363.json b/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sabbath/Hebrew/Torat Emet 363.json new file mode 100644 index 0000000000000000000000000000000000000000..3b10644ac257e947861ca98af42e3339bac416ce --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sabbath/Hebrew/Torat Emet 363.json @@ -0,0 +1,747 @@ +{ + "language": "he", + "title": "Mishneh Torah, Sabbath", + "versionSource": "http://www.toratemetfreeware.com/index.html?downloads", + "versionTitle": "Torat Emet 363", + "status": "locked", + "priority": 1.0, + "license": "Public Domain", + "versionTitleInHebrew": "תורת אמת 363", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "משנה תורה, הלכות שבת", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Zemanim" + ], + "text": [ + [ + "שְׁבִיתָה בַּשְּׁבִיעִי מִמְּלָאכָה מִצְוַת עֲשֵׂה שֶׁנֶּאֱמַר (שמות לד כא) \"וּבַיּוֹם הַשְּׁבִיעִי תִּשְׁבֹּת\". וְכָל הָעוֹשֶׂה בּוֹ מְלָאכָה בִּטֵּל מִצְוַת עֲשֵׂה וְעָבַר עַל לֹא תַּעֲשֶׂה שֶׁנֶּאֱמַר (דברים ה יד) \"לֹא תַעֲשֶׂה כָל מְלָאכָה\". וּמַה הוּא חַיָּב עַל עֲשִׂיַּת מְלָאכָה. אִם עָשָׂה בִּרְצוֹנוֹ בְּזָדוֹן חַיָּב כָּרֵת. וְאִם הָיוּ שָׁם עֵדִים וְהַתְרָאָה נִסְקָל. וְאִם עָשָׂה בִּשְׁגָגָה חַיָּב קָרְבַּן חַטָּאת קְבוּעָה: \n", + "כָּל מָקוֹם שֶׁנֶּאֱמַר בְּהִלְכוֹת שַׁבָּת שֶׁהָעוֹשֶׂה דָּבָר זֶה חַיָּב הֲרֵי זֶה חַיָּב כָּרֵת. וְאִם הָיוּ שָׁם עֵדִים וְהַתְרָאָה חַיָּב סְקִילָה. וְאִם הָיָה שׁוֹגֵג חַיָּב חַטָּאת: \n", + "וְכָל מָקוֹם שֶׁנֶּאֱמַר שֶׁהָעוֹשֶׂה דָּבָר זֶה פָּטוּר הֲרֵי זֶה פָּטוּר מִן הַכָּרֵת וּמִן הַסְּקִילָה וּמִן הַקָּרְבָּן אֲבָל אָסוּר לַעֲשׂוֹת אוֹתוֹ דָּבָר בְּשַׁבָּת וְאִסּוּרוֹ מִדִּבְרֵי סוֹפְרִים וְהוּא הַרְחָקָה מִן הַמְּלָאכָה. וְהָעוֹשֶׂה אוֹתוֹ בְּזָדוֹן מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת. וְכֵן כָּל מָקוֹם שֶׁנֶּאֱמַר אֵין עוֹשִׂין כָּךְ וְכָךְ אוֹ אָסוּר לַעֲשׂוֹת כָּךְ וְכָךְ בְּשַׁבָּת הָעוֹשֶׂה אוֹתוֹ דָּבָר בְּזָדוֹן מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת: \n", + "וְכָל מָקוֹם שֶׁנֶּאֱמַר מֻתָּר לַעֲשׂוֹת כָּךְ וְכָךְ הֲרֵי זֶה מֻתָּר לְכַתְּחִלָּה. וְכֵן כָּל מָקוֹם שֶׁנֶּאֱמַר אֵינוֹ חַיָּב כְּלוּם אוֹ פָּטוּר מִכְּלוּם אֵין מַכִּין אוֹתוֹ כְּלָל: \n", + "דְּבָרִים הַמֻּתָּרִים לַעֲשׂוֹתָן בְּשַׁבָּת וּבִשְׁעַת עֲשִׂיָּתָן אֶפְשָׁר שֶׁתֵּעָשֶׂה בִּגְלָלָן מְלָאכָה וְאֶפְשָׁר שֶׁלֹּא תֵּעָשֶׂה. אִם לֹא נִתְכַּוֵּן לְאוֹתָהּ מְלָאכָה הֲרֵי זֶה מֻתָּר. כֵּיצַד. גּוֹרֵר אָדָם מִטָּה וְכִסֵּא וְסַפְסָל וְכַיּוֹצֵא בָּהֶן בְּשַׁבָּת וּבִלְבַד שֶׁלֹּא יִתְכַּוֵּן לַחְפֹּר חָרִיץ בַּקַּרְקַע בִּשְׁעַת גְּרִירָתָן. וּלְפִיכָךְ אִם חָפְרוּ הַקַּרְקַע אֵינוֹ חוֹשֵׁשׁ בְּכָךְ לְפִי שֶׁלֹּא נִתְכַּוֵּן. וְכֵן מְהַלֵּךְ אָדָם עַל גַּבֵּי עֲשָׂבִים בְּשַׁבָּת וּבִלְבַד שֶׁלֹּא יִתְכַּוֵּן לַעֲקֹר אוֹתָן. לְפִיכָךְ אִם נֶעֶקְרוּ אֵינוֹ חוֹשֵׁשׁ. וְרוֹחֵץ יָדָיו בַּעֲפַר הַפֵּרוֹת וְכַיּוֹצֵא בּוֹ וּבִלְבַד שֶׁלֹּא יִתְכַּוֵּן לְהַשִּׁיר הַשֵּׂעָר. לְפִיכָךְ אִם נָשַׁר אֵינוֹ חוֹשֵׁשׁ. וְכֵן פִּרְצָה דְּחוּקָה מֻתָּר לְהִכָּנֵס בָּהּ בְּשַׁבָּת אַף עַל פִּי שֶׁמַּשִּׁיר צְרוֹרוֹת. וְכֵן כָּל דָּבָר שֶׁאֵין מִתְכַּוֵּן כְּגוֹן זֶה הֲרֵי זֶה מֻתָּר: \n", + "אֲבָל עָשָׂה מַעֲשֶׂה וְנַעֲשֵׂית בִּגְלָלוֹ מְלָאכָה שֶׁוַּדַּאי תֵּעָשֶׂה בִּשְׁבִיל אוֹתוֹ מַעֲשֶׂה אַף עַל פִּי שֶׁלֹּא נִתְכַּוֵּן לָהּ חַיָּב. שֶׁהַדָּבָר יָדוּעַ שֶׁאִי אֶפְשָׁר שֶׁלֹּא תֵּעָשֶׂה אוֹתָהּ מְלָאכָה. כֵּיצַד. הֲרֵי שֶׁצָּרִיךְ לְרֹאשׁ עוֹף לְצַחֵק בּוֹ הַקָּטָן וְחָתַךְ רֹאשׁוֹ בְּשַׁבָּת אַף עַל פִּי שֶׁאֵין סוֹף מְגַמָּתוֹ לַהֲרִיגַת הָעוֹף בִּלְבַד חַיָּב שֶׁהַדָּבָר יָדוּעַ שֶׁאִי אֶפְשָׁר שֶׁיַּחְתֹּךְ רֹאשׁ הַחַי וְיִחְיֶה אֶלָּא הַמָּוֶת בָּא בִּשְׁבִילוֹ. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: \n", + "כָּל הָעוֹשֶׂה מְלָאכָה בְּשַׁבָּת אַף עַל פִּי שֶׁאֵינוֹ צָרִיךְ לְגוּפָהּ שֶׁל מְלָאכָה חַיָּב עָלֶיהָ. כֵּיצַד. הֲרֵי שֶׁכִּבָּה אֶת הַנֵּר מִפְּנֵי שֶׁהוּא צָרִיךְ לַשֶּׁמֶן אוֹ לַפְּתִילָה כְּדֵי שֶׁלֹּא יֹאבַד אוֹ כְּדֵי שֶׁלֹּא יִשָּׂרֵף אוֹ כְּדֵי שֶׁלֹּא יִבָּקַע חֶרֶשׂ שֶׁל נֵר. מִפְּנֵי שֶׁהַכִּבּוּי מְלָאכָה וַהֲרֵי נִתְכַּוֵּן לְכַבּוֹת וְאַף עַל פִּי שֶׁאֵינוֹ צָרִיךְ לְגוּף הַכִּבּוּי וְלֹא כִּבָּה אֶלָּא מִפְּנֵי הַשֶּׁמֶן אוֹ מִפְּנֵי הַחֶרֶשׂ אוֹ מִפְּנֵי הַפְּתִילָה הֲרֵי זֶה חַיָּב. וְכֵן הַמַּעֲבִיר אֶת הַקּוֹץ אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים אוֹ הַמְכַבֶּה אֶת הַגַּחֶלֶת כְּדֵי שֶׁלֹּא יִזּוֹקוּ בָּהֶן רַבִּים חַיָּב וְאַף עַל פִּי שֶׁאֵינוֹ צָרִיךְ לְגוּף הַכִּבּוּי אוֹ לְגוּף הַהַעֲבָרָה אֶלָּא לְהַרְחִיק הַהֶזֵּק הֲרֵי זֶה חַיָּב. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: \n", + "כָּל הַמִּתְכַּוֵּן לַעֲשׂוֹת מְלָאכָה וְנַעֲשָׂה לוֹ מְלָאכָה אַחֶרֶת שֶׁלֹּא נִתְכַּוֵּן לָהּ פָּטוּר עָלֶיהָ לְפִי שֶׁלֹּא נַעֲשֵׂית מַחֲשַׁבְתּוֹ. כֵּיצַד. זָרַק אֶבֶן אוֹ חֵץ בַּחֲבֵרוֹ אוֹ בִּבְהֵמָה כְּדֵי לְהָרְגָן וְהָלַךְ וְעָקַר אִילָן בַּהֲלִיכָתוֹ וְלֹא הָרַג הֲרֵי זֶה פָּטוּר. הֲרֵי זֶה קַל וָחֹמֶר אִם נִתְכַּוֵּן לְאִסּוּר קַל וְנַעֲשָׂה אִסּוּר חָמוּר. כְּגוֹן שֶׁנִּתְכַּוֵּן לִזְרֹק בְּכַרְמְלִית וְעָבְרָה הָאֶבֶן לִרְשׁוּת הָרַבִּים שֶׁהוּא פָּטוּר. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה. נִתְכַּוֵּן לַעֲשׂוֹת דָּבָר הַמֻּתָּר וְעָשָׂה דָּבָר אַחֵר כְּגוֹן שֶׁנִּתְכַּוֵּן לַחְתֹּךְ אֶת הַתָּלוּשׁ וְחָתַךְ אֶת הַמְחֻבָּר אֵינוֹ חַיָּב כְּלוּם. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: \n", + "נִתְכַּוֵּן לִלְקֹט תְּאֵנִים שְׁחוֹרוֹת וְלִקֵּט לְבָנוֹת אוֹ שֶׁנִּתְכַּוֵּן לִלְקֹט תְּאֵנִים וְאַחַר כָּךְ עֲנָבִים וְנֶהְפַּךְ הַדָּבָר וְלִקֵּט הָעֲנָבִים בַּתְּחִלָּה וְאַחַר כָּךְ תְּאֵנִים פָּטוּר אַף עַל פִּי שֶׁלִּקֵּט כָּל מַה שֶּׁחָשַׁב הוֹאִיל וְלֹא לִקֵּט כַּסֵּדֶר שֶׁחָשַׁב פָּטוּר שֶׁבְּלֹא כַּוָּנָה עָשָׂה שֶׁלֹּא אָסְרָה תּוֹרָה אֶלָּא מְלֶאכֶת מַחְשֶׁבֶת: \n", + "הָיוּ לְפָנָיו שְׁתֵּי נֵרוֹת דּוֹלְקוֹת אוֹ כְּבוּיוֹת נִתְכַּוֵּן לְכַבּוֹת זוֹ וְכִבָּה אֶת זוֹ לְהַדְלִיק זוֹ וְהִדְלִיק אֶת זוֹ חַיָּב שֶׁהֲרֵי עָשָׂה מִן הַמְּלָאכָה שֶׁחָשַׁב לַעֲשׂוֹתָהּ. הָא לְמָה הוּא דּוֹמֶה לְמִי שֶׁנִּתְכַּוֵּן לִלְקֹט תְּאֵנָה זוֹ וְלִקֵּט תְּאֵנָה אַחֶרֶת. אוֹ לְמִי שֶׁנִּתְכַּוֵּן לַהֲרֹג אֶת זֶה וְהָרַג אֶת זֶה שֶׁהֲרֵי נַעֲשֵׂית מְלָאכָה שֶׁחָשַׁב לַעֲשׂוֹתָהּ: \n", + "אֲבָל אִם נִתְכַּוֵּן לְהַדְלִיק רִאשׁוֹנָה וּלְכַבּוֹת שְׁנִיָּה אַחֲרֶיהָ וְנֶהְפַּךְ הַדָּבָר וְכִבָּה רִאשׁוֹנָה וְאַחַר כָּךְ הִדְלִיק שְׁנִיָּה אַחֲרֶיהָ פָּטוּר. כִּבָּה זוֹ וְהִדְלִיק זוֹ בִּנְשִׁימָה אַחַת חַיָּב. שֶׁאַף עַל פִּי שֶׁלֹּא הִקְדִּים הַהַדְלָקָה הֲרֵי זֶה לֹא אִחֵר אוֹתָהּ אֶלָּא שְׁתֵּיהֶן כְּאַחַת וּלְפִיכָךְ חַיָּב. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה. וְכָל הָעוֹשֶׂה מְלָאכָה בְּמִתְעַסֵּק וְלֹא נִתְכַּוֵּן לָהּ פָּטוּר: \n", + "כָּל הַמִּתְכַּוֵּן לַעֲשׂוֹת מְלָאכָה וְנַעֲשֵׂית בְּיוֹתֵר עַל כַּוָּנָתוֹ חַיָּב. בְּפָחוֹת מִכַּוָּנָתוֹ פָּטוּר. כֵּיצַד. הֲרֵי שֶׁנִּתְכַּוֵּן לְהוֹצִיא מַשָּׂא לְאַחֲרָיו וּבָא לוֹ לְפָנָיו חַיָּב שֶׁהֲרֵי נִתְכַּוֵּן לִשְׁמִירָה פְּחוּתָה וְנַעֲשֵׂית שְׁמִירָה מְעֻלָּה. אֲבָל אִם נִתְכַּוֵּן לְהוֹצִיא לְפָנָיו וּבָא לוֹ לְאַחֲרָיו פָּטוּר שֶׁהֲרֵי נִתְכַּוֵּן לְהוֹצִיא בִּשְׁמִירָה מְעֻלָּה וְהוֹצִיא בִּשְׁמִירָה פְּחוּתָה. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: \n", + "הָיָה חָגוּר בְּסִנָּר וְהִשְׁלִיךְ הַמַּשָּׂא בֵּין בְּשָׂרוֹ וַחֲלוּקוֹ בֵּין שֶׁבָּא זֶה הַמַּשָּׂא שֶׁדַּרְכּוֹ לְהוֹצִיאוֹ בַּדֶּרֶךְ הַזֹּאת לְפָנָיו בֵּין שֶׁבָּא לְאַחֲרָיו חַיָּב שֶׁכֵּן דַּרְכּוֹ לִהְיוֹת חוֹזֵר: \n", + "כָּל הַמִתְכַּוֵּן לַעֲשׂוֹת מְלָאכָה בְּשַׁבָּת וְהִתְחִיל בָּהּ וְעָשָׂה כַּשִּׁעוּר חַיָּב. אַף עַל פִּי שֶׁלֹּא הִשְׁלִים כָּל הַמְּלָאכָה שֶׁנִּתְכַּוֵּן לְהַשְׁלִימָהּ. כֵּיצַד. הֲרֵי שֶׁנִּתְכַּוֵּן לִכְתֹּב אִגֶּרֶת אוֹ שְׁטָר בְּשַׁבָּת אֵין אוֹמְרִים לֹא יִתְחַיֵּב זֶה עַד שֶׁיַּשְׁלִים חֶפְצוֹ וְיִכְתֹּב כָּל הַשְּׁטָר אוֹ כָּל הָאִגֶּרֶת אֶלָּא מִשֶּׁיִּכְתֹּב שְׁתֵּי אוֹתִיּוֹת חַיָּב. וְכֵן אִם נִתְכַּוֵּן לֶאֱרֹג בֶּגֶד שָׁלֵם מִשֶּׁיֶאֱרֹג שְׁנֵי חוּטִין חַיָּב וְאַף עַל פִּי שֶׁכַּוָּנָתוֹ לְהַשְׁלִים הַבֶּגֶד הוֹאִיל וְעָשָׂה כַּשִּׁעוּר בְּכַוָּנָה חַיָּב. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: \n", + "כָּל מְלָאכָה שֶׁהַיָּחִיד יָכוֹל לַעֲשׂוֹת אוֹתָהּ לְבַדּוֹ וְעָשׂוּ אוֹתָהּ שְׁנַיִם בְּשֻׁתָּפוּת בֵּין שֶׁעָשָׂה זֶה מִקְצָתָהּ וְזֶה מִקְצָתָהּ כְּגוֹן שֶׁעָקַר זֶה הַחֵפֶץ מֵרְשׁוּת זוֹ וְהִנִּיחוֹ הַשֵּׁנִי בִּרְשׁוּת אַחֶרֶת בֵּין שֶׁעָשׂוּ אוֹתָהּ שְׁנֵיהֶם כְּאֶחָד מִתְּחִלָּה וְעַד סוֹף כְּגוֹן שֶׁאָחֲזוּ שְׁנֵיהֶם בְּקֻלְמוֹס וְכָתְבוּ אוֹ אָחֲזוּ כִּכָּר וְהוֹצִיאוּהוּ מֵרְשׁוּת לִרְשׁוּת הֲרֵי אֵלּוּ פְּטוּרִין: \n", + "וְאִם אֵין אֶחָד מֵהֶן יָכוֹל לַעֲשׂוֹתָהּ לְבַדּוֹ עַד שֶׁיִּצְטָרְפוּ כְּגוֹן שְׁנַיִם שֶׁאָחֲזוּ קוֹרָה וְהוֹצִיאוּהָ לִרְשׁוּת הָרַבִּים הוֹאִיל וְאֵין כֹּחַ בְּאֶחָד מֵהֶן לַעֲשׂוֹתָהּ לְבַדּוֹ וְעָשׂוּ אוֹתָהּ בְּשֻׁתָּפוּת מִתְּחִלָּה וְעַד סוֹף שְׁנֵיהֶן חַיָּבִין וְשִׁעוּר אֶחָד לִשְׁנֵיהֶן. הָיָה כֹּחַ בְּאֶחָד לְהוֹצִיא קוֹרָה זוֹ לְבַדּוֹ וְהַשֵּׁנִי אֵינוֹ יָכוֹל לְהוֹצִיאָהּ לְבַדּוֹ וְנִשְׁתַּתְּפוּ שְׁנֵיהֶם וְהוֹצִיאוּהָ. זֶה הָרִאשׁוֹן שֶׁיָּכוֹל חַיָּב וְהַשֵּׁנִי מְסַיֵּעַ הוּא וּמְסַיֵּעַ אֵינוֹ חַיָּב כְּלוּם. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: \n", + "כָּל הַמְקַלְקְלִין פְּטוּרִין. כֵּיצַד. הֲרֵי שֶׁחָבַל בַּחֲבֵרוֹ אוֹ בִּבְהֵמָה דֶּרֶךְ הַשְׁחָתָה וְכֵן אִם קָרַע בְּגָדִים אוֹ שְׂרָפָן אוֹ שָׁבַר כֵּלִים דֶּרֶךְ הַשְׁחָתָה הֲרֵי זֶה פָּטוּר. חָפַר גּוּמָא וְאֵינוֹ צָרִיךְ אֶלָּא לַעֲפָרָהּ הֲרֵי זֶה מְקַלְקֵל וּפָטוּר. אַף עַל פִּי שֶׁעָשָׂה מְלָאכָה הוֹאִיל וְכַוָּנָתוֹ לְקַלְקֵל פָּטוּר: \n", + "כָּל הַמְקַלְקֵל עַל מְנָת לְתַקֵּן חַיָּב. כֵּיצַד. הֲרֵי שֶׁסָּתַר כְּדֵי לִבְנוֹת בִּמְקוֹמוֹ אוֹ שֶׁמָּחַק כְּדֵי לִכְתֹּב בַּמָּקוֹם שֶׁמָּחַק אוֹ שֶׁחָפַר גּוּמָא כְּדֵי לִבְנוֹת בְּתוֹכָהּ יְסוֹדוֹת וְכָל כַּיּוֹצֵא בָּזֶה חַיָּב. וְשִׁעוּרָן כְּשִׁעוּר הַמְתַקֵּן: \n", + "כָּל הָעוֹשֶׂה מְלָאכָה בְּשַׁבָּת מִקְצָתָהּ בְּשׁוֹגֵג וּמִקְצָתָהּ בְּזָדוֹן בֵּין שֶׁהֵזִיד וּלְבַסּוֹף שָׁגַג בֵּין שֶׁשָּׁגַג וּלְבַסּוֹף הֵזִיד פָּטוּר עַד שֶׁיַּעֲשֶׂה שִׁעוּר הַמְּלָאכָה כֻּלָּהּ מִתְּחִלָּה וְעַד סוֹף בְּזָדוֹן וְאַחַר כָּךְ יִהְיֶה חַיָּב כָּרֵת. וְאִם יִהְיֶה בְּעֵדִים וְהַתְרָאָה חַיָּב סְקִילָה. אוֹ שֶׁיַּעֲשֶׂה שִׁעוּר מְלָאכָה כֻּלָּהּ בִּשְׁגָגָה מִתְּחִלָּה וְעַד סוֹף וְאַחַר כָּךְ יִהְיֶה חַיָּב חַטָּאת קְבוּעָה: \n" + ], + [ + "דְחוּיָה הִיא שַׁבָּת אֵצֶל סַכָּנַת נְפָשׁוֹת כִּשְׁאָר כָּל הַמִּצְוֹת. לְפִיכָךְ חוֹלֶה שֶׁיֵּשׁ בּוֹ סַכָּנָה עוֹשִׂין לוֹ כָּל צְרָכָיו בְּשַׁבָּת עַל פִּי רוֹפֵא אֻמָּן שֶׁל אוֹתוֹ מָקוֹם. סָפֵק שֶׁהוּא צָרִיךְ לְחַלֵּל עָלָיו אֶת הַשַּׁבָּת סָפֵק שֶׁאֵינוֹ צָרִיךְ. וְכֵן אִם אָמַר רוֹפֵא לְחַלֵּל עָלָיו אֶת הַשַּׁבָּת וְרוֹפֵא אַחֵר אוֹמֵר אֵינוֹ צָרִיךְ מְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת שֶׁסְּפֵק נְפָשׁוֹת דּוֹחֶה אֶת הַשַּׁבָּת: ", + "אֲמָדוּהוּ בְּיוֹם הַשַּׁבָּת שֶׁהוּא צָרִיךְ לְכָךְ וְכָךְ לִשְׁמוֹנָה יָמִים אֵין אוֹמְרִים נַמְתִּין עַד הָעֶרֶב כְּדֵי שֶׁלֹּא לְחַלֵּל עָלָיו שְׁתֵּי שַׁבָּתוֹת אֶלָּא מַתְחִילִין מֵהַיּוֹם שֶׁהוּא שַׁבָּת וּמְחַלְּלִין עָלָיו אֲפִלּוּ מֵאָה שַׁבָּתוֹת כָּל זְמַן שֶׁהוּא צָרִיךְ וְיֵשׁ בּוֹ סַכָּנָה אוֹ סְפֵק סַכָּנָה מְחַלְּלִין. וּמַדְלִיקִין לוֹ אֶת הַנֵּר וּמְכַבִּין מִלְּפָנָיו אֶת הַנֵּר וְשׁוֹחֲטִין לוֹ וְאוֹפִין וּמְבַשְּׁלִין וּמְחִמִּין לוֹ חַמִּין בֵּין לְהַשְׁקוֹתוֹ בֵּין לִרְחִיצַת גּוּפוֹ. כְּלָלוֹ שֶׁל דָּבָר שַׁבָּת לְגַבֵּי חוֹלֶה שֶׁיֵּשׁ בּוֹ סַכָּנָה הֲרֵי הוּא כְּחל לְכָל הַדְּבָרִים שֶׁהוּא צָרִיךְ לָהֶן: ", + "כְּשֶׁעוֹשִׂים דְּבָרִים הָאֵלּוּ אֵין עוֹשִׂין אוֹתָן לֹא עַל יְדֵי נָכְרִים וְלֹא עַל יְדֵי קְטַנִּים וְלֹא עַל יְדֵי עֲבָדִים וְלֹא עַל יְדֵי נָשִׁים כְּדֵי שֶׁלֹּא תְּהֵא שַׁבָּת קַלָּה בְּעֵינֵיהֶם. אֶלָּא עַל יְדֵי גְּדוֹלֵי יִשְׂרָאֵל וְחַכְמֵיהֶם. וְאָסוּר לְהִתְמַהְמֵהַּ בְּחִלּוּל שַׁבָּת לְחוֹלֶה שֶׁיֵּשׁ בּוֹ סַכָּנָה שֶׁנֶּאֱמַר (ויקרא יח ה) \"אֲשֶׁר יַעֲשֶׂה אוֹתָם הָאָדָם וָחַי בָּהֶם\" וְלֹא שֶׁיָּמוּת בָּהֶם. הָא לָמַדְתָּ שֶׁאֵין מִשְׁפְּטֵי הַתּוֹרָה נְקָמָה בָּעוֹלָם אֶלָּא רַחֲמִים וְחֶסֶד וְשָׁלוֹם בָּעוֹלָם. וְאִלּוּ הָאֶפִּיקוֹרוֹסִים שֶׁאוֹמְרִים שֶׁזֶּה חִלּוּל שַׁבָּת וְאָסוּר עֲלֵיהֶן הַכָּתוּב אוֹמֵר (יחזקאל כ כה) \"גַּם אֲנִי נָתַתִּי לָהֶם חֻקִּים לֹא טוֹבִים וּמִשְׁפָּטִים לֹא יִחְיוּ בָּהֶם\": ", + "הַחוֹשֵׁשׁ בְּעֵינָיו וְהוּא שֶׁיִּהְיֶה בִּשְׁתֵּיהֶם אוֹ בְּאַחַת מֵהֶם צִיר אוֹ שֶׁהָיוּ דְּמָעוֹת שׁוֹתְתוֹת מֵהֶן מֵרֹב הַכְּאֵב אוֹ שֶׁהָיָה דָּם שׁוֹתֵת מֵהֶן אוֹ שֶׁהָיָה בָּהֶן קַדַּחַת וְכַיּוֹצֵא בָּחֳלָאִים אֵלּוּ הֲרֵי זֶה בִּכְלַל חוֹלִים שֶׁיֵּשׁ בָּהֶן סַכָּנָה וּמְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת וְעוֹשִׂין לוֹ כָּל צָרְכֵי רְפוּאָה: ", + "וְכֵן אִם יֵשׁ מַכָּה בַּחֲלַל גּוּפוֹ מִן הַשָּׂפָה וּלְפָנִים בֵּין בְּפִיו בֵּין בְּמֵעָיו בֵּין בִּכְבֵדוֹ וּטְחוֹלוֹ אוֹ בִּשְׁאָר מְקוֹמוֹת כָּל שֶׁיֵּשׁ בַּחֲלָלוֹ הֲרֵי זֶה חוֹלֶה שֶׁיֵּשׁ בּוֹ סַכָּנָה וְאֵינוֹ צָרִיךְ אֹמֶד שֶׁחָלְיוֹ כָּבֵד הוּא לְפִיכָךְ מְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת מִיָּד בְּלֹא אֲמִידָה. וּמַכָּה שֶׁהִיא בְּגַב הַיָּד וְגַב הָרֶגֶל הֲרֵי הִיא כְּמַכָּה שֶׁל חָלָל וְאֵינָהּ צְרִיכָה אֹמֶד וּמְחַלְּלִין עָלֶיהָ אֶת הַשַּׁבָּת. וְהַחֹם שֶׁמְּסַמֵּר אֶת הַבָּשָׂר כְּמַכָּה שֶׁל חָלָל דָּמִי וּמְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת וְכֵן כָּל חֹלִי שֶׁהָרוֹפְאִים אוֹמְרִין שֶׁזֶּה יֵשׁ בּוֹ סַכָּנָה אַף עַל פִּי שֶׁהוּא בְּעוֹר הַבָּשָׂר מִבַּחוּץ מְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת עַל פִּיהֶם: ", + "הַבּוֹלֵעַ נִימָה שֶׁל מַיִם מְחִמִּין לוֹ חַמִּין בְּשַׁבָּת וְעוֹשִׂין לוֹ כָּל צָרְכֵי רְפוּאָה מִפְּנֵי שֶׁהִיא סַכָּנַת נְפָשׁוֹת. וְכֵן מִי שֶׁנְּשָׁכוֹ כֶּלֶב שׁוֹטֶה אוֹ אֶחָד מִזּוֹחֲלֵי הֶעָפָר שֶׁמְּמִיתִין אֲפִלּוּ הָיוּ סָפֵק מְמִיתִין סָפֵק אֵין מְמִיתִין עוֹשִׂין לוֹ כָּל צָרְכֵי רְפוּאָה לְהַצִּילוֹ: ", + "חוֹלֶה שֶׁאֲמָדוּהוּ רוֹפְאִים לְהָבִיא לוֹ גְּרוֹגֶרֶת אַחַת וְרָצוּ עֲשָׂרָה בְּנֵי אָדָם וְהֵבִיאוּ לוֹ עֶשֶׂר גְּרוֹגָרוֹת בְּבַת אַחַת כֻּלָּן פְּטוּרִין מִכְּלוּם. וַאֲפִלּוּ הֵבִיאוּ בָּזֶה אַחַר זֶה וַאֲפִלּוּ הִבְרִיא בָּרִאשׁוֹנָה שֶׁהֲרֵי כֻּלָּם בִּרְשׁוּת הֵבִיאוּ: ", + "חוֹלֶה שֶׁהָיָה צָרִיךְ לִשְׁתֵּי גְּרוֹגָרוֹת וְלֹא מָצְאוּ אֶלָּא שְׁתֵּי גְּרוֹגָרוֹת בִּשְׁנֵי עֵקְצִין וְשָׁלֹשׁ גְּרוֹגָרוֹת בְּעֹקֶץ אֶחָד כּוֹרְתִין הָעֹקֶץ שֶׁיֵּשׁ בּוֹ שָׁלֹשׁ אַף עַל פִּי שֶׁאֵין צְרִיכִין אֶלָּא לִשְׁתַּיִם כְּדֵי שֶׁלֹּא יַרְבּוּ בִּבְצִירָה אֶלָּא יִכְרְתוּ עֹקֶץ אֶחָד וְלֹא יִכְרְתוּ שְׁנַיִם. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: ", + "הַמְבַשֵּׁל לְחוֹלֶה בְּשַׁבָּת וְאָכַל הַחוֹלֶה וְהוֹתִיר אָסוּר לְבָרִיא לֶאֱכל מִן הַמֻּתָּר גְּזֵרָה שֶׁמָּא יַרְבֶּה בִּשְׁבִילוֹ. אֲבָל הַשּׁוֹחֵט לַחוֹלֶה בְּשַׁבָּת מֻתָּר לַבָּרִיא לֶאֱכל מִמֶּנּוּ בָּשָׂר חַי שֶׁאֵין בַּדָּבָר תּוֹסֶפֶת כְּדֵי שֶׁנִּגְזֹר שֶׁמָּא יַרְבֶּה בִּשְׁבִילוֹ. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: ", + "חוֹלֶה שֶׁאֵין בּוֹ סַכָּנָה עוֹשִׂין לוֹ כָּל צְרָכָיו עַל יְדֵי נָכְרִי. כֵּיצַד. אוֹמְרִין לַנָּכְרִי לַעֲשׂוֹת לוֹ וְהוּא עוֹשֶׂה. לְבַשֵּׁל לוֹ וְלֶאֱפוֹת וּלְהָבִיא רְפוּאָה מֵרְשׁוּת לִרְשׁוּת וְכַיּוֹצֵא בָּאֵלּוּ. וְכֵן כּוֹחֵל עֵינָיו מִן הַנָּכְרִי בְּשַׁבָּת אַף עַל פִּי שֶׁאֵין שָׁם סַכָּנָה. וְאִם הָיוּ צְרִיכִים לִדְבָרִים שֶׁאֵין בָּהֶן מְלָאכָה עוֹשִׂין אוֹתָן אֲפִלּוּ יִשְׂרָאֵל. לְפִיכָךְ מַעֲלִין אָזְנַיִם בְּשַׁבָּת וּמַעֲלִין אֻנְקְלִי וּמַחְזִירִין אֶת הַשֶּׁבֶר וְכָל כַּיּוֹצֵא בָּזֶה מֻתָּר: ", + "הַיּוֹלֶדֶת כְּשֶׁכּוֹרַעַת לֵילֵד הֲרֵי הִיא בְּסַכָּנַת נְפָשׁוֹת וּמְחַלְּלִין עָלֶיהָ אֶת הַשַּׁבָּת. קוֹרְאִין לָהּ חֲכָמָה מִמָּקוֹם לְמָקוֹם וְחוֹתְכִים אֶת הַטַּבּוּר וְקוֹשְׁרִין אוֹתוֹ. וְאִם הָיְתָה צְרִיכָה לְנֵר בְּשָׁעָה שֶׁהִיא צוֹעֶקֶת בַּחֲבָלֶיהָ מַדְלִיקִין לָהּ אֶת הַנֵּר. וַאֲפִלּוּ הָיְתָה סוּמָא מִפְּנֵי שֶׁדַּעְתָּהּ מִתְיַשֶּׁבֶת עָלֶיהָ בַּנֵּר וְאַף עַל פִּי שֶׁאֵינָהּ רוֹאָה. וְאִם הָיְתָה צְרִיכָה לְשֶׁמֶן וְכַיּוֹצֵא בּוֹ מְבִיאִין לָהּ. וְכָל שֶׁאֶפְשָׁר לְשַׁנּוֹת מְשַׁנִּין בִּשְׁעַת הֲבָאָה כְּגוֹן שֶׁתָּבִיא לָהּ חֲבֶרְתָּהּ כְּלִי תָּלוּי בִּשְׂעָרָהּ. וְאִם אִי אֶפְשָׁר מְבִיאָה כְּדַרְכָּהּ: ", + "אֵין מְיַלְּדִין אֶת הָעוֹבֶדֶת כּוֹכָבִים וּמַזָּלוֹת בְּשַׁבָּת וַאֲפִלּוּ בְּשָׂכָר וְאֵין חוֹשְׁשִׁין לְאֵיבָה וְאַף עַל פִּי שֶׁאֵין שָׁם חִלּוּל. אֲבָל מְיַלְּדִין אֶת בַּת גֵּר תּוֹשָׁב מִפְּנֵי שֶׁאָנוּ מְצֻוִּין לְהַחֲיוֹתוֹ. וְאֵין מְחַלְּלִין עָלֶיהָ אֶת הַשַּׁבָּת: ", + "חַיָּה מִשֶּׁיַּתְחִיל הַדָּם לִהְיוֹת שׁוֹתֵת עַד שֶׁתֵּלֵד וְאַחַר שֶׁתֵּלֵד עַד שְׁלֹשָׁה יָמִים מְחַלְּלִין עָלֶיהָ אֶת הַשַּׁבָּת וְעוֹשִׂין לָהּ כָּל צְרָכֶיהָ. בֵּין שֶׁאָמְרָה צְרִיכָה אֲנִי בֵּין שֶׁאָמְרָה אֵינִי צְרִיכָה. וּמִשְּׁלֹשָׁה עַד שִׁבְעָה אִם אָמְרָה אֵינִי צְרִיכָה אֵין מְחַלְּלִין עָלֶיהָ אֶת הַשַּׁבָּת. וְאִם שָׁתְקָה וְאֵין צָרִיךְ לוֹמַר אִם אָמְרָה צְרִיכָה אֲנִי שֶׁמְּחַלְּלִין עָלֶיהָ אֶת הַשַּׁבָּת. וּמִשִּׁבְעָה וְעַד שְׁלֹשִׁים יוֹם הֲרֵי הִיא כְּחוֹלָה שֶׁאֵין בּוֹ סַכָּנָה וַאֲפִלּוּ אָמְרָה צְרִיכָה אֲנִי אֵין עוֹשִׂין לָהּ מְלָאכָה אֶלָּא עַל יְדֵי נָכְרִים: ", + "עוֹשִׂין מְדוּרָה לְחַיָּה וַאֲפִלּוּ בִּימוֹת הַחַמָּה מִפְּנֵי שֶׁהַצִּנָּה קָשָׁה לְחַיָּה הַרְבֵּה בַּמְּקוֹמוֹת הַקָּרִים. אֲבָל אֵין עוֹשִׂין מְדוּרָה לְחוֹלֶה לְהִתְחַמֵּם בָּהּ. הִקִּיז דָּם וְנִצְטַנֵּן עוֹשִׂין לוֹ מְדוּרָה אֲפִלּוּ בִּתְקוּפַת תַּמּוּז. וּמַרְחִיצִין אֶת הַוָּלָד בְּשַׁבָּת בַּיּוֹם שֶׁנּוֹלַד אַחַר שֶׁחוֹתְכִין אֶת טִבּוּרוֹ אֲפִלּוּ בְּחַמִּין שֶׁהוּחַמּוּ בְּשַׁבָּת. וּמוֹלְחִין אוֹתוֹ וּמְלַפְּפִין אוֹתוֹ מִפְּנֵי שֶׁסַּכָּנָה הִיא לוֹ אִם לֹא יַעֲשׂוּ לוֹ כָּל אֵלּוּ. וְכֵן מַרְחִיצִים אוֹתוֹ לִפְנֵי הַמִּילָה וּלְאַחַר הַמִּילָה וּבַיּוֹם הַשְּׁלִישִׁי לַמִּילָה בְּחַמִּין שֶׁהוּחַמּוּ בְּשַׁבָּת מִפְּנֵי הַסַּכָּנָה: ", + "הָאִשָּׁה שֶׁיָּשְׁבָה עַל הַמַּשְׁבֵּר וּמֵתָה מְבִיאִין סַכִּין בְּשַׁבָּת אֲפִלּוּ דֶּרֶךְ רְשׁוּת הָרַבִּים וְקוֹרְעִין אֶת כְּרֵסָהּ וּמוֹצִיאִין אֶת הַוָּלָד שֶׁמָּא יִמָּצֵא חַי שֶׁסְּפֵק נְפָשׁוֹת דּוֹחֶה אֶת הַשַּׁבָּת וַאֲפִלּוּ לָזֶה שֶׁאֵין חֶזְקָתוֹ חַי: ", + "מְפַקְּחִין פִּקּוּחַ נֶפֶשׁ בְּשַׁבָּת וְאֵין צָרִיךְ לִטּל רְשׁוּת מִבֵּית דִּין. וְהַמַּקְדִּים לְהַצִּיל הַנֶּפֶשׁ הֲרֵי זֶה מְשֻׁבָּח. כֵּיצַד. רָאָה תִּינוֹק שֶׁנָּפַל לַיָּם פּוֹרֵשׂ מְצוּדָה וּמַעֲלֵהוּ וְאַף עַל פִּי שֶׁהוּא צָד הַדָּגִים עִמּוֹ. שָׁמַע שֶׁטָּבַע תִּינוֹק בַּיָּם וּפָרַשׂ מְצוּדָה לְהַעֲלוֹתוֹ וְהֶעֱלָה דָּגִים בִּלְבַד פָּטוּר מִכְּלוּם. נִתְכַּוֵּן לְהַעֲלוֹת דָּגִים וְהֶעֱלָה דָּגִים וְתִינוֹק פָּטוּר אֲפִלּוּ לֹא שָׁמַע שֶׁטָּבַע הוֹאִיל וְהֶעֱלָה תִּינוֹק עִם הַדָּגִים פָּטוּר: ", + "נָפַל תִּינוֹק לַבּוֹר עוֹקֵר חֻלְיָה וּמַעֲלֵהוּ וְאַף עַל פִּי שֶׁהוּא מְתַקֵּן בָּהּ מַדְרֵגָה בִּשְׁעַת עֲקִירָתוֹ. נִנְעַל דֶּלֶת בִּפְנֵי תִּינוֹק שׁוֹבֵר הַדֶּלֶת וּמוֹצִיאוֹ וְאַף עַל פִּי שֶׁהוּא מְפַצֵּל אוֹתָהּ כְּמִין עֵצִים שֶׁרְאוּיִין לִמְלָאכָה שֶׁמָּא יִבָּעֵת הַתִּינוֹק וְיָמוּת. נָפְלָה דְּלֵקָה וְיֵשׁ שָׁם אָדָם שֶׁחוֹשְׁשִׁין שֶׁמָּא יִשָּׂרֵף מְכַבִּין אוֹתָהּ לְהַצִּילוֹ מִן הָאֵשׁ וְאַף עַל פִּי שֶׁהוּא כּוֹבֵשׁ דֶּרֶךְ וּמְתַקְּנָהּ בִּשְׁעַת כִּבּוּי. וְכָל הַקּוֹדֵם לְהַצִּיל הֲרֵי זֶה מְשֻׁבָּח וְאֵינוֹ צָרִיךְ לִטּל רְשׁוּת מִבֵּית דִּין בְּכָל דָּבָר שֶׁיֵּשׁ בּוֹ סַכָּנָה: ", + "מִי שֶׁנָּפְלָה עָלָיו מַפּלֶת סָפֵק הוּא שָׁם סָפֵק אֵינוֹ שָׁם מְפַקְּחִין עָלָיו. מְצָאוּהוּ חַי אַף עַל פִּי שֶׁנִּתְרוֹצֵץ וְאִי אֶפְשָׁר שֶׁיִּבָּרֵא מְפַקְּחִין עָלָיו וּמוֹצִיאִין אוֹתוֹ לְחַיֵּי אוֹתָהּ שָׁעָה: ", + "בָּדְקוּ עַד חָטְמוֹ וְלֹא מָצְאוּ בּוֹ נְשָׁמָה מַנִּיחִין אוֹתוֹ שָׁם שֶׁכְּבָר מֵת. בָּדְקוּ וּמָצְאוּ עֶלְיוֹנִים מֵתִים לֹא יֹאמְרוּ כְּבָר מֵתוּ תַּחְתּוֹנִים אֶלָּא מְפַקְּחִין עַל הַכּל שֶׁאֶפְשָׁר בְּמַפּלֶת שֶׁיָּמוּת הָעֶלְיוֹן וְיִהְיֶה הַתַּחְתּוֹן חַי: ", + "הָיְתָה חָצֵר שֶׁיֵּשׁ בָּהּ עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת וְיִשְׂרְאֵלִים אֲפִלּוּ יִשְׂרָאֵל אֶחָד וְאֶלֶף עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת וְנָפְלָה עֲלֵיהֶם מַפּלֶת מְפַקְּחִין עַל הַכּל מִפְּנֵי יִשְׂרָאֵל. פֵּרַשׁ אֶחָד מֵהֶם לֶחָצֵר אַחֶרֶת וְנָפְלָה עָלָיו אוֹתָהּ חָצֵר מְפַקְּחִים עָלָיו שֶׁמָּא זֶה שֶׁפֵּרַשׁ הָיָה יִשְׂרָאֵל וְהַנִּשְׁאָרִים עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת: ", + "נֶעֶקְרוּ כֻּלָּן מֵחָצֵר זוֹ לֵילֵךְ לֶחָצֵר אַחֶרֶת וּבְעֵת עֲקִירָתָם פֵּרַשׁ אֶחָד מֵהֶן וְנִכְנַס לֶחָצֵר אַחֶרֶת וְנָפְלָה עָלָיו מַפּלֶת וְאֵין יָדוּעַ מִי הוּא אֵין מְפַקְּחִין עָלָיו. שֶׁכֵּיוָן שֶׁנֶּעֶקְרוּ כֻּלָּם אֵין כָּאן יִשְׂרָאֵל וְכָל הַפּוֹרֵשׁ מֵהֶן כְּשֶׁהֵן מְהַלְּכִין הֲרֵי הוּא בְּחֶזְקַת שֶׁפֵּרַשׁ מִן הָרֹב. לְפִיכָךְ אִם הָיָה הָרֹב יִשְׂרָאֵל אַף עַל פִּי שֶׁנֶּעֶקְרוּ כֻּלָּם וּפֵרַשׁ אֶחָד מֵהֶם לְחָצֵר אַחֶרֶת וְנָפְלָה עָלָיו מַפּלֶת מְפַקְּחִין: ", + "הַמְהַלֵּךְ בַּמִּדְבָּר וְלֹא יָדַע מָתַי הוּא יוֹם שַׁבָּת מוֹנֶה מִיּוֹם שֶׁטָּעָה שִׁשָּׁה וּמְקַדֵּשׁ שְׁבִיעִי וּמְבָרֵךְ בּוֹ בִּרְכוֹת הַיּוֹם וּמַבְדִּיל בְּמוֹצָאֵי שַׁבָּת. וּבְכָל יוֹם וָיוֹם וַאֲפִלּוּ בְּיוֹם זֶה שֶׁהוּא מְקַדֵּשׁ וּמַבְדִּיל בּוֹ מֻתָּר לוֹ לַעֲשׂוֹת כְּדֵי פַּרְנָסָתוֹ בִּלְבַד כְּדֵי שֶׁלֹּא יָמוּת. וְאָסוּר לוֹ לַעֲשׂוֹת יוֹתֵר עַל פַּרְנָסָתוֹ שֶׁכָּל יוֹם וָיוֹם סְפֵק שַׁבָּת הוּא. וְאִם יָדַע שֶׁהוּא שְׁמִינִי לִיצִיאָתוֹ אוֹ חֲמִשָּׁה עָשָׂר לִיצִיאָתוֹ וְכַיּוֹצֵא בְּזֶה הַמִּנְיָן הֲרֵי זֶה מֻתָּר לַעֲשׂוֹת מְלָאכָה בְּאוֹתוֹ הַיּוֹם שֶׁהֲרֵי הַדָּבָר וַדַּאי שֶׁלֹּא יָצָא בְּשַׁיָּרָא בְּשַׁבָּת. וּשְׁאָר הַיָּמִים חוּץ מִיּוֹם זֶה עוֹשֶׂה כְּדֵי פַּרְנָסָה בִּלְבַד: ", + "עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת שֶׁצָּרוּ עַל עֲיָרוֹת יִשְׂרָאֵל אִם בָּאוּ עַל עִסְקֵי מָמוֹן אֵין מְחַלְּלִין עֲלֵיהֶן אֶת הַשַּׁבָּת וְאֵין עוֹשִׂין עִמָּהֶן מִלְחָמָה. וּבְעִיר הַסְּמוּכָה לַסְּפָר אֲפִלּוּ לֹא בָּאוּ אֶלָּא עַל עִסְקֵי תֶּבֶן וְקַשׁ יוֹצְאִין עֲלֵיהֶן בִּכְלֵי זַיִן וּמְחַלְּלִין עֲלֵיהֶן אֶת הַשַּׁבָּת. וּבְכָל מָקוֹם אִם בָּאוּ עַל עִסְקֵי נְפָשׁוֹת אוֹ שֶׁעָרְכוּ מִלְחָמָה אוֹ שֶׁצָּרוּ סְתָם יוֹצְאִין עֲלֵיהֶן בִּכְלֵי זַיִן וּמְחַלְּלִין עֲלֵיהֶן אֶת הַשַּׁבָּת. וּמִצְוָה עַל כָּל יִשְׂרָאֵל שֶׁיְּכוֹלִין לָבוֹא וְלָצֵאת וְלַעֲזֹר לְאַחֵיהֶם שֶׁבַּמָּצוֹר וּלְהַצִּילָם מִיַּד הָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת בְּשַׁבָּת. וְאָסוּר לָהֶן לְהִתְמַהֲמֵהַּ לְמוֹצָאֵי שַׁבָּת. וּכְשֶׁיַּצִּילוּ אֶת אֲחֵיהֶן מֻתָּר לָהֶן לַחֲזֹר בִּכְלֵי זַיִן שֶׁלָּהֶן לִמְקוֹמָם בְּשַׁבָּת כְּדֵי שֶׁלֹּא לְהַכְשִׁילָן לֶעָתִיד לָבוֹא: ", + "וְכֵן סְפִינָה הַמְטֹרֶפֶת בַּיָּם אוֹ עִיר שֶׁהִקִּיפָהּ כַּרְקוֹם אוֹ נָהָר מִצְוָה לָצֵאת בְּשַׁבָּת לְהַצִּילָן בְּכָל דָּבָר שֶׁיָּכוֹל לְהַצִּילָן. וַאֲפִלּוּ יָחִיד הַנִּרְדָּף מִפְּנֵי הָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת אוֹ מִפְּנֵי נָחָשׁ אוֹ דֹּב שֶׁהוּא רוֹדֵף אַחֲרָיו לְהָרְגוֹ מִצְוָה לְהַצִּילוֹ. וַאֲפִלּוּ בַּעֲשִׂיַּת כַּמָּה מְלָאכוֹת בְּשַׁבָּת וַאֲפִלּוּ לְתַקֵּן כְּלֵי זַיִן לְהַצִּילוֹ מֻתָּר. וְזוֹעֲקִים עֲלֵיהֶן וּמִתְחַנְּנִים בְּשַׁבָּת וּמַתְרִיעִין עֲלֵיהֶן לַעֲזֹר אוֹתָם. וְאֵין מִתְחַנְּנִים וְלֹא זוֹעֲקִין עַל הַדֶּבֶר בְּשַׁבָּת: ", + "צָרִין עַל עֲיָרוֹת הָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת שְׁלֹשָׁה יָמִים קֹדֶם לַשַּׁבָּת. וְעוֹשִׂין עִמָּהֶן מִלְחָמָה בְּכָל יוֹם וָיוֹם וַאֲפִלּוּ בְּשַׁבָּת עַד שֶׁכּוֹבְשִׁין אוֹתָהּ וְאַף עַל פִּי שֶׁהִיא מִלְחֶמֶת הָרְשׁוּת. מִפִּי הַשְּׁמוּעָה לָמְדוּ (דברים כ כ) \"עַד רִדְתָּהּ\" וַאֲפִלּוּ בְּשַׁבָּת. וְאֵין צָרִיךְ לוֹמַר בְּמִלְחֶמֶת מִצְוָה. וְלֹא כָּבַשׁ יְהוֹשֻׁעַ יְרִיחוֹ אֶלָּא בְּשַׁבָּת: " + ], + [ + "מֻתָּר לְהַתְחִיל מְלָאכָה מֵעֶרֶב שַׁבָּת אַף עַל פִּי שֶׁהִיא נִגְמֶרֶת מֵאֵלֶיהָ בְּשַׁבָּת. שֶׁלֹּא נֶאֱסַר עָלֵינוּ לַעֲשׂוֹת מְלָאכָה אֶלָּא בְּעַצְמוֹ שֶׁל יוֹם. אֲבָל כְּשֶׁתֵּעָשֶׂה הַמְּלָאכָה מֵעַצְמָהּ בְּשַׁבָּת מֻתָּר לָנוּ לֵהָנוֹת בְּמַה שֶּׁנַּעֲשָׂה בְּשַׁבָּת מֵאֵלָיו: \n", + "כֵּיצַד. פּוֹתְקִין מַיִם לַגִּנָּה עֶרֶב שַׁבָּת עִם חֲשֵׁכָה וְהִיא מִתְמַלֵּאת וְהוֹלֶכֶת כָּל הַיּוֹם כֻּלּוֹ. וּמַנִּיחִין מֻגְמָר תַּחַת הַכֵּלִים וְהֵן מִתְגַּמְּרִין וְהוֹלְכִין כָּל הַשַּׁבָּת כֻּלָּהּ. וּמַנִּיחִים קִילוֹר עַל גַּב הָעַיִן וְאִסְפְּלָנִית עַל גַּבֵּי הַמַּכָּה וּמִתְרַפְּאִין וְהוֹלְכִין כָּל הַשַּׁבָּת כֻּלָּהּ. וְשׁוֹרִין דְּיוֹ וְסַמָּנִין עִם חֲשֵׁכָה וְהֵן שׁוֹרִין וְהוֹלְכִין כָּל הַשַּׁבָּת כֻּלָּהּ. וְנוֹתְנִין צֶמֶר לְיוּרָה וְאוּנִין שֶׁל פִּשְׁתָּן לַתַּנּוּר וְהֵם מִשְׁתַּנִּין וְהוֹלְכִין כָּל הַשַּׁבָּת כֻּלָּהּ. וּפוֹרְשִׂים מְצוּדוֹת לְחַיָּה וּלְעוֹפוֹת וּלְדָגִים עִם חֲשֵׁכָה וְהֵן נִצּוֹדִין וְהוֹלְכִין כָּל הַשַּׁבָּת כֻּלָּהּ. וְטוֹעֲנִין בְּקוֹרוֹת בֵּית הַבַּד וּבְעִגּוּלֵי הַגַּת עִם חֲשֵׁכָה וְהַמַּשְׁקִין זָבִין וְהוֹלְכִין כָּל הַשַּׁבָּת כֻּלָּהּ. וּמַדְלִיקִין אֶת הַנֵּר אוֹ אֶת הַמְּדוּרָה מִבָּעֶרֶב וְהִיא דּוֹלֶקֶת וְהוֹלֶכֶת כָּל הַשַּׁבָּת כֻּלָּהּ: \n", + "מַנִּיחִין קְדֵרָה עַל גַּבֵּי הָאֵשׁ אוֹ בָּשָׂר בַּתַּנּוּר אוֹ עַל גַּבֵּי גֶּחָלִים וְהֵן מִתְבַּשְּׁלִים וְהוֹלְכִין כָּל הַשַּׁבָּת וְאוֹכְלִין אוֹתָהּ בְּשַׁבָּת. וְיֵשׁ בְּדָבָר זֶה דְּבָרִים שֶׁהֵן אֲסוּרִין גְּזֵרָה שֶׁמָּא יַחְתֶּה בַּגֶּחָלִים בְּשַׁבָּת: \n", + "כֵּיצַד. תַּבְשִׁיל שֶׁלֹּא בָּשֵׁל כָּל צָרְכּוֹ וְחַמִּין שֶׁלֹּא הוּחַמּוּ כָּל צָרְכָּן אוֹ תַּבְשִׁיל שֶׁבָּשֵׁל כָּל צָרְכּוֹ וְכָל זְמַן שֶׁמִּצְטַמֵּק הוּא יָפֶה לוֹ אֵין מַשְהִין אוֹתוֹ עַל גַּבֵּי הָאֵשׁ בְּשַׁבָּת אַף עַל פִּי שֶׁהֻנַּח מִבְּעוֹד יוֹם גְּזֵרָה שֶׁמָּא יַחְתֶּה בַּגֶּחָלִים כְּדֵי לְהַשְׁלִים בִּשּׁוּלוֹ אוֹ כְּדֵי לְצַמְּקוֹ. לְפִיכָךְ אִם גָּרַף הָאֵשׁ אוֹ שֶׁכִּסָּה אֵשׁ הַכִּירָה בְּאֵפֶר אוֹ בִּנְעֹרֶת פִּשְׁתָּן הַדַּקָּה אוֹ שֶׁעָמְמוּ הַגֶּחָלִים שֶׁהֲרֵי הֵן כִּמְכֻסּוֹת בְּאֵפֶר אוֹ שֶׁהִסִּיקוּהָ בְּקַשׁ אוֹ בִּגְבָבָא אוֹ בִּגְלָלֵי בְּהֵמָה דַּקָּה שֶׁהֲרֵי אֵין שָׁם גֶּחָלִים בּוֹעֲרוֹת הֲרֵי זֶה מֻתָּר לִשְׁהוֹת עָלֶיהָ. שֶׁהֲרֵי הִסִּיחַ דַּעְתּוֹ מִזֶּה הַתַּבְשִׁיל וְאֵין גּוֹזְרִין שֶׁמָּא יַחְתֶּה בָּאֵשׁ: \n", + "בַּמֶּה דְּבָרִים אֲמוּרִים בְּכִירָה שֶׁהֶבְלָהּ מֻעָט. אֲבָל הַתַּנּוּר אַף עַל פִּי שֶׁגָּרַף הָאֵשׁ אוֹ כִּסָּה בְּאֵפֶר אוֹ שֶׁהִסִּיקוּהוּ בְּקַשׁ אוֹ בִגְבָבָא אֵין מַשְׁהִין בְּתוֹכוֹ וְלֹא עַל גַּבָּיו וְלֹא סוֹמְכִין לוֹ תַּבְשִׁיל שֶׁלֹּא בָּשֵׁל כָּל צָרְכּוֹ אוֹ שֶׁבָּשֵׁל כָּל צָרְכּוֹ וּמִצְטַמֵּק וְיָפֶה לוֹ. הוֹאִיל וְהֶבְלוֹ חַם בְּיוֹתֵר אֵינוֹ מַסִּיחַ דַּעְתּוֹ וְחוֹשְׁשִׁים שֶׁמָּא יַחְתֶּה בְּזוֹ הָאֵשׁ הַמְּעוּטָה אַף עַל פִּי שֶׁהוּא אֵשׁ קַשׁ וּגְבָבָא אוֹ מְכֻסָּה: \n", + "וְלָמָּה אָסְרוּ לִשְׁהוֹת בַּתַּנּוּר אַף עַל פִּי שֶׁגָּרוּף. מִפְּנֵי שֶׁהַגּוֹרֵף אֵינוֹ גּוֹרֵף אֶלָּא רֹב הָאֵשׁ וְעַצְמָהּ. וְאִי אֶפְשָׁר לִגְרֹף כָּל הָאֵשׁ עַד שֶׁלֹּא תִּשָּׁאֵר נִיצוֹץ אַחַת מִפְּנֵי שֶׁהֶבְלוֹ חַם שֶׁמָּא יַחְתֶּה כְּדֵי לְבַעֵר הַנִּיצוֹצוֹת הַנִּשְׁאָרוֹת בַּתַּנּוּר: \n", + "הַכֻּפָּח הֶבְלוֹ רַב מֵהֶבֶל הַכִּירָה וּמְעַט מֵהֶבֶל הַתַּנּוּר. לְפִיכָךְ אִם הִסִּיקוּהוּ בְּגֶפֶת אוֹ בְּעֵצִים הֲרֵי הוּא כְּתַנּוּר וְאֵין מַשְׁהִין בְּתוֹכוֹ וְלֹא עַל גַּבָּיו וְלֹא סוֹמְכִין לוֹ תַּבְשִׁיל שֶׁלֹּא בָּשֵׁל כָּל צָרְכּוֹ אוֹ מִצְטַמֵּק וְיָפֶה לוֹ אַף עַל פִּי שֶׁגָּרַף אוֹ כִּסָּה בְּאֵפֶר. וְאִם הִסִּיקוּהוּ בְּקַשׁ אוֹ בִּגְבָבָא הֲרֵי הוּא כְּכִירָה שֶׁהֻסְּקָה בְּקַשׁ וּגְבָבָא וּמַשְׁהִין עָלָיו. וּמֻתָּר לִסְמֹךְ לְכִירָה מִבָּעֶרֶב וְאַף עַל פִּי שֶׁאֵינָהּ גְּרוּפָה וּקְטוּמָה. וְאֵיזוֹ הִיא כִּירָה וְאֵי זוֹ כֻּפָּח כִּירָה מְקוֹם שְׁפִיתַת שְׁתֵּי קְדֵרוֹת כֻּפָּח מְקוֹם שְׁפִיתַת קְדֵרָה אַחַת: \n", + "תַּבְשִׁיל חַי שֶׁלֹּא בָּשֵׁל כְּלָל אוֹ שֶׁבָּשֵׁל כָּל צָרְכּוֹ וּמִצְטַמֵּק וְרַע לוֹ מֻתָּר לִשְׁהוֹתוֹ עַל גַּבֵּי הָאֵשׁ בֵּין בְּכִירָה וְכֻפָּח בֵּין בְּתַנּוּר. וְכֵן כָּל תַּבְשִׁיל שֶׁבָּשֵׁל וְלֹא בָּשֵׁל כָּל צָרְכּוֹ אוֹ בָּשֵׁל כָּל צָרְכּוֹ וּמִצְטַמֵּק וְיָפֶה לוֹ אִם הִשְׁלִיךְ לְתוֹכוֹ אֵבָר חַי סָמוּךְ לְבֵין הַשְּׁמָשׁוֹת נַעֲשָׂה הַכּל כְּתַבְשִׁיל חַי וּמֻתָּר לִשְׁהוֹתוֹ עַל הָאֵשׁ אַף עַל פִּי שֶׁלֹּא גָּרַף וְלֹא כִּסָּה. מִפְּנֵי שֶׁכְּבָר הִסִּיחַ דַּעְתּוֹ מִמֶּנּוּ וְאֵינוֹ בָּא לַחְתּוֹת בָּגֶחָלִים: \n", + "כָּל תַּבְשִׁיל שֶׁאָסוּר לִשְׁהוֹתוֹ אִם עָבַר וְשִׁהָה אוֹתוֹ אָסוּר לְאָכְלוֹ עַד מוֹצָאֵי שַׁבָּת וְיַמְתִּין בִּכְדֵי שֶׁיֵּעָשׂוּ. וְאִם שְׁכָחוֹ. אִם תַּבְשִׁיל שֶׁלֹּא בָּשֵׁל כָּל צָרְכּוֹ הוּא אָסוּר עַד מוֹצָאֵי שַׁבָּת. וְאִם תַּבְשִׁיל שֶׁבָּשֵׁל כָּל צָרְכּוֹ הוּא וּמִצְטַמֵּק וְיָפֶה לוֹ מֻתָּר לְאָכְלוֹ מִיָּד בְּשַׁבָּת: \n", + "כָּל שֶׁמֻּתָּר לִשְׁהוֹתוֹ עַל גַּבֵּי הָאֵשׁ כְּשֶׁנּוֹטְלִים אוֹתוֹ בְּשַׁבָּת אָסוּר לְהַחֲזִירוֹ לִמְקוֹמוֹ. וְאֵין מַחְזִירִין לְעוֹלָם אֶלָּא עַל גַּבֵּי כִּירָה גְּרוּפָה אוֹ מְכֻסָּה אוֹ בְּכִירָה וְכֻפָּח שֶׁהֻסְּקוּ בְּקַשׁ וּגְבָבָא. וְהוּא שֶׁלֹּא הִנִּיחַ הַקְּדֵרָה עַל גַּבֵּי הַקַּרְקַע אֲבָל מִשֶּׁהִנִּיחָה עַל גַּבֵּי קַרְקַע אֵין מַחְזִירִין אוֹתָהּ. וַאֲפִלּוּ עַל גַּבֵּי כִּירָה גְּרוּפָה אוֹ מְכֻסָּה. וְאֵין מַחְזִירִין לַתַּנּוּר וְלֹא לְכֻפָּח שֶׁהֻסְּקוּ בְּגֶפֶת אוֹ בְּעֵצִים אַף עַל פִּי שֶׁגָּרַף אוֹ כִּסָּה מִפְּנֵי שֶׁהֶבְלָן חַם בְּיוֹתֵר. וְכָל שֶׁאֵין מַחְזִירִין עָלָיו אֵין סוֹמְכִין לוֹ בְּשַׁבָּת: \n", + "אָסוּר לְהַכְנִיס מַגְרֵפָה לִקְדֵרָה בְּשַׁבָּת וְהִיא עַל הָאֵשׁ לְהוֹצִיא מִמֶּנָּה בְּשַׁבָּת מִפְּנֵי שֶׁמֵּגִיס בָּהּ וְזֶה מִצָּרְכֵי הַבִּשּׁוּל הוּא וְנִמְצָא כִּמְבַשֵּׁל בְּשַׁבָּת. וּמֻתָּר לְהַחֲזִיר מִכִּירָה לְכִירָה אֲפִלּוּ מִכִּירָה שֶׁהֶבְלָהּ מֻעָט לְכִירָה שֶׁהֶבְלָהּ מְרֻבֶּה אֲבָל לֹא מִכִּירָה לִטְמִינָה וְלֹא מִטְּמִינָה לְכִירָה: \n", + "לֹא יְמַלֵּא אָדָם קְדֵרָה עֲסַסִיוֹת וְתוּרְמוּסִין אוֹ חָבִית שֶׁל מַיִם וְיִתֵּן לְתוֹךְ הַתַּנּוּר עֶרֶב שַׁבָּת עִם חֲשֵׁכָה וְיַשְׁהֶה אוֹתָן. שֶׁאֵלּוּ וְכָל כַּיּוֹצֵא בָּהֶן אַף עַל פִּי שֶׁלֹּא בָּשְׁלוּ כָּל עִקָּר כְּתַבְשִׁיל שֶׁלֹּא בָּשֵׁל כָּל צָרְכּוֹ הֵן מִפְּנֵי שֶׁאֵינָן צְרִיכִים בִּשּׁוּל הַרְבֵּה וְדַעְתּוֹ עֲלֵיהֶן לְאָכְלָן לְאַלְתַּר. וּלְפִיכָךְ אָסוּר לִשְׁהוֹתָן בַּתַּנּוּר. וְאִם עָבַר וְשִׁהָה אֲסוּרִין עַד מוֹצָאֵי שַׁבָּת וְיַמְתִּין בִּכְדֵי שֶׁיֵּעָשׂוּ: \n", + "תַּנּוּר שֶׁנָּתַן לְתוֹכוֹ בָּשָׂר מִבְּעוֹד יוֹם וְשִׁהָה אוֹתוֹ בְּשַׁבָּת אִם בְּשַׂר גְּדִי הוּא וְכַיּוֹצֵא בּוֹ מֻתָּר. שֶׁאִם יַחְתֶּה בְּגֶחָלִים יִתְחָרֵךְ הַבָּשָׂר שֶׁאֵינוֹ צָרִיךְ אֶלָּא חֲמִימוּת הָאֵשׁ בִּלְבַד. וְאִם בְּשַׂר עֵז אוֹ בְּשַׂר שׁוֹר הוּא אָסוּר שֶׁמָּא יַחְתֶּה בְּגֶחָלִים לְבַשְּׁלוֹ. וְאִם טָח פִּי הַתַּנּוּר בְּטִיט מֻתָּר. שֶׁאִם בָּא לִפְתֹּחַ הַתַּנּוּר וְלַחְתּוֹת תִּכָּנֵס הָרוּחַ וְיִתְקַשֶּׁה הַבָּשָׂר וְיִפָּסֵד וְיִצְטַנֵּן הַתַּנּוּר וְיַפְסִיד הַבָּשָׂר: \n", + "וְכֵן כָּל דָּבָר שֶׁהָרוּחַ מַפְסֶדֶת אוֹתוֹ אֵין גּוֹזְרִין עָלָיו שֶׁמָּא יְגַלֵּהוּ וְיַחְתֶּה. וּמִפְּנֵי זֶה נוֹתְנִין אוּנִין שֶׁל פִּשְׁתָּן לְתוֹךְ הַתַּנּוּר עִם חֲשֵׁכָה שֶׁאִם גִלָּהוּ יִפָּסְדוּ: \n", + "נָתַן גְּדִי שָׁלֵם לְתוֹךְ הַתַּנּוּר הֲרֵי הוּא כִּבְשַׂר עֵז אוֹ כִּבְשַׂר שׁוֹר וְאָסוּר לִשְׁהוֹתוֹ שֶׁמָּא יַחְתֶּה בְּגֶחָלִים אֶלָּא אִם כֵּן טָח הַתַּנּוּר. וּמֻתָּר לְשַׁלְשֵׁל כֶּבֶשׂ הַפֶּסַח לַתַּנּוּר עִם חֲשֵׁכָה וְאַף עַל פִּי שֶׁאֵינוֹ טָח מִפְּנֵי שֶׁבְּנֵי חֲבוּרָה זְרִיזִים הֵן: \n", + "אֵין צוֹלִין בָּשָׂר וּבָצָל וּבֵיצָה עַל גַּבֵּי הָאֵשׁ אֶלָּא כְּדֵי שֶׁיִּצוֹלוּ מִבְּעוֹד יוֹם וְיִהְיוּ רְאוּיִין לַאֲכִילָה. וְאִם נִשְׁאֲרוּ אַחַר כֵּן עַל הָאֵשׁ בְּשַׁבָּת עַד שֶׁיִּצוֹלוּ הַרְבֵּה מֻתָּר מִפְּנֵי שֶׁהֵן כְּמִצְטַמֵּק וְרַע לוֹ שֶׁאִם יַחְתֶּה יַחֲרֹךְ אוֹתָן שֶׁעַל גּוּף הָאֵשׁ הֵם. וּמִפְּנֵי זֶה מַנִּיחִין מֻגְמָר תַּחַת הַכֵּלִים עִם חֲשֵׁכָה שֶׁאִם יַחְתֶּה בְּגֶחָלִים יִשָּׂרֵף הַמֻּגְמָר וִיעַשֵּׁן הַכֵּלִים: \n", + "הָא לָמַדְתָּ שֶׁכָּל דָּבָר שֶׁאָנוּ אוֹסְרִין בְּעִנְיָן זֶה אֵינוֹ אָסוּר מִשּׁוּם שֶׁהוּא נַעֲשָׂה בְּשַׁבָּת אֶלָּא גְּזֵרָה שֶׁמָּא יַחְתֶּה בְּגֶחָלִים. לְפִיכָךְ אֵין נוֹתְנִין צֶמֶר לְיוּרָה אֶלָּא אִם כֵּן הָיְתָה עֲקוּרָה מֵעַל הָאֵשׁ שֶׁמָּא יַחְתֶּה בְּגֶחָלִים. וְהוּא שֶׁיִּהְיֶה פִּיהָ טוּחַ בְּטִיט שֶׁמָּא יָגִיס בָּהּ מִשֶּׁחֲשֵׁכָה: \n", + "אֵין נוֹתְנִין אֶת הַפַּת בַּתַּנּוּר עִם חֲשֵׁכָה וְלֹא חֲרָרָה עַל גַּבֵּי הַגֶּחָלִים אֶלָּא כְּדֵי שֶׁיִּקָּרְמוּ פָּנֶיהָ שֶׁהֵם מֻדְבָּקִים בַּתַּנּוּר אוֹ בָּאֵשׁ. וְאִם נִשְׁאֲרוּ אַחֲרֵי כֵן עַד שֶׁיִּגְמֹר אֲפִיָּתָן מֻתָּר שֶׁאִם יַחְתֶּה יַפְסִיד אוֹתָן. וְאִם נָתַן סָמוּךְ לַחֲשֵׁכָה וְחָשְׁכָה וַעֲדַיִן לֹא קָרְמוּ פָּנֶיהָ. אִם בְּמֵזִיד אָסוּר לֶאֱכל מֵהֶן עַד מוֹצָאֵי שַׁבָּת וְיַמְתִּין בִּכְדֵי שֶׁיֵּעָשׂוּ. וְאִם בְּשׁוֹגֵג מֻתָּר לוֹ לִרְדּוֹת מִמֶּנָּה מְזוֹן שָׁלֹשׁ סְעֻדּוֹת שֶׁל שַׁבָּת. וּכְשֶׁהוּא רוֹדֶה לֹא יִרְדֶּה בְּמִרְדֶּה כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחל אֶלָּא בְּסַכִּין וְכַיּוֹצֵא בָּהּ: \n", + "עוֹשֶׂה אָדָם מְדוּרָה מִכָּל דָּבָר שֶׁיִּרְצֶה בֵּין עַל גַּבֵּי קַרְקַע בֵּין עַל גַּבֵּי מְנוֹרָה וּמַדְלִיקָהּ מִבְּעוֹד יוֹם וּמִשְׁתַּמֵּשׁ לְאוֹרָהּ אוֹ מִתְחַמֵּם כְּנֶגְדָּהּ בְּשַׁבָּת. וְצָרִיךְ שֶׁיַּדְלִיק רֹב הַמְּדוּרָה קֹדֶם חֲשֵׁכָה עַד שֶׁתְּהֵא שַׁלְהֶבֶת עוֹלָה מֵאֵלֶיהָ קֹדֶם הַשַּׁבָּת. וְאִם לֹא הִדְלִיק רֻבָּהּ אָסוּר לֵהָנוֹת בָּהּ בְּשַׁבָּת גְּזֵרָה שֶׁמָּא יַחְתֶּה בָּהּ וְיָנִיד הָעֵצִים כְּדֵי שֶׁתַּעֲלֶה הַשַּׁלְהֶבֶת. וְאִם הִדְלִיק עֵץ יְחִידִי צָרִיךְ לְהַדְלִיק רֹב עָבְיוֹ וְרֹב הֶקֵּפוֹ מִבְּעוֹד יוֹם: \n", + "בַּמֶּה דְּבָרִים אֲמוּרִים בִּגְבוּלִין אֲבָל בַּמִּקְדָּשׁ מַאֲחִיזִין אֶת הָאוּר בָּעֵצִים בִּמְדוּרַת בֵּית הַמּוֹקֵד עִם חֲשֵׁכָה וְאֵין חוֹשְׁשִׁין שֶׁמָּא יַחְתֶּה בְּגֶחָלִים שֶׁהַכֹּהֲנִים זְרִיזִין הֵן: \n", + "הָיְתָה מְדוּרָה שֶׁל קָנִים אוֹ שֶׁל גַּרְעִינִין אֵינוֹ צָרִיךְ לְהַדְלִיק הָרֹב אֶלָּא כֵּיוָן שֶׁהִתְחִיל בָּהֶן הָאֵשׁ קֹדֶם הַשַּׁבָּת מֻתָּר לְהִשְׁתַּמֵּשׁ בָּהּ. מִפְּנֵי שֶׁהָאֵשׁ נִתְלֵית בָּהֶן בִּמְהֵרָה וְאֵינוֹ צָרִיךְ לַחְתּוֹת. לְפִיכָךְ אִם אָגַד הַקָּנִים אוֹ הִנִּיחַ הַגַּרְעִינִין בְּחוֹתָלוֹת הֲרֵי הֵן כְּעֵצִים וְצָרִיךְ שֶׁתַּעֲלֶה בָּהֶן שַׁלְהֶבֶת מֵאֵלֶיהָ קֹדֶם הַשַּׁבָּת: \n", + "מְדוּרָה שֶׁל זֶפֶת אוֹ שֶׁל גָּפְרִית אוֹ שֶׁל רְבָב אוֹ שֶׁל קִירָה אוֹ שֶׁל קַשׁ אוֹ שֶׁל גְּבָבָא אֵינוֹ צָרִיךְ לְהַדְלִיק רֻבָּהּ קֹדֶם הַשַּׁבָּת מִפְּנֵי שֶׁהָאֵשׁ מַדְלֶקֶת אוֹתָם בִּמְהֵרָה: \n" + ], + [ + "יֵשׁ דְּבָרִים שֶׁאִם טָמַן בָּהֶן הַתַּבְשִׁיל הוּא מִתְחַמֵּם וּמוֹסִיפִין בְּבִשּׁוּלוֹ כְּעֵין הָאֵשׁ. כְּגוֹן הַגֶּפֶת וְזֶבֶל וּמֶלַח וְסִיד וְחוֹל אוֹ זַגִּין וּמוֹכִין וַעֲשָׂבִים בִּזְמַן שֶׁשְּׁלָשְׁתָּן לַחִים וַאֲפִלּוּ מֵחֲמַת עַצְמָן. וּדְבָרִים אֵלּוּ נִקְרָאִין דָּבָר הַמּוֹסִיף הֶבֶל. וְיֵשׁ דְּבָרִים שֶׁאִם טָמַן בָּהֶן הַתַּבְשִׁיל יִשָּׁאֵר בַּחֲמִימוּתוֹ בִּלְבַד וְאֵינָן מוֹסִיפִין לוֹ בִּשּׁוּל אֶלָּא מוֹנְעִין אוֹתוֹ מִלְּהִצְטַנֵּן. כְּגוֹן זַגִּין וּמוֹכִין וַעֲשָׂבִים יְבֵשִׁין וּכְסוּת וּפֵרוֹת וְכַנְפֵי יוֹנָה וּנְעֹרֶת הַפִּשְׁתָּן וּנְסֹרֶת חָרָשִׁים וּשְׁלָחִין וְגִזֵּי צֶמֶר. וּדְבָרִים אֵלּוּ נִקְרָאִין דָּבָר שֶׁאֵינוֹ מוֹסִיף הֶבֶל: ", + "מִן הַדִּין הָיָה שֶׁטּוֹמְנִין בְּדָבָר הַמּוֹסִיף הֶבֶל מִבְּעוֹד יוֹם וְיִשָּׁאֵר הַתַּבְשִׁיל טָמוּן בְּשַׁבָּת. שֶׁהֲרֵי מַשְׁהִין עַל גַּבֵּי הָאֵשׁ בְּשַׁבָּת. אֲבָל אָסְרוּ חֲכָמִים לְהַטְמִין בְּדָבָר הַמּוֹסִיף הֶבֶל מִבְּעוֹד יוֹם גְּזֵרָה שֶׁמָּא תַּרְתִּיחַ הַקְּדֵרָה בְּשַׁבָּת וְיִצְטָרֵךְ לְגָלוֹתָן עַד שֶׁתָּנוּחַ הָרְתִיחָה וְיַחֲזֹר וִיכַסֶּה בְּשַׁבָּת וְנִמְצָא טוֹמֵן בְּדָבָר הַמּוֹסִיף הֶבֶל בְּשַׁבָּת שֶׁהוּא אָסוּר. לְפִיכָךְ מֻתָּר לְהַטְמִין בְּדָבָר הַמּוֹסִיף הֶבֶל בֵּין הַשְּׁמָשׁוֹת שֶׁסְּתָם קְדֵרוֹת בֵּין הַשְּׁמָשׁוֹת כְּבָר רָתְחוּ וְנָחוּ מִבִּעֲבּוּעָן וְכֵיוָן שֶׁנָּחוּ שׁוּב אֵינָן רוֹתְחִין: ", + "וְכֵן מִן הַדִּין הָיָה לִטְמֹן הַתַּבְשִׁיל בְּדָבָר שֶׁאֵינוֹ מוֹסִיף הֶבֶל בְּשַׁבָּת עַצְמָהּ. אֲבָל אָסְרוּ חֲכָמִים דָּבָר זֶה גְּזֵרָה שֶׁמָּא יַטְמִין בְּרֶמֶץ וְיִהְיֶה בּוֹ נִיצוֹצוֹת שֶׁל אֵשׁ וְנִמְצָא חוֹתֶה בַּגֶּחָלִים. לְפִיכָךְ אָסְרוּ לְהַטְמִין דָּבָר חַם בְּשַׁבָּת וַאֲפִלּוּ בְּדָבָר שֶׁאֵינוֹ מוֹסִיף הֶבֶל: ", + "סָפֵק חֲשֵׁכָה סָפֵק אֵינָהּ חֲשֵׁכָה מֻתָּר לִטְמוֹן אֶת דָּבָר חַם. וּמֻתָּר לִטְמוֹן אֶת דָּבָר הַצּוֹנֵן בְּשַׁבָּת בְּדָבָר שֶׁאֵינוֹ מוֹסִיף כְּדֵי שֶׁלֹּא יִצְטַנֵּן בְּיוֹתֵר אוֹ כְּדֵי שֶׁתָּפוּג צִנָּתָן. חַמִּין שֶׁטְּמָנָן מֵעֶרֶב שַׁבָּת וְנִתְגַּלּוּ בְּשַׁבָּת מֻתָּר לְכַסּוֹתָן. שֶׁהֲרֵי אֵינוֹ מוֹסִיף. וּמֻתָּר לְהַחֲלִיף הַכִּסּוּי בְּשַׁבָּת. כֵּיצַד. נוֹטֵל כְּסוּת וּמַנִּיחַ כַּנְפֵי יוֹנָה אוֹ נוֹטֵל כַּנְפֵי יוֹנָה וּמַנִּיחַ הַכְּסוּת: ", + "פִּנָּה הַתַּבְשִׁיל אוֹ הַמַּיִם הַחַמִּין מִכְּלִי לִכְלִי אַחֵר מֻתָּר לְהַטְמִין הַכְּלִי הָאַחֵר בְּשַׁבָּת בְּדָבָר שֶׁאֵינוֹ מוֹסִיף. כְּמוֹ הַדָּבָר הַצּוֹנֵן. שֶׁלֹּא אָסְרוּ לְהַטְמִין בְּשַׁבָּת אֶלָּא דָּבָר חַם שֶׁהוּא בִּכְלִי רִאשׁוֹן שֶׁנִתְבַּשֵּׁל בּוֹ אֲבָל אִם פִּנָּהוּ מֻתָּר: ", + "מַנִּיחִין מֵיחַם עַל גַּבֵּי מֵיחַם בְּשַׁבָּת וּקְדֵרָה עַל גַּבֵּי קְדֵרָה וּקְדֵרָה עַל גַּבֵּי מֵיחַם וּמֵיחַם עַל גַּבֵּי קְדֵרָה וְטָח פִּיהֶם בְּבָצֵק לֹא בִּשְׁבִיל שֶׁיּוּחַמּוּ אֶלָּא בִּשְׁבִיל שֶׁיַּעַמְדוּ עַל חֻמָּם. שֶׁלֹּא אָסְרוּ אֶלָּא לְהַטְמִין בְּשַׁבָּת אֲבָל לְהַנִּיחַ כְּלִי חַם עַל גַּב כְּלִי חַם כְּדֵי שֶׁיִּהְיוּ עוֹמְדִין בַּחֲמִימוּתָן מֻתָּר. אֲבָל אֵין מַנִּיחִין כְּלִי שֶׁיֵּשׁ בּוֹ דָּבָר צוֹנֵן עַל גַּבֵּי כְּלִי חַם בְּשַׁבָּת שֶׁהֲרֵי מוֹלִיד בּוֹ חֹם בְּשַׁבָּת וְאִם הִנִּיחוֹ מִבָּעֶרֶב מֻתָּר וְאֵינוֹ כְּטוֹמֵן בְּדָבָר הַמּוֹסִיף: " + ], + [ + "הַדְלָ [קַ] ת נֵר בְּשַׁבָּת אֵינָהּ רְשׁוּת אִם רָצָה מַדְלִיק וְאִם רָצָה אֵינוֹ מַדְלִיק. וְלֹא מִצְוָה שֶׁאֵינוֹ חַיָּב לִרְדֹּף אַחֲרֶיהָ עַד שֶׁיַּעֲשֶׂנָה כְּגוֹן עֵרוּבֵי חֲצֵרוֹת אוֹ נְטִילַת יָדַיִם לַאֲכִילָה אֶלָּא זֶה חוֹבָה. וְאֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים חַיָּבִין לִהְיוֹת בְּבָתֵּיהֶן נֵר דָּלוּק בְּשַׁבָּת. אֲפִלּוּ אֵין לוֹ מַה יֹּאכַל שׁוֹאֵל עַל הַפְּתָחִים וְלוֹקֵחַ שֶׁמֶן וּמַדְלִיק אֶת הַנֵּר שֶׁזֶּה בִּכְלַל עֹנֶג שַׁבָּת. וְחַיָּב לְבָרֵךְ קֹדֶם הַדְלָקָה בָּרוּךְ אַתָּה ה' אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהַדְלִיק נֵר שֶׁל שַׁבָּת. כְּדֶרֶךְ שֶׁמְּבָרֵךְ עַל כָּל הַדְּבָרִים שֶׁהוּא חַיָּב בָּהֶם מִדִּבְרֵי סוֹפְרִים: \n", + "מֻתָּר לְהִשְׁתַּמֵּשׁ בְּנֵר שֶׁל שַׁבָּת. וְהוּא שֶׁלֹּא יְהֵא הַדָּבָר צָרִיךְ עִיּוּן הַרְבֵּה. אֲבָל דָּבָר שֶׁצָּרִיךְ לְדַקְדֵּק בִּרְאִיָּתוֹ אָסוּר לְהַבְחִינוֹ לְאוֹר הַנֵּר גְּזֵרָה שֶׁמָּא יַטֶּה: \n", + "הַמַּדְלִיק צָרִיךְ לְהַדְלִיק מִבְּעוֹד יוֹם קֹדֶם שְׁקִיעַת הַחַמָּה. וְנָשִׁים מְצֻוּוֹת עַל דָּבָר זֶה יוֹתֵר מִן הָאֲנָשִׁים לְפִי שֶׁהֵן מְצוּיוֹת בַּבָּתִּים וְהֵן הָעֲסוּקוֹת בִּמְלֶאכֶת הַבַּיִת. וְאַף עַל פִּי כֵן צָרִיךְ הָאִישׁ לְהַזְהִירָן וְלִבְדֹּק אוֹתָן עַל כָּךְ וְלוֹמַר לָהֶן וּלְאַנְשֵׁי בֵּיתוֹ עֶרֶב שַׁבָּת קֹדֶם שֶׁתֶּחְשַׁךְ הַדְלִיקוּ אֶת הַנֵּר. סְפֵק חֲשֵׁכָה וְנִכְנַס הַשַּׁבָּת סָפֵק לֹא נִכְנַס אֵין מַדְלִיקִין: \n", + "מִשֶּׁתִּשְׁקַע הַחַמָּה עַד שֶׁיֵּרָאוּ שְׁלֹשָׁה כּוֹכָבִים בֵּינוֹנִים הוּא הַזְּמַן הַנִּקְרָא בֵּין הַשְּׁמָשׁוֹת בְּכָל מָקוֹם. וְהוּא סָפֵק מִן הַיּוֹם סָפֵק מִן הַלַּיְלָה וְדָנִין בּוֹ לְהַחֲמִיר בְּכָל מָקוֹם. וּלְפִיכָךְ אֵין מַדְלִיקִין בּוֹ. וְהָעוֹשֶׂה מְלָאכָה בֵּין הַשְּׁמָשׁוֹת בְּעֶרֶב שַׁבָּת וּבְמוֹצָאֵי שַׁבָּת בְּשׁוֹגֵג חַיָּב חַטָּאת מִכָּל מָקוֹם. וְכוֹכָבִים אֵלּוּ לֹא גְּדוֹלִים הַנִּרְאִים בַּיּוֹם וְלֹא קְטַנִּים שֶׁאֵין נִרְאִין אֶלָּא בַּלַּיְלָה אֶלָּא בֵּינוֹנִים. וּמִשֶׁיֵּרָאוּ שְׁלֹשָׁה כּוֹכָבִים אֵלּוּ הַבֵּינוֹנִים הֲרֵי זֶה לַיְלָה וַדַּאי: \n", + "פְּתִילָה שֶׁמַּדְלִיקִין בָּהּ לְשַׁבָּת אֵין עוֹשִׂין אוֹתָהּ מִדָּבָר שֶׁהָאוּר מְסַכְסֶכֶת בּוֹ כְּגוֹן צֶמֶר וְשֵׂעָר וּמֶשִׁי וְצֶמֶר הָאֶרֶז וּפִשְׁתָּן שֶׁלֹּא נֻפַּץ וְסִיב שֶׁל דֶּקֶל וּמִינֵי הָעֵץ הָרַכִּים וְכַיּוֹצֵא בָּהֶן. אֶלָּא מִדָּבָר שֶׁהָאוּר נִתְלֵית בּוֹ. כְּגוֹן פִּשְׁתָּה נְפוּצָה וּבִגְדֵי שֵׁשׁ וְצֶמֶר גֶּפֶן וְכַיּוֹצֵא בָּהֶן. וְהַמַּדְלִיק צָרִיךְ שֶׁיַּדְלִיק בְּרֹב הַיּוֹצֵא מִן הַפְּתִילָה: \n", + "הַכּוֹרֵךְ דָּבָר שֶׁמַּדְלִיקִין בּוֹ עַל גַּבֵּי דָּבָר שֶׁאֵין מַדְלִיקִין בּוֹ. אִם לְהַעֲבוֹת הַפְּתִילָה כְּדֵי לְהוֹסִיף אוֹרָהּ אָסוּר. וְאִם לְהַקְשׁוֹת הַפְּתִילָה כְּדֵי שֶׁתְּהֵא עוֹמֶדֶת וְלֹא תִּשְׁתַּלְשֵׁל לְמַטָּה מֻתָּר: \n", + "נוֹתְנִין גַּרְגִּיר שֶׁל מֶלַח וּגְרִיס שֶׁל פּוֹל עַל פִּי הַנֵּר בְּעֶרֶב שַׁבָּת שֶׁיִּהְיֶה דּוֹלֵק בְּלֵיל שַׁבָּת. וְכָל הַפְּתִילוֹת שֶׁאֵין מַדְלִיקִין בָּהֶן בְּשַׁבָּת עוֹשִׂין מֵהֶן מְדוּרָה בֵּין לְהִתְחַמֵּם כְּנֶגְדָּהּ בֵּין לְהִשְׁתַּמֵּשׁ לְאוֹרָהּ בֵּין עַל גַּבֵּי מְנוֹרָה בֵּין עַל גַּבֵּי קַרְקַע. וְלֹא אָסְרוּ אֶלָּא לַעֲשׂוֹתָן פְּתִילָה לְנֵר בִּלְבַד: \n", + "שֶׁמֶן שֶׁמַּדְלִיקִין בּוֹ לִשַׁבָּת צָרִיךְ שֶׁיְּהֵא נִמְשָׁךְ אַחַר הַפְּתִילָה אֲבָל שְׁמָנִין שֶׁאֵין נִמְשָׁכִין אַחַר הַפְּתִילָה כְּגוֹן זֶפֶת וְשַׁעֲוָה וְשֶׁמֶן קִיק וְאַלְיָה וְחֵלֶב אֵין מַדְלִיקִין בָּהֶן. וּמִפְּנֵי מָה אֵין מַדְלִיקִין בִּפְתִילוֹת שֶׁאֵין הָאוּר נִתְלֵית בָּהֶן וְלֹא בִּשְׁמָנִים שֶׁאֵין נִמְשָׁכִים אַחַר הַפְּתִילָה גְּזֵרָה שֶׁמָּא יִהְיֶה אוֹר הַנֵּר אָפֵל וְיַטֶּה אוֹתָהּ בְּשָׁעָה שֶׁיִּשְׁתַּמֵּשׁ לְאוֹרָהּ: \n", + "חֵלֶב שֶׁהִתִּיכוֹ וְקִרְבֵי דָּגִים שֶׁנִּמּוֹחוּ נוֹתֵן לְתוֹכָן שֶׁמֶן כָּל שֶׁהוּא וּמַדְלִיק. אֲבָל שְׁמָנִין שֶׁאֵין מַדְלִיקִין בָּהֶן אֲפִלּוּ עֵרְבָן בִּשְׁמָנִים שֶׁמַּדְלִיקִין בָּהֶן לֹא יַדְלִיק מִפְּנֵי שֶׁאֵין נִמְשָׁכִין: \n", + "אֵין מַדְלִיקִין בְּעִטְרָן מִפְּנֵי שֶׁרֵיחוֹ רַע שֶׁמָּא יַנִּיחֶנּוּ וְיֵצֵא וְחוֹבָה עָלָיו לֵישֵׁב לְאוֹר הַנֵּר. וְלֹא בָּצֳרִי מִפְּנֵי שֶׁרֵיחוֹ טוֹב שֶׁמָּא יִקַּח מִמֶּנּוּ מִן הַנֵּר וְעוֹד מִפְּנֵי שֶׁהוּא עָף. וְלֹא בְּנֵפְט לָבָן וַאֲפִלּוּ בְּחל מִפְּנֵי שֶׁהוּא עָף וְיָבוֹא לִידֵי סַכָּנָה: \n", + "מֻתָּר לְהַדְלִיק לְכַתְּחִלָּה בִּשְׁאָר שְׁמָנִים כְּגוֹן שֶׁמֶן צְנוֹן וְשֻׁמְשְׁמִין וְלֶפֶת וְכָל כַּיּוֹצֵא בָּהֶן. אֵין אָסוּר אֶלָּא אֵלּוּ שֶׁמָּנוּ חֲכָמִים בִּלְבַד: \n", + "לֹא יִתֵּן אָדָם כְּלִי מְנֻקָּב מָלֵא שֶׁמֶן עַל פִּי הַנֵּר בִּשְׁבִיל שֶׁיְּהֵא מְנַטֵּף. וְלֹא יְמַלֵּא קְעָרָה שֶׁמֶן וְיִתְּנֶנָּה בְּצַד הַנֵּר וְיִתֵּן רֹאשׁ הַפְּתִילָה לְתוֹכָהּ בִּשְׁבִיל שֶׁתְּהֵא שׁוֹאֶבֶת. גְּזֵרָה שֶׁמָּא יִקַּח מִן הַשֶּׁמֶן שֶׁבַּכְּלִי שֶׁהֲרֵי לֹא נִמְאַס בַּנֵּר. וְאָסוּר לֵהָנוֹת בְּשַׁבָּת מִן הַשֶּׁמֶן שֶׁהֻדְלַק בּוֹ וַאֲפִלּוּ כָּבְתָה הַנֵּר וַאֲפִלּוּ נָטַף מִן הַנֵּר מִפְּנֵי שֶׁהוּא מֻקְצֶה מֵחֲמַת אִסּוּר. וְאִם חִבֵּר הַכְּלִי שֶׁיֵּשׁ בּוֹ הַשֶּׁמֶן אֶל הַנֵּר בְּסִיד וּבְחַרְסִית וְכַיּוֹצֵא בָּהֶן מֻתָּר: \n", + "אֵין נוֹתְנִין כְּלִי תַּחַת הַנֵּר לְקַבֵּל בּוֹ שֶׁמֶן בְּשַׁבָּת שֶׁהֲרֵי מְבַטֵּל הַכְּלִי מֵהֵיכָנוֹ. וְאִם נְתָנוֹ מִבְּעוֹד יוֹם מֻתָּר. וְנוֹתְנִין כְּלִי תַּחַת הַנֵּר בְּשַׁבָּת לְקַבֵּל בּוֹ נִיצוֹצוֹת מִפְּנֵי שֶׁאֵין בָּהֶן מַמָּשׁ וַהֲרֵי לֹא בִּטְלוֹ מִלְּטַלְטְלוֹ. וְאָסוּר לִתֵּן לְתוֹכוֹ מַיִם וַאֲפִלּוּ מֵעֶרֶב שַׁבָּת מִפְּנֵי שֶׁהוּא מְקָרֵב כִּבּוּי הַנִּיצוֹצוֹת: \n", + "אֵין פּוֹלִין לְאוֹר הַנֵּר וְלֹא קוֹרִין לְאוֹר הַנֵּר וַאֲפִלּוּ גָּבוֹהַּ שְׁתֵּי קוֹמוֹת וַאֲפִלּוּ עֲשָׂרָה בָּתִּים זֶה עַל גַּב זֶה וְהַנֵּר בָּעֶלְיוֹנָה לֹא יִקְרָא וְלֹא יַפְלֶה לְאוֹרָהּ בַּתַּחְתּוֹנָה שֶׁמָּא יִשְׁכַּח וְיַטֶּה. וְאִם הָיוּ שְׁנַיִם קוֹרִין בְּעִנְיָן אֶחָד מֻתָּרִין לִקְרוֹת לִפְנֵי הַנֵּר שֶׁכָּל אֶחָד מֵהֶן מַזְכִּיר חֲבֵרוֹ אִם שָׁכַח. אֲבָל לֹא בִּשְׁנֵי עִנְיָנִים שֶׁכָּל אֶחָד מֵהֶן טָרוּד בְּעִנְיָנוֹ: \n", + "הַתִּינוֹקוֹת קוֹרִין לִפְנֵי רַבָּן לְאוֹר הַנֵּר מִפְּנֵי שֶׁהָרַב מְשַׁמְּרָן. אֲבָל הוּא לֹא יִקְרָא מִפְּנֵי שֶׁאֵין אֵימָתָן עָלָיו. וְיֵשׁ לוֹ לִרְאוֹת בַּסֵּפֶר לְאוֹר הַנֵּר עַד שֶׁיִּרְאֶה רֹאשׁ הַפָּרָשָׁה שֶׁהוּא צָרִיךְ לְהַקְרוֹתָן. וְאַחַר כָּךְ נוֹתֵן הַסֵּפֶר בְּיָדָן וְהֵם קוֹרְאִין לְפָנָיו: \n", + "כֵּלִים הַדּוֹמִים זֶה לָזֶה וְאֵינָן נִכָּרִין אֶלָּא בְּעִיּוּן הַרְבֵּה אָסוּר לְהַקְרִיבָן לְאוֹר הַנֵּר וּלְהַבְחִין בֵּינֵיהֶן שֶׁמָּא יִשְׁכַּח וְיַטֶּה. לְפִיכָךְ שַׁמָּשׁ שֶׁאֵינוֹ קָבוּעַ אָסוּר לוֹ לִבְדֹּק כּוֹסוֹת וּקְעָרוֹת לְאוֹר הַנֵּר מִפְּנֵי שֶׁאֵינוֹ מַכִּירָן. בֵּין בְּנֵר שֶׁל שֶׁמֶן זַיִת בֵּין בְּנֵר שֶׁל נֵפְט שֶׁאוֹרוֹ רַב. אֲבָל שַׁמָּשׁ קָבוּעַ מֻתָּר לוֹ לִבְדֹּק לְאוֹר הַנֵּר כּוֹסוֹת וּקְעָרוֹת מִפְּנֵי שֶׁאֵינוֹ צָרִיךְ עִיּוּן הַרְבֵּה. וְאִם הָיָה נֵר שֶׁל שֶׁמֶן זַיִת אֵין מוֹרִין לוֹ לִבְדֹּק וְאַף עַל פִּי שֶׁהוּא מֻתָּר, גְּזֵרָה שֶׁמָּא יִסְתַּפֵּק מִמֶּנּוּ: \n", + "נֵר שֶׁאֲחוֹרֵי הַדֶּלֶת אָסוּר לִפְתֹּחַ הַדֶּלֶת וְלִנְעל כְּדַרְכּוֹ מִפְּנֵי שֶׁהוּא מְכַבֵּהוּ אֶלָּא יִזָּהֵר בְּשָׁעָה שֶׁפּוֹתֵחַ וּבְשָׁעָה שֶׁנּוֹעֵל. וְאָסוּר לִפְתֹּחַ אֶת הַדֶּלֶת כְּנֶגֶד הַמְּדוּרָה בְּשַׁבָּת כְּדֵי שֶׁתְּהֵא הָרוּחַ מְנַשֶּׁבֶת בָּהּ וְאַף עַל פִּי שֶׁאֵין שָׁם אֶלָּא רוּחַ מְצוּיָה. וּמַנִּיחִין הַנֵּר שֶׁל שַׁבָּת עַל גַּבֵּי אִילָן הַמְחֻבָּר לַקַּרְקַע וְאֵינוֹ חוֹשֵׁשׁ: \n", + "כָּל מְדִינוֹת וַעֲיָרוֹת שֶׁל יִשְׂרָאֵל תּוֹקְעִין בָּהֶן שֵׁשׁ תְּקִיעוֹת בְּעֶרֶב שַׁבָּת. וּבְמָקוֹם גָּבוֹהַּ הָיוּ תּוֹקְעִין כְּדֵי לְהַשְׁמִיעַ כָּל אַנְשֵׁי הַמְּדִינָה וְכָל אַנְשֵׁי הַמִּגְרָשׁ שֶׁלָּהּ: \n", + "תְּקִיעָה רִאשׁוֹנָה נִמְנְעוּ הָעוֹמְדִים בַּשָּׂדוֹת מִלַּחֲרשׁ וּמִלַּעֲדֹר וּמִלַּעֲשׂוֹת מְלָאכָה שֶׁבַּשָּׂדֶה. וְאֵין הַקְּרוֹבִין רַשָּׁאִין לִכָּנֵס לָעִיר עַד שֶׁיָּבוֹאוּ רְחוֹקִים וְיִכָּנְסוּ כֻּלָּם בְּבַת אַחַת. וַעֲדַיִן הַחֲנֻיּוֹת פְּתוּחוֹת וְהַתְּרִיסִין מֻנָּחִין. הִתְחִיל לִתְקֹעַ שְׁנִיָּה נִסְתַּלְּקוּ הַתְּרִיסִין וְנִנְעֲלוּ הַחֲנֻיּוֹת. וַעֲדַיִן הַחַמִּין וְהַקְּדֵרוֹת מֻנָּחִין עַל גַּבֵּי כִּירָה. הִתְחִיל לִתְקֹעַ תְּקִיעָה שְׁלִישִׁית סִלֵּק הַמְסַלֵּק וְהִטְמִין הַמַּטְמִין וְהִדְלִיקוּ אֶת הַנֵּרוֹת וְשׁוֹהֶה כְּדֵי לִצְלוֹת דָּג קָטָן אוֹ כְּדֵי לְהַדְבִּיק פַּת בַּתַּנּוּר. וְתוֹקֵעַ וּמֵרִיעַ וְתוֹקֵעַ וְשׁוֹבֵת: \n", + "תְּקִיעָה רִאשׁוֹנָה תּוֹקֵעַ אוֹתָהּ בְּמִנְחָה. וְהַשְּׁלִישִׁית קָרוֹב לִשְׁקִיעַת הַחַמָּה. וְכֵן תּוֹקְעִין בְּמוֹצָאֵי שַׁבָּת אַחַר צֵאת הַכּוֹכָבִים לְהַתִּיר הָעָם לְמַעֲשֵׂיהֶן: \n", + "יוֹם הַכִּפּוּרִים שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת לֹא הָיוּ תּוֹקְעִין. חָל לִהְיוֹת בְּמוֹצָאֵי שַׁבָּת לֹא תּוֹקְעִין וְלֹא מַבְדִּילִין. יוֹם טוֹב שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת תּוֹקְעִין וְלֹא מַבְדִּילִין. חָל לִהְיוֹת לְאַחַר הַשַּׁבָּת מַבְדִּילִין וְלֹא תּוֹקְעִין: \n" + ], + [ + "אָסוּר לוֹמַר לְנָכְרִי לַעֲשׂוֹת לָנוּ מְלָאכָה בְּשַׁבָּת אַף עַל פִּי שֶׁאֵינוֹ מְצֻוֶּה עַל הַשַּׁבָּת. וְאַף עַל פִּי שֶׁאָמַר לוֹ מִקֹּדֶם הַשַּׁבָּת. וְאַף עַל פִּי שֶׁאֵינוֹ צָרִיךְ לְאוֹתָהּ מְלָאכָה אֶלָּא לְאַחַר הַשַּׁבָּת. וְדָבָר זֶה אָסוּר מִדִּבְרֵי סוֹפְרִים כְּדֵי שֶׁלֹּא תִּהְיֶה שַׁבָּת קַלָּה בְּעֵינֵיהֶן וְיָבוֹאוּ לַעֲשׂוֹת בְּעַצְמָן: ", + "נָכְרִי שֶׁעָשָׂה מְלָאכָה מֵעַצְמוֹ בְּשַׁבָּת אִם בִּשְׁבִיל יִשְׂרָאֵל עָשָׂה אוֹתָהּ אָסוּר לֵהָנוֹת בְּאוֹתָהּ מְלָאכָה עַד מוֹצָאֵי שַׁבָּת וְיַמְתִּין בִּכְדֵי שֶׁתֵּעָשֶׂה. וְהוּא שֶׁלֹּא יְהֵא הַדָּבָר בְּפַרְהֶסְיָא עַד שֶׁיֵּדְעוּ בּוֹ רַבִּים שֶׁדָּבָר זֶה בִּשְׁבִיל פְּלוֹנִי הוּא נַעֲשָׂה בְּשַׁבָּת. וְאִם בִּשְׁבִיל עַצְמוֹ בִּלְבַד עָשָׂה מֻתָּר לֵהָנוֹת בָּהּ בְּשַׁבָּת: ", + "כֵּיצַד. נָכְרִי שֶׁהִדְלִיק אֶת הַנֵּר מִשְׁתַּמֵּשׁ לְאוֹרוֹ יִשְׂרָאֵל וְאִם בִּשְׁבִיל יִשְׂרָאֵל אָסוּר. עָשָׂה נָכְרִי כֶּבֶשׁ לֵירֵד בּוֹ מִן הַסְּפִינָה יֵרֵד אַחֲרָיו יִשְׂרָאֵל וְאִם בִּשְׁבִיל יִשְׂרָאֵל אָסוּר. מִלֵּא מַיִם לְהַשְׁקוֹת בְּהֶמְתּוֹ מַשְׁקֶה אַחֲרָיו יִשְׂרָאֵל וְאִם בִּשְׁבִיל יִשְׂרָאֵל אָסוּר. לִקֵּט עֲשָׂבִים לְהַאֲכִיל לִבְהֶמְתּוֹ מַנִּיחַ יִשְׂרָאֵל בְּהֶמְתּוֹ לֶאֱכל מֵהֶן. וְהוּא שֶׁלֹּא יְהֵא אוֹתוֹ הַנָּכְרִי מַכִּיר לְאוֹתוֹ יִשְׂרָאֵל שֶׁמָּא יַרְבֶּה בִּמְלַאכְתּוֹ בִּשְׁבִילוֹ וְנִמְצָא עוֹשֶׂה בִּשְׁבִיל יִשְׂרָאֵל. וְכֵן כָּל דָּבָר שֶׁאֶפְשָׁר לְהַרְבּוֹת בּוֹ לֹא יֵהָנֶה בּוֹ בְּשַׁבָּת אֶלָּא אִם כֵּן אֵינוֹ מַכִּירוֹ: ", + "אֲבָל דָּבָר שֶׁאֵין בּוֹ לְהַרְבּוֹת וּלְמַעֵט כְּגוֹן נֵר וְכֶבֶשׁ הוֹאִיל וְעָשָׂה בִּשְׁבִיל עַצְמוֹ נֶהֱנֶה אַחֲרָיו יִשְׂרָאֵל בְּשַׁבָּת וְאַף עַל פִּי שֶׁהוּא מַכִּירוֹ. נֵר הַדָּלוּק בִּמְסִבָּה בְּשַׁבָּת. אִם רֹב יִשְׂרָאֵל אָסוּר לְהִשְׁתַּמֵּשׁ לְאוֹרָהּ שֶׁהַמַּדְלִיק עַל דַּעַת הָרֹב מַדְלִיק. וְאִם רֹב נָכְרִים מֻתָּר לְהִשְׁתַּמֵּשׁ לְאוֹרָהּ. מֶחֱצָה לְמֶחֱצָה אָסוּר. נָפְלָה דְּלֵקָה בְּשַׁבָּת וּבָא נָכְרִי לְכַבּוֹת אֵין אוֹמְרִין לוֹ כַּבֵּה וְאַל תְּכַבֶּה מִפְּנֵי שֶׁאֵין שְׁבִיתָתוֹ עָלֵינוּ. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: ", + "מֵת שֶׁעָשׂוּ לוֹ נָכְרִים אָרוֹן וְחָפְרוּ לוֹ קֶבֶר בְּשַׁבָּת אוֹ הֵבִיאוּ לוֹ חֲלִילִין לִסְפֹּד בָּהֶן. אִם בְּצִנְעָה יַמְתִּין בִּכְדֵי שֶׁיֵּעָשׂוּ לְמוֹצָאֵי שַׁבָּת וְיִקָּבֵר בּוֹ. וְאִם הָיָה הַקֶּבֶר בִּסְרַטְיָא גְּדוֹלָה וְהָאָרוֹן עַל גַּבָּיו וְכָל הָעוֹבְרִין וְהַשָּׁבִין אוֹמְרִים שֶׁזֶּה שֶׁהַנָּכְרִים עוֹשִׂין עַכְשָׁו בְּשַׁבָּת לִפְלוֹנִי הוּא. הֲרֵי זֶה לֹא יִקָּבֵר בּוֹ אוֹתוֹ יִשְׂרָאֵל עוֹלָמִית. מִפְּנֵי שֶׁהוּא בְּפַרְהֶסְיָא. וּמֻתָּר לִקְבֹּר בּוֹ יִשְׂרָאֵל אַחֵר וְהוּא שֶׁיַּמְתִּין בִּכְדֵי שֶׁיֵּעָשֶׂה. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: ", + "נָכְרִי שֶׁהֵבִיא חֲלִילִין בְּשַׁבָּת לְמֵת אַף עַל פִּי שֶׁהֱבִיאָן מִצַּד הַחוֹמָה יַמְתִּין לְמוֹצָאֵי שַׁבָּת בִּכְדֵי שֶׁיָּבוֹא מִמָּקוֹם קָרוֹב וְאַחַר כָּךְ יִסְפְּדוּ בָּהֶן. שֶׁמָּא בַּלַּיְלָה הֱבִיאוּם מִמָּקוֹם אַחֵר עַד הַחוֹמָה וּבַבֹּקֶר נִכְנְסוּ בָּהֶן. וְאִם יָדַע בְּוַדַּאי שֶׁמִּמָּקוֹם פְּלוֹנִי הֱבִיאוּם בְּשַׁבָּת יַמְתִּין בִּכְדֵי שֶׁיָּבוֹאוּ מֵאוֹתוֹ מָקוֹם אַחַר הַשַּׁבָּת. וְהוּא שֶׁלֹּא יְהֵא הַדָּבָר בִּסְרַטְיָא גְּדוֹלָה כְּמוֹ שֶׁאָמַרְנוּ: ", + "עִיר שֶׁיִּשְׂרָאֵל וְנָכְרִים דָּרִין בְּתוֹכָהּ וְהָיְתָה בָּהּ מֶרְחָץ הַמַּרְחֶצֶת בְּשַׁבָּת. אִם רֹב נָכְרִים מֻתָּר לִרְחֹץ בָּהּ לְמוֹצָאֵי שַׁבָּת מִיָּד. וְאִם רֹב יִשְׂרָאֵל יַמְתִּין בִּכְדֵי שֶׁיֵּחַמּוּ חַמִּין. שֶׁבִּשְׁבִיל הָרֹב הוּחַמּוּ. מֶחֱצָה לְמֶחֱצָה יַמְתִּין בִּכְדֵי שֶׁיֵּחַמּוּ חַמִּין. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: ", + "יִשְׂרָאֵל שֶׁאָמַר לְנָכְרִי לַעֲשׂוֹת לוֹ מְלָאכָה זוֹ בְּשַׁבָּת אַף עַל פִּי שֶׁעָבַר וּמַכִּין אוֹתוֹ מַכַּת מַרְדּוּת מֻתָּר לוֹ לֵהָנוֹת בְּאוֹתָהּ מְלָאכָה לָעֶרֶב אַחַר שֶׁיַּמְתִּין בִּכְדֵי שֶׁתֵּעָשֶׂה. וְלֹא אָסְרוּ בְּכָל מָקוֹם עַד שֶׁיַּמְתִּין בִּכְדֵי שֶׁיֵּעָשׂוּ אֶלָּא מִפְּנֵי דָּבָר זֶה. שֶׁאִם תֹּאמַר יְהֵא מֻתָּר מִיָּד שֶׁמָּא יֹאמַר לְנָכְרִי לַעֲשׂוֹת לוֹ וְיִמְצָא הַדָּבָר מוּכָן מִיָּד. וְכֵיוָן שֶׁאָסְרוּ עַד שֶׁיַּמְתִּין בִּכְדֵי שֶׁיֵּעָשׂוּ לֹא יֹאמַר לְנָכְרִי לַעֲשׂוֹת לוֹ שֶׁהֲרֵי אֵינוֹ מִשְׂתַּכֵּר כְּלוּם מִפְּנֵי שֶׁהוּא מִתְעַכֵּב לָעֶרֶב בִּכְדֵי שֶׁיֵּעָשֶׂה דָּבָר זֶה שֶׁנַּעֲשָׂה בְּשַׁבָּת: ", + "דָּבָר שֶׁאֵינוֹ מְלָאכָה וְאֵין אָסוּר לַעֲשׂוֹתוֹ בְּשַׁבָּת אֶלָּא מִשּׁוּם שְׁבוּת מֻתָּר לְיִשְׂרָאֵל לוֹמַר לְנָכְרִי לַעֲשׂוֹתוֹ בְּשַׁבָּת. וְהוּא שֶׁיִּהְיֶה שָׁם מִקְצָת חֹלִי אוֹ יִהְיֶה צָרִיךְ לַדָּבָר צֹרֶךְ הַרְבֵּה אוֹ מִפְּנֵי מִצְוָה: ", + "כֵּיצַד. אוֹמֵר יִשְׂרָאֵל לְנָכְרִי בְּשַׁבָּת לַעֲלוֹת בָּאִילָן אוֹ לָשׁוּט עַל פְּנֵי הַמַּיִם כְּדֵי לְהָבִיא לוֹ שׁוֹפָר. אוֹ סַכִּין לְמִילָה. אוֹ מֵבִיא לוֹ מֵחָצֵר לְחָצֵר שֶׁאֵין עֵרוּב בֵּינֵיהֶן מַיִם חַמִּין לְהַרְחִיץ בָּהֶם קָטָן וּמִצְטַעֵר. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: ", + "הַלּוֹקֵחַ בַּיִת בְּאֶרֶץ יִשְׂרָאֵל מִן הַנָּכְרִי מֻתָּר לוֹ לוֹמַר לַנָּכְרִי לִכְתֹּב לוֹ שְׁטָר בְּשַׁבָּת. שֶׁאֲמִירָה לְנָכְרִי בְּשַׁבָּת אֲסוּרָה מִדִּבְרֵיהֶם וּמִשּׁוּם יִשּׁוּב אֶרֶץ יִשְׂרָאֵל לֹא גָּזְרוּ בְּדָבָר זֶה. וְכֵן הַלּוֹקֵחַ בַּיִת מֵהֶם בְּסוּרְיָא, שֶׁסּוּרְיָא כְּאֶרֶץ יִשְׂרָאֵל לְדָבָר זֶה: ", + "פּוֹסֵק אָדָם עִם הַנָּכְרִי עַל הַמְּלָאכָה וְקוֹצֵץ דָּמִים וְהַנָּכְרִי עוֹשֶׂה לְעַצְמוֹ וְאַף עַל פִּי שֶׁהוּא עוֹשֶׂה בְּשַׁבָּת מֻתָּר. וְכֵן הַשּׂוֹכֵר אֶת הַנָּכְרִי לְיָמִים הַרְבֵּה מֻתָּר אַף עַל פִּי שֶׁהוּא עוֹשֶׂה בְּשַׁבָּת. כֵּיצַד. כְּגוֹן שֶׁשָּׂכַר הַנָּכְרִי לְשָׁנָה אוֹ לִשְׁתַּיִם שֶׁיִּכְתֹּב לוֹ אוֹ שֶׁיֶּאֱרֹג לוֹ. הֲרֵי זֶה כּוֹתֵב וְאוֹרֵג בְּשַׁבָּת וּמֻתָּר כְּאִלּוּ קָצַץ עִמּוֹ שֶׁיִּכְתֹּב לוֹ סֵפֶר אוֹ שֶׁיֶּאֱרֹג לוֹ בֶּגֶד שֶׁהוּא עוֹשֶׂה בְּכָל עֵת שֶׁיִּרְצֶה. וְהוּא שֶׁלֹּא יַחְשֹׁב עִמּוֹ יוֹם יוֹם: ", + "בַּמֶּה דְּבָרִים אֲמוּרִים בְּצִנְעָה שֶׁאֵין מַכִּירִים הַכּל שֶׁזּוֹ הַמְּלָאכָה הַנַּעֲשֵׂית בְּשַׁבָּת שֶׁל יִשְׂרָאֵל הִיא. אֲבָל אִם הָיְתָה יְדוּעָה וּגְלוּיָה וּמְפֻרְסֶמֶת אֲסוּרָה שֶׁהָרוֹאֶה אֶת הַנָּכְרִי עוֹסֵק אֵינוֹ יוֹדֵעַ שֶׁקָּצַץ וְאוֹמֵר שֶׁפְּלוֹנִי שָׂכַר הַנָּכְרִי לַעֲשׂוֹת לוֹ מְלָאכָה בְּשַׁבָּת: ", + "לְפִיכָךְ הַפּוֹסֵק עִם הַנָּכְרִי לִבְנוֹת לוֹ חֲצֵרוֹ אוֹ כָּתְלוֹ אוֹ לִקְצֹר אֶת שָׂדֵהוּ אוֹ שֶׁשְּׂכָרוֹ שָׁנָה אוֹ שְׁתַּיִם לִבְנוֹת לוֹ חָצֵר אוֹ לִטַּע לוֹ כֶּרֶם. אִם הָיְתָה הַמְּלָאכָה בַּמְּדִינָה אוֹ בְּתוֹךְ הַתְּחוּם אָסוּר לוֹ לַהֲנִיחָן לַעֲשׂוֹת בְּשַׁבָּת מִפְּנֵי הָרוֹאִים שֶׁאֵינָם יוֹדְעִים שֶׁפָּסַק. וְאִם הָיְתָה הַמְּלָאכָה חוּץ לַתְּחוּם מֻתָּר שֶׁאֵין שָׁם יִשְׂרָאֵל שֶׁיִּרְאֶה אֶת הַפּוֹעֲלִין כְּשֶׁהֵן עוֹשִׂין בְּשַׁבָּת: ", + "וְכֵן מֻתָּר לְאָדָם לְהַשְׂכִּיר כַּרְמוֹ אוֹ שָׂדֵהוּ לְנָכְרִי אַף עַל פִּי שֶׁהוּא זוֹרְעָן וְנוֹטְעָן בְּשַׁבָּת. שֶׁהָרוֹאֶה יוֹדֵעַ שֶׁשְּׂכוּרִין הֵן אוֹ בַּאֲרִיסוּת נָתַן לָהֶן. וְדָבָר שֶׁשֵּׁם יִשְׂרָאֵל בְּעָלָיו קָרוּי עָלָיו וְאֵין דֶּרֶךְ רֹב אַנְשֵׁי אוֹתוֹ הַמָּקוֹם לְהַשְׂכִּירוֹ אוֹ לִתְּנוֹ בַּאֲרִיסוּת אָסוּר לְהַשְׂכִּירוֹ לְנָכְרִי. מִפְּנֵי שֶׁהַנָּכְרִי עוֹשֶׂה בְּאוֹתוֹ הַמָּקוֹם מְלָאכָה בְּשַׁבָּת וְהוּא נִקְרָא עַל שֵׁם הַיִּשְׂרָאֵל בְּעָלָיו: ", + "מֻתָּר לְהַשְׁאִיל כֵּלִים וּלְהַשְׂכִּירָן לְנָכְרִי וְאַף עַל פִּי שֶׁהוּא עוֹשֶׂה בָּהֶן מְלָאכָה בְּשַׁבָּת מִפְּנֵי שֶׁאֵין אָנוּ מְצֻוִּים עַל שְׁבִיתַת הַכֵּלִים. אֲבָל בְּהֶמְתּוֹ וְעַבְדּוֹ אָסוּר מִפְּנֵי שֶׁאָנוּ מְצֻוִּין עַל שְׁבִיתַת בְּהֵמָה וְעֶבֶד: ", + "הַמִּשְׁתַּתֵּף עִם הַנָּכְרִי בִּמְלָאכָה אוֹ בִּסְחוֹרָה אוֹ בַּחֲנוּת. אִם הִתְנוּ בַּתְּחִלָּה שֶׁיִּהְיֶה שְׂכַר הַשַּׁבָּת לַנָּכְרִי לְבַדּוֹ אִם מְעַט אִם הַרְבֵּה וּשְׂכַר יוֹם אַחֵר כְּנֶגֶד יוֹם הַשַּׁבָּת לְיִשְׂרָאֵל לְבַדּוֹ מֻתָּר. וְאִם לֹא הִתְנוּ בַּתְּחִלָּה. כְּשֶׁיָּבוֹאוּ לַחֲלֹק נוֹטֵל הַנָּכְרִי שְׂכַר הַשַּׁבָּתוֹת כֻּלָּן לְבַדּוֹ וְהַשְּׁאָר חוֹלְקִין אוֹתוֹ. וְאֵינוֹ מוֹסִיף לוֹ כְּלוּם כְּנֶגֶד יוֹם הַשַּׁבָּת אֶלָּא אִם כֵּן הִתְנוּ בַּתְּחִלָּה. וְכֵן אִם קִבְּלוּ שָׂדֶה בְּשֻׁתָּפוּת דִּין אֶחָד הוּא: ", + "וְאִם לֹא הִתְּנוּ וּבָאוּ לַחֲלֹק הַשָּׂכָר וְלֹא הָיָה שְׂכַר שַׁבָּת יָדוּעַ יֵרָאֶה לִי שֶׁהַנָּכְרִי נוֹטֵל לְבַדּוֹ שְׁבִיעִית הַשָּׂכָר וְהַשְּׁאָר חוֹלְקִין. הַנּוֹתֵן מָעוֹת לְנָכְרִי לְהִתְעַסֵּק בָּהֶן אַף עַל פִּי שֶׁהַנָּכְרִי נוֹשֵׂא וְנוֹתֵן בְּשַׁבָּת חוֹלֵק עִמּוֹ בַּשָּׂכָר בְּשָׁוֶה וְכֵן הוֹרוּ כָּל הַגְּאוֹנִים: ", + "לֹא יִתֵּן אָדָם בְּעֶרֶב שַׁבָּת כֵּלִים לְאֻמָּן נָכְרִי לַעֲשׂוֹתָן אַף עַל פִּי שֶׁפָּסַק עִמּוֹ. אֶלָּא בִּכְדֵי שֶׁיֵּצֵא בָּהֶן מִבֵּיתוֹ קֹדֶם שֶׁחֲשֵׁכָה. וְכֵן לֹא יִמְכֹּר אָדָם חֲפָצָיו לְנָכְרִי וְלֹא יַשְׁאִילֶנּוּ וְלֹא יַלְוֶנּוּ וְלֹא יְמַשְׁכְּנֶנּוּ וְלֹא יִתֵּן לוֹ בְּמַתָּנָה אֶלָּא בִּכְדֵי שֶׁיֵּצֵא בְּאוֹתוֹ חֵפֶץ מִפֶּתַח בֵּיתוֹ קֹדֶם הַשַּׁבָּת. שֶׁכָּל זְמַן שֶׁהוּא בְּבֵיתוֹ אֵין אָדָם יוֹדֵעַ אֵימָתַי נָתַן לוֹ וּכְשֶׁיֵּצֵא הַנָּכְרִי מִבֵּיתוֹ בְּשַׁבָּת וְחֵפֶץ יִשְׂרָאֵל בְּיָדוֹ יֵרָאֶה כְּמִי שֶׁהִלְּוָהוּ לַנָּכְרִי אוֹ מִשְׁכְּנוֹ אוֹ פָּסַק עִמּוֹ אוֹ מָכַר לוֹ בְּשַׁבָּת: ", + "הַנּוֹתֵן אִגֶּרֶת לְנָכְרִי לְהוֹלִיכָהּ לְעִיר אַחֶרֶת אִם קָצַץ עִמּוֹ שְׂכַר הוֹלָכָה מֻתָּר. וַאֲפִלּוּ נְתָנָהּ לוֹ עֶרֶב שַׁבָּת עִם חֲשֵׁכָה. וְהוּא שֶׁיֵּצֵא בָּהּ מִפֶּתַח בֵּיתוֹ קֹדֶם הַשַּׁבָּת. וְאִם לֹא קָצַץ אִם יֵשׁ בַּמְּדִינָה אָדָם קָבוּעַ שֶׁהוּא מְקַבֵּץ הָאִגְּרוֹת וְשׁוֹלֵחַ אוֹתָם לְכָל מְדִינָה וּמְדִינָה עִם שְׁלוּחָיו מֻתָּר לִתֵּן לַנָּכְרִי הָאִגֶּרֶת. וְהוּא שֶׁיִּהְיֶה שְׁהוּת בַּיּוֹם כְּדֵי שֶׁיַּגִּיעַ לַבַּיִת הַסָּמוּךְ לַחוֹמָה קֹדֶם הַשַּׁבָּת. שֶׁמָּא זֶה שֶׁמְּקַבֵּל הָאִגְּרוֹת וְשׁוֹלְחָן בֵּיתוֹ סָמוּךְ לַחוֹמָה הוּא. וְאִם אֵין שָׁם אָדָם קָבוּעַ לְכָךְ אֶלָּא הַנָּכְרִי שֶׁנּוֹתְנִין לוֹ הָאִגֶּרֶת הוּא שֶׁמּוֹלִיכָהּ לְעִיר אַחֶרֶת אָסוּר לִשְׁלֹחַ בְּיַד נָכְרִי הָאִגֶּרֶת לְעוֹלָם אֶלָּא אִם כֵּן קָצַץ לוֹ דָּמִים: ", + "נָכְרִי שֶׁהֵבִיא חֲפָצָיו בְּשַׁבָּת וְהִכְנִיסָן לְבֵית יִשְׂרָאֵל מֻתָּר. וַאֲפִלּוּ אָמַר לוֹ הַנִּיחָן בְּזָוִית זוֹ הֲרֵי זֶה מֻתָּר. וּמְזַמְּנִין אֶת הַנָּכְרִי בְּשַׁבָּת וְנוֹתְנִין לְפָנָיו מְזוֹנוֹת לְאָכְלָן. וְאִם נְטָלָן וְיָצָא אֵין נִזְקָקִין לוֹ מִפְּנֵי שֶׁאֵין שְׁבִיתָתוֹ עָלֵינוּ. וְכֵן נוֹתְנִין מְזוֹנוֹת לִפְנֵי הַכֶּלֶב בֶּחָצֵר וְאִם נְטָלָן וְיָצָא אֵין נִזְקָקִין לוֹ: ", + "מִי שֶׁהָיָה בָּא בַּדֶּרֶךְ וְקָדַשׁ עָלָיו הַיּוֹם וְהָיוּ עִמּוֹ מָעוֹת נוֹתֵן כִּיסוֹ לְנָכְרִי לְהוֹלִיכוֹ לוֹ וּלְמוֹצָאֵי שַׁבָּת לוֹקְחוֹ מִמֶּנּוּ. וְאַף עַל פִּי שֶׁלֹּא נָתַן לוֹ שָׂכָר עַל זֶה. וְאַף עַל פִּי שֶׁנְּתָנוֹ לוֹ מִשֶּׁחֲשֵׁכָה מֻתָּר מִפְּנֵי שֶׁאָדָם בָּהוּל עַל מָמוֹנוֹ וְאִי אֶפְשָׁר שֶׁיַּשְׁלִיכֶנּוּ. וְאִם לֹא תַּתִּיר לוֹ דָּבָר זֶה שֶׁאֵין אִסּוּרוֹ אֶלָּא מִדִּבְרֵי סוֹפְרִים יָבוֹא לַהֲבִיאוֹ בְּיָדוֹ וְעוֹבֵר עַל מְלָאכָה שֶׁל תּוֹרָה. בַּמֶּה דְּבָרִים אֲמוּרִים בְּכִיסוֹ אֲבָל מְצִיאָה לֹא יִתֵּן לַנָּכְרִי אֶלָּא מוֹלִיכָהּ בְּפָחוֹת פָּחוֹת מֵאַרְבַּע אַמּוֹת: ", + "יִשְׂרָאֵל שֶׁעָשָׂה מְלָאכָה בְּשַׁבָּת אִם עָבַר וְעָשָׂה בְּזָדוֹן אָסוּר לוֹ לֵהָנוֹת בְּאוֹתָהּ מְלָאכָה לְעוֹלָם. וּשְׁאָר יִשְׂרָאֵל מֻתָּר לָהֶם לֵהָנוֹת בָּהּ לְמוֹצָאֵי שַׁבָּת מִיָּד שֶׁנֶּאֱמַר (שמות לא יד) \"וּשְׁמַרְתֶּם אֶת הַשַּׁבָּת כִּי קֹדֶשׁ הִיא\", הִיא קֹדֶשׁ וְאֵין מַעֲשֶׂיהָ קֹדֶשׁ. כֵּיצַד. יִשְׂרָאֵל שֶׁבִּשֵּׁל בְּשַׁבָּת בְּמֵזִיד. לְמוֹצָאֵי שַׁבָּת יֵאָכֵל לַאֲחֵרִים אֲבָל לוֹ לֹא יֵאָכֵל עוֹלָמִית. וְאִם בִּשֵּׁל בִּשְׁגָגָה לְמוֹצָאֵי שַׁבָּת יֹאכַל בֵּין הוּא בֵּין אֲחֵרִים מִיָּד. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: ", + "פֵּרוֹת שֶׁיָּצְאוּ חוּץ לַתְּחוּם וְחָזְרוּ. בְּשׁוֹגֵג יֵאָכְלוּ בְּשַׁבָּת שֶׁהֲרֵי לֹא נַעֲשָׂה בְּגוּפָן מַעֲשֶׂה וְלֹא נִשְׁתַּנּוּ. בְּמֵזִיד לֹא יֵאָכְלוּ עַד מוֹצָאֵי שַׁבָּת: ", + "הַשּׂוֹכֵר אֶת הַפּוֹעֵל לִשְׁמֹר לוֹ אֶת הַפָּרָה וְאֶת הַתִּינוֹק לֹא יִתֵּן לוֹ שְׂכָרוֹ שֶׁל שַׁבָּת. לְפִיכָךְ אֵין אַחֲרָיוּת שַׁבָּת עָלָיו. וְאִם הָיָה הַשָּׂכִיר שְׂכִיר שַׁבָּת אוֹ שְׂכִיר שָׁנָה נוֹתֵן לוֹ שְׂכָרוֹ מָשְׁלָם. לְפִיכָךְ אַחֲרָיוּת שַׁבָּת עָלָיו. וְלֹא יֹאמַר לוֹ תֵּן לִי שְׂכָרִי שֶׁל שַׁבָּת אֶלָּא אוֹמֵר לוֹ תֵּן לִי שְׂכָרִי שֶׁל שָׁנָה אוֹ שֶׁל עֲשָׂרָה יָמִים: " + ], + [ + "מְלָאכוֹת שֶׁחַיָּבִין עֲלֵיהֶן סְקִילָה וְכָרֵת בְּמֵזִיד אוֹ קָרְבַּן חַטָּאת בִּשְׁגָגָה. מֵהֶן אָבוֹת וּמֵהֶן תּוֹלָדוֹת. וּמִנְיַן כָּל אֲבוֹת מְלָאכוֹת אַרְבָּעִים חָסֵר אַחַת. וְאֵלּוּ הֵן. הַחֲרִישָׁה. וְהַזְּרִיעָה. וְהַקְּצִירָה. וְהָעִמּוּר. וְהַדִּישָׁה. וְהַזְּרִיָּה. וְהַבְּרִירָה. וְהַטְּחִינָה. וְהַהַרְקָדָה. וְהַלִּישָׁה. וְהָאֲפִיָּה. וְהַגְּזִיזָה. וְהַלִּבּוּן. וְהַנִּפּוּץ. וְהַצְּבִיעָה. וְהַטְּוִיָּה. וַעֲשִׂיַּת הַנִּירִין. וְהַנְסָכַת הַמַּסֵּכָה. וְהָאֲרִיגָה. וְהַבְּצִיעָה. וְהַקְּשִׁירָה. וְהַהַתָּרָה. וְהַתְּפִירָה. וְהַקְּרִיעָה. וְהַבִּנְיָן. וְהַסְּתִירָה. וְהַכָּאָה בְּפַטִּישׁ. וְהַצִּידָה. וְהַשְּׁחִיטָה. וְהַהַפְשָׁטָה. וְהַהַעֲבָדָה. וּמְחִיקַת הָעוֹר. וְחִתּוּכוֹ. וְהַכְּתִיבָה. וְהַמְּחִיקָה. וְהַשִּׂרְטוּט. וְהַהַבְעָרָה. וְהַכִּבּוּי. וְהַהוֹצָאָה מֵרְשׁוּת לִרְשׁוּת: \n", + "כָּל אֵלּוּ הַמְּלָאכוֹת וְכָל שֶׁהוּא מֵעִנְיָנָם הֵם הַנִּקְרָאִין אֲבוֹת מְלָאכוֹת. כֵּיצַד הוּא עִנְיָנָן. אֶחָד הַחוֹרֵשׁ אוֹ הַחוֹפֵר אוֹ הָעוֹשֶׂה חָרִיץ הֲרֵי זֶה אַב מְלָאכָה. שֶׁכָּל אַחַת וְאַחַת מֵהֶן חֲפִירָה בַּקַּרְקַע וְעִנְיָן אֶחָד הוּא: \n", + "וְכֵן הַזּוֹרֵעַ זְרָעִים אוֹ הַנּוֹטֵעַ אִילָנוֹת אוֹ הַמַּבְרִיךְ אִילָנוֹת אוֹ הַמַּרְכִּיב אוֹ הַזּוֹמֵר. כָּל אֵלּוּ אָב אֶחָד הֵן מֵאֲבוֹת מְלָאכוֹת וְעִנְיָן אֶחָד הוּא. שֶׁכָּל אַחַת מֵהֶן לְצַמֵּחַ דָּבָר הוּא מִתְכַּוֵּן: \n", + "וְכֵן הַקּוֹצֵר תְּבוּאָה אוֹ קִטְנִית אוֹ הַבּוֹצֵר עֲנָבִים אוֹ הַגּוֹדֵר תְּמָרִים אוֹ הַמּוֹסֵק זֵיתִים אוֹ הָאוֹרֶה תְּאֵנִים. כָּל אֵלּוּ אַב מְלָאכָה אַחַת הֵן. שֶׁכָּל אַחַת מֵהֶן לַעֲקֹר דָּבָר מִגִּדּוּלָיו מִתְכַּוֵּן. וְעַל דֶּרֶךְ זוֹ שְׁאָר הָאָבוֹת: \n", + "הַתּוֹלָדָה הִיא הַמְּלָאכָה הַדּוֹמָה לְאָב מֵאֵלּוּ הָאָבוֹת. כֵּיצַד. הַמְחַתֵּךְ אֶת הָיָּרָק מְעַט לְבַשְּׁלוֹ הֲרֵי זֶה חַיָּב שֶׁזּוֹ הַמְּלָאכָה תּוֹלֶדֶת טְחִינָה. שֶׁהַטּוֹחֵן לוֹקֵחַ גּוּף אֶחָד וּמְחַלְּקוֹ לְגוּפִים הַרְבֵּה. וְכָל הָעוֹשֶׂה דָּבָר הַדּוֹמֶה לָזֶה הֲרֵי זֶה תּוֹלֶדֶת טוֹחֵן. וְכֵן הַלּוֹקֵחַ לָשׁוֹן שֶׁל מַתֶּכֶת וְשָׁף אוֹתוֹ כְּדֵי לִקַּח מֵעֲפָרוֹ כְּדֶרֶךְ שֶׁעוֹשִׂים צוֹרְפֵי הַזָּהָב הֲרֵי זֶה תּוֹלֶדֶת טְחִינָה: \n", + "וְכֵן הַלּוֹקֵחַ חָלָב וְנָתַן בּוֹ קֵיבָה כְּדֵי לְחָבְצוֹ הֲרֵי זֶה חַיָּב מִשּׁוּם תּוֹלֶדֶת בּוֹרֵר שֶׁהֲרֵי הִפְרִישׁ הַקּוֹם מִן הֶחָלָב. וְאִם גִּבְּנוֹ וְעָשָׂהוּ גְּבִינָה חַיָּב מִשּׁוּם בּוֹנֶה. שֶׁכָּל הַמְקַבֵּץ חֵלֶק אֶל חֵלֶק וְדִבֵּק הַכּל עַד שֶׁיֵּעָשׂוּ גּוּף אֶחָד הֲרֵי זֶה דּוֹמֶה לְבִנְיָן. וְכֵן לְכָל מְלָאכָה וּמְלָאכָה מֵאֵלּוּ הָאָבוֹת יֵשׁ לָהֶן תּוֹלָדוֹת עַל דֶּרֶךְ זוֹ שֶׁאָמַרְנוּ. וּמִגּוּף הַמְּלָאכָה הַנַּעֲשֵׂית בְּשַׁבָּת תֵּדַע מֵעֵין אֵי זֶה אָב הִיא וְתוֹלֶדֶת אֵי זֶה אָב הִיא: \n", + "אֶחָד הָעוֹשֶׂה אָב מֵאֲבוֹת מְלָאכוֹת אוֹ תּוֹלָדָה מִן הַתּוֹלָדוֹת בְּמֵזִיד חַיָּב כָּרֵת. וְאִם בָּאוּ עֵדִים נִסְקָל. בְּשׁוֹגֵג חַיָּב חַטָּאת קְבוּעָה. אִם כֵּן מַה הֶפְרֵשׁ יֵשׁ בֵּין הָאָבוֹת וְהַתּוֹלָדוֹת. אֵין בֵּינֵיהֶן הֶפְרֵשׁ אֶלָּא לְעִנְיַן הַקָּרְבָּן בִּלְבַד. שֶׁהָעוֹשֶׂה בְּשׁוֹגֵג אִם עָשָׂה אָבוֹת הַרְבֵּה בְּהֵעָלֵם אֶחָד חַיָּב חַטָּאת אַחַת עַל כָּל אָב וְאָב. וְאִם עָשָׂה אָב וְתוֹלְדוֹתָיו בְּהֵעָלֵם אֶחָד אֵינוֹ חַיָּב אֶלָּא חַטָּאת אַחַת: \n", + "כֵּיצַד. הֲרֵי שֶׁחָרַשׁ וְזָרַע וְקָצַר בְּשַׁבָּת בְּהֵעָלֵם אֶחָד חַיָּב שָׁלֹשׁ חַטָּאוֹת. וַאֲפִלּוּ עָשָׂה הָאַרְבָּעִים חָסֵר אַחַת בִּשְׁגָגָה כְּגוֹן שֶׁשָּׁכַח שֶׁאֵלּוּ הַמְּלָאכוֹת אֲסוּרוֹת לֵעָשׂוֹת בְּשַׁבָּת חַיָּב עַל כָּל מְלָאכָה וּמְלָאכָה חַטָּאת אַחַת. אֲבָל אִם טָחַן וְחָתַךְ הָיָּרָק וְשָׁף לָשׁוֹן שֶׁל מַתֶּכֶת בְּהֵעָלֵם אֶחָד אֵינוֹ חַיָּב אֶלָּא חַטָּאת אַחַת. שֶׁהֲרֵי לֹא עָשָׂה אֶלָּא אָב אֶחָד וְתוֹלְדוֹתָיו. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: \n", + "הָעוֹשֶׂה מְלָאכוֹת הַרְבֵּה מֵעֵין מְלָאכָה אַחַת בְּהֵעָלֵם אֶחָד אֵינוֹ חַיָּב אֶלָּא חַטָּאת אַחַת. כֵּיצַד. הֲרֵי שֶׁזָּרַע וְנָטַע וְהִבְרִיךְ וְהִרְכִּיב וְזָמַר בְּהֵעָלֵם אֶחָד אֵינוֹ חַיָּב אֶלָּא חַטָּאת אַחַת שֶׁכֻּלָּן אָב אֶחָד הֵן. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: \n" + ], + [ + "הַחוֹרֵשׁ כָּל שֶׁהוּא חַיָּב. הַמְנַכֵּשׁ בְּעִקְּרֵי הָאִילָנוֹת וְהַמְקַרְסֵם עֲשָׂבִים אוֹ הַמְזָרֵד אֶת הַשָּׂרִיגִים כְּדֵי לְיַפּוֹת אֶת הַקַּרְקַע הֲרֵי זֶה תּוֹלֶדֶת חוֹרֵשׁ וּמִשֶּׁיַּעֲשֶׂה כָּל שֶׁהוּא חַיָּב. וְכֵן הַמַּשְׁוֶה פְּנֵי הַשָּׂדֶה כְּגוֹן שֶׁהִשְׁפִּיל הַתֵּל וְרִדְּדוֹ אוֹ מִלֵּא הַגַּיְא חַיָּב מִשּׁוּם חוֹרֵשׁ. וְשִׁעוּרוֹ כָּל שֶׁהוּא. וְכֵן כָּל הַמַּשְׁוֶה גֻּמּוֹת שִׁעוּרוֹ כָּל שֶׁהוּא: \n", + "הַזּוֹרֵעַ כָּל שֶׁהוּא חַיָּב. הַזּוֹמֵר אֶת הָאִילָן כְּדֵי שֶׁיִּצְמַח הֲרֵי זֶה מֵעֵין זוֹרֵעַ. אֲבָל הַמַּשְׁקֶה צְמָחִין וְאִילָנוֹת בְּשַׁבָּת הֲרֵי זֶה תּוֹלֶדֶת זוֹרֵעַ וְחַיָּב בְּכָל שֶׁהוּא. וְכֵן הַשּׁוֹרֶה חִטִּין וּשְׂעוֹרִין וְכַיּוֹצֵא בָּהֶן בַּמַּיִם הֲרֵי זֶה תּוֹלֶדֶת זוֹרֵעַ וְחַיָּב בְּכָל שֶׁהוּא: \n", + "הַקּוֹצֵר כִּגְרוֹגֶרֶת חַיָּב. וְתוֹלֵשׁ תּוֹלֶדֶת קוֹצֵר הוּא. וְכָל הָעוֹקֵר דָּבָר מִגִּדּוּלוֹ חַיָּב מִשּׁוּם קוֹצֵר. לְפִיכָךְ צְרוֹר שֶׁעָלוּ בּוֹ עֲשָׂבִים וּכְשׁוּת שֶׁעָלָה בַּסְּנֶה וַעֲשָׂבִים שֶׁצָּמְחוּ עַל גַּב הֶחָבִית. הַתּוֹלֵשׁ מֵהֶן חַיָּב שֶׁזֶּה הוּא מְקוֹם גִּדּוּלָן. אֲבָל הַתּוֹלֵשׁ מֵעָצִיץ שֶׁאֵינוֹ נָקוּב פָּטוּר מִפְּנֵי שֶׁאֵין זֶה מְקוֹם גִּדּוּלוֹ. וְעָצִיץ נָקוּב בִּכְדֵי שֹׁרֶשׁ קָטָן הֲרֵי הוּא כְּאֶרֶץ וְהַתּוֹלֵשׁ מִמֶּנּוּ חַיָּב: \n", + "כָּל זֶרַע שֶׁקְּצִירָתוֹ מַצְמַחַת אוֹתוֹ וּמְגַדַּלְתּוֹ כְּגוֹן אַסְפַּסְתָּא וְסִלְקָא. הַקּוֹצְרוֹ בִּשְׁגָגָה חַיָּב שְׁתֵּי חַטָּאוֹת. אַחַת מִפְּנֵי שֶׁהוּא קוֹצֵר וְאַחַת מִפְּנֵי שֶׁהוּא נוֹטֵעַ. וְכֵן הַזּוֹמֵר וְהוּא צָרִיךְ לָעֵצִים חַיָּב מִשּׁוּם קוֹצֵר וּמִשּׁוּם נוֹטֵעַ. גַּבְשׁוּשִׁית שֶׁל עָפָר שֶׁעָלוּ בָּהּ עֲשָׂבִים, הִגְבִּיהָהּ מֵעַל הָאָרֶץ וְהִנִּיחָהּ עַל גַּבֵּי יְתֵדוֹת חַיָּב מִשּׁוּם תּוֹלֵשׁ. הָיְתָה עַל גַּבֵּי יְתֵדוֹת וְהִנִּיחָהּ עַל הָאָרֶץ חַיָּב מִשּׁוּם זוֹרֵעַ. תְּאֵנִים שֶׁיָּבְשׁוּ בְּאִבֵּיהֶן וְכֵן אִילָן שֶׁיָּבְשׁוּ פֵּרוֹתָיו בּוֹ. הַתּוֹלֵשׁ מֵהֶן בְּשַׁבָּת חַיָּב אַף עַל פִּי שֶׁהֵן כַּעֲקוּרִין לְעִנְיַן טֻמְאָה: \n", + "הַתּוֹלֵשׁ עֻלְשִׁין הַמְזָרֵד זְרָדִין. אִם לַאֲכִילָה שִׁעוּרוֹ כִּגְרוֹגֶרֶת. וְאִם לִבְהֵמָה שִׁעוּרוֹ כִּמְלוֹא פִּי גְּדִי. וְאִם לְהַסָּקָה שִׁעוּרוֹ כְּדֵי לְבַשֵּׁל בֵּיצָה. הַמְעַמֵּר אֳכָלִין אִם לַאֲכִילָה שִׁעוּרוֹ כִּגְרוֹגֶרֶת. וְאִם עִמֵּר לִבְהֵמָה שִׁעוּרוֹ כִּמְלוֹא פִּי גְּדִי. וְאִם לְהַסָּקָה שִׁעוּרוֹ כְּדֵי לְבַשֵּׁל בֵּיצָה. וּבֵיצָה הָאֲמוּרָה בְּכָל מָקוֹם הִיא בֵּיצָה בֵּינוֹנִית שֶׁל תַּרְנְגוֹלִין. וְכָל מָקוֹם שֶׁנֶּאֱמַר כְּדֵי לְבַשֵּׁל בֵּיצָה הוּא כְּדֵי לְבַשֵּׁל כִּגְרוֹגֶרֶת מִבֵּיצָה וּגְרוֹגֶרֶת אֶחָד מִשְּׁלֹשָׁה בְּבֵיצָה. וְאֵין עִמּוּר אֶלָּא בְּגִדּוּלֵי קַרְקַע: \n", + "הַמְקַבֵּץ דְּבֵלָה וְעָשָׂה מִמֶּנָּה עִגּוּלָה אוֹ שֶׁנִּקֵּב תְּאֵנִים וְהִכְנִיס הַחֶבֶל בָּהֶן עַד שֶׁנִּתְקַבְּצוּ גּוּף אֶחָד. הֲרֵי זֶה תּוֹלֶדֶת מְעַמֵּר וְחַיָּב. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: \n", + "הַדָּשׁ כִּגְרוֹגֶרֶת חַיָּב וְאֵין דִּישָׁה אֶלָּא בְּגִדּוּלֵי קַרְקַע. וְהַמְפָרֵק הֲרֵי הִיא תּוֹלֶדֶת הַדָּשׁ וְחַיָּב וְכֵן כָּל כַּיּוֹצֵא בָּזֶה. הַחוֹלֵב אֶת הַבְּהֵמָה חַיָּב מִשּׁוּם מְפָרֵק וְכֵן הַחוֹבֵל בְּחַי שֶׁיֵּשׁ לוֹ עוֹר חַיָּב מִשּׁוּם מְפָרֵק. וְהוּא שֶׁיִּהְיֶה צָרִיךְ לַדָּם שֶׁיֵּצֵא מִן הַחַבּוּרָה. אֲבָל אִם נִתְכַּוֵּן לְהַזִּיק בִּלְבַד פָּטוּר מִפְּנֵי שֶׁהוּא מְקַלְקֵל. וְאֵינוֹ חַיָּב עַד שֶׁיִּהְיֶה בַּדָּם אוֹ בַּחָלָב שֶׁהוֹצִיא כִּגְרוֹגֶרֶת: \n", + "בַּמֶּה דְּבָרִים אֲמוּרִים בְּחוֹבֵל בִּבְהֵמָה וְחַיָּה וְעוֹף וְכַיּוֹצֵא בָּהֶם. אֲבָל הַחוֹבֵל בַּחֲבֵרוֹ אַף עַל פִּי שֶׁנִּתְכַּוֵּן לְהַזִּיק חַיָּב מִפְּנֵי נַחַת רוּחוֹ שֶׁהֲרֵי נִתְקָרְרָה דַּעְתּוֹ וְשָׁכְכָה חֲמָתוֹ וַהֲרֵי הוּא כִּמְתַקֵּן. וְאַף עַל פִּי שֶׁאֵינוֹ צָרִיךְ לַדָּם שֶׁהוֹצִיא מִמֶּנּוּ חַיָּב: \n", + "שְׁמוֹנָה שְׁרָצִים הָאֲמוּרִים בַּתּוֹרָה הֵן שֶׁיֵּשׁ לָהֶן עוֹרוֹת לְעִנְיַן שַׁבָּת כְּמוֹ חַיָּה וּבְהֵמָה וְעוֹף. אֲבָל שְׁאָר שְׁקָצִים וּרְמָשִׂים אֵין לָהֶן עוֹר. לְפִיכָךְ הַחוֹבֵל בָּהֶן פָּטוּר. וְאֶחָד הַחוֹבֵל בִּבְהֵמָה חַיָּה וְעוֹף אוֹ בִּשְׁמוֹנָה שְׁרָצִים וְעָשָׂה בָּהֶן חַבּוּרָה וְיָצָא מֵהֶם דָּם אוֹ שֶׁנִּצְרַר הַדָּם אַף עַל פִּי שֶׁלֹּא יָצָא חַיָּב: \n", + "הַסּוֹחֵט אֶת הַפֵּרוֹת לְהוֹצִיא מֵימֵיהֶן חַיָּב מִשּׁוּם מְפָרֵק. וְאֵינוֹ חַיָּב עַד שֶׁיִּהְיֶה בַּמַּשְׁקִין שֶׁסָּחַט כִּגְרוֹגֶרֶת. וְאֵין חַיָּבִים מִן הַתּוֹרָה אֶלָּא עַל דְּרִיכַת זֵיתִים וַעֲנָבִים בִּלְבַד. וּמֻתָּר לִסְחֹט אֶשְׁכּוֹל שֶׁל עֲנָבִים לְתוֹךְ הָאֹכֶל. שֶׁמַּשְׁקֶה הַבָּא לְאֹכֶל אֹכֶל הוּא וְנִמְצָא כִּמְפָרֵק אֹכֶל מֵאֹכֶל. אֲבָל אִם סָחַט לִכְלִי שֶׁאֵין בּוֹ אֹכֶל הֲרֵי זֶה דּוֹרֵךְ וְחַיָּב. וְהַחוֹלֵב לְתוֹךְ הָאֹכֶל אוֹ הַיּוֹנֵק בְּפִיו פָּטוּר וְאֵינוֹ חַיָּב עַד שֶׁיַּחֲלֹב לְתוֹךְ הַכְּלִי: \n", + "הַזּוֹרֶה אוֹ הַבּוֹרֵר כִּגְרוֹגֶרֶת חַיָּב. וְהַמְחַבֵּץ הֲרֵי הוּא תּוֹלֶדֶת בּוֹרֵר. וְכֵן הַבּוֹרֵר שְׁמָרִים מִתּוֹךְ הַמַּשְׁקִין הֲרֵי זֶה תּוֹלֶדֶת בּוֹרֵר אוֹ תּוֹלֶדֶת מְרַקֵּד וְחַיָּב. שֶׁהַזּוֹרֶה וְהַבּוֹרֵר וְהַמְרַקֵּד דּוֹמִין עִנְיְנֵיהֶם זֶה לָזֶה. וּמִפְּנֵי מָה מָנוּ אוֹתָן בִּשְׁלֹשָׁה מִפְּנֵי שֶׁכָּל מְלָאכָה שֶׁהָיְתָה בַּמִּשְׁכָּן מוֹנִין אוֹתָהּ בִּפְנֵי עַצְמָהּ: \n", + "הַבּוֹרֵר אֹכֶל מִתּוֹךְ פְּסלֶת אוֹ שֶׁהָיוּ לְפָנָיו שְׁנֵי מִינֵי אֳכָלִין וּבֵרֵר מִין מִמִּין אַחֵר בְּנָפָה וּבִכְבָרָה חַיָּב. בְּקָנוֹן אוֹ בְּתַמְחוּי פָּטוּר. וְאִם בֵּרֵר בְּיָדוֹ לֶאֱכל לְאַלְתַּר מֻתָּר: \n", + "וְהַבּוֹרֵר פְּסלֶת מִתּוֹךְ הָאֹכֶל וַאֲפִלּוּ בְּיָדוֹ אַחַת חַיָּב. וְהַבּוֹרֵר תֻּרְמוֹסִין מִתּוֹךְ פְּסלֶת שֶׁלָּהֶן חַיָּב מִפְּנֵי שֶׁהַפְּסלֶת שֶׁלָּהֶן מְמַתֶּקֶת אוֹתָן כְּשֶׁיִּשְׁלְקוּ אוֹתָן עִמָּהֶם וְנִמְצָא כְּבוֹרֵר פְּסלֶת מִתּוֹךְ אֹכֶל וְחַיָּב. הַבּוֹרֵר אֹכֶל מִתּוֹךְ פְּסלֶת בְּיָדוֹ לְהַנִּיחוֹ אֲפִלּוּ לְבוֹ בַּיּוֹם נַעֲשָׂה כְּבוֹרֵר לָאוֹצָר וְחַיָּב. הָיוּ לְפָנָיו שְׁנֵי מִינֵי אֳכָלִין מְעֹרָבִין בּוֹרֵר אֶחָד מֵאַחֵר וּמַנִּיחַ לֶאֱכל מִיָּד. וְאִם בֵּרֵר וְהִנִּיחַ לְאַחַר זְמַן אֲפִלּוּ לְבוֹ בַּיּוֹם כְּגוֹן שֶׁבֵּרֵר בְּשַׁחֲרִית לֶאֱכל בֵּין הָעַרְבַּיִם חַיָּב: \n", + "המְשַׁמֵּר יַיִן אוֹ שֶׁמֶן אוֹ מַיִם וְכֵן שְׁאָר הַמַּשְׁקִין בַּמְּשַׁמֶּרֶת שֶׁלָּהֶן חַיָּב. וְהוּא שֶׁיְּשַׁמֵּר כִּגְרוֹגֶרֶת. אֲבָל מְסַנְּנִין יַיִן שֶׁאֵין בּוֹ שְׁמָרִים אוֹ מַיִם צְלוּלִין בְּסוּדָרִין וּבִכְפִיפָה מִצְרִית כְּדֵי שֶׁיְּהֵא צָלוּל בְּיוֹתֵר. וְנוֹתְנִין מַיִם עַל גַּבֵּי שְׁמָרִים בִּשְׁבִיל שֶׁיִּצּוֹלוּ. וְנוֹתְנִין בֵּיצָה טְרוּפָה לִמְסַנֶּנֶת שֶׁל חַרְדָּל כְּדֵי שֶׁיִּצָּלֵל. חַרְדָּל שֶׁלָּשׁוֹ מֵעֶרֶב שַׁבָּת. לְמָחָר מְמַחֶה וְשׁוֹתֶה בֵּין בַּיָּד בֵּין בִּכְלִי. וְכֵן יַיִן מִגִּתּוֹ כָּל זְמַן שֶׁהוּא תּוֹסֵס טוֹרֵף חָבִית בִּשְׁמָרֶיהָ וְנוֹתֵן לְתוֹךְ הַסּוּדָרִין. שֶׁעֲדַיִן לֹא נִפְרְשׁוּ הַשְּׁמָרִים מִן הַיַּיִן יָפֶה יָפֶה וְכָל הַיַּיִן כְּגוּף אֶחָד הוּא. וְכֵן הַחַרְדָּל וְכָל כַּיּוֹצֵא בּוֹ: \n", + "הַטּוֹחֵן כִּגְרוֹגֶרֶת חַיָּב. וְכָל הַשּׁוֹחֵק תַּבְלִין וְסַמָּנִין בְּמַכְתֶּשֶׁת הֲרֵי זֶה טוֹחֵן וְחַיָּב. הַמְחַתֵּךְ יָרָק תָּלוּשׁ הֲרֵי זֶה תּוֹלֶדֶת טוֹחֵן. וְכֵן הַנּוֹסֵר עֵצִים לֵהָנוֹת בִּנְסֹרֶת שֶׁלָּהֶן אוֹ הַשָּׁף לָשׁוֹן שֶׁל מַתֶּכֶת חַיָּב מִשֶּׁיָּשׁוּף כָּל שֶׁהוּא. אֲבָל הַמְחַתֵּךְ עֵצִים אֵינוֹ חַיָּב עַד שֶׁיְּדַקְדֵּק מֵהֶן כְּדֵי לְבַשֵּׁל כִּגְרוֹגֶרֶת מִבֵּיצָה: \n", + "הַמְרַקֵּד כִּגְרוֹגֶרֶת חַיָּב. הַלָּשׁ כִּגְרוֹגֶרֶת חַיָּב הַמְגַבֵּל אֶת הֶעָפָר הֲרֵי זֶה תּוֹלֶדֶת לָשׁ. וְכַמָּה שִׁעוּרוֹ כְּדֵי לַעֲשׂוֹת פִּי כּוּר שֶׁל צוֹרְפֵי זָהָב. וְאֵין גִּבּוּל בְּאֵפֶר וְלֹא בְּחוֹל הַגַּס וְלֹא בְּמֻרְסָן וְלֹא בְּכַיּוֹצֵא בָּהֶן. וְהַנּוֹתֵן זֶרַע שֻׁמְשְׁמִין אוֹ זֶרַע פִּשְׁתָּן וְכַיּוֹצֵא בָּהֶן בְּמַיִם חַיָּב מִשּׁוּם לָשׁ. מִפְּנֵי שֶׁהֵן מִתְעָרְבִין וְנִתְלִין זֶה בָּזֶה: \n" + ], + [ + "הָאוֹפֶה כִּגְרוֹגֶרֶת חַיָּב. אֶחָד הָאוֹפֶה אֶת הַפַּת אוֹ הַמְבַשֵּׁל אֶת הַמַּאֲכָל אוֹ אֶת הַסַּמְמָנִין אוֹ הַמְחַמֵּם אֶת הַמַּיִם הַכּל עִנְיָן אֶחָד הוּא. שִׁעוּר הַמְחַמֵּם אֶת הַמַּיִם כְּדֵי לִרְחֹץ בָּהֶן אֵיבָר קָטָן. וְשִׁעוּר מְבַשֵּׁל סַמְמָנִין כְּדֵי שֶׁיִּהְיוּ רְאוּיִין לְדָבָר שֶׁמְּבַשְּׁלִין אוֹתָן לוֹ: \n", + "הַנּוֹתֵן בֵּיצָה בְּצַד הַמֵּיחַם בִּשְׁבִיל שֶׁתִּתְגַּלְגֵּל וְנִתְגַּלְגְּלָה חַיָּב. שֶׁהַמְבַשֵּׁל בְּתוֹלֶדֶת הָאוּר כִּמְבַשֵּׁל בָּאוּר עַצְמָהּ. וְכֵן הַמֵּדִיחַ בְּחַמִּין דָּג מָלִיחַ הַיָּשָׁן אוֹ קוּלְיָיס הָאִסְפָּנִין וְהוּא דָּג דַּק וְרַךְ בְּיוֹתֵר הֲרֵי זֶה חַיָּב. שֶׁהֲדָחָתָן בְּחַמִּין זֶה הוּא גְּמַר בִּשּׁוּלָן. וְכֵן כָּל כַּיּוֹצֵא בָּהֶן: \n", + "הַמַּפְקִיעַ אֶת הַבֵּיצָה בְּבֶגֶד חַם אוֹ בְּחוֹל וּבַאֲבַק דְּרָכִים שֶׁהֵן חַמִּים מִפְּנֵי הַשֶּׁמֶשׁ אַף עַל פִּי שֶׁנִּצְלֵית פָּטוּר. שֶׁתּוֹלְדוֹת חַמָּה אֵינָם כְּתוֹלְדוֹת הָאֵשׁ. אֲבָל גָּזְרוּ עֲלֵיהֶן מִפְּנֵי תּוֹלְדוֹת הָאוּר. וְכֵן הַמְבַשֵּׁל בְּחַמֵּי טְבֶרְיָה וְכַיּוֹצֵא בָּהֶם פָּטוּר. הַמְבַשֵּׁל עַל הָאוּר דָּבָר שֶׁהָיָה מְבֻשָּׁל כָּל צָרְכּוֹ אוֹ דָּבָר שֶׁאֵינוֹ צָרִיךְ בִּשּׁוּל כְּלָל פָּטוּר: \n", + "אֶחָד נָתַן אֶת הָאוּר וְאֶחָד נָתַן אֶת הָעֵצִים וְאֶחָד נָתַן אֶת הַקְּדֵרָה וְאֶחָד נָתַן אֶת הַמַּיִם וְאֶחָד נָתַן אֶת הַבָּשָׂר וְאֶחָד נָתַן אֶת הַתַּבְלִין וּבָא אַחֵר וְהֵגִיס כֻּלָּם חַיָּבִים מִשּׁוּם מְבַשֵּׁל. שֶׁכָּל הָעוֹשֶׂה דָּבָר מִצָּרְכֵי הַבִּשּׁוּל הֲרֵי זֶה מְבַשֵּׁל. אֲבָל אִם שָׁפַת אֶחָד אֶת הַקְּדֵרָה תְּחִלָּה וּבָא אַחֵר וְנָתַן אֶת הַמַּיִם וּבָא אַחֵר וְנָתַן אֶת הַבָּשָׂר וּבָא אַחֵר וְנָתַן אֶת הַתַּבְלִין וּבָא אַחֵר וְנָתַן אֶת הָאוּר וּבָא אַחֵר וְנָתַן עֵצִים עַל הָאוּר וּבָא אַחֵר וְהֵגִיס. שְׁנַיִם הָאַחֲרוֹנִים בִּלְבַד חַיָּבִין מִשּׁוּם מְבַשֵּׁל: \n", + "הִנִּיחַ בָּשָׂר עַל גַּבֵּי גֶּחָלִים אִם נִצְלָה בּוֹ כִּגְרוֹגֶרֶת אֲפִלּוּ בִּשְׁנַיִם וּשְׁלֹשָׁה מְקוֹמוֹת חַיָּב. לֹא נִצְלָה בּוֹ כִּגְרוֹגֶרֶת אֲבָל נִתְבַּשֵּׁל כֻּלּוֹ חֲצִי בִּשּׁוּל חַיָּב. נִתְבַּשֵּׁל חֲצִי בִּשּׁוּל מִצַּד אֶחָד פָּטוּר. עַד שֶׁיַּהֲפֹךְ בּוֹ וְיִתְבַּשֵּׁל חֲצִי בִּשּׁוּל מִשְּׁנֵי צְדָדִין. שָׁכַח וְהִדְבִּיק פַּת בַּתַּנּוּר בְּשַׁבָּת וְנִזְכַּר מֻתָּר לוֹ לִרְדוֹתָה קֹדֶם שֶׁתֵּאָפֶה וְיָבוֹא לִידֵי מְלָאכָה: \n", + "הַמַּתִּיךְ אֶחָד מִמִּינֵי מַתָּכוֹת כָּל שֶׁהוּא אוֹ הַמְחַמֵּם אֶת הַמַּתָּכוֹת עַד שֶׁתֵּעָשֶׂה גַּחֶלֶת הֲרֵי זֶה תּוֹלֶדֶת מְבַשֵּׁל. וְכֵן הַמְמַסֵּס אֶת הַדּוֹנַג אוֹ אֶת הַחֵלֶב אוֹ אֶת הַזֶּפֶת וְהַכֹּפֶר וְהַגָּפְרִית וְכַיּוֹצֵא בָּהֶם הֲרֵי זֶה תּוֹלֶדֶת מְבַשֵּׁל וְחַיָּב. וְכֵן הַמְבַשֵּׁל כְּלֵי אֲדָמָה עַד שֶׁיֵּעָשׂוּ חֶרֶס חַיָּב מִשּׁוּם מְבַשֵּׁל. כְּלָלוֹ שֶׁל דָּבָר בֵּין שֶׁרִפָּה גּוּף קָשֶׁה בָּאֵשׁ אוֹ שֶׁהִקְשָׁה גּוּף רַךְ הֲרֵי זֶה חַיָּב מִשּׁוּם מְבַשֵּׁל: \n", + "הַגּוֹזֵז צֶמֶר אוֹ שֵׂעָר בֵּין מִן הַבְּהֵמָה בֵּין מִן הַחַיָּה בֵּין מִן הַחַי בֵּין מִן הַמֵּת אֲפִלּוּ מִן הַשֶּׁלַח שֶׁלָּהֶן חַיָּב. כַּמָּה שִׁעוּרוֹ כְּדֵי לִטְווֹת מִמֶּנּוּ חוּט שֶׁאָרְכּוֹ כְּרֹחַב הַסִּיט כָּפוּל. וְכַמָּה רֹחַב הַסִּיט כְּדֵי לִמְתֹּחַ מִן בֹּהֶן שֶׁל יָד עַד הָאֶצְבַּע הָרִאשׁוֹנָה כְּשֶׁיִּפְתַּח בֵּינֵיהֶן בְּכָל כֹּחוֹ וְהוּא קָרוֹב לִשְׁנֵי שְׁלִישֵׁי זֶרֶת. הַתּוֹלֵשׁ כָּנָף מִן הָעוֹף הֲרֵי זֶה תּוֹלֶדֶת גּוֹזֵז. הַטּוֹוֶה אֶת הַצֶּמֶר מִן הַחַי פָּטוּר שֶׁאֵין דֶּרֶךְ גְּזִיזָה בְּכָךְ וְאֵין דֶּרֶךְ נִפּוּץ בְּכָךְ וְאֵין דֶּרֶךְ טְוִיָּה בְּכָךְ: \n", + "הַנּוֹטֵל צִפָּרְנָיו אוֹ שְׂעָרוֹ אוֹ שְׂפָמוֹ אוֹ זְקָנוֹ הֲרֵי זֶה תּוֹלֶדֶת גּוֹזֵז וְחַיָּב. וְהוּא שֶׁיִּטּל בִּכְלִי. אֲבָל אִם נְטָלָן בְּיָדוֹ בֵּין לוֹ בֵּין לְאַחֵר פָּטוּר. וְכֵן הַחוֹתֵךְ יַבֶּלֶת מִגּוּפוֹ בֵּין בְּיָד בֵּין בִּכְלִי פָּטוּר בֵּין לוֹ בֵּין לְאַחֵר. וּמֻתָּר לַחְתֹּךְ יַבֶּלֶת בַּמִּקְדָּשׁ בְּיָד אֲבָל לֹא בִּכְלִי. וְאִם הָיְתָה יְבֵשָׁה חוֹתְכָהּ אַף בִּכְלִי וְעוֹבֵד עֲבוֹדָה: \n", + "הַנּוֹטֵל שְׂעָרוֹ בִּכְלִי כַּמָּה יִטּל וְיִהְיֶה חַיָּב. שְׁתֵּי שְׂעָרוֹת. וְאִם לִקֵּט לְבָנוֹת מִתּוֹךְ שְׁחוֹרוֹת אֲפִלּוּ אַחַת חַיָּב. צִפֹּרֶן שֶׁפֵּרְשָׁה רֻבָּהּ וְצִיצִין שֶׁל עוֹר שֶׁפֵּרְשׁוּ רֻבָּן אִם פֵּרְשׁוּ כְּלַפֵּי מַעְלָה וּמְצַעֲרוֹת אוֹתוֹ מֻתָּר לִטּל אוֹתָן בְּיָדוֹ אֲבָל לֹא בִּכְלִי. וְאִם נְטָלָן בִּכְלִי פָּטוּר. וְאִם אֵינָן מְצַעֲרוֹת אוֹתוֹ אֲפִלּוּ בַּיָּד אָסוּר. וְאִם לֹא פֵּרְשׁוּ רֻבָּן אֲפִלּוּ מְצַעֲרוֹת אוֹתוֹ אָסוּר לְנָטְלָן בְּיָדוֹ וְאִם נְטָלָן בִּכְלִי חַיָּב: \n", + "הַמְלַבֵּן אֶת הַצֶּמֶר אוֹ אֶת הַפִּשְׁתָּן אוֹ אֶת הַשָּׁנִי. וְכֵן כָּל כַּיּוֹצֵא בָּהֶן מִמַּה שֶּׁדַּרְכָּן לְהִתְלַבֵּן חַיָּב. וְכַמָּה שִׁעוּרוֹ כְּדֵי לִטְווֹת מִמֶּנּוּ חוּט אֶחָד אָרְכּוֹ כִּמְלֹא רֹחַב הַסִּיט כָּפוּל שֶׁהוּא אֹרֶךְ אַרְבָּעָה טְפָחִים: \n", + "הַמְכַבֵּס בְּגָדִים הֲרֵי הוּא תּוֹלֶדֶת מְלַבֵּן וְחַיָּב. והַסּוֹחֵט אֶת הַבֶּגֶד עַד שֶׁיּוֹצִיא הַמַּיִם שֶׁבּוֹ הֲרֵי זֶה מְכַבֵּס וְחַיָּב. שֶׁהַסְּחִיטָה מִצָּרְכֵי כִּבּוּס הִיא כְּמוֹ שֶׁהַהֲגָסָה מִצָּרְכֵי הַבִּשּׁוּל. וְאֵין סְחִיטָה בְּשֵׂעָר וְהוּא הַדִּין לְעוֹר שֶׁאֵין חַיָּבִין עַל סְחִיטָתוֹ: \n", + "הַמְנַפֵּץ אֶת הַצֶּמֶר אוֹ אֶת הַפִּשְׁתָּן אוֹ אֶת הַשָּׁנִי וְכַיּוֹצֵא בָּהֶן חַיָּב. וְכַמָּה שִׁעוּרוֹ כְּדֵי לִטְווֹת מִמֶּנּוּ חוּט אֶחָד אָרְכּוֹ אַרְבָּעָה טְפָחִים. וְהַמְנַפֵּץ אֶת הַגִּידִים עַד שֶׁיֵּעָשׂוּ כְּצֶמֶר כְּדֵי לִטְווֹת אוֹתָן הֲרֵי זֶה תּוֹלֶדֶת מְנַפֵּץ וְחַיָּב: \n", + "הַצּוֹבֵעַ חוּט שֶׁאָרְכּוֹ אַרְבָּעָה טְפָחִים אוֹ דָּבָר שֶׁאֶפְשָׁר לִטְווֹת מִמֶּנּוּ חוּט כָּזֶה חַיָּב. וְאֵין הַצּוֹבֵעַ חַיָּב עַד שֶׁיְּהֵא צֶבַע הַמִּתְקַיֵּם. אֲבָל צֶבַע שֶׁאֵינוֹ מִתְקַיֵּם כְּלָל כְּגוֹן שֶׁהֶעֱבִיר סָרָק אוֹ שָׁשַׁר עַל גַּבֵּי בַּרְזֶל אוֹ נְחשֶׁת וּצְבָעוֹ פָּטוּר. שֶׁהֲרֵי אַתָּה מַעֲבִירוֹ לִשְׁעָתוֹ וְאֵינוֹ צוֹבֵעַ כְּלוּם. וְכָל שֶׁאֵין מְלַאכְתּוֹ מִתְקַיֶּמֶת בְּשַׁבָּת פָּטוּר: \n", + "הָעוֹשֶׂה עֵין הַצֶּבַע הֲרֵי זֶה תּוֹלֶדֶת צוֹבֵעַ וְחַיָּב. כֵּיצַד. כְּגוֹן שֶׁנָּתַן קַנְקַנְתּוֹם לְתוֹךְ מֵי עַפְּצָא שֶׁנַּעֲשָׂה הַכּל שָׁחוֹר. אוֹ שֶׁנָּתַן אִיסְטִיס לְתוֹךְ מֵי כַּרְכֹּם שֶׁנַּעֲשָׂה הַכּל יָרֹק. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה. וְכַמָּה שִׁעוּרוֹ כְּדֵי לִצְבֹּעַ בּוֹ חוּט שֶׁאָרְכּוֹ אַרְבָּעָה טְפָחִים: \n", + "הַטּוֹוֶה אֹרֶךְ אַרְבָּעָה טְפָחִים מִכָּל דָּבָר הַנִּטְוֶה חַיָּב. אֶחָד הַטּוֹוֶה אֶת הַצֶּמֶר אוֹ אֶת הַפִּשְׁתָּן אוֹ אֶת הַנּוֹצָה אוֹ אֶת הַשֵּׂעָר אוֹ אֶת הַגִּידִין. וְכֵן כָּל כַּיּוֹצֵא בָּהֶן. הָעוֹשֶׂה אֶת הַלֶּבֶד הֲרֵי זֶה תּוֹלֶדֶת טוֹוֶה וְחַיָּב. וְהוּא שֶׁיְּלַבֵּד דָּבָר שֶׁאֶפְשָׁר לִטְווֹת מִמֶּנּוּ חוּט אֹרֶךְ אַרְבָּעָה טְפָחִים בְּעֹבִי בֵּינוֹנִי: \n", + "הָעוֹשֶׂה שְׁנֵי בָּתֵּי נִירִין חַיָּב. הָעוֹשֶׂה נָפָה אוֹ כְּבָרָה אוֹ סַל אוֹ סְבָכָה אוֹ שֶׁסָּרַג מִטָּה בַּחֲבָלִים הֲרֵי זֶה תּוֹלֶדֶת עוֹשֶׂה נִירִין וּמִשֶּׁיַּעֲשֶׂה שְׁנֵי בָּתִּים בְּאֶחָד מִכָּל אֵלּוּ חַיָּב. וְכֵן כָּל הָעוֹשֶׂה שְׁנֵי בָּתֵּי נִירִין בְּדָבָר שֶׁעוֹשִׂין אוֹתוֹ בָּתִּים בָּתִּים כְּגוֹן אֵלּוּ חַיָּב: \n", + "דֶּרֶךְ הָאוֹרְגִין שֶׁמּוֹתְחִין הַחוּטִין תְּחִלָּה בְּאֹרֶךְ הַיְרִיעָה וּבְרָחְבָּהּ וּשְׁנַיִם אוֹחֲזִין זֶה מִכָּאן וְזֶה מִכָּאן וְאֶחָד שׁוֹבֵט בְּשֵׁבֶט עַל הַחוּטִין וּמְתַקֵּן אוֹתָן זֶה בְּצַד זֶה עַד שֶׁתֵּעָשֶׂה כֻּלָּהּ שְׁתִי בְּלֹא עֵרֶב. וּמְתִיחַת הַחוּטִין כְּדֶרֶךְ הָאוֹרְגִין הִיא הַנְסָכַת הַמַּסֶּכֶת וְזֶה הַמּוֹתֵחַ נִקְרָא מֵסֵךְ. וּכְשֶׁכּוֹפְלִין אוֹתָהּ וּמַתְחִיל לְהַכְנִיס הַשְּׁתִי בָּעֵרֶב נִקְרָא אוֹרֵג: \n", + "הַמֵּסֵךְ חַיָּב וְהִיא מְלָאכָה מֵאֲבוֹת מְלָאכוֹת. וְהַשּׁוֹבֵט עַל הַחוּטִין עַד שֶׁיִּפָּרְקוּ וִיתַקְּנֵם הֲרֵי זֶה תּוֹלֶדֶת מֵסֵךְ. וְכַמָּה שִׁעוּרוֹ מִשֶּׁיְּתַקֵּן רֹחַב שְׁתֵּי אֶצְבָּעוֹת. וְכֵן הָאוֹרֵג שְׁנֵי חוּטִין בְּרֹחַב שְׁתֵּי אֶצְבָּעוֹת חַיָּב. בֵּין שֶׁאֲרָגָן בַּתְּחִלָּה בֵּין שֶׁהָיָה מִקְצָת הַבֶּגֶד אָרוּג וְאָרַג עַל הָאָרוּג שִׁעוּרוֹ שְׁנֵי חוּטִין. וְאִם אָרַג חוּט אֶחָד וְהִשְׁלִים בּוֹ הַבֶּגֶד חַיָּב. אָרַג בִּשְׂפַת הַיְרִיעָה שְׁנֵי חוּטִין בְּרֹחַב שְׁלֹשָׁה בָּתֵּי נִירִין חַיָּב. הָא לְמָה זֶה דּוֹמֶה לְאוֹרֵג צִלְצוּל קָטָן בְּרֹחַב שְׁלֹשָׁה בָּתֵּי נִירִין: \n", + "הַמְדַקְדֵּק אֶת הַחוּטִין וּמַפְרִידָן בְּעֵת הָאֲרִיגָה הֲרֵי זֶה תּוֹלֶדֶת אוֹרֵג. וְכֵן הַקּוֹלֵעַ אֶת הַנִּימִין הֲרֵי זֶה תּוֹלֶדֶת אוֹרֵג וְשִׁעוּרוֹ מִשֶּׁיַּעֲשֶׂה קְלִיעָה בְּאֹרֶךְ שְׁתֵּי אֶצְבָּעוֹת: \n", + "הַבּוֹצֵעַ שְׁנֵי חוּטִין חַיָּב. וּבוֹצֵעַ הוּא הַמַּפְרִישׁ אֶת הָאָרוּג. בֵּין שֶׁהוֹצִיא הָעֵרֶב מִן הַשְּׁתִי אוֹ שֶׁהֶעֱבִיר הַשְּׁתִי מֵעַל הָעֵרֶב הֲרֵי זֶה בּוֹצֵעַ וְחַיָּב. וְהוּא שֶׁלֹּא יְהֵא מְקַלְקֵל אֶלָּא יִתְכַּוֵּן לְתַקֵּן כְּדֶרֶךְ שֶׁעוֹשִׂין אֵלּוּ שֶׁמְּאַחִין אֶת הַבְּגָדִים הַקַּלִּים בְּיוֹתֵר שֶׁבּוֹצְעִין וְאַחַר כָּךְ מְאַחִין וְחוֹזְרִין וְאוֹרְגִין חוּטִין שֶׁבָּצְעוּ עַד שֶׁיֵּעָשׂוּ שְׁנֵי הַבְּגָדִים אוֹ שְׁנֵי הַקְּרָעִים אֶחָד. וְהַסּוֹתֵר אֶת הַקְּלִיעָה לְתַקֵּן הֲרֵי זֶה תּוֹלֶדֶת בּוֹצֵעַ וְשִׁעוּרוֹ כְּשִׁעוּר הַבּוֹצֵעַ: \n" + ], + [ + "הַקוֹשֵׁר קֶשֶׁר שֶׁל קַיָּמָא וְהוּא מַעֲשֵׂה אֻמָּן חַיָּב. כְּגוֹן קֶשֶׁר הַגַּמָּלִין וְקֶשֶׁר הַסַּפָּנִין וְקִשְׁרֵי רְצוּעוֹת מִנְעָל וְסַנְדָּל שֶׁקּוֹשְׁרִין הָרַצְעָנִין בִּשְׁעַת עֲשִׂיָּתָן. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה. אֲבָל הַקּוֹשֵׁר קֶשֶׁר שֶׁל קַיָּמָא וְאֵינוֹ מַעֲשֵׂה אֻמָּן פָּטוּר. וְקֶשֶׁר שֶׁאֵינוֹ שֶׁל קַיָּמָא וְאֵינוֹ מַעֲשֵׂה אֻמָּן מֻתָּר לְקָשְׁרוֹ לְכַתְּחִלָּה: \n", + "כֵּיצַד. נִפְסְקָה לוֹ רְצוּעָה וּקְשָׁרָהּ, נִפְסַק הַחֶבֶל וּקְשָׁרוֹ, אוֹ שֶׁקָּשַׁר חֶבֶל בִּדְלִי אוֹ שֶׁקָּשַׁר רֶסֶן בְּהֵמָה הֲרֵי זֶה פָּטוּר. וְכֵן כָּל כַּיּוֹצֵא בְּאֵלּוּ הַקְּשָׁרִים שֶׁהֵן מַעֲשֵׂה הֶדְיוֹט וְכָל אָדָם קוֹשֵׁר אוֹתָן לְקַיָּמָא. וְכָל קֶשֶׁר שֶׁאֵינוֹ שֶׁל קַיָּמָא אִם קְשָׁרוֹ קֶשֶׁר אֻמָּן הֲרֵי זֶה אָסוּר: \n", + "קוֹשֶׁרֶת אִשָּׁה מִפְתְּחֵי הֶחָלוּק אַף עַל פִּי שֶׁיֵּשׁ לוֹ שְׁנֵי פְּתָחִים, וְחוּטֵי סְבָכָה אַף עַל פִּי שֶׁהוּא רָפוּי בְּרֹאשָׁהּ, וּרְצוּעוֹת מִנְעָל וְסַנְדָּל שֶׁקּוֹשְׁרִין אוֹתָן עַל הָרֶגֶל בִּשְׁעַת מַלְבּוּשׁ, וְנוֹדוֹת יַיִן וְשֶׁמֶן אַף עַל פִּי שֶׁיֵּשׁ לוֹ שְׁתֵּי אָזְנַיִם, וּקְדֵרָה שֶׁל בָּשָׂר אַף עַל פִּי שֶׁיְּכוֹלָה לְהוֹצִיא הַבָּשָׂר וְלֹא תַּתִּיר הַקֶּשֶׁר. וְקוֹשְׁרִין דְּלִי בִּמְשִׁיחָה אוֹ בְּאַבְנֵט וְכַיּוֹצֵא בּוֹ אֲבָל לֹא בְּחֶבֶל. וְקוֹשְׁרִין לִפְנֵי הַבְּהֵמָה אוֹ בְּרַגְלָהּ בִּשְׁבִיל שֶׁלֹּא תֵּצֵא אַף עַל פִּי שֶׁיֵּשׁ לָהּ שְׁנֵי אִסָּרוֹת. וְחֶבֶל שֶׁהָיָה קָשׁוּר בַּפָּרָה קוֹשְׁרוֹ בָּאֵבוּס. הָיָה קָשׁוּר בָּאֵבוּס קוֹשְׁרוֹ בַּפָּרָה. אֲבָל לֹא יָבִיא חֶבֶל מִתּוֹךְ בֵּיתוֹ וְיִקְשֹׁר בַּפָּרָה וּבָאֵבוּס. וְאִם הָיָה חֶבֶל גַּרְדִּי שֶׁמֻּתָּר לְטַלְטְלוֹ הֲרֵי זֶה מֵבִיא וְקוֹשֵׁר בַּפָּרָה וּבָאֵבוּס. מִפְּנֵי שֶׁכָּל אֵלּוּ הַקְּשָׁרִים מַעֲשֵׂה הֶדְיוֹט הֵן וְאֵינָן שֶׁל קַיָּמָא אֶלָּא פַּעַם קוֹשֵׁר וּפַעַם מַתִּיר וּלְפִיכָךְ מֻתָּר לִקְשֹׁר אוֹתָן לְכַתְּחִלָּה. חוֹתָלוֹת שֶׁל תְּמָרִים וְשֶׁל גְּרוֹגָרוֹת מַתִּיר וּמַפְקִיעַ וְחוֹתֵךְ וְנוֹטֵל וְאוֹכֵל: \n", + "כָּל שֶׁרָאוּי לְמַאֲכַל בְּהֵמָה מֻתָּר לִקְשֹׁר אוֹתוֹ בְּשַׁבָּת. לְפִיכָךְ אִם נִפְסְקָה רְצוּעַת סַנְדָּלוֹ בְּכַרְמְלִית נוֹטֵל גֶּמִי לַח הָרָאוּי לְמַאֲכַל בְּהֵמָה וְכוֹרֵךְ עָלָיו וְקוֹשֵׁר הַגֶּמִי. נִשְׁמְטָה לוֹ רְצוּעַת מִנְעָל וְסַנְדָּל אוֹ שֶׁנִּשְׁמַט רֹב הָרֶגֶל מֻתָּר לְהַחֲזִיר הָרְצוּעוֹת לִמְקוֹמָן וּבִלְבַד שֶׁלֹּא יִקְשֹׁר: \n", + "הָעֲנִיבָה מֻתֶּרֶת לְפִי שֶׁאֵינָהּ מִתְחַלֶּפֶת בִּקְשִׁירָה. לְפִיכָךְ הַחֶבֶל שֶׁנִּפְסַק מְקַבֵּץ שְׁנֵי קְצוֹתָיו וְכוֹרֵךְ עָלָיו מְשִׁיחָה וְעוֹנֵב עֲנִיבָה: \n", + "מֻתָּר לִקְשֹׁר קֶשֶׁר שֶׁאֵינוֹ שֶׁל קַיָּמָא לִדְבַר מִצְוָה. כְּגוֹן שֶׁיִּקְשֹׁר לִמְדֹּד שִׁעוּר מִשִּׁעוּרֵי הַתּוֹרָה. נִימַת כִּנּוֹר שֶׁנִּפְסַק קוֹשְׁרִין אוֹתָהּ בַּמִּקְדָּשׁ אֲבָל לֹא בַּמְּדִינָה. וְלֹא יִקְשֹׁר נִימָא לְכַתְּחִלָּה אֲפִלּוּ בַּמִּקְדָּשׁ: \n", + "כָּל קֶשֶׁר שֶׁחַיָּבִין עַל קִשּׁוּרוֹ כָּךְ חַיָּבִין עַל הֶתֵּרוֹ. וְכָל קֶשֶׁר שֶׁהַקּוֹשֵׁר אוֹתוֹ פָּטוּר כָּךְ הַמַּתִּיר אוֹתוֹ פָּטוּר. וְכָל קֶשֶׁר שֶׁמֻּתָּר לְקָשְׁרוֹ כָּךְ מֻתָּר לְהַתִּירוֹ: \n", + "הַפּוֹתֵל חֲבָלִים מִן הַהוּצִין וּמִן הָחֶלֶף אוֹ מִחוּטֵי צֶמֶר אוֹ מִחוּטֵי פִּשְׁתָּן אוֹ חוּטֵי שֵׂעָר וְכַיּוֹצֵא בָּהֶן הֲרֵי זֶה תּוֹלֶדֶת קוֹשֵׁר וְחַיָּב. וְשִׁעוּרוֹ כְּדֵי שֶׁיַּעֲמֹד הַחֶבֶל בִּפְתִילָתוֹ בְּלֹא קְשִׁירָה שֶׁנִּמְצֵאת מְלַאכְתּוֹ מִתְקַיֶּמֶת. וְכֵן הַמַּפְרִיד אֶת הַפְּתִיל הֲרֵי זֶה תּוֹלֶדֶת מַתִּיר וְחַיָּב. וְהוּא שֶׁלֹּא יִתְכַּוֵּן לְקַלְקֵל בִּלְבַד. וְשִׁעוּרוֹ כְּשִׁעוּר הַפּוֹתֵל: \n", + "הַתּוֹפֵר שְׁתֵּי תְּפִירוֹת חַיָּב. וְהוּא שֶׁקָּשַׁר רָאשֵׁי הַחוּט מִכָּאן וּמִכָּאן כְּדֵי שֶׁתַּעֲמֹד הַתְּפִירָה וְלֹא תִּשָּׁמֵט. אֲבָל אִם תָּפַר יֶתֶר עַל שְׁתֵּי תְּפִירוֹת אַף עַל פִּי שֶׁלֹּא קָשַׁר חַיָּב שֶׁהֲרֵי מִתְקַיֶּמֶת הַתְּפִירָה. וְהַמּוֹתֵחַ חוּט שֶׁל תְּפִירָה בְּשַׁבָּת חַיָּב מִפְּנֵי שֶׁהוּא מִצָּרְכֵי הַתְּפִירָה: \n", + "הַקּוֹרֵעַ כְּדֵי לִתְפֹּר שְׁתֵּי תְּפִירוֹת עַל מְנָת לִתְפֹּר שְׁתֵּי תְּפִירוֹת חַיָּב. אֲבָל הַקּוֹרֵעַ לְהַפְסִידָהּ פָּטוּר מִפְּנֵי שֶׁהוּא מְקַלְקֵל. הַקּוֹרֵעַ בַּחֲמָתוֹ אוֹ עַל מֵת שֶׁהוּא חַיָּב לִקְרֹעַ עָלָיו חַיָּב מִפְּנֵי שֶׁמְּיַשֵּׁב אֶת דַּעְתּוֹ בְּדָבָר זֶה וְיָנוּחַ יִצְרוֹ וְהוֹאִיל וַחֲמָתוֹ שׁוֹכֶכֶת בְּדָבָר זֶה הֲרֵי הוּא כִּמְתַקֵּן וְחַיָּב. וְהַפּוֹתֵחַ בֵּית הַצַּוָּאר בְּשַׁבָּת חַיָּב: \n", + "הַמְדַבֵּק נְיָרוֹת אוֹ עוֹרוֹת בְּקוֹלָן שֶׁל סוֹפְרִים וְכַיּוֹצֵא בּוֹ הֲרֵי זֶה תּוֹלֶדֶת תּוֹפֵר וְחַיָּב. וְכֵן הַמְפָרֵק נְיָרוֹת דְּבוּקִין אוֹ עוֹרוֹת דְּבוּקִין וְלֹא נִתְכַּוֵּן לְקַלְקֵל בִּלְבַד הֲרֵי זֶה תּוֹלֶדֶת קוֹרֵעַ וְחַיָּב: \n", + "הַבּוֹנֶה כָּל שֶׁהוּא חַיָּב. הַמַּשְׁוֶה פְּנֵי הַקַּרְקַע בְּבַיִת כְּגוֹן שֶׁהִשְׁפִּיל תֵּל אוֹ מִלֵּא גּוּמָא אוֹ גַּיְא הֲרֵי זֶה בּוֹנֶה וְחַיָּב. אֶחָד נָתַן אֶת הָאֶבֶן וְאֶחָד נָתַן אֶת הַטִּיט הַנּוֹתֵן הַטִּיט חַיָּב. וּבַנִּדְבָּךְ הָעֶלְיוֹן אֲפִלּוּ הֶעֱלָה אֶת הָאֶבֶן וְהִנִּיחָהּ עַל גַּבֵּי הַטִּיט חַיָּב. שֶׁהֲרֵי אֵין מַנִּיחִין עָלֶיהָ טִיט אַחֵר. וְהַבּוֹנֶה עַל גַּבֵּי כֵּלִים פָּטוּר: \n", + "הָעוֹשֶׂה אֹהֶל קָבוּעַ הֲרֵי זֶה תּוֹלֶדֶת בּוֹנֶה וְחַיָּב. וְכֵן הָעוֹשֶׂה כְּלֵי אֲדָמָה כְּגוֹן תַּנּוּר וְחָבִית קֹדֶם שֶׁיִּשָּׂרְפוּ הֲרֵי זֶה תּוֹלֶדֶת בּוֹנֶה וְחַיָּב. וְכֵן הַמְגַבֵּן אֶת הַגְּבִינָה הֲרֵי זֶה תּוֹלֶדֶת בּוֹנֶה. וְאֵינוֹ חַיָּב עַד שֶׁיְּגַבֵּן כִּגְרוֹגֶרֶת. הַמַּכְנִיס יַד הַקַּרְדֹּם בְּתוֹךְ הָעֵץ שֶׁלּוֹ הֲרֵי זֶה תּוֹלֶדֶת בּוֹנֶה. וְכֵן כָּל כַּיּוֹצֵא בּוֹ. וְכֵן הַתּוֹקֵעַ עֵץ בְּעֵץ בֵּין שֶׁתָּקַע בְּמַסְמֵר בֵּין שֶׁתָּקַע בָּעֵץ עַצְמוֹ עַד שֶׁנִּתְאַחֵד הֲרֵי זֶה תּוֹלֶדֶת בּוֹנֶה וְחַיָּב: \n", + "הָעוֹשֶׂה נֶקֶב כָּל שֶׁהוּא בְּלוּל שֶׁל תַּרְנְגוֹלִים כְּדֵי שֶׁיִּכָּנֵס לָהֶן הָאוֹרָה חַיָּב מִשּׁוּם בּוֹנֶה. הַמַּחֲזִיר דֶּלֶת שֶׁל בּוֹר וְשֶׁל דּוּת וְשֶׁל יָצִיעַ חַיָּב מִשּׁוּם בּוֹנֶה: \n", + "הַסּוֹתֵר כָּל שֶׁהוּא חַיָּב. וְהוּא שֶׁיִּסְתֹּר עַל מְנָת לִבְנוֹת. אֲבָל אִם סָתַר דֶּרֶךְ הַשְׁחָתָה פָּטוּר. הַסּוֹתֵר אֹהֶל קָבוּעַ אוֹ שֶׁפֵּרֵק עֵץ תָּקוּעַ הֲרֵי זֶה תּוֹלֶדֶת סוֹתֵר וְחַיָּב וְהוּא שֶׁיִּתְכַּוֵּן לְתַקֵּן: \n", + "הַמַּכֶּה בְּפַטִּישׁ הַכָּאָה אַחַת חַיָּב. וְכָל הָעוֹשֶׂה דָּבָר שֶׁהוּא גְּמַר מְלָאכָה הֲרֵי זֶה תּוֹלֶדֶת מַכֶּה בְּפַטִּישׁ וְחַיָּב. כֵּיצַד. הַמְנַפֵּחַ בִּכְלֵי זְכוּכִית וְהַצָּר בַּכְּלִי צוּרָה אֲפִלּוּ מִקְצָת הַצּוּרָה וְהַמְגָרֵד כָּל שֶׁהוּא וְהָעוֹשֶׂה נֶקֶב כָּל שֶׁהוּא בֵּין בְּעֵץ בֵּין בְּמַתֶּכֶת בֵּין בְּבִנְיָן בֵּין בְּכֵלִים הֲרֵי זֶה תּוֹלֶדֶת מַכֶּה בְּפַטִּישׁ וְחַיָּב. וְכָל פֶּתַח שֶׁאֵינוֹ עָשׂוּי לְהַכְנִיס וּלְהוֹצִיא אֵין חַיָּבִין עַל עֲשִׂיָּתוֹ: \n", + "הַמֵּפִיס שְׁחִין בְּשַׁבָּת כְּדֵי לְהַרְחִיב פִּי הַמַּכָּה כְּדֶרֶךְ שֶׁהָרוֹפְאִין עוֹשִׂין שֶׁהֵן מִתְכַּוְּנִין בִּרְפוּאָה לְהַרְחִיב פִּי הַמַּכָּה הֲרֵי זֶה חַיָּב מִשּׁוּם מַכֶּה בְּפַטִּישׁ שֶׁזּוֹ הִיא מְלֶאכֶת הָרוֹפֵא. וְאִם הֵפִיסָה לְהוֹצִיא מִמֶּנָּה הַלֵּחָה שֶׁבָּהּ הֲרֵי זֶה מֻתָּר: \n", + "הַמְסַתֵּת אֶת הָאֶבֶן כָּל שֶׁהוּא חַיָּב מִשּׁוּם מַכֶּה בְּפַטִּישׁ. הַמְצַדֵּד אֶת הָאֶבֶן בִּיסוֹד הַבִּנְיָן וְתִקְּנָהּ בְּיָדוֹ וְהוֹשִׁיבָהּ בַּמָּקוֹם הָרָאוּי לָהּ חַיָּב מִשּׁוּם מַכֶּה בְּפַטִּישׁ. הַלּוֹקֵט יַבּוֹלֶת שֶׁעַל גַּבֵּי בְּגָדִים בְּיָדוֹ כְּגוֹן אֵלּוּ הַיַּבּוֹלוֹת שֶׁבִּכְלֵי צֶמֶר חַיָּב מִשּׁוּם מַכֶּה בְּפַטִּישׁ. וְהוּא שֶׁיַּקְפִּיד עֲלֵיהֶן. אֲבָל אִם הֱסִירָן דֶּרֶךְ עֵסֶק הֲרֵי זֶה פָּטוּר. הַמְנַעֵר טַלִּית חֲדָשָׁה שְׁחוֹרָה כְּדֵי לְנָאוֹתָהּ וּלְהָסִיר הַצֶּמֶר הַלָּבָן הַנִּתְלֶה בָּהּ כְּדֶרֶךְ שֶׁהָאֻמָּנִין עוֹשִׂין חַיָּב חַטָּאת. וְאִם אֵינוֹ מַקְפִּיד מֻתָּר: \n", + "הַצָּד דָּבָר שֶׁדֶּרֶךְ מִינוֹ לָצוּד אוֹתוֹ חַיָּב. כְּגוֹן חַיָּה וְעוֹפוֹת וְדָגִים. וְהוּא שֶׁיָּצוּד אוֹתָן לְמָקוֹם שֶׁאֵינוֹ מְחֻסַּר צֵידָה. כֵּיצַד. כְּגוֹן שֶׁרָדַף אַחֲרֵי צְבִי עַד שֶׁהִכְנִיסוֹ לְבַיִת אוֹ לְגִנָּה אוֹ לְחָצֵר וְנָעַל בְּפָנָיו. אוֹ שֶׁהִפְרִיחַ אֶת הָעוֹף עַד שֶׁהִכְנִיסוֹ לְמִגְדָּל וְנָעַל בְּפָנָיו. אוֹ שֶׁשָּׁלָה דָּגִים מִן הַיָּם בְּתוֹךְ סֵפֶל שֶׁל מַיִם הֲרֵי זֶה חַיָּב. אֲבָל אִם הִפְרִיחַ צִפּוֹר לְבַיִת וְנָעַל בְּפָנָיו. אוֹ שֶׁהִבְרִיחַ דָּג וַעֲקָרוֹ מִן הַיָּם לִבְרֵכָה שֶׁל מַיִם. אוֹ שֶׁרָדַף אַחַר צְבִי עַד שֶׁנִּכְנַס לִטְרַקְלִין רָחָב וְנָעַל בְּפָנָיו הֲרֵי זֶה פָּטוּר. שֶׁאֵין זוֹ צִידָה גְּמוּרָה שֶׁאִם יָבוֹא לְקַחְתּוֹ צָרִיךְ לִרְדֹּף אַחֲרָיו וְלָצוּד אוֹתוֹ מִשָּׁם. לְפִיכָךְ הַצָּד אֲרִי אֵינוֹ חַיָּב עַד שֶׁיַּכְנִיסֶנּוּ לַכִּפָּה שֶׁלּוֹ שֶׁהוּא נֶאֱסָר בָּהּ: \n", + "כָּל מָקוֹם שֶׁאִם יָרוּץ בּוֹ יַגִּיעַ לַחַיָּה בִּשְׁחִיָּה אַחַת. אוֹ שֶׁהָיוּ הַכְּתָלִים קְרוֹבִין זֶה לָזֶה עַד שֶׁיִּפּל צֵל שְׁנֵיהֶם לָאֶמְצַע כְּאֶחָד הֲרֵי זֶה מָקוֹם קָטָן. וְאִם הִבְרִיחַ הַצְּבִי וְכַיּוֹצֵא בּוֹ לְתוֹכוֹ חַיָּב. וּמָקוֹם שֶׁהוּא גָּדוֹל מִזֶּה הַמַּבְרִיחַ חַיָּה וָעוֹף לְתוֹכוֹ פָּטוּר: \n", + "אֶחָד שְׁמֹנָה שְׁרָצִים הָאֲמוּרִין בַּתּוֹרָה וְאֶחָד שְׁאָר שְׁקָצִים וּרְמָשִׂים שֶׁיֵּשׁ לְמִינָן צִידָה הַצָּד אֶחָד מִכֻּלָּן בֵּין לְצֹרֶךְ בֵּין שֶׁלֹּא לְצֹרֶךְ אוֹ לְשַׂחֵק בָּהֶן חַיָּב הוֹאִיל וְנִתְכַּוֵּן לָצוּד וְצָד. שֶׁמְּלָאכָה שֶׁאֵינָהּ צְרִיכָה לְגוּפָהּ חַיָּב עָלֶיהָ. הַצָּד אֶת הַיָּשֵׁן וְאֶת הַסּוּמָא חַיָּב: \n", + "הַמְשַׁלֵּחַ כְּלָבִים כְּדֵי שֶׁיָּצוּדוּ צְבָאִים וְאַרְנָבִים וְכַיּוֹצֵא בָּהֶן וּבָרַח הַצְּבִי מִפְּנֵי הַכֶּלֶב וְהָיָה הוּא רוֹדֵף אַחַר הַצְּבִי אוֹ שֶׁעָמַד בְּפָנָיו וְהִבְהִילוֹ עַד שֶׁהִגִּיעַ הַכֶּלֶב וּתְפָשׂוֹ הֲרֵי זֶה תּוֹלֶדֶת הַצָּד וְחַיָּב. וְכֵן הָעוֹשֶׂה כַּדֶּרֶךְ הַזּוֹ בְּעוֹפוֹת: \n", + "צְבִי שֶׁנִּכְנַס לְבַיִת וְנָעַל אֶחָד בְּפָנָיו חַיָּב. נְעָלוּהוּ שְׁנַיִם פְּטוּרִין. אִם אֵין אֶחָד יָכוֹל לִנְעל וּנְעָלוּהוּ שְׁנַיִם חַיָּבִין. יָשַׁב אֶחָד עַל הַפֶּתַח וְלֹא מִלְּאָהוּ וְיָשַׁב הַשֵּׁנִי וּמִלְּאָהוּ הַשֵּׁנִי חַיָּב. יָשַׁב הָרִאשׁוֹן וּמִלְּאָהוּ וּבָא הַשֵּׁנִי וְיָשַׁב בְּצִדּוֹ אַף עַל פִּי שֶׁעָמַד הָרִאשׁוֹן וְהָלַךְ לוֹ הָרִאשׁוֹן חַיָּב וְהַשֵּׁנִי לֹא עָשָׂה כְּלוּם וּמֻתָּר לוֹ לֵישֵׁב בִּמְקוֹמוֹ עַד הָעֶרֶב וְלוֹקֵחַ הַצְּבִי. לְמָה זֶה דּוֹמֶה לְנוֹעֵל בֵּיתוֹ לְשָׁמְרוֹ וְנִמְצָא צְבִי שָׁמוּר בְּתוֹכוֹ שֶׁלֹּא עָשָׂה כְּלוּם. נִכְנְסָה לוֹ צִפּוֹר תַּחַת כְּנָפָיו יוֹשֵׁב וּמְשַׁמְּרָהּ עַד שֶׁתֶּחְשַׁךְ וּמֻתָּר: \n", + "הַצָּד צְבִי זָקֵן אוֹ חִגֵּר אוֹ חוֹלֶה אוֹ קָטָן פָּטוּר. הַמְפָרֵק בְּהֵמָה חַיָּה וָעוֹף מִן הַמְּצוּדָה פָּטוּר. הַצָּד חַיָּה וָעוֹף שֶׁבִּרְשׁוּתוֹ כְּגוֹן אֲוָזִין וְתַרְנְגוֹלִין וְיוֹנֵי (עֲלִיָּה) פָּטוּר. הַצָּד דָּבָר שֶׁאֵין בְּמִינוֹ צִידָה כְּגוֹן חֲגָבִים הַגָּזִין צְרָעִין וְיַתּוּשִׁין וּפַרְעוֹשִׁין וְכַיּוֹצֵא בָּאֵלּוּ הֲרֵי זֶה פָּטוּר: \n", + "רְמָשִׂים הַמַּזִּיקִין כְּגוֹן נְחָשִׁים וְעַקְרַבִּים וְכַיּוֹצֵא בָּהֶן אַף עַל פִּי שֶׁאֵינָן מְמִיתִין הוֹאִיל וְנוֹשְׁכִין מֻתָּר לָצוּד אוֹתָם בְּשַׁבָּת. וְהוּא שֶׁיִּתְכַּוֵּן לְהִנָּצֵל מִנְּשִׁיכָתָן. כֵּיצַד הוּא עוֹשֶׂה. כּוֹפֶה כְּלִי עֲלֵיהֶן אוֹ מַקִּיף עֲלֵיהֶן אוֹ קוֹשְׁרָן כְּדֵי שֶׁלֹּא יַזִּיקוּ: \n" + ], + [ + "הַשׁוֹחֵט חַיָּב. וְלֹא שׁוֹחִט בִּלְבַד אֶלָּא כָּל הַנּוֹטֵל נְשָׁמָה לְאֶחָד מִכָּל מִינֵי חַיָּה וּבְהֵמָה וְעוֹף וְדָג וְשֶׁרֶץ בֵּין בִּשְׁחִיטָה אוֹ בִּנְחִירָה אוֹ בְּהַכָּאָה חַיָּב. הַחוֹנֵק אֶת הַחַי עַד שֶׁיָּמוּת הֲרֵי זֶה תּוֹלֶדֶת שׁוֹחֵט. לְפִיכָךְ אִם הֶעֱלָה דָּג מִסֵּפֶל שֶׁל מַיִם וְהִנִּיחוֹ עַד שֶׁמֵּת חַיָּב מִשּׁוּם חוֹנֵק. וְלֹא עַד שֶׁיָּמוּת אֶלָּא כֵּיוָן שֶׁיָּבֵשׁ בּוֹ כְּסֶלַע בֵּין סְנַפִּירָיו חַיָּב שֶׁעוֹד אֵינוֹ יָכוֹל לִחְיוֹת. הוֹשִׁיט יָדוֹ לִמְעֵי הַבְּהֵמָה וְדִלְדֵּל עֵבָּר שֶׁבְּמֵעֶיהָ חַיָּב: \n", + "רְמָשִׂים שֶׁהֵן פָּרִין וְרָבִין מִזָּכָר וּנְקֵבָה אוֹ נֶהֱוִין מִן הֶעָפָר כְּמוֹ הַפַּרְעוֹשִׁין הַהוֹרֵג אוֹתָן חַיָּב כְּהוֹרֵג בְּהֵמָה וְחַיָּה. אֲבָל רְמָשִׂים שֶׁהֲוָיָתָן מִן הַגְּלָלִים וּמִן הַפֵּרוֹת שֶׁהִבְאִישׁוּ וְכַיּוֹצֵא בָּהֶן כְּגוֹן תּוֹלָעִים שֶׁל בָּשָׂר וְתוֹלָעִים שֶׁבְּתוֹךְ הַקִּטְנִיּוֹת הַהוֹרְגָן פָּטוּר: \n", + "הַמְפַלֶּה כֵּלָיו בְּשַׁבָּת מוֹלֵל אֶת הַכִּנִּים וְזוֹרְקָן. וּמֻתָּר לַהֲרֹג אֶת הַכִּנִּים בְּשַׁבָּת מִפְּנֵי שֶׁהֵן מִן הַזֵּעָה: \n", + "חַיָּה וְרֶמֶשׂ שֶׁהֵן נוֹשְׁכִין וּמְמִיתִין וַדַּאי כְּגוֹן זְבוּב שֶׁבְּמִצְרַיִם וְצִרְעָה שֶׁבְּנִינְוֵה וְעַקְרָב שֶׁבַּחֲדַיֵיב וְנָחָשׁ שֶׁבְּאֶרֶץ יִשְׂרָאֵל וְכֶלֶב שׁוֹטֶה בְּכָל מָקוֹם מֻתָּר לְהָרְגָן בְּשַׁבָּת כְּשֶׁיֵּרָאוּ. וּשְׁאָר כָּל הַמַּזִּיקִין אִם הָיוּ רָצִין אַחֲרָיו מֻתָּר לְהָרְגָן וְאִם הָיוּ יוֹשְׁבִין בִּמְקוֹמָן אוֹ בּוֹרְחִין מִלְּפָנָיו אָסוּר לְהָרְגָן. וְאִם דּוֹרְסָן לְפִי תֻּמּוֹ בִּשְׁעַת הִלּוּכוֹ וְהוֹרְגָן מֻתָּר: \n", + "הַמַּפְשִׁיט מִן הָעוֹר כְּדֵי לַעֲשׂוֹת קָמֵעַ חַיָּב. וְכֵן הַמְעַבֵּד מִן הָעוֹר כְּדֵי לַעֲשׂוֹת קָמֵעַ חַיָּב. וְאֶחָד הַמּוֹלֵחַ וְאֶחָד הַמְעַבֵּד שֶׁהַמְּלִיחָה מִין עִבּוּד הוּא וְאֵין עִבּוּד בָּאֳכָלִין. וְכֵן הַמּוֹחֵק מִן הָעוֹר כְּדֵי לַעֲשׂוֹת קָמֵעַ חַיָּב. וְאֵי זֶהוּ מוֹחֵק זֶה הַמַּעֲבִיר שֵׂעָר אוֹ הַצֶּמֶר מֵעַל הָעוֹר אַחַר מִיתָה עַד שֶׁיַּחֲלִיק פְּנֵי הָעוֹר: \n", + "הַמְפָרֵק דּוּכְסוּסְטוּס מֵעַל הַקְּלָף הֲרֵי זֶה תּוֹלֶדֶת מַפְשִׁיט וְחַיָּב. (הַמְפָרֵק מִן הָעוֹר כְּדֵי לַעֲשׂוֹת קָמֵעַ חַיָּב). הַדּוֹרֵס עַל הָעוֹר בְּרַגְלוֹ עַד שֶׁיִּתְקַשֶּׁה אוֹ הַמְרַכְּכוֹ בְּיָדוֹ וּמוֹשְׁכוֹ וּמַשְׁוֶה אוֹתוֹ כְּדֶרֶךְ שֶׁהָרַצְעָנִין עוֹשִׂין הֲרֵי זֶה תּוֹלֶדֶת מְעַבֵּד וְחַיָּב. הַמּוֹרֵט נוֹצָה מִן הָאֶבְרָה הֲרֵי זֶה תּוֹלֶדֶת מוֹחֵק וְחַיָּב. וְכֵן הַמְמָרֵחַ רְטִיָּה כָּל שֶׁהוּא אוֹ שַׁעֲוָה אוֹ זֶפֶת וְכַיּוֹצֵא בָּהֶן מִדְּבָרִים הַמִּתְמָרְחִין עַד שֶׁיַּחֲלִיק פְּנֵיהֶם חַיָּב מִשּׁוּם מוֹחֵק. וְכֵן הַשָּׁף בְּיָדוֹ עַל הָעוֹר הַמָּתוּחַ בֵּין הָעַמּוּדִים חַיָּב מִשּׁוּם מוֹחֵק: \n", + "הַמְחַתֵּךְ מִן הָעוֹר כְּדֵי לַעֲשׂוֹת קָמֵעַ חַיָּב. וְהוּא שֶׁיִּתְכַּוֵּן לְמִדַּת אָרְכּוֹ וּמִדַּת רָחְבּוֹ וְיַחְתֹּךְ בְּכַוָּנָה שֶׁהִיא מְלָאכָה. אֲבָל אִם חָתַךְ דֶּרֶךְ הֶפְסֵד אוֹ בְּלֹא כַּוָּנָה לְמִדָּתוֹ אֶלָּא כְּמִתְעַסֵּק אוֹ כִּמְשַׂחֵק הֲרֵי זֶה פָּטוּר. הַקּוֹטֵם אֶת הַכָּנָף הֲרֵי זֶה תּוֹלֶדֶת מְחַתֵּךְ וְחַיָּב. וְכֵן הַמְגָרֵד רָאשֵׁי כְּלוּנְסוֹת שֶׁל אֶרֶז חַיָּב מִשּׁוּם מְחַתֵּךְ. וְכֵן כָּל חֲתִיכָה שֶׁיַּחְתֹּךְ חָרַשׁ עֵץ מִן הָעֵצִים אוֹ חָרַשׁ מַתֶּכֶת מִן הַמַּתָּכוֹת חַיָּב מִשּׁוּם מְחַתֵּךְ. הַנּוֹטֵל קֵיסָם שֶׁל עֵץ מִלְּפָנָיו וּקְטָמוֹ לַחְצֹץ בּוֹ שִׁנָּיו אוֹ לִפְתֹּחַ בּוֹ אֶת הַדֶּלֶת חַיָּב: \n", + "כָּל דָּבָר שֶׁהוּא רָאוּי לְמַאֲכַל בְּהֵמָה כְּגוֹן תֶּבֶן וַעֲשָׂבִים לַחִים וְהוּצִין וְכַיּוֹצֵא בָּהֶן מֻתָּר לִקְטֹם אוֹתָן בְּשַׁבָּת מִפְּנֵי שֶׁאֵין בָּהֶן תִּקּוּן כֵּלִים. וּמֻתָּר לִקְטֹם עֲצֵי בְּשָׂמִים לְהָרִיחַ בָּהֶן אַף עַל פִּי שֶׁהֵן קָשִׁים וִיבֵשִׁין. וּמְפַשֵּׁחַ מֵהֶן כָּל מַה שֶּׁיִּרְצֶה בֵּין שֶׁפָּשַׁח עֵץ גָּדוֹל בֵּין שֶׁפָּשַׁח עֵץ קָטָן: \n", + "הַכּוֹתֵב שְׁתֵּי אוֹתִיּוֹת חַיָּב. הַמּוֹחֵק כְּתָב עַל מְנָת לִכְתֹּב בִּמְקוֹם הַמַּחַק שְׁתֵּי אוֹתִיּוֹת חַיָּב. הכּוֹתֵב אוֹת אַחַת גְּדוֹלָה כִּשְׁתַּיִם פָּטוּר. מָחַק אוֹת אַחַת גְּדוֹלָה וְיֵשׁ בִּמְקוֹמָהּ כְּדֵי לִכְתֹּב שְׁתַּיִם חַיָּב. כָּתַב אוֹת אַחַת וְהִשְׁלִים בָּהּ אֶת הַסֵּפֶר חַיָּב. הַכּוֹתֵב עַל מְנָת לְקַלְקֵל הָעוֹר חַיָּב שֶׁאֵין חִיּוּבוֹ עַל מְקוֹם הַכְּתָב אֶלָּא עַל הַכְּתָב. אֲבָל הַמּוֹחֵק עַל מְנָת לְקַלְקֵל פָּטוּר. נָפְלָה דְּיוֹ עַל גַּבֵּי סֵפֶר וּמָחַק אוֹתָהּ. נָפְלָה שַׁעֲוָה עַל גַּבֵּי הַפִּנְקָס וּמָחַק אוֹתָהּ. אִם יֵשׁ בִּמְקוֹמָהּ כְּדֵי לִכְתֹּב שְׁתֵּי אוֹתִיּוֹת חַיָּב: \n", + "הַכּוֹתֵב אוֹת כְּפוּלָה פַּעֲמַיִם וְהוּא שֵׁם אֶחָד כְּמוֹ דָּד תֵּת גַּג רָר שָׂשׂ סָס חָח חַיָּב. וְהַכּוֹתֵב בְּכָל כְּתָב וּבְכָל לָשׁוֹן חַיָּב וַאֲפִלּוּ מִשְּׁנֵי סִימָנִיּוֹת: \n", + "הַכּוֹתֵב אוֹת אַחַת סָמוּךְ לַכְּתָב אוֹ כְּתָב עַל גַּבֵּי כְּתָב וְהַמִּתְכַּוֵּן לִכְתֹּב חֵי\"ת וְכָתַב שְׁנֵי זַיִנִּי\"ן וְכֵן כַּיּוֹצֵא בָּזֶה בִּשְׁאָר אוֹתִיּוֹת וְהַכּוֹתֵב אוֹת אַחַת בָּאָרֶץ וְאוֹת אַחַת בַּקּוֹרָה שֶׁהֲרֵי אֵין נֶהֱגִין זֶה עִם זֶה אוֹ שֶׁכָּתַב שְׁתֵּי אוֹתִיּוֹת בִּשְׁנֵי דַּפֵּי פִּנְקָס וְאֵינָן נֶהֱגִין זֶה עִם זֶה פָּטוּר. כְּתָבָן בִּשְׁנֵי כָּתְלֵי זָוִית אוֹ בִּשְׁנֵי דַּפֵּי פִּנְקָס וְהֵן נֶהֱגִין זֶה עִם זֶה חַיָּב: \n", + "לָקַח גְּוִיל וְכַיּוֹצֵא בּוֹ וְכָתַב עָלָיו אוֹת אַחַת בִּמְדִינָה זוֹ וְהָלַךְ בְּאוֹתוֹ הַיּוֹם וְכָתַב אוֹת שְׁנִיָּה בִּמְדִינָה אַחֶרֶת בִּמְגִלָּה אַחֶרֶת חַיָּב. שֶׁבִּזְמַן שֶׁמְּקָרְבָן נֶהֱגִין זֶה עִם זֶה וְאֵינָן מְחֻסָּרִין מַעֲשֶׂה לִקְרִיבָתָן: \n", + "הַכּוֹתֵב אוֹת אַחַת אַף עַל פִּי שֶׁקּוֹרִים מִמֶּנָּה תֵּבָה שְׁלֵמָה פָּטוּר. כֵּיצַד. כְּגוֹן שֶׁכָּתַב מ' וְהַכּל קוֹרִין אוֹתָהּ מַעֲשֵׂר. אוֹ שֶׁכְּתָבָהּ בְּמָקוֹם מִנְיָן שֶׁהֲרֵי הִיא כְּמוֹ שֶׁכָּתַב אַרְבָּעִים הֲרֵי זֶה פָּטוּר. הַמַּגִּיהַּ אוֹת אַחַת וְעָשָׂה אוֹתָהּ שְׁתַּיִם כְּגוֹן שֶׁחִלֵּק גַּג הַחֵי\"ת וְנַעֲשֵׂית שְׁנֵי זַיִנִּי\"ן חַיָּב. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: \n", + "הַכּוֹתֵב בִּשְׂמֹאלוֹ אוֹ לְאַחַר יָדוֹ בְּרַגְלוֹ בְּפִיו וּבְמַרְפֵּקוֹ פָּטוּר. אִטֵּר שֶׁכָּתַב בִּימִינוֹ שֶׁהִיא לוֹ כִּשְׂמֹאל כָּל אָדָם פָּטוּר. וְאִם כָּתַב בִּשְׂמֹאלוֹ חַיָּב. וְהַשּׁוֹלֵט בִּשְׁתֵּי יָדָיו בְּשָׁוֶה וְכָתַב בֵּין בִּימִינוֹ בֵּין בִּשְׂמֹאלוֹ חַיָּב. קָטָן אוֹחֵז בְּקֻלְמוֹס וְגָדוֹל אוֹחֵז בְּיָדוֹ וְכוֹתֵב חַיָּב. גָּדוֹל אוֹחֵז בְּקֻלְמוֹס וְקָטָן אוֹחֵז בְּיָדוֹ וְכוֹתֵב פָּטוּר: \n", + "אֵין הַכּוֹתֵב חַיָּב עַד שֶׁיִּכְתֹּב בְּדָבָר הָרוֹשֵׁם וְעוֹמֵד כְּגוֹן דְּיוֹ וְשָׁחוֹר וְסִקְרָא וְקוֹמוֹס וְקַנְקַנְתּוֹם וְכַיּוֹצֵא בָּהֶם. וְיִכְתֹּב עַל דָּבָר שֶׁמִּתְקַיֵּם הַכְּתָב עָלָיו כְּגוֹן עוֹר וּקְלָף וּנְיָר וְעֵץ וְכַיּוֹצֵא בָּהֶם. אֲבָל הַכּוֹתֵב בְּדָבָר שֶׁאֵין רִשּׁוּמוֹ עוֹמֵד כְּגוֹן מַשְׁקִין וּמֵי פֵּרוֹת. אוֹ שֶׁכָּתַב בִּדְיוֹ וְכַיּוֹצֵא בּוֹ עַל עֲלֵי יְרָקוֹת וְעַל כָּל דָּבָר שֶׁאֵינוֹ עוֹמֵד פָּטוּר. אֵינוֹ חַיָּב עַד שֶׁיִּכְתֹּב בְּדָבָר הָעוֹמֵד עַל דָּבָר הָעוֹמֵד. וְכֵן אֵין הַמּוֹחֵק חַיָּב עַד שֶׁיִּמְחֹק כְּתָב הָעוֹמֵד מֵעַל דָּבָר הָעוֹמֵד: \n", + "הַכּוֹתֵב עַל בְּשָׂרוֹ חַיָּב מִפְּנֵי שֶׁהוּא עוֹר אַף עַל פִּי שֶׁחֲמִימוּת בְּשָׂרוֹ מַעֲבֶרֶת הַכְּתָב לְאַחַר זְמַן הֲרֵי זֶה דּוֹמֶה לִכְתָב שֶׁנִּמְחַק. אֲבָל הַמְשָׂרֵט עַל בְּשָׂרוֹ צוּרַת כְּתָב פָּטוּר. הַקּוֹרֵעַ עַל הָעוֹר כְּתַבְנִית כְּתָב חַיָּב מִשּׁוּם כּוֹתֵב. הָרוֹשֵׁם עַל הָעוֹר כְּתַבְנִית כְּתָב פָּטוּר. הַמַּעֲבִיר דְּיוֹ עַל גַּבֵּי סִקְרָא חַיָּב שְׁתַּיִם אַחַת מִשּׁוּם כּוֹתֵב וְאַחַת מִשּׁוּם מוֹחֵק. הֶעֱבִיר דְּיוֹ עַל גַּבֵּי דְּיוֹ וְסִקְרָא עַל גַּבֵּי סִקְרָא אוֹ סִקְרָא עַל גַּבֵּי דְּיוֹ פָּטוּר: \n", + "רוֹשֵׁם תּוֹלֶדֶת כּוֹתֵב הוּא. כֵּיצַד. הָרוֹשֵׁם רְשָׁמִים וְצוּרוֹת בְּכֹתֶל וּבְשָׁשַׁר וְכַיּוֹצֵא בָּהֶן כְּדֶרֶךְ שֶׁהַצַּיָּרִין רוֹשְׁמִים הֲרֵי זֶה חַיָּב מִשּׁוּם כּוֹתֵב. וְכֵן הַמּוֹחֵק אֶת הָרִשּׁוּם לְתַקֵּן הֲרֵי זֶה תּוֹלֶדֶת מוֹחֵק וְחַיָּב. הַמְשַׂרְטֵט כְּדֵי לִכְתֹּב שְׁתֵּי אוֹתִיּוֹת תַּחַת אוֹתוֹ שִׂרְטוּט חַיָּב. חָרָשֵׁי הָעֵצִים שֶׁמַּעֲבִירִין חוּט שֶׁל סִקְרָא עַל גַּבֵּי הַקּוֹרָה כְּדֵי שֶׁיִּנְסֹר בְּשָׁוֶה הֲרֵי זֶה תּוֹלֶדֶת מְשַׂרְטֵט. וְכֵן הַגַּבָּלִים שֶׁעוֹשִׂים כֵּן בַּאֲבָנִים כְּדֵי שֶׁיְּפַצֵּל הָאֶבֶן בְּשָׁוֶה. וְאֶחָד הַמְשַׂרְטֵט בְּצֶבַע אוֹ בְּלֹא צֶבַע הֲרֵי זֶה חַיָּב: \n" + ], + [ + "הַמַּבְעִיר כָּל שֶׁהוּא חַיָּב. וְהוּא שֶׁיְּהֵא צָרִיךְ לָאֵפֶר. אֲבָל אִם הִבְעִיר דֶּרֶךְ הַשְׁחָתָה פָּטוּר מִפְּנֵי שֶׁהוּא מְקַלְקֵל. וְהַמַּבְעִיר גְּדִישׁוֹ שֶׁל חֲבֵרוֹ אוֹ הַשּׂוֹרֵף דִּירָתוֹ חַיָּב אַף עַל פִּי שֶׁהוּא מַשְׁחִית. מִפְּנֵי שֶׁכַּוָּנָתוֹ לְהִנָּקֵם מִשּׂוֹנְאוֹ וַהֲרֵי נִתְקָרְרָה דַּעְתּוֹ וְשָׁכְכָה חֲמָתוֹ וְנַעֲשָׂה כְּקוֹרֵעַ עַל מֵתוֹ אוֹ בַּחֲמָתוֹ שֶׁהוּא חַיָּב וּבְחוֹבֵל בַּחֲבֵרוֹ בִּשְׁעַת מְרִיבָה שֶׁכָּל אֵלּוּ מְתַקְּנִים הֵן אֵצֶל יִצְרָן הָרַע. וְכֵן הַמַּדְלִיק אֶת הַנֵּר אוֹ אֶת הָעֵצִים בֵּין לְהִתְחַמֵּם בֵּין לְהָאִיר הֲרֵי זֶה חַיָּב. הַמְחַמֵּם אֶת הַבַּרְזֶל כְּדֵי לְצָרְפוֹ בְּמַיִם הֲרֵי זֶה תּוֹלֶדֶת מַבְעִיר וְחַיָּב: \n", + "הַמְכַבֶּה כָּל שֶׁהוּא חַיָּב. אֶחָד הַמְכַבֶּה אֶת הַנֵּר וְאֶחָד הַמְכַבֶּה אֶת הַגַּחֶלֶת שֶׁל עֵץ. אֲבָל הַמְכַבֶּה גַּחֶלֶת שֶׁל מַתֶּכֶת פָּטוּר. וְאִם נִתְכַּוֵּן לְצָרֵף חַיָּב. שֶׁכֵּן לוֹטְשֵׁי הַבַּרְזֶל עוֹשִׂים מְחִמִּים אֶת הַבַּרְזֶל עַד שֶׁיֵּעָשֶׂה גַּחֶלֶת וּמְכַבִּין אוֹתוֹ בְּמַיִם כְּדֵי לְחַסְּמוֹ. וְזֶהוּ לְצָרֵף שֶׁהָעוֹשֶׂה אוֹתוֹ חַיָּב וְהוּא תּוֹלֶדֶת מְכַבֶּה. וּמֻתָּר לְכַבּוֹת גַּחֶלֶת שֶׁל מַתֶּכֶת בִּרְשׁוּת הָרַבִּים כְּדֵי שֶׁלֹּא יִזּוֹקוּ בָּהּ רַבִּים. הַנּוֹתֵן שֶׁמֶן לְתוֹךְ הַנֵּר הַדּוֹלֵק חַיָּב מִשּׁוּם מַבְעִיר. וְהַמִּסְתַּפֵּק מִן הַשֶּׁמֶן שֶׁבַּנֵּר חַיָּב מִשּׁוּם מְכַבֶּה: \n", + "דְּלֵקָה שֶׁנָּפְלָה בְּשַׁבָּת הַמְכַבֶּה אוֹתָהּ מִפְּנֵי אִבּוּד מָמוֹן חַיָּב שֶׁאֵין אִבּוּד מָמוֹן דּוֹחֶה שַׁבָּת אֶלָּא אִבּוּד נְפָשׁוֹת. לְפִיכָךְ יֵצְאוּ בְּנֵי אָדָם כְּדֵי שֶׁלֹּא יָמוּתוּ וְיַנִּיחוּ הָאֵשׁ תְּלַהֵט וַאֲפִלּוּ שׂוֹרֶפֶת כָּל דִּירָתוֹ כֻּלָּהּ: \n", + "מֻתָּר לַעֲשׂוֹת מְחִצָּה בְּכָל הַכֵּלִים בֵּין מְלֵאִים בֵּין רֵיקָנִים כְּדֵי שֶׁלֹּא תַּעֲבֹר הַדְּלֵקָה. אֲפִלּוּ כְּלִי חֶרֶשׂ חֲדָשִׁים מְלֵאִים מַיִם עוֹשִׂין מֵהֶן מְחִצָּה אַף עַל פִּי שֶׁוַּדַּאי מִתְבַּקְּעִין וּמְכַבִּים. שֶׁגְּרַם כִּבּוּי מֻתָּר. וְכוֹפִין קְעָרָה עַל גַּבֵּי הַנֵּר בִּשְׁבִיל שֶׁלֹּא תֵּאָחֵז בַּקּוֹרָה: \n", + "תֵּבָה שִׁדָּה וּמִגְדָּל שֶׁאָחַז בָּהֶן הָאוּר מֵבִיא עוֹר גְּדִי וְכַיּוֹצֵא בּוֹ מִדְּבָרִים שֶׁאֵין הָאוּר מְלַהֶטֶת אוֹתָן וּפוֹרְשׂוֹ עַל הַקָּצֶה שֶׁעֲדַיִן לֹא נִשְׂרַף כְּדֵי שֶׁלֹּא תַּעֲבֹר שָׁם הָאֵשׁ: \n", + "טַלִּית שֶׁאָחַז בָּהּ הָאוּר פּוֹשְׁטָהּ וּמִתְכַּסֶּה בָּהּ וְאִם כָּבְתָה כָּבְתָה. וְכֵן סֵפֶר תּוֹרָה שֶׁאָחַז בּוֹ הָאוּר פּוֹשְׁטוֹ וְקוֹרֵא בּוֹ וְאִם כָּבָה כָּבָה. וְנוֹתֵן מַיִם מִן הַצַּד שֶׁעֲדַיִן לֹא נִתְלָה בּוֹ הָאוּר וְאִם כָּבְתָה כָּבְתָה. שָׁכַח נֵר דָּלוּק עַל גַּבֵּי טַבְלָא מְנַעֵר אֶת הַטַּבְלָא וְהוּא נוֹפֵל וְאִם כָּבָה כָּבָה. אֲבָל הִנִּיחוֹ מִבָּעֶרֶב אַף עַל פִּי שֶׁכָּבָה אָסוּר לְטַלְטְלוֹ: \n", + "נָכְרִי שֶׁבָּא לְכַבּוֹת אֵין אוֹמְרִים לוֹ כַּבֵּה וְאַל תְּכַבֶּה מִפְּנֵי שֶׁאֵין שְׁבִיתָתוֹ עָלֵינוּ. אֲבָל קָטָן שֶׁבָּא לְכַבּוֹת אֵין שׁוֹמְעִין לוֹ. וְהוּא שֶׁיִּהְיֶה עוֹשֶׂה עַל דַּעַת אָבִיו. אֲבָל מִדַּעַת עַצְמוֹ אֵין בֵּית דִּין מְצֻוִּין לְהַפְרִישׁוֹ. וּבִדְלֵקָה הִתִּירוּ לוֹמַר כָּל הַמְכַבֶּה אֵינוֹ מַפְסִיד: \n", + "הוֹצָאָה וְהַכְנָסָה מֵרְשׁוּת לִרְשׁוּת מְלָאכָה מֵאֲבוֹת מְלָאכוֹת הִיא. וְאַף עַל פִּי שֶׁדָּבָר זֶה עִם כָּל גּוּפֵי תּוֹרָה מִפִּי משֶׁה מִסִּינַי נֶאֶמְרוּ. הֲרֵי הוּא אוֹמֵר בַּתּוֹרָה (שמות לו ו) \"אִישׁ וְאִשָּׁה אַל יַעֲשׂוּ עוֹד מְלָאכָה לִתְרוּמַת הַקֹּדֶשׁ וַיִּכָּלֵא הָעָם מֵהָבִיא\". הָא לָמַדְתָּ שֶׁהַהֲבָאָה מְלָאכָה קוֹרֵא אוֹתָהּ. וְכֵן לָמְדוּ מִפִּי הַשְּׁמוּעָה שֶׁהַמַּעֲבִיר בִּרְשׁוּת הָרַבִּים מִתְּחִלַּת אַרְבַּע לְסוֹף אַרְבַּע הֲרֵי הוּא כְּמוֹצִיא מֵרְשׁוּת לִרְשׁוּת וְחַיָּב: \n", + "אֵין הַמּוֹצִיא מֵרְשׁוּת לִרְשׁוּת חַיָּב עַד שֶׁיּוֹצִיא כַּשִּׁעוּר הַמּוֹעִיל. מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הָרַבִּים אוֹ מֵרְשׁוּת הָרַבִּים לִרְשׁוּת הַיָּחִיד. וְיַעֲקֹר מֵרְשׁוּת זוֹ וְיַנִּיחַ בִּרְשׁוּת שְׁנִיָּה. אֲבָל אִם עָקַר וְלֹא הִנִּיחַ אוֹ הִנִּיחַ וְלֹא עָקַר אוֹ שֶׁהוֹצִיא פָּחוֹת מִכַּשִּׁעוּר פָּטוּר. וְכֵן הַמַּעֲבִיר מִתְּחִלַּת אַרְבַּע לְסוֹף אַרְבַּע בִּרְשׁוּת הָרַבִּים אֵינוֹ חַיָּב עַד שֶׁיַּעֲקֹר כַּשִּׁעוּר מִצַּד זֶה וְיַנִּיחֶנּוּ מִצַּד אַחֶרֶת: \n", + "הַזּוֹרֵק מֵרְשׁוּת לִרְשׁוּת אוֹ הַמּוֹשִׁיט הֲרֵי זֶה תּוֹלֶדֶת מוֹצִיא וְחַיָּב. וְכֵן הַזּוֹרֵק אוֹ הַמּוֹשִׁיט בְּיָדוֹ מִתְּחִלַּת אַרְבַּע לְסוֹף אַרְבַּע הֲרֵי זֶה תּוֹלֶדֶת מוֹצִיא וְחַיָּב. וְהַזּוֹרֵק כִּלְאַחַר יָד פָּטוּר: \n", + "הַמּוֹצִיא מִקְצָת הַחֵפֶץ מֵרְשׁוּת מִשְּׁתֵּי רְשׁוּיוֹת אֵלּוּ לִרְשׁוּת שְׁנִיָּה פָּטוּר. עַד שֶׁיּוֹצִיא אֶת כָּל הַחֵפֶץ כֻּלּוֹ מֵרְשׁוּת זוֹ לִרְשׁוּת זוֹ. קֻפָּה שֶׁהִיא מְלֵאָה חֲפָצִים אֲפִלּוּ מְלֵאָה חַרְדָּל וְהוֹצִיא רֻבָּהּ מֵרְשׁוּת זוֹ לִרְשׁוּת זוֹ פָּטוּר עַד שֶׁיּוֹצִיא אֶת כָּל הַקֻּפָּה וְכֵן כָּל הַדּוֹמֶה לָזֶה שֶׁהַכְּלִי מֵשִׂים כָּל שֶׁיֵּשׁ בּוֹ כְּחֵפֶץ אֶחָד: \n", + "הַמּוֹצִיא בֵּין בִּימִינוֹ בֵּין בִּשְׂמֹאלוֹ בֵּין בְּתוֹךְ חֵיקוֹ אוֹ שֶׁיָּצָא בְּמָעוֹת צְרוּרִין לוֹ בִּסְדִינוֹ חַיָּב מִפְּנֵי שֶׁהוֹצִיא כְּדֶרֶךְ הַמּוֹצִיאִין. וְכֵן הַמּוֹצִיא עַל כְּתֵפוֹ חַיָּב אַף עַל פִּי שֶׁהַמַּשּׂאוֹי לְמַעְלָה מֵעֲשָׂרָה טְפָחִים בִּרְשׁוּת הָרַבִּים. שֶׁכֵּן הָיָה מַשָּׂא בְּנֵי קְהָת בַּמִּשְׁכָּן לְמַעְלָה מֵעֲשָׂרָה שֶׁנֶּאֱמַר (במדבר ז ט) \"בַּכָּתֵף יִשָּׂאוּ\". וְכָל הַמְּלָאכוֹת מִמִּשְׁכָּן לוֹמְדִין אוֹתָן: \n", + "אֲבָל הַמּוֹצִיא לְאַחַר יָדוֹ בְּרַגְלוֹ בְּפִיו וּבְמַרְפֵּקוֹ בְּאָזְנוֹ וּבִשְׂעָרוֹ וּבְכִיס שֶׁתָּפוּר בְּבִגְדוֹ וּפִי הַכִּיס לְמַטָּה בֵּין בֶּגֶד לְבֶגֶד, בְּפִי בִּגְדוֹ בְּמִנְעָלוֹ וּבְסַנְדָּלוֹ פָּטוּר שֶׁלֹּא הוֹצִיא כְּדֶרֶךְ הַמּוֹצִיאִין: \n", + "הַמּוֹצִיא מַשּׂאוֹי עַל רֹאשׁוֹ. אִם הָיָה מַשּׂאוֹי כָּבֵד כְּגוֹן שַׂק מָלֵא אוֹ תֵּבָה וּמִגְדָּל וְכַיּוֹצֵא בָּהֶן שֶׁהוּא מֵשִׂים עַל רֹאשׁוֹ וְתוֹפֵשׂ בְּיָדוֹ חַיָּב. שֶׁכֵּן דֶּרֶךְ הַמּוֹצִיאִין וְנִמְצָא כְּמוֹצִיא עַל כְּתֵפוֹ אוֹ בְּיָדוֹ. אֲבָל אִם לָקַח חֵפֶץ קַל כְּגוֹן שֶׁהִנִּיחַ בֶּגֶד אוֹ סֵפֶר אוֹ סַכִּין עַל רֹאשׁוֹ וְהוֹצִיאוֹ וְהוּא אֵינוֹ אוֹחֵז בְּיָדוֹ הֲרֵי זֶה פָּטוּר שֶׁלֹּא הוֹצִיא כְּדֶרֶךְ הַמּוֹצִיאִין. שֶׁאֵין דֶּרֶךְ רֹב הָעוֹלָם לְהוֹצִיא הַחֲפָצִין מֻנָּחִין עַל רָאשֵׁיהֶם. הַמַּעֲבִיר חֵפֶץ מִתְּחִלַּת אַרְבַּע לְסוֹף אַרְבַּע בִּרְשׁוּת הָרַבִּים אַף עַל פִּי שֶׁהֶעֱבִירוֹ לְמַעְלָה מֵרֹאשׁוֹ חַיָּב: \n", + "מֻתָּר לְאָדָם לְטַלְטֵל בִּרְשׁוּת הָרַבִּים בְּתוֹךְ אַרְבַּע אַמּוֹת עַל אַרְבַּע אַמּוֹת שֶׁהוּא עוֹמֵד בְּצִדָּן. וְיֵשׁ לוֹ לְטַלְטֵל בְּכָל הַמְרֻבָּע הַזֶּה. וּבְאַמָּה שֶׁלּוֹ מוֹדְדִין. וְאִם הָיָה נַנָּס בְּאֵיבָרָיו נוֹתְנִין לוֹ אַרְבַּע אַמּוֹת כְּבֵינוֹנִיּוֹת שֶׁל כָּל אָדָם. וּמִפִּי הַקַּבָּלָה אָמְרוּ שֶׁזֶּה שֶׁנֶּאֱמַר בַּתּוֹרָה (שמות טז כט) \"שְׁבוּ אִישׁ תַּחְתָּיו\" שֶׁלֹּא יְטַלְטֵל חוּץ לִמְרֻבָּע זֶה אֶלָּא בִּמְרֻבָּע זֶה שֶׁהוּא כְּמִדַּת אֹרֶךְ אָדָם כְּשֶׁיִּפְשֹׁט יָדָיו וְרַגְלָיו בּוֹ בִּלְבַד יֵשׁ לְטַלְטֵל: \n", + "הָיוּ שְׁנַיִם מִקְצָת אַרְבַּע אַמּוֹת שֶׁל זֶה לְתוֹךְ אַרְבַּע אַמּוֹת שֶׁל זֶה מְבִיאִין וְאוֹכְלִין בָּאֶמְצַע. וּבִלְבַד שֶׁלֹּא יוֹצִיא זֶה מִתּוֹךְ שֶׁלּוֹ לְתוֹךְ שֶׁל חֲבֵרוֹ. וְאִם הָיוּ שְׁלֹשָׁה וְהָאֶמְצָעִי מֻבְלָע בֵּינְתַיִם. הוּא מֻתָּר עִמָּהֶן וְהֵן מֻתָּרִין עִמּוֹ וּשְׁנַיִם הַחִיצוֹנִים אֲסוּרִים זֶה עִם זֶה: \n", + "לְפִיכָךְ מֻתָּר לְאָדָם לַעֲקֹר חֵפֶץ מֵרְשׁוּת הָרַבִּים וְלִתְּנוֹ לַחֲבֵרוֹ שֶׁעִמּוֹ בְּתוֹךְ אַרְבַּע אַמּוֹת. וְכֵן חֲבֵרוֹ לַחֲבֵרוֹ הָאַחֵר שֶׁבְּצִדּוֹ אֲפִלּוּ הֵן מֵאָה. וְאַף עַל פִּי שֶׁהַחֵפֶץ הוֹלֵךְ כַּמָּה מִילִין בְּשַׁבָּת מֻתָּר. מִפְּנֵי שֶׁכָּל אֶחָד מֵהֶן לֹא טִלְטֵל אֶלָּא בְּתוֹךְ אַרְבַּע אַמּוֹת שֶׁלּוֹ: \n", + "הוֹאִיל וְיֵשׁ לוֹ לְאָדָם לְטַלְטֵל בְּכָל הַמְרֻבָּע שֶׁהוּא אַרְבַּע אַמּוֹת עַל אַרְבַּע אַמּוֹת נִמְצָא מְטַלְטֵל בְּאֹרֶךְ אֲלַכְסוֹנוֹ שֶׁל מְרֻבָּע זֶה חָמֵשׁ אַמּוֹת וּשְׁלֹשָׁה חֻמְשֵׁי אַמָּה. לְפִיכָךְ אֵין הַמַּעֲבִיר אוֹ הַזּוֹרֵק בִּרְשׁוּת הָרַבִּים חַיָּב עַד שֶׁיַּעֲבִיר חוּץ לְחָמֵשׁ אַמּוֹת וּשְׁלֹשָׁה חֻמְשֵׁי אַמָּה. וְכָל מָקוֹם שֶׁאָמַרְנוּ מִתְּחִלַּת אַרְבַּע לְסוֹף אַרְבַּע אוֹ הַמַּעֲבִיר אַרְבַּע אַמּוֹת חַיָּב הוּא מִתְּחִלַּת הָאֲלַכְסוֹן שֶׁל אַרְבַּע אַמּוֹת עַד סוֹפוֹ וְאִם הֶעֱבִיר פָּחוֹת מִזֶּה פָּטוּר: \n", + "נִמְצָא כָּאן שָׁלֹשׁ מִדּוֹת. כֵּיצַד. הָעוֹקֵר חֵפֶץ מֵרְשׁוּת הָרַבִּים מִמָּקוֹם זֶה וְהִנִּיחוֹ בְּמָקוֹם אַחֵר בִּרְשׁוּת הָרַבִּים אִם הָיָה בֵּין שְׁנֵי הַמְּקוֹמוֹת עַד אַרְבַּע אַמּוֹת הֲרֵי זֶה מֻתָּר. הָיָה בֵּינֵיהֶן יֶתֶר מֵאַרְבַּע אַמּוֹת וַעֲדַיִן הֵן בְּתוֹךְ חָמֵשׁ אַמּוֹת וּשְׁלֹשָׁה חֻמְשֵׁי אַמָּה פָּטוּר. הָיָה בֵּינֵיהֶן חָמֵשׁ אַמּוֹת וּשְׁלֹשָׁה חֻמְשֵׁי אַמָּה בְּשָׁוֶה הֲרֵי זֶה חַיָּב שֶׁהֲרֵי הֶעֱבִיר הַחֵפֶץ חוּץ לַאֲלַכְסוֹנוֹ שֶׁל מְרֻבָּע: \n" + ], + [ + "אֵין הַמּוֹצִיא מֵרְשׁוּת לִרְשׁוּת אוֹ הַמַּעֲבִיר בִּרְשׁוּת הָרַבִּים חוּץ לְאַרְבַּע אַמּוֹת חַיָּב עַד שֶׁיַּעֲקֹר חֵפֶץ מֵעַל גַּבֵּי מָקוֹם שֶׁיֵּשׁ בּוֹ אַרְבָּעָה טְפָחִים עַל אַרְבָּעָה טְפָחִים אוֹ יָתֵר וְיַנִּיחַ עַל גַּבֵּי מָקוֹם שֶׁיֵּשׁ בּוֹ אַרְבָּעָה עַל אַרְבָּעָה טְפָחִים: \n", + "יָדוֹ שֶׁל אָדָם חֲשׁוּבָה לוֹ כְּאַרְבָּעָה עַל אַרְבָּעָה. לְפִיכָךְ אִם עָקַר הַחֵפֶץ מִיַּד אָדָם הָעוֹמֵד בִּרְשׁוּת זוֹ וְהִנִּיחוֹ בְּיַד אָדָם אַחֵר הָעוֹמֵד בִּרְשׁוּת שְׁנִיָּה חַיָּב. וְכֵן אִם הָיָה עוֹמֵד בְּאַחַת מִשְּׁתֵּי רְשׁוּיוֹת אֵלּוּ וּפָשַׁט יָדוֹ לִרְשׁוּת שְׁנִיָּה וְעָקַר הַחֵפֶץ מִמֶּנָּה אוֹ מִיַּד אָדָם הָעוֹמֵד בָּהּ וְהֶחֱזִיר יָדוֹ אֵלָיו חַיָּב. וְאַף עַל פִּי שֶׁלֹּא הִנִּיחַ הַחֵפֶץ בְּמָקוֹם שֶׁהוּא עוֹמֵד בּוֹ הוֹאִיל וְהוּא בְּיָדוֹ הֲרֵי הוּא כְּמֻנָּח בָּאָרֶץ: \n", + "הָיָה אוֹכֵל וְיוֹצֵא מֵרְשׁוּת לִרְשׁוּת וְחִשֵּׁב לְהוֹצִיא הָאוֹכֵל שֶׁבְּפִיו מֵרְשׁוּת לִרְשׁוּת חַיָּב. מִפְּנֵי שֶׁמַּחֲשַׁבְתּוֹ מְשִׂימָה פִּיו מְקוֹם אַרְבָּעָה אַף עַל פִּי שֶׁלֹּא הוֹצִיא כְּדֶרֶךְ הַמּוֹצִיאִין. וְכֵן מִי שֶׁהָיָה עוֹמֵד בְּאַחַת מִשְּׁתֵּי רְשׁוּיוֹת אֵלּוּ וְהִשְׁתִּין מַיִם אוֹ רָקַק בִּרְשׁוּת שְׁנִיָּה חַיָּב שֶׁהֲרֵי עָקַר מֵרְשׁוּת זוֹ וְהִנִּיחַ בִּרְשׁוּת שְׁנִיָּה וּמַחֲשַׁבְתּוֹ עוֹשָׂה אוֹתוֹ כְּאִלּוּ עָקַר מֵעַל גַּבֵּי מְקוֹם אַרְבָּעָה. הָיָה עוֹמֵד בִּרְשׁוּת זוֹ וּפִי אַמָּה בִּרְשׁוּת שְׁנִיָּה וְהִשְׁתִּין בָּהּ פָּטוּר: \n", + "הָיָה עוֹמֵד בְּאַחַת מִשְּׁתֵּי רְשׁוּיוֹת וּפָשַׁט יָדוֹ לִרְשׁוּת שְׁנִיָּה וְנָטַל מִשָּׁם מַיִם מֵעַל גַּבֵּי גּוּמָא מְלֵאָה מַיִם וְהוֹצִיאָן חַיָּב. שֶׁהַמַּיִם כֻּלָּן כְּאִלּוּ הֵן מֻנָּחִין עַל הָאָרֶץ. אֲבָל אִם הָיָה כְּלִי צָף עַל גַּבֵּי מַיִם וּפֵרוֹת בְּתוֹךְ הַכְּלִי וּפָשַׁט יָדוֹ וְלָקַח מִן הַפֵּרוֹת וְהוֹצִיא פָּטוּר. שֶׁהֲרֵי לֹא נָחוּ הַפֵּרוֹת עַל גַּבֵּי הָאָרֶץ וְנִמְצָא שֶׁלֹּא עָקַר מֵעַל גַּבֵּי מְקוֹם אַרְבָּעָה. וְאֵין צָרִיךְ לוֹמַר אִם הָיוּ הַפֵּרוֹת צָפִין עַל פְּנֵי הַמַּיִם וְהוֹצִיאָם שֶׁהוּא פָּטוּר. וְכֵן אִם הָיָה שֶׁמֶן צָף עַל פְּנֵי הַמַּיִם וְקָלַט מִן הַשֶּׁמֶן וְהוֹצִיאוֹ פָּטוּר: \n", + "כְּבָר אָמַרְנוּ שֶׁאֵין הַמּוֹצִיא מֵרְשׁוּת לִרְשׁוּת חַיָּב עַד שֶׁיַּעֲקֹר וְיַנִּיחַ. אֲבָל אִם עָקַר וְלֹא הִנִּיחַ אוֹ הִנִּיחַ וְלֹא עָקַר פָּטוּר. לְפִיכָךְ מִי שֶׁהָיָה עוֹמֵד בְּאַחַת מִשְּׁתֵּי רְשׁוּיוֹת וּפָשַׁט יָדוֹ לִרְשׁוּת שְׁנִיָּה וְחֵפֶץ בְּיָדוֹ וּנְטָלוֹ אַחֵר מִמֶּנּוּ אוֹ שֶׁנָּתַן אַחֵר לְיָדוֹ חֵפֶץ וְהֶחֱזִיר יָדוֹ אֵלָיו שְׁנֵיהֶם פְּטוּרִים שֶׁזֶּה עָקַר וְזֶה הִנִּיחַ: \n", + "בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁהָיְתָה יָדוֹ לְמַעְלָה מִשְּׁלֹשָׁה. אֲבָל הָיְתָה יָדוֹ בְּתוֹךְ שְׁלֹשָׁה סָמוּךְ לָאָרֶץ הֲרֵי זֶה כְּמִי שֶׁהִנִּיחַ בָּאָרֶץ וְחַיָּב: \n", + "הָיָה עוֹמֵד בְּאַחַת מִשְּׁתֵּי רְשׁוּיוֹת אֵלּוּ וּפָשַׁט חֲבֵרוֹ יָד מֵרְשׁוּת שְׁנִיָּה וְנָטַל חֵפֶץ מִיַּד זֶה הָעוֹמֵד בִּרְשׁוּת זוֹ וְהִכְנִיסוֹ אֶצְלוֹ אוֹ שֶׁהוֹצִיא חֵפֶץ מֵאֶצְלוֹ וְהִנִּיחַ בְּיַד זֶה הָעוֹמֵד. זֶה הָעוֹמֵד לֹא עָשָׂה כְּלוּם שֶׁהֲרֵי חֲבֵרוֹ נָתַן בְּיָדוֹ אוֹ נָטַל מִיָּדוֹ וַחֲבֵרוֹ חַיָּב שֶׁהֲרֵי עָקַר וְהִנִּיחַ: \n", + "הָיָה עוֹמֵד בְּאַחַת מִשְּׁתֵּי רְשׁוּיוֹת אֵלּוּ וְנָתַן חֲבֵרוֹ חֵפֶץ בְּיָדוֹ אוֹ עַל גַּבָּיו וְיָצָא בְּאוֹתוֹ הַחֵפֶץ לִרְשׁוּת שְׁנִיָּה וְעָמַד שָׁם חַיָּב. מִפְּנֵי שֶׁעֲקִירַת גּוּפוֹ בַּחֵפֶץ שֶׁעָלָיו כַּעֲקִירַת חֵפֶץ מֵאוֹתָהּ רְשׁוּת וַעֲמִידָתוֹ בְּאוֹתוֹ הַחֵפֶץ כְּהַנָּחַת הַחֵפֶץ בַּקַּרְקַע שֶׁעָמַד בָּהּ. לְפִיכָךְ אִם יָצָא בַּחֵפֶץ שֶׁבְּיָדוֹ אוֹ עַל גַּבָּיו וְלֹא עָמַד בִּרְשׁוּת שְׁנִיָּה אֶלָּא חָזַר וְנִכְנַס וְהוּא בְּיָדוֹ אֲפִלּוּ יָצָא וְנִכְנַס כָּל הַיּוֹם כֻּלּוֹ עַד שֶׁיָּצָא הַיּוֹם פָּטוּר. לְפִי שֶׁעָקַר וְלֹא הִנִּיחַ. וַאֲפִלּוּ עָמַד לְתַקֵּן הַמַּשּׂאוֹי שֶׁעָלָיו עֲדַיִן הוּא פָּטוּר עַד שֶׁיַּעֲמֹד לָנוּחַ: \n", + "וְכֵן מִי שֶׁהָיְתָה חֲבִילָתוֹ עַל כְּתֵפוֹ וְרָץ בָּהּ אֲפִלּוּ כָּל הַיּוֹם אֵינוֹ חַיָּב עַד שֶׁיַּעֲמֹד. וְהוּא שֶׁיִּהְיֶה רָץ בָּהּ. אֲבָל אִם הָלַךְ מְעַט מְעַט הֲרֵי זֶה כְּעוֹקֵר וּמַנִּיחַ וְאָסוּר. לְפִיכָךְ מִי שֶׁקָּדַשׁ עָלָיו הַיּוֹם וַחֲבִילָתוֹ עַל כְּתֵפוֹ רָץ בָּהּ עַד שֶׁיַּגִּיעַ לְבֵיתוֹ וְזוֹרְקָהּ שָׁם כִּלְאַחַר יָד: \n", + "עָקַר הַחֵפֶץ מֵרְשׁוּת הָרַבִּים וְהָלַךְ בּוֹ פָּחוֹת מֵאַרְבַּע אַמּוֹת וְעָמַד וְחָזַר וְהָלַךְ פָּחוֹת מֵאַרְבַּע אַמּוֹת וְעָמַד אֲפִלּוּ כָּל הַיּוֹם כֻּלּוֹ פָּטוּר. בַּמֶּה דְּבָרִים אֲמוּרִים בְּשֶׁעָמַד לָנוּחַ. אֲבָל אִם עָמַד לְתַקֵּן מַשָּׂאוֹ הֲרֵי זֶה כִּמְהַלֵּךְ וּכְשֶׁיַּעֲמֹד חוּץ לְאַרְבַּע אַמּוֹת חַיָּב. וְהוּא שֶׁיַּעֲמֹד חוּץ לְאַרְבַּע אַמּוֹת לָנוּחַ. אֲבָל אִם יַעֲמֹד לְתַקֵּן מַשָּׂאוֹ עֲדַיִן הוּא כִּמְהַלֵּךְ וְאֵינוֹ חַיָּב עַד שֶׁיַּעֲמֹד לָנוּחַ חוּץ לְאַרְבַּע אַמּוֹת: \n", + "הָיָה קָנֶה אוֹ רֹמַח וְכַיּוֹצֵא בּוֹ מֻנָּח עַל הָאָרֶץ וְהִגְבִּיהַּ הַקָּצֶה הָאֶחָד וְהָיָה הַקָּצֶה הַשֵּׁנִי מֻנָּח בָּאָרֶץ וְהִשְׁלִיכוֹ לְפָנָיו וְחָזַר וְהִגְבִּיהַּ הַקָּצֶה הַשֵּׁנִי שֶׁהָיָה מֻנָּח בָּאָרֶץ וְהִשְׁלִיכוֹ לְפָנָיו עַל דֶּרֶךְ זוֹ עַד שֶׁהֶעֱבִיר הַחֵפֶץ כַּמָּה מִילִין פָּטוּר. לְפִי שֶׁלֹּא עָקַר הַחֵפֶץ כֻּלּוֹ מֵעַל גַּבֵּי הָאָרֶץ. וְאִם מָשַׁךְ הַחֵפֶץ וּגְרָרוֹ עַל הָאָרֶץ מִתְּחִלַּת אַרְבַּע לְסוֹף אַרְבַּע חַיָּב שֶׁהַמְגַלְגֵּל עוֹקֵר הוּא: \n", + "עָקַר הַחֵפֶץ מִזָּוִית זוֹ לְהַנִּיחוֹ בְּזָוִית אַחֶרֶת שֶׁנִּמְצֵאת זוֹ הָעֲקִירָה עֲקִירָה הַמֻּתֶּרֶת וְנִמְלַךְ בַּדֶּרֶךְ וְהוֹצִיאוֹ לִרְשׁוּת שְׁנִיָּה פָּטוּר. מִפְּנֵי שֶׁלֹּא הָיְתָה עֲקִירָה רִאשׁוֹנָה לְכָךְ וְנִמְצֵאת כָּאן הַנָּחָה בְּלֹא עֲקִירָה. וְכֵן הָעוֹקֵר חֵפֶץ וְהִנִּיחוֹ עַל חֲבֵרוֹ כְּשֶׁהוּא מְהַלֵּךְ וּבְעֵת שֶׁיִּרְצֶה חֲבֵרוֹ לַעֲמֹד נְטָלוֹ מֵעַל גַּבֵּי חֲבֵרוֹ הֲרֵי זֶה פָּטוּר שֶׁהֲרֵי יֵשׁ כָּאן עֲקִירָה בְּלֹא הַנָּחָה: \n", + "הַזּוֹרֵק חֵפֶץ מֵרְשׁוּת לִרְשׁוּת אוֹ מִתְּחִלַּת אַרְבַּע לְסוֹף אַרְבַּע בִּרְשׁוּת הָרַבִּים וְקֹדֶם שֶׁיָּנוּחַ קְלָטוֹ אַחֵר בְּיָדוֹ אוֹ קְלָטוֹ כֶּלֶב אוֹ נִשְׂרַף פָּטוּר. מִפְּנֵי שֶׁאֵין זוֹ הַנָּחָה שֶׁנִּתְכַּוֵּן לָהּ. לְפִיכָךְ אִם נִתְכַּוֵּן בִּשְׁעַת זְרִיקָה לְכָךְ חַיָּב: \n", + "הַזּוֹרֵק חֵפֶץ מֵרְשׁוּת לִרְשׁוּת וְהָיָה קָשׁוּר בְּחֶבֶל וַאֲגָדוֹ בְּיָדוֹ. אִם יָכוֹל לִמְשֹׁךְ הַחֵפֶץ אֶצְלוֹ פָּטוּר. שֶׁהֲרֵי אֵין כָּאן הֲנָחָה גְּמוּרָה וְנִמְצָא כְּמִי שֶׁעָקַר וְלֹא הִנִּיחַ: \n", + "הַזּוֹרֵק וְנָחָה בְּתוֹךְ יָדוֹ שֶׁל חֲבֵרוֹ. אִם עָמַד חֲבֵרוֹ בִּמְקוֹמוֹ וְקִבְּלָהּ הַזּוֹרֵק חַיָּב שֶׁהֲרֵי עָקַר וְהִנִּיחַ. וְאִם נֶעֱקַר חֲבֵרוֹ מִמְּקוֹמוֹ וְקִבְּלָהּ פָּטוּר. זָרַק וְרָץ הַזּוֹרֵק עַצְמוֹ אַחַר הַחֵפֶץ וְקִבְּלוֹ בְּיָדוֹ בִּרְשׁוּת אַחֶרֶת אוֹ חוּץ לְאַרְבַּע אַמּוֹת פָּטוּר כְּאִלּוּ נֶעֱקַר אַחֵר וְקִבְּלוֹ. שֶׁאֵין הַהַנָּחָה גְּמוּרָה עַד שֶׁיָּנוּחַ הַחֵפֶץ בְּמָקוֹם שֶׁהָיָה לוֹ לָנוּחַ בּוֹ בִּשְׁעַת עֲקִירָה: \n", + "הַזּוֹרֵק מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הַיָּחִיד וּרְשׁוּת הָרַבִּים בָּאֶמְצַע אַף עַל פִּי שֶׁעָבַר הַחֵפֶץ בַּאֲוִיר רְשׁוּת הָרַבִּים פָּטוּר. וְהוּא שֶׁיַּעֲבֹר לְמַעְלָה מִשְּׁלֹשָׁה טְפָחִים אֲבָל אִם עָבַר בְּפָחוֹת מִשְּׁלֹשָׁה סָמוּךְ לָאָרֶץ וְנָח עַל גַּבֵּי מַשֶּׁהוּ אַף עַל פִּי שֶׁנֶּעֱקַר אוֹ נִתְגַּלְגֵּל וְיָצָא הַחֵפֶץ מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הַיָּחִיד אַחֶרֶת הֲרֵי הוּא כְּמִי שֶׁנִּשְׁאַר עוֹמֵד בִּרְשׁוּת הָרַבִּים וּלְפִיכָךְ חַיָּב. וְכֵן הַזּוֹרֵק מֵרְשׁוּת הָרַבִּים לִרְשׁוּת הָרַבִּים וּרְשׁוּת הַיָּחִיד בָּאֶמְצַע פָּטוּר. וְאִם עָבַר הַחֵפֶץ בְּפָחוֹת מִשְּׁלֹשָׁה סָמוּךְ לָאָרֶץ וְנָח עַל גַּבֵּי מַשֶּׁהוּ אַף עַל פִּי שֶׁחָזַר וְנִתְגַּלְגֵּל וְיָצָא לִרְשׁוּת הָרַבִּים הַשְּׁנִיָּה הֲרֵי הוּא כְּמִי שֶׁנִּשְׁאַר עוֹמֵד בִּרְשׁוּת הַיָּחִיד וּלְפִיכָךְ חַיָּב: \n", + "הַמַּעֲבִיר אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים זוֹ עִם רְשׁוּת הָרַבִּים הַשְּׁנִיָּה חַיָּב מִפְּנֵי שֶׁאַרְבַּע אַמּוֹת בִּשְׁתֵּי רְשׁוּיוֹת הָרַבִּים מִצְטָרְפִים מִפְּנֵי שֶׁלֹּא נָח הַחֵפֶץ בָּרְשׁוּת שֶׁבֵּינֵיהֶן: \n", + "הַמּוֹשִׁיט מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הַיָּחִיד וּרְשׁוּת הָרַבִּים בָּאֶמְצַע חַיָּב. וַאֲפִלּוּ הוֹשִׁיט לְמַעְלָה מֵאֲוִיר רְשׁוּת הָרַבִּים. שֶׁכֵּן הָיְתָה עֲבוֹדַת הַלְוִיִּם בַּמִּשְׁכָּן מוֹשִׁיטִין אֶת הַקְּרָשִׁים מֵעֲגָלָה לַעֲגָלָה וּרְשׁוּת הָרַבִּים בֵּין שְׁתֵּי הָעֲגָלוֹת וְכָל עֲגָלָה וַעֲגָלָה רְשׁוּת הַיָּחִיד הִיא: \n", + "בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁהָיוּ שְׁתֵּי רְשׁוּת הַיָּחִיד בְּאֹרֶךְ רְשׁוּת הָרַבִּים כְּמוֹ שֶׁהָעֲגָלוֹת מְהַלְּכוֹת בִּרְשׁוּת הָרַבִּים זוֹ אַחַר זוֹ. אֲבָל אִם הָיוּ שְׁתֵּי הָרְשֻׁיּוֹת בִּשְׁנֵי צִדֵּי רְשׁוּת הָרַבִּים אַף הַמּוֹשִׁיט מֵרְשׁוּת הַיָּחִיד זוֹ לִרְשׁוּת הַיָּחִיד שֶׁכְּנֶגְדָּהּ פָּטוּר: \n", + "שָׁכַח וּפָשַׁט יָדוֹ וְהִיא מְלֵאָה פֵּרוֹת וְהוֹצִיאָהּ מֵחָצֵר זוֹ לְהַכְנִיסָהּ לֶחָצֵר שֶׁבְּצִדָּהּ וְנִזְכַּר קֹדֶם שֶׁיַּכְנִיס וַהֲרֵי יָדוֹ תְּלוּיָה בַּאֲוִיר רְשׁוּת הָרַבִּים מֻתָּר לְהַחֲזִירָהּ אֵלָיו לַחֲצֵרוֹ. אֲבָל לְהַכְנִיסָהּ לְאוֹתָהּ הֶחָצֵר הַשְּׁנִיָּה אָסוּר. כְּדֵי שֶׁלֹּא יַעֲשֶׂה מַחֲשַׁבְתּוֹ שֶׁחָשַׁב בִּשְׁעַת שְׁגָגָה. וְאִם הוֹצִיא יָדוֹ בְּמֵזִיד הֲרֵי זֶה אָסוּר לְהַחֲזִירָהּ אֶצְלוֹ אֶלָּא קָנְסוּ אוֹתוֹ שֶׁתְּהֵא יָדוֹ תְּלוּיָה עַד שֶׁתֶּחְשַׁךְ: \n", + "הַמִּתְכַּוֵּן לִזְרֹק שְׁמוֹנֶה אַמּוֹת בִּרְשׁוּת הָרַבִּים וְנָח הַחֵפֶץ בְּסוֹף אַרְבַּע חַיָּב שֶׁהֲרֵי נַעֲשָׂה כְּשִׁעוּר הַמְּלָאכָה וְנַעֲשֵׂית מַחֲשַׁבְתּוֹ. שֶׁהַדָּבָר יָדוּעַ שֶׁאֵין זֶה הַחֵפֶץ מַגִּיעַ לְסוֹף שְׁמוֹנֶה עַד שֶׁיַּעֲבֹר עַל כָּל מָקוֹם וּמָקוֹם מִכָּל הַשְּׁמוֹנֶה. אֲבָל אִם נִתְכַּוֵּן לִזְרֹק אַרְבַּע וְנָח הַחֵפֶץ בְּסוֹף שְׁמוֹנֶה פָּטוּר. לְפִי שֶׁנָּח בְּמָקוֹם שֶׁלֹּא חָשַׁב שֶׁתַּעֲבֹר בּוֹ וְכָל שֶׁכֵּן שֶׁתָּנוּחַ. לְפִיכָךְ אִם חָשַׁב בְּעֵת זְרִיקָה שֶׁיָּנוּחַ הַחֵפֶץ בְּכָל מָקוֹם שֶׁיִּרְצֶה חַיָּב: \n", + "זָרַק לְתוֹךְ אַרְבַּע אַמּוֹת וְנִתְגַּלְגֵּל חוּץ לְאַרְבַּע אַמּוֹת פָּטוּר. זָרַק חוּץ לְאַרְבַּע אַמּוֹת וְנִתְגַּלְגֵּל לְתוֹךְ אַרְבַּע אַמּוֹת אִם נָח עַל גַּבֵּי מַשֶּׁהוּ חוּץ לְאַרְבַּע אַמּוֹת וְאַחַר כָּךְ נִתְגַּלְגֵּל וְנִכְנַס לְתוֹךְ אַרְבַּע אַמּוֹת חַיָּב וְאִם לֹא נָח כְּלָל הֲרֵי זֶה פָּטוּר: \n" + ], + [ + "אַרְבַע רְשׁוּיוֹת לְשַׁבָּת. רְשׁוּת הַיָּחִיד וּרְשׁוּת הָרַבִּים וְכַרְמְלִית וּמְקוֹם פְּטוֹר. אֵי זוֹ הִיא רְשׁוּת הָרַבִּים מִדְבָּרוֹת וַעֲיָרוֹת וּשְׁוָקִים וּדְרָכִים הַמְפֻלָּשִׁין לָהֶן. וּבִלְבַד שֶׁיִּהְיֶה רֹחַב הַדֶּרֶךְ שֵׁשׁ עֶשְׂרֵה אַמָּה וְלֹא יִהְיֶה עָלָיו תִּקְרָה. וְאֵי זוֹ רְשׁוּת הַיָּחִיד תֵּל שֶׁגָּבוֹהַּ עֲשָׂרָה טְפָחִים וְרָחָב אַרְבָּעָה טְפָחִים עַל אַרְבָּעָה טְפָחִים אוֹ יֶתֶר עַל כֵּן. וְכֵן חָרִיץ שֶׁהוּא עָמֹק עֲשָׂרָה וְרָחָב אַרְבָּעָה עַל אַרְבָּעָה אוֹ יֶתֶר עַל כֵּן. וְכֵן מָקוֹם שֶׁהוּא מֻקָּף אַרְבַּע מְחִצּוֹת גָּבְהָן עֲשָׂרָה וּבֵינֵיהֶן אַרְבָּעָה עַל אַרְבָּעָה אוֹ יֶתֶר עַל כֵּן אֲפִלּוּ יֵשׁ בּוֹ כַּמָּה מִילִין אִם הֻקַּף לְדִירָה כְּגוֹן מְדִינָה הַמֻּקֶּפֶת חוֹמָה שֶׁדַּלְתוֹתֶיהָ נִנְעָלוֹת בַּלַּיְלָה וּמְבוֹאוֹת שֶׁיֵּשׁ לָהֶן שְׁלֹשָׁה כְּתָלִים וְלֶחִי בְּרוּחַ רְבִיעִית. וְכֵן חָצֵר וְדִיר וְסַהַר שֶׁהֻקְּפוּ לְדִירָה כֻּלָּן רְשׁוּת הַיָּחִיד גְּמוּרָה הֵן: \n", + "אֲפִלּוּ כֵּלִים כְּגוֹן סְפִינָה אוֹ מִגְדָּל שֶׁל עֵץ וְכַוֶּרֶת וְכַיּוֹצֵא בָּהֶן אִם יֵשׁ בָּהֶן אַרְבָּעָה עַל אַרְבָּעָה בְּגֹבַהּ עֲשָׂרָה אוֹ יֶתֶר עַל זֶה הֲרֵי הֵן רְשׁוּת הַיָּחִיד גְּמוּרָה: \n", + "עֳבִי הַכְּתָלִים שֶׁל רְשׁוּת הַיָּחִיד כִּרְשׁוּת הַיָּחִיד. לַאֲחֵרִים עוֹשֶׂה מְחִצָּה לְעַצְמוֹ לֹא כָּל שֶׁכֵּן. אֲוִיר רְשׁוּת הַיָּחִיד כִּרְשׁוּת הַיָּחִיד עַד לָרָקִיעַ. אֲבָל אֲוִיר רְשׁוּת הָרַבִּים אֵינוֹ כִּרְשׁוּת הָרַבִּים אֶלָּא עַד עֲשָׂרָה טְפָחִים. וּלְמַעְלָה מֵעֲשָׂרָה בַּאֲוִיר רְשׁוּת הָרַבִּים מְקוֹם פְּטוֹר הוּא: \n", + "אֵי זוֹ הִיא כַּרְמְלִית תֵּל שֶׁיֵּשׁ בּוֹ אַרְבָּעָה עַל אַרְבָּעָה אוֹ יֶתֶר עַל כֵּן וְגָבְהוֹ מִשְּׁלֹשָׁה וְעַד עֲשָׂרָה. שֶׁהַכַּרְמְלִית אֵינָהּ תּוֹפֶשֶׂת אֶלָּא עַד עֲשָׂרָה וְאֵינָהּ רְחָבָה פָּחוֹת מֵאַרְבָּעָה עַל אַרְבָּעָה. וְכֵן חָרִיץ שֶׁיֵּשׁ בּוֹ אַרְבָּעָה עַל אַרְבָּעָה אוֹ יֶתֶר עַל כֵּן וְעָמֹק מִשְּׁלֹשָׁה עַד עֲשָׂרָה. וְכֵן מָקוֹם שֶׁהֻקַּף בְּאַרְבַּע מְחִצּוֹת גָּבְהָן מִשְּׁלֹשָׁה וְעַד עֲשָׂרָה וּבֵינֵיהֶן אַרְבָּעָה עַל אַרְבָּעָה אוֹ יֶתֶר עַל כֵּן. וְכֵן קֶרֶן זָוִית הַסְּמוּכָה לִרְשׁוּת הָרַבִּים וְהוּא הַמָּקוֹם שֶׁמֻּקָּף שָׁלֹשׁ מְחִצּוֹת וְהָרוּחַ הָרְבִיעִית רְשׁוּת הָרַבִּים כְּגוֹן מָבוֹי שֶׁאֵין לוֹ לֶחִי אוֹ קוֹרָה בְּרוּחַ רְבִיעִית וְכֵן הַיַּמִּים וְהַבִּקְעָה בֵּין בִּימוֹת הַחַמָּה בֵּין בִּימוֹת הַגְּשָׁמִים כָּל אֵלּוּ כַּרְמְלִית הֵן: \n", + "אֲוִיר הַכַּרְמְלִית הֲרֵי הוּא כְּכַרְמְלִית עַד עֲשָׂרָה טְפָחִים. וּלְמַעְלָה מֵעֲשָׂרָה טְפָחִים בַּאֲוִיר הַכַּרְמְלִית הֲרֵי הוּא מְקוֹם פְּטוֹר. לְפִיכָךְ מֵעַל פְּנֵי הַמַּיִם שֶׁבַּיַּמִּים וְשֶׁבַּנְּהָרוֹת עַד עֲשָׂרָה טְפָחִים כַּאֲוִיר כַּרְמְלִית. וּלְמַעְלָה מֵעֲשָׂרָה מְקוֹם פְּטוֹר. אֲבָל כָּל הָעֹמֶק הַמְּלֵאָה מַיִם הֲרֵי הוּא כְּקַרְקַע עָבָה: \n", + "בּוֹר שֶׁבְּכַרְמְלִית הֲרֵי הוּא כְּכַרְמְלִית אֲפִלּוּ עָמֹק מֵאָה אַמָּה אִם אֵין בּוֹ אַרְבָּעָה. רְשׁוּת הָרַבִּים שֶׁהָיְתָה עָלֶיהָ תִּקְרָה אוֹ שֶׁאֵין בְּרָחְבָּהּ ט\"ז אַמָּה הֲרֵי הִיא כְּכַרְמְלִית. אִצְטַבָּא שֶׁבֵּין הָעַמּוּדִים הָעוֹמְדִים בִּרְשׁוּת הָרַבִּים הֲרֵי הִיא כְּכַרְמְלִית. וְצִדֵּי רְשׁוּת הָרַבִּים כְּכַרְמְלִית. אֲבָל בֵּין הָעַמּוּדִים הוֹאִיל וְרַבִּים דּוֹרְסִין בֵּינֵיהֶן הֲרֵי הֵן רְשׁוּת הָרַבִּים: \n", + "אֵי זֶהוּ מְקוֹם פְּטוֹר. מָקוֹם שֶׁיֵּשׁ בּוֹ פָּחוֹת מֵאַרְבָּעָה עַל אַרְבָּעָה וְגָבְהוֹ שְׁלֹשָׁה עַד לָרָקִיעַ שֶׁכָּל פָּחוֹת מִשְּׁלֹשָׁה הֲרֵי הוּא כָּאָרֶץ. אֲפִלּוּ קוֹצִים וּבַרְקָנִים אוֹ גְּלָלִים בִּרְשׁוּת הָרַבִּים גָּבְהָן שְׁלֹשָׁה וְאֵין רָחְבָּן אַרְבָּעָה עַל אַרְבָּעָה הֲרֵי הֵן מְקוֹם פְּטוֹר. וְכֵן חָרִיץ שֶׁאֵין בּוֹ אַרְבָּעָה עַל אַרְבָּעָה וְעָמְקוֹ מִשְּׁלֹשָׁה עַד הַתְּהוֹם. וְכֵן מָקוֹם הַמֻּקָּף שֶׁאֵין בּוֹ אַרְבָּעָה עַל אַרְבָּעָה אֲפִלּוּ הָיָה אָרְכּוֹ אֶלֶף מִיל וְרָחְבּוֹ אַרְבָּעָה פָּחוֹת שְׂעוֹרָה וְגָבְהוֹ מִשְּׁלֹשָׁה וּלְמַעְלָה הֲרֵי זֶה מְקוֹם פְּטוֹר. וְכֵן אֲוִיר רְשׁוּת הָרַבִּים אוֹ אֲוִיר כַּרְמְלִית לְמַעְלָה מֵעֲשָׂרָה הֲרֵי הוּא מְקוֹם פְּטוֹר: \n", + "מָקוֹם שֶׁיֵּשׁ בְּגָבְהוֹ תִּשְׁעָה טְפָחִים מְצֻמְצָמִים לֹא פָּחוֹת וְלֹא יֶתֶר בִּרְשׁוּת הָרַבִּים הֲרֵי הוּא כִּרְשׁוּת הָרַבִּים. וְאֵין מַשְׁגִּיחִין עַל מִדַּת אָרְכּוֹ וּמִדַּת רָחְבּוֹ בֵּין רָחָב בֵּין קָצָר מִפְּנֵי שֶׁרַבִּים מְכַתְּפִין עָלָיו. אֲבָל אִם הָיָה יֶתֶר עַל תִּשְׁעָה אוֹ פָּחוֹת אִם הָיָה בּוֹ אַרְבָּעָה עַל אַרְבָּעָה אוֹ יֶתֶר הֲרֵי הוּא כַּרְמְלִית. וְאִם אֵין בּוֹ אַרְבָּעָה עַל אַרְבָּעָה הֲרֵי הוּא מְקוֹם פְּטוֹר: \n", + "גַּג הַסָּמוּךְ לִרְשׁוּת הָרַבִּים בְּתוֹךְ עֲשָׂרָה טְפָחִים הוֹאִיל וְרַבִּים מְכַתְּפִין עָלָיו אָסוּר לְטַלְטֵל בַּגַּג עַד שֶׁיַּעֲשֶׂה לוֹ סֻלָּם קָבוּעַ לְהַתִּירוֹ. עַמּוּד בִּרְשׁוּת הָרַבִּים גָּבוֹהַּ עֲשָׂרָה וְרָחָב אַרְבָּעָה הֲרֵי זֶה רְשׁוּת הַיָּחִיד. נָעַץ בְּגָבְהוֹ יָתֵד כָּל שֶׁהוּא אֲפִלּוּ אֵינָהּ גְּבוֹהָה שְׁלֹשָׁה הוֹאִיל וְרָאוּי לִתְלוֹת בַּיָּתֵד וּלְהִשְׁתַּמֵּשׁ בּוֹ הֲרֵי זֶה מְמַעֲטוֹ וְנַעֲשָׂה כַּרְמְלִית. וְאֵין מוֹדְדִין לוֹ אֶלָּא מִן הַיָּתֵד וּלְמַעְלָה. וַאֲפִלּוּ מִלְּאָהוּ כֻּלּוֹ יְתֵדוֹת הֲרֵי זֶה מְמַעֵט גָּבְהוֹ. שֶׁהֲרֵי תּוֹלִין בְּאוֹתָן הַיְתֵדוֹת וּמִשְׁתַּמְּשִׁים בָּהֶן: \n", + "חוֹרֵי רְשׁוּת הַיָּחִיד הֲרֵי הֵן כִּרְשׁוּת הַיָּחִיד. אֲבָל חוֹרֵי רְשׁוּת הָרַבִּים אֵינָם כִּרְשׁוּת הָרַבִּים אֶלָּא הֲרֵי הֵן כְּפִי מִדָּתָן. כֵּיצַד. חוֹר בְּצַד רְשׁוּת הָרַבִּים אִם יֵשׁ בּוֹ אַרְבָּעָה עַל אַרְבָּעָה וְגָבוֹהַּ עֲשָׂרָה הֲרֵי הוּא רְשׁוּת הַיָּחִיד. וְאִם אֵין גָּבוֹהַּ עֲשָׂרָה הֲרֵי זֶה כַּרְמְלִית. וְאִם אֵין בּוֹ אַרְבָּעָה עַל אַרְבָּעָה הֲרֵי זֶה מְקוֹם פְּטוֹר. וְהוּא שֶׁגָּבוֹהַּ שְׁלֹשָׁה. שֶׁכָּל הַפָּחוּת מִשְּׁלֹשָׁה הֲרֵי הוּא כָּאָרֶץ: \n", + "רְשׁוּת הַיָּחִיד וּמְקוֹם פְּטוֹר מֻתָּר לְטַלְטֵל בְּכֻלָּן אֲפִלּוּ הָיָה אֹרֶךְ כָּל אַחַת מִשְּׁתֵּיהֶן כַּמָּה מִילִין מְטַלְטֵל בְּכֻלָּהּ. אֲבָל רְשׁוּת הָרַבִּים וְהַכַּרְמְלִית אֵין מְטַלְטְלִין בָּהֶן אֶלָּא בְּאַרְבַּע אַמּוֹת. וְאִם הֶעֱבִיר אוֹ הוֹשִׁיט אוֹ זָרַק חוּץ לְאַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים חַיָּב וּבְכַרְמְלִית פָּטוּר. שֶׁאִסּוּר הַכַּרְמְלִית מִדִּבְרֵיהֶם מִפְּנֵי שֶׁהִיא דּוֹמָה לִרְשׁוּת הָרַבִּים שֶׁמָּא תִּתְחַלֵּף בִּרְשׁוּת הָרַבִּים. לְפִיכָךְ אִם לֹא הָיָה צָרִיךְ לְגוּף הַהוֹצָאָה כְּגוֹן שֶׁהֶעֱבִיר קוֹץ בְּכַרְמְלִית כְּדֵי שֶׁלֹּא יִזּוֹקוּ בּוֹ רַבִּים הֲרֵי זֶה מֻתָּר. וַאֲפִלּוּ הֶעֱבִירוֹ כַּמָּה אַמּוֹת. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: \n", + "כְּשֵׁם שֶׁמֻּתָּר לְטַלְטֵל בְּכָל מְקוֹם פְּטוֹר כָּךְ מֻתָּר לְהַכְנִיס מִמֶּנּוּ לִרְשׁוּת הַיָּחִיד אוֹ לִרְשׁוּת הָרַבִּים וְאֵין צָרִיךְ לוֹמַר לְכַרְמְלִית. וּמוֹצִיאִין לוֹ מֵרְשׁוּת הַיָּחִיד וּמֵרְשׁוּת הָרַבִּים וְאֵין צָרִיךְ לוֹמַר מִן הַכַּרְמְלִית: \n", + "כְּשֵׁם שֶׁאָסוּר לְטַלְטֵל בְּכָל הַכַּרְמְלִית כָּךְ אָסוּר לְהוֹצִיא מִמֶּנָּה לִרְשׁוּת הַיָּחִיד אוֹ לִרְשׁוּת הָרַבִּים אוֹ לְהַכְנִיס לְכַרְמְלִית מֵרְשׁוּת הַיָּחִיד אוֹ מֵרְשׁוּת הָרַבִּים. וְאִם הוֹצִיא אוֹ הִכְנִיס פָּטוּר: \n", + "הַמּוֹצִיא מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הַיָּחִיד אוֹ מֵרְשׁוּת הָרַבִּים לִרְשׁוּת הָרַבִּים וְכַרְמְלִית בָּאֶמְצַע פָּטוּר. וְכֵן הַמּוֹשִׁיט אוֹ הַזּוֹרֵק מִזּוֹ לְזוֹ וְכַרְמְלִית בָּאֶמְצַע פָּטוּר. הַמּוֹצִיא חֵפֶץ מֵרְשׁוּת הָרַבִּים לְכַרְמְלִית וְהִנִּיחוֹ שָׁם וְחָזַר וַעֲקָרוֹ מִכַּרְמְלִית וְהִכְנִיסוֹ לִרְשׁוּת הַיָּחִיד. אוֹ שֶׁהוֹצִיאוֹ מֵרְשׁוּת הַיָּחִיד לְכַרְמְלִית וְהִנִּיחוֹ שָׁם וְחָזַר וַעֲקָרוֹ מִכַּרְמְלִית וְהוֹצִיאוֹ לִרְשׁוּת הָרַבִּים הֲרֵי זֶה פָּטוּר: \n", + "הַמּוֹצִיא מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הָרַבִּים וְעָבַר עַל מְקוֹם פְּטוֹר שֶׁהָיָה בֵּינֵיהֶן בַּהֲלִיכָתוֹ חַיָּב. שֶׁמְּהַלֵּךְ אֵינוֹ כְּעוֹמֵד. וְאֵין צָרִיךְ לוֹמַר בְּזוֹרֵק שֶׁעָבַר הַחֵפֶץ בִּמְקוֹם פְּטוֹר שֶׁאֵינוֹ חָשׁוּב כְּמִי שֶׁנָּח שָׁם. הָיָה עוֹמֵד בִּמְקוֹם פְּטוֹר וְנָטַל חֵפֶץ מֵרְשׁוּת הַיָּחִיד אוֹ מֵאָדָם הָעוֹמֵד שָׁם וְהִנִּיחוֹ בִּרְשׁוּת הָרַבִּים אוֹ בְּיַד אָדָם הָעוֹמֵד שָׁם פָּטוּר. וְכֵן אִם הִכְנִיס מֵרְשׁוּת הָרַבִּים לִרְשׁוּת הַיָּחִיד וְעָמַד בִּמְקוֹם פְּטוֹר, פָּטוּר: \n", + "עַמּוּד בִּרְשׁוּת הָרַבִּים גָּבוֹהַּ עֲשָׂרָה וְרָחָב אַרְבָּעָה וְאֵין בְּעִקָּרוֹ אַרְבָּעָה וְיֵשׁ בַּגֹּבַהּ הַקָּצָר שֶׁלּוֹ שְׁלֹשָׁה הֲרֵי הוּא רְשׁוּת הַיָּחִיד וְאִם זָרַק מֵרְשׁוּת הָרַבִּים וְנָח עַל גַּבָּיו חַיָּב. תֵּל הַמִּתְלַקֵּט גּוֹבֶה עֲשָׂרָה טְפָחִים מִתּוֹךְ אֹרֶךְ אַרְבַּע אַמּוֹת הֲרֵי הוּא רְשׁוּת הַיָּחִיד וְאִם זָרַק מֵרְשׁוּת הָרַבִּים וְנָח עַל גַּבָּיו חַיָּב: \n", + "נָעַץ קָנֶה בִּרְשׁוּת הַיָּחִיד אֲפִלּוּ גָּבוֹהַּ מֵאָה אַמָּה וְזָרַק מֵרְשׁוּת הָרַבִּים וְנָח עַל גַּבָּיו חַיָּב. שֶׁרְשׁוּת הַיָּחִיד עוֹלָה עַד לָרָקִיעַ. אִילָן שֶׁהוּא עוֹמֵד בִּרְשׁוּת הַיָּחִיד וְנוֹפוֹ נוֹטֶה לִרְשׁוּת הָרַבִּים וְזָרַק וְנָח עַל נוֹפוֹ פָּטוּר. שֶׁאֵין הַנּוֹף הוֹלֵךְ אַחַר הָעִקָּר: \n", + "נָעַץ קָנֶה בִּרְשׁוּת הָרַבִּים וּבְרֹאשׁוֹ טְרַסְקַל וְזָרַק וְנָח עַל גַּבָּיו פָּטוּר שֶׁאֵין רְשׁוּת הָרַבִּים אֶלָּא עַד עֲשָׂרָה. הַזּוֹרֵק אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים וְנָח הַחֵפֶץ בַּכֹּתֶל. כְּגוֹן שֶׁזָּרַק חֵלֶב אוֹ בָּצֵק וְנִדְבַּק בַּכֹּתֶל. אִם נִדְבַּק לְמַעְלָה מֵעֲשָׂרָה טְפָחִים כְּזוֹרֵק בַּאֲוִיר. שֶׁלְּמַעְלָה מֵעֲשָׂרָה בִּרְשׁוּת הָרַבִּים מְקוֹם פְּטוֹר הוּא. נִדְבַּק לְמַטָּה מֵעֲשָׂרָה טְפָחִים כְּזוֹרֵק בָּאָרֶץ וְחַיָּב. זָרַק לְמַעְלָה מֵעֲשָׂרָה וְנָח בְּחוֹר כָּל שֶׁהוּא פָּטוּר: \n", + "זָרַק קָנֶה אוֹ רֹמַח מֵרְשׁוּת הַיָּחִיד וְנִתְקַע בִּרְשׁוּת הָרַבִּים כְּשֶׁהוּא עוֹמֵד פָּטוּר. שֶׁהֲרֵי מִקְצָתוֹ בִּמְקוֹם פְּטוֹר. זָרַק כְּלִי מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הָרַבִּים וְהָיָה אוֹתוֹ כְּלִי גָּדוֹל וְיֵשׁ בּוֹ אַרְבָּעָה עַל אַרְבָּעָה בְּגֹבַהּ עֲשָׂרָה פָּטוּר. מִפְּנֵי שֶׁכְּלִי זֶה רְשׁוּת הַיָּחִיד גְּמוּרָה וְנִמְצָא כְּמוֹצִיא מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הַיָּחִיד: \n", + "בּוֹר תִּשְׁעָה בִּרְשׁוּת הָרַבִּים וְעָקַר חֻלְיָא מִקַּרְקָעִיתוֹ וְהִשְׁלִימוֹ לַעֲשָׂרָה. אַף עַל פִּי שֶׁעֲקִירַת הַחֵפֶץ וַעֲשִׂיַּת הַמְּחִצָּה בָּאִין כְּאַחַת פָּטוּר. מִפְּנֵי שֶׁלֹּא הָיְתָה הַמְּחִצָּה עֲשָׂרָה בַּתְּחִלָּה. הָיָה הַבּוֹר עֲשָׂרָה וְהִשְׁלִיךְ בּוֹ חֻלְיָה וּמִעֲטוֹ מֵעֲשָׂרָה פָּטוּר. שֶׁהֲרֵי הַנָּחַת הַחֵפֶץ וְסִלּוּק הַמְּחִצָּה בָּאִין כְּאַחַת: \n", + "הַזּוֹרֵק דַּף וְנָח עַל גַּבֵּי יְתֵדוֹת בִּרְשׁוּת הָרַבִּים וְנַעֲשָׂה רְשׁוּת הַיָּחִיד אֲפִלּוּ הָיָה כְּלִי עַל גַּבֵּי הַדַּף פָּטוּר. שֶׁהֲרֵי עֲשִׂיַּת הַמְּחִצָּה עִם נוּחַת הַכְּלִי בָּאִין כְּאַחַת: \n", + "בּוֹר שֶׁהוּא עָמֹק עֲשָׂרָה וְרָחָב שְׁמוֹנָה בִּרְשׁוּת הָרַבִּים וְזָרַק מַחְצֶלֶת מֵרְשׁוּת הָרַבִּים וְחִלְּקָה הַבּוֹר בְּרָחְבּוֹ לִשְׁנַיִם פָּטוּר. שֶׁהֲרֵי עִם הַנָּחַת הַכְּלִי בָּטְלוּ הַמְּחִצּוֹת וְנַעֲשָׂה כָּל מָקוֹם מֵהֶן פָּחוֹת מֵאַרְבָּעָה עַל אַרְבָּעָה: \n", + "בּוֹר בִּרְשׁוּת הָרַבִּים עָמֹק עֲשָׂרָה וְרָחָב אַרְבָּעָה מָלֵא מַיִם וְזָרַק לְתוֹכוֹ חֵפֶץ וְנָח עַל גַּבֵּי הַמַּיִם חַיָּב. שֶׁאֵין הַמַּיִם מְבַטְּלִין הַמְּחִצּוֹת. הָיָה מָלֵא פֵּרוֹת וְזָרַק לְתוֹכוֹ פָּטוּר. שֶׁהֲרֵי מִעֲטוּ הַפֵּרוֹת אֶת שִׁעוּרוֹ: \n", + "רְקַק מַיִם שֶׁהוּא עוֹבֵר בִּרְשׁוּת הָרַבִּים וְרַבִּים מְהַלְּכִין בּוֹ. אִם אֵין בְּעָמְקוֹ עֲשָׂרָה טְפָחִים הֲרֵי הוּא כִּרְשׁוּת הָרַבִּים. בֵּין שֶׁהָיָה רָחָב אֲפִלּוּ אַרְבַּע אַמּוֹת בֵּין שֶׁלֹּא הָיָה בְּרָחְבּוֹ אַרְבָּעָה טְפָחִים. שֶׁהֲרֵי רֹב הָעָם מְדַלְּגִין עָלָיו וְאֵין מְהַלְּכִין בְּתוֹכוֹ. הוֹאִיל וְאֵין בְּעָמְקוֹ עֲשָׂרָה הֲרֵי הוּא רְשׁוּת הָרַבִּים. וְאִם יֵשׁ בְּעָמְקוֹ עֲשָׂרָה אוֹ יֶתֶר הֲרֵי הוּא כְּכַרְמְלִית כִּשְׁאָר הַיַּמִים. וְהוּא שֶׁיֵּשׁ בְּרָחְבּוֹ אַרְבָּעָה טְפָחִים אוֹ יֶתֶר עַל כֵּן. שֶׁאֵין כַּרְמְלִית פְּחוּתָה מֵאַרְבָּעָה: \n" + ], + [ + "עוֹמֵד אָדָם בִּרְשׁוּת הָרַבִּים וּמְטַלְטֵל בִּרְשׁוּת הַיָּחִיד כֻּלָּהּ. וְעוֹמֵד בִּרְשׁוּת הַיָּחִיד וּמִטַּלְטֵל בִּרְשׁוּת הָרַבִּים וּבִלְבַד שֶׁלֹּא יוֹצִיא חוּץ לְאַרְבָּעָה אַמּוֹת. וְאִם הוֹצִיא פָּטוּר מִפְּנֵי שֶׁהוּא בִּרְשׁוּת אַחֶרֶת. וְכֵן עוֹמֵד אָדָם בִּרְשׁוּת הַיָּחִיד וּפוֹתֵחַ בִּרְשׁוּת הָרַבִּים, בִּרְשׁוּת הָרַבִּים וּפוֹתֵחַ בִּרְשׁוּת הַיָּחִיד. בְּהֵמָה שֶׁהָיְתָה רֻבָּהּ בַּחוּץ וְרֹאשָׁהּ בִּפְנִים אוֹבְסִין אוֹתָהּ. וּבְגָמָל עַד שֶׁיְּהֵא רֹאשׁוֹ וְרֻבּוֹ בִּפְנִים הוֹאִיל וְצַוָּארוֹ אָרֹךְ: \n", + "לֹא יַעֲמֹד אָדָם בִּרְשׁוּת הַיָּחִיד וְיִשְׁתֶּה בִּרְשׁוּת הָרַבִּים. בִּרְשׁוּת הָרַבִּים וְיִשְׁתֶּה בִּרְשׁוּת הַיָּחִיד. אֶלָּא אִם כֵּן הִכְנִיס רֹאשׁוֹ וְרֻבּוֹ לְמָקוֹם שֶׁהוּא שׁוֹתֶה. בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁהָיָה שׁוֹתֶה בְּכֵלִים נָאִים שֶׁהוּא צָרִיךְ לָהֶן. גְּזֵרָה שֶׁמָּא יוֹצִיאֵם. אֲבָל אִם הָיוּ כֵּלִים שֶׁאֵינָן נָאִים שֶׁאֵינוֹ צָרִיךְ לָהֶן. אוֹ שֶׁהָיָה הַבּוֹר בְּכַרְמְלִית אַף עַל פִּי שֶׁהַכֵּלִים נָאִים. מַכְנִיס רֹאשׁוֹ בִּלְבַד וְשׁוֹתֶה בִּמְקוֹמוֹ וְאַף עַל פִּי שֶׁלֹּא הִכְנִיס רֹאשׁוֹ וְרֻבּוֹ: \n", + "עוֹמֵד אָדָם בִּרְשׁוּת הָרַבִּים וְקוֹלֵט מִן הָאֲוִיר מִן הַמַּיִם הַמְקַלְּחִין מִן הַצִּנּוֹר אוֹ מִן הַכֹּתֶל וְשׁוֹתֶה. וּבִלְבַד שֶׁלֹּא יִגַּע בַּצִּנּוֹר אוֹ בַּכֹּתֶל וְיִקְלֹט מֵעַל גַּבָּן. וְאִם נָגַע אִם הָיָה מָקוֹם שֶׁנָּגַע בּוֹ לְמַעְלָה מֵעֲשָׂרָה בְּפָחוֹת מִשְּׁלֹשָׁה סָמוּךְ לַגַּג הֲרֵי זֶה אָסוּר. שֶׁנִּמְצָא כְּעוֹקֵר מֵעַל הַגַּג שֶׁהוּא רְשׁוּת הַיָּחִיד. וְכֵן אִם הָיָה בַּצִּנּוֹר אַרְבָּעָה עַל אַרְבָּעָה בֵּין שֶׁהָיָה הַצִּנּוֹר בְּתוֹךְ עֲשָׂרָה בֵּין שֶׁהָיָה לְמַעְלָה מֵעֲשָׂרָה וְקָלַט מִמֶּנּוּ מַיִם הֲרֵי זֶה אָסוּר. וְלָמָּה אֵינוֹ חַיָּב מִפְּנֵי שֶׁלֹּא נָחוּ הַמַּיִם אֶלָּא הֲרֵי הֵן נִזְחָלִין וְהוֹלְכִין: \n", + "זִיז שֶׁלִּפְנֵי הַחַלּוֹן יוֹצֵא בָּאֲוִיר שֶׁעַל רְשׁוּת הָרַבִּים. אִם הָיָה לְמַעְלָה מֵעֲשָׂרָה טְפָחִים מֻתָּר לְהִשְׁתַּמֵּשׁ עָלָיו שֶׁאֵין רְשׁוּת הָרַבִּים תוֹפֶסֶת אֶלָּא עֲשָׂרָה טְפָחִים. לְפִיכָךְ מֻתָּר לְהִשְׁתַּמֵּשׁ בְּכָל הַכֹּתֶל עַד עֲשָׂרָה טְפָחִים הַתַּחְתּוֹנִים: \n", + "בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁהָיָה זִיז אֶחָד יוֹצֵא בָּאֲוִיר. אֲבָל אִם הָיוּ יוֹצְאִים בַּכֹּתֶל שְׁנֵי זִיזִין זֶה לְמַטָּה מִזֶּה אַף עַל פִּי שֶׁשְּׁנֵיהֶם לְמַעְלָה מֵעֲשָׂרָה. אִם יֵשׁ בַּזִּיז הָעֶלְיוֹן שֶׁלִּפְנֵי הַחַלּוֹן רֹחַב אַרְבָּעָה עַל אַרְבָּעָה אָסוּר לְהִשְׁתַּמֵּשׁ עָלָיו. מִפְּנֵי שֶׁהוּא רְשׁוּת בִּפְנֵי עַצְמוֹ וְהַזִּיז שֶׁתַּחְתָּיו רְשׁוּת אַחֶרֶת. וְאָסְרוּ זֶה עַל זֶה. שֶׁאֵין שְׁתֵּי רְשׁוּיוֹת מִשְׁתַּמְּשׁוֹת בִּרְשׁוּת אַחַת: \n", + "אֵין בָּעֶלְיוֹן אַרְבָּעָה וְאֵין בַּתַּחְתּוֹן אַרְבָּעָה. מִשְׁתַּמֵּשׁ בִּשְׁנֵיהֶן וְכֵן בְּכָל הַכֹּתֶל עַד עֲשָׂרָה טְפָחִים הַתַּחְתּוֹנִים. הָיָה בַּתַּחְתּוֹן אַרְבָּעָה וְהָעֶלְיוֹן אֵין בּוֹ אַרְבָּעָה אֵינוֹ מִשְׁתַּמֵּשׁ בָּעֶלְיוֹן אֶלָּא כְּנֶגֶד חַלּוֹנוֹ בִּלְבַד. אֲבָל בִּשְׁאָר הַזִּיז שֶׁבִּשְׁנֵי צִדְדֵי הַחַלּוֹן אָסוּר לְהִשְׁתַּמֵּשׁ מִפְּנֵי זֶה שֶׁתַּחְתָּיו שֶׁחָלַק רְשׁוּת לְעַצְמוֹ: \n", + "כָּל זִיז הַיּוֹצֵא עַל אֲוִיר רְשׁוּת הָרַבִּים שֶׁמֻּתָּר לְהִשְׁתַּמֵּשׁ עָלָיו. כְּשֶׁהוּא מִשְׁתַּמֵּשׁ בּוֹ אֵין נוֹתְנִין עָלָיו וְאֵין נוֹטְלִין מִמֶּנּוּ אֶלָּא כְּלֵי חֶרֶס וּזְכוּכִית וְכַיּוֹצֵא בָּהֶן שֶׁאִם יִפְּלוּ לִרְשׁוּת הָרַבִּים יִשָּׁבְרוּ. אֲבָל שְׁאָר כֵּלִים וָאֳכָלִין אֲסוּרִים שֶׁמָּא יִפְּלוּ לִרְשׁוּת הָרַבִּים וִיבִיאֵם: \n", + "שְׁנֵי בָּתִּים בִּשְׁנֵי צִדֵּי רְשׁוּת הָרַבִּים זָרַק מִזּוֹ לָזוֹ לְמַעְלָה מֵעֲשָׂרָה פָּטוּר וְהוּא שֶׁיִּהְיוּ שְׁנֵיהֶם שֶׁלּוֹ אוֹ שֶׁיִּהְיֶה בֵּינֵיהֶם עֵרוּב. וַאֲפִלּוּ בְּגָדִים וּכְלֵי מַתָּכוֹת מֻתָּר לִזְרֹק. וְאִם הָיָה זֶה לְמַעְלָה מִזֶּה וְלֹא הָיָה בְּשָׁוֶה אָסוּר לִזְרֹק בֶּגֶד וְכַיּוֹצֵא בּוֹ שֶׁמָּא יִפּל וִיבִיאֶנּוּ. אֲבָל כְּלֵי חֶרֶס וְכַיּוֹצֵא בָּהֶן זוֹרֵק: \n", + "בּוֹר בִּרְשׁוּת הָרַבִּים וְחַלּוֹן עַל גַּבָּיו הַבּוֹר וְחֻלְיָתוֹ מִצְטָרְפִים לַעֲשָׂרָה וּמְמַלְּאִין מִמֶּנּוּ בְּשַׁבָּת. בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁהָיָה סָמוּךְ לַכֹּתֶל בְּתוֹךְ אַרְבָּעָה טְפָחִים שֶׁאֵין אָדָם יָכוֹל לַעֲבֹר שָׁם. אֲבָל אִם הָיָה מֻפְלָג אֵין מְמַלְּאִין מִמֶּנּוּ אֶלָּא אִם כֵּן הָיְתָה חֻלְיָתוֹ גְּבוֹהָה עֲשָׂרָה שֶׁנִּמְצָא הַדְּלִי כְּשֶׁיֵּצֵא מִן הַחֻלְיָא יֵצֵא לִמְקוֹם פְּטוֹר: \n", + "אַשְׁפָּה בִּרְשׁוּת הָרַבִּים גְּבוֹהָה עֲשָׂרָה טְפָחִים וְחַלּוֹן עַל גַּבָּהּ שׁוֹפְכִין לָהּ מַיִם בְּשַׁבָּת. בַּמֶּה דְּבָרִים אֲמוּרִים בְּאַשְׁפָּה שֶׁל רַבִּים שֶׁאֵין דַּרְכָּהּ לְהִפָּנוֹת. אֲבָל שֶׁל יָחִיד אֵין שׁוֹפְכִין עָלֶיהָ שֶׁמָּא תִּתְפַּנֶּה וְנִמְצְאוּ שׁוֹפְכִין כְּדַרְכָּן בִּרְשׁוּת הָרַבִּים: \n", + "אַמַּת הַמַּיִם שֶׁהִיא עוֹבֶרֶת בֶּחָצֵר אִם יֵשׁ בְּגָבְהָהּ עֲשָׂרָה טְפָחִים וּבְרָחְבָּהּ אַרְבָּעָה אוֹ יוֹתֵר עַל כֵּן עַד עֶשֶׂר אַמּוֹת אֵין מְמַלְּאִין מִמֶּנָּה בְּשַׁבָּת אֶלָּא אִם כֵּן עָשׂוּ לָהּ מְחִצָּה גְּבוֹהָה עֲשָׂרָה טְפָחִים בַּכְּנִיסָה וּבַיְצִיאָה. וְאִם אֵין בְּגָבְהָהּ עֲשָׂרָה אוֹ שֶׁאֵין בְּרָחְבָּהּ אַרְבָּעָה מְמַלְּאִין מִמֶּנָּה בְּלֹא מְחִצָּה: \n", + "הָיָה בְּרָחְבָּהּ יֶתֶר מֵעֶשֶׂר אַמּוֹת אַף עַל פִּי שֶׁאֵין בְּגָבְהָהּ עֲשָׂרָה אֵין מְמַלְּאִין מִמֶּנָּה עַד שֶׁיַּעֲשֶׂה לָהּ מְחִצָּה. שֶׁכָּל יֶתֶר עַל עֶשֶׂר פִּרְצָה הִיא וּמַפְסֶדֶת הַמְּחִצּוֹת. וּמַהוּ לְטַלְטֵל בְּכָל הֶחָצֵר. אִם נִשְׁאַר מִצַּד הַפִּרְצָה פַּס מִכָּאן וּפַס מִכָּאן בְּכָל שֶׁהוּא אוֹ פַּס רֹחַב אַרְבָּעָה טְפָחִים מֵרוּחַ אַחַת מֻתָּר לְטַלְטֵל בְּכָל הֶחָצֵר וְאֵין אָסוּר אֶלָּא לְמַלְּאוֹת מִן הָאַמָּה בִּלְבַד. אֲבָל אִם לֹא נִשְׁאַר פַּס כְּלָל אָסוּר לְטַלְטֵל בְּכָל הֶחָצֵר שֶׁהֲרֵי נִפְרְצָה חָצֵר לַיָּם שֶׁהוּא כַּרְמְלִית: \n", + "וְהֵיאַךְ מַעֲמִידִין אֶת הַמְּחִצָּה בְּמַיִם. אִם הָיְתָה לְמַעְלָה מִן הַמַּיִם צָרִיךְ שֶׁיִּהְיֶה טֶפַח מִן הַמְּחִצָּה יוֹרֵד בְּתוֹךְ הַמַּיִם. וְאִם הָיְתָה הַמְּחִצָּה כֻּלָּהּ יוֹרֶדֶת בְּתוֹךְ הַמַּיִם צָרִיךְ שֶׁיִּהְיֶה טֶפַח מִמֶּנָּה יוֹצֵא לְמַעְלָה מִן הַמַּיִם. כְּדֵי שֶׁיִּהְיוּ הַמַּיִם שֶׁבֶּחָצֵר מֻבְדָּלִין אַף עַל פִּי שֶׁאֵין הַמְּחִצָּה מַגַּעַת עַד הַקַּרְקַע הוֹאִיל וְיֵשׁ בָּהּ עֲשָׂרָה טְפָחִים הֲרֵי זוֹ מֻתֶּרֶת. וְלֹא הִתִּירוּ מְחִצָּה תְּלוּיָה אֶלָּא בְּמַיִם בִּלְבַד. שֶׁאִסּוּר טִלְטוּל בְּמַיִם מִדִּבְרֵיהֶם וְהֵקֵלוּ בִּמְחִצָּה שֶׁאֵינָהּ אֶלָּא כְּדֵי לַעֲשׂוֹת הֶכֵּר: \n", + "אַמַּת הַמַּיִם הָעוֹבֶרֶת בֵּין הַחֲצֵרוֹת וְחַלּוֹנוֹת פְּתוּחוֹת אֵלֶיהָ. אִם אֵין בָּהּ כַּשִּׁעוּר מְשַׁלְשְׁלִין דְּלִי מִן הַחַלּוֹנוֹת וּמְמַלְּאִים מִמֶּנָּה בְּשַׁבָּת. בַּמֶּה דְּבָרִים אֲמוּרִים בְּשֶׁאֵינָהּ מֻפְלֶגֶת מִן הַכֹּתֶל שְׁלֹשָׁה טְפָחִים. אֲבָל אִם הָיְתָה מֻפְלֶגֶת מִן הַכֹּתֶל שְׁלֹשָׁה טְפָחִים אֵין מְמַלְּאִים מִמֶּנָּה אֶלָּא אִם כֵּן הָיוּ פַּסִּין יוֹצְאִין מִן הַכְּתָלִים מִכָּאן וּמִכָּאן שֶׁנִּמְצָא הָאַמָּה כְּאִלּוּ הִיא עוֹבֶרֶת בְּתוֹךְ הֶחָצֵר: \n", + "כְּצוֹצְרָה שֶׁהִיא לְמַעְלָה מִן הַיָּם וְחַלּוֹן בְּתוֹכָהּ עַל גַּבֵּי הַמַּיִם. אֵין מְמַלְּאִים מִמֶּנָּה בְּשַׁבָּת אֶלָּא אִם כֵּן עָשׂוּ מְחִצָּה גְּבוֹהָה עֲשָׂרָה טְפָחִים עַל גַּבֵּי הַמַּיִם כְּנֶגֶד הַחַלּוֹן שֶׁבַּכְּצוֹצְרָה. אוֹ תִּהְיֶה הַמְּחִצָּה יוֹרֶדֶת מִן הַכְּצוֹצְרָה כְּנֶגֶד הַמַּיִם וְרוֹאִין אוֹתָהּ כְּאִלּוּ יָרְדָה וְנָגְעָה עַד הַמַּיִם. וּכְשֵׁם שֶׁמְּמַלְּאִין מִזּוֹ שֶׁעָשׂוּ לָהּ מְחִצָּה כָּךְ שׁוֹפְכִין מִמֶּנָּה עַל הַיָּם. שֶׁהֲרֵי עַל הַכַּרְמְלִית הֵן שׁוֹפְכִין: \n", + "חָצֵר שֶׁהִיא פְּחוּתָה מֵאַרְבַּע אַמּוֹת עַל אַרְבַּע אַמּוֹת אֵין שׁוֹפְכִין בְּתוֹכָהּ מַיִם בְּשַׁבָּת מִפְּנֵי שֶׁהֵן יוֹצְאִין לִרְשׁוּת הָרַבִּים בִּמְהֵרָה. לְפִיכָךְ צָרִיךְ לַעֲשׂוֹת גּוּמָה מַחְזֶקֶת סָאתַיִם בְּתוֹךְ הֶחָצֵר אוֹ בִּרְשׁוּת הָרַבִּים בְּצַד הֶחָצֵר כְּדֵי שֶׁיִּהְיוּ הַמַּיִם נִקְבָּצִים בְּתוֹכָהּ. וְצָרִיךְ לִבְנוֹת עָלֶיהָ כִּפָּה מִבַּחוּץ כְּדֵי שֶׁלֹּא תֵּרָאֶה הָעוּקָה הַזֹּאת בִּרְשׁוּת הָרַבִּים. וְהֶחָצֵר וְהָאַכְסַדְרָה מִצְטָרְפִין לְאַרְבַּע אַמּוֹת. וְכַמָּה הוּא הַמָּקוֹם שֶׁמַּחֲזִיק סָאתַיִם חֲצִי אַמָּה עַל חֲצִי אַמָּה בְּרוּם שְׁלֹשָׁה חֻמְשֵׁי אַמָּה: \n", + "הָיְתָה הָעוּקָה פְּחוּתָה מִסָּאתַיִם שׁוֹפְכִין לָהּ בְּמִלּוּאָהּ. הָיְתָה מַחְזֶקֶת סָאתַיִם שׁוֹפְכִין לָהּ אֲפִלּוּ שִׁשִּׁים סְאָה שֶׁל מַיִם. וְאַף עַל פִּי שֶׁהַמַּיִם יִתְגַּבְּרוּ וְיָפוּצוּ מֵעַל הַגּוּמָה לַחוּץ. בַּמֶּה דְּבָרִים אֲמוּרִים בִּימוֹת הַגְּשָׁמִים שֶׁהַחֲצֵרוֹת מִתְקַלְקְלוֹת וּסְתָם צִנּוֹרוֹת מְקַלְּחִין וְלֹא יָבוֹאוּ הָרוֹאִים לוֹמַר שֶׁזֶּה מִשְׁתַּמֵּשׁ בִּרְשׁוּת הָרַבִּים וְהַמַּיִם יוֹצְאִים מִכֹּחוֹ בִּרְשׁוּת הָרַבִּים. אֲבָל בִּימוֹת הַחַמָּה אִם הָיְתָה מַחְזֶקֶת סָאתַיִם אֵין שׁוֹפְכִין לָהּ אֶלָּא סָאתַיִם. הָיְתָה פְּחוּתָה מִסָּאתַיִם אֵין שׁוֹפְכִין לָהּ כָּל עִקָּר: \n", + "בִּיב שֶׁשּׁוֹפְכִין לוֹ מַיִם וְהֵן נִזְחָלִין וְהוֹלְכִין תַּחַת הַקַּרְקַע וְיוֹצְאִין לִרְשׁוּת הָרַבִּים. וְכֵן צִנּוֹר שֶׁשּׁוֹפְכִין עַל פִּיו מַיִם וְהֵן נִזְחָלִין עַל הַכֹּתֶל וְיוֹרְדִין לִרְשׁוּת הָרַבִּים. אֲפִלּוּ הָיָה אֹרֶךְ הַכֹּתֶל אוֹ אֹרֶךְ הַדֶּרֶךְ שֶׁתַּחַת הָאָרֶץ מֵאָה אַמָּה אָסוּר לִשְׁפֹּךְ עַל פִּי הַבִּיב אוֹ עַל פִּי הַצִּנּוֹר מִפְּנֵי שֶׁהַמַּיִם יוֹצְאִין מִכֹּחוֹ לִרְשׁוּת הָרַבִּים. אֶלָּא שׁוֹפֵךְ חוּץ לַבִּיב וְהֵן יוֹרְדִין לַבִּיב: \n", + "בַּמֶּה דְּבָרִים אֲמוּרִים בִּימוֹת הַחַמָּה אֲבָל בִּימוֹת הַגְּשָׁמִים שׁוֹפֵךְ וְשׁוֹנֶה וְאֵינוֹ נִמְנָע. שֶׁסְּתָם צִנּוֹרוֹת מְקַלְּחִין הֵן וְאָדָם רוֹצֶה שֶׁיִּבָּלְעוּ הַמַּיִם בִּמְקוֹמָן. הָיָה שׁוֹפֵךְ עַל פִּי הַבִּיב וְהַמַּיִם יוֹצְאִין לְכַרְמְלִית הֲרֵי זֶה מֻתָּר וַאֲפִלּוּ בִּימוֹת הַחַמָּה שֶׁלֹּא גָּזְרוּ עַל כֹּחוֹ בְּכַרְמְלִית. לְפִיכָךְ מֻתָּר לִשְׁפֹּךְ עַל כָּתְלֵי הַסְּפִינָה וְהֵם יוֹרְדִין לַיָּם: \n", + "לֹא יְמַלֵּא אָדָם מַיִם מִן הַיָּם וְהוּא בְּתוֹךְ הַסְּפִינָה אֶלָּא אִם כֵּן עָשָׂה מְקוֹם אַרְבָּעָה עַל אַרְבָּעָה יוֹצֵא מִן הַסְּפִינָה עַל הַיָּם. בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁהָיָה תּוֹךְ עֲשָׂרָה אֲבָל אִם הָיָה לְמַעְלָה מֵעֲשָׂרָה מִן הַיָּם מוֹצִיא זִיז כָּל שֶׁהוּא וּמְמַלֵּא. שֶׁהֲרֵי דֶּרֶךְ מְקוֹם פְּטוֹר מְמַלֵּא וְאֵינוֹ צָרִיךְ לְזִיז זֶה אֶלָּא מִשּׁוּם הֶכֵּר: \n", + "הַקּוֹרֵא בְּסֵפֶר בְּכַרְמְלִית וְנִתְגַּלְגֵּל מִקְצָת הַסֵּפֶר לִרְשׁוּת הָרַבִּים וּמִקְצָתוֹ בְּיָדוֹ. אִם נִתְגַּלְגֵּל לְחוּץ לְאַרְבַּע אַמּוֹת הוֹפְכוֹ עַל הַכְּתָב וּמַנִּיחוֹ. גְּזֵרָה שֶׁמָּא יִשָּׁמֵט כֻּלּוֹ מִיָּדוֹ וְיַעֲבִירֶנּוּ אַרְבַּע אַמּוֹת. נִתְגַּלְגֵּל לְתוֹךְ אַרְבַּע אַמּוֹת גּוֹלְלוֹ אֶצְלוֹ. וְכֵן אִם נִתְגַּלְגֵּל לִרְשׁוּת הַיָּחִיד גּוֹלְלוֹ אֶצְלוֹ. הָיָה קוֹרֵא בִּרְשׁוּת הַיָּחִיד וְנִתְגַּלְגֵּל לִרְשׁוּת הָרַבִּים אִם נָח בָּהּ הוֹפְכוֹ עַל הַכְּתָב. וְאִם לֹא נָח אֶלָּא הָיָה תָּלוּי בַּאֲוִיר רְשׁוּת הָרַבִּים וְלֹא הִגִּיעַ לָאָרֶץ גּוֹלְלוֹ אֶצְלוֹ: \n", + "הַמַּעֲבִיר קוֹץ כְּדֵי שֶׁלֹּא יִזּוֹקוּ בּוֹ רַבִּים. אִם הָיָה בִּרְשׁוּת הָרַבִּים מוֹלִיכוֹ פָּחוֹת פָּחוֹת מֵאַרְבַּע אַמּוֹת. וְאִם הָיָה בְּכַרְמְלִית מוֹלִיכוֹ כְּדַרְכּוֹ אֲפִלּוּ מֵאָה אַמָּה. וְכֵן מֵת שֶׁהִסְרִיחַ וְנִתְבַּזָּה יֶתֶר מִדַּאי וְלֹא יָכְלוּ שְׁכֵנִים לַעֲמֹד מוֹצִיאִין אוֹתוֹ מֵרְשׁוּת הַיָּחִיד לְכַרְמְלִית. הַיּוֹרֵד לִרְחֹץ בַּיָּם כְּשֶׁהוּא עוֹלֶה מְנַגֵּב עַצְמוֹ שֶׁמָּא יַעֲבִיר מַיִם שֶׁעָלָיו אַרְבַּע אַמּוֹת בְּכַרְמְלִית: \n" + ], + [ + "מָקוֹם שֶׁלֹּא הֻקַּף לְדירָה אֶלָּא שֶׁיִּהְיֶה תַּשְׁמִישׁוֹ לַאֲוִיר כְּגוֹן גַּנּוֹת וּפַרְדֵּסִים וּכְגוֹן הַמַּקִּיף מָקוֹם מִן הָאָרֶץ לְשָׁמְרוֹ וְכַיּוֹצֵא בָּהֶן. אִם יֵשׁ בְּגֹבַהּ הַמְּחִצּוֹת עֲשָׂרָה טְפָחִים אוֹ יֶתֶר הֲרֵי הוּא כִּרְשׁוּת הַיָּחִיד לְחַיֵּב הַמּוֹצִיא וְהַזּוֹרֵק וְהַמּוֹשִׁיט מִמֶּנּוּ לִרְשׁוּת הָרַבִּים אוֹ מֵרְשׁוּת הָרַבִּים לְתוֹכוֹ. וְאֵין מְטַלְטְלִין בְּכֻלּוֹ אֶלָּא אִם כֵּן יֵשׁ בּוֹ בֵּית סָאתַיִם אוֹ פָּחוֹת. אֲבָל אִם הָיָה בּוֹ יֶתֶר עַל בֵּית סָאתַיִם אָסוּר לְטַלְטֵל בּוֹ אֶלָּא בְּאַרְבַּע אַמּוֹת כְּכַרְמְלִית: ", + "וְכֵן עַמּוּד שֶׁגָּבוֹהַּ עֲשָׂרָה טְפָחִים וְרָחָב עַד בֵּית סָאתַיִם מְטַלְטְלִין עַל כֻּלּוֹ. הָיָה רָחָב עַל בֵּית סָאתַיִם אֵין מְטַלְטְלִין בּוֹ אֶלָּא בְּאַרְבַּע אַמּוֹת. סֶלַע שֶׁבַּיָּם הָיָה גָּבוֹהַּ פָּחוֹת מֵעֲשָׂרָה מְטַלְטְלִין מִתּוֹכוֹ לַיָּם וּמִן הַיָּם לְתוֹכוֹ שֶׁהַכּל כַּרְמְלִית. הָיָה גָּבוֹהַּ עֲשָׂרָה אִם הָיָה רָחְבּוֹ מֵאַרְבָּעָה טְפָחִים עַד בֵּית סָאתַיִם הוֹאִיל וּמֻתָּר לְטַלְטֵל בְּכֻלּוֹ אֵין מְטַלְטְלִין לֹא מִתּוֹכוֹ לַיָּם וְלֹא מִן הַיָּם לְתוֹכוֹ. הָיָה יֶתֶר מִבֵּית סָאתַיִם אַף עַל פִּי שֶׁהוּא רְשׁוּת הַיָּחִיד הוֹאִיל וְאָסוּר לְטַלְטֵל בּוֹ אֶלָּא בְּאַרְבַּע אַמּוֹת כְּכַרְמְלִית הֲרֵי זֶה מֻתָּר לְטַלְטֵל מִתּוֹכוֹ לַיָּם וּמִן הַיָּם לְתוֹכוֹ שֶׁזֶּה דָּבָר שֶׁאֵינוֹ מָצוּי הוּא וְלֹא גָּזְרוּ בּוֹ: ", + "כַּמָּה הִיא בֵּית סְאָה חֲמִשִּׁים אַמָּה עַל חֲמִשִּׁים אַמָּה. נִמְצָא בֵּית סָאתַיִם מָקוֹם שֶׁיֵּשׁ בְּתִשְׁבָּרְתוֹ חֲמֵשֶׁת אֲלָפִים אַמָּה. וְכָל מָקוֹם שֶׁיֵּשׁ בּוֹ כַּמִּדָּה הַזֹּאת בֵּין שֶׁהָיָה מְרֻבָּע שֶׁהוּא שִׁבְעִים אַמָּה וְשִׁירַיִם עַל שִׁבְעִים אַמָּה וְשִׁירַיִם בֵּין שֶׁהָיָה עָגל בֵּין שְׁאָר הַצּוּרוֹת הֲרֵי זֶה נִקְרָא בֵּית סָאתַיִם: ", + "מָקוֹם שֶׁלֹּא הֻקַּף לְדִירָה שֶׁיֵּשׁ בּוֹ בֵּית סָאתַיִם אִם הָיָה אָרְכּוֹ פִּי שְׁנַיִם כְּרָחְבּוֹ כְּדֵי שֶׁיִּהְיֶה מֵאָה עַל חֲמִשִּׁים כַּחֲצַר הַמִּשְׁכָּן מֻתָּר לְטַלְטֵל בְּכֻלּוֹ. אֲבָל אִם הָיָה אָרְכּוֹ יֶתֶר עַל שְׁנַיִם כְּרָחְבּוֹ אֲפִלּוּ אַמָּה אֵין מְטַלְטְלִין בּוֹ אֶלָּא בְּאַרְבַּע אַמּוֹת. שֶׁלֹּא עָשׂוּ בֵּית סָאתַיִם שֶׁתַּשְׁמִישׁוֹ לַאֲוִיר כִּשְׁאָר הַחֲצֵרוֹת אֶלָּא מֵחֲצַר הַמִּשְׁכָּן: ", + "מָקוֹם שֶׁהֻקַּף שֶׁלֹּא לְשֵׁם דִּירָה אִם פָּרַץ בּוֹ פִּרְצָה יֶתֶר עַל עֶשֶׂר אַמּוֹת בְּגֹבַהּ עֲשָׂרָה טְפָחִים וְגָדַר בָּהּ לְשֵׁם דִּירָה עַד עֲשָׂרָה מֻתָּר לְטַלְטֵל בְּכֻלָּהּ. וַאֲפִלּוּ פָּרַץ אַמָּה וּגְדָרָהּ לְשֵׁם דִּירָה וּפָרַץ אַמָּה וּגְדָרָהּ לְשֵׁם דִּירָה עַד שֶׁהִשְׁלִימָהּ לְיֶתֶר מֵעֶשֶׂר מֻתָּר לְטַלְטֵל בְּכֻלָּהּ אַף עַל פִּי שֶׁיֵּשׁ בּוֹ כַּמָּה מִילִין: ", + "מָקוֹם יָתֵר מִבֵּית סָאתַיִם שֶׁהֻקַּף לְדִירָה אִם נִזְרַע רֻבּוֹ הֲרֵי הוּא כְּגִנָּה וְאָסוּר לְטַלְטֵל בְּכֻלּוֹ. נִזְרַע מִעוּטוֹ אִם נִזְרַע מִמֶּנּוּ בֵּית סָאתַיִם מֻתָּר לְטַלְטֵל בְּכֻלּוֹ. וְאִם הָיָה הַמָּקוֹם הַזָּרוּעַ יֶתֶר מִבֵּית סָאתַיִם אָסוּר לְטַלְטֵל בְּכֻלּוֹ. נָטַע רֻבּוֹ הֲרֵי הוּא כְּחָצֵר וּמֻתָּר לְטַלְטֵל בְּכֻלּוֹ. נִתְמַלֵּא מַיִם אֲפִלּוּ הָיוּ עֲמֻקִּים הַרְבֵּה אִם הָיוּ רְאוּיִין לְתַשְׁמִישׁ הֲרֵי הֵן כִּנְטָעִים וּמֻתָּר לְטַלְטֵל בְּכֻלּוֹ. וְאִם אֵינָן רְאוּיִין לְתַשְׁמִישׁ אֵין מְטַלְטְלִין בּוֹ אֶלָּא בְּאַרְבַּע אַמּוֹת: ", + "מָקוֹם שֶׁהֻקַּף שֶׁלֹּא לְשֵׁם דִּירָה שֶׁיֵּשׁ בּוֹ בֵּית שָׁלֹשׁ סְאִין וְקֵרוּ בּוֹ בֵּית סְאָה קֵרוּיוֹ מַתִּירוֹ שֶׁפִּי תִּקְרָה יוֹרֵד וְסוֹתֵם. נִפְרַץ בִּמְלוֹאוֹ לֶחָצֵר וְנִפְרְצָה חָצֵר כְּנֶגְדּוֹ. חָצֵר מֻתֶּרֶת כְּשֶׁהָיְתָה וְהַקַּרְפַּף אָסוּר כְּשֶׁהָיָה. שֶׁאֵין אֲוִיר הֶחָצֵר מַתִּירוֹ: ", + "הָיָה יֶתֶר מִבֵּית סָאתַיִם וּבָא לְמַעֲטוֹ בָּאִילָנוֹת אֵינוֹ מִעוּט. בָּנָה בּוֹ עַמּוּד בְּצַד הַכֹּתֶל גָּבוֹהַּ עֲשָׂרָה וְרָחָב שְׁלֹשָׁה אוֹ יֶתֶר הֲרֵי זֶה מִעוּט. פָּחוֹת מִשְּׁלֹשָׁה אֵינוֹ מִעוּט שֶׁכָּל פָּחוֹת מִשְּׁלֹשָׁה כְּלָבוּד דָּמִי. וְכֵן אִם הִרְחִיק מִן הַכֹּתֶל שְׁלֹשָׁה וְעָשָׂה מְחִצָּה הֲרֵי זֶה מִעוּט. פָּחוֹת מִשְּׁלֹשָׁה לֹא עָשָׂה כְּלוּם: ", + "טָח אֶת הַכֹּתֶל בְּטִיט אַף עַל פִּי שֶׁאֵינוֹ יָכוֹל לַעֲמֹד בִּפְנֵי עַצְמוֹ הֲרֵי זֶה מִעוּט. הִרְחִיק מִן הַתֵּל שְׁלֹשָׁה וְעָשָׂה מְחִצָּה הוֹעִיל. עָשָׂה מְחִצָּה עַל שְׂפַת הַתֵּל אֵינוֹ מוֹעִיל שֶׁהָעוֹשֶׂה מְחִצָּה עַל גַּבֵּי מְחִצָּה אֵינוֹ מוֹעִיל. נִבְלְעָה מְחִצָּה הַתַּחְתּוֹנָה וַהֲרֵי הָעֶלְיוֹנָה קַיֶּמֶת. הוֹאִיל וְנַעֲשֵׂית הָעֶלְיוֹנָה לְשֵׁם דִּירָה וַהֲרֵי אֵין שָׁם נִרְאֶה אֶלָּא הִיא הֲרֵי זֶה הוֹעִיל וּמֻתָּר לְטַלְטֵל בְּכֻלָּהּ: ", + "רְחָבָה שֶׁאֲחוֹרֵי בָּתִּים יְתֵרָה עַל בֵּית סָאתַיִם אֵין מְטַלְטְלִין בָּהּ אֶלָּא בְּאַרְבַּע. וַאֲפִלּוּ הָיָה פֶּתַח הַבַּיִת פָּתוּחַ לְתוֹכָהּ. וְאִם פָּתַח הַפֶּתַח לְשָׁם וְאַחַר כָּךְ הִקִּיפָה הֲרֵי זוֹ כְּמֻקֶּפֶת לְדִירָה וּמֻתָּר לְטַלְטֵל בְּכֻלָּהּ: ", + "רְחָבָה הַפְּתוּחָה לַמְּדִינָה מִצַּד אֶחָד וּמִצַּד אַחֵר פְּתוּחָה לַשְּׁבִיל הַמַּגִּיעַ לַנָּהָר. עוֹשֶׂה לָהּ לֶחִי מִצַּד הַמְּדִינָה וְיִהְיֶה מֻתָּר לְטַלְטֵל בְּכֻלָּהּ וּמִתּוֹכָהּ לַמְּדִינָה וּמִן הַמְּדִינָה לְתוֹכָהּ: ", + "יָחִיד שֶׁשָּׁבַת בְּבִקְעָה וְעָשָׂה מְחִצָּה סָבִיב לוֹ אִם יֵשׁ בָּהּ עַד בֵּית סָאתַיִם מֻתָּר לְטַלְטֵל בְּכֻלָּהּ. וְאִם הָיְתָה יֶתֶר עַל בֵּית סָאתַיִם אֵינוֹ מְטַלְטֵל בָּהּ אֶלָּא בְּאַרְבַּע אַמּוֹת. וְכֵן אִם הָיוּ שְׁנַיִם. אֲבָל שְׁלֹשָׁה יִשְׂרְאֵלִים אוֹ יֶתֶר עֲלֵיהֶן שֶׁשָּׁבְתוּ בְּבִקְעָה הֲרֵי הֵן שַׁיָּרָא וּמֻתָּר לָהֶם לְטַלְטֵל בְּכָל צָרְכָּן אֲפִלּוּ כַּמָּה מִילִין. וְהוּא שֶׁלֹּא יִשָּׁאֵר מִן הַמְּחִצָּה שֶׁהִקִּיפוּ בֵּית סָאתַיִם פָּנוּי בְּלֹא כֵּלִים. אֲבָל אִם נִשְׁאָר בֵּית סָאתַיִם פָּנוּי בְּלֹא כֵּלִים וְלֹא הָיוּ צְרִיכִים לוֹ אֲסוּרִים לְטַלְטֵל בְּכָל הַמְּחִצָּה אֶלָּא בְּאַרְבַּע אַמּוֹת. וְאֵין הַקָּטָן מַשְׁלִים לְשַׁיָּרָא: ", + "שְׁלֹשָׁה שֶׁהִקִּיפוּ כְּדֵי צָרְכָּן וְקָנוּ שְׁבִיתָה וְאַחַר כָּךְ מֵת אֶחָד מֵהֶן הֲרֵי הֵם מֻתָּרִין לְטַלְטֵל בְּכֻלָּהּ. קָנוּ שְׁנַיִם שְׁבִיתָה בְּיֶתֶר מִבֵּית סָאתַיִם וְאַחַר כָּךְ בָּא לָהֶם שְׁלִישִׁי אֲסוּרִין לְטַלְטֵל אֶלָּא בְּאַרְבַּע אַמּוֹת כְּשֶׁהָיוּ קֹדֶם שֶׁיָּבוֹא זֶה. שֶׁהַשְּׁבִיתָה הִיא הַגּוֹרֶמֶת לֹא הַדִּיּוּרִין: ", + "שְׁלֹשָׁה מְקוֹמוֹת הַמֻּקָּפִין שֶׁלֹּא לְשֵׁם דִּירָה זֶה בְּצַד זֶה וּפְתוּחִים זֶה לָזֶה שְׁנַיִם הַחִיצוֹנִים רְחָבִים וְהָאֶמְצָעִי קָצָר שֶׁנִּמְצְאוּ לַשְּׁנַיִם הַחִיצוֹנִים פַּסִּין מִכָּאן וּמִכָּאן וְהָיָה יָחִיד בָּזֶה וְיָחִיד בָּזֶה וְיָחִיד בָּזֶה נַעֲשׂוּ כְּשַׁיָּרָא וְנוֹתְנִין לָהֶם כָּל צָרְכָּן. הָיָה הָאֶמְצָעִי רָחָב וּשְׁנַיִם הַחִיצוֹנִים קְצָרִים שֶׁנִּמְצָא הָאֶמְצָעִי בְּפַסִּין מִשְּׁנֵי רוּחוֹתָיו הֲרֵי הוּא מֻבְדָּל מִשְּׁנַיִם הַחִיצוֹנִים. לְפִיכָךְ אִם שָׁבַת יָחִיד בָּזֶה וְיָחִיד בָּזֶה וְיָחִיד בָּזֶה אֵין נוֹתְנִין לָהֶן כָּל צָרְכָּן אֶלָּא כָּל אֶחָד וְאֶחָד יֵשׁ לוֹ בֵּית סָאתַיִם בִּמְקוֹמוֹ. הָיָה יָחִיד בָּזֶה וְיָחִיד בָּזֶה וּשְׁנַיִם בָּאֶמְצָעִי אוֹ שְׁנַיִם בָּזֶה וּשְׁנַיִם בָּזֶה וְאֶחָד בָּאֶמְצָעִי נוֹתְנִין לָהֶן כָּל צָרְכָּן: ", + "כָּל מְחִצָּה שֶׁאֵינָהּ יְכוֹלָה לַעֲמֹד בְּרוּחַ מְצוּיָה אֵינָהּ מְחִצָּה. וְכָל מְחִצָּה שֶׁאֵינָהּ עֲשׂוּיָה לְנַחַת אֵינָהּ מְחִצָּה. וְכָל מְחִצָּה שֶׁאֵינָהּ עֲשׂוּיָה אֶלָּא לִצְנִיעוּת בִּלְבַד אֵינָהּ מְחִצָּה. וְכָל מְחִצָּה שֶׁאֵין בְּגָבְהָהּ עֲשָׂרָה טְפָחִים אוֹ יוֹתֵר אֵינָהּ מְחִצָּה גְּמוּרָה. גִּדּוּד חֲמִשָּׁה וּמְחִצָּה חֲמִשָּׁה מִצְטָרְפִין: ", + "כָּל מְחִצָּה שֶׁיֵּשׁ בָּהּ פָּרוּץ מְרֻבֶּה עַל הָעוֹמֵד אֵינָהּ מְחִצָּה. אֲבָל אִם הָיָה פָּרוּץ כְּעוֹמֵד הֲרֵי זוֹ מֻתֶּרֶת. וּבִלְבַד שֶׁלֹּא יִהְיֶה בְּאוֹתָן הַפְּרָצוֹת פִּרְצָה שֶׁהִיא יֶתֶר עַל עֶשֶׂר אַמּוֹת. אֲבָל עֶשֶׂר אַמּוֹת הֲרֵי הִיא כְּפֶתַח. אִם הָיָה לְפִרְצָה זוֹ צוּרַת פֶּתַח אַף עַל פִּי שֶׁיֵּשׁ בָּהּ יוֹתֵר מֵעֶשֶׂר אֵינָהּ מַפְסֶדֶת הַמְּחִצָּה. וְהוּא שֶׁלֹּא יְהֵא הַפָּרוּץ מְרֻבֶּה עַל הָעוֹמֵד: ", + "בַּמֶּה דְּבָרִים אֲמוּרִים בִּזְמַן שֶׁהַפְּרָצוֹת מִשְּׁלֹשָׁה טְפָחִים וּלְמַעְלָה. אֲבָל אִם הָיוּ הַפְּרָצוֹת כָּל פִּרְצָה מֵהֶן פְּחוּתָה מִשְּׁלֹשָׁה הֲרֵי זוֹ מֻתֶּרֶת. וְאַף עַל פִּי שֶׁהַפָּרוּץ מְרֻבֶּה עַל הָעוֹמֵד. שֶׁכָּל פָּחוֹת מִשְּׁלֹשָׁה הֲרֵי הוּא כְּלָבוּד: ", + "כֵּיצַד. הֲרֵי שֶׁהִקִּיף בְּקָנִים וְאֵין בֵּין קָנֶה לַחֲבֵרוֹ שְׁלֹשָׁה טְפָחִים. אוֹ שֶׁהִקִּיף בַּחֲבָלִים וְאֵין בֵּין חֶבֶל לַחֲבֵרוֹ שְׁלֹשָׁה טְפָחִים. הֲרֵי זוֹ מְחִצָּה גְּמוּרָה. אַף עַל פִּי שֶׁהִיא שְׁתִי בְּלֹא עֵרֶב אוֹ עֵרֶב בְּלֹא שְׁתִי. וְצָרִיךְ שֶׁיִּהְיֶה גֹּבַהּ הַקָּנֶה עֲשָׂרָה אוֹ שֶׁיִּהְיֶה מִן הָאָרֶץ עַד סוֹף עֹבִי הַחֶבֶל הָעֶלְיוֹן עֲשָׂרָה אִם הִקִּיף בַּחֲבָלִים. שֶׁאֵין מְחִצָּה פְּחוּתָה מֵעֲשָׂרָה. וְכָל הַשִּׁעוּרִין הָאֵלּוּ הֲלָכָה לְמשֶׁה מִסִּינַי הֵן: ", + "צוּרַת פֶּתַח הָאֲמוּרָה בְּכָל מָקוֹם הִיא אֲפִלּוּ קָנֶה וְכַיּוֹצֵא בּוֹ מִכָּאן וְקָנֶה מִכָּאן וְקָנֶה עַל גַּבֵּיהֶן. גֹּבַהּ שְׁנֵי הַלְּחָיַיִם עֲשָׂרָה טְפָחִים אוֹ יֶתֶר וְהַקָּנֶה וְכַיּוֹצֵא בּוֹ שֶׁעַל גַּבֵּיהֶן אַף עַל פִּי שֶׁאֵינוֹ נוֹגֵעַ בִּשְׁנֵי הַלְּחָיַיִם אֶלָּא יֵשׁ בֵּינֵיהֶן כַּמָּה אַמּוֹת הוֹאִיל וְגֹבַהּ הַלְּחָיַיִם עֲשָׂרָה הֲרֵי זוֹ צוּרַת פֶּתַח. וְצוּרַת פֶּתַח שֶׁאָמְרוּ צְרִיכָה שֶׁתְּהֵא בְּרִיאָה לְקַבֵּל דֶּלֶת אֲפִלּוּ דֶּלֶת שֶׁל קַשׁ: ", + "פָּתַח שֶׁצּוּרָתוֹ כִּפָּה אִם יֵשׁ בְּאֹרֶךְ רַגְלֵי הַכִּפָּה עֲשָׂרָה טְפָחִים הֲרֵי זֶה צוּרַת פֶּתַח. וְצוּרַת פֶּתַח שֶׁעָשָׂה אוֹתָהּ מִן הַצַּד אֵינָהּ כְּלוּם שֶׁאֵין דֶּרֶךְ הַפְּתָחִים לִהְיוֹת בְּקֶרֶן זָוִית אֶלָּא בְּאֶמְצַע: ", + "בַּכּל עוֹשִׂין מְחִצָּה בֵּין בְּכֵלִים בֵּין בָּאֳכָלִים בֵּין בְּאָדָם אֲפִלּוּ בִּבְהֵמָה וּשְׁאָר מִינֵי חַיָּה וְעוֹף וְהוּא שֶׁיִּהְיוּ כְּפוּתִים כְּדֵי שֶׁלֹּא יָנוּדוּ: ", + "מְחִצָּה הָעוֹמֶדֶת מֵאֵלֶיהָ הֲרֵי זוֹ כְּשֵׁרָה. וּמְחִצָּה הַנַּעֲשֵׂית בְּשַׁבָּת הֲרֵי זוֹ מְחִצָּה. וְאִם נַעֲשֵׂית בִּשְׁגָגָה מֻתָּר לְטַלְטֵל בָּהּ בְּאוֹתָהּ שַׁבָּת. וְהוּא שֶׁתֵּעָשֶׂה שֶׁלֹּא לְדַעַת הַמְּטַלְטֵל. אֲבָל אִם נִתְכַּוֵּן אָדָם לְזוֹ הַמְּחִצָּה שֶׁתֵּעָשֶׂה בְּשַׁבָּת כְּדֵי לְטַלְטֵל בָּהּ אַף עַל פִּי שֶׁעָשָׂה אוֹתָהּ הָעוֹשֶׂה בִּשְׁגָגָה אָסוּר לְטַלְטֵל בָּהּ בְּאוֹתָהּ שַׁבָּת. וְכֵן אִם נַעֲשֵׂית בְּמֵזִיד אַף עַל פִּי שֶׁלֹּא נִתְכַּוֵּן זֶה לְטַלְטֵל בָּהּ הֲרֵי זֶה אָסוּר לְטַלְטֵל בָּהּ: ", + "מֻתָּר לַעֲשׂוֹת מְחִצָּה שֶׁל בְּנֵי אָדָם בְּשַׁבָּת שֶׁיַּעֲמֹד זֶה בְּצַד זֶה וּבִלְבַד שֶׁלֹּא יֵדְעוּ אֵלּוּ הָעוֹמְדִין שֶׁבִּשְׁבִיל לַעֲשׂוֹתָן מְחִצָּה הֶעֱמִידָן. וְלֹא יַעֲמִיד אוֹתָן אָדָם שֶׁהוּא רוֹצֶה לְהִשְׁתַּמֵּשׁ בִּמְחִצָּה זוֹ אֶלָּא יַעֲמִיד אוֹתָן אַחֵר שֶׁלֹּא לְדַעְתּוֹ: ", + "אִילָן שֶׁהוּא מֵסֵךְ עַל הָאָרֶץ אִם אֵין נוֹפוֹ גָּבוֹהַּ מִן הָאָרֶץ שְׁלֹשָׁה טְפָחִים מְמַלֵּא בֵּין בָּדָיוֹ וְעָלָיו תֶּבֶן וְקַשׁ וְכַיּוֹצֵא בָּהֶן וְקוֹשְׁרָן בָּאָרֶץ עַד שֶׁיַּעֲמֹד בְּרוּחַ מְצוּיָה וְלֹא יִתְנַדְנֵד וּמְטַלְטֵל תַּחַת כֻּלּוֹ. וְהוּא שֶׁיִּהְיוּ תַּחְתָּיו עַד בֵּית סָאתַיִם. אֲבָל אִם הָיָה יֶתֶר מִבֵּית סָאתַיִם אֵין מְטַלְטְלִין תַּחְתָּיו אֶלָּא בְּאַרְבַּע אַמּוֹת מִפְּנֵי שֶׁתַּחְתָּיו מָקוֹם שֶׁלֹּא הֻקַּף לְדִירָה הוּא: " + ], + [ + "מָבוֹי שֶׁיֵּשׁ לוֹ שְׁלֹשָׁה כְּתָלִים הוּא הַנִּקְרָא מָבוֹי סָתוּם. וּמָבוֹי שֶׁיֵּשׁ לוֹ שְׁנֵי כְּתָלִים בִּלְבַד זֶה כְּנֶגֶד זֶה וְהָעָם נִכְנָסִין בְּרוּחַ זוֹ וְיוֹצְאִין בְּשֶׁכְּנֶגְדָהּ הוּא הַנִּקְרָא מָבוֹי הַמְפֻלָּשׁ: \n", + "הֵיאַךְ מַתִּירִין מָבוֹי הַסָּתוּם. עוֹשֶׂה לוֹ בְּרוּחַ רְבִיעִית לֶחִי אֶחָד אוֹ עוֹשֶׂה עָלָיו קוֹרָה וְדַיּוֹ. וְתֵחָשֵׁב אוֹתָהּ קוֹרָה אוֹ אוֹתוֹ לֶחִי כְּאִלּוּ סָתַם רוּחַ רְבִיעִית וְיֵעָשֶׂה רְשׁוּת הַיָּחִיד וְיִהְיֶה מֻתָּר לְטַלְטֵל בְּכֻלּוֹ. שֶׁדִּין תּוֹרָה בְּשָׁלֹשׁ מְחִצּוֹת בִּלְבַד מֻתָּר לְטַלְטֵל וּמִדִּבְרֵי סוֹפְרִים הִיא הָרוּחַ הָרְבִיעִית וּלְפִיכָךְ דַּי לָהּ בְּלֶחִי אוֹ קוֹרָה: \n", + "וְהֵיאַךְ מַתִּירִין מָבוֹי מְפֻלָּשׁ. עוֹשֶׂה לוֹ צוּרַת פֶּתַח מִכָּאן וְלֶחִי אוֹ קוֹרָה מִכָּאן. וּמָבוֹי עָקֹם תּוֹרָתוֹ כִּמְפֻלָּשׁ: \n", + "מָבוֹי שֶׁהוּא שָׁוֶה מִתּוֹכוֹ וּמִדְרוֹן לִרְשׁוּת הָרַבִּים אוֹ שָׁוֶה לִרְשׁוּת הָרַבִּים וּמִדְרוֹן לְתוֹכוֹ אֵינוֹ צָרִיךְ לֹא לֶחִי וְלֹא קוֹרָה שֶׁהֲרֵי הוּא מֻבְדָּל מֵרְשׁוּת הָרַבִּים: \n", + "מָבוֹי שֶׁצִּדּוֹ אֶחָד כָּלֶה לַיָּם וְצִדּוֹ אֶחָד כָּלֶה לְאַשְׁפָּה שֶׁל רַבִּים אֵינוֹ צָרִיךְ כְּלוּם. שֶׁאַשְׁפָּה שֶׁל רַבִּים אֵינָהּ עֲשׂוּיָה לְהִתְפַּנּוֹת וְאֵין חוֹשְׁשִׁין שֶׁמָּא יַעֲלֶה הַיָּם שִׂרְטוֹן: \n", + "מָבוֹי מְפֻלָּשׁ שֶׁהוּא כָּלֶה לְאֶמְצַע רְחָבָה שֶׁל רַבִּים. אִם לֹא הָיָה מְכֻוָּן כְּנֶגֶד פֶּתַח הָרְחָבָה הֲרֵי זֶה כְּסָתוּם וְאֵינוֹ צָרִיךְ מִצַּד הָרְחָבָה כְּלוּם. אֲבָל אִם הָיָה כָּלֶה לְצִדְדֵי הָרְחָבָה אָסוּר. וְאִם הָיְתָה שֶׁל יָחִיד אַף לְאֶמְצָעָהּ אָסוּר. פְּעָמִים בּוֹנֶה מִצַּד אֶחָד וְנִמְצָא כָּלֶה לְצִדָּהּ שֶׁל רְחָבָה: \n", + "אֵין הַמָּבוֹי נִתָּר בְּלֶחִי אוֹ קוֹרָה עַד שֶׁיִּהְיוּ בָּתִּים וַחֲצֵרוֹת פְּתוּחוֹת לְתוֹכוֹ וְיִהְיֶה אָרְכּוֹ מֵאַרְבַּע אַמּוֹת וּלְמַעְלָה וְיִהְיֶה אָרְכּוֹ יָתֵר עַל רָחְבּוֹ. אֲבָל מָבוֹי שֶׁאָרְכּוֹ כְּרָחְבּוֹ הֲרֵי הוּא כְּחָצֵר וְאֵינוֹ נִתָּר אֶלָּא בִּשְׁנֵי לְחָיַיִם מִשְּׁנֵי רוּחוֹתָיו כָּל לֶחִי בְּמַשֶּׁהוּ. אוֹ בְּפַס רָחָב אַרְבָּעָה מֵרוּחַ אַחַת: \n", + "חָצֵר שֶׁאָרְכָּהּ יֶתֶר עַל רָחְבָּהּ הֲרֵי הִיא כְּמָבוֹי וְנִתֶּרֶת בְּלֶחִי אוֹ קוֹרָה. וּמָבוֹי שֶׁאֵין בָּתִּים וַחֲצֵרוֹת פְּתוּחוֹת לְתוֹכוֹ כְּגוֹן שֶׁלֹּא הָיָה בּוֹ אֶלָּא בַּיִת אֶחָד אוֹ חָצֵר אַחַת וְכֵן מָבוֹי שֶׁאֵין בְּאָרְכּוֹ אַרְבַּע אַמּוֹת אֵינוֹ נִתָּר אֶלָּא בִּשְׁנֵי לְחָיַיִם אוֹ בְּפַס אַרְבָּעָה וּמַשֶּׁהוּ: \n", + "מָבוֹי שֶׁאֵין בְּרָחְבּוֹ שְׁלֹשָׁה טְפָחִים אֵינוֹ צָרִיךְ לֹא לֶחִי וְלֹא קוֹרָה וּמֻתָּר לְטַלְטֵל בְּכֻלּוֹ. שֶׁכָּל פָּחוֹת מִשְּׁלֹשָׁה הֲרֵי הוּא כְּלָבוּד. מָבוֹי שֶׁהֶכְשֵׁרוֹ בְּקוֹרָה אַף עַל פִּי שֶׁמֻּתָּר לְטַלְטֵל בְּכֻלּוֹ כִּרְשׁוּת הַיָּחִיד הַזּוֹרֵק מִתּוֹכוֹ לִרְשׁוּת הָרַבִּים אוֹ מֵרְשׁוּת הָרַבִּים לְתוֹכוֹ פָּטוּר. שֶׁהַקּוֹרָה מִשּׁוּם הֶכֵּר הִיא עֲשׂוּיָה. אֲבָל אִם הֶכְשֵׁרוֹ בְּלֶחִי הַזּוֹרֵק מִתּוֹכוֹ לִרְשׁוּת הָרַבִּים אוֹ מֵרְשׁוּת הָרַבִּים לְתוֹכוֹ חַיָּב שֶׁהַלֶּחִי הֲרֵי הוּא כִּמְחִצָּה בְּרוּחַ רְבִיעִית: \n", + "שְׁנֵי כְּתָלִים בִּרְשׁוּת הָרַבִּים וְהָעָם עוֹבְרִים בֵּינֵיהֶם כֵּיצַד מַכְשִׁיר בֵּינֵיהֶם. עוֹשֶׂה דְּלָתוֹת מִכָּאן וּדְלָתוֹת מִכָּאן וְאַחַר כָּךְ יַעֲשֶׂה בֵּינֵיהֶם רְשׁוּת הַיָּחִיד. וְאֵינוֹ צָרִיךְ לִנְעל הַדְּלָתוֹת בַּלַּיְלָה אֲבָל צָרִיךְ שֶׁיִּהְיוּ רְאוּיוֹת לְהִנָּעֵל. הָיוּ מְשֻׁקָּעוֹת בְּעָפָר מְפַנֶּה אוֹתָן וּמְתַקְּנָן לְהִנָּעֵל. אֲבָל צוּרַת פֶּתַח אוֹ לֶחִי וְקוֹרָה אֵינָן מוֹעִילִין בְּהֶכְשֵׁר רְשׁוּת הָרַבִּים: \n", + "מֻתָּר לְטַלְטֵל בְּמָבוֹי תַּחַת הַקּוֹרָה אוֹ בֵּין הַלְּחָיַיִם. בַּמֶּה דְּבָרִים אֲמוּרִים בְּשֶׁהָיָה סָמוּךְ לִרְשׁוּת הָרַבִּים. אֲבָל אִם הָיָה סָמוּךְ לְכַרְמְלִית אָסוּר לְטַלְטֵל תַּחַת הַקּוֹרָה אוֹ בֵּין הַלְּחָיַיִם עַד שֶׁיַּעֲשֶׂה לֶחִי אַחֵר לְהַתִּיר תּוֹךְ הַפֶּתַח שֶׁהֲרֵי מָצָא מִין אֶת מִינוֹ וְנֵעוֹר: \n", + "בַּכּל עוֹשִׂין לְחָיַיִם אֲפִלּוּ בְּדָבָר שֶׁיֵּשׁ בּוֹ רוּחַ חַיִּים וַאֲפִלּוּ בְּאִסּוּרֵי הֲנָיָה. עֲבוֹדָה זָרָה עַצְמָהּ אוֹ אֲשֵׁרָה שֶׁעָשָׂה אוֹתָהּ לֶחִי כָּשֵׁר שֶׁהַלֶּחִי עָבְיוֹ כָּל שֶׁהוּא. גֹּבַהּ הַלֶּחִי אֵין פָּחוֹת מֵעֲשָׂרָה טְפָחִים רָחְבּוֹ וְעָבְיוֹ כָּל שֶׁהוּא: \n", + "בַּכּל עוֹשִׂין קוֹרָה אֲבָל לֹא בַּאֲשֵׁרָה לְפִי שֶׁיֵּשׁ לְרֹחַב הַקּוֹרָה שִׁעוּר. וְכָל הַשִּׁעוּרִין אֲסוּרִים מִן הָאֲשֵׁרָה. וְכֵן רֹחַב הַקּוֹרָה אֵין פָּחוֹת מִטֶּפַח וְעָבְיָהּ כָּל שֶׁהוּא. וְהוּא שֶׁתִּהְיֶה בְּרִיאָה לְקַבֵּל אָרִיחַ שֶׁהוּא חֲצִי לְבֵנָה שֶׁל שְׁלֹשָׁה טְפָחִים עַל שְׁלֹשָׁה טְפָחִים. וּמַעֲמִידֵי קוֹרָה צְרִיכִין שֶׁיִּהְיוּ בְּרִיאִין כְּדֵי לְקַבֵּל קוֹרָה וַחֲצִי לְבֵנָה: \n", + "כַּמָּה יִהְיֶה פֶּתַח הַמָּבוֹי וְיִהְיֶה דַּי לְהַכְשִׁירוֹ בְּלֶחִי אוֹ קוֹרָה. גָּבְהוֹ אֵין פָּחוֹת מֵעֲשָׂרָה טְפָחִים וְלֹא יֶתֶר עַל עֶשְׂרִים אַמָּה וְרָחְבּוֹ עַד עֶשֶׂר אַמּוֹת. בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁלֹּא הָיָה לוֹ צוּרַת פֶּתַח. אֲבָל אִם הָיָה לוֹ צוּרַת פֶּתַח אֲפִלּוּ הָיָה גָּבוֹהַּ מֵאָה אַמָּה אוֹ פָּחוֹת מֵעֲשָׂרָה אוֹ רֹחַב מֵאָה אַמָּה הֲרֵי זֶה מֻתָּר: \n", + "וְכֵן אִם הָיָה בְּקוֹרָה שֶׁל מָבוֹי כִּיּוּר וְצִיּוּר עַד שֶׁיִּהְיוּ הַכּל מִסְתַּכְּלִין בָּהּ אַף עַל פִּי שֶׁהִיא לְמַעְלָה מֵעֶשְׂרִים אַמָּה כְּשֵׁרָה. שֶׁהַקּוֹרָה מִשּׁוּם הֶכֵּר עֲשׂוּיָה וְאִם הָיְתָה לְמַעְלָה מֵעֶשְׂרִים אֵינָהּ נִכֶּרֶת וְאִם יֵשׁ בָּהּ צִיּוּר וְכִיּוּר מִסְתַּכְּלִים בָּהּ וְנִמְצָא שָׁם הֶכֵּר: \n", + "מָבוֹי שֶׁהָיָה גָּבְהוֹ מִן הָאָרֶץ עַד קַרְקָעִית קוֹרָה עֶשְׂרִים אַמָּה וָעֳבִי הַקּוֹרָה לְמַעְלָה מֵעֶשְׂרִים כָּשֵׁר. הָיָה גָּבְהוֹ יֶתֶר מֵעֶשְׂרִים וּבָא לְמַעֲטוֹ בַּקּוֹרָה שֶׁמַּנִּיחַ אוֹתָהּ לְמַטָּה צָרִיךְ לִהְיוֹת בְּרָחְבָּהּ טֶפַח כְּקוֹרָה. הָיָה גָּבְהוֹ פָּחוֹת מֵעֲשָׂרָה חוֹקֵק בּוֹ מֶשֶׁךְ אַרְבַּע עַל אַרְבַּע אַמּוֹת וּמַעֲמִיק כְּדֵי לְהַשְׁלִימוֹ לַעֲשָׂרָה: \n", + "נִפְרַץ בּוֹ פִּרְצָה מִצִּדּוֹ כְּלַפֵּי רֹאשׁוֹ אִם נִשְׁאַר עוֹמֵד בְּרֹאשׁוֹ פַּס רֹחַב אַרְבָּעָה טְפָחִים מֻתָּר וְהוּא שֶׁלֹּא תִּהְיֶה הַפִּרְצָה יֶתֶר עַל עֶשֶׂר. וְאִם לֹא נִשְׁאַר פַּס אַרְבָּעָה אָסוּר אֶלָּא אִם כֵּן הָיְתָה הַפִּרְצָה פָּחוֹת מִשְּׁלֹשָׁה שֶׁכָּל פָּחוֹת מִשְּׁלֹשָׁה כְּלָבוּד: \n", + "נִפְרַץ הַמָּבוֹי בִּמְלוֹאוֹ לֶחָצֵר וְנִפְרְצָה חָצֵר כְּנֶגְדּוֹ לִרְשׁוּת הָרַבִּים הֲרֵי זֶה אָסוּר מִפְּנֵי שֶׁהוּא מָבוֹי מְפֻלָּשׁ. וְהֶחָצֵר מֻתֶּרֶת שֶׁהֶחָצֵר שֶׁרַבִּים בּוֹקְעִין בָּהּ וְנִכְנָסִין בָּזוֹ וְיוֹצְאִין בָּזוֹ הֲרֵי הִיא רְשׁוּת הַיָּחִיד גְּמוּרָה: \n", + "מָבוֹי שֶׁהָיוּ לוֹ שְׁבִילִים מִצַּד זֶה וּשְׁבִילִים מִצַּד אַחֵר שֶׁנִּמְצְאוּ מְפֻלָּשִׁין לִרְשׁוּת הָרַבִּים אַף עַל פִּי שֶׁאֵינָן מְכֻוָּנִין זֶה כְּנֶגֶד זֶה הֲרֵי כָּל אֶחָד מֵהֶן מָבוֹי מְפֻלָּשׁ. כֵּיצַד מַכְשִׁירִין אוֹתוֹ. עוֹשֶׂה צוּרַת פֶּתַח לְכָל אֶחָד וְאֶחָד מִן הַשְּׁבִילִים שֶׁבַּצַּד הָאֶחָד. וְכֵן לַפֶּתַח הַגָּדוֹל. וְעוֹשֶׂה לְכָל הַשְּׁבִילִים שֶׁבַּצַּד הַשֵּׁנִי לֶחִי אוֹ קוֹרָה: \n", + "מָבוֹי שֶׁצִּדּוֹ אֶחָד אָרֹךְ וְצִדּוֹ הַשֵּׁנִי קָצָר מַנִּיחַ אֶת הַקּוֹרָה כְּנֶגֶד הַקָּצָר. הֶעֱמִיד לֶחִי בַּחֲצִי הַמָּבוֹי הַפְּנִימִי שֶׁהוּא לִפְנִים מִן הַלֶּחִי מֻתָּר לְטַלְטֵל בּוֹ וְהַחֵצִי הַחִיצוֹן שֶׁהוּא חוּץ מִן הַלֶּחִי אָסוּר: \n", + "מָבוֹי שֶׁהוּא רָחָב עֶשְׂרִים אַמָּה עוֹשֶׂה פַּס גָּבוֹהַּ עֲשָׂרָה טְפָחִים בְּמֶשֶׁךְ אַרְבַּע אַמּוֹת שֶׁהוּא שִׁעוּר מֶשֶׁךְ הַמָּבוֹי וּמַעֲמִידוֹ בָּאֶמְצַע וְנִמְצָא כִּשְׁנֵי מְבוֹאוֹת שֶׁיֵּשׁ בְּפֶתַח כָּל אֶחָד מֵהֶן עֶשֶׂר אַמּוֹת. אוֹ מַרְחִיק שְׁתֵּי אַמּוֹת מִכָּאן וּמַעֲמִיד פַּס שָׁלֹשׁ אַמּוֹת וּמַרְחִיק שְׁתֵּי אַמּוֹת מִכָּאן וּמַעֲמִיד פַּס שָׁלֹשׁ אַמּוֹת מִכָּאן וְנִמְצָא פֶּתַח הַמָּבוֹי עֶשֶׂר אַמּוֹת וְהַצְּדָדִין הֲרֵי הֵן כִּסְתוּמִין שֶׁהֲרֵי עוֹמֵד מְרֻבֶּה עַל הַפָּרוּץ: \n", + "לֶחִי הַבּוֹלֵט מִדָּפְנוֹ שֶׁל מָבוֹי כָּשֵׁר. וְלֶחִי הָעוֹמֵד מֵאֵלָיו אִם סָמְכוּ עָלָיו מִקֹּדֶם הַשַּׁבָּת כָּשֵׁר. וְלֶחִי שֶׁהוּא נִרְאֶה מִבִּפְנִים לֶחִי וּמִבַּחוּץ אֵינוֹ נִרְאֶה לֶחִי. אוֹ שֶׁהָיָה נִרְאֶה מִבַּחוּץ לֶחִי וּמִבִּפְנִים נִרְאֶה שֶׁהוּא שָׁוֶה וּכְאִלּוּ אֵין שָׁם לֶחִי. הֲרֵי זֶה נִדּוֹן מִשּׁוּם לֶחִי. לֶחִי שֶׁהִגְבִּיהוֹ מִן הַקַּרְקַע שְׁלֹשָׁה טְפָחִים אוֹ שֶׁהִפְלִיגוֹ מִן הַכֹּתֶל שְׁלֹשָׁה לֹא עָשָׂה כְּלוּם. אֲבָל פָּחוֹת מִשְּׁלֹשָׁה טְפָחִים כָּשֵׁר שֶׁכָּל פָּחוֹת מִשְּׁלֹשָׁה כְּלָבוּד. לֶחִי שֶׁהָיָה רָחָב הַרְבֵּה. בֵּין שֶׁהָיָה רָחְבּוֹ פָּחוֹת מֵחֲצִי רֹחַב הַמָּבוֹי בֵּין שֶׁהָיָה רָחְבּוֹ כַּחֲצִי רֹחַב הַמָּבוֹי כָּשֵׁר וְנִדּוֹן מִשּׁוּם לֶחִי. אֲבָל אִם הָיָה יָתֵר עַל חֲצִי רֹחַב הַמָּבוֹי נִדּוֹן מִשּׁוּם עוֹמֵד מְרֻבֶּה עַל הַפָּרוּץ: \n", + "קוֹרָה שֶׁפֵּרֵס עָלֶיהָ מַחְצֶלֶת הֲרֵי בִּטְּלָהּ שֶׁהֲרֵי אֵינָהּ נִכֶּרֶת. לְפִיכָךְ אִם הָיְתָה הַמַּחְצֶלֶת מְסֻלֶּקֶת מִן הָאָרֶץ שְׁלֹשָׁה טְפָחִים אוֹ יֶתֶר אֵינָהּ מְחִצָּה. נָעַץ שְׁתֵּי יְתֵדוֹת בִּשְׁנֵי כָּתְלֵי מָבוֹי מִבַּחוּץ וְהִנִּיחַ עֲלֵיהֶן הַקּוֹרָה לֹא עָשָׂה כְּלוּם. שֶׁצָּרִיךְ לִהְיוֹת הַקּוֹרָה עַל גַּבֵּי הַמָּבוֹי לֹא סָמוּךְ לוֹ: \n", + "קוֹרָה הַיּוֹצְאָה מִכֹּתֶל זֶה וְאֵינָהּ נוֹגַעַת בַּכֹּתֶל הַשֵּׁנִי וְכֵן שְׁתֵּי קוֹרוֹת אַחַת יוֹצְאָה מִכֹּתֶל זֶה וְאַחַת יוֹצְאָה מִכֹּתֶל זֶה וְאֵינָן מַגִּיעוֹת זוֹ לָזוֹ פָּחוֹת מִשְּׁלֹשָׁה אֵינוֹ צָרִיךְ לְהָבִיא קוֹרָה אַחֶרֶת. הָיָה בֵּינֵיהֶן שְׁלֹשָׁה צָרִיךְ לְהָבִיא קוֹרָה אַחֶרֶת: \n", + "וְכֵן שְׁתֵּי קוֹרוֹת הַמַּתְאִימוֹת לֹא בָּזוֹ כְּדֵי לְקַבֵּל אָרִיחַ וְלֹא בָּזוֹ כְּדֵי לְקַבֵּל אָרִיחַ אִם יֵשׁ בִּשְׁתֵּיהֶן כְּדֵי לְקַבֵּל אָרִיחַ אֵינוֹ צָרִיךְ לְהָבִיא קוֹרָה אַחֶרֶת. הָיְתָה אַחַת לְמַטָּה וְאַחַת לְמַעְלָה רוֹאִין אֶת הָעֶלְיוֹנָה כְּאִלּוּ הִיא לְמַטָּה וְהַתַּחְתּוֹנָה כְּאִלּוּ הִיא לְמַעְלָה. וּבִלְבַד שֶׁלֹּא תִּהְיֶה עֶלְיוֹנָה לְמַעְלָה מֵעֶשְׂרִים וְלֹא תַּחְתּוֹנָה לְמַטָּה מֵעֲשָׂרָה. וְלֹא יִהְיֶה בֵּינֵיהֶן שְׁלֹשָׁה טְפָחִים כְּשֶׁרוֹאִין אוֹתָהּ שֶׁיָּרְדָה זוֹ וְעָלְתָה זוֹ בְּכַוָּנָה עַד שֶׁיֵּעָשׂוּ זוֹ בְּצַד זוֹ: \n", + "הָיְתָה הַקּוֹרָה עֲקֻמָּה רוֹאִין אוֹתָהּ כְּאִלּוּ הִיא פְּשׁוּטָה. עֲגֻלָּה רוֹאִין אוֹתָהּ כְּאִלּוּ הִיא מְרֻבַּעַת. וְאִם הָיָה בְּהֶקֵפָהּ שְׁלֹשָׁה טְפָחִים יֵשׁ בָּהּ רֹחַב טֶפַח. הָיְתָה הַקּוֹרָה בְּתוֹךְ הַמָּבוֹי וַעֲקֻמָּה חוּץ לַמָּבוֹי. אוֹ שֶׁהָיְתָה עֲקֻמָּה לְמַעְלָה מֵעֶשְׂרִים אוֹ לְמַטָּה מֵעֲשָׂרָה. רוֹאִין כּל שֶׁאִלּוּ יִנָּטֵל הָעִקּוּם וְיִשָּׁאֲרוּ שְׁנֵי רָאשֶׁיהָ אֵין בֵּין זֶה לָזֶה שְׁלֹשָׁה אֵינוֹ צָרִיךְ לְהָבִיא קוֹרָה אַחֶרֶת. וְאִם לָאו צָרִיךְ לְהָבִיא קוֹרָה אַחֶרֶת: \n", + "בְּאֵר שֶׁעָשָׂה לָהּ שְׁמוֹנָה פַּסִּין מֵאַרְבַּע זָוִיּוֹת שְׁנֵי פַּסִּין דְּבוּקִין בְּכָל זָוִית הֲרֵי אֵלּוּ כִּמְחִצָּה. וְאַף עַל פִּי שֶׁהַפָּרוּץ מְרֻבֶּה עַל הָעוֹמֵד בְּכָל רוּחַ וָרוּחַ. הוֹאִיל וְאַרְבַּע הַזָּוִיּוֹת עוֹמְדוֹת הֲרֵי זֶה מֻתָּר לְמַלְּאוֹת מִן הַבְּאֵר וּלְהַשְׁקוֹת לִבְהֵמָה. וְכַמָּה יִהְיֶה גֹּבַהּ כָּל פַּס מֵהֶן עֲשָׂרָה טְפָחִים וְרָחְבּוֹ שִׁשָּׁה טְפָחִים וּבֵין כָּל פַּס לְפַס כִּמְלֹא שְׁתֵּי רִבְקוֹת שֶׁל אַרְבָּעָה אַרְבָּעָה בָּקָר אַחַת נִכְנֶסֶת וְאַחַת יוֹצְאָה. שִׁעוּר רֹחַב זֶה אֵין יֶתֶר עַל שְׁלֹשׁ עֶשְׂרֵה אַמָּה וּשְׁלִישׁ: \n", + "הָיָה בְּמָקוֹם אֶחָד מִן הַזָּוִיּוֹת אוֹ בְּכָל זָוִית מֵאַרְבַּעְתָּן אֶבֶן גְּדוֹלָה אוֹ אִילָן אוֹ תֵּל הַמִּתְלַקֵּט עֲשָׂרָה מִתּוֹךְ אַרְבַּע אַמּוֹת אוֹ חֲבִילָה שֶׁל קָנִים. רוֹאִין כּל שֶׁאִלּוּ יֵחָלֵק וְיֵשׁ בּוֹ אַמָּה לְכָאן וְאַמָּה לְכָאן בְּגֹבַהּ עֲשָׂרָה נִדּוֹן מִשּׁוּם זָוִית שֶׁיֵּשׁ בָּהּ שְׁנֵי פַּסִּין. חֲמִשָּׁה קָנִים וְאֵין בֵּין זֶה לָזֶה שְׁלֹשָׁה וְיֵשׁ בֵּינֵיהֶן שִׁשָּׁה טְפָחִים לְכָאן וְשִׁשָּׁה טְפָחִים לְכָאן נִדּוֹנִים מִשּׁוּם זָוִית שֶׁיֵּשׁ בָּהּ שְׁנֵי פַּסִּין: \n", + "מֻתָּר לְהַקְרִיב אַרְבַּע הַזָּוִיּוֹת הָאֵלּוּ לִבְאֵר. וְהוּא שֶׁתִּהְיֶה פָּרָה רֹאשָׁהּ וְרֻבָּה לִפְנִים מִן הַפַּסִּין וְשׁוֹתָה. אַף עַל פִּי שֶׁלֹּא יֹאחַז רֹאשׁ הַבְּהֵמָה עִם הַכְּלִי שֶׁבּוֹ הַמַּיִם הוֹאִיל וְרֹאשָׁהּ וְרֻבָּה בִּפְנִים מֻתָּר אֲפִלּוּ לְגָמָל. הָיוּ קְרוֹבִים יֶתֶר מִזֶּה אָסוּר לְהַשְׁקוֹת מֵהֶן אֲפִלּוּ לִגְדִי שֶׁהוּא כֻּלּוֹ נִכְנָס לִפְנִים. וּמֻתָּר לְהַרְחִיק כָּל שֶׁהוּא וּבִלְבַד שֶׁיַּרְבֶּה בְּפַסִּים פְּשׁוּטִים שֶׁמַּנִּיחִין אוֹתָן בְּכָל רוּחַ וְרוּחַ כְּדֵי שֶׁלֹּא יְהֵא בֵּין פַּס לַחֲבֵרוֹ יוֹתֵר עַל שְׁלֹשׁ עֶשְׂרֵה אַמָּה וּשְׁלִישׁ: \n", + "לֹא הִתִּירוּ הַפַּסִּים הָאֵלּוּ אֶלָּא בְּאֶרֶץ יִשְׂרָאֵל וּלְבֶהֱמַת עוֹלֵי רְגָלִים בִּלְבַד וְהוּא שֶׁיִּהְיֶה בְּאֵר מַיִם חַיִּים שֶׁל רַבִּים. אֲבָל בִּשְׁאָר אֲרָצוֹת אָדָם יֵרֵד לַבְּאֵר וְיִשְׁתֶּה אוֹ יַעֲשֶׂה לוֹ מְחִצָּה מַקֶּפֶת לַבְּאֵר גְּבוֹהָה עֲשָׂרָה טְפָחִים וְיַעֲמֹד בְּתוֹכָהּ וְיִדְלֶה וְיִשְׁתֶּה. וְאִם הָיָה הַבְּאֵר רָחָב הַרְבֵּה שֶׁאֵין אָדָם יָכוֹל לֵירֵד בּוֹ הֲרֵי זֶה יִדְלֶה וְיִשְׁתֶּה בֵּין הַפַּסִּין: \n", + "וְכֵן בּוֹר הָרַבִּים וּבְאֵר הַיָּחִיד אֲפִלּוּ בְּאֶרֶץ יִשְׂרָאֵל אֵין מְמַלְּאִין מֵהֶן אֶלָּא אִם כֵּן עָשׂוּ לָהֶן מְחִצָּה גְּבוֹהָה עֲשָׂרָה טְפָחִים: \n", + "הַמְמַלֵּא לִבְהֶמְתּוֹ בֵּין הַפַּסִּים מְמַלֵּא וְנוֹתֵן בִּכְלִי לְפָנֶיהָ. וְאִם הָיָה אֵבוּס רֹאשׁוֹ נִכְנָס לְבֵין הַפַּסִּים וְהָיָה גָּבוֹהַּ עֲשָׂרָה וְרָחָב אַרְבָּעָה לֹא יְמַלֵּא וְיִתֵּן לְפָנֶיהָ שֶׁמָּא יִתְקַלְקֵל הָאֵבוּס וְיוֹצִיא הַדְּלִי לָאֵבוּס וּמִן הָאֵבוּס לְקַרְקַע רְשׁוּת הָרַבִּים אֶלָּא מְמַלֵּא וְשׁוֹפֵךְ וְהִיא שׁוֹתָה מֵאֵלֶיהָ: \n", + "הַזּוֹרֵק מֵרְשׁוּת הָרַבִּים לְבֵין הַפַּסִּין חַיָּב הוֹאִיל וְיֵשׁ בְּכָל זָוִית וְזָוִית מְחִצָּה גְּמוּרָה שֶׁיֵּשׁ בָּהּ גֹּבַהּ עֲשָׂרָה וְיוֹתֵר מֵאַרְבָּעָה עַל אַרְבָּעָה וַהֲרֵי הָרִבּוּעַ נִכָּר וְנִרְאֶה וְנַעֲשָׂה כָּל שֶׁבֵּינֵיהֶם רְשׁוּת הַיָּחִיד. וַאֲפִלּוּ הָיָה בְּבִקְעָה וְאֵין שָׁם בֵּינֵיהֶם בְּאֵר שֶׁהֲרֵי בְּכָל רוּחַ וְרוּחַ פַּס מִכָּאן וּפַס מִכָּאן. וַאֲפִלּוּ הָיוּ רַבִּים בּוֹקְעִין וְעוֹבְרִין בֵּין הַפַּסִּין לֹא בָּטְלוּ הַמְּחִצּוֹת וַהֲרֵי הֵן כַּחֲצֵרוֹת שֶׁהָרַבִּים בּוֹקְעִין בָּהֶן וְהַזּוֹרֵק לְתוֹכָן חַיָּב. וּמֻתָּר לְהַשְׁקוֹת הַבְּהֵמָה בֵּינֵיהֶן אִם הָיָה בֵּינֵיהֶן בְּאֵר: \n", + "חָצֵר שֶׁרֹאשָׁהּ אֶחָד נִכְנָס לְבֵין הַפַּסִּין מֻתָּר לְטַלְטֵל מִתּוֹכָהּ לְבֵין הַפַּסִּין וּמִבֵּין הַפַּסִּין לְתוֹכָהּ. הָיוּ שְׁתֵּי חֲצֵרוֹת אֲסוּרִין עַד שֶׁיְּעָרְבוּ. יָבְשׁוּ הַמַּיִם בְּשַׁבָּת אָסוּר לְטַלְטֵל בֵּין הַפַּסִּין שֶׁלֹּא נֶחְשְׁבוּ מְחִצָּה לְטַלְטֵל בְּתוֹכָן אֶלָּא מִשּׁוּם הַמַּיִם. בָּאוּ לוֹ מַיִם בְּשַׁבָּת מֻתָּר לְטַלְטֵל בֵּינֵיהֶן. שֶׁכָּל מְחִצָּה שֶׁנַּעֲשֵׂית בְּשַׁבָּת שְׁמָהּ מְחִצָּה. מָבוֹי שֶׁנִּטְּלָה קוֹרָתוֹ אוֹ לֶחְיוֹ בְּשַׁבָּת אָסוּר לְטַלְטֵל בּוֹ אַף עַל פִּי שֶׁנִּפְרַץ לְכַרְמְלִית: \n", + "אַכְסַדְרָה בַּבִּקְעָה מֻתָּר לְטַלְטֵל בְּכֻלָּהּ וְאַף עַל פִּי שֶׁהִיא בַּת שָׁלֹשׁ מְחִצּוֹת וְתִקְרָה. שֶׁאָנוּ רוֹאִין כְּאִלּוּ פִּי תִּקְרָה יוֹרֵד וְסוֹתֵם רוּחַ רְבִיעִית. וְהַזּוֹרֵק מֵרְשׁוּת הָרַבִּים לְתוֹכָהּ פָּטוּר כְּזוֹרֵק לְמָבוֹי סָתוּם שֶׁיֵּשׁ לוֹ קוֹרָה. בַּיִת אוֹ חָצֵר שֶׁנִּפְרַץ קֶרֶן זָוִית שֶׁלָּהּ בְּעֶשֶׂר אַמּוֹת הֲרֵי זֶה אָסוּר לְטַלְטֵל בְּכֻלּוֹ אַף עַל פִּי שֶׁכָּל פִּרְצָה שֶׁהִיא עַד עֶשֶׂר אַמּוֹת כְּפֶתַח. אֵין עוֹשִׂין פֶּתַח בְּקֶרֶן זָוִית. וְאִם הָיְתָה שָׁם קוֹרָה מִלְּמַעְלָה עַל אֹרֶךְ הַפִּרְצָה רוֹאִין אוֹתָהּ שֶׁיָּרְדָה וְסָתְמָה וּמֻתָּר לְטַלְטֵל בְּכֻלּוֹ וְהוּא שֶׁלֹּא תִּהְיֶה בַּאֲלַכְסוֹן: \n", + "הָאֶצְבַּע שֶׁמְּשַׁעֲרִין בָּהּ בְּכָל מָקוֹם הִיא רֹחַב הַגּוּדָל שֶׁל יָד. וְהַטֶּפַח אַרְבַּע אֶצְבָּעוֹת. וְכָל אַמָּה הָאֲמוּרָה בְּכָל מָקוֹם בֵּין בְּשַׁבָּת בֵּין בְּסֻכָּה וְכִלְאַיִם הִיא אַמָּה בַּת שִׁשָּׁה טְפָחִים. וּפְעָמִים מְשַׁעֲרִין בְּאַמָּה בַּת שִׁשָּׁה טְפָחִים דְּחוּקוֹת זוֹ לְזוֹ. וּפְעָמִים מְשַׁעֲרִין בְּאַמָּה בַּת שִׁשָּׁה שׂוֹחֲקוֹת וְרוֹוְחוֹת וְזֶה וָזֶה לְהַחֲמִיר. כֵּיצַד. מֶשֶׁךְ מָבוֹי בְּאַרְבַּע אַמּוֹת שׂוֹחֲקוֹת וְגָבְהוֹ עֶשְׂרִים אַמָּה עֲצֵבוֹת. רֹחַב הַפִּרְצָה עֶשֶׂר אַמּוֹת עֲצֵבוֹת. וְכַיּוֹצֵא בָּהֶן לְעִנְיַן סֻכָּה וְכִלְאַיִם: \n" + ], + [ + "הַמּוֹצִיא דָּבָר מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הרבִּים אוֹ מֵרְשׁוּת הָרַבִּים לִרְשׁוּת הַיָּחִיד אֵינוֹ חַיָּב עַד שֶׁיּוֹצִיא מִמֶּנּוּ שִׁעוּר שֶׁמּוֹעִיל כְּלוּם. וְאֵלּוּ הֵן שִׁעוּרֵי הַהוֹצָאָה. הַמּוֹצִיא אָכְלֵי אָדָם כִּגְרוֹגֶרֶת. וּמִצְטָרְפִין זֶה עִם זֶה. וְהוּא שֶׁיִּהְיֶה כִּגְרוֹגֶרֶת מִן הָאֹכֶל עַצְמוֹ חוּץ מִן הַקְּלִפִּים וְהַגַּרְעִינִין וְהָעֵקְצִין וְהַסֻּבִּין וְהַמֻּרְסָן: \n", + "יַיִן כְּדֵי רֹבַע רְבִיעִית וְאִם הָיָה קָרוּשׁ בִּכְזַיִת. חֲלֵב בְּהֵמָה טְהוֹרָה כְּדֵי גְּמִיעָה וַחֲלֵב טְמֵאָה כְּדֵי לִכְחל עַיִן אַחַת. חֲלֵב אִשָּׁה וְלֹבֶן בֵּיצָה כְּדֵי לִתֵּן בִּמְשִׁיפָה. שֶׁמֶן כְּדֵי לָסוּךְ אֶצְבַּע קְטַנָּה שֶׁל רֶגֶל קָטָן בֶּן יוֹמוֹ. טַל כְּדֵי לָשׁוּף אֶת הַקִּילוֹרִין. וְקִילוֹר כְּדֵי לָשׁוּף בַּמַּיִם. וּמַיִם כְּדֵי לִרְחֹץ פְּנֵי מְדוּכָה. דְּבַשׁ כְּדֵי לִתֵּן עַל רֹאשׁ הַכָּתִית. דָּם וּשְׁאָר כָּל הַמַּשְׁקִין וְכָל הַשּׁוֹפְכִין כְּדֵי רְבִיעִית: \n", + "תֶּבֶן תְּבוּאָה כִּמְלֹא פִּי פָּרָה. תֶּבֶן קִטְנִיּוֹת כִּמְלֹא פִּי גָּמָל. וְאִם הוֹצִיא תֶּבֶן קִטְנִיּוֹת לְהַאֲכִילוֹ לְפָרָה כִּמְלֹא פִּי פָּרָה. שֶׁהָאֲכִילָה עַל יְדֵי הַדְּחָק שְׁמָהּ אֲכִילָה. עָמִיר כִּמְלֹא פִּי טָלֶה. עֲשָׂבִים כִּמְלֹא פִּי גְּדִי. עֲלֵי שׁוּם וַעֲלֵי בְּצָלִים אִם הָיוּ לַחִים כִּגְרוֹגֶרֶת מִפְּנֵי שֶׁהֵן אָכְלֵי אָדָם. וִיבֵשִׁים כִּמְלֹא פִּי גְּדִי. וְאֵין מִצְטָרְפִין זֶה עִם זֶה לֶחָמוּר שֶׁבָּהֶן אֲבָל מִצְטָרְפִין לַקַּל שֶׁבָּהֶן. כֵּיצַד. הוֹצִיא תֶּבֶן תְּבוּאָה וְקִטְנִית. אִם יֵשׁ בִּשְׁנֵיהֶם כִּמְלֹא פִּי פָּרָה פָּטוּר. כִּמְלֹא פִּי גָּמָל חַיָּב. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה לְעִנְיַן הַשַּׁבָּת: \n", + "הַמּוֹצִיא עֵצִים כְּדֵי לְבַשֵּׁל כִּגְרוֹגֶרֶת מִבֵּיצַת הַתַּרְנְגוֹלִים טְרוּפָה בְּשֶׁמֶן וּנְתוּנָה בְּאִלְפָּס. הַמּוֹצִיא קָנֶה כְּדֵי לַעֲשׂוֹת קֻלְמוֹס הַמַּגִּיעַ לְרָאשֵׁי אֶצְבְּעוֹתָיו. וְאִם הָיָה עָבֶה אוֹ מְרֻצָּץ שִׁעוּרוֹ כְּעֵצִים: \n", + "הַמּוֹצִיא תַּבְלִין כְּדֵי לְתַבֵּל בֵּיצָה וּמִצְטָרְפִין זֶה עִם זֶה. פִּלְפֵּל כָּל שֶׁהוּא. עִטְרָן כָּל שֶׁהוּא. רֵיחַ טוֹב כָּל שֶׁהוּא. רֵיחַ רַע כָּל שֶׁהוּא. מִינֵי בְּשָׂמִים כָּל שֶׁהֵן. אַרְגָּמָן טוֹב כָּל שֶׁהוּא. בְּתוּלַת הַוֶּרֶד אַחַת. מִינֵי מַתָּכוֹת הַקָּשִׁים כְּגוֹן נְחשֶׁת וּבַרְזֶל כָּל שֶׁהֵן. מֵעֲפַר הַמִּזְבֵּחַ וּמֵאַבְנֵי הַמִּזְבֵּחַ וּמִמֶּקֶק סְפָרִים וּמִמֶּקֶק מִטְפָּחוֹת שֶׁלָּהֶן כָּל שֶׁהֵן. מִפְּנֵי שֶׁמַּצְנִיעִין אוֹתָם לִגְנִיזָה. גַּחֶלֶת כָּל שֶׁהוּא. וְהַמּוֹצִיא שַׁלְהֶבֶת פָּטוּר: \n", + "הַמּוֹצִיא זֵרְעוֹנֵי גִּנָּה שֶׁאֵינָן נֶאֱכָלִין לְאָדָם שִׁעוּרָן פָּחוֹת מִכִּגְרוֹגֶרֶת. מִזֶּרַע קִשּׁוּאִין שְׁנַיִם. וּמִזֶּרַע הַדְּלוּעִין שְׁנַיִם. מִזֶּרַע פּוֹל הַמִּצְרִי שְׁנַיִם. הַמּוֹצִיא סֻבִּין כְּדֵי לִתֵּן עַל פִּי כּוּר שֶׁל צוֹרְפֵי זָהָב. הַמּוֹצִיא מֻרְסָן אִם לַאֲכִילָה שִׁעוּרוֹ כִּגְרוֹגֶרֶת. לִבְהֵמָה שִׁעוּרוֹ כִּמְלֹא פִּי גְּדִי. לִצְבִיעָה כְּדֵי לִצְבֹּעַ בֶּגֶד קָטָן. לוּלְבֵי זְרָדִין וְהַחֲרוּבִין עַד שֶׁלֹּא יַמְתִּיקוּ כִּגְרוֹגֶרֶת. וּמִשֶּׁיַּמְתִּיקוּ כִּמְלֹא פִּי גְּדִי. אֲבָל הַלּוּף וְהַחַרְדָּל וְהַתֻּרְמוֹסִין וּשְׁאָר כָּל הַנִּכְבָּשִׁין בֵּין שֶׁיַּמְתִּיקוּ בֵּין עַד שֶׁלֹּא יַמְתִּיקוּ כִּגְרוֹגֶרֶת: \n", + "הַמּוֹצִיא גַּרְעִינִין. אִם לַאֲכִילָה חָמֵשׁ. וְאִם לְהַסָּקָה הֲרֵי הֵן כְּעֵצִים. וְאִם לְחֶשְׁבּוֹן שְׁתַּיִם. וְאִם לִזְרִיעָה שְׁתַּיִם. הַמּוֹצִיא אֵזוֹב לְאֳכָלִים כִּגְרוֹגֶרֶת. לִבְהֵמָה כִּמְלֹא פִּי גְּדִי. לְעֵצִים כְּשִׁעוּר הָעֵצִים. לַהֲזָיָה כְּשִׁעוּר הֲזָיָה: \n", + "הַמּוֹצִיא קְלִפֵּי אֱגוֹזִין וּקְלִפֵּי רִמּוֹנִים אִסְטִיס וּפוּאָה וּשְׁאָר הַצְּבָעִין כְּדֵי לִצְבֹּעַ בָּהֶן בֶּגֶד קָטָן כִּסְבָכָה שֶׁמַּנִּיחִין הַבָּנוֹת עַל רָאשֵׁיהֶן. וְכֵן הַמּוֹצִיא מֵי רַגְלַיִם בֶּן אַרְבָּעִים יוֹם אוֹ נֶתֶר אֲלֶכְּסַנְדְּרִיָּא אוֹ בֹּרִית קִימוֹנְיָא וְאַשְׁלָג וּשְׁאָר כָּל הַמְנַקִּין כְּדֵי לְכַבֵּס בָּהֶן בֶּגֶד קָטָן כִּסְבָכָה. הוֹצִיא סַמָּנִין שְׁרוּיִין כְּדֵי לִצְבֹּעַ בָּהֶן דֻּגְמָא לְאִירָא: \n", + "הַמּוֹצִיא דְּיוֹ עַל הַקֻּלְמוֹס שִׁעוּרוֹ כְּדֵי לִכְתֹּב מִמֶּנּוּ שְׁתֵּי אוֹתִיּוֹת. אֲבָל אִם הוֹצִיא הַדְּיוֹ בִּפְנֵי עַצְמוֹ אוֹ בְּקֶסֶת צָרִיךְ שֶׁיִּהְיֶה בּוֹ יֶתֶר עַל זֶה כְּדֵי שֶׁיַּעֲלֶה מִמֶּנּוּ עַל הַקֻּלְמוֹס כְּדֵי לִכְתֹּב שְׁתֵּי אוֹתִיּוֹת. הָיָה בַּקֶּסֶת כְּדֵי אוֹת אַחַת וּבַקֻּלְמוֹס כְּדֵי אוֹת אַחַת אוֹ בַּדְּיוֹ לְבַדּוֹ כְּדֵי אוֹת אַחַת וּבַקֻּלְמוֹס כְּדֵי אוֹת אַחַת הֲרֵי זֶה סָפֵק. הוֹצִיא שְׁתֵּי אוֹתִיּוֹת וּכְתָבָן כְּשֶׁהוּא מְהַלֵּךְ חַיָּב. כְּתִיבָתָן זוֹ הִיא הַנָּחָתָן. הוֹצִיא אוֹת אַחַת וּכְתָבָהּ וְחָזַר וְהוֹצִיא אוֹת שְׁנִיָּה וּכְתָבָהּ פָּטוּר. שֶׁכְּבָר חָסְרָה הָאוֹת הָרִאשׁוֹנָה: \n", + "הַמּוֹצִיא כְּחל בֵּין לִרְפוּאָה בֵּין לְתַכְשִׁיט כְּדֵי לִכְחל עַיִן אַחַת. וּבְמָקוֹם שֶׁאֵין דַּרְכָּן לְהִתְקַשֵּׁט אֶלָּא בִּכְחִילַת שְׁתֵּי עֵינַיִם וְהוֹצִיאוֹ לְהִתְקַשֵּׁט עַד שֶׁיּוֹצִיא כְּדֵי לִכְחל שְׁתֵּי עֵינַיִם. זֶפֶת וְגָפְרִית כְּדֵי לַעֲשׂוֹת נֶקֶב. שַׁעֲוָה כְּדֵי לִתֵּן עַל פִּי נֶקֶב קָטָן. דֶּבֶק כְּדֵי לִתֵּן בְּרֹאשׁ הַשַּׁפְשָׁף. רְבָב כְּדֵי לִמְשֹׁחַ תַּחַת רָקִיק כְּסֶלַע: \n", + "הַמּוֹצִיא אֲדָמָה כְּדֵי לַעֲשׂוֹת חוֹתַם הָאִגֶּרֶת. טִיט כְּדֵי לַעֲשׂוֹת פִּי כּוּר. זֶבֶל אוֹ חוֹל דַּק כְּדֵי לְזַבֵּל כְּרִישָׁה. חוֹל גַּס כְּדֵי לְעָרֵב עִם מְלֹא כַּף שֶׁל סַיָּדִין. חַרְסִית כְּדֵי לַעֲשׂוֹת פִּי כּוּר שֶׁל צוֹרְפֵי זָהָב. שֵׂעַר כְּדֵי לְגַבֵּל טִיט לַעֲשׂוֹת פִּי כּוּר שֶׁל צוֹרְפֵי זָהָב. סִיד כְּדֵי לָסוּד אֶצְבַּע קְטַנָּה שֶׁבַּבָּנוֹת. עָפָר וָאֵפֶר כְּדֵי לְכַסּוֹת דַּם צִפּוֹר קְטַנָּה. צְרוֹר אֶבֶן כְּדֵי לִזְרֹק בִּבְהֵמָה וְתַרְגִּישׁ. וְהוּא מִשְׁקַל עֲשָׂרָה זוּזִים. חֶרֶס כְּדֵי לְקַבֵּל בּוֹ רְבִיעִית: \n", + "הַמּוֹצִיא חֶבֶל כְּדֵי לַעֲשׂוֹת אֹזֶן לְקֻפָּה. גֶּמִי כְּדֵי לַעֲשׂוֹת תְּלַאי לְנָפָה וְלִכְבָרָה. הוּצִין כְּדֵי לַעֲשׂוֹת אֹזֶן לִכְפִיפָה מִצְרִית. סִיב כְּדֵי לִתֵּן עַל פִּי מַשְׁפֵּךְ קָטָן שֶׁל יַיִן. מוֹכִין כְּדֵי לַעֲשׂוֹת בּוֹ כַּדּוּר כֶּאֱגוֹז. עֶצֶם כְּדֵי לַעֲשׂוֹת תַּרְוָד. זְכוּכִית כְּדֵי לִגְרֹד בָּהּ רֹאשׁ הַכַּרְכָּר אוֹ עַד שֶׁיִּפְצַע שְׁתֵּי נִימִין כְּאַחַת: \n", + "הַמּוֹצִיא שְׁתֵּי נִימִין מִזְּנַב הַסּוּס וּמִזְּנַב הַפָּרָה חַיָּב. הוֹצִיא אַחַת מִן הַקָּשֶׁה שֶׁבַּחֲזִיר חַיָּב. נִצְרֵי דֶּקֶל וְהֵן חוּטֵי הָעֵץ שְׁתַּיִם. חוֹרֵי דֶּקֶל וְהֵן קְלִפֵּי הַחֲרָיוֹת אַחַת. מִצֶּמֶר גֶּפֶן וּמִצֶּמֶר כָּלָךְ וְצֶמֶר גְּמַלִּים וְאַרְנָבִים וְחַיָּה שֶׁבַּיָּם וּשְׁאָר כָּל הַנִּטְוִין כְּדֵי לִטְווֹת חוּט אֹרֶךְ אַרְבָּעָה טְפָחִים. הַמּוֹצִיא מִן הַבֶּגֶד אוֹ מִן הַשַּׂק אוֹ מִן הָעוֹר כְּשִׁעוּרָן לְטֻמְאָה כָּךְ שִׁעוּרָן לְהוֹצָאָה. הַבֶּגֶד שְׁלֹשָׁה עַל שְׁלֹשָׁה. הַשַּׂק אַרְבָּעָה עַל אַרְבָּעָה. הָעוֹר חֲמִשָּׁה עַל חֲמִשָּׁה: \n", + "הַמּוֹצִיא עוֹר שֶׁלֹּא נִתְעַבֵּד כְּלָל אֶלָּא עֲדַיִן הוּא רַךְ שִׁעוּרוֹ כְּדֵי לָצוּר מִשְׁקלֶת קְטַנָּה שֶׁמִּשְׁקָלָהּ שֶׁקֶל. הָיָה מָלוּחַ וַעֲדַיִן לֹא נַעֲשָׂה בְּקֶמַח וְלֹא בְּעַפְּצָה שִׁעוּרוֹ כְּדֵי לַעֲשׂוֹת קָמֵעַ. הָיָה עָשׂוּי בְּקֶמַח וַעֲדַיִן לֹא נִתְעַבֵּד בְּעַפְּצָה שִׁעוּרוֹ כְּדֵי לִכְתֹּב עָלָיו אֶת הַגֵּט. נִגְמַר עִבּוּדוֹ שִׁעוּרוֹ חֲמִשָּׁה עַל חֲמִשָּׁה: \n", + "הַמּוֹצִיא קְלָף מְעֻבָּד כְּדֵי לִכְתֹּב עָלָיו פָּרָשַׁת שְׁמַע עַד וּבִשְׁעָרֶיךָ. דּוּכְסוּסְטוּס כְּדֵי לִכְתֹּב עָלָיו מְזוּזָה. נְיָר כְּדֵי לִכְתֹּב עָלָיו שְׁתֵּי אוֹתִיּוֹת שֶׁל קֶשֶׁר מוֹכְסִין שֶׁהֵן גְּדוֹלוֹת מֵאוֹתִיּוֹת שֶׁלָּנוּ. הַמּוֹצִיא קֶשֶׁר מוֹכְסִין חַיָּב אַף עַל פִּי שֶׁכְּבָר הֶרְאָהוּ לַמּוֹכֵס וְנִפְטַר בּוֹ שֶׁהֲרֵי רְאָיָה הִיא לְעוֹלָם. הַמּוֹצִיא שְׁטָר פָּרוּעַ וּנְיָר מָחוּק כְּדֵי לִכְרֹךְ עַל פִּי צְלוֹחִית קְטַנָּה שֶׁל פְּלַיָּיטוֹן. וְאִם יֵשׁ בַּלֹּבֶן שֶׁלּוֹ כְּדֵי לִכְתֹּב שְׁתֵּי אוֹתִיּוֹת שֶׁל קֶשֶׁר מוֹכְסִין חַיָּב: \n", + "הַמּוֹצִיא בְּהֵמָה חַיָּה וְעוֹף אַף עַל פִּי שֶׁהֵן חַיִּים חַיָּב. אֲבָל אָדָם חַי אֵינוֹ מַשּׂאוֹי. וְאִם הָיָה כָּפוּת אוֹ חוֹלֶה הַמּוֹצִיא אוֹתוֹ חַיָּב. וְהָאִשָּׁה מְדַדָּה אֶת בְּנָהּ בִּזְמַן שֶׁנּוֹטֵל אַחַת וּמַנִּיחַ אַחַת: \n", + "הַמּוֹצִיא תִּינוֹק חַי וְכִיס תָּלוּי בְּצַוָּארוֹ חַיָּב מִשּׁוּם הַכִּיס שֶׁאֵין הַכִּיס טְפֵלָה לַתִּינוֹק. אֲבָל אִם הוֹצִיא אֶת הַגָּדוֹל אַף עַל פִּי שֶׁהוּא מְלֻבָּשׁ בְּכֵלָיו וְטַבְּעוֹתָיו בְּיָדוֹ פָּטוּר שֶׁהַכּל טְפֵלָה לוֹ. הָיוּ כֵּלָיו מְקֻפָּלִין עַל כְּתֵפוֹ הַנּוֹשֵׂא אוֹתוֹ חַיָּב: \n", + "הַמּוֹצִיא חָגָב חַי כָּל שֶׁהוּא. וּמֵת כִּגְרוֹגֶרֶת. צִפֹּרֶת כְּרָמִים בֵּין חַיָּה בֵּין מֵתָה כָּל שֶׁהוּא מִפְּנֵי שֶׁמַּצְנִיעִין אוֹתָהּ לִרְפוּאָה. וְכֵן כָּל כַּיּוֹצֵא בָּהּ. הַמֵּת וְהַנְּבֵלָה וְהַשֶּׁרֶץ כְּשִׁעוּר טֻמְאָתָן כָּךְ שִׁעוּר הוֹצָאָתָן. מֵת וּנְבֵלָה כְּזַיִת וְשֶׁרֶץ כַּעֲדָשָׁה: \n", + "הָיָה שָׁם כְּזַיִת מְצֻמְצָם וְהוֹצִיא מִמֶּנּוּ כַּחֲצִי זַיִת חַיָּב שֶׁהֲרֵי הוֹעִיל בְּמַעֲשָׂיו שֶׁנִּתְמַעֵט הַשִּׁעוּר מִלְּטַמֵּא. אֲבָל אִם הוֹצִיא כַּחֲצִי זַיִת מִכְּזַיִת וּמֶחֱצָה פָּטוּר. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה בִּשְׁאָר הַטֻּמְאוֹת: \n", + "בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁאֵינוֹ חַיָּב אֶלָּא עַל הַהוֹצָאָה כַּשִּׁעוּר, כְּשֶׁהוֹצִיא סְּתָם. אֲבָל הַמּוֹצִיא לְזֶרַע אוֹ לִרְפוּאָה אוֹ לְהַרְאוֹת מִמֶּנּוּ דֻּגְמָא וּלְכָל כַּיּוֹצֵא בָּזֶה חַיָּב בְּכָל שֶׁהוּא: \n", + "הַמַּצְנִיעַ דָּבָר לִזְרִיעָה אוֹ לִרְפוּאָה אוֹ לְדֻגְמָא וְשָׁכַח לָמָּה הִצְנִיעוֹ וְהוֹצִיאוֹ סְתָם חַיָּב עָלָיו בְּכָל שֶׁהוּא שֶׁעַל דַּעַת מַחֲשָׁבָה רִאשׁוֹנָה הוֹצִיא. וּשְׁאָר הָאָדָם אֵין חַיָּבִין עָלָיו אֶלָּא כְּשִׁעוּרוֹ. זָרַק זֶה שֶׁהוֹצִיא כְּבָר לְתוֹךְ הָאוֹצָר אַף עַל פִּי שֶׁמְּקוֹמוֹ נִכָּר כְּבָר בָּטְלָה מַחֲשַׁבְתּוֹ הָרִאשׁוֹנָה. לְפִיכָךְ אִם חָזַר וְהִכְנִיסוֹ אֵינוֹ חַיָּב עַד שֶׁיַּכְנִיס כַּשִּׁעוּר: \n", + "דָּבָר שֶׁאֵין דֶּרֶךְ בְּנֵי אָדָם לְהַצְנִיעוֹ וְאֵינוֹ רָאוּי לְהַצְנִיעַ כְּגוֹן דַּם הַנִּדָּה אִם הִצְנִיעוֹ אֶחָד וְהוֹצִיאוֹ חַיָּב. וּשְׁאָר הָאָדָם פְּטוּרִין עָלָיו. שֶׁאֵין חַיָּבִין אֶלָּא עַל הוֹצָאַת דָּבָר הַכָּשֵׁר לְהַצְנִיעַ וּמַצְנִיעִין כָּמוֹהוּ: \n", + "הַמּוֹצִיא חֲצִי שִׁעוּר פָּטוּר. וְכֵן כָּל הָעוֹשֶׂה מְלָאכָה מִן הַמְּלָאכוֹת חֲצִי שִׁעוּר פָּטוּר. הוֹצִיא חֲצִי שִׁעוּר וְהִנִּיחוֹ וְחָזַר וְהוֹצִיא הַחֵצִי הָאַחֵר חַיָּב. וְאִם קָדַם וְהִגְבִּיהַּ הַחֵצִי הָרִאשׁוֹן קֹדֶם הַנָּחַת הַחֵצִי הַשֵּׁנִי נַעֲשָׂה כְּמִי שֶׁנִּשְׂרַף וּפָטוּר. הוֹצִיא חֲצִי שִׁעוּר וְהִנִּיחוֹ וְחָזַר וְהוֹצִיא חֵצִי אַחֵר וְהֶעֱבִירוֹ עַל הָרִאשׁוֹן בְּתוֹךְ שְׁלֹשָׁה חַיָּב. שֶׁהַמַּעֲבִיר כְּמִי שֶׁהִנִּיחַ עַל גַּבֵּי מַשֶּׁהוּ. אֲבָל אִם זְרָקוֹ אֵינוֹ חַיָּב עַד שֶׁיָּנוּחַ שָׁם עַל גַּבֵּי מַשֶּׁהוּ: \n", + "הוֹצִיא חֲצִי שִׁעוּר וְחָזַר וְהוֹצִיא חֲצִי שִׁעוּר בְּהֵעָלֵם אַחַת לִרְשׁוּת אַחַת חַיָּב. לִשְׁתֵּי רְשׁוּיוֹת אִם יֵשׁ בֵּינֵיהֶן רְשׁוּת שֶׁחַיָּבִין עָלֶיהָ פָּטוּר. הָיְתָה בֵּינֵיהֶן כַּרְמְלִית הֲרֵי הֵן כִּרְשׁוּת אַחַת וְחַיָּב חַטָּאת: \n", + "הַמּוֹצִיא פָּחוֹת מִכַּשִּׁעוּר וְקֹדֶם שֶׁיַּנִּיחוֹ נִתְפַּח וְחָזַר כַּשִּׁעוּר. וְכֵן הַמּוֹצִיא כַּשִּׁעוּר וְקֹדֶם שֶׁיַּנִּיחַ צָמַק וְחָזַר פָּחוֹת מִכַּשִּׁעוּר פָּטוּר: \n", + "הַמּוֹצִיא כִּגְרוֹגֶרֶת לַאֲכִילָה וְצָמְקָה קֹדֶם הַנָּחָה וְחָשַׁב עָלֶיהָ לִזְרִיעָה אוֹ לִרְפוּאָה שֶׁאֵינוֹ צָרִיךְ שִׁעוּר הֲרֵי זֶה חַיָּב כְּמַחֲשַׁבְתּוֹ שֶׁל עֵת הַנָּחָה. הוֹצִיא פָּחוֹת מִכִּגְרוֹגֶרֶת לִזְרִיעָה וְקֹדֶם הַנָּחָה חָזַר וְחָשַׁב עָלֶיהָ לַאֲכִילָה פָּטוּר. וְאִם תָּפְחָה קֹדֶם הַנָּחָה וְנַעֲשֵׂית כִּגְרוֹגֶרֶת קֹדֶם שֶׁיִּמָּלֵךְ עָלֶיהָ לַאֲכִילָה חַיָּב. שֶׁאֲפִלּוּ לֹא חִשֵּׁב הָיָה מִתְחַיֵּב עַל מַחְשֶׁבֶת הַהוֹצָאָה: \n", + "הוֹצִיא כִּגְרוֹגֶרֶת לַאֲכִילָה וְצָמְקָה וְחָזְרָה וְתָפְחָה קֹדֶם הַנָּחָה הֲרֵי זֶה סָפֵק אִם נִדְחָה אוֹ לֹא נִדְחָה. זָרַק כְּזַיִת אֳכָלִין לְבַיִת טָמֵא וְהִשְׁלִים כְּזַיִת זֶה לָאֳכָלִים שֶׁהָיוּ שָׁם וְנַעֲשָׂה הַכּל כְּבֵיצָה הֲרֵי זֶה סָפֵק אִם נִתְחַיֵּב עַל כְּזַיִת מִפְּנֵי שֶׁהִשְׁלִים הַשִּׁעוּר לְעִנְיַן טֻמְאָה אוֹ לֹא נִתְחַיֵּב: \n", + "הַמּוֹצִיא פָּחוֹת מִכַּשִּׁעוּר אַף עַל פִּי שֶׁהוֹצִיאוֹ בִּכְלִי פָּטוּר. שֶׁהַכְּלִי טְפֵלָה לוֹ וְאֵין כַּוָּנָתוֹ לְהוֹצָאַת הַכְּלִי אֶלָּא לְהוֹצָאַת מַה שֶּׁבְּתוֹכוֹ וַהֲרֵי אֵין בּוֹ כַּשִּׁעוּר. לְפִיכָךְ אִם הוֹצִיא אָדָם חַי שֶׁאֵינוֹ כָּפוּת בְּמִטָּה פָּטוּר אַף עַל הַמִּטָּה שֶׁהַמִּטָּה טְפֵלָה לוֹ. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה. הַמּוֹצִיא קֻפַּת הָרוֹכְלִים אַף עַל פִּי שֶׁיֵּשׁ בָּהּ מִינִין הַרְבֵּה וַאֲפִלּוּ הוֹצִיאָן בְּתוֹךְ כַּפּוֹ אֵינוֹ חַיָּב אֶלָּא אַחַת. שֵׁם הוֹצָאָה אַחַת הִיא: \n" + ], + [ + "כָּל כְּלֵי הַמִּלְחָמָה אין יוֹצְאִין בָּהֶן בְּשַׁבָּת. וְאִם יָצָא אִם הָיוּ כֵּלִים שֶׁהֵן דֶּרֶךְ מַלְבּוּשׁ כְּגוֹן שִׁרְיוֹן וְכוֹבַע וּמַגָּפַיִם שֶׁעַל הָרַגְלַיִם הֲרֵי זֶה פָּטוּר. וְאִם יָצָא בְּכֵלִים שֶׁאֵינָן דֶּרֶךְ מַלְבּוּשׁ כְּגוֹן רֹמַח וְסַיִף וְקֶשֶׁת וְאַלָּה וּתְרִיס הֲרֵי זֶה חַיָּב: \n", + "אֵין יוֹצְאִין בְּסַנְדָּל מְסֻמָּר שֶׁסְּמָרוֹ לְחַזְּקוֹ. וַאֲפִלּוּ בְּיוֹם טוֹב גָּזְרוּ עָלָיו שֶׁלֹּא יֵצֵא בּוֹ. וּמֻתָּר לָצֵאת בְּאַבְנֵט שֶׁיֵּשׁ עָלָיו חֲתִיכוֹת קְבוּעוֹת שֶׁל כֶּסֶף וְשֶׁל זָהָב כְּמוֹ שֶׁהַמְּלָכִים עוֹשִׂין. מִפְּנֵי שֶׁהוּא תַּכְשִׁיט וְכָל שֶׁהוּא תַּכְשִׁיט מֻתָּר. וְהוּא שֶׁלֹּא יְהֵא רָפוּי שֶׁמָּא יִפּל בִּרְשׁוּת הָרַבִּים וְיָבוֹא לַהֲבִיאוֹ: \n", + "טַבַּעַת שֶׁיֵּשׁ עָלֶיהָ חוֹתָם מִתַּכְשִׁיטֵי הָאִישׁ הִיא וְאֵינָהּ מִתַּכְשִׁיטֵי הָאִשָּׁה. וְשֶׁאֵין עָלֶיהָ חוֹתָם מִתַּכְשִׁיטֵי אִשָּׁה וְאֵינָהּ מִתַּכְשִׁיטֵי הָאִישׁ. לְפִיכָךְ אִשָּׁה שֶׁיָּצָאת בְּטַבַּעַת שֶׁיֵּשׁ עָלֶיהָ חוֹתָם. וְאִישׁ שֶׁיָּצָא בְּטַבַּעַת שֶׁאֵין עָלֶיהָ חוֹתָם חַיָּבִין. וּמִפְּנֵי מָה הֵן חַיָּבִין וַהֲרֵי הוֹצִיאוּ אוֹתָן שֶׁלֹּא כְּדֶרֶךְ הַמּוֹצִיאִין שֶׁאֵין דֶּרֶךְ הָאִישׁ לְהוֹצִיא בְּאֶצְבָּעוֹ אֶלָּא טַבַּעַת הָרְאוּיָה לוֹ וְכֵן הָאִשָּׁה אֵין דַּרְכָּהּ לְהוֹצִיא בְּאֶצְבָּעָהּ אֶלָּא טַבַּעַת הָרְאוּיָה לָהּ. מִפְּנֵי שֶׁפְּעָמִים נוֹתֵן הָאִישׁ טַבַּעְתּוֹ לְאִשְׁתּוֹ לְהַצְנִיעָהּ בַּבַּיִת וּמַנַּחַת אוֹתָהּ בְּאֶצְבָּעָהּ בְּעֵת הוֹלָכָה. וְכֵן הָאִשָּׁה נוֹתֶנֶת טַבַּעְתָּהּ לְבַעְלָהּ לְתַקְּנָהּ אֵצֶל הָאֻמָּן וּמַנִּיחַ אוֹתָהּ בְּאֶצְבָּעוֹ בְּעֵת הוֹלָכָה עַד חֲנוּת הָאֻמָּן וְנִמְצְאוּ שֶׁהוֹצִיאוּ אוֹתָן כְּדֶרֶךְ שֶׁדַּרְכָּן לְהוֹצִיאָן וּלְפִיכָךְ חַיָּבִין: \n", + "לֹא תֵּצֵא אִשָּׁה בְּטַבַּעַת שֶׁאֵין עָלֶיהָ חוֹתָם אַף עַל פִּי שֶׁהוּא מִתַּכְשִׁיטֶיהָ גְּזֵרָה שֶׁמָּא תּוֹצִיאָהּ בִּרְשׁוּת הָרַבִּים לְהַרְאוֹת לְחַבְרוֹתֶיהָ כְּדֶרֶךְ שֶׁהַנָּשִׁים עוֹשׂוֹת תָּמִיד. וְאִם יָצָאת בָּהּ פְּטוּרָה. אֲבָל הָאִישׁ מֻתָּר לָצֵאת בְּטַבַּעַת שֶׁיֵּשׁ עָלֶיהָ חוֹתָם מִפְּנֵי שֶׁהוּא תַּכְשִׁיט וְאֵין דַּרְכּוֹ לְהֵרָאוֹת. וְנָהֲגוּ כָּל הָעָם שֶׁלֹּא יֵצְאוּ בְּטַבַּעַת כְּלָל: \n", + "אִשָּׁה שֶׁיָּצְאָה בְּמַחַט נְקוּבָה חַיֶּבֶת וְהָאִישׁ פָּטוּר. וְאִישׁ שֶׁיָּצָא בְּמַחַט שֶׁאֵינָהּ נְקוּבָה חַיָּב וְהָאִשָּׁה פְּטוּרָה מִפְּנֵי שֶׁהִיא מִתַּכְשִׁיטֶיהָ וְאֵינָהּ אֲסוּרָה אֶלָּא גְּזֵרָה שֶׁמָּא תַּרְאֶה לְחַבְרוֹתֶיהָ. זֶה הַכְּלָל כָּל הַיּוֹצֵא בְּדָבָר שֶׁאֵינוֹ מִתַּכְשִׁיטָיו וְאֵינוֹ דֶּרֶךְ מַלְבּוּשׁ וְהוֹצִיאוֹ כְּדֶרֶךְ שֶׁמּוֹצִיאִין אוֹתוֹ דָּבָר חַיָּב. וְכָל הַיּוֹצֵא בְּדָבָר שֶׁהוּא מִתַּכְשִׁיטָיו וְהָיָה רָפוּי וְאֶפְשָׁר שֶׁיִּפּל בִּמְהֵרָה וְיָבֹא לַהֲבִיאוֹ בִּרְשׁוּת הָרַבִּים. וְכֵן אִשָּׁה שֶׁיָּצָאת בְּתַכְשִׁיטִין שֶׁדַּרְכָּן לִשְׁלֹף אוֹתָן וּלְהַרְאוֹתָן הֲרֵי אֵלּוּ פְּטוּרִין. וְכָל דָּבָר שֶׁהוּא תַּכְשִׁיט וְאֵינוֹ נוֹפֵל וְאֵין דַּרְכָּהּ לְהַרְאוֹתוֹ הֲרֵי זֶה מֻתָּר לָצֵאת בּוֹ. לְפִיכָךְ אֶצְעָדָה שֶׁמַּנִּיחִין אוֹתָהּ בַּזְּרוֹעַ אוֹ בַּשּׁוֹק יוֹצְאִין בָּהּ בְּשַׁבָּת וְהוּא שֶׁתִּהְיֶה דְּבוּקָה לַבָּשָׂר וְלֹא תִּשָּׁמֵט. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: \n", + "לֹא תֵּצֵא אִשָּׁה בְּחוּטֵי צֶמֶר אוֹ בְּחוּטֵי פִּשְׁתָּן אוֹ בִּרְצוּעוֹת הַקְּשׁוּרוֹת לָהּ עַל רֹאשָׁהּ שֶׁמָּא תַּחְלֹץ אוֹתָהּ בִּשְׁעַת טְבִילָה וְתַעֲבִירָהּ בִּרְשׁוּת הָרַבִּים. וְלֹא בְּצִיץ שֶׁמַּנַּחַת בֵּין עֵינֶיהָ וְלֹא בִּלְחָיַיִם שֶׁל זָהָב שֶׁיּוֹרְדִין מִן הַצִּיץ עַל לְחָיֶיהָ בִּזְמַן שֶׁאֵינָן תְּפוּרִין זֶה בָּזֶה. וְלֹא בַּעֲטָרָה שֶׁל זָהָב שֶׁמֻּנַּחַת בְּרֹאשָׁהּ וְלֹא בִּכְבָלִים שֶׁיּוֹצְאִין בָּהֶן הַבָּנוֹת בְּרַגְלֵיהֶן כְּדֵי שֶׁלֹּא יִפְסְעוּ פְּסִיעָה גַּסָּה שֶׁלֹּא יַפְסִידוּ בְּתוּלֵיהֶן. כָּל אֵלּוּ אֲסוּרִין לָצֵאת בָּהֶן בְּשַׁבָּת שֶׁמָּא יִפְּלוּ וּתְבִיאֵן בְּיָדָהּ: \n", + "לֹא תֵּצֵא אִשָּׁה בְּקַטְלָא שֶׁבְּצַוָּארָה וְלֹא בְּנִזְמֵי הָאַף וְלֹא בִּצְלוֹחִית שֶׁל פְּלַיָּיטוֹן הַקְּבוּעָה עַל זְרוֹעָהּ. וְלֹא בַּכִּיס הַקָּטָן הֶעָגל שֶׁמַּנִּיחִין בּוֹ שֶׁמֶן הַטּוֹב וְהוּא הַנִּקְרָא כּוֹבֶלֶת. וְלֹא בְּפֵאָה שֶׁל שֵׂעָר שֶׁמַּנַּחַת עַל רֹאשָׁהּ כְּדֵי שֶׁתֵּרָאֶה בַּעֲלַת שֵׂעָר הַרְבֵּה. וְלֹא בְּכָבוּל שֶׁל צֶמֶר שֶׁמַּקֶּפֶת אוֹתוֹ סָבִיב לְפָנֶיהָ. וְלֹא בְּשֵׁן שֶׁמַּנַּחַת בְּפִיהָ בִּמְקוֹם שֵׁן שֶׁנָּפַל. וְלֹא בְּשֵׁן שֶׁל זָהָב שֶׁמַּנַּחַת עַל שֵׁן שָׁחֹר אוֹ אָדֹם שֶׁיֵּשׁ בְּשִּׁנֶּיהָ. אֲבָל שֵׁן שֶׁל כֶּסֶף מֻתָּר מִפְּנֵי שֶׁאֵינוֹ נִכָּר. כָּל אֵלּוּ אֲסוּרִין לָצֵאת בָּהֶן שֶׁמָּא יִפְּלוּ וּתְבִיאֵם בְּיָדָהּ אוֹ תַּחְלֹץ וְתַרְאֶה לְחַבְרוֹתֶיהָ: \n", + "כָּל שֶׁאָסְרוּ חֲכָמִים לָצֵאת בּוֹ לִרְשׁוּת הָרַבִּים אָסוּר לוֹ לָצֵאת בּוֹ אֲפִלּוּ בְּחָצֵר שֶׁאֵינָהּ מְעֹרֶבֶת. חוּץ מִכָּבוּל וּפֵאָה שֶׁל שֵׂעָר שֶׁמֻּתָּר לָצֵאת בָּהֶן לְחָצֵר שֶׁאֵינָהּ מְעֹרֶבֶת כְּדֵי שֶׁלֹּא תִּתְגַּנֶּה עַל בַּעְלָהּ. וְהַיּוֹצֵאת בִּצְלוֹחִית שֶׁל פְּלַיָּיטוֹן שֶׁאֵין בָּהּ בּשֶֹׁם כְּלָל חַיֶּבֶת: \n", + "יוֹצְאָה אִשָּׁה בְּחוּטֵי שֵׂעָר הַקְּשׁוּרִים לָהּ עַל רֹאשָׁהּ מִפְּנֵי שֶׁהַמַּיִם בָּאִין בָּהֶן וְאֵינָן חוֹצְצִין וְאֵינָהּ חוֹלַצְתָּן אִם אֵרְעָה לָהּ טְבִילָה עַד שֶׁנִּגְזֹר שֶׁמָּא תְּבִיאֵם לִרְשׁוּת הָרַבִּים. בֵּין שֶׁהָיוּ הַחוּטִין שֶׁלָּהּ בֵּין שֶׁל חֲבֶרְתָּהּ בֵּין שֶׁל בְּהֵמָה. וְלֹא תֵּצֵא הַזְּקֵנָה בְּשֶׁל יַלְדָּה שֶׁשֶּׁבַח הֵן לָהּ וְשֶׁמָּא תַּחְלֹץ וְתַרְאֵם לְחַבְרוֹתֶיהָ. אֲבָל יַלְדָּה יוֹצֵאת בְּחוּטֵי זְקֵנָה. וְכָל שֶׁהוּא אָרוּג יוֹצֵאת בּוֹ עַל רֹאשָׁהּ: \n", + "יוֹצְאָה אִשָּׁה בְּחוּטִין שֶׁבְּצַוָּארָה מִפְּנֵי שֶׁאֵינָהּ חוֹנֶקֶת עַצְמָהּ בָּהֶן וְאֵינָן חוֹצְצִין. וְאִם הָיוּ צְבוּעִין אֲסוּרִים שֶׁמָּא תַּרְאֶה אוֹתָן לְחַבְרוֹתֶיהָ. וְיוֹצְאָה אִשָּׁה בְּכָלִיל שֶׁל זָהָב בְּרֹאשָׁהּ שֶׁאֵין יוֹצְאָה בּוֹ אֶלָּא אִשָּׁה חֲשׁוּבָה שֶׁאֵין דַּרְכָּהּ לַחֲלֹץ וּלְהַרְאוֹת. וְיוֹצְאָה בְּצִיץ וּבִלְחָיַיִם שֶׁל זָהָב בִּזְמַן שֶׁהֵן תְּפוּרִין בִּשְׂבָכָה שֶׁעַל רֹאשָׁהּ כְּדֵי שֶׁלֹּא יִפּלוּ. וְכֵן כָּל כַּיּוֹצֵא בָּהֶם: \n", + "יוֹצְאָה אִשָּׁה בְּמוֹךְ שֶׁבְּאָזְנָהּ וְהוּא שֶׁיִּהְיֶה קָשׁוּר בְּאָזְנָהּ. וּבְמוֹךְ שֶׁבְּסַנְדָּלָהּ וְהוּא שֶׁיִּהְיֶה קָשׁוּר בְּסַנְדָּלָהּ. וּבְמוֹךְ שֶׁהִתְקִינָה לְנִדָּתָהּ וְאַף עַל פִּי שֶׁאֵינוֹ קָשׁוּר וַאֲפִלּוּ עָשְׂתָה לוֹ בֵּית יָד שֶׁאִם נָפַל אֵינָהּ מְבִיאָה אוֹתוֹ מִפְּנֵי מְאִיסוּתוֹ: \n", + "וְיוֹצְאָה בְּפִלְפֵּל וּבְגַרְגִּיר מֶלַח וּבְכָל דָּבָר שֶׁתִּתֵּן לְתוֹךְ פִּיהָ מִפְּנֵי רֵיחַ הַפֶּה. וְלֹא תִּתֵּן לְכַתְּחִלָּה בְּשַׁבָּת. יוֹצְאוֹת הַנָּשִׁים בְּקֵיסָמִין שֶׁבְּאָזְנֵיהֶן וּבִרְעָלוֹת שֶׁבְּצַוָּארָן אוֹ שֶׁבִּכְסוּתָן וּבָרְדִיד הַפָּרוּף וּפוֹרֶפֶת בַּתְּחִלָּה בְּשַׁבָּת עַל הָאֶבֶן וְעַל הָאֱגוֹז וְיוֹצְאָה. וְלֹא תַּעֲרִים וְתִפְרֹף עַל הָאֱגוֹז כְּדֵי לְהוֹצִיאוֹ לִבְנָהּ הַקָּטָן. וְכֵן לֹא תִּפְרֹף עַל הַמַּטְבֵּעַ לְכַתְּחִלָּה מִפְּנֵי שֶׁאָסוּר לְטַלְטְלוֹ. וְאִם פָּרְפָה יוֹצְאָה בּוֹ: \n", + "יוֹצֵא אָדָם בְּקֵיסָם שֶׁבְּשִׁנָּיו וְשֶׁבְּסַנְדָּלוֹ לִרְשׁוּת הָרַבִּים. וְאִם נָפַל לֹא יַחֲזִיר. וּבְמוֹךְ וּבִסְפוֹג שֶׁעַל גַּבֵּי הַמַּכָּה וּבִלְבַד שֶׁלֹּא יִכְרֹךְ עֲלֵיהֶן חוּט אוֹ מְשִׁיחָה שֶׁהֲרֵי הַחוּט וְהַמְּשִׁיחָה חֲשׁוּבִין אֶצְלוֹ וְאֵינָם מוֹעִילִין לַמַּכָּה. וְיוֹצֵא בִּקְלִפַּת הַשּׁוּם וּבִקְלִפַּת הַבָּצָל שֶׁעַל הַמַּכָּה וּבְאֶגֶד שֶׁעַל גַּבֵּי מַכָּה וְקוֹשְׁרוֹ וּמַתִּירוֹ בְּשַׁבָּת. וּבְאִסְפְּלָנִית וּמְלוּגְמָא וּרְטִיָּה שֶׁעַל גַּבֵּי הַמַּכָּה וּבְסֶלַע שֶׁעַל הִצִּינִית וּבְבֵיצַת הַחַרְגּוֹל וּבְשֵׁן הַשּׁוּעָל וּבְמַסְמֵר הַצָּלוּב. וּבְכָל דָּבָר שֶׁתּוֹלִין אוֹתוֹ מִשּׁוּם רְפוּאָה וְהוּא שֶׁיֹּאמְרוּ הָרוֹפְאִים שֶׁהוּא מוֹעִיל: \n", + "יוֹצֵאת הָאִשָּׁה בְּאֶבֶן תְּקוּמָה וּבְמִשְׁקַל אֶבֶן תְּקוּמָה שֶׁנִּתְכַּוֵּן וּשְׁקָלוֹ לִרְפוּאָה. וְלֹא אִשָּׁה עֻבָּרָה בִּלְבַד אֶלָּא אֲפִלּוּ שְׁאָר הַנָּשִׁים שֶׁמָּא תִּתְעַבֵּר וְתַפִּיל. וְיוֹצְאִין בְּקָמֵעַ מֻמְחֶה. וְאֵי זֶה הוּא קָמֵעַ מֻמְחֶה זֶה שֶׁרִפֵּא לִשְׁלֹשָׁה בְּנֵי אָדָם אוֹ שֶׁעֲשָׂהוּ אָדָם שֶׁרִפֵּא שְׁלֹשָׁה בְּנֵי אָדָם בִּקְמֵעִין אֲחֵרִים. וְאִם יָצָא בְּקָמֵעַ שֶׁאֵינוֹ מֻמְחֶה פָּטוּר. מִפְּנֵי שֶׁהוֹצִיאוֹ דֶּרֶךְ מַלְבּוּשׁ. וְכֵן הַיּוֹצֵא בִּתְפִלִּין פָּטוּר: \n", + "מִי שֶׁיֵּשׁ בְּרַגְלוֹ מַכָּה יוֹצֵא בְּסַנְדָּל יְחִידִי בְּרַגְלוֹ הַבְּרִיאָה. וְאִם אֵין בְּרַגְלוֹ מַכָּה לֹא יֵצֵא בְּסַנְדָּל יָחִיד. וְלֹא יֵצֵא קָטָן בְּמִנְעָל גָּדוֹל אֲבָל יוֹצֵא הוּא בְּחָלוּק גָּדוֹל. וְלֹא תֵּצֵא אִשָּׁה בְּמִנְעָל רָפוּי וְלֹא בְּמִנְעָל חָדָשׁ שֶׁלֹּא יָצְאָה בּוֹ שָׁעָה אַחַת מִבְּעוֹד יוֹם. וְאֵין הַקִּטֵּעַ יוֹצֵא בְּקַב שֶׁלּוֹ. אַנְקַּטְמִין שֶׁל עֵץ אֵין יוֹצְאִין בָּהֶן בְּשַׁבָּת מִפְּנֵי שֶׁאֵינָן מִדַּרְכֵי הַמַּלְבּוּשׁ. וְאִם יָצְאוּ פְּטוּרִין: \n", + "יוֹצְאִין בִּפְקָרִיוֹן וּבְצִיפָה שֶׁבְּרָאשֵׁי בַּעֲלֵי חֲטָטִין. אֵימָתַי בִּזְמַן שֶׁצְּבָעָן בְּשֶׁמֶן וּכְרָכָן אוֹ שֶׁיָּצָא בָּהֶן שָׁעָה אַחַת מִבְּעוֹד יוֹם. אֲבָל אִם לֹא עָשָׂה בָּהֶן מַעֲשֶׂה וְלֹא יָצָא בָּהֶן קֹדֶם הַשַּׁבָּת אָסוּר לָצֵאת בָּהֶן: \n", + "יוֹצְאִין בְּשַׂק עָבֶה וּבִירִיעָה וּבְסָגוֹס עָבֶה וּבַחֲמִילָה מִפְּנֵי הַגְּשָׁמִים. אֲבָל לֹא בְּתֵבָה וְלֹא בְּקֻפָּה וְלֹא בְּמַחְצֶלֶת מִפְּנֵי הַגְּשָׁמִים. הַכַּר וְהַכֶּסֶת אִם הָיוּ רַכִּין וְדַקִּין כְּמוֹ הַבְּגָדִים מֻתָּר לְהוֹצִיאָן מֻנָּחִין עַל רֹאשׁוֹ בְּשַׁבָּת דֶּרֶךְ מַלְבּוּשׁ. וְאִם הָיוּ קָשִׁין הֲרֵי הֵן כְּמַשּׂאוֹי וַאֲסוּרִין: \n", + "יוֹצְאִין בְּזוֹגִין הָאֲרוּגִין בַּבְּגָדִים. וְיוֹצֵא הָעֶבֶד בְּחוֹתָם שֶׁל טִיט שֶׁבְּצַוָּארוֹ אֲבָל לֹא בְּחוֹתָם שֶׁל מַתֶּכֶת שֶׁמָּא יִפּל וִיבִיאֶנּוּ. הַמִּתְעַטֵּף בְּטַלִּיתוֹ וְקִפְּלָהּ מִכָּאן וּמִכָּאן בְּיָדוֹ אוֹ עַל כְּתֵפוֹ אִם נִתְכַּוֵּן לְקַבֵּץ כְּנָפָיו כְּדֵי שֶׁלֹּא יִקָּרְעוּ אוֹ שֶׁלֹּא יִתְלַכְלְכוּ אָסוּר. וְאִם קִבְּצָן לְהִתְנָאוֹת בָּהֶן כְּמִנְהַג אַנְשֵׁי הַמָּקוֹם בְּמַלְבּוּשָׁן מֻתָּר: \n", + "הַיּוֹצֵא בְּטַלִּית מְקֻפֶּלֶת וּמֻנַּחַת עַל כְּתֵפוֹ חַיָּב. אֲבָל יוֹצֵא הוּא בְּסוּדָר שֶׁעַל כְּתֵפוֹ אַף עַל פִּי שֶׁאֵין נִימָה קְשׁוּרָה לוֹ בְּאֶצְבָּעוֹ. וְכָל סוּדָר שֶׁאֵינוֹ חוֹפֶה רֹאשׁוֹ וְרֻבּוֹ אָסוּר לָצֵאת בּוֹ. הָיְתָה סַכְנִית קְצָרָה שֶׁאֵינָהּ רְחָבָה קוֹשֵׁר שְׁנֵי רָאשֶׁיהָ לְמַטָּה מִכְּתֵפַיִם וְנִמְצֵאת כְּמוֹ אַבְנֵט וּמֻתָּר לָצֵאת בָּהּ: \n", + "מֻתָּר לְהִתְעַטֵּף בְּטַלִּית שֶׁיֵּשׁ בְּשִׂפְתוֹתֶיהָ מֶלֶל אַף עַל פִּי שֶׁהֵן חוּטִין אֲרֻכִּין וְאַף עַל פִּי שֶׁאֵינָן נוֹי הַטַּלִּית מִפְּנֵי שֶׁהֵן בְּטֵלִים לְגַבֵּי הַטַּלִּית וְאֵינוֹ מַקְפִּיד עֲלֵיהֶן בֵּין הָיוּ בֵּין לֹא הָיוּ. לְפִיכָךְ הַיּוֹצֵא בְּטַלִּית שֶׁאֵינָהּ מְצֻיֶּצֶת כְּהִלְכָתָהּ חַיָּב מִפְּנֵי שֶׁאוֹתָן הַחוּטִין חֲשׁוּבִין הֵן אֶצְלוֹ וְדַעְתּוֹ עֲלֵיהֶן עַד שֶׁיַּשְׁלִים חֶסְרוֹנָן וְיֵעָשׂוּ צִיצִית. אֲבָל טַלִּית הַמְצֻיֶּצֶת כְּהִלְכָתָהּ מֻתָּר לָצֵאת בָּהּ בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה. שֶׁאֵין הַצִּיצִית הַגְּמוּרָה מַשּׂאוֹי אֶלָּא הֲרֵי הִיא מִנּוֹי הַבֶּגֶד וּמִתַּכְסִיסָיו כְּמוֹ הָאִמְרָא וְכַיּוֹצֵא בָּהּ. וְאִלּוּ הָיוּ חוּטֵי הַצִּיצִית שֶׁהִיא מְצֻיֶּצֶת כְּהִלְכָתָהּ מַשּׂאוֹי הָיָה חַיָּב הַיּוֹצֵא בָּהּ אֲפִלּוּ בְּיוֹם הַשַּׁבָּת שֶׁאֵין מִצְוַת עֲשֵׂה שֶׁאֵין בָּהּ כָּרֵת דּוֹחָה שַׁבָּת: \n", + "לֹא יֵצֵא הַחַיָּט בְּשַׁבָּת בְּמַחַט הַתְּחוּבָה לוֹ בְּבִגְדוֹ. וְלֹא נַגָּר בְּקֵיסָם שֶׁבְּאָזְנוֹ. וְלֹא גַּרְדִּי בָּאִירָא שֶׁבְּאָזְנוֹ. וְלֹא סוֹרֵק בִּמְשִׁיחָה שֶׁבְּאָזְנוֹ. וְלֹא שֻׁלְחָנִי בְּדִינָר שֶׁבְּצַוָּארוֹ. וְלֹא צַבָּע בְּדֻגְמָא שֶׁבְּאָזְנוֹ. וְאִם יָצָא פָּטוּר אַף עַל פִּי שֶׁיָּצָא דֶּרֶךְ אֻמָּנוּתוֹ מִפְּנֵי שֶׁלֹּא הוֹצִיא כְּדֶרֶךְ הַמּוֹצִיאִין: \n", + "הַזָּב שֶׁיָּצָא בְּכִיס שֶׁלּוֹ חַיָּב מִפְּנֵי שֶׁאֵין דֶּרֶךְ כִּיס זֶה לְהוֹצִיאוֹ אֶלָּא כַּדֶּרֶךְ הַזֹּאת וְאַף עַל פִּי שֶׁאֵינוֹ צָרִיךְ לְגוּף הַהוֹצָאָה אֶלָּא כְּדֵי שֶׁלֹּא יִתְלַכְלְכוּ בְּגָדָיו שֶׁהַמְּלָאכָה שֶׁאֵינָהּ צְרִיכָה לְגוּפָהּ חַיָּב עָלֶיהָ: \n", + "הַמּוֹצֵא תְּפִלִּין בְּשַׁבָּת בִּרְשׁוּת הָרַבִּים כֵּיצַד הוּא עוֹשֶׂה. לוֹבְשָׁן כְּדַרְכָּן, מֵנִיחַ שֶׁל יָד בְּיָדוֹ שֶׁל רֹאשׁ בְּרֹאשׁוֹ וְנִכְנָס וְחוֹלְצָן בְּבַיִת וְחוֹזֵר וְיוֹצֵא וְלוֹבֵשׁ זוּג שֵׁנִי וְחוֹלְצָן עַד שֶׁיַּכְנִיס אֶת כֻּלָּן. וְאִם הָיוּ הַרְבֵּה וְלֹא נִשְׁאַר מִן הַיּוֹם כְּדֵי לְהַכְנִיסָן דֶּרֶךְ מַלְבּוּשׁ הֲרֵי זֶה מַחְשִׁיךְ עֲלֵיהֶם וּמַכְנִיסָן בְּמוֹצָאֵי שַׁבָּת. וְאִם הָיָה בִּימֵי הַגְּזֵרָה שֶׁמִּתְיָרֵא לֵישֵׁב וּלְשָׁמְרָן עַד הָעֶרֶב מִפְּנֵי הַכּוּתִים מְכַסָּן בִּמְקוֹמָן וּמַנִּיחָן וְהוֹלֵךְ: \n", + "הָיָה מִתְיָרֵא לְהַחְשִׁיךְ עֲלֵיהֶן מִפְּנֵי הַלִּסְטִים נוֹטֵל אֶת כֻּלָּן כְּאַחַת וּמוֹלִיכָן פָּחוֹת פָּחוֹת מֵאַרְבַּע אַמּוֹת אוֹ נוֹתְנָן לַחֲבֵרוֹ בְּתוֹךְ אַרְבַּע אַמּוֹת וַחֲבֵרוֹ לַחֲבֵרוֹ עַד שֶׁמַּגִּיעַ לֶחָצֵר הַחִיצוֹנָה. בַּמֶּה דְּבָרִים אֲמוּרִים בְּשֶׁהָיוּ בָּהֶן רְצוּעוֹתֵיהֶן וְהֵן מְקֻשָּׁרִין קֶשֶׁר שֶׁל תְּפִלִּין שֶׁוַּדַּאי תְּפִלִּין הֵן אֲבָל אִם לֹא הָיוּ רְצוּעוֹתֵיהֶן מְקֻשָּׁרוֹת אֵינוֹ נִזְקָק לָהֶן: \n", + "הַמּוֹצֵא סֵפֶר תּוֹרָה יוֹשֵׁב וּמְשַׁמְּרוֹ וּמַחְשִׁיךְ עָלָיו. וּבַסַּכָּנָה מַנִּיחוֹ וְהוֹלֵךְ לוֹ. וְאִם הָיוּ גְּשָׁמִים יוֹרְדִין מִתְעַטֵּף בְּעוֹר וְחוֹזֵר וּמְכַסֶּה אוֹתוֹ וְנִכְנָס בּוֹ: \n", + "לֹא יֵצֵא הַחַיָּט בְּמַחֲטוֹ בְּיָדוֹ וְלֹא הַלַּבְלָר בְּקֻלְמוֹסוֹ עֶרֶב שַׁבָּת סָמוּךְ לַחֲשֵׁכָה שֶׁמָּא יִשְׁכַּח וְיוֹצִיא. וְחַיָּב אָדָם לְמַשְׁמֵשׁ בְּבִגְדוֹ עֶרֶב שַׁבָּת עִם חֲשֵׁכָה שֶׁמָּא יִהְיֶה שָׁם דָּבָר שָׁכוּחַ וְיֵצֵא בּוֹ בְּשַׁבָּת. מֻתָּר לָצֵאת בִּתְפִלִּין עֶרֶב שַׁבָּת עִם חֲשֵׁכָה הוֹאִיל וְחַיָּב אָדָם לְמַשְׁמֵשׁ בִּתְפִלָּיו בְּכָל עֵת אֵינוֹ שׁוֹכְחָן. שָׁכַח וְיָצָא בָּהֶן לִרְשׁוּת הָרַבִּים וְנִזְכַּר שֶׁיֵּשׁ לוֹ תְּפִלִּין בְּרֹאשׁוֹ מְכַסֶּה אֶת רֹאשׁוֹ עַד שֶׁמַּגִּיעַ לְבֵיתוֹ אוֹ לְבֵית הַמִּדְרָשׁ: \n" + ], + [ + "אָסוּר לְהוֹצִיא מַשָּׂא עַל הַבְּהֵמָה בְּשַׁבָּת שֶׁנֶּאֱמַר (שמות כג יב) \"לְמַעַן יָנוּחַ שׁוֹרְךָ וַחֲמֹרֶךָ\" וְכָל בְּהֶמְתֶּךָ. אֶחָד שׁוֹר וַחֲמוֹר וְאֶחָד כָּל בְּהֵמָה חַיָּה וָעוֹף. וְאִם הוֹצִיא עַל הַבְּהֵמָה אַף עַל פִּי שֶׁהוּא מְצֻוֶּה עַל שְׁבִיתָתָהּ אֵינוֹ לוֹקֶה לְפִי שֶׁאִסּוּרוֹ בָּא מִכְּלַל עֲשֵׂה. לְפִיכָךְ הַמְחַמֵּר אַחַר בְּהֶמְתּוֹ בְּשַׁבָּת וְהָיָה עָלֶיהָ מַשּׂאוֹי פָּטוּר: ", + "וַהֲלֹא לָאו מְפֹרָשׁ בַּתּוֹרָה שֶׁנֶּאֱמַר (שמות כ י) \"לֹא תַעֲשֶׂה כָל מְלָאכָה אַתָּה וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתֶךָ וּבְהֶמְתֶּךָ\", שֶׁלֹּא יַחֲרשׁ בָּהּ וְכַיּוֹצֵא בַּחֲרִישָׁה. וְנִמְצָא לָאו שֶׁנִּתָּן לְאַזְהָרַת מִיתַת בֵּית דִּין וְאֵין לוֹקִין עָלָיו: ", + "אָסוּר לְיִשְׂרָאֵל לְהַשְׁאִיל אוֹ לְהַשְׂכִּיר בְּהֵמָה גַּסָּה לְנָכְרִי שֶׁלֹּא יַעֲשֶׂה בָּהּ מְלָאכָה בְּשַׁבָּת וַהֲרֵי הוּא מְצֻוֶּה עַל שְׁבִיתַת בְּהֶמְתּוֹ. אָסְרוּ חֲכָמִים לִמְכֹּר בְּהֵמָה גַּסָּה לְנָכְרִי שֶׁמָּא יַשְׁאִיל אוֹ יַשְׂכִּיר. וְאִם מָכַר קוֹנְסִין אוֹתוֹ עַד עֲשָׂרָה בְּדָמֶיהָ וּמַחֲזִירָהּ. וַאֲפִלּוּ שְׁבוּרָה אֵין מוֹכְרִין. וּמֻתָּר לוֹ לִמְכֹּר לָהֶם עַל יְדֵי סַרְסוּר שֶׁהַסַּרְסוּר אֵינוֹ מַשְׂכִּיר וְאֵינוֹ מַשְׁאִיל: ", + "וּמֻתָּר לִמְכֹּר לָהֶם סוּס שֶׁאֵין הַסּוּס עוֹמֵד אֶלָּא לִרְכִיבַת אָדָם לֹא לְמַשּׂאוֹי וְהַחַי נוֹשֵׂא אֶת עַצְמוֹ. וּכְדֶרֶךְ שֶׁאָסְרוּ לִמְכֹּר לְנָכְרִי כָּךְ אָסְרוּ לִמְכֹּר לְיִשְׂרָאֵל הֶחָשׁוּד לִמְכֹּר לְנָכְרִי. וּמֻתָּר לִמְכֹּר לָהֶם פָּרָה לִשְׁחִיטָה וְשׁוֹחֵט אוֹתָהּ בְּפָנָיו. וְלֹא יִמְכֹּר סְתָם אֲפִלּוּ שׁוֹר שֶׁל פְּטָם שֶׁמָּא יַשְׁהֵא אוֹתוֹ וְיַעֲבֹד בּוֹ: ", + "מָקוֹם שֶׁנָּהֲגוּ לִמְכֹּר לָהֶן בְּהֵמָה דַּקָּה מוֹכְרִין. מָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לִמְכֹּר אֵין מוֹכְרִין. וּבְכָל מָקוֹם אֵין מוֹכְרִין לָהֶם חַיָּה גַּסָּה כְּמוֹ שֶׁאֵין מוֹכְרִין לָהֶם בְּהֵמָה גַּסָּה אֶלָּא עַל יְדֵי סַרְסוּר: ", + "מִי שֶׁהֶחְשִׁיךְ בַּדֶּרֶךְ וְלֹא הָיָה עִמּוֹ נָכְרִי שֶׁיִּתֵּן לוֹ כִּיסוֹ וְהָיְתָה עִמּוֹ בְּהֵמָה. מַנִּיחַ כִּיסוֹ עָלֶיהָ כְּשֶׁהִיא מְהַלֶּכֶת וּכְשֶׁתִּרְצֶה לַעֲמֹד נוֹטְלוֹ מֵעָלֶיהָ כְּדֵי שֶׁלֹּא תַּעֲמֹד וְהוּא עָלֶיהָ וּכְדֵי שֶׁלֹּא תִּהְיֶה שָׁם לֹא עֲקִירָה וְלֹא הַנָּחָה. וְאָסוּר לוֹ לְהַנְהִיגָהּ וַאֲפִלּוּ בְּקוֹל כָּל זְמַן שֶׁהַכִּיס עָלֶיהָ כְּדֵי שֶׁלֹּא יִהְיֶה מְחַמֵּר בְּשַׁבָּת. וּגְזֵרַת חֲכָמִים הִיא שֶׁלֹּא יַנִּיחַ כִּיסוֹ עַל גַּבֵּי בְּהֵמָה אֶלָּא אִם אֵין עִמּוֹ נָכְרִי: ", + "הָיָה עִמּוֹ חֵרֵשׁ שׁוֹטֶה וְקָטָן מַנִּיחַ כִּיסוֹ עַל הַחֲמוֹר וְאֵינוֹ נוֹתְנוֹ לְאֶחָד מֵהֶן מִפְּנֵי שֶׁהֵן אָדָם מִיִּשְׂרָאֵל. הָיָה עִמּוֹ חֵרֵשׁ וְשׁוֹטֶה וְאֵין עִמּוֹ בְּהֵמָה נוֹתְנוֹ לְשׁוֹטֶה. שׁוֹטֶה וְקָטָן נוֹתְנוֹ לְשׁוֹטֶה. חֵרֵשׁ וְקָטָן נוֹתְנוֹ לְאֵי זֶה מֵהֶן שֶׁיִּרְצֶה. לֹא הָיְתָה עִמּוֹ בְּהֵמָה וְלֹא נָכְרִי וְלֹא אֶחָד מִכָּל אֵלּוּ מְהַלֵּךְ בּוֹ פָּחוֹת פָּחוֹת מֵאַרְבַּע אַמּוֹת. וַאֲפִלּוּ מְצִיאָה שֶׁבָּאָה לְיָדוֹ מְהַלֵּךְ בָּהּ פָּחוֹת פָּחוֹת מֵאַרְבַּע אַמּוֹת. אֲבָל קֹדֶם שֶׁתָּבוֹא לְיָדוֹ אִם יָכוֹל לְהַחְשִׁיךְ עָלֶיהָ מַחְשִׁיךְ וְאִם לָאו מוֹלִיכָהּ פָּחוֹת פָּחוֹת מֵאַרְבַּע אַמּוֹת: ", + "מֻתָּר לִמְשֹׁךְ אֶת הַבְּהֵמָה בְּמֶתֶג וָרֶסֶן שֶׁלָּהּ לִרְשׁוּת הָרַבִּים וְהוּא שֶׁתִּהְיֶה רְאוּיָה לְאוֹתוֹ הָרֶסֶן. כְּגוֹן שִׁיר לְסוּס וְאַפְסָר לְגָמָל וַחֲטָם לְנָאקָה וְסוּגַר לְכֶלֶב. אֲבָל אִם הוֹצִיא בְּהֵמָה בְּמֶתֶג שֶׁאֵין מִשְׁתַּמֶּרֶת בּוֹ כְּגוֹן שֶׁקָּשַׁר חֶבֶל בְּפִי הַסּוּס אוֹ בְּמֶתֶג שֶׁאֵינָהּ צְרִיכָה לוֹ אֶלָּא מִשְׁתַּמֶּרֶת בְּפָחוֹת מִמֶּנּוּ. כְּגוֹן שֶׁהוֹצִיא חֲמוֹר בְּשִׁיר שֶׁל סוּס אוֹ חָתוּל בְּסוּגַר הֲרֵי זֶה מַשּׂאוֹי. שֶׁכָּל שְׁמִירָה מְעֻלָּה אוֹ שְׁמִירָה פְּחוּתָה מַשּׂאוֹי הוּא לָהּ: ", + "לֹא יִקְשֹׁר גְּמַלִּים זֶה בָּזֶה וְיִמְשֹׁךְ אֲפִלּוּ הָיוּ קְשׁוּרִין מֵעֶרֶב שַׁבָּת אֵינָן נִמְשָׁכִין בְּשַׁבָּת. אֲבָל מַכְנִיס הוּא חֲבָלִים לְתוֹךְ יָדוֹ וְהוּא שֶׁלֹּא יֵצֵא חֶבֶל מִתּוֹךְ יָדוֹ טֶפַח. וְצָרִיךְ שֶׁיִּהְיֶה הַחֶבֶל שֶׁמִּפִּי הַבְּהֵמָה עַד יָדוֹ גָּבוֹהַּ מִן הָאָרֶץ טֶפַח אוֹ יוֹתֵר. וּמִפְּנֵי מָה לֹא יִמְשֹׁךְ הַגְּמַלִּים הַקְּשׁוּרִים זֶה בָּזֶה מִפְּנֵי שֶׁהוּא נִרְאֶה כְּמִי שֶׁמּוֹלִיכָן לְשׁוּק שֶׁמּוֹכְרִין בּוֹ הַבְּהֵמוֹת אוֹ שֶׁמְּשַׂחֲקִין בָּהֶן שָׁם. וּמִפְּנֵי זֶה לֹא תֵּצֵא בְּהֵמָה בְּזוֹג שֶׁבְּצַוָּארָהּ וַאֲפִלּוּ הָיָה פָּקוּק שֶׁאֵין לוֹ קוֹל: ", + "לֹא תֵּצֵא בְּהֵמָה בְּזוּג שֶׁבִּכְסוּתָהּ וְלֹא בְּחוֹתָם שֶׁבְּצַוָּארָהּ וְלֹא בְּחוֹתָם שֶׁבִּכְסוּתָהּ וְלֹא בִּרְצוּעָה שֶׁבְּרַגְלָהּ וְלֹא בְּסֻלָּם שֶׁבְּצַוָּארָהּ. וְאֵין חֲמוֹר יוֹצֵא בְּמַרְדַּעַת אֶלָּא אִם כֵּן הָיְתָה קְשׁוּרָה לוֹ מֵעֶרֶב שַׁבָּת. וְלֹא יֵצֵא גָּמָל בַּמְּטוּטֶלֶת הַתְּלוּיָה לוֹ בְּדַבַּשְׁתּוֹ אוֹ בִּזְנָבוֹ אֶלָּא אִם כֵּן הָיְתָה קְשׁוּרָה בִּזְנָבוֹ וְחוֹטַרְתּוֹ. וְלֹא יֵצֵא הַגָּמָל עֲקוּד יָד וְלֹא עֲקוּד רֶגֶל וְכֵן שְׁאָר כָּל הַבְּהֵמוֹת: ", + "אֵין הַתַּרְנְגוֹלִים יוֹצְאִין בְּחוּטִין וְלֹא בָּרְצוּעוֹת שֶׁבְּרַגְלֵיהֶם. וְאֵין הַכְּבָשִׂין יוֹצְאִין בָּעֲגָלָה שֶׁתַּחַת אַלְיָה שֶׁלָּהֶן. וְאֵין הַכְּבָשׂוֹת יוֹצְאוֹת בָּעֵצִים שֶׁמַּנִּיחִים לָהֶן בְּחָטְמָן כְּדֵי שֶׁיִּתְעַטְּשׁוּ וְיִפְּלוּ הַתּוֹלָעִין שֶׁבְּמֹחָן. וְאֵין הָעֵגֶל יוֹצֵא בְּעל קָטָן שֶׁמַּנִּיחִין לוֹ עַל צַוָּארוֹ כְּדֵי שֶׁיִּכָּנַע וְיִהְיֶה נוֹחַ לַחֲרִישָׁה. וְלֹא תֵּצֵא בְּהֵמָה בִּשְׂבָכָה שֶׁמַּנִּיחִין לָהּ בְּפִיהָ כְּדֵי שֶׁלֹּא תִּשֹּׁךְ אוֹ שֶׁלֹּא תֹּאכַל. לֹא תֵּצֵא הַפָּרָה בְּעוֹר הַקּוּפָּר שֶׁמַּנִּיחִין לָהּ עַל דַּדֶּיהָ כְּדֵי שֶׁלֹּא יִינַק מִמֶּנָּה הַשֶּׁרֶץ כְּשֶׁהִיא יְשֵׁנָה. וְלֹא תֵּצֵא בָּרְצוּעָה שֶׁבֵּין קַרְנֶיהָ בֵּין לְנוֹי בֵּין לְשַׁמֵּר. עֵז שֶׁחָקַק לָהּ בְּקַרְנֶיהָ יוֹצְאָה בְּאַפְסָר הַקָּשׁוּר בְּחֶקֶק בְּשַׁבָּת. וְאִם תְּחָבוֹ בִּזְקָנָהּ אָסוּר שֶׁמָּא תְּנַתְּחֶנּוּ וִיבִיאֶנּוּ בְּיָדוֹ בִּרְשׁוּת הָרַבִּים. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: ", + "הַזְּכָרִים יוֹצְאִים בָּעוֹר הַקָּשׁוּר לָהֶן עַל זַכְרוּתָן כְּדֵי שֶׁלֹּא יַעֲלוּ עַל הַנְּקֵבוֹת. וּבָעוֹר הַקָּשׁוּר לָהֶם עַל לִבֵּיהֶם כְּדֵי שֶׁלֹּא יִפְּלוּ עֲלֵיהֶם זְאֵבִים. וּבְמַטְלָנִיּוֹת הַמְרֻקָּמוֹת שֶׁמְּיַפִּין אוֹתָן בָּהֶן. וְהָרְחֵלוֹת יוֹצְאוֹת וְאַלְיָה שֶׁלָּהֶן קְשׁוּרָה לְמַעְלָה עַל גַּבָּן כְּדֵי שֶׁיַּעֲלוּ עֲלֵיהֶן הַזְּכָרִים. אוֹ קְשׁוּרָה לְמַטָּה כְּדֵי שֶׁלֹּא יַעֲלוּ עֲלֵיהֶם הַזְּכָרִים. וְיוֹצְאוֹת מְלֻפָּפוֹת בְּמַטְלָנִיּוֹת כְּדֵי שֶׁיִּהְיֶה הַצֶּמֶר שֶׁלָּהֶן נָקִי. הָעִזִּים יוֹצְאוֹת וְדַדֵּיהֶן קְשׁוּרוֹת כְּדֵי שֶׁיִּיבַשׁ מֵהֶן הֶחָלָב. אֲבָל אִם קְשָׁרָן כְּדֵי שֶׁלֹּא יֵצֵא הֶחָלָב עַד שֶׁיַּחֲלֹב אוֹתוֹ לָעֶרֶב הֲרֵי אֵלּוּ לֹא יֵצְאוּ: ", + "אֵין חֲמוֹר יוֹצֵא בְּאֻכָּף אַף עַל פִּי שֶׁקָּשׁוּר מֵעֶרֶב שַׁבָּת. וְלֹא יֵצֵא הַסּוּס בִּזְנַב שׁוּעָל וְלֹא בִּזְהוֹרִית שֶׁבֵּין עֵינָיו. וְלֹא תֵּצֵא בְּהֵמָה בִּקְרַסְטָל שֶׁבְּפִיהָ וְלֹא בְּסַנְדָּל שֶׁבְּרַגְלָהּ וְלֹא בְּקָמֵעַ שֶׁאֵינוֹ מֻמְחֶה לִבְהֵמָה. אֲבָל יוֹצְאָה הִיא בְּאֶגֶד שֶׁעַל גַּב הַמַּכָּה וּבְקַשְׂקַשִּׂים שֶׁעַל גַּבֵּי הַשֶּׁבֶר. וּבְשִׁלְיָה הַמְדֻלְדֶּלֶת בָּהּ. וּפוֹקֵק לָהּ זוֹג שֶׁבְּצַוָּארָהּ וּמְטַיֶּלֶת בּוֹ בֶּחָצֵר. וְנוֹתֵן לוֹ מַרְדַּעַת עַל הַחֲמוֹר בְּשַׁבָּת וּמְטַיֵּל בֶּחָצֵר. אֲבָל אֵין תּוֹלִין לָהּ קְרַסְטָל בְּפִיהָ בְּשַׁבָּת: ", + "כְּשֵׁם שֶׁאָדָם מְצֻוֶּה עַל שְׁבִיתַת בְּהֶמְתּוֹ בְּשַׁבָּת כָּךְ הוּא מְצֻוֶּה עַל שְׁבִיתַת עַבְדּוֹ וַאֲמָתוֹ וְאַף עַל פִּי שֶׁהֵן בְּנֵי דַּעַת וּלְדַעַת עַצְמָן עוֹשִׂין מִצְוָה עָלֵינוּ לְשָׁמְרָן וּלְמָנְעָן מֵעֲשִׂיַּת מְלָאכָה בְּשַׁבָּת שֶׁנֶּאֱמַר (שמות כג יב) \"לְמַעַן יָנוּחַ שׁוֹרְךָ וַחֲמֹרֶךָ וְיִנָּפֵשׁ בֶּן אֲמָתְךָ וְהַגֵּר\". עֶבֶד וְאָמָה שֶׁאָנוּ מְצֻוִּין עַל שְׁבִיתָתָן הֵם עֲבָדִים שֶׁמָּלוּ וְטָבְלוּ לְשֵׁם עַבְדוּת וְקִבְּלוּ מִצְוֹת שֶׁהָעֲבָדִים חַיָּבִין בָּהֶן. אֲבָל עֲבָדִים שֶׁלֹּא מָלוּ וְלֹא טָבְלוּ אֶלָּא קִבְּלוּ עֲלֵיהֶן שֶׁבַע מִצְוֹת שֶׁנִּצְטַוּוּ בְּנֵי נֹחַ בִּלְבַד הֲרֵי הֵן כְּגֵר תּוֹשָׁב וּמֻתָּרִין לַעֲשׂוֹת מְלָאכָה בְּשַׁבָּת לְעַצְמָן בְּפַרְהֶסְיָא כְּיִשְׂרָאֵל בְּחל. וְאֵין מְקַבְּלִין גֵּר תּוֹשָׁב אֶלָּא בִּזְמַן שֶׁהַיּוֹבֵל נוֹהֵג. הוֹאִיל וְגֵר תּוֹשָׁב עוֹשֶׂה מְלָאכָה לְעַצְמוֹ בְּשַׁבָּת וְגֵר צֶדֶק הֲרֵי הוּא כְּיִשְׂרָאֵל לְכָל דָּבָר. בְּמִי נֶאֱמַר וְיִנָּפֵשׁ בֶּן אֲמָתְךָ וְהַגֵּר. זֶה גֵּר תּוֹשָׁב שֶׁהוּא לְקִיטוֹ וּשְׂכִירוֹ שֶׁל יִשְׂרָאֵל כְּמוֹ בֶּן אֲמָתוֹ. שֶׁלֹּא יַעֲשֶׂה מְלָאכָה לְיִשְׂרָאֵל רַבּוֹ בְּשַׁבָּת אֲבָל לְעַצְמוֹ עוֹשֶׂה. וַאֲפִלּוּ הָיָה הַגֵּר זֶה עַבְדּוֹ הֲרֵי זֶה עוֹשֶׂה לְעַצְמוֹ: " + ], + [ + "נֶּאֱמַר בַּתּוֹרָה (שמות כב יב) (שמות לד כא) \"תִּשְׁבֹּת\" אֲפִלּוּ מִדְּבָרִים שֶׁאֵינָן מְלָאכָה חַיָּב לִשְׁבֹּת מֵהֶן. וּדְבָרִים הַרְבֵּה הֵן שֶׁאָסְרוּ חֲכָמִים מִשּׁוּם שְׁבוּת. מֵהֶן דְּבָרִים אֲסוּרִים מִפְּנֵי שֶׁהֵן דּוֹמִים לִמְלָאכוֹת וּמֵהֶן דְּבָרִים אֲסוּרִים גְּזֵרָה שֶׁמָּא יָבוֹא מֵהֶן אִסּוּר סְקִילָה. וְאֵלּוּ הֵן: \n", + "כָּל הַמַּשְׁוֶה גֻּמּוֹת הֲרֵי זֶה חַיָּב מִשּׁוּם חוֹרֵשׁ. לְפִיכָךְ אָסוּר לְהִפָּנוֹת בִּשְׂדֵה הַנִּירָה בְּשַׁבָּת גְּזֵרָה שֶׁמָּא יַשְׁוֶה גֻּמּוֹת. הַמְפַנֶּה אֶת הָאוֹצָר בְּשַׁבָּת מִפְּנֵי שֶׁהוּא צָרִיךְ לוֹ לִדְבַר מִצְוָה כְּגוֹן שֶׁיַּכְנִיס בּוֹ אוֹרְחִים אוֹ יִקְבַּע בּוֹ מִדְרָשׁ לֹא יִגְמֹר אֶת כָּל הָאוֹצָר שֶׁמָּא יָבוֹא לְהַשְׁווֹת גֻּמּוֹת. טִיט שֶׁעַל גַּבֵּי רַגְלוֹ מְקַנְּחוֹ בַּכֹּתֶל אוֹ בְּקוֹרָה אֲבָל לֹא בַּקַּרְקַע שֶׁמָּא יָבֹא לְהַשְׁווֹת גֻּמּוֹת. לֹא יָרֹק בַּקַּרְקַע וְיָשׁוּף בְּרַגְלוֹ שֶׁמָּא יַשְׁוֶה גֻּמּוֹת. וּמֻתָּר לִדְרֹס הָרֹק שֶׁעַל גַּבֵּי קַרְקַע וְהוֹלֵךְ לְפִי תֻּמּוֹ: \n", + "נָשִׁים הַמְשַׂחֲקוֹת בֶּאֱגוֹזִים וּשְׁקֵדִים וְכַיּוֹצֵא בָּהֶן אֲסוּרוֹת לְשַׂחֵק בָּהֶן בְּשַׁבָּת שֶׁמָּא יָבֹאוּ לְהַשְׁווֹת גֻּמּוֹת. וְאָסוּר לְכַבֵּד אֶת הַקַּרְקַע שֶׁמָּא יַשְׁוֶה גֻּמּוֹת אֶלָּא אִם כֵּן הָיָה רָצוּף בַּאֲבָנִים. וּמֻתָּר לְזַלֵּף מַיִם עַל גַּבֵּי הַקַּרְקַע וְאֵינוֹ חוֹשֵׁשׁ שֶׁמָּא יַשְׁוֶה גֻּמּוֹת שֶׁהֲרֵי אֵינוֹ מִתְכַּוֵּן לְכָךְ. אֵין סָכִין אֶת הַקַּרְקַע וַאֲפִלּוּ הָיָה רָצוּף בַּאֲבָנִים וְאֵין נוֹפְחִין אוֹתוֹ וְאֵין מְדִיחִין אוֹתוֹ אֲפִלּוּ בְּיוֹם טוֹב כָּל שֶׁכֵּן בְּשַׁבָּת. שֶׁלֹּא יַעֲשֶׂה כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחל וְיָבֹא לְהַשְׁווֹת גֻּמּוֹת בִּזְמַן שֶׁהוּא עוֹשֶׂה כֵּן בְּמָקוֹם שֶׁאֵינוֹ רָצוּף: \n", + "חָצֵר שֶׁנִּתְקַלְקְלָה בְּמֵימֵי הַגְּשָׁמִים מֵבִיא תֶּבֶן וּמְרַדֶּה בָּהּ. וּכְשֶׁהוּא מְרַדֶּה לֹא יְרַדֶּה לֹא בְּסַל וְלֹא בְּקֻפָּה אֶלָּא בְּשׁוּלֵי הַקֻּפָּה שֶׁלֹּא יַעֲשֶׂה כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחל וְיָבֹא לְהַשְׁווֹת גֻּמּוֹת: \n", + "הַמַּשְׁקֶה אֶת הַזְּרָעִים חַיָּב מִשּׁוּם זוֹרֵעַ. לְפִיכָךְ אָסוּר לִשְׁאֹב מִן הַבּוֹר בְּגַלְגַּל גְּזֵרָה שֶׁמָּא יְמַלֵּא לְגִנָּתוֹ וּלְחֻרְבָּתוֹ. וּמִפְּנֵי זֶה אִם הָיָה הַבּוֹר שֶׁל גַּלְגַּל בֶּחָצֵר מֻתָּר לְמַלְּאוֹת מִמֶּנּוּ בַּגַּלְגַּל: \n", + "התּוֹלֵשׁ חַיָּב מִשּׁוּם קוֹצֵר. לְפִיכָךְ אָסוּר לִרְדּוֹת דְּבַשׁ מִכַּוֶּרֶת בְּשַׁבָּת מִפְּנֵי שֶׁהוּא כְּתוֹלֵשׁ. אֵין עוֹלִין בְּאִילָן בֵּין לַח בֵּין יָבֵשׁ וְאֵין נִתְלִין בְּאִילָן וְאֵין נִסְמָכִין בְּאִילָן. וְלֹא יַעֲלֶה מִבְּעוֹד יוֹם לֵישֵׁב שָׁם כָּל הַיּוֹם כֻּלּוֹ. וְאֵין מִשְׁתַּמְּשִׁין בִּמְחֻבָּר לַקַּרְקַע כְּלָל גְּזֵרָה שֶׁמָּא יִתְלֹשׁ: \n", + "פֵּרוֹת שֶׁנָּשְׁרוּ בְּשַׁבָּת אָסוּר לְאָכְלָן עַד מוֹצָאֵי שַׁבָּת גְּזֵרָה שֶׁמָּא יִתְלֹשׁ. הֲדַס הַמְחֻבָּר מֻתָּר לְהָרִיחַ בּוֹ שֶׁאֵין הֲנָיָתוֹ אֶלָּא לְהָרִיחַ בּוֹ וַהֲרֵי רֵיחוֹ מָצוּי. אֲבָל אֶתְרוֹג וְתַפּוּחַ וְכָל הָרָאוּי לַאֲכִילָה אָסוּר לְהָרִיחַ בּוֹ בִּמְחֻבָּר גְּזֵרָה שֶׁמָּא יָקֹץ אוֹתוֹ לְאָכְלוֹ: \n", + "אִילָן שֶׁהָיוּ שָׁרָשָׁיו גְּבוֹהִין מִן הָאָרֶץ שְׁלֹשָׁה טְפָחִים אָסוּר לֵישֵׁב עֲלֵיהֶן. וְאִם אֵינָן גְּבוֹהִין שְׁלֹשָׁה הֲרֵי הֵן כָּאָרֶץ. הָיוּ בָּאִין מִלְּמַעְלָה מִשְּׁלֹשָׁה לְתוֹךְ שְׁלֹשָׁה מֻתָּר לְהִשְׁתַּמֵּשׁ בָּהֶן. הָיוּ גְּבוֹהִין שְׁלֹשָׁה אַף עַל פִּי שֶׁצִּדָּן אֶחָד שָׁוֶה לָאָרֶץ אוֹ שֶׁיֵּשׁ חָלָל תַּחְתֵּיהֶן שְׁלֹשָׁה אָסוּר לֵישֵׁב עֲלֵיהֶן: \n", + "אֵין רוֹכְבִין עַל גַּבֵּי בְּהֵמָה בְּשַׁבָּת גְּזֵרָה שֶׁמָּא יַחְתֹּךְ זְמוֹרָה לְהַנְהִיגָהּ. וְאֵין נִתְלִין בִּבְהֵמָה וְלֹא יַעֲלֶה מִבְּעוֹד יוֹם לֵישֵׁב עָלֶיהָ בְּשַׁבָּת. וְאֵין נִסְמָכִין לְצִדֵּי בְּהֵמָה. וְצִדֵּי צְדָדִין מֻתָּרִין. עָלָה בָּאִילָן בְּשַׁבָּת בְּשׁוֹגֵג מֻתָּר לֵירֵד. בְּמֵזִיד אָסוּר לֵירֵד. וּבִבְהֵמָה אֲפִלּוּ בְּמֵזִיד יֵרֵד מִשּׁוּם צַעַר בַּעֲלֵי חַיִּים. וְכֵן פּוֹרְקִין הַמַּשּׂאוֹי מֵעַל הַבְּהֵמָה בְּשַׁבָּת מִשּׁוּם צַעַר בַּעֲלֵי חַיִּים: \n", + "כֵּיצַד. הָיְתָה בְּהֶמְתּוֹ טְעוּנָה שָׁלִיף שֶׁל תְּבוּאָה מַכְנִיס רֹאשׁוֹ תַּחְתָּיו וּמְסַלְּקוֹ לְצַד אַחֵר וְהוּא נוֹפֵל מֵאֵלָיו. הָיָה בָּא מִן הַדֶּרֶךְ בְּלֵיל שַׁבָּת וּבְהֶמְתּוֹ טְעוּנָה. כְּשֶׁיַּגִּיעַ לֶחָצֵר הַחִיצוֹנָה נוֹטֵל אֶת הַכֵּלִים הַנִּטָּלִין בְּשַׁבָּת וְשֶׁאֵינָן נִטָּלִין מַתִּיר הַחֲבָלִים וְהַשַּׂקִּין נוֹפְלִין. הָיוּ בַּשַּׂקִּין דְּבָרִים הַמִּשְׁתַּבְּרִין. אִם הָיוּ שַׂקִּין קְטַנִּים מֵבִיא כָּרִים וּכְסָתוֹת וּמַנִּיחַ תַּחְתֵּיהֶן וְהַשַּׂקִּין נוֹפְלִין עַל הַכָּרִים. שֶׁהֲרֵי אִם יִרְצֶה לִשְׁלֹף הַכַּר שׁוֹלֵף מִפְּנֵי שֶׁהַשַּׂקִּים קְטַנִּים וְקַלִּים וְנִמְצָא שֶׁלֹּא בָּטֵל הַכְּלִי מֵהֵיכָנוֹ. הָיְתָה טְעוּנָה עֲשָׁשִׁיּוֹת שֶׁל זְכוּכִית מַתִּיר הַשַּׂקִּים וְהֵן נוֹפְלִין שֶׁאַף עַל פִּי שֶׁיִּשָּׁבְרוּ אֵין בְּכָךְ הֶפְסֵד גָּדוֹל שֶׁהֲרֵי הַכּל לְהַתָּכָה עוֹמֵד וּלְהֶפְסֵד מֻעָט לֹא חָשְׁשׁוּ. הָיוּ הַשַּׂקִּים גְּדוֹלִים וּמְלֵאִים כְּלֵי זְכוּכִית וְכַיּוֹצֵא בָּהֶם פּוֹרֵק בְּנַחַת. וּמִכָּל מָקוֹם לֹא יַנִּיחָן שָׁם עַל גַּבֵּי בְּהֵמָה מִשּׁוּם צַעַר בַּעֲלֵי חַיִּים: \n", + "הַמְדַבֵּק פֵּרוֹת עַד שֶׁיֵּעָשׂוּ גּוּף אֶחָד חַיָּב מִשּׁוּם מְעַמֵּר. לְפִיכָךְ מִי שֶׁנִּתְפַּזְּרוּ לוֹ פֵּרוֹת בַּחֲצֵרוֹ מְלַקֵּט עַל יָד עַל יָד וְאוֹכֵל. אֲבָל לֹא יִתֵּן לֹא לְתוֹךְ הַסַּל וְלֹא לְתוֹךְ הַקֻּפָּה כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחל. שֶׁאִם יַעֲשֶׂה כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחל שֶׁמָּא יִכְבְּשֵׁם בְּיָדוֹ בְּתוֹךְ הַקֻּפָּה וְיָבֹא לִידֵי עִמּוּר. וְכֵן אֵין מְקַבְּצִין אֶת הַמֶּלַח וְכַיּוֹצֵא בּוֹ מִפְּנֵי שֶׁנִּרְאֶה כִּמְעַמֵּר: \n", + "מְפָרֵק חַיָּב מִשּׁוּם דָּשׁ. וְהַסּוֹחֵט זֵיתִים וַעֲנָבִים חַיָּב מִשּׁוּם מְפָרֵק. לְפִיכָךְ אָסוּר לִסְחֹט תּוּתִים וְרִמּוֹנִים הוֹאִיל וּמִקְצָת בְּנֵי אָדָם סוֹחֲטִים אוֹתָם כְּזֵיתִים וַעֲנָבִים שֶׁמָּא יָבוֹא לִסְחֹט זֵיתִים וַעֲנָבִים. אֲבָל שְׁאָר פֵּרוֹת כְּגוֹן פְּרִישִׁין וְתַפּוּחִים וְעוּזְרָדִין מֻתָּר לְסָחֳטָן בְּשַׁבָּת מִפְּנֵי שֶׁאֵינָן בְּנֵי סְחִיטָה: \n", + "כְּבָשִׁין וּשְׁלָקוֹת שֶׁסְּחָטָן. אִם לְרַכֵּךְ גּוּפָן מֻתָּר וְאִם לְהוֹצִיא מֵימֵיהֶן אָסוּר. וְאֵין מְרַסְּקִין אֶת הַשֶּׁלֶג שֶׁיָּזוּבוּ מֵימָיו. אֲבָל מְרַסֵּק הוּא לְתוֹךְ הַקְּעָרָה אוֹ לְתוֹךְ הַכּוֹס. הַשּׁוּם וְהַבֹּסֶר וְהַמְּלִילוֹת שֶׁרִסְּקָן מִבְּעוֹד יוֹם. אִם מְחֻסָּרִין דִּיכָה אָסוּר לוֹ לִגְמֹר דִּיכָתָן בְּשַׁבָּת. וְאִם מְחֻסָּרִין שְׁחִיקָה בַּיָּד מֻתָּר לוֹ לִגְמֹר שְׁחִיקָתָן בְּשַׁבָּת. לְפִיכָךְ מֻתָּר לִגְמֹר שְׁחִיקַת הָרִיפוֹת בָּעֵץ הַפָּרוּר בְּתוֹךְ הַקְּדֵרָה בְּשַׁבָּת אַחַר שֶׁמּוֹרִידִין אוֹתָהּ מֵעַל הָאֵשׁ: \n", + "הַמּוֹלֵל מְלִילוֹת מוֹלֵל בְּשִׁנּוּי כְּדֵי שֶׁלֹּא יֵרָאֶה כְּדָשׁ. הַיּוֹנֵק בְּפִיו פָּטוּר. וְאִם הָיָה גּוֹנֵחַ מֻתָּר לוֹ לִינֹק בְּפִיו מִפְּנֵי שֶׁהוּא מְפָרֵק כִּלְאַחַר יָד וּמִשּׁוּם צַעֲרוֹ לֹא גָּזְרוּ וְאַף עַל פִּי שֶׁאֵין שָׁם סַכָּנָה: \n", + "פֵּרוֹת שֶׁזָּבוּ מֵהֶן מַשְׁקִין בְּשַׁבָּת. אִם זֵיתִים וַעֲנָבִים הֵן אָסוּר לִשְׁתּוֹת אוֹתָן הַמַּשְׁקִין עַד מוֹצָאֵי שַׁבָּת גְּזֵרָה שֶׁמָּא יִתְכַּוֵּן וְיִסְחֹט אוֹתָן בְּשַׁבָּת. וְאִם תּוּתִים וְרִמּוֹנִים הֵן. אִם הִכְנִיסָן לַאֲכִילָה מַשְׁקִין שֶׁזָּבוּ מֵהֶן מֻתָּרִין. וְאִם הִכְנִיסָן לְדָרְכָן מַשְׁקִין שֶׁזָּבוּ מֵהֶן אֲסוּרִין עַד מוֹצָאֵי שַׁבָּת: \n", + "זֵיתִים וַעֲנָבִים שֶׁרִסְּקָן מֵעֶרֶב שַׁבָּת וְיָצְאוּ מֵהֶן מַשְׁקִין מֵעַצְמָן מֻתָּרִין. וְכֵן חַלּוֹת דְּבַשׁ שֶׁרִסְּקָן מֵעֶרֶב שַׁבָּת מַשְׁקִין הַיּוֹצְאִין מֵהֶן בְּשַׁבָּת מֻתָּרִין. שֶׁאֵין כָּאן מָקוֹם לִגְזֵרָה שֶׁכְּבָר רִסְּקָן מִבָּעֶרֶב: \n", + "זוֹרֶה וּבוֹרֵר מֵאֲבוֹת מְלָאכוֹת הֵן לְפִיכָךְ אַף עַל פִּי שֶׁמֻּתָּר לִמְלל מְלִילוֹת בְּרָאשֵׁי אֶצְבְּעוֹתָיו. כְּשֶׁהוּא מְנַפֵּחַ מְנַפֵּחַ בְּיָדוֹ אַחַת בְּכָל כֹּחוֹ. אֲבָל לֹא בְּקָנוֹן וְלֹא בְּתַמְחוּי גְּזֵרָה שֶׁמָּא יְנַפֶּה בְּנָפָה וּבִכְבָרָה שֶׁהוּא חַיָּב. והַמְשַׁמֵּר שְׁמָרִים תּוֹלֶדֶת בּוֹרֵר אוֹ מְרַקֵּד הוּא. לְפִיכָךְ אַף עַל פִּי שֶׁמֻּתָּר לְסַנֵּן יַיִן צָלוּל אוֹ מַיִם צְלוּלִין בְּסוּדָרִין אוֹ בִּכְפִיפָה מִצְרִית. לֹא יַעֲשֶׂה גּוּמָא בַּסּוּדָר שֶׁלֹּא יַעֲשֶׂה כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחל וְיָבֹא לְשַׁמֵּר בִּמְשַׁמֶּרֶת. וְכֵן אָסוּר לִתְלוֹת אֶת הַמְשַׁמֶּרֶת כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחל שֶׁמָּא יָבֹא לְשַׁמֵּר. וְכֵן הַמְחַבֵּץ תּוֹלֶדֶת בּוֹרֵר הוּא. לְפִיכָךְ אַף עַל פִּי שֶׁנּוֹתְנִין שֻׁמְשְׁמִין וֶאֱגוֹזִים לִדְבַשׁ לֹא יַחְבְּצֵם בְּיָדוֹ: \n", + "הַמְחַתֵּךְ אֶת הָיָּרָק דַּק דַּק כְּדֵי לְבַשְּׁלוֹ הֲרֵי זֶה תּוֹלֶדֶת טוֹחֵן וְחַיָּב. לְפִיכָךְ אֵין מְרַסְּקִין לֹא אֶת הַשַּׁחַת וְלֹא אֶת הַחֲרוּבִין לִפְנֵי בְּהֵמָה בֵּין דַּקָּה בֵּין גַּסָּה מִפְּנֵי שֶׁנִּרְאֶה כְּטוֹחֵן. אֲבָל מְחַתְּכִין אֶת הַדְּלוּעִין לִפְנֵי הַבְּהֵמָה וְאֶת הַנְּבֵלָה לִפְנֵי הַכְּלָבִים שֶׁאֵין טְחִינָה בְּפֵרוֹת. וּמַתִּירִין אֲלֻמּוֹת שֶׁל עָמִיר לִפְנֵי בְּהֵמָה וּמְפַסְפֵס בְּיָדוֹ אֲלֻמּוֹת קְטַנּוֹת אֲבָל לֹא אֲלֻמּוֹת גְּדוֹלוֹת מִפְּנֵי הַטֹּרַח שֶׁבָּהֶן: \n", + "חֲבִילֵי פֵּאָה וְאֵזוֹב וְקוֹרָנִית וְכַיּוֹצֵא בָּהֶן שֶׁהִכְנִיסָן לְמַאֲכַל בְּהֵמָה מִסְתַּפֵּק מֵהֶן וְקוֹטֵם וְאוֹכֵל בְּרָאשֵׁי אֶצְבְּעוֹתָיו אֲבָל לֹא בְּיָדוֹ הַרְבֵּה שֶׁלֹּא יַעֲשֶׂה כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחל וְיָבֹא לָדוּק: \n", + "הַצָּרִיךְ לָדוּק פִּלְפְּלִים וְכַיּוֹצֵא בָּהֶן לִתֵּן לְתוֹךְ הַמַּאֲכָל בְּשַׁבָּת הֲרֵי זֶה כּוֹתֵשׁ בְּיַד הַסַּכִּין וּבַקְּעָרָה אֲבָל לֹא בְּמַכְתֶּשֶׁת מִפְּנֵי שֶׁהוּא טוֹחֵן. לְפִיכָךְ אָסוּר לַבָּרִיא לְהִתְרַפְּאוֹת בְּשַׁבָּת גְּזֵרָה שֶׁמָּא יִשְׁחֹק הַסַּמְמָנִין: \n", + "כֵּיצַד. לֹא יֹאכַל דְּבָרִים שֶׁאֵינָן מַאֲכַל בְּרִיאִים כְּגוֹן אֱזוֹבְיוֹן וּפֵיאָה. וְלֹא דְּבָרִים הַמְשַׁלְשְׁלִים כְּגוֹן לַעֲנָה וְכַיּוֹצֵא בָּהֶם. וְכֵן לֹא יִשְׁתֶּה דְּבָרִים שֶׁאֵין דֶּרֶךְ הַבְּרִיאִים לִשְׁתּוֹתָן כְּגוֹן מַיִם שֶׁבִּשְּׁלוּ בָּהֶן סַמְמָנִין וַעֲשָׂבִים: \n", + "אוֹכֵל אָדָם אֳכָלִין וּמַשְׁקִין שֶׁדֶּרֶךְ הַבְּרִיאִים לְאָכְלָן וְלִשְׁתּוֹתָן כְּגוֹן הַכֻּסְבָּרָא וְהַכְּשׁוּת וְהָאֵזוֹב אַף עַל פִּי שֶׁהֵן מְרַפְּאִין וְאוֹכְלָן כְּדֵי לְהִתְרַפְּאוֹת בָּהֶם מֻתָּר הוֹאִיל וְהֵם מַאֲכַל בְּרִיאִים. שָׁתָה חִלְתִּית מִקֹּדֶם הַשַּׁבָּת וַהֲרֵי הוּא שׁוֹתֶה וְהוֹלֵךְ מֻתָּר לִשְׁתּוֹתוֹ בְּשַׁבָּת [אֲפִלּוּ] בִּמְקוֹמוֹת [שֶׁלֹּא] נָהֲגוּ הַבְּרִיאִים לִשְׁתּוֹת הַחִלְתִּית. וְשׁוֹתִין זֵיתוֹם הַמִּצְרִי בְּכָל מָקוֹם: \n", + "וְכֵן שְׁמָנִים שֶׁדֶּרֶךְ הַבְּרִיאִים לָסוּךְ בָּהֶן מֻתָּר לָסוּךְ בָּהֶן בְּשַׁבָּת וְאַף עַל פִּי שֶׁנִּתְכַּוֵּן לִרְפוּאָה. וְשֶׁאֵין הַבְּרִיאִים סָכִין בָּהֶן אֲסוּרִין. הַחוֹשֵׁשׁ בְּמָתְנָיו לֹא יָסוּךְ יַיִן וְחֹמֶץ אֲבָל סָךְ הוּא אֶת הַשֶּׁמֶן. וְלֹא שֶׁמֶן וֶרֶד אֶלָּא בְּמָקוֹם שֶׁהַבְּרִיאִים סָכִין אוֹתוֹ. וּמֻתָּר לָסוּךְ שֶׁמֶן וּמֶלַח בְּכָל מָקוֹם. נִגְּפָה יָדוֹ אוֹ רַגְלוֹ צוֹמְתָהּ בְּיַיִן וְאֵינוֹ צוֹמְתָהּ בְּחֹמֶץ. וְאִם הָיָה עָנֹג אַף בְּיַיִן אָסוּר: \n", + "הַחוֹשֵׁשׁ בְּשִׁנָּיו לֹא יִגְמַע בָּהֶן אֶת הַחֹמֶץ וְיִפְלֹט אֲבָל מְגַמֵּעַ הוּא וּבוֹלֵעַ. הַחוֹשֵׁשׁ בִּגְרוֹנוֹ לֹא יְעַרְעֶנּוּ בְּשֶׁמֶן אֲבָל בּוֹלֵעַ הוּא שֶׁמֶן הַרְבֵּה וְאִם נִתְרַפֵּא נִתְרַפֵּא. אֵין לוֹעֲסִין אֶת הַמַּסְטְכִי וְאֵין שָׁפִין אֶת הַשִּׁנַּיִם בְּסַם בְּשַׁבָּת בִּזְמַן שֶׁנִּתְכַּוֵּן לִרְפוּאָה. וְאִם נִתְכַּוֵּן לְרֵיחַ הַפֶּה מֻתָּר: \n", + "אֵין נוֹתְנִין יַיִן לְתוֹךְ הָעַיִן אֲבָל נוֹתֵן הוּא עַל גַּב הָעַיִן. וְרֹק תָּפֵל אֲפִלּוּ עַל גַּב הָעַיִן אָסוּר. קִילוֹר שֶׁשָּׁרָה אוֹתוֹ מֵעֶרֶב שַׁבָּת מַעֲבִירוֹ עַל גַּב עֵינוֹ בְּשַׁבָּת וְאֵינוֹ חוֹשֵׁשׁ. מִי שֶׁלָּקָה בְּאֶצְבָּעוֹ לֹא יִכְרֹךְ עָלָיו גֶּמִי כְּדֵי לְרַפְּאוֹתוֹ וְלֹא יִדְחָקֶנּוּ בְּיָדוֹ כְּדֵי לְהוֹצִיא מִמֶּנּוּ דָּם: \n", + "אֵין נוֹתְנִין חַמִּין וְשֶׁמֶן עַל גַּבֵּי הַמַּכָּה. וְלֹא עַל גַּבֵּי מוֹךְ שֶׁעַל גַּבֵּי הַמַּכָּה. וְלֹא עַל גַּבֵּי מוֹךְ לִתְּנוֹ עַל הַמַּכָּה בְּשַׁבָּת. אֲבָל נוֹתֵן הוּא חוּץ לַמַּכָּה וְשׁוֹתֵת וְיוֹרֵד לַמַּכָּה. וְנוֹתְנִין מוֹךְ יָבֵשׁ עַל גַּבֵּי הַמַּכָּה. וְאִם הָיָה עַתִּיק אָסוּר מִפְּנֵי שֶׁהוּא כִּרְטִיָּה: \n", + "רְטִיָּה שֶׁפָּרְשָׁה עַל גַּבֵּי כְּלִי מַחְזִירִין אוֹתָהּ. וְאִם פָּרְשָׁה עַל גַּבֵּי קַרְקַע אָסוּר לְהַחֲזִירָהּ. וּמַנִּיחִין רְטִיָּה עַל גַּבֵּי הַמַּכָּה לְכַתְּחִלָּה בַּמִּקְדָּשׁ שֶׁאֵין אִסּוּר שְׁבוּת בַּמִּקְדָּשׁ. וּבְכָל מָקוֹם מְקַנְּחִין פִּי הַמַּכָּה וְאֵין מְקַנְּחִין אֶת הָרְטִיָּה שֶׁמָּא יְמָרֵחַ: \n", + "סָכִין וּמְמַשְׁמְשִׁין בִּבְנֵי מֵעַיִם בְּשַׁבָּת וְהוּא שֶׁיָּסוּךְ וִימַשְׁמֵשׁ בְּבַת אַחַת כְּדֵי שֶׁלֹּא יַעֲשֶׂה כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחל. וְאֵין מִתְעַמְּלִין בְּשַׁבָּת. אֵי זֶה הוּא מִתְעַמֵּל זֶה שֶׁדּוֹרְסִים עַל גּוּפוֹ בְּכֹחַ עַד שֶׁיִּיגַע וְיַזִּיעַ אוֹ שֶׁיְּהַלֵּךְ עַד שֶׁיִּיגַע וְיַזִּיעַ. שֶׁאָסוּר לְיַגֵּעַ אֶת עַצְמוֹ כְּדֵי שֶׁיַּזִּיעַ בְּשַׁבָּת מִפְּנֵי שֶׁהִיא רְפוּאָה. וְכֵן אָסוּר לַעֲמֹד בְּקַרְקַע דִּימוֹסִית שֶׁבְּאֶרֶץ יִשְׂרָאֵל מִפְּנֵי שֶׁמְּעַמֶּלֶת וּמְרַפֵּאת: \n", + "אֵין רוֹחֲצִין בְּמַיִם שֶׁמְּשַׁלְשְׁלִין וְלֹא בְּטִיט שֶׁטּוֹבְעִין בּוֹ וְלֹא בְּמֵי מִשְׁרָה הַבְּאוּשִׁים וְלֹא בְּיָם סְדוֹם וְלֹא בַּמַּיִם הָרָעִים שֶׁבַּיָּם הַגָּדוֹל מִפְּנֵי שֶׁכָּל אֵלּוּ צַעַר הֵן וְכָתוּב (ישעיה נח יג) \"וְקָרָאתָ לַשַּׁבָּת עֹנֶג\". לְפִיכָךְ אִם לֹא נִשְׁתַּהָה בָּהֶם אֶלָּא עָלָה מִיָּד אַף עַל פִּי שֶׁיֵּשׁ לוֹ חֲטָטִין בְּרֹאשׁוֹ מֻתָּר: \n", + "אֵין מִתְגָּרְדִּין בְּמִגְרֶדֶת וְאִם הָיוּ יָדָיו מְלֻכְלָכוֹת בְּצוֹאָה אוֹ בְּטִיט גּוֹרֵד כְּדַרְכּוֹ וְאֵינוֹ חוֹשֵׁשׁ. סָכִין וּמְפָרְכִין לְאָדָם לְעַנֵּג אֲבָל לֹא לִבְהֵמָה. וְאִם הָיָה לָהּ צַעַר מֻתָּר לְהָסִיר צַעֲרָהּ בְּסִיכָה וּפֵרוּךְ. בְּהֵמָה שֶׁאָכְלָה כַּרְשִׁינִין הַרְבֵּה מְרִיצִין אוֹתָהּ בֶּחָצֵר בִּשְׁבִיל שֶׁתִּתְרַפֵּא. וְאִם אָחֲזָהּ דָּם מַעֲמִידִין אוֹתָהּ בְּמַיִם בִּשְׁבִיל שֶׁתִּצְטַנֵּן וְאֵין חוֹשְׁשִׁין שֶׁמָּא יִשְׁחַק לָהּ סַמָּנִין: \n", + "אֵין מְקִיאִין אֶת הָאֹכֶל בְּשַׁבָּת. בַּמֶּה דְּבָרִים אֲמוּרִים בְּסַם שֶׁמָּא יִשְׁחַק סַמָּנִין אֲבָל לְהַכְנִיס יָדוֹ לְתוֹךְ פִּיו וּלְהָקִיא מֻתָּר. וְאָסוּר לִדְחֹק כְּרֵסוֹ שֶׁל תִּינוֹק כְּדֵי לְהוֹצִיא הָרְעִי שֶׁלּוֹ שֶׁמָּא יָבֹא לְהַשְׁקוֹתוֹ סַמָּנִין הַמְשַׁלְשְׁלִין. וּמֻתָּר לִכְפּוֹת כּוֹס עַל הַטַּבּוּר בְּשַׁבָּת כְּדֵי לְהַעֲלוֹתוֹ. וְכֵן מֻתָּר לֵיחֲנֵק וּלְלַפֵּף אֶת הַקָּטָן וּלְהַעֲלוֹת אָזְנַיִם בֵּין בְּיָד בֵּין בִּכְלִי. וּלְהַעֲלוֹת אֻנְקְּלִי. שֶׁכָּל אֵלּוּ וְכַיּוֹצֵא בָּהֶן אֵין עוֹשִׂין אוֹתָן בְּסַמָּנִין כְּדֵי לָחוּשׁ לִשְׁחִיקָה וְיֵשׁ לוֹ צַעַר מֵהֶן: \n", + "הַמְרַקֵּד מֵאֲבוֹת מְלָאכוֹת. לְפִיכָךְ אֵין כּוֹבְרִין אֶת הַתֶּבֶן בִּכְבָרָה וְלֹא יַנִּיחַ הַכְּבָרָה שֶׁיֵּשׁ בָּהּ תֶּבֶן בְּמָקוֹם גָּבוֹהַּ בִּשְׁבִיל שֶׁיֵּרֵד הַמֹּץ מִפְּנֵי שֶׁהוּא כִּמְרַקֵּד. אֲבָל נוֹטֵל הַתֶּבֶן בַּכְּבָרָה וּמוֹלִיךְ לָאֵבוּס אַף עַל פִּי שֶׁיֵּרֵד הַמֹּץ בִּשְׁעַת הוֹלָכָה שֶׁהֲרֵי אֵינוֹ מִתְכַּוֵּן לְכָךְ: \n", + "מְגַבֵּל חַיָּב מִשּׁוּם לָשׁ. לְפִיכָךְ אֵין מְגַבְּלִין קֶמַח קָלִי הַרְבֵּה שֶׁמָּא יָבוֹא לָלוּשׁ קֶמַח שֶׁאֵינוֹ קָלִי. וּמֻתָּר לְגַבֵּל אֶת הַקָּלִי מְעַט מְעַט. אֲבָל תְּבוּאָה שֶׁלֹּא הֵבִיאָה שְׁלִישׁ שֶׁקָּלוּ אוֹתָהּ וְאַחַר כָּךְ טָחֲנוּ אוֹתָהּ טְחִינָה גַּסָּה שֶׁהֲרֵי הוּא כְּחוֹל וְהִיא הַנִּקְרֵאת שָׁתִית מֻתָּר לְגַבֵּל מִמֶּנָּה בְּחֹמֶץ וְכַיּוֹצֵא בּוֹ הַרְבֵּה בְּבַת אַחַת. וְהוּא שֶׁיִּהְיֶה רַךְ אֲבָל קָשֶׁה אָסוּר מִפְּנֵי שֶׁנִּרְאֶה כְּלָשׁ וְצָרִיךְ לְשַׁנּוֹת. כֵּיצַד. נוֹתֵן אֶת הַשָּׁתִית וְאַחַר כָּךְ נוֹתֵן אֶת הַחֹמֶץ: \n", + "הַמֻּרְסָן אַף עַל פִּי שֶׁאֵינוֹ רָאוּי לְגִבּוּל אֵין גּוֹבְלִין אוֹתוֹ שֶׁמָּא יָבוֹא לְגַבֵּל הֶעָפָר וְכַיּוֹצֵא בּוֹ. וְנוֹתְנִין מַיִם עַל גַּבֵּי מֻרְסָן וּמוֹלִיךְ בּוֹ הַתַּרְוָד שְׁתִי וָעֵרֶב. אֲבָל אֵינוֹ מְמָרֵס בְּיָדוֹ שֶׁלֹּא יֵרָאֶה כְּלָשׁ. אִם לֹא נִתְעָרֵב מְנַעֲרוֹ מִכְּלִי לִכְלִי עַד שֶׁיִּתְעָרֵב וְנוֹתֵן לִפְנֵי הַתַּרְנְגוֹלִין אוֹ לִפְנֵי הַשְּׁוָרִים. וּמֻתָּר לְעָרֵב הַמֻּרְסָן עַל דֶּרֶךְ זוֹ בִּכְלִי אֶחָד וּמְחַלֵּק אוֹתוֹ בְּכֵלִים הַרְבֵּה וְנוֹתֵן לִפְנֵי כָּל בְּהֵמָה וּבְהֵמָה וּמְעָרֵב בִּכְלִי אֶחָד אֲפִלּוּ כּוֹר וַאֲפִלּוּ כּוֹרָיִים: \n", + "אֵין מַאֲכִילִין בְּהֵמָה חַיָּה וְעוֹף בְּשַׁבָּת כְּדֶרֶךְ שֶׁהוּא מַאֲכִיל בְּחל שֶׁמָּא יָבוֹא לִידֵי כְּתִישַׁת קִטְנִיּוֹת אוֹ לִידֵי לִישַׁת קֶמַח וְכַיּוֹצֵא בּוֹ. כֵּיצַד. לֹא יַאֲכִיל הַגָּמָל בְּשַׁבָּת מַאֲכַל שְׁלֹשָׁה אוֹ אַרְבָּעָה יָמִים וְלֹא יַרְבִּיץ עֵגֶל וְכַיּוֹצֵא בּוֹ וְיִפְתַּח פִּיו וְיִתֵּן לְתוֹכוֹ כַּרְשִׁינִין וּמַיִם בְּבַת אַחַת. וְכֵן לֹא יִתֵּן לְתוֹךְ פִּי יוֹנִים וְתַרְנְגוֹלִים לְמָקוֹם שֶׁאֵינָן יְכוֹלִין לְהַחֲזִיר. אֲבָל מַאֲכִיל הוּא אֶת הַבְּהֵמָה מְעֵמָּד וּמַשְׁקֶה אוֹתָהּ מְעֻמָּד אוֹ נוֹתֵן לְתוֹךְ פִּיהָ מַיִם בִּפְנֵי עַצְמָן וְכַרְשִׁינִין בִּפְנֵי עַצְמָן בְּמָקוֹם שֶׁיְּכוֹלָה לְהַחֲזִיר. וְכֵן מַאֲכִיל הָעוֹף בְּיָדוֹ בְּמָקוֹם שֶׁיָּכוֹל לְהַחֲזִיר וְאֵין צָרִיךְ לוֹמַר שֶׁיִּתֵּן לִפְנֵיהֶן וְהֵן אוֹכְלִין: \n", + "בַּמֶּה דְּבָרִים אֲמוּרִים בְּמִי שֶׁמְּזוֹנוֹתָיו עָלָיו כְּגוֹן בְּהֶמְתּוֹ וְחַיָּתוֹ וְיוֹנֵי הַבַּיִת וַאֲוָזִין וְתַרְנְגוֹלִין. אֲבָל מִי שֶׁאֵין מְזוֹנוֹתָיו עָלָיו כְּגוֹן חֲזִיר וְיוֹנֵי שׁוֹבָךְ וּדְבוֹרִים לֹא יִתֵּן לִפְנֵיהֶם לֹא מָזוֹן וְלֹא מַיִם. וּמֻתָּר לְאָדָם לְהַעֲמִיד בְּהֶמְתּוֹ עַל גַּבֵּי עֲשָׂבִים [מְחֻבָּרִים] וְהִיא אוֹכֶלֶת. אֲבָל לֹא יַעֲמִיד אוֹתָהּ עַל גַּבֵּי דָּבָר שֶׁהֻקְצָה אֲבָל עוֹמֵד בְּפָנֶיהָ כְּדֵי שֶׁתַּחֲזִיר פָּנֶיהָ לַדָּבָר הַמֻּקְצֶה וְתֹאכַל מִמֶּנּוּ. וְכֵן בְּיוֹם טוֹב: \n" + ], + [ + "רְדִיַּת הַפַּת אַף עַל פִּי שֶׁאֵינָהּ מְלָאכָה אָסְרוּ אוֹתָהּ חֲכָמִים שֶׁמָּא יָבוֹא לֶאֱפוֹת. הַמַּדְבִּיק פַּת בַּתַּנּוּר מִבְּעוֹד יוֹם וְקָדַשׁ עָלָיו הַיּוֹם מַצִּיל מִמֶּנָּה מָזוֹן שָׁלֹשׁ סְעֻדּוֹת וְאוֹמֵר לַאֲחֵרִים בּוֹאוּ וְהַצִּילוּ לָכֶם. וְאַף עַל פִּי שֶׁהָרְדִיָּה אֵינָהּ מְלָאכָה כְּשֶׁהוּא מַצִּיל לֹא יִרְדֶּה בְּמִרְדֶּה אֶלָּא בְּסַכִּין כְּדֵי לְשַׁנּוֹת: \n", + "מִפְּנֵי מָה אָסְרוּ חֲכָמִים לִכָּנֵס בַּמֶּרְחָץ בְּשַׁבָּת. מִפְּנֵי הַבַּלָּנִין שֶׁהָיוּ מְחִמִּין חַמִּין בְּשַׁבָּת וְאוֹמְרִין מֵעֶרֶב שַׁבָּת הוּחַמּוּ. לְפִיכָךְ גָּזְרוּ שֶׁלֹּא יִכָּנֵס אָדָם לַמֶּרְחָץ בְּשַׁבָּת אֲפִלּוּ לְהַזִּיעַ. וְגָזְרוּ שֶׁלֹּא יִשְׁתַּטֵּף כָּל גּוּפוֹ בְּחַמִּין וַאֲפִלּוּ בְּחַמִּין שֶׁהוּחַמּוּ מֵעֶרֶב שַׁבָּת. אֲבָל פָּנָיו יָדָיו וְרַגְלָיו מֻתָּר. בַּמֶּה דְּבָרִים אֲמוּרִים בְּחַמֵּי הָאוּר גְּזֵרָה מִשּׁוּם מֶרְחָץ. אֲבָל בְּחַמֵּי טְבֶרְיָא וְכַיּוֹצֵא בָּהֶן מֻתָּר לְהִשְׁתַּטֵּף בָּהֶן כָּל גּוּפוֹ. וְאָסוּר לִרְחֹץ בְּמַיִם חַמִּין שֶׁבַּמְּעָרוֹת מִפְּנֵי שֶׁהַמְּעָרָה יֵשׁ בָּהּ הֶבֶל וְיָבוֹא לִידֵי זֵעָה וְנִמְצֵאת כְּמֶרְחָץ: \n", + "מִתְחַמֵּם אָדָם כְּנֶגֶד הַמְּדוּרָה וְיוֹצֵא וּמִשְׁתַּטֵּף כָּל גּוּפוֹ בְּצוֹנֵן. אֲבָל אֵינוֹ מִשְׁתַּטֵּף כָּל גּוּפוֹ בְּצוֹנֵן וּמִתְחַמֵּם כְּנֶגֶד הַמְּדוּרָה מִפְּנֵי שֶׁמַּפְשִׁיר מַיִם שֶׁעָלָיו וְנִמְצָא כְּרוֹחֵץ כָּל גּוּפוֹ בְּחַמִּין. הַמֵּבִיא סִילוֹן שֶׁל צוֹנֵן בְּתוֹךְ מַיִם חַמִּין אֲפִלּוּ בְּתוֹךְ חַמֵּי טְבֶרְיָא הֲרֵי אֵלּוּ כְּחַמִּין שֶׁהוּחַמּוּ בְּשַׁבָּת וַאֲסוּרִין בִּרְחִיצָה וּבִשְׁתִיָּה: \n", + "מֵבִיא אָדָם קִיתוֹן שֶׁל מַיִם וּמַנִּיחוֹ כְּנֶגֶד הַמְּדוּרָה לֹא בִּשְׁבִיל שֶׁיֵּחַמּוּ אֶלָּא כְּדֵי שֶׁתָּפוּג צִנָּתָן. וְכֵן מַנִּיחַ פַּךְ שֶׁל שֶׁמֶן כְּנֶגֶד הַמְּדוּרָה כְּדֵי שֶׁיִּפְשַׁר לֹא שֶׁיֵּחַם. וְסָךְ אָדָם יָדוֹ בְּמַיִם אוֹ בְּשֶׁמֶן וּמְחַמֵּם כְּנֶגֶד הַמְּדוּרָה. וְהוּא שֶׁלֹּא יֵחַמּוּ הַמַּיִם שֶׁעַל יָדוֹ עַד שֶׁתְּהֵא כְּרֵסוֹ שֶׁל תִּינוֹק נִכְוֵית בָּהֶן. וּמְחַמֵּם בֶּגֶד וּמַנִּיחוֹ עַל גַּבֵּי מֵעַיִם בְּשַׁבָּת: \n", + "אַמְבְּטִי שֶׁל מֶרְחָץ שֶׁהִיא מְלֵאָה מַיִם חַמִּים אֵין נוֹתְנִין לָהּ מַיִם צוֹנֵן שֶׁהֲרֵי מְחַמְּמָן הַרְבֵּה. וְכֵן לֹא יִתֵּן לְתוֹכָהּ פַּךְ שֶׁל שֶׁמֶן מִפְּנֵי שֶׁהוּא כִּמְבַשְּׁלוֹ. אֲבָל נוֹתֵן הוּא מַיִם חַמִּין לְתוֹךְ אַמְבְּטִי שֶׁל צוֹנֵן: \n", + "מֵיחַם שֶׁפִּנָּה מִמֶּנּוּ מַיִם חַמִּין מֻתָּר לִתֵּן לְתוֹכוֹ מַיִם צוֹנֵן כְּדֵי לְהַפְשִׁירָן. וּמֻתָּר לִצֹּק מַיִם חַמִּין לְתוֹךְ מַיִם צוֹנֵן אוֹ צוֹנֵן לְתוֹךְ הַחַמִּין וְהוּא שֶׁלֹּא יִהְיוּ בִּכְלִי רִאשׁוֹן מִפְּנֵי שֶׁהוּא מְחַמְּמָן הַרְבֵּה. וְכֵן קְדֵרָה רוֹתַחַת אַף עַל פִּי שֶׁהוֹרִידָהּ מֵעַל הָאֵשׁ לֹא יִתֵּן לְתוֹכָהּ תַּבְלִין אֲבָל נוֹתֵן לְתוֹכָהּ מֶלַח שֶׁהַמֶּלַח אֵינוֹ מִתְבַּשֵּׁל אֶלָּא עַל גַּבֵּי אֵשׁ גְּדוֹלָה. וְאִם יָצַק הַתַּבְשִׁיל מִקְּדֵרָה לִקְעָרָה אַף עַל פִּי שֶׁהוּא רוֹתֵחַ בַּקְּעָרָה מֻתָּר לוֹ לִתֵּן לְתוֹךְ הַקְּעָרָה תַּבְלִין שֶׁכְּלִי שֵׁנִי אֵינוֹ מְבַשֵּׁל: \n", + "אֵין שׁוֹרִין אֶת הַחִלְתִּית בֵּין בְּפוֹשְׁרִין בֵּין בְּצוֹנֵן אֲבָל שׁוֹרֶה אוֹתוֹ בְּתוֹךְ הַחֹמֶץ. וְאִם שָׁתָהוּ בְּיוֹם חֲמִישִׁי וְשִׁשִּׁי הֲרֵי זֶה שׁוֹרֶה בְּשַׁבָּת בְּצוֹנֵן וּמַנִּיחוֹ בַּחַמָּה עַד שֶׁיֵּחַם וְשׁוֹתֶה. כְּדֵי שֶׁלֹּא יֶחֱלֶה אִם פָּסַק מִלִּשְׁתּוֹת: \n", + "דָּבָר שֶׁנִתְבַּשֵּׁל קֹדֶם הַשַּׁבָּת אוֹ נִשְׁרָה בְּחַמִּין מִלִּפְנֵי הַשַּׁבָּת אַף עַל פִּי שֶׁהוּא עַכְשָׁו צוֹנֵן מֻתָּר לִשְׁרוֹתוֹ בְּחַמִּין בְּשַׁבָּת. וְדָבָר שֶׁהוּא צוֹנֵן מֵעִקָּרוֹ וְלֹא בָּא בְּחַמִּין מֵעוֹלָם מְדִיחִין אוֹתוֹ בְּחַמִּין בְּשַׁבָּת אִם לֹא הָיְתָה הֲדָחָתוֹ גְּמַר מְלַאכְתּוֹ אֲבָל אֵין שׁוֹרִין אוֹתוֹ בְּחַמִּין: \n", + "מֻתָּר לְהָחֵם בַּחַמָּה אַף עַל פִּי שֶׁאָסוּר לְהָחֵם בְּתוֹלְדוֹת חַמָּה שֶׁאֵינוֹ בָּא לִטְעוֹת מֵחַמָּה לְאוּר. לְפִיכָךְ מֻתָּר לִתֵּן מַיִם צוֹנֵן בַּשֶּׁמֶשׁ כְּדֵי שֶׁיֵּחַמּוּ. וְכֵן נוֹתְנִין מַיִם יָפִים לְתוֹךְ מַיִם רָעִים בִּשְׁבִיל שֶׁיֵּצַנּוּ. וְנוֹתְנִין תַּבְשִׁיל לְתוֹךְ הַבּוֹר בִּשְׁבִיל שֶׁיְּהֵא שָׁמוּר: \n", + "מְעָרֵב אָדָם מַיִם וּמֶלַח וְשֶׁמֶן וְטוֹבֵל בּוֹ פִּתּוֹ אוֹ נוֹתְנוֹ לְתוֹךְ הַתַּבְשִׁיל. וְהוּא שֶׁיַּעֲשֶׂה מְעַט אֲבָל הַרְבֵּה אָסוּר מִפְּנֵי שֶׁנִּרְאֶה כְּעוֹשֶׂה מְלָאכָה מִמְּלֶאכֶת הַתַּבְשִׁיל. וְכֵן לֹא יַעֲשֶׂה מֵי מֶלַח עַזִּין וְהֵן שְׁנֵי שְׁלִישֵׁי מֶלַח וּשְׁלִישׁ מַיִם מִפְּנֵי שֶׁנִּרְאֶה כְּעוֹשֶׂה מוּרְיָס. וּמֻתָּר לִמְלֹחַ בֵּיצָה אֲבָל צְנוֹן וְכַיּוֹצֵא בּוֹ אָסוּר מִפְּנֵי שֶׁנִּרְאֶה כְּכוֹבֵשׁ כְּבָשִׁים בְּשַׁבָּת וְהַכּוֹבֵשׁ אָסוּר מִפְּנֵי שֶׁהוּא כִּמְבַשֵּׁל. וּמֻתָּר לִטְבּל צְנוֹן וְכַיּוֹצֵא בּוֹ בְּמֶלַח וְאוֹכֵל: \n", + "מֻתָּר לְעָרֵב יַיִן וּדְבַשׁ וּפִלְפְּלִין בְּשַׁבָּת לְאָכְלָן אֲבָל יַיִן וּמַיִם וְשֶׁמֶן אֲפַרְסְמוֹן אָסוּר שֶׁאֵין זֶה רָאוּי לַאֲכִילַת בְּרִיאִים. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: \n", + "חַרְדָּל שֶׁלָּשׁוֹ מֵעֶרֶב שַׁבָּת לְמָחָר מְמַחוֹ בֵּין בְּיָד בֵּין בִּכְלִי וְנוֹתֵן לְתוֹכוֹ דְּבַשׁ וְלֹא יִטְרֹף אֶלָּא מְעָרֵב. שַׁחֲלַיִם שֶׁטְּרָפָן מֵעֶרֶב שַׁבָּת לְמָחָר נוֹתֵן לְתוֹכוֹ שֶׁמֶן וְחֹמֶץ וְתַבְלִין וְלֹא יִטְרֹף אֶלָּא מְעָרֵב. שׁוּם שֶׁרִסְּקוֹ מֵעֶרֶב שַׁבָּת לְמָחָר נוֹתְנוֹ לְתוֹךְ הַגְּרִיסִין וְלֹא יִשְׁחֹק אֶלָּא מְעָרֵב: \n", + "הַנּוֹטֵל שֵׂעָר מִגּוּף הָאָדָם חַיָּב מִשּׁוּם גּוֹזֵז. לְפִיכָךְ אָסוּר לִרְחֹץ אֶת הַיָּדַיִם בִּדְבַר שֶׁמַּשִּׁיר אֶת הַשֵּׂעָר וַדַּאי כְּגוֹן אָהֳלָה וְכַיּוֹצֵא בּוֹ. וּמֻתָּר לָחֹף אֶת הַיָּדַיִם בַּעֲפַר לְבוֹנָה וַעֲפַר פִּלְפְּלִין וַעֲפַר יַסְמִין וְכַיּוֹצֵא בָּהֶן וְאֵינוֹ חוֹשֵׁשׁ שֶׁמָּא יַשִּׁיר שֵׂעָר שֶׁעַל יָדוֹ שֶׁהֲרֵי אֵינוֹ מִתְכַּוֵּן. עֵרֵב דָּבָר שֶׁמַּשִּׁיר אֶת הַשֵּׂעָר וַדַּאי עִם דָּבָר שֶׁאֵינוֹ מַשִּׁיר וַדַּאי אִם הָיָה הָרֹב מִדָּבָר הַמַּשִּׁיר אָסוּר לָחֹף בּוֹ וְאִם לָאו מֻתָּר: \n", + "אָסוּר לִרְאוֹת בְּמַרְאָה שֶׁל מַתֶּכֶת בְּשַׁבָּת גְּזֵרָה שֶׁמָּא יַשִּׁיר בָּהּ נִימִין הַמְדֻלְדָּלִין מִן הַשֵּׂעָר וַאֲפִלּוּ קָבוּעַ בַּכֹּתֶל. אֲבָל מַרְאָה שֶׁאֵינָהּ שֶׁל מַתֶּכֶת מֻתָּר לִרְאוֹת בָּהּ אֲפִלּוּ אֵינָהּ קְבוּעָה: \n", + "הַמְכַבֵּס חַיָּב מִשּׁוּם מְלַבֵּן. וְהַסּוֹחֵט כְּסוּת חַיָּב מִפְּנֵי שֶׁהוּא מְכַבֵּס. לְפִיכָךְ אָסוּר לִדְחֹק מַטְלִית אוֹ מוֹךְ וְכַיּוֹצֵא בָּהֶן בְּפִי הָאֲשִׁישָׁה וְכַיּוֹצֵא בָּהּ כְּדֵי לְסָתְמָהּ שֶׁמָּא יָבֹא לִידֵי סְחִיטָה. וְאֵין מְקַנְּחִין בִּסְפוֹג אֶלָּא אִם כֵּן יֵשׁ לוֹ בֵּית אֲחִיזָה שֶׁלֹּא יִסְחֹט. וְאֵין מְכַסִּין חָבִית שֶׁל מַיִם וְכַיּוֹצֵא בָּהּ בְּבֶגֶד שֶׁאֵינוֹ מוּכָן לָהּ גְּזֵרָה שֶׁמָּא יִסְחֹט: \n", + "נִשְׁבְּרָה לוֹ חָבִית בְּשַׁבָּת מַצִּיל מִמֶּנָּה מַה שֶּׁהוּא צָרִיךְ לְשַׁבָּת לוֹ וּלְאוֹרְחָיו וּבִלְבַד שֶׁלֹּא יִסְפֹּג בְּיַיִן אוֹ יְטַפַּח בְּשֶׁמֶן שֶׁאִם יַעֲשֶׂה כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחל שֶׁמָּא יָבוֹא לִידֵי סְחִיטָה. וְכֵיצַד מַצִּיל מִמֶּנָּה. מֵבִיא כְּלִי וּמַנִּיחַ תַּחְתֶּיהָ. וְלֹא יָבִיא כְּלִי אַחֵר וְיִקְלֹט כְּלִי אַחֵר וִיצָרֵף גְּזֵרָה שֶׁמָּא יָבִיא כְּלִי דֶּרֶךְ רְשׁוּת הָרַבִּים. נִזְדַּמְּנוּ לוֹ אוֹרְחִים מֵבִיא כְּלִי אַחֵר וְקוֹלֵט כְּלִי אַחֵר וּמְצָרְפוֹ לָרִאשׁוֹן. וְלֹא יִקְלֹט וְאַחַר כָּךְ יַזְמִין אֶלָּא יַזְמִין וְאַחַר כָּךְ יִקְלֹט. וְאִם הֶעֱרִים בְּדָבָר זֶה מֻתָּר: \n", + "טִיט שֶׁעַל גַּבֵּי בִּגְדוֹ מְכַסְכְּסוֹ מִבִּפְנִים וְאֵינוֹ מְכַסְכְּסוֹ מִבַּחוּץ גְּזֵרָה שֶׁמָּא יְכַבֵּס. וּמֻתָּר לְגָרְדוֹ בְּצִפֹּרֶן וְאֵינוֹ חוֹשֵׁשׁ שֶׁמָּא יְלַבְּנוֹ. הַמְכַסְכֵּס אֶת הַסּוּדָר אָסוּר מִפְּנֵי שֶׁהוּא מְלַבְּנוֹ אֲבָל הֶחָלוּק מֻתָּר מִפְּנֵי שֶׁאֵין כַּוָּנָתוֹ אֶלָּא לְרַכְּכוֹ: \n", + "מִנְעָל אוֹ סַנְדָּל שֶׁנִּתְלַכְלֵךְ בְּטִיט וּבְצוֹאָה מֻתָּר לְשַׁכְשְׁכוֹ בְּמַיִם אֲבָל לְכַבְּסוֹ אָסוּר. וְאֵין מְגָרְדִּין לֹא מִנְעָלִים וְלֹא סַנְדָּלִים חֲדָשִׁים אֲבָל סָכִין (אוֹתָם) וּמְקַנְּחִין אֶת הַיְשָׁנִים. כַּר אוֹ כֶּסֶת שֶׁהָיָה עֲלֵיהֶן צוֹאָה אוֹ טִנּוּף מְקַנְּחוֹ בִּסְמַרְטוּט. וְאִם הָיְתָה עַל שֶׁל עוֹר נוֹתְנִין עָלֶיהָ מַיִם עַד שֶׁתִּכְלֶה: \n", + "מִי שֶׁנִּתְלַכְלְכָה יָדוֹ בְּטִיט מְקַנְּחָהּ בִּזְנַב הַסּוּס וּבִזְנַב הַפָּרָה וּבְמַפָּה הַקָּשָׁה הָעֲשׂוּיָה לֶאֱחֹז בָּהּ הַקּוֹצִים. אֲבָל לֹא בְּמַפָּה שֶׁמְּקַנְּחִין בָּהּ אֶת הַיָּדַיִם שֶׁלֹּא יַעֲשֶׂה כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחל וְיָבוֹא לְכַבֵּס אֶת הַמַּפָּה: \n", + "מִי שֶׁרָחַץ בְּמַיִם מִסְתַּפֵּג בַּאֲלֻנְטִיתוֹ וּמְבִיאָהּ בְּיָדוֹ וְאֵין חוֹשְׁשִׁין שֶׁמָּא יִסְחֹט. וְכֵן מִי שֶׁנָּשְׁרוּ כֵּלָיו בְּמַיִם מְהַלֵּךְ בָּהֶן וְאֵין חוֹשְׁשִׁין שֶׁמָּא יִסְחֹט. וְאָסוּר לוֹ לְשָׁטְחָן וַאֲפִלּוּ בְּתוֹךְ בֵּיתוֹ גְּזֵרָה שֶׁמָּא יֹאמַר הָרוֹאֶה הֲרֵי זֶה כִּבֵּס כְּסוּתוֹ בְּשַׁבָּת וּשְׁטָחָהּ לְיַבְּשָׁהּ. וְכָל מָקוֹם שֶׁאָסְרוּ חֲכָמִים מִפְּנֵי מַרְאִית הָעַיִן אֲפִלּוּ בְּחַדְרֵי חֲדָרִים אָסוּר: \n", + "שְׁתֵּי מְטַהְרוֹת זוֹ עַל גַּב זוֹ נוֹטֵל אֶת הַפְּקָק מִבֵּינְתַיִם וּמְשִׁיקָן וּמַחֲזִיר אֶת הַפְּקָק לִמְקוֹמוֹ מִפְּנֵי שֶׁאֵינוֹ בָּא לִידֵי סְחִיטָה שֶׁהֲרֵי דַּעְתּוֹ שֶׁיֵּצְאוּ הַמַּיִם. וּפוֹקְקִין אֶת הַבִּיב בְּסוּדָרִין וּבְכָל דָּבָר הַמִּטַּלְטֵל כְּדֵי שֶׁלֹּא יָצוּפוּ הַמַּיִם עַל הָאֳכָלִים וְעַל הַכֵּלִים. אֲבָל אֵין פּוֹקְקִין אֶת הַבִּיב כְּדֵי שֶׁיֵּרְדוּ הַמַּיִם לַבּוֹר שֶׁמָּא יִסְחֹט בְּעֵת שֶׁדּוֹחֵק שֶׁהֲרֵי הַפְּקָק שָׁרוּי בְּמַיִם: \n", + "אָסוּר לְתַקֵּן בֵּית יָד שֶׁל בְּגָדִים וּלְשַׁבְּרָם שְׁבָרִים שְׁבָרִים כְּדֶרֶךְ שֶׁמְּתַקְּנִין בְּחל הַבְּגָדִים כְּשֶׁמְּכַבְּסִין אוֹתָן. וְכֵן אֵין מְקַפְּלִים הַבְּגָדִים בְּשַׁבָּת כְּדֶרֶךְ שֶׁעוֹשִׂין בְּחל בַּבְּגָדִים כְּשֶׁיְּכַבְּסוּ אוֹתָן. וְאִם לֹא הָיָה לוֹ כְּלִי אַחֵר לְהַחֲלִיפוֹ מֻתָּר לְקַפְּלוֹ וּלְפָשְׁטוֹ וּלְהִתְכַּסּוֹת בּוֹ כְּדֵי שֶׁיִּתְנָאֶה בּוֹ בְּשַׁבָּת. וְהוּא שֶׁיִּהְיֶה בֶּגֶד חָדָשׁ לָבָן שֶׁהֲרֵי הוּא מִתְמַעֵךְ וּמִתְלַכְלֵךְ מִיָּד. וּכְשֶׁיְּקַפֵּל לֹא יְקַפֵּל אֶלָּא אִישׁ אֶחָד אֲבָל לְקַפֵּל בִּשְׁנַיִם אָסוּר: \n", + "הַצּוֹבֵעַ מֵאֲבוֹת מְלָאכוֹת לְפִיכָךְ אָסוּר לְאִשָּׁה לְהַעֲבִיר סְרָק עַל פָּנֶיהָ מִפְּנֵי שֶׁהִיא כְּצוֹבַעַת. וְהַתּוֹפֵר מֵאֲבוֹת מְלָאכוֹת לְפִיכָךְ אָסוּר לְמַלְּאוֹת הַכַּר וְהַכֶּסֶת הַחֲדָשִׁים בְּמוֹכִין גְּזֵרָה שֶׁמָּא יִתְפֹּר. אֲבָל מוֹכִין שֶׁנָּשְׁרוּ מִן הַכַּר אוֹ מִן הַכֶּסֶת מַחְזִירִין אוֹתָן בְּשַׁבָּת: \n", + "הַקּוֹרֵעַ מֵאֲבוֹת מְלָאכוֹת. לְפִיכָךְ מִי שֶׁנִּסְתַּבְּכוּ בְּגָדָיו בְּקוֹצִים מַפְרִישָׁן בְּצִנְעָה וּמִתְמַהְמֵהַּ כְּדֵי שֶׁלֹּא יִקְרַע. וְאִם נִקְרְעוּ אֵינוֹ חַיָּב כְּלוּם שֶׁהֲרֵי לֹא נִתְכַּוִּן. וּמֻתָּר לִלְבּשׁ בְּגָדִים חֲדָשִׁים וְאִם נִקְרְעוּ נִקְרְעוּ. פּוֹצְעִין אֶת הָאֱגוֹז בְּמַטְלִית וְאֵין חוֹשְׁשִׁין שֶׁמָּא תִּקָּרַע: \n", + "הַתּוֹקֵעַ חַיָּב מִשּׁוּם בּוֹנֶה. לְפִיכָךְ כָּל הַדְּלָתוֹת הַמְחֻבָּרוֹת לַקַּרְקַע לֹא נוֹטְלִין אוֹתָן וְלֹא מַחְזִירִין גְּזֵרָה שֶׁמָּא יִתְקַע. אֲבָל דֶּלֶת שִׁדָּה תֵּבָה וּמִגְדָּל וּשְׁאָר דַּלְתוֹת הַכֵּלִים נוֹטְלִין וְלֹא מַחְזִירִין. וְאִם נִשְׁמַט צִיר הַתַּחְתּוֹן שֶׁלָּהֶן דּוֹחֲקִין אוֹתוֹ לִמְקוֹמוֹ. וּבַמִּקְדָּשׁ מַחְזִירִין אוֹתוֹ. אֲבָל צִיר הָעֶלְיוֹן שֶׁנִּשְׁמַט אָסוּר לְהַחֲזִירוֹ בְּכָל מָקוֹם גְּזֵרָה שֶׁמָּא יִתְקַע: \n", + "אֵין גּוֹדְלִין אֶת שְׂעַר הָרֹאשׁ וְאֵין פּוֹקְסִין אוֹתוֹ מִפְּנֵי שֶׁנִּרְאֶה כְּבוֹנֶה. וְאֵין מַחְזִירִין מְנוֹרָה שֶׁל חֻלְיוֹת וְלֹא כִּסֵּא הַמְפֻצָּל וְלֹא שֻׁלְחָן הַמְפֻצָּל וְכַיּוֹצֵא בָּהֶן מִפְּנֵי שֶׁנִּרְאֶה כְּבוֹנֶה. וְאִם הֶחֱזִיר פָּטוּר שֶׁאֵין בִּנְיָן בְּכֵלִים וְאֵין סְתִירָה בְּכֵלִים. וְאִם הָיָה רָפוּי מֻתָּר לְהַחֲזִירוֹ. וְאֵין מְתַקְּנִין חֻלְיוֹת שֶׁל שִׁדְרָה שֶׁל קָטָן זוֹ בְּצַד זוֹ מִפְּנֵי שֶׁנִּרְאֶה כְּבוֹנֶה: \n", + "הָעוֹשֶׂה אֹהֶל קָבוּעַ חַיָּב מִשּׁוּם בּוֹנֶה. לְפִיכָךְ אֵין עוֹשִׂין אֹהֶל עֲרַאי לְכַתְּחִלָּה וְלֹא סוֹתְרִין אֹהֶל עֲרַאי גְּזֵרָה שֶׁמָּא יַעֲשֶׂה אוֹ יִסְתֹּר אֹהֶל קָבוּעַ. וְאִם עָשָׂה אוֹ סָתַר אֹהֶל עֲרַאי פָּטוּר. וּמֻתָּר לְהוֹסִיף עַל אֹהֶל עֲרַאי בְּשַׁבָּת. כֵּיצַד. טַלִּית שֶׁהָיְתָה פְּרוּסָה עַל הָעַמּוּדִים אוֹ עַל הַכְּתָלִים וְהָיְתָה כְּרוּכָה קֹדֶם הַשַּׁבָּת אִם נִשְׁאָר מִמֶּנָּה גַּג טֶפַח מָתוּחַ הֲרֵי זֶה מוֹתֵחַ אֶת כֻּלָּהּ בְּשַׁבָּת עַד שֶׁיַּעֲשֶׂה אֹהֶל גָּדוֹל. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: \n", + "אֵין תּוֹלִין אֶת הַכִּלָּה שֶׁהֲרֵי נַעֲשֵׂית תַּחְתֶּיהָ אֹהֶל עֲרַאי. וּמֻתָּר לְהַנִּיחַ מִטָּה וְכִסֵּא וּטְרַסְקָל וְאַף עַל פִּי שֶׁיֵּעָשֶׂה תַּחְתֵּיהֶן אֹהֶל שֶׁאֵין זֶה דֶּרֶךְ עֲשִׂיַּת אֹהֶל לֹא קֶבַע וְלֹא עֲרַאי: \n", + "כָּל אֹהֶל מְשֻׁפָּע שֶׁאֵין בְּגַגּוֹ טֶפַח וְלֹא בְּפָחוֹת מִשְּׁלֹשָׁה סָמוּךְ לְגַגּוֹ רֹחַב טֶפַח הֲרֵי זֶה אֹהֶל עֲרַאי וְהָעוֹשֶׂה אוֹתוֹ לְכַתְּחִלָּה בְּשַׁבָּת פָּטוּר. טַלִּית כְּפוּלָה שֶׁהָיוּ עָלֶיהָ חוּטִין שֶׁהִיא תְּלוּיָה בָּהֶן מֵעֶרֶב שַׁבָּת מֻתָּר לִנְטוֹתָהּ וּמֻתָּר לְפָרְקָהּ וְכֵן הַפָּרֹכֶת: \n", + "כִּלַּת חֲתָנִים שֶׁאֵין בְּגַגָּהּ טֶפַח וְאֵין בְּפָחוֹת מִשְּׁלֹשָׁה סָמוּךְ לְגַגָּהּ רֹחַב טֶפַח. הוֹאִיל שֶׁהִיא מְתֻקֶּנֶת לְכָךְ מֻתָּר לִנְטוֹתָהּ וּמֻתָּר לְפָרְקָהּ וְהוּא שֶׁלֹּא תְּהֵא מְשֻׁלְשֶׁלֶת מֵעַל הַמִּטָּה טֶפַח. פְּקַק הַחַלּוֹן בִּזְמַן שֶׁהוּא מְתֻקָּן לְכָךְ אַף עַל פִּי שֶׁאֵינוֹ קָשׁוּר וְאֵינוֹ תָּלוּי מֻתָּר לִפְקֹק בּוֹ הַחַלּוֹן: \n", + "כּוֹבַע שֶׁעוֹשִׂין עַל הָרֹאשׁ וְיֵשׁ לוֹ שָׂפָה מַקֶּפֶת שֶׁהִיא עוֹשָׂה צֵל כְּמוֹ אֹהֶל עַל לְבוּשׁוֹ מֻתָּר לְלָבְשׁוֹ. וְאִם הוֹצִיא מִן הַבֶּגֶד סָבִיב לְרֹאשׁוֹ אוֹ כְּנֶגֶד פָּנָיו כְּמוֹ אֹהֶל וְהָיָה מְהֻדָּק עַל רֹאשׁוֹ וְהָיְתָה הַשָּׂפָה שֶׁהוֹצִיאָהּ קָשָׁה בְּיוֹתֵר כְּמוֹ גַּג אָסוּר מִפְּנֵי שֶׁהוּא עוֹשֶׂה אֹהֶל עֲרַאי: \n", + "הַנּוֹטֶה פָּרֹכֶת וְכַיּוֹצֵא בָּהּ צָרִיךְ לְהִזָּהֵר שֶׁלֹּא יַעֲשֶׂה אֹהֶל בְּשָׁעָה שֶׁנּוֹטֶה לְפִיכָךְ אִם הָיְתָה פָּרֹכֶת גְּדוֹלָה תּוֹלִין אוֹתָהּ שְׁנַיִם אֲבָל אֶחָד אָסוּר. וְאִם הָיְתָה כִּלָּה שֶׁיֵּשׁ לָהּ גַּג אֵין מוֹתְחִין אוֹתָהּ וַאֲפִלּוּ עֲשָׂרָה שֶׁאִי אֶפְשָׁר שֶׁלֹּא תִּגְבַּהּ מְעַט מֵעַל הָאָרֶץ וְתֵעָשֶׂה אֹהֶל עֲרַאי: \n", + "בֶּגֶד שֶׁמְּכַסֶּה בּוֹ פִּי הֶחָבִית לֹא יְכַסֶּה בּוֹ אֶת כֻּלָּהּ מִפְּנֵי שֶׁנַּעֲשָׂה אֹהֶל אֲבָל מְכַסֶּה הוּא מִקְצָת פִּיהָ. הַמְסַנֵּן בִּכְפִיפָה מִצְרִית לֹא יַגְבִּיהַּ קַרְקָעִית הַכְּפִיפָה מִן הַכְּלִי טֶפַח כְּדֵי שֶׁלֹּא יַעֲשֶׂה אֹהֶל עֲרַאי בְּשַׁבָּת: \n" + ], + [ + "הָעוֹשֶׂה נֶקֶב שֶׁהוּא עָשׂוּי לְהַכְנִיס וּלְהוֹצִיא כְּגוֹן נֶקֶב שֶׁבְּלוּל הַתַּרְנְגוֹלִין שֶׁהוּא עָשׂוּי לְהַכְנִיס הָאוֹרָה וּלְהוֹצִיא הַהֶבֶל הֲרֵי זֶה חַיָּב מִשּׁוּם מַכֶּה בְּפַטִּישׁ. לְפִיכָךְ גָּזְרוּ עַל כָּל נֶקֶב אֲפִלּוּ הָיָה עָשׂוּי לְהוֹצִיא בִּלְבַד אוֹ לְהַכְנִיס בִּלְבַד שֶׁמָּא יָבוֹא לַעֲשׂוֹת נֶקֶב שֶׁחַיָּבִין עָלָיו. וּמִפְּנֵי זֶה אֵין נוֹקְבִין בְּחָבִית נֶקֶב חָדָשׁ וְאֵין מוֹסִיפִין בּוֹ. אֲבָל פּוֹתְחִין נֶקֶב יָשָׁן. וְהוּא שֶׁלֹּא יִהְיֶה הַנֶּקֶב לְמַטָּה מִן הַשְּׁמָרִים שֶׁאִם הָיָה לְמַטָּה מִן הַשְּׁמָרִים הֲרֵי זֶה עָשׂוּי לְחַזֵּק וְאָסוּר לְפָתְחוֹ: ", + "נוֹקְבִין מְגוּפָה שֶׁל חָבִית לְהוֹצִיא מִמֶּנָּה יַיִן וּבִלְבַד שֶׁיְּנַקְּבֶנָּהּ מִלְּמַעְלָה אֲבָל מִצִּדָּהּ אָסוּר מִפְּנֵי שֶׁהוּא כִּמְתַקֵּן כְּלִי. שׁוֹבֵר אָדָם אֶת הֶחָבִית לֶאֱכל מִמֶּנָּה גְּרוֹגָרוֹת וּבִלְבַד שֶׁלֹּא יִתְכַּוֵּן לַעֲשׂוֹת כְּלִי. וּמֵבִיא אָדָם חָבִית שֶׁל יַיִן וּמַתִּיז אֶת רֹאשָׁהּ בְּסַיִף לִפְנֵי הָאוֹרְחִין וְאֵינוֹ חוֹשֵׁשׁ. שֶׁאֵין כַּוָּנָתוֹ אֶלָּא לְהַרְאוֹת נְדִיבַת לִבּוֹ: ", + "וּכְשֵׁם שֶׁאָסוּר לִפְתֹּחַ כָּל נֶקֶב כָּךְ אָסוּר לִסְתֹּם כָּל נֶקֶב. לְפִיכָךְ אָסוּר לִסְתֹּם נֶקֶב הֶחָבִית וַאֲפִלּוּ בְּדָבָר שֶׁאֵינוֹ מִתְמָרֵחַ וְאֵינוֹ בָּא לִידֵי סְחִיטָה כְּגוֹן שֶׁיִּסְתֹּם בְּקֵיסָם אוֹ בִּצְרוֹר קָטָן. אֲבָל אִם הִנִּיחַ שָׁם אֹכֶל כְּדֵי לְהַצְנִיעוֹ וְנִמְצָא הַנֶּקֶב נִסְתָּם מֻתָּר. וּמֻתָּר לְהַעֲרִים בְּדָבָר זֶה: ", + "כָּל דָּבָר שֶׁהוּא גְּמַר מְלָאכָה חַיָּב עָלָיו מִשּׁוּם מַכֶּה בְּפַטִּישׁ. וּמִפְּנֵי זֶה הַגּוֹרֵר כָּל שֶׁהוּא אוֹ הַמְתַקֵּן כְּלִי בְּאֵיזֶה דָּבָר שֶׁיְּתַקֵּן חַיָּב. לְפִיכָךְ אָסוּר לְהַשְׁמִיעַ קוֹל שֶׁל שִׁיר בְּשַׁבָּת בֵּין בִּכְלֵי שִׁיר כְּגוֹן כִּנּוֹרוֹת וּנְבָלִים בֵּין בִּשְׁאָר דְּבָרִים. אֲפִלּוּ לְהַכּוֹת בְּאֶצְבַּע עַל הַקַּרְקַע אוֹ עַל הַלּוּחַ אוֹ אַחַת כְּנֶגֶד אַחַת כְּדֶרֶךְ הַמְשׁוֹרְרִים אוֹ לְקַשְׁקֵשׁ אֶת הָאֱגוֹז לְתִינוֹק אוֹ לְשַׂחֵק בּוֹ בְּזוֹג כְּדֵי שֶׁיִּשְׁתֹּק כָּל זֶה וְכַיּוֹצֵא בּוֹ אָסוּר גְּזֵרָה שֶׁמָּא יְתַקֵּן כְּלֵי שִׁיר: ", + "אֵין מְסַפְּקִין וְלֹא מְרַקְּדִין וְאֵין מְטַפְּחִין בְּשַׁבָּת גְּזֵרָה שֶׁמָּא יְתַקֵּן כְּלֵי שִׁיר. וּלְסַפֵּק כִּלְאַחַר יָד מֻתָּר. אֵין שָׁטִין עַל פְּנֵי הַמַּיִם גְּזֵרָה שֶׁמָּא יְתַקֵּן חָבִית שֶׁל שַׁיָּטִין. בְּרֵכָה שֶׁבֶּחָצֵר מֻתָּר לָשׁוּט בְּתוֹכָהּ שֶׁאֵינוֹ בָּא לַעֲשׂוֹת חָבִית שֶׁל שַׁיָּטִין וְהוּא שֶׁיִּהְיֶה לָהּ שָׂפָה מֻקֶּפֶת שֶׁלֹּא יֵעָקֵר מִמֶּנָּה הַמַּיִם. כְּדֵי שֶׁיִּהְיֶה הֶכֵּר וְהֶפְרֵשׁ בֵּינָהּ וּבֵין הַיָּם: ", + "אֵין חוֹתְכִין שְׁפוֹפֶרֶת שֶׁל קָנֶה מִפְּנֵי שֶׁהוּא כִּמְתַקֵּן כְּלִי. הָיְתָה חֲתוּכָה אַף עַל פִּי שֶׁאֵינָהּ מְתֻקֶּנֶת מֻתָּר לְהַכְנִיסָהּ בְּנֶקֶב הֶחָבִית בְּשַׁבָּת לְהוֹצִיא מִמֶּנָּה יַיִן וְאֵין חוֹשְׁשִׁין שֶׁמָּא יְתַקֵּן. וְאָסוּר לְהַנִּיחַ עָלֶה שֶׁל הֲדַס וְכַיּוֹצֵא בּוֹ בְּתוֹךְ הַנֶּקֶב שֶׁל חָבִית כְּדֵי שֶׁיְּקַלֵּחַ אֶת הַיַּיִן מִפְּנֵי שֶׁהוּא כְּעוֹשֶׂה מַרְזֵב בְּשַׁבָּת. וְאֵין שׁוֹבְרִין אֶת הַחֶרֶס וְאֵין קוֹרְעִין אֶת הַנְּיָר מִפְּנֵי שֶׁהוּא כִּמְתַקֵּן כְּלִי: ", + "זְמוֹרָה שֶׁהִיא קְשׁוּרָה בְּטָפִיחַ מְמַלְּאִין בָּהּ בְּשַׁבָּת. וְאִם אֵינָהּ קְשׁוּרָה אֵין מְמַלְּאִין בָּהּ גְּזֵרָה שֶׁמָּא יִקְטֹם אוֹתָהּ וְיִתְקָעָהּ. אָסוּר לָחֹף כְּלֵי כֶּסֶף בְּגַרְתָּקוֹן מִפְּנֵי שֶׁהוּא מְלַבְּנָן כְּדֶרֶךְ שֶׁהָאֻמָּנִין עוֹשִׂין וְנִמְצָא כִּמְתַקֵּן כְּלִי וְגוֹמֵר מְלַאכְתּוֹ בְּשַׁבָּת. אֲבָל חוֹפְפִין אוֹתוֹ בְּחוֹל וּבְנֶתֶר. וְכֵן כָּל הַכֵּלִים חוֹפְפִין אוֹתָן בְּכָל דָּבָר. וְאָסוּר לְהָדִיחַ קְעָרוֹת וְאִלְפָּסִין וְכַיּוֹצֵא בָּהֶן מִפְּנֵי שֶׁהוּא כִּמְתַקֵּן אֶלָּא אִם כֵּן הֱדִיחָן לֶאֱכל בָּהֶן סְעֻדָּה אַחֶרֶת בְּאוֹתָהּ שַׁבָּת. אֲבָל כְּלֵי שְׁתִיָּה כְּגוֹן כּוֹסוֹת וְקִיתוֹנוֹת מֻתָּר לַהֲדִיחָן בְּכָל עֵת שֶׁאֵין קֶבַע לִשְׁתִיָּה. וְאֵין מַצִּיעִין אֶת הַמִּטּוֹת בְּשַׁבָּת כְּדֵי לִישֹׁן עֲלֵיהֶן לְמוֹצָאֵי שַׁבָּת אֲבָל מַצִּיעִין מִלֵּילֵי שַׁבָּת לְשַׁבָּת: ", + "אָסוּר לְהַטְבִּיל כֵּלִים טְמֵאִין בְּשַׁבָּת מִפְּנֵי שֶׁהוּא כִּמְתַקֵּן כְּלִי. אֲבָל אָדָם טָמֵא מֻתָּר לִטְבּל מִפְּנֵי שֶׁנִּרְאֶה כְּמֵיקֵר. וְאֵין מַזִּין עָלָיו בְּשַׁבָּת. הַמַּטְבִּיל כֵּלִים בְּשַׁבָּת בְּשׁוֹגֵג יִשְׁתַּמֵּשׁ בָּהֶן. בְּמֵזִיד לֹא יִשְׁתַּמֵּשׁ בָּהֶן עַד לְמוֹצָאֵי שַׁבָּת. וּמֻתָּר לְהַטְבִּיל אֶת הַמַּיִם הַטְּמֵאִים בְּשַׁבָּת. כֵּיצַד יַעֲשֶׂה. נוֹתְנָן בִּכְלִי שֶׁאֵינוֹ מְקַבֵּל טֻמְאָה כְּגוֹן כְּלֵי אֲבָנִים וּמַטְבִּיל הַכֵּלִים בַּמִּקְוֶה עַד שֶׁיַּעֲלֶה מֵי הַמִּקְוֶה עֲלֵיהֶן וְיִטְהָרוּ: ", + "אֵין מַגְבִּיהִין תְּרוּמוֹת וּמַעַשְׂרוֹת בְּשַׁבָּת מִפְּנֵי שֶׁנִּרְאֶה כִּמְתַקֵּן דָּבָר שֶׁלֹּא הָיָה מְתֻקָּן: ", + "מְעַבֵּד מֵאֲבוֹת מְלָאכוֹת הוּא. וְהַמְרַכֵּךְ עוֹר בְּשֶׁמֶן כְּדֶרֶךְ שֶׁהָעַבְּדָנִים עוֹשִׂים הֲרֵי זֶה מְעַבֵּד וְחַיָּב. לְפִיכָךְ לֹא יָסוּךְ אָדָם רַגְלוֹ בְּשֶׁמֶן וְהוּא בְּתוֹךְ הַמִּנְעָל אוֹ בְּתוֹךְ הַסַּנְדָּל הַחֲדָשִׁים. אֲבָל סָךְ הוּא אֶת רַגְלוֹ שֶׁמֶן וְלוֹבֵשׁ מִנְעָלוֹ אוֹ סַנְדָּלוֹ אַף עַל פִּי שֶׁהֵן חֲדָשִׁים. וְסָךְ כָּל גּוּפוֹ שֶׁמֶן וּמִתְעַגֵּל עַל גַּבֵּי קַטַּבְלִיָא חֲדָשָׁה וְאֵינוֹ חוֹשֵׁשׁ. בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁהָיָה הַשֶּׁמֶן מֻעָט כְּדֵי שֶׁיְּצַחְצֵחַ הָעוֹר בִּלְבַד אֲבָל אִם הָיָה בִּבְשָׂרוֹ שֶׁמֶן הַרְבֵּה כְּדֵי שֶׁיְּרַכֵּךְ הָעוֹר הֲרֵי זֶה אָסוּר מִפְּנֵי שֶׁהוּא כִּמְעַבְּדוֹ. וְהַכּל בַּחֲדָשִׁים אֲבָל בִּישָׁנִים מֻתָּר: ", + "הַמְמָרֵחַ רְטִיָּה בְּשַׁבָּת חַיָּב מִשּׁוּם מוֹחֵק אֶת הָעוֹר. לְפִיכָךְ אֵין סוֹתְמִין נֶקֶב בְּשַׁעֲוָה וְכַיּוֹצֵא בָּהּ שֶׁמָּא יְמָרֵחַ וַאֲפִלּוּ בְּשֻׁמָּן אֵין סוֹתְמִין אֶת הַנֶּקֶב גְּזֵרָה מִשּׁוּם שַׁעֲוָה: ", + "כּוֹתֵב מֵאֲבוֹת מְלָאכוֹת. לְפִיכָךְ אָסוּר לִכְחל בַּפּוּךְ וְכַיּוֹצֵא בּוֹ בְּשַׁבָּת מִפְּנֵי שֶׁהוּא כְּכוֹתֵב. וְאָסוּר לִלְווֹת וּלְהַלְווֹת גְּזֵרָה שֶׁמָּא יִכְתֹּב. וְכֵן אָסוּר לִקְנוֹת וְלִמְכֹּר וְלִשְׂכֹּר וּלְהַשְׂכִּיר גְּזֵרָה שֶׁמָּא יִכְתֹּב. לֹא יִשְׂכֹּר אָדָם פּוֹעֲלִים בְּשַׁבָּת וְלֹא יֹאמַר לַחֲבֵרוֹ לִשְׂכֹּר לוֹ פּוֹעֲלִין. אֲבָל לִשְׁאל וּלְהַשְׁאִיל מֻתָּר. שׁוֹאֵל אָדָם מֵחֲבֵרוֹ כַּדֵּי יַיִן וְכַדֵּי שֶׁמֶן וּבִלְבַד שֶׁלֹּא יֵאָמֵר לוֹ הַלְוֵינִי: ", + "אֶחָד הַמּוֹכֵר בַּפֶּה אוֹ בִּמְסִירָה אָסוּר. [וְאָסוּר לִשְׁקל] בֵּין בְּמֹאזְנַיִם בֵּין שֶׁלֹּא בְּמֹאזְנַיִם. וּכְשֵׁם שֶׁאָסוּר לִשְׁקל כָּךְ אָסוּר לִמְנוֹת וְלִמְדֹּד בֵּין בִּכְלִי מִדָּה בֵּין בַּיָּד בֵּין בְּחֶבֶל: ", + "אֵין דָּנִין בְּשַׁבָּת וְלֹא חוֹלְצִין וְלֹא מְיַבְּמִין וְלֹא מְקַדְּשִׁין גְּזֵרָה שֶׁמָּא יִכְתֹּב. וְאֵין מַקְדִּישִׁין וְלֹא מַעֲרִיכִין וְלֹא מַחְרִימִין מִפְּנֵי שֶׁהוּא כְּמִקָּח וּמִמְכָּר. וְאֵין מַגְבִּיהִין תְּרוּמוֹת וּמַעַשְׂרוֹת שֶׁזֶּה דּוֹמֶה לְמַקְדִּישׁ אוֹתָן פֵּרוֹת שֶׁהִפְרִישׁ. וְעוֹד מִפְּנֵי שֶׁהוּא כִּמְתַקֵּן אוֹתָן בְּשַׁבָּת. וְאֵין מְעַשְּׂרִין אֶת הַבְּהֵמָה גְּזֵרָה שֶׁמָּא יִרְשֹׁם בְּסִיקְרָא. וּמַקְדִּישׁ אָדָם פִּסְחוֹ בְּשַׁבָּת וַחֲגִיגָתוֹ בְּיוֹם טוֹב שֶׁזּוֹ מִצְוַת הַיּוֹם הִיא. וּכְשֵׁם שֶׁאֵין מַקְדִּישִׁין כָּךְ אֵין מְקַדְּשִׁין מֵי חַטָּאת: ", + "הַמַּגְבִּיהַּ תְּרוּמוֹת וּמַעַשְׂרוֹת בְּשַׁבָּת אוֹ בְּיוֹם טוֹב בְּשׁוֹגֵג יֹאכַל מִמַּה שֶּׁהִתְקִין. בְּמֵזִיד לֹא יֹאכַל עַד מוֹצָאֵי שַׁבָּת. וּבֵין כָּךְ וּבֵין כָּךְ תִּקֵּן אֶת הַפֵּרוֹת. וְכֵן הַמַּקְדִּישׁ אוֹ הַמַּעֲרִיךְ אוֹ הַמַּחֲרִים בְּשַׁבָּת בֵּין בְּשׁוֹגֵג בֵּין בְּמֵזִיד מַה שֶּׁעָשָׂה עָשׂוּי וְאֵין צָרִיךְ לוֹמַר בְּיוֹם טוֹב. וְכֵן הַמַּקְנֶה לַחֲבֵרוֹ בְּשַׁבָּת קָנָה. מְעַשְּׂרִין אֶת הַדְּמַאי בֵּין הַשְּׁמָשׁוֹת אֲבָל לֹא אֶת הַוַּדַּאי: ", + "מִי שֶׁקָּרָא שֵׁם לִתְרוּמַת מַעֲשֵׂר שֶׁל דְּמַאי אוֹ לְמַעֲשַׂר עָנִי שֶׁל וַדַּאי לֹא יִטְלֵם בְּשַׁבָּת אַף עַל פִּי שֶׁיְּיַחֵד מְקוֹמָן מִקֹּדֶם הַשַּׁבָּת וַהֲרֵי הֵן יְדוּעִין וּמֻנָּחִין בְּצַד הַפֵּרוֹת. וְאִם הָיָה כֹּהֵן אוֹ עָנִי לְמוּדִים לֶאֱכל אֶצְלוֹ יָבוֹאוּ וְיֹאכְלוּ. וּבִלְבַד שֶׁיּוֹדִיעַ לַכֹּהֵן שֶׁזּוֹ שֶׁאֲנִי מַאֲכִילְךָ תְּרוּמַת מַעֲשֵׂר וְיוֹדִיעַ לֶעָנִי שֶׁזּוֹ שֶׁאֲנִי מַאֲכִילְךָ מַעֲשַׂר עָנִי: ", + "אָסוּר לְהָפִיס וּלְשַׂחֵק בְּקֻבִּיָּא בְּשַׁבָּת מִפְּנֵי שֶׁהוּא כְּמִקָּח וּמִמְכָּר. וּמֵפִיס אָדָם עִם בָּנָיו וְעִם בְּנֵי בֵּיתוֹ עַל מָנָה גְּדוֹלָה כְּנֶגֶד מָנָה קְטַנָּה מִפְּנֵי שֶׁאֵין מַקְפִּידִין: ", + "אָסוּר לְחַשֵּׁב חֶשְׁבּוֹנוֹת שֶׁהוּא צָרִיךְ לָהֶן בְּשַׁבָּת בֵּין שֶׁעָבַר בֵּין שֶׁעָתִיד לִהְיוֹת גְּזֵרָה שֶׁמָּא יִכְתֹּב. לְפִיכָךְ חֶשְׁבּוֹנוֹת שֶׁאֵין בָּהֶן צֹרֶךְ מֻתָּר לְחַשְּׁבָן. כֵּיצַד. כַּמָּה סְאִין תְּבוּאָה הָיָה לָנוּ בְּשָׁנָה פְּלוֹנִית, כַּמָּה דִּינָרִין הוֹצִיא בְּחַתְנוּת בְּנוֹ, וְכַיּוֹצֵא בְּאֵלּוּ שֶׁהֵן בִּכְלַל שִׂיחָה בְּטֵלָה שֶׁאֵין בָּהֶן צֹרֶךְ כְּלָל, הַמְחַשֵּׁב אוֹתָן בְּשַׁבָּת כִּמְחַשֵּׁב בְּחל: ", + "אָסוּר לִקְרוֹת בְּשִׁטְרֵי הֶדְיוֹטוֹת בְּשַׁבָּת שֶׁלֹּא יְהֵא כְּדֶרֶךְ חֹל וְיָבֹא לִמְחֹק. מוֹנֶה אָדָם פַּרְפְּרוֹתָיו וְאֶת אוֹרְחָיו מִפִּיו אֲבָל לֹא מִן הַכְּתָב כְּדֵי שֶׁלֹּא יִקְרָא בְּשִׁטְרֵי הֶדְיוֹטוֹת. לְפִיכָךְ אִם הָיוּ הַשֵּׁמוֹת חֲקוּקִין עַל הַטַּבְלָה אוֹ עַל הַכֹּתֶל מֻתָּר לִקְרוֹתָן מִפְּנֵי שֶׁאֵינוֹ מִתְחַלֵּף בִּשְׁטָר. וְאָסוּר לִקְרוֹת בִּכְתָב הַמְהַלֵּךְ תַּחַת הַצּוּרָה וְתַחַת הַדְּיוּקְנִי בְּשַׁבָּת. אַף לִקְרוֹת בַּכְּתוּבִים בְּשַׁבָּת בִּשְׁעַת בֵּית הַמִּדְרָשׁ אָסוּר גְּזֵרָה מִשּׁוּם בִּטּוּל בֵּית הַמִּדְרָשׁ שֶׁלֹּא יִהְיֶה כָּל אֶחָד יוֹשֵׁב בְּבֵיתוֹ וְקוֹרֵא וְיִמָּנַע מִבֵּית הַמִּדְרָשׁ: ", + "נָפְלָה דְּלֵקָה בֶּחָצֵר בְּשַׁבָּת אֵינוֹ מַצִּיל כָּל מַה שֶּׁיֵּשׁ בֶּחָצֵר לְחָצֵר אַחֶרֶת שֶׁבְּאוֹתוֹ הַמָּבוֹי אַף עַל פִּי שֶׁעֵרְבוּ גְּזֵרָה שֶׁמָּא יְכַבֶּה הַדְּלֵקָה כְּדֵי שֶׁיַּצִּיל מִפְּנֵי שֶׁאָדָם בָּהוּל עַל מָמוֹנוֹ. לְפִיכָךְ גָּזְרוּ שֶׁלֹּא יַצִּיל אֶלָּא מָזוֹן שֶׁהוּא צָרִיךְ לוֹ לְאוֹתוֹ שַׁבָּת וְכֵלִים שֶׁצָּרִיךְ לְהִשְׁתַּמֵּשׁ בָּהֶן בְּשַׁבָּת וּבְגָדִים שֶׁיָּכוֹל לִלְבּשׁ. שֶׁנִּמְצָא מִתְיָאֵשׁ מִן הַכּל וְאֵינוֹ בָּא לִידֵי כִּבּוּי. וְאִם לֹא עֵרְבוּ אַף מְזוֹנוֹ וְכֵלָיו אֵינוֹ מַצִּיל: ", + "וּמַה הוּא מַצִּיל לִמְזוֹנוֹ. אִם נָפְלָה דְּלֵקָה בְּלֵילֵי שַׁבָּת מַצִּילִין מְזוֹן שָׁלֹשׁ סְעֻדּוֹת. הָרָאוּי לְאָדָם לְאָדָם וְהָרָאוּי לִבְהֵמָה לִבְהֵמָה. נָפְלָה בְּשַׁחֲרִית מַצִּילִין מְזוֹן שְׁתֵּי סְעֻדּוֹת. בְּמִנְחָה מַצִּילִין מְזוֹן סְעֻדָּה אַחַת: ", + "בַּמֶּה דְּבָרִים אֲמוּרִים בְּמַצִּיל בְּכֵלִים הַרְבֵּה אוֹ שֶׁהָיָה מְמַלֵּא כְּלִי וּמוֹצִיאוֹ וּמְעָרֶה וְחוֹזֵר וּמְמַלֵּא אוֹתוֹ שֵׁנִית הוּא שֶׁאֵין מַצִּיל אֶלָּא מַה שֶּׁהוּא צָרִיךְ לוֹ. אֲבָל אִם הוֹצִיא כְּלִי אֶחָד בְּהוֹצָאָה אַחַת אַף עַל פִּי שֶׁיֵּשׁ בּוֹ כַּמָּה סְעֻדּוֹת מֻתָּר: ", + "כֵּיצַד. מַצִּיל סַל מָלֵא כִּכָּרוֹת אַף עַל פִּי שֶׁיֵּשׁ בּוֹ כַּמָּה סְעֻדּוֹת. וְעִגּוּל שֶׁל דְּבֵלָה וְחָבִית שֶׁל יַיִן. וְכֵן אִם פָּרַשׂ טַלִּיתוֹ וְקִבֵּץ בָּהּ כָּל מַה שֶּׁיָּכוֹל לְהוֹצִיא וְהוֹצִיאָהּ מְלֵאָה בְּבַת אַחַת מֻתָּר: ", + "וְאוֹמֵר לַאֲחֵרִים בּוֹאוּ וְהַצִּילוּ לָכֶם וְכָל אֶחָד וְאֶחָד מַצִּיל מָזוֹן שֶׁהוּא צָרִיךְ לוֹ אוֹ כְּלִי אֶחָד שֶׁמַּחֲזִיק אֲפִלּוּ דָּבָר גָּדוֹל וַהֲרֵי הוּא שֶׁל מַצִּיל. וְאִם לֹא רָצָה הַמַּצִּיל לְקַחְתּוֹ וּנְתָנוֹ לִבְעָלָיו מֻתָּר לוֹ לִטּל מִמֶּנּוּ אַחַר הַשַּׁבָּת שְׂכַר עֲמָלוֹ וְאֵין זֶה שְׂכַר שַׁבָּת שֶׁהֲרֵי אֵין שָׁם מְלָאכָה וְלֹא אִסּוּר שֶׁלֹּא הוֹצִיאוֹ אֶלָּא בְּמָקוֹם מְעֹרָב: ", + "הִצִּיל פַּת נְקִיָּה אֵינוֹ חוֹזֵר וּמַצִּיל פַּת שֶׁאֵינָהּ נְקִיָּה. אֲבָל אִם הִצִּיל פַּת שֶׁאֵינָהּ נְקִיָּה חוֹזֵר וּמַצִּיל פַּת נְקִיָּה. וּמַצִּיל בְּיוֹם הַכִּפּוּרִים מַה שֶּׁהוּא צָרִיךְ לְשַׁבָּת אִם הָיָה יוֹם הַכִּפּוּרִים בְּעֶרֶב שַׁבָּת אֲבָל אֵינוֹ מַצִּיל בְּשַׁבָּת לְיוֹם הַכִּפּוּרִים. וְאֵין צָרִיךְ לוֹמַר לְיוֹם טוֹב. וְלֹא מִשַּׁבָּת זוֹ לְשַׁבָּת הַבָּאָה. וּמַה שֶּׁהוּא מַצִּיל לִלְבּשׁ. לוֹבֵשׁ כָּל מַה שֶּׁהוּא יָכוֹל לִלְבּשׁ וְעוֹטֵף כָּל מַה שֶּׁהוּא יָכוֹל לַעֲטֹף וּמוֹצִיא וְאוֹמֵר לַאֲחֵרִים בּוֹאוּ וְהַצִּילוּ לָכֶם. וְכָל אֶחָד וְאֶחָד לוֹבֵשׁ וּמִתְעַטֵּף בְּכֵלָיו וּמוֹצִיא. וַהֲרֵי הוּא שֶׁלּוֹ כְּמוֹ הַמַּאֲכָל שֶׁהֲרֵי מִן הַהֶפְקֵר הֵן זוֹכִין: ", + "מֻתָּר לְהַצִּיל כָּל כִּתְבֵי הַקֹּדֶשׁ שֶׁיֵּשׁ בֶּחָצֵר לְחָצֵר אַחֶרֶת שֶׁבְּאוֹתוֹ הַמָּבוֹי וְאַף עַל פִּי שֶׁלֹּא עֵרְבוּ. וּבִלְבַד שֶׁיִּהְיֶה לַמָּבוֹי שָׁלֹשׁ מְחִצּוֹת וְלֶחִי אֶחָד. וְהוּא שֶׁיִּהְיוּ כְּתוּבִין אַשּׁוּרִית וּבִלְשׁוֹן הַקֹּדֶשׁ אֲבָל אִם הָיָה כְּתוּבִין בְּכָל לָשׁוֹן אוֹ בִּכְתָב אַחֵר אֵין מַצִּילִין אוֹתָן אֲפִלּוּ הָיָה שָׁם עֵרוּב. וּבְחל אָסוּר לִקְרוֹת בָּהֶם אֶלָּא מַנִּיחָן בִּמְקוֹם הַתֹּרֶף וְהֵן מִתְאַבְּדִין מֵאֲלֵיהֶן: ", + "הָיוּ כְּתוּבִין בְּסַם וּבְסִיקְרָא אַף עַל פִּי שֶׁאֵינוֹ כְּתַב שֶׁל קַיָּמָא הוֹאִיל וְהֵן כְּתוּבִין אַשּׁוּרִית וּבִלְשׁוֹן קֹדֶשׁ מַצִּילִין אוֹתָן. גִּלָּיוֹן שֶׁל סְפָרִים שֶׁלְּמַעְלָה וְשֶׁלְּמַטָּה וְשֶׁבֵּין פָּרָשָׁה לְפָרָשָׁה וְשֶׁבֵּין דַּף לְדַף וְשֶׁבִּתְחִלַּת הַסֵּפֶר וְשֶׁבְּסוֹף הַסֵּפֶר אֵין מַצִּילִין אוֹתָן. הַבְּרָכוֹת וְהַקְּמֵעִין אַף עַל פִּי שֶׁיֵּשׁ בָּהֶן אוֹתִיּוֹת שֶׁל שֵׁם וּמֵעִנְיָנוֹת הַרְבֵּה שֶׁל תּוֹרָה אֵין מַצִּילִין אוֹתָן מִפְּנֵי הַדְּלֵקָה: ", + "סֵפֶר תּוֹרָה שֶׁיֵּשׁ בּוֹ לְלַקֵּט שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת מִתּוֹךְ תֵּבוֹת שְׁלֵמוֹת וַאֲפִלּוּ בִּכְלָלָן (בראשית לא מז) \"יְגַר שָׂהֲדוּתָא\". וְכֵן אִם הָיְתָה בָּהּ פָּרָשָׁה שֶׁאֵין בָּהּ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת וְיֵשׁ בָּהּ הַזְכָּרוֹת כְּגוֹן (במדבר י לה) \"וַיְהִי בִּנְסֹעַ הָאָרֹן\". מַצִּילִין אוֹתָן מִפְּנֵי הַדְּלֵקָה. וּמַצִּילִין תִּיק הַסֵּפֶר עִם הַסֵּפֶר וְתִיק תְּפִלִּין עִם הַתְּפִלִּין אַף עַל פִּי שֶׁיֵּשׁ בְּתוֹכָן מָעוֹת: " + ], + [ + "יֵשׁ דְּבָרִים שֶׁהֵן אֲסוּרִין בְּשַׁבָּת אַף עַל פִּי שֶׁאֵינָם דּוֹמִין לִמְלָאכָה וְאֵינָם מְבִיאִין לִידֵי מְלָאכָה. וּמִפְּנֵי מָה נֶאֶסְרוּ מִשּׁוּם שֶׁנֶּאֱמַר (ישעיה נח יג) \"אִם תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ עֲשׂוֹת חֲפָצֶיךָ בְּיוֹם קָדְשִׁי\" וְנֶאֱמַר (ישעיה נח יג) \"וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר\". לְפִיכָךְ אָסוּר לְאָדָם לְהַלֵּךְ בַּחֲפָצָיו בְּשַׁבָּת וַאֲפִלּוּ לְדַבֵּר בָּהֶן כְּגוֹן שֶׁיְּדַבֵּר עִם שֻׁתָּפוֹ מַה יִּמְכֹּר לְמָחָר אוֹ מַה יִּקְנֶה אוֹ הֵיאַךְ יִבְנֶה בַּיִת זֶה וּבְאֵי זֶה סְחוֹרָה יֵלֵךְ לְמָקוֹם פְּלוֹנִי. כָּל זֶה וְכַיּוֹצֵא בּוֹ אָסוּר שֶׁנֶּאֱמַר וְדַבֵּר דָּבָר דִּבּוּר אָסוּר הִרְהוּר מֻתָּר: ", + "אָסוּר לְאָדָם לִפְקֹד גִּנּוֹתָיו וּשְׂדוֹתָיו בְּשַׁבָּת כְּדֵי לִרְאוֹת מַה הֵן צְרִיכִין אוֹ הֵיאַךְ הֵן פֵּרוֹתֵיהֶן. שֶׁהֲרֵי זֶה מְהַלֵּךְ לַעֲשׂוֹת חֶפְצוֹ. וְכֵן אָסוּר לְאָדָם שֶׁיֵּצֵא בְּשַׁבָּת עַד סוֹף הַתְּחוּם וְיֵשֵׁב שָׁם עַד שֶׁתֶּחְשַׁךְ כְּדֵי שֶׁיִּהְיֶה קָרוֹב לַעֲשׂוֹת חֲפָצָיו בְּמוֹצָאֵי שַׁבָּת. שֶׁהֲרֵי נִמְצָא הִלּוּכוֹ בְּשַׁבָּת לַעֲשׂוֹת חֲפָצָיו: ", + "בַּמֶּה דְּבָרִים אֲמוּרִים בְּשֶׁהֶחְשִׁיךְ עַל הַתְּחוּם לַעֲשׂוֹת דָּבָר שֶׁאָסוּר בְּשַׁבָּת לַעֲשׂוֹתוֹ. אֲבָל אִם הֶחְשִׁיךְ לַעֲשׂוֹת דָּבָר שֶׁמֻּתָּר לַעֲשׂוֹתוֹ בְּשַׁבָּת הֲרֵי זֶה מֻתָּר. כֵּיצַד. אֵין מַחְשִׁיכִין עַל הַתְּחוּם לְהָבִיא פֵּרוֹת מְחֻבָּרִין אוֹ לִשְׂכֹּר פּוֹעֲלִין. אֲבָל מַחְשִׁיךְ הוּא לִשְׁמֹר פֵּרוֹת שֶׁהֲרֵי מֻתָּר לִשְׁמֹר בְּשַׁבָּת. וּמַחְשִׁיךְ לְהָבִיא בְּהֵמָה אוֹ פֵּרוֹת תְּלוּשִׁין. שֶׁהַבְּהֵמָה קוֹרֵא לָהּ וְהִיא בָּאָה אַף עַל פִּי שֶׁהִיא חוּץ לַתְּחוּם. וּפֵרוֹת תְּלוּשִׁין אִלּוּ הָיוּ שָׁם מְחִצּוֹת הָיָה מֻתָּר לַהֲבִיאָן בְּשַׁבָּת. וְכֵן אוֹמֵר אָדָם לַחֲבֵרוֹ לִכְרַךְ פְּלוֹנִי אֲנִי הוֹלֵךְ לְמָחָר שֶׁאִם הָיוּ שָׁם בּוּרְגָנִים הָיָה הוֹלֵךְ לְשָׁם בְּשַׁבָּת. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: ", + "מֻתָּר לְאָדָם לוֹמַר לְפוֹעֵל הַנִּרְאֶה שֶׁתַּעֲמֹד עִמִּי לָעֶרֶב. אֲבָל לֹא יֹאמַר לוֹ הֱיֵה נָכוֹן לִי לָעֶרֶב שֶׁנִּמְצָא עוֹשֶׂה חֶפְצוֹ בְּשַׁבָּת. וְאָסוּר לָרוּץ וּלְדַלֵּג בְּשַׁבָּת שֶׁנֶּאֱמַר (ישעיה נח יג) \"מֵעֲשׂוֹת דְּרָכֶיךָ\" שֶׁלֹּא יְהֵא הִלּוּכְךָ שֶׁל שַׁבָּת כְּהִלּוּכְךָ שֶׁל חֹל. וְיוֹרֵד אָדָם לְבוֹר וְשִׁיחַ וּמְעָרָה אֲפִלּוּ הֵן מֵאָה אַמָּה וּמְטַפֵּס וְיוֹרֵד וְשׁוֹתֶה וּמְטַפֵּס וְעוֹלֶה. וְאָסוּר לְהַרְבּוֹת בְּשִׂיחָה בְּטֵלָה שֶׁנֶּאֱמַר (ישעיה נח יג) \"וְדַבֵּר דָּבָר\" שֶׁלֹּא יְהֵא דִּבּוּרְךָ שֶׁל שַׁבָּת כְּדִבּוּרְךָ שֶׁל חל: ", + "מֻתָּר לָרוּץ בְּשַׁבָּת לִדְבַר מִצְוָה כְּגוֹן שֶׁיָּרוּץ לְבֵית הַכְּנֶסֶת אוֹ לְבֵית הַמִּדְרָשׁ. וּמְחַשְּׁבִין חֶשְׁבּוֹנוֹת שֶׁל מִצְוָה וּמוֹדְדִין מְדִידָה שֶׁל מִצְוָה כְּגוֹן מִקְוֶה לֵידַע אִם יֵשׁ כַּשִּׁעוּר אוֹ בֶּגֶד לֵידַע אִם מְקַבֵּל טֻמְאָה. וּפוֹסְקִין צְדָקָה לָעֲנִיִּים. וְהוֹלְכִין לְבָתֵּי כְּנֵסִיּוֹת וּלְבָתֵּי מִדְרָשׁוֹת וַאֲפִלּוּ לְטַרְטֵיאוֹת וּטְרַקְלִין שֶׁל כּוּתִים לְפַקֵּחַ עַל עִסְקֵי רַבִּים בְּשַׁבָּת. וּמְשַׁדְּכִין עַל הַתִּינוֹקֶת לֵיאָרֵס וְעַל הַתִּינוֹק לְלַמְּדוֹ סֵפֶר וּלְלַמְּדוֹ אֻמָּנוּת. וּמְבַקְּרִין חוֹלִין וּמְנַחֲמִים אֲבֵלִים. וְהַנִּכְנָס לְבַקֵּר אֶת הַחוֹלֶה אוֹמֵר שַׁבָּת הִיא מִלִּזְעֹק וּרְפוּאָה קְרוֹבָה לָבוֹא. וּמַחְשִׁיכִין עַל הַתְּחוּם לְפַקֵּחַ עַל עִסְקֵי כַּלָּה וְעַל עִסְקֵי הַמֵּת לְהָבִיא לוֹ אָרוֹן וְתַכְרִיכִין. וְאוֹמֵר לוֹ לֵךְ לְמָקוֹם פְּלוֹנִי לֹא מָצָאתָ שָׁם הָבֵא מִמָּקוֹם פְּלוֹנִי לֹא מָצָאתָ בְּמָנֶה הָבֵא בְּמָאתַיִם. וּבִלְבַד שֶׁלֹּא יִזְכֹּר לוֹ סְכוּם מִקָּח. שֶׁכָּל אֵלּוּ וְכַיּוֹצֵא בָּהֶן מִצְוָה הֵן וְנֶאֱמַר (ישעיה נח יג) \"עֲשׂוֹת חֲפָצֶיךָ\" וְכוּ' חֲפָצֶךָ אֲסוּרִין חֶפְצֵי שָׁמַיִם מֻתָּרִין: ", + "מַפְלִיגִין בַּיָּם הַגָּדוֹל בְּעֶרֶב שַׁבָּת לִדְבַר מִצְוָה וּפוֹסֵק עִמּוֹ לִשְׁבֹּת וְאֵינוֹ שׁוֹבֵת. וּמְפִירִין נְדָרִים בְּשַׁבָּת בֵּין לְצֹרֶךְ שַׁבָּת בֵּין שֶׁלֹּא לְצֹרֶךְ שַׁבָּת. וְנִשְׁאָלִין לְחָכָם עַל הַנְּדָרִים שֶׁהֵן לְצֹרֶךְ הַשַּׁבָּת וּמַתִּירִין אַף עַל פִּי שֶׁהָיָה לָהֶן פְּנַאי לְהַתִּירָן קֹדֶם הַשַּׁבָּת שֶׁדְּבָרִים אֵלּוּ מִצְוָה הֵן: ", + "אֵין עוֹנְשִׁין בְּשַׁבָּת אַף עַל פִּי שֶׁהָעֹנֶשׁ מִצְוַת עֲשֵׂה אֵינָהּ דּוֹחָה שַׁבָּת. כֵּיצַד. הֲרֵי שֶׁנִּתְחַיֵּב בְּבֵית דִּין מַלְקוֹת אוֹ מִיתָה אֵין מַלְקִין אוֹתוֹ וְאֵין מְמִיתִין אוֹתוֹ בְּשַׁבָּת שֶׁנֶּאֱמַר (שמות לה ג) \"לֹא תְבַעֲרוּ אֵשׁ בְּכל משְׁבֹתֵיכֶם בְּיוֹם הַשַּׁבָּת\" זוֹ אַזְהָרָה לְבֵית דִּין שֶׁלֹּא יִשְׂרְפוּ בְּשַׁבָּת מִי שֶׁנִּתְחַיֵּב שְׂרֵפָה וְהוּא הַדִּין לִשְׁאָר עֳנָשִׁין: ", + "מֻתָּר לְאָדָם לִשְׁמֹר פֵּרוֹתָיו בְּשַׁבָּת בֵּין תְּלוּשִׁים בֵּין מְחֻבָּרִין. וְאִם בָּא אָדָם לִטּל מֵהֶן אוֹ בְּהֵמָה וְחַיָּה לֶאֱכל מֵהֶן גּוֹעֵר בָּהֶן וּמַכֶּה בָּהֶם וּמַרְחִיקָן. וַהֲלֹא דָּבָר זֶה מֵחֲפָצָיו הוּא וְלָמָּה הוּא מֻתָּר. מִפְּנֵי שֶׁלֹּא נֶאֱסַר אֶלָּא לְהַקְנוֹת לְעַצְמוֹ חֲפָצִים שֶׁאֵינָן עַתָּה מְצוּיִים אוֹ לְהִשְׂתַּכֵּר וּלְהַרְוִיחַ וּלְהִטָּפֵל בַּהֲנָאָה שֶׁתָּבוֹא לְיָדוֹ. אֲבָל לִשְׁמֹר מָמוֹנוֹ שֶׁכְּבָר בָּא לְיָדוֹ עַד שֶׁיַּעֲמֹד כְּמוֹת שֶׁהוּא מֻתָּר. הָא לְמָה זֶה דּוֹמֶה לְנוֹעֵל בֵּיתוֹ מִפְּנֵי הַגַּנָּבִים: ", + "הַמְשַׁמֵּר זְרָעָיו מִפְּנֵי הָעוֹפוֹת וּמִקְשָׁאָיו וּמִדְלָעָיו מִפְּנֵי הַחַיָּה לֹא יְסַפֵּק וְלֹא יְרַקֵּד כְּדֶרֶךְ שֶׁעוֹשֶׂה בְּחל גְּזֵרָה שֶׁמָּא יִטּל צְרוֹר וְיִזְרֹק אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים: ", + "כָּל הַדְּבָרִים שֶׁהֵן אֲסוּרִין מִשּׁוּם שְׁבוּת לֹא גָּזְרוּ עֲלֵיהֶן בֵּין הַשְּׁמָשׁוֹת אֶלָּא בְּעַצְמוֹ שֶׁל יוֹם הוּא שֶׁהֵן אֲסוּרִין אֲבָל בֵּין הַשְּׁמָשׁוֹת מֻתָּרִין. וְהוּא שֶׁיִּהְיֶה שָׁם דְּבַר מִצְוָה אוֹ דֹּחַק. כֵּיצַד. מֻתָּר לוֹ בֵּין הַשְּׁמָשׁוֹת לַעֲלוֹת בָּאִילָן אוֹ לָשׁוּט עַל פְּנֵי הַמַּיִם לְהָבִיא לוּלָב אוֹ שׁוֹפָר. וְכֵן מוֹרִיד מִן הָאִילָן אוֹ מוֹצִיא מִן הַכַּרְמְלִית עֵרוּב שֶׁעָשָׂה. וְכֵן אִם הָיָה טָרוּד וְנֶחְפָּז וְנִצְרָךְ לְדָבָר שֶׁהוּא מִשּׁוּם שְׁבוּת בֵּין הַשְּׁמָשׁוֹת הֲרֵי זֶה מֻתָּר. אֲבָל אִם לֹא הָיָה שָׁם דֹּחַק וְלֹא דְּבַר מִצְוָה אָסוּר. לְפִיכָךְ אֵין מְעַשְּׂרִין אֶת הַוַּדַּאי בֵּין הַשְּׁמָשׁוֹת אַף עַל פִּי שֶׁאִסּוּר הַפְרָשַׁת הַמַּעֲשֵׂר בְּשַׁבָּת מִשּׁוּם שְׁבוּת. אֲבָל מְעַשְּׂרִים אֶת הַדְּמַאי: ", + "קָטָן שֶׁעָשָׂה בְּשַׁבָּת דָּבָר שֶׁהוּא מִשּׁוּם שְׁבוּת כְּגוֹן שֶׁתָּלַשׁ מֵעָצִיץ שֶׁאֵינוֹ נָקוּב אוֹ טִלְטֵל בְּכַרְמְלִית אֵין בֵּית דִּין מְצֻוִּין לְהַפְרִישׁוֹ. וְכֵן אִם הִנִּיחוֹ אָבִיו אֵין מְמַחִין בְּיָדוֹ: ", + "אָסְרוּ חֲכָמִים לְטַלְטֵל מִקְצָת דְּבָרִים בְּשַׁבָּת כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחל. וּמִפְּנֵי מָה נָגְעוּ בְּאִסּוּר זֶה. אָמְרוּ וּמָה אִם הִזְהִירוּ נְבִיאִים וְצִוּוּ שֶׁלֹּא יִהְיֶה הִלּוּכְךָ בְּשַׁבָּת כְּהִלּוּכְךָ בְּחל וְלֹא שִׂיחַת הַשַּׁבָּת כְּשִׂיחַת החֹל שֶׁנֶּאֱמַר (ישעיה נח יג) \"וְדַבֵּר דָּבָר\" קַל וָחֹמֶר שֶׁלֹּא יִהְיֶה טִלְטוּל בְּשַׁבָּת כְּטִלְטוּל בְּחל כְּדֵי שֶׁלֹּא יִהְיֶה כְּיוֹם חֹל בְּעֵינָיו וְיָבוֹא לְהַגְבִּיהַּ וּלְתַקֵּן כֵּלִים מִפִּנָּה לְפִנָּה אוֹ מִבַּיִת לְבַיִת אוֹ לְהַצְנִיעַ אֲבָנִים וְכַיּוֹצֵא בָּהֶן שֶׁהֲרֵי הוּא בָּטֵל וְיוֹשֵׁב בְּבֵיתוֹ וִיבַקֵּשׁ דָּבָר שֶׁיִּתְעַסֵּק בּוֹ וְנִמְצָא שֶׁלֹּא שָׁבַת וּבִטֵּל הַטַּעַם שֶׁנֶּאֱמַר בְּתוֹרָה (שמות כב יב) (דברים ה יג) \"לְמַעַן יָנוּחַ\": ", + "וְעוֹד כְּשֶׁיְּבַקֵּר וִיטַלְטֵל כֵּלִים שֶׁמְּלַאכְתָּן לְאִסּוּר אֶפְשָׁר שֶׁיִּתְעַסֵּק בָּהֶן מְעַט וְיָבֹא לִידֵי מְלָאכָה. וְעוֹד מִפְּנֵי שֶׁמִּקְצָת הָעָם אֵינָם בַּעֲלֵי אֻמָּנֻיּוֹת אֶלָּא בְּטֵלִין כָּל יְמֵיהֶן כְּגוֹן הַטַּיָּלִין וְיוֹשְׁבֵי קְרָנוֹת שֶׁכָּל יְמֵיהֶן הֵן שׁוֹבְתִים מִמְּלָאכָה וְאִם יִהְיֶה מֻתָּר לְהַלֵּךְ וּלְדַבֵּר וּלְטַלְטֵל כִּשְׁאָר הַיָּמִים נִמְצָא שֶׁלֹּא שָׁבַת שְׁבִיתָה הַנִּכֶּרֶת. לְפִיכָךְ שְׁבִיתָה מִדְּבָרִים אֵלּוּ הִיא שְׁבִיתָה הַשָּׁוָה בְּכָל אָדָם. וּמִפְּנֵי דְּבָרִים אֵלּוּ נָגְעוּ בְּאִסּוּר הַטִּלְטוּל. וְאָסְרוּ שֶׁלֹּא יְטַלְטֵל אָדָם בְּשַׁבָּת אֶלָּא כֵּלִים הַצָּרִיךְ לָהֶם כְּמוֹ שֶׁיִּתְבָּאֵר: " + ], + [ + "יֵשׁ כְּלִי שֶׁמְּלַאכְתּוֹ לְהֶתֵּר וְהוּא הַכְּלִי שֶׁמֻּתָּר לַעֲשׂוֹת בּוֹ בְּשַׁבָּת דָּבָר שֶׁנַּעֲשָׂה לוֹ בְּחל. כְּגוֹן כּוֹס לִשְׁתּוֹת בּוֹ וּקְעָרָה לֶאֱכל בָּהּ וְסַכִּין לַחְתוֹך בּוֹ בָּשָׂר וּפַת וְקֻרְנָס לִפְצֹעַ בּוֹ אֱגוֹזִים וְכַיּוֹצֵא בָּהֶן: ", + "וְיֵשׁ כְּלִי שֶׁמְּלַאכְתּוֹ לְאִסּוּר וְהוּא הַכְּלִי שֶׁאָסוּר לַעֲשׂוֹת בּוֹ בְּשַׁבָּת דָּבָר שֶׁנַּעֲשָׂה בּוֹ. כְּגוֹן מַכְתֶּשֶׁת וְרֵיחַיִם וְכַיּוֹצֵא בָּהֶן שֶׁאָסוּר לִכְתּשׁ וְלִטְחֹן בְּשַׁבָּת: ", + "כָּל כְּלִי שֶׁמְּלַאכְתּוֹ לְהֶתֵּר בֵּין הָיָה שֶׁל עֵץ אוֹ שֶׁל חֶרֶס אוֹ שֶׁל אֶבֶן אוֹ שֶׁל מַתֶּכֶת מֻתָּר לְטַלְטְלוֹ בְּשַׁבָּת. בֵּין בִּשְׁבִיל עַצְמוֹ שֶׁל כְּלִי בֵּין לְצֹרֶךְ מְקוֹמוֹ בֵּין לְצֹרֶךְ גּוּפוֹ. וְכָל כְּלִי שֶׁמְּלַאכְתּוֹ לְאִסּוּר בֵּין הָיָה שֶׁל עֵץ אוֹ שֶׁל חֶרֶס אוֹ שֶׁל אֲבָנִים אוֹ שֶׁל מַתֶּכֶת מֻתָּר לְטַלְטְלוֹ בְּשַׁבָּת בֵּין לְצֹרֶךְ גּוּפוֹ בֵּין לְצֹרֶךְ מְקוֹמוֹ אֲבָל בִּשְׁבִיל עַצְמוֹ שֶׁל כְּלִי אָסוּר: ", + "כֵּיצַד. מְטַלְטֵל הוּא אֶת הַקְּעָרָה שֶׁל עֵץ לֶאֱכל בָּהּ אוֹ לֵישֵׁב בִּמְקוֹמָהּ. אוֹ כְּדֵי שֶׁלֹּא תִּגָּנֵב. וְזֶה הוּא בִּשְׁבִיל עַצְמָהּ. וְכֵן אִם טִלְטֵל אוֹתָהּ מִן הַחַמָּה כְּדֵי שֶׁלֹּא תִּתְיַבֵּשׁ וְתִשָּׁבֵר אוֹ מִן הַגְּשָׁמִים כְּדֵי שֶׁלֹּא תִּתְפַּח וְתִפָּסֵד הֲרֵי זֶה מְטַלְטֵל בִּשְׁבִיל עַצְמָהּ וּמֻתָּר מִפְּנֵי שֶׁמְּלַאכְתָּהּ לְהֶתֵּר: ", + "וְכֵן מְטַלְטֵל הוּא הָרֵחַיִם אוֹ הַמַּכְתֶּשֶׁת לְשַׁבֵּר עָלֶיהָ אֱגוֹזִים אוֹ לַעֲלוֹת עָלֶיהָ לַמִּטָּה וְזֶה הוּא לְצֹרֶךְ גּוּפוֹ אוֹ לֵישֵׁב בִּמְקוֹמוֹ. אֲבָל אֵינוֹ מְטַלְטְלָהּ כְּדֵי שֶׁלֹּא תִּשָּׁבֵר וְלֹא כְּדֵי שֶׁלֹּא תִּגָּנֵב. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: ", + "וְכָל שֶׁאֵינוֹ כְּלִי כְּגוֹן אֲבָנִים וּמָעוֹת וְקָנִים וְקוֹרוֹת וְכַיּוֹצֵא בָּהֶן אָסוּר לְטַלְטְלָן. אֶבֶן גְּדוֹלָה אוֹ קוֹרָה גְּדוֹלָה אַף עַל פִּי שֶׁהִיא נִטֶּלֶת בַּעֲשָׂרָה בְּנֵי אָדָם אִם יֵשׁ תּוֹרַת כְּלִי עָלֶיהָ מְטַלְטְלִים אוֹתָהּ. דַּלְתוֹת הַבַּיִת אַף עַל פִּי שֶׁהֵן כֵּלִים לֹא הוּכְנוּ לְטַלְטֵל לְפִיכָךְ אִם נִתְפָּרְקוּ אֲפִלּוּ בְּשַׁבָּת אֵין מְטַלְטְלִין אוֹתָן. וְכֵן הֶעָפָר וְהַחוֹל וְהַמֵּת אֵין מְזִיזִין אוֹתָן מִמְּקוֹמָן. וּבֶן שְׁמוֹנָה חַי הֲרֵי הוּא כְּאֶבֶן וְאָסוּר לְטַלְטְלוֹ: ", + "מֻתָּר לְטַלְטֵל הַכְּלִי אֲפִלּוּ שֶׁלֹּא לְצֹרֶךְ תַּשְׁמִישׁוֹ אֶלָּא לַעֲשׂוֹת בּוֹ מְלָאכָה שֶׁלֹּא נַעֲשָׂה לְתַשְׁמִישָׁהּ. כֵּיצַד. נוֹטֵל אָדָם קֻרְנָס לִפְצֹעַ בּוֹ אֱגוֹזִים. קוֹרְדוֹם לַחְתֹּךְ בּוֹ דְּבֵלָה. מְגֵרָה לְגָרֵר בָּהּ אֶת הַגְּבִינָה. מַגְרֵפָה לִגְרֹף בָּהּ אֶת הַגְּרוֹגָרוֹת. אֶת הָרַחַת וְאֶת הַמַּזְלֵג לָתֵת עָלָיו אֹכֶל לְקָטָן. אֶת הַכּוֹשׁ וְאֶת הַכַּרְכָּר לִתְחֹב בּוֹ. מַחַט שֶׁל סַקָּאִין לִפְתֹּחַ בּוֹ אֶת הַדֶּלֶת. אֶת הַמַּכְתֶּשֶׁת לֵישֵׁב עָלֶיהָ. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: ", + "וּמְטַלְטֵל אָדָם מַחַט שֶׁל יָד הַשְּׁלֵמָה לִטּל בָּהּ אֶת הַקּוֹץ. אֲבָל אִם נִטַּל הַקָּצֶה הַנָּקוּב שֶׁלָּהּ אוֹ הַקָּצֶה הַחַד שֶׁלָּהּ אֵין מְטַלְטְלִין אוֹתָהּ. וְאִם הָיְתָה גּלֶם וַעֲדַיִן לֹא נִקְּבָה מֻתָּר לְטַלְטְלָהּ: ", + "כָּל כְּלִי שֶׁמַּקְפִּיד עָלָיו שֶׁמָּא יִפְחֲתוּ דָּמָיו כְּגוֹן כֵּלִים הַמֻּקְצִים לִסְחוֹרָה וְכֵלִים הַיְקָרִים בְּיוֹתֵר שֶׁמַּקְפִּיד עֲלֵיהֶן שֶׁמָּא יִפָּסְדוּ אָסוּר לְטַלְטְלָן בְּשַׁבָּת וְזֶה הוּא הַנִּקְרָא מֻקְצֶה מֵחֲמַת חֶסְרוֹן כִּיס. כְּגוֹן הַמַּסָּר הַגָּדוֹל וְיָתֵד שֶׁל מַחְרֵשָׁה וְסַכִּין שֶׁל טַבָּחִים וְחֶרֶב שֶׁל אוּשְׁכָּפִים וְחִצִּין הַחֲרָשִׁים וְקֻרְנָס שֶׁל בַּשָּׂמִים וְכַיּוֹצֵא בָּהֶן: ", + "כָּל כְּלִי שֶׁהֻקְצָה מֵחֲמַת הָאִסּוּר אָסוּר לְטַלְטְלוֹ. כְּגוֹן נֵר שֶׁהִדְלִיקוּ בּוֹ בְּשַׁבָּת וְהַמְּנוֹרָה שֶׁהָיָה הַנֵּר עָלֶיהָ וְשֻׁלְחָן שֶׁהָיוּ עָלָיו מָעוֹת אַף עַל פִּי שֶׁכָּבָה הַנֵּר אוֹ שֶׁנָּפְלוּ הַמָּעוֹת אָסוּר לְטַלְטְלָן. שֶׁכָּל כְּלִי שֶׁהָיָה אָסוּר לְטַלְטְלוֹ בֵּין הַשְּׁמָשׁוֹת נֶאֱסַר לְטַלְטְלוֹ כָּל הַשַּׁבָּת כֻּלָּהּ אַף עַל פִּי שֶׁהָלַךְ הַדָּבָר שֶׁגָּרַם לוֹ הָאִסּוּר: ", + "אֲבָל כְּלִי הַמֻּקְצֶה מֵחֲמַת מֵאוּסוֹ כְּגוֹן נֵר יָשָׁן שֶׁל נֵפְט וּכְלִי הַצּוֹאָה וְכַיּוֹצֵא בָּהֶן מֻתָּר לְטַלְטְלָן בְּשַׁבָּת אִם הֻצְרַךְ לָהֶן: ", + "כָּל הַכֵּלִים הַנִּטָּלִין בְּשַׁבָּת שֶׁנִּתְפָּרְקוּ דַּלְתוֹתֵיהֶן כְּגוֹן דַּלְתוֹת שִׁדָּה תֵּבָה וּמִגְדָּל בֵּין שֶׁנִּתְפָּרְקוּ בְּשַׁבָּת בֵּין שֶׁנִּתְפָּרְקוּ קֹדֶם הַשַּׁבָּת מֻתָּר לְטַלְטֵל אוֹתָן דְּלָתוֹת. וְכֵן כָּל הַכֵּלִים הַנִּטָּלִין בְּשַׁבָּת שֶׁנִּשְׁבְּרוּ בֵּין קֹדֶם הַשַּׁבָּת בֵּין בְּשַׁבָּת שִׁבְרֵיהֶן נִטָּלִין וְהוּא שֶׁיִּהְיוּ שִׁבְרֵיהֶן עוֹשִׂין מֵעֵין מְלַאכְתָּן. כֵּיצַד. שִׁבְרֵי עֲרֵבָה לְכַסּוֹת בָּהֶן אֶת פִּי הֶחָבִית. שִׁבְרֵי זְכוּכִית לְכַסּוֹת בָּהֶן אֶת פִּי הַפַּךְ. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה. אֲבָל אִם אֵין הַשְּׁבָרִים רְאוּיִין לִמְלָאכָה כְּלָל אָסוּר לְטַלְטְלָן: ", + "כָּל כִּסּוּיֵי הַכֵּלִים נִטָּלִים בְּשַׁבָּת וְהוּא שֶׁיֵּשׁ תּוֹרַת כְּלִי עֲלֵיהֶן. הָיָה כְּלִי מְחֻבָּר בַּקַּרְקַע כְּגוֹן חָבִית הַטְּמוּנָה בָּאָרֶץ. אִם יֵשׁ בַּכִּסּוּי שֶׁלָּהּ בֵּית אֲחִיזָה מְטַלְטְלִין אוֹתוֹ וְאִם לָאו אֵין מְטַלְטְלִין אוֹתוֹ. וְכֵן כִּסּוּיֵי הַקַּרְקָעוֹת כְּגוֹן בּוֹרוֹת וַחֲרִיצִין אֵין מְטַלְטְלִין כִּסּוּי שֶׁלָּהֶן אֶלָּא אִם כֵּן יֵשׁ לוֹ בֵּית אֲחִיזָה. כִּסּוּי הַתַּנּוּר אַף עַל פִּי שֶׁאֵין לוֹ בֵּית אֲחִיזָה מֻתָּר לְטַלְטְלוֹ: ", + "שְׁנֵי דְּבָרִים אֶחָד אָסוּר לְטַלְטְלוֹ וְאֶחָד מֻתָּר לְטַלְטְלוֹ וְהֵן סְמוּכִים זֶה לָזֶה אוֹ זֶה עַל זֶה אוֹ זֶה בָּזֶה וּבִזְמַן שֶׁמְּטַלְטְלִין אֶחָד מֵהֶן יְטַלְטֵל הַשֵּׁנִי. אִם הָיָה צָרִיךְ לַדָּבָר שֶׁמֻּתָּר לְטַלְטְלוֹ מְטַלְטְלוֹ וְאַף עַל פִּי שֶׁדָּבָר הָאָסוּר מִטַּלְטֵל עִמּוֹ. וְאִם צָרִיךְ לְטַלְטֵל דָּבָר הָאָסוּר לֹא יְטַלְטְלֶנּוּ בְּאוֹתוֹ דָּבָר הַמֻּתָּר: ", + "כֵּיצַד. פַּגָּה שֶׁהָיְתָה טְמוּנָה בְּתֶבֶן וַחֲרָרָה שֶׁהָיְתָה עַל גַּבֵּי גֶּחָלִים תּוֹחֲבָן בְּכוֹשׁ אוֹ בְּכַרְכָּר וְנוֹטְלָן וְאַף עַל פִּי שֶׁהַתֶּבֶן וְהַגֶּחָלִים נִנְעָרִים בְּשַׁבָּת בִּשְׁעַת נְטִילָה. וְכֵן לֶפֶת אוֹ צְנוֹנוֹת שֶׁהָיוּ טְמוּנִים בְּעָפָר וּמִקְצָת הֶעָלִים מְגֻלִּים שׁוֹמְטָן בְּשַׁבָּת בֶּעָלֶה שֶׁלָּהֶן וְאַף עַל פִּי שֶׁהֶעָפָר נִנְעָר. אֲבָל אִם הָיָה כִּכָּר אוֹ תִּינוֹק עַל גַּבֵּי הָאֶבֶן אוֹ עַל גַּבֵּי הַקּוֹרָה לֹא יְטַלְטֵל הָאֶבֶן אוֹ הַקּוֹרָה בַּכִּכָּר אוֹ בַּתִּינוֹק שֶׁיֵּשׁ עָלֶיהָ. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: ", + "נוֹטֵל אָדָם אֶת בְּנוֹ שֶׁיֵּשׁ לוֹ גַּעְגּוּעִין עָלָיו וְהָאֶבֶן בְּיָדוֹ אֲבָל לֹא דִּינָר שֶׁאִם יִפּל הַדִּינָר יִטְּלֶנּוּ הָאָב בְּיָדוֹ. כַּלְכָּלָה שֶׁהָיְתָה נְקוּבָה וְסָתַם נֶקֶב שֶׁלָּהּ בְּאֶבֶן מֻתָּר לְטַלְטְלָהּ שֶׁהֲרֵי הָאֶבֶן נַעֲשֵׂית כְּדֹפֶן. הָיְתָה הַכַּלְכָּלָה מְלֵאָה פֵּרוֹת וְהָאֶבֶן בְּתוֹךְ הַפֵּרוֹת אִם הָיוּ הַפֵּרוֹת רְטֻבִּים כְּגוֹן עֲנָבִים וְתוּתִים נוֹטֵל אוֹתָהּ כְּמוֹת שֶׁהִיא שֶׁאִם יְנַעֵר הַפֵּרוֹת יִטָּנְפוּ בֶּעָפָר וּבִמְקוֹם הֶפְסֵד לֹא גָּזְרוּ: ", + "חָבִית שֶׁשָּׁכַח אֶבֶן עַל פִּיהָ מַטָּהּ עַל צִדָּהּ וְהִיא נוֹפֶלֶת. הָיְתָה בֵּין הֶחָבִיּוֹת וְהָאֶבֶן עָלֶיהָ מַגְבִּיהָהּ לְמָקוֹם אַחֵר וּמַטֶּה עַל צִדָּהּ שָׁם וְהָאֶבֶן נוֹפֶלֶת. וְכֵן הַשּׁוֹכֵחַ מָעוֹת עַל הַכַּר וְצָרַךְ לַכַּר נוֹעֵר אֶת הַכַּר וְהֵן נוֹפְלוֹת. וְאִם צָרִיךְ לִמְקוֹם הַכַּר נוֹטֵל אֶת הַכַּר וְהַמָּעוֹת עָלָיו. אֲבָל אִם הִנִּיחַ הַמָּעוֹת מֵעֶרֶב שַׁבָּת עַל הַכַּר אוֹ הִנִּיחַ הָאֶבֶן עַל פִּי הֶחָבִית הֲרֵי אֵלּוּ אֲסוּרִין לְטַלְטְלָן וַאֲפִלּוּ נִטְּלוּ הַמָּעוֹת וְהָאֶבֶן שֶׁהֲרֵי נַעֲשׂוּ בָּסִיס לְדָבָר הָאָסוּר: ", + "הָאֶבֶן שֶׁבַּקֵּרוּיָה אִם מְמַלְּאִין בָּהּ וְאֵינָהּ נוֹפֶלֶת הֲרֵי הִיא כְּמִקְצַת הַקֵּרוּיָה וּמֻתָּר לְמַלְּאוֹת בָּהּ וְאִם לָאו אֵין מְמַלְּאִין בָּהּ. בֶּגֶד שֶׁעַל הַקָּנֶה שׁוֹמְטוֹ מֵעַל הַקָּנֶה: ", + "פֵּרוֹת שֶׁאָסוּר לֶאֱכל כְּגוֹן פֵּרוֹת שֶׁאֵינָם מְעֵשָּׂרִין אֲפִלּוּ הֵן חַיָּבִין בְּמַעֲשֵׂר מִדִּבְרֵיהֶם אוֹ מַעֲשֵׂר רִאשׁוֹן שֶׁלֹּא נִטְּלָה תְּרוּמָתוֹ אוֹ תְּרוּמָה טְמֵאָה אוֹ מַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁלֹּא נִפְדּוּ כְּהִלְכָתָן אָסוּר לְטַלְטְלָן. אֲבָל הַדְּמַאי הוֹאִיל וְרָאוּי לָעֲנִיִּים וְכֵן מַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁפְּדָאָן אַף עַל פִּי שֶׁלֹּא נָתַן הַחֹמֶשׁ מֻתָּר לְטַלְטְלָן: ", + "מְטַלְטֵל יִשְׂרָאֵל הַתְּרוּמָה אַף עַל פִּי שֶׁאֵינָהּ רְאוּיָה לוֹ. וּמְטַלְטְלִין תְּרוּמָה טְמֵאָה עִם הַטְּהוֹרָה אוֹ עִם הַחֻלִּין אִם הָיוּ שְׁנֵיהֶם בִּכְלִי אֶחָד. בַּמֶּה דְּבָרִים אֲמוּרִים בְּשֶׁהָיְתָה הַטְּהוֹרָה לְמַטָּה וְהָיוּ פֵּרוֹת הַמִּתְטַנְּפִין בַּקַּרְקַע שֶׁאִם יְנַעֵר אוֹתָן יִפָּסְדוּ. אֲבָל אִם הָיוּ אֱגוֹזִים וּשְׁקֵדִים וְכַיּוֹצֵא בָּהֶן נוֹעֵר הַכְּלִי וְנוֹטֵל הַטְּהוֹרָה אוֹ הַחֻלִּין וּמַנִּיחַ הַטֻּמְאָה. וְאִם הָיָה צָרִיךְ לִמְקוֹם הַכְּלִי בֵּין שֶׁהַטְּהוֹרָה לְמַעְלָה בֵּין שֶׁהָיְתָה לְמַטָּה מְטַלְטֵל הַכּל כְּאֶחָד: ", + "נִדְבָּךְ שֶׁל אֲבָנִים שֶׁחָשַׁב עָלָיו מִבְּעוֹד יוֹם אִם לִמְדּוּם מֻתָּר לֵישֵׁב עֲלֵיהֶן לְמָחָר וְאִם לָאו אָסוּר. חֲרָיוֹת שֶׁל דֶּקֶל שֶׁגְּדָרָן לְעֵצִים וְנִמְלַךְ עֲלֵיהֶן מֵעֶרֶב שַׁבָּת לִישִׁיבָה מֻתָּר לְטַלְטְלָן. וְכֵן אִם יָשַׁב עֲלֵיהֶן מִבְּעוֹד יוֹם מֻתָּר לְטַלְטְלָן: ", + "הַקַּשׁ שֶׁעַל הַמִּטָּה לֹא יְנַעְנְעֶנּוּ בְּיָדוֹ אֲבָל מְנַעְנְעוֹ בְּגוּפוֹ. וְאִם הוּא מַאֲכַל בְּהֵמָה מֻתָּר לְטַלְטְלוֹ. וְכֵן אִם הָיָה עָלָיו כַּר אוֹ סָדִין וְכַיּוֹצֵא בָּהֶן מְנַעְנְעוֹ בְּיָדוֹ שֶׁהֲרֵי נַעֲשָׂה כְּמִי שֶׁיָּשַׁב עָלָיו מִבְּעוֹד יוֹם. הַמַּכְנִיס קֻפָּה שֶׁל עָפָר בְּבֵיתוֹ אִם יִחֵד לָהּ קֶרֶן זָוִית מֵעֶרֶב שַׁבָּת מְטַלְטְלוֹ בְּשַׁבָּת וְעוֹשֶׂה בּוֹ כָּל צְרָכָיו: ", + "אָסוּר לְבַטֵּל כְּלִי מֵהֵיכָנוֹ מִפְּנֵי שֶׁהוּא כְּסוֹתֵר. כֵּיצַד. לֹא יִתֵּן כְּלִי תַּחַת הַנֵּר בְּשַׁבָּת לְקַבֵּל אֶת הַשֶּׁמֶן הַנּוֹטֵף. שֶׁהַשֶּׁמֶן שֶׁבַּנֵּר אָסוּר לְטַלְטְלוֹ וּכְשֶׁיִּפּוֹל לַכְּלִי יֵאָסֵר טִלְטוּל הַכְּלִי שֶׁהָיָה מֻתָּר. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה. לְפִיכָךְ אֵין נוֹתְנִין כְּלִי תַּחַת הַתַּרְנְגלֶת לְקַבֵּל בֵּיצָתָהּ. אֲבָל כּוֹפֶה הוּא הַכְּלִי עָלֶיהָ. וְכֵן כּוֹפֶה הַכְּלִי עַל כָּל דָּבָר שֶׁאָסוּר לְטַלְטְלוֹ שֶׁהֲרֵי לֹא בִּטְּלוֹ שֶׁאִם יַחְפֹּץ יִטְּלֶנּוּ: ", + "נוֹתְנִין כְּלִי תַּחַת הַדֶּלֶף וְאִם נִתְמַלֵּא הַכְּלִי שׁוֹפֵךְ וְשׁוֹנֶה וְאֵינוֹ נִמְנָע. וְהוּא שֶׁיִּהְיֶה הַדֶּלֶף רָאוּי לִרְחִיצָה אֲבָל אִם אֵינוֹ רָאוּי אֵין נוֹתְנִין וְאִם נָתַן מֻתָּר לְטַלְטְלוֹ בַּמַּיִם הַמְּאוּסִין שֶׁבּוֹ. שֶׁאֵין עוֹשִׂין גְּרָף שֶׁל רְעִי לְכַתְּחִלָּה: ", + "חָבִית שֶׁל טֶבֶל שֶׁנִּשְׁבְּרָה מֵבִיא כְּלִי וּמַנִּיחַ תַּחְתֶּיהָ הוֹאִיל וְאִם עָבַר וְתִקְּנוֹ מְתֻקָּן הֲרֵי הוּא כִּמְתֻקָּן. וְנוֹתְנִין כְּלִי תַּחַת הַנֵּר לְקַבֵּל נִיצוֹצוֹת מִפְּנֵי שֶׁאֵין בָּהֶן מַמָּשׁ וּמֻתָּר לְטַלְטֵל הַכְּלִי. קוֹרָה שֶׁנִּשְׁבְּרָה אֵין סוֹמְכִין אוֹתָהּ בְּסַפְסָל אוֹ בַּאֲרוּכּוֹת הַמִּטָּה אֶלָּא אִם כֵּן הָיוּ רְוָחִים וְכָל זְמַן שֶׁיַּחְפֹּץ יִטְלֵם כְּדֵי שֶׁלֹּא יְבַטֵּל כְּלִי מֵהֵיכָנוֹ. פּוֹרְסִין מַחְצֶלֶת עַל גַּבֵּי אֲבָנִים בְּשַׁבָּת אוֹ עַל גַּבֵּי כַּוֶּרֶת דְּבוֹרִים בַּחַמָּה מִפְּנֵי הַחַמָּה וּבַגְּשָׁמִים מִפְּנֵי הַגְּשָׁמִים וּבִלְבַד שֶׁלֹּא יִתְכַּוֵּן לָצוּד שֶׁהֲרֵי נוֹטְלָהּ בְּכָל עֵת שֶׁיִּרְצֶה. וְכוֹפִין אֶת הַסַּל בְּשַׁבָּת לִפְנֵי הָאֶפְרוֹחִים בִּשְׁבִיל שֶׁיַּעֲלוּ עָלָיו וְיֵרְדוּ שֶׁהֲרֵי מֻתָּר לְטַלְטְלוֹ כְּשֶׁיֵּרְדוּ מֵעָלָיו. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: ", + "בְּהֵמָה שֶׁנָּפְלָה לְבוֹר אוֹ לְאַמַּת הַמַּיִם אִם יָכוֹל לִתֵּן לָהּ פַּרְנָסָה בִּמְקוֹמָהּ מְפַרְנְסִין אוֹתָהּ עַד מוֹצָאֵי שַׁבָּת וְאִם לָאו מֵבִיא כָּרִים וּכְסָתוֹת וּמַנִּיחַ תַּחְתֶּיהָ וְאִם עָלְתָה עָלְתָה. וְאַף עַל פִּי שֶׁמְּבַטֵּל כְּלִי מֵהֵיכָנוֹ שֶׁהֲרֵי מַשְׁלִיכוֹ לַבּוֹר לְתוֹךְ הַמַּיִם מִפְּנֵי צַעַר בַּעֲלֵי חַיִּים לֹא גָּזְרוּ. וְאָסוּר לְהַעֲלוֹתָהּ בְּיָדוֹ. וְכֵן אֵין עוֹקְרִין בְּהֵמָה וְחַיָּה וְעוֹף בְּחָצֵר אֲבָל דּוֹחִין אוֹתָן עַד שֶׁיִּכָּנְסוּ. וּמְדַדִּין עֲגָלִים וּסְיָחִים. תַּרְנְגלֶת שֶׁבָּרְחָה אֵין מְדַדִּין אוֹתָן מִפְּנֵי שֶׁהִיא נִשְׁמֶטֶת מִן הַיָּד וְנִמְצְאוּ אֲגַפֶּיהָ נִתְלָשִׁין אֲבָל דּוֹחִין אוֹתָהּ עַד שֶׁתִּכָּנֵס: " + ], + [ + "כָּל כְּלֵי הָאוֹרֵג וַחֲבָלָיו וְקָנִים שֶׁלּוֹ מֻתָּר לְטַלְטְלָן כִּכְלִי שֶׁמְּלַאכְתּוֹ לְאִסּוּר חוּץ מִכֹּבֶד הָעֶלְיוֹן וְכֹבֶד הַתַּחְתּוֹן לְפִי שֶׁאֵין נִטָּלִין מִפְּנֵי שֶׁהֵן תְּקוּעִין. וְכֵן הָעַמּוּדִים שֶׁל אוֹרֵג אָסוּר לְטַלְטְלָן שֶׁמָּא יְתַקֵּן הַגֻּמּוֹת שֶׁלָּהֶן. וּשְׁאָר כְּלֵי הָאוֹרֵג מֻתָּרִין: \n", + "מִכְבָּדוֹת שֶׁל תְּמָרָה וְכַיּוֹצֵא בָּהֶן שֶׁמְּכַבְּדִין בָּהֶן אֶת הַקַּרְקַע הֲרֵי הֵן כִּכְלִי שֶׁמְּלַאכְתּוֹ לְהֶתֵּר שֶׁהֲרֵי מֻתָּר לְכַבֵּד בְּשַׁבָּת. לְבֵנִים שֶׁנִּשְׁאֲרוּ מִן הַבִּנְיָן הֲרֵי הֵן כִּכְלִי שֶׁמְּלַאכְתּוֹ לְהֶתֵּר מִפְּנֵי שֶׁרְאוּיִין לְהָסֵב עֲלֵיהֶן שֶׁהֲרֵי שָׁפִין אוֹתָן וּמְתַקְּנִין אוֹתָן. וְאִם צָבַר אוֹתָן הֲרֵי הִקְצָם וְאָסוּר לְטַלְטְלָם: \n", + "חֶרֶס קְטַנָּה מֻתָּר לְטַלְטְלָהּ אֲפִלּוּ בִּרְשׁוּת הָרַבִּים הוֹאִיל וּרְאוּיָה הִיא בְּחָצֵר לְכַסּוֹת בָּהּ פִּי כְּלִי קָטָן. מְגוּפַת חָבִית שֶׁנִּתְכַּתְתָּה הִיא וּשְׁבָרֶיהָ מֻתָּר לְטַלְטְלָהּ וְאִם זְרָקָהּ לָאַשְׁפָּה מִבְּעוֹד יוֹם אָסוּר לְטַלְטְלָהּ. כְּלִי שֶׁנִּתְרוֹעֵעַ לֹא יִתְלֹשׁ מִמֶּנּוּ חֶרֶס לְכַסּוֹת בּוֹ אוֹ לִסְמֹךְ בּוֹ: \n", + "מֻתָּר לְהַכְנִיס לְבֵית הַכִּסֵּא שָׁלֹשׁ אֲבָנִים מְקֻרְזָלוֹת לְקַנֵּחַ בָּהֶן וְכַמָּה שִׁעוּרָן כִּמְלֹא הַיָּד. אֲבָל אֲדָמָה שֶׁהִיא קְרוֹבָה לְהִתְפָּרֵךְ אָסוּר לְטַלְטְלָהּ לְקַנֵּחַ בָּהּ. וּמֻתָּר לְהַעֲלוֹת אֲבָנִים לַגַּג לְקַנֵּחַ בָּהֶן. יָרְדוּ עֲלֵיהֶן גְּשָׁמִים וְנִשְׁתַּקְעוּ בְּטִיט אִם רִשּׁוּמָן נִכָּר מֻתָּר לְטַלְטֵל. אֶבֶן שֶׁיֵּשׁ עָלֶיהָ טִנּוּף שֶׁוַּדַּאי לְקַנֵּחַ הִיא מֻתָּר לְטַלְטְלָהּ וַאֲפִלּוּ הִיא גְּדוֹלָה: \n", + "הָיָה לְפָנָיו צְרוֹר וְחֶרֶשׂ מְקַנֵּחַ בַּצְּרוֹר וְאִם הָיָה הַחֶרֶשׂ מֵאוֹגְנֵי כֵּלִים מְקַנֵּחַ בַּחֶרֶשׂ. הָיוּ לְפָנָיו צְרוֹר וַעֲשָׂבִים אִם הָיוּ עֲשָׂבִים רַכִּים מְקַנֵּחַ בָּהֶן וְאִם לָאו מְקַנֵּחַ בַּצְּרוֹר: \n", + "שְׁיָרֵי מַחְצְלָאוֹת שֶׁבָּלוּ הֲרֵי הֵן כִּכְלִי שֶׁמְּלַאכְתּוֹ לְהֶתֵּר מִפְּנֵי שֶׁרְאוּיִין לְכַסּוֹת בָּהֶן הַטִּנּוּף. אֲבָל שְׁיָרֵי בְּגָדִים שֶׁבָּלוּ שֶׁאֵין בָּהֶן שְׁלֹשָׁה עַל שְׁלֹשָׁה אָסוּר לְטַלְטְלָן שֶׁאֵינָן רְאוּיִין לֹא לַעֲנִיִּים וְלֹא לַעֲשִׁירִים. שִׁבְרֵי הַתַּנּוּר מֻתָּר לְטַלְטְלָן וַהֲרֵי הֵן כְּכָל הַכֵּלִים שֶׁמְּלַאכְתָּן לְהֶתֵּר. כִּירָה שֶׁנִּשְׁמְטָה אַחַת מִיַּרְכוֹתֶיהָ אָסוּר לְטַלְטְלָהּ שֶׁמָּא יִתְקַע: \n", + "סֻלָּם שֶׁל עֲלִיָּה אָסוּר לְטַלְטְלוֹ שֶׁאֵין עָלָיו תּוֹרַת כְּלִי. וְשֶׁל שׁוֹבָךְ מֻתָּר לְהַטּוֹתוֹ. אֲבָל לֹא יוֹלִיכוֹ מִשּׁוֹבָךְ לְשׁוֹבָךְ שֶׁלֹּא יַעֲשֶׂה כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחל וְיָבוֹא לָצוּד. קָנֶה שֶׁמּוֹסְקִין בּוֹ הַזֵּיתִים אִם יֵשׁ עָלָיו תּוֹרַת כְּלִי הֲרֵי הוּא כִּכְלִי שֶׁמְּלַאכְתּוֹ לְאִסּוּר. קָנֶה שֶׁהִתְקִינוֹ בַּעַל הַבַּיִת לִהְיוֹת פּוֹתֵחַ וְנוֹעֵל בּוֹ אִם יֵשׁ תּוֹרַת כְּלִי עָלָיו הֲרֵי הוּא כִּכְלִי שֶׁמְּלַאכְתּוֹ לְהֶתֵּר: \n", + "דֶּלֶת שֶׁהָיָה לָהּ צִיר אַף עַל פִּי שֶׁאֵין לָהּ עַתָּה צִיר שֶׁהֱכִינָהּ לִסְתֹּם בָּהּ מָקוֹם מֻקְצֶה וְהִיא נִגְרֶרֶת שֶׁנּוֹטְלִין אוֹתָהּ וְסוֹתְמִין בָּהּ. וְכֵן חֲדָקִים שֶׁסּוֹתְמִין בָּהֶן הַפִּרְצָה. וְכֵן מַחְצֶלֶת הַנִּגְרֶרֶת. בִּזְמַן שֶׁקְּשׁוּרִין וּתְלוּיִין בַּכֹּתֶל סוֹתְמִין בָּהֶן וְנוֹעֲלִים בָּהֶם וְאִם לָאו אֵין נוֹעֲלִין בָּהֶן. וְאִם הָיוּ גְּבוֹהִים מֵעַל הָאָרֶץ נוֹעֲלִין בָּהֶן: \n", + "דֶּלֶת שֶׁהָיָה לָהּ לוּחַ אֶחָד שֶׁשּׁוֹמְטִין אוֹתָהּ וְנוֹעֲלִין בָּהּ אִם לֹא הָיָה לָהּ לְמַטָּה כֵּן כְּמוֹ אַסְקֻפָּה שֶׁמּוֹכִיחַ עָלֶיהָ שֶׁהִיא כְּלִי מוּכָן לִנְעִילָה אֵין נוֹעֲלִין בָּהּ. וְאִם יֵשׁ לְמַטָּה אַסְקֻפָּה נוֹעֲלִים בָּהּ. וְכֵן נֶגֶר שֶׁיֵּשׁ בְּרֹאשׁוֹ קְלֻסְטְרָא שֶׁמּוֹכַחַת עָלָיו שֶׁהוּא כְּלִי מוּכָן לִנְעִילָה וְאֵינוֹ קוֹרָה כִּשְׁאָר כָּל הַקּוֹרוֹת נוֹעֲלִין בּוֹ בְּשַׁבָּת: \n", + "נֶגֶר שֶׁאֵין בְּרֹאשׁוֹ קְלֻסְטְרָא אִם הָיָה קָשׁוּר וְתָלוּי בַּדֶּלֶת נוֹעֲלִין בּוֹ. וְכֵן אִם הָיָה נִטָּל וְאֶגְדּוֹ עִמּוֹ. אֲבָל אִם הָיָה אֶגְדּוֹ קָבוּעַ בַּדֶּלֶת וְהָיָה הַנֶּגֶר נִשְׁמָט כְּמוֹ קוֹרָה וּמַנִּיחִין אוֹתוֹ בַּזָּוִית וְחוֹזְרִין וְנוֹעֲלִין בּוֹ בְּעֵת שֶׁרוֹצִין הֲרֵי זֶה אָסוּר לִנְעל בּוֹ שֶׁאֵין עָלָיו תּוֹרַת כְּלִי וְאֵינוֹ אָגוּד וְאֵין בּוֹ אֶגֶד לְהוֹכִיחַ עָלָיו: \n", + "מְנוֹרָה שֶׁל חֻלְיוֹת בֵּין גְּדוֹלָה בֵּין קְטַנָּה אֵין מְטַלְטְלִין אוֹתָהּ שֶׁמָּא יַחֲזִירֶנָהּ בְּשַׁבָּת. הָיוּ בָּהּ חֲדָקִים וְהִיא נִרְאֵית כְּבַעֲלַת חֻלְיוֹת. אִם הָיְתָה גְּדוֹלָה הַנִּטֶּלֶת בִּשְׁתֵּי יָדַיִם אָסוּר לְטַלְטְלָהּ מִפְּנֵי כָּבְדָהּ. הָיְתָה קְטַנָּה מִזּוֹ מֻתָּר לְטַלְטְלָהּ: \n", + "מִנְעָל שֶׁעַל גַּבֵּי הָאִמּוּם שׁוֹמְטִין אוֹתוֹ בְּשַׁבָּת. מַכְבֵּשׁ שֶׁל בַּעֲלֵי בָּתִּים מַתִּירִין אֲבָל לֹא כּוֹבְשִׁין. וְשֶׁל כּוֹבְסִין לֹא יִגַּע בּוֹ מִפְּנֵי שֶׁהוּא מֻקְצֶה מֵחֲמַת חֶסְרוֹן כִּיס. וְכֵן גִּזֵּי צֶמֶר אֵין מְטַלְטְלִין אוֹתָן מִפְּנֵי שֶׁהוּא מַקְפִּיד עֲלֵיהֶן. לְפִיכָךְ אִם יִחֲדָן לְתַשְׁמִישׁ מֻתָּרִין. וְהַשְּׁלָחִין מֻתָּר לְטַלְטְלָן בֵּין שֶׁהָיוּ שֶׁל בַּעַל הַבַּיִת אוֹ שֶׁל אֻמָּן מִפְּנֵי שֶׁאֵינוֹ מַקְפִּיד עֲלֵיהֶם: \n", + "כָּל דָּבָר מְטֻנָּף כְּגוֹן רְעִי וְקִיא וְצוֹאָה וְכַיּוֹצֵא בָּהֶן אִם הָיוּ בְּחָצֵר שֶׁיּוֹשְׁבִין בָּהּ מֻתָּר לְהוֹצִיאָן לְאַשְׁפָּה אוֹ לְבֵית הַכִּסֵּא וְזֶה הוּא הַנִּקְרָא גְּרָף שֶׁל רְעִי. וְאִם הָיוּ בְּחָצֵר אַחֶרֶת כּוֹפִין עֲלֵיהֶן כְּלִי כְּדֵי שֶׁלֹּא יֵצֵא הַקָּטָן וְיִתְלַכְלֵךְ בָּהֶן. רֹק שֶׁעַל הַקַּרְקַע דּוֹרְסוֹ לְפִי תֻּמּוֹ וְהוֹלֵךְ. מְטַלְטְלִין כְּנוּנָא מִפְּנֵי אֶפְרוֹ אַף עַל פִּי שֶׁיֵּשׁ עָלָיו שִׁבְרֵי עֵצִים מִפְּנֵי שֶׁהוּא כִּגְרָף שֶׁל רְעִי. וְאֵין עוֹשִׂין גְּרָף שֶׁל רְעִי לְכַתְּחִלָּה בְּשַׁבָּת. אֲבָל אִם נַעֲשָׂה מֵאֵלָיו אוֹ שֶׁעָבַר וְעָשָׂהוּ מוֹצִיאִין אוֹתוֹ: \n", + "שֶׁמֶן שֶׁיּוֹצֵא מִתַּחַת הַקּוֹרָה שֶׁל בֵּית הַבַּד בְּשַׁבָּת וְכֵן תְּמָרִים וּשְׁקֵדִים הַמּוּכָנִים לִסְחוֹרָה מֻתָּר לְאָכְלָם בְּשַׁבָּת. וַאֲפִלּוּ אוֹצָר שֶׁל תְּבוּאָה אוֹ תְּבוּאָה צְבוּרָה מַתְחִיל לְהִסְתַּפֵּק מִמֶּנָּה בְּשַׁבָּת שֶׁאֵין שׁוּם אֹכֶל שֶׁהוּא מֻקְצֶה בְּשַׁבָּת כְּלָל אֶלָּא הַכּל מוּכָן הוּא. חוּץ מִגְּרוֹגָרוֹת וְצִמּוּקִין שֶׁבַּמֻּקְצֶה בִּזְמַן שֶׁמְּיַבְּשִׁים אוֹתָם הוֹאִיל וּמַסְרִיחוֹת בֵּינְתַיִם וְאֵינָם רְאוּיִין לַאֲכִילָה הֲרֵי הֵן אֲסוּרִין בְּשַׁבָּת מִשּׁוּם מֻקְצֶה. חָבִית שֶׁנִּתְגַּלְּתָה וַאֲבַטִּיחַ שֶׁנִּשְׁבְּרָה אַף עַל פִּי שֶׁאֵינָן רְאוּיִין לַאֲכִילָה נוֹטְלָן וּמַנִּיחָן בְּמָקוֹם הַמֻּצְנָע. כַּיּוֹצֵא בּוֹ קָמֵעַ שֶׁאֵינוֹ מֻמְחֶה אַף עַל פִּי שֶׁאֵין יוֹצְאִין בּוֹ מְטַלְטְלִין אוֹתוֹ. מוֹתַר הַשֶּׁמֶן שֶׁבַּנֵּר וְשֶׁבַּקְּעָרָה שֶׁהִדְלִיקוּ בָּהֶן בְּאוֹתָהּ שַׁבָּת אָסוּר לְהִסְתַּפֵּק מִמֶּנּוּ בְּאוֹתָהּ שַׁבָּת מִפְּנֵי שֶׁהוּא מֻקְצֶה מֵחֲמַת אִסּוּר: \n", + "אוֹצָר שֶׁל תְּבוּאָה אוֹ שֶׁל כַּדֵּי יַיִן אַף עַל פִּי שֶׁמֻּתָּר לְהִסְתַּפֵּק מִמֶּנּוּ אָסוּר לְהַתְחִיל בּוֹ לְפַנּוֹתוֹ אֶלָּא לִדְבַר מִצְוָה כְּגוֹן שֶׁפִּנָּהוּ לְהַכְנָסַת אוֹרְחִין אוֹ לִקְבֹּעַ בּוֹ בֵּית הַמִּדְרָשׁ וְכֵיצַד מְפַנִּין אוֹתוֹ. כָּל אֶחָד וְאֶחָד מְמַלֵּא אַרְבַּע אוֹ חָמֵשׁ קֻפּוֹת עַד שֶׁגּוֹמְרִין. וְלֹא יְכַבְּדוּ קַרְקָעִיתוֹ שֶׁל אוֹצָר כְּמוֹ שֶׁבֵּאַרְנוּ אֶלָּא נִכְנָס וְיוֹצֵא בּוֹ וְעוֹשֶׂה שְׁבִיל בְּרַגְלָיו בִּכְנִיסָתוֹ וּבִיצִיאָתוֹ: \n", + "כָּל שֶׁהוּא רָאוּי לְמַאֲכַל בְּהֵמָה וְחַיָּה וְעוֹף הַמְּצוּיִין מְטַלְטְלִין אוֹתוֹ בְּשַׁבָּת. כֵּיצַד. מְטַלְטְלִין אֶת הַתֻּרְמוֹס הַיָּבֵשׁ מִפְּנֵי שֶׁהוּא מַאֲכָל לְעִזִּים אֲבָל לֹא אֶת הַלַּח. אֶת הֶחָצָב מִפְּנֵי שֶׁהוּא מַאֲכָל לִצְבָאִים. אֶת הַחַרְדָּל מִפְּנֵי שֶׁהוּא מַאֲכָל לְיוֹנִים. אֶת הָעֲצָמוֹת מִפְּנֵי שֶׁהֵן מַאֲכָל לִכְלָבִים. וְכֵן כָּל הַקְּלִפִּין וְהַגַּרְעִינִין הָרְאוּיִין לְמַאֲכַל בְּהֵמָה מְטַלְטְלִין אוֹתָן. וְשֶׁאֵינָן רְאוּיִין אוֹכֵל אֶת הָאֹכֶל וְזוֹרְקָן לְאַחֲרָיו וְאָסוּר לְטַלְטְלָן. מְטַלְטְלִין בָּשָׂר תָּפוּחַ מִפְּנֵי שֶׁהוּא מַאֲכָל לְחַיָּה. וּמְטַלְטְלִין בָּשָׂר חַי בֵּין תָּפֵל בֵּין מָלִיחַ מִפְּנֵי שֶׁרָאוּי לְאָדָם. וְכֵן דָּג מָלִיחַ. אֲבָל הַתָּפֵל אָסוּר לְטַלְטְלוֹ: \n", + "אֵין מְטַלְטְלִין שִׁבְרֵי זְכוּכִית אַף עַל פִּי שֶׁהֵן מַאֲכָל לְנַעֲמִיּוֹת. וְלֹא חֲבִילֵי זְמוֹרוֹת אַף עַל פִּי שֶׁהֵן מַאֲכָל לְפִילִים. וְלֹא אֶת הַלּוּף אַף עַל פִּי שֶׁהֵן מַאֲכָל לְעוֹרְבִים. מִפְּנֵי שֶׁאֵין אֵלּוּ וְכַיּוֹצֵא בָּהֶן מְצוּיִין אֵצֶל רֹב בְּנֵי אָדָם: \n", + "חֲבִילֵי קַשׁ וַחֲבִילֵי זְרָדִין אִם הִתְקִינָן לְמַאֲכַל בְּהֵמָה מְטַלְטְלִין אוֹתָן וְאִם לָאו אֵין מְטַלְטְלִין אוֹתָן. חֲבִילֵי סֵיאָה פּוּאָה וְאֵזוֹב וְקוֹרָנִית. הִכְנִיסָן לְעֵצִים אֵין מִסְתַּפֵּק מֵהֶם בְּשַׁבָּת. לְמַאֲכַל בְּהֵמָה מִסְתַּפֵּק מֵהֶן. וְכֵן בַּאֲמִינְתָּא וְכֵן בְּפֵיגָם וְכֵן בִּשְׁאָר מִינֵי תַּבְלִין: \n", + "אֵין גּוֹרְפִין מַאֲכָל מִלִּפְנֵי הַפְּטָם בֵּין בְּאֵבוּס שֶׁל כְּלִי בֵּין בְּאֵבוּס שֶׁל קַרְקַע. וְאֵין מְסַלְּקִין לַצְּדָדִין מִפְּנֵי הָרְעִי גְּזֵרָה שֶׁמָּא יַשְׁוֶה גֻּמּוֹת. נוֹטְלִין מִלִּפְנֵי הַחֲמוֹר וְנוֹתְנִין לִפְנֵי הַשּׁוֹר. אֲבָל אֵין נוֹטְלִין מִלִּפְנֵי הַשּׁוֹר וְנוֹתְנִין לִפְנֵי הַחֲמוֹר מִפְּנֵי שֶׁהַמַּאֲכָל שֶׁלִּפְנֵי הַשּׁוֹר מְטֻנָּף בְּרִירוֹ וְאֵין רָאוּי לְמַאֲכַל בְּהֵמָה אַחֶרֶת. וְכֵן עָלִים שֶׁרֵיחָם רַע וּמְאוּסִין וְאֵין הַבְּהֵמָה אוֹכַלְתָּן אָסוּר לְטַלְטְלָן. לְפִיכָךְ תְּלַאי שֶׁל דָּגִים אָסוּר לְטַלְטְלוֹ וְשֶׁל בָּשָׂר מֻתָּר. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: \n", + "אַף עַל פִּי שֶׁאָסוּר לְטַלְטֵל אֶת הַמֵּת בְּשַׁבָּת סָכִין אוֹתוֹ וּמְדִיחִין אוֹתוֹ וּבִלְבַד שֶׁלֹּא יָזִיזוּ בּוֹ אֵיבָר. וְשׁוֹמְטִין אֶת הַכַּר מִתַּחְתָּיו כְּדֵי שֶׁיִּהְיֶה מֻטָּל עַל הַחוֹל בִּשְׁבִיל שֶׁיַּמְתִּין וְלֹא יַסְרִיחַ. וּמְבִיאִין כְּלֵי מֵיקֵר וּכְלֵי מַתָּכוֹת וּמַנִּיחִין לוֹ עַל כְּרֵסוֹ כְּדֵי שֶׁלֹּא יִתְפַּח. וּפוֹקְקִין אֶת נְקָבָיו שֶׁלֹּא יִכָּנֵס בָּהֶן הָרוּחַ. וְקוֹשְׁרִין אֶת הַלֶּחִי לֹא שֶׁיַּעֲלֶה אֶלָּא שֶׁלֹּא יוֹסִיף. וְאֵין מְעַמְּצִין אֶת עֵינָיו בְּשַׁבָּת: \n", + "מֵת הַמֻּטָּל בַּחַמָּה מַנִּיחַ עָלָיו כִּכָּר אוֹ תִּינוֹק וּמְטַלְטְלוֹ. וְכֵן אִם נָפְלָה דְּלֵקָה בְּחָצֵר שֶׁיֵּשׁ בָּהּ מֵת מַנִּיחַ עָלָיו כִּכָּר אוֹ תִּינוֹק וּמְטַלְטְלוֹ. וְאִם אֵין שָׁם כִּכָּר וְלֹא תִּינוֹק מַצִּילִין אוֹתוֹ מִן הַדְּלֵקָה מִכָּל מָקוֹם שֶׁמָּא יָבֹא לְכַבּוֹת מִפְּנֵי שֶׁהוּא בָּהוּל עַל מֵתוֹ שֶׁלֹּא יִשָּׂרֵף. וְלֹא הִתִּירוּ לְטַלְטֵל בְּכִכָּר אוֹ תִּינוֹק אֶלָּא לְמֵת בִּלְבַד מִפְּנֵי שֶׁאָדָם בָּהוּל עַל מֵתוֹ: \n", + "הָיָה מֻטָּל בַּחַמָּה וְאֵין לָהֶם מָקוֹם לְטַלְטְלוֹ אוֹ שֶׁלֹּא רָצוּ לַהֲזִיזוֹ מִמְּקוֹמוֹ בָּאִין שְׁנֵי בְּנֵי אָדָם וְיוֹשְׁבִים מִשְּׁנֵי צְדָדָיו. חַם לָהֶם מִלְּמַטָּה זֶה מֵבִיא מִטָּתוֹ וְיוֹשֵׁב עָלֶיהָ וְזֶה מֵבִיא מִטָּתוֹ וְיוֹשֵׁב עָלֶיהָ. חַם לָהֶם מִלְּמַעְלָה זֶה מֵבִיא מַחְצֶלֶת וּפוֹרֵשׁ עַל גַּבָּיו. וְזֶה מֵבִיא מַחְצֶלֶת וּפוֹרֵשׁ עַל גַּבָּיו. זֶה זוֹקֵף מִטָּתוֹ וְנִשְׁמָט וְהוֹלֵךְ לוֹ וְזֶה זוֹקֵף מִטָּתוֹ וְנִשְׁמָט וְהוֹלֵךְ לוֹ וְנִמְצָא מְחִצָּה עֲשׂוּיָה מֵאֵלֶיהָ. שֶׁהֲרֵי מַחְצֶלֶת זֶה וּמַחְצֶלֶת זֶה גַּגֵּיהֶן סְמוּכוֹת זוֹ לָזוֹ וּשְׁנֵי קְצוֹתֵיהֶם עַל הַקַּרְקַע מִשְׁנִי צִדֵּי הַמֵּת: \n", + "מֵת שֶׁהִסְרִיחַ בְּבַיִת וְנִמְצָא מִתְבַּזֶּה בֵּין הַחַיִּים וְהֵם מִתְבַּזִּים מִמֶּנּוּ מֻתָּר לְהוֹצִיאוֹ לְכַרְמְלִית. גָּדוֹל כְּבוֹד הַבְּרִיּוֹת שֶׁדּוֹחֶה אֶת לֹא תַּעֲשֶׂה שֶׁבַּתּוֹרָה שֶׁהוּא (דברים יז יא) \"לֹא תָסוּר מִן הַדָּבָר אֲשֶׁר יַגִּידוּ לְךָ יָמִין וּשְׂמֹאל\". וְאִם הָיָה לָהֶן מָקוֹם אַחֵר לָצֵאת בּוֹ אֵין מוֹצִיאִין אוֹתוֹ אֶלָּא מְנִיחִין אוֹתוֹ בִּמְקוֹמוֹ וְיוֹצְאִין הֵם: \n" + ], + [ + "הַיּוֹצֵא חוּץ לִתְחוּם הַמְּדִינָה בְּשַׁבָּת לוֹקֶה שֶׁנֶּאֱמַר (שמות טז כט) \"אַל יֵצֵא אִישׁ מִמְּקֹמוֹ בַּיּוֹם הַשְּׁבִיעִי\". מָקוֹם זֶה הוּא תְּחוּם הָעִיר. וְלֹא נָתְנָה תּוֹרָה שִׁעוּר לִתְחוּם זֶה אֲבָל חֲכָמִים הֶעְתִּיקוּ שֶׁתְּחוּם זֶה הוּא חוּץ לִשְׁנֵים עָשָׂר מִיל כְּנֶגֶד מַחֲנֵה יִשְׂרָאֵל. וְכָךְ אָמַר לָהֶם משֶׁה רַבֵּנוּ לֹא תֵּצְאוּ חוּץ לַמַּחֲנֶה. וּמִדִּבְרֵי סוֹפְרִים שֶׁלֹּא יֵצֵא אָדָם חוּץ לָעִיר אֶלָּא עַד אַלְפַּיִם אַמָּה אֲבָל חוּץ לְאַלְפַּיִם אַמָּה אָסוּר. שֶׁאַלְפַּיִם אַמָּה הוּא מִגְרַשׁ הָעִיר: ", + "נִמְצֵאתָ לָמֵד שֶׁמֻּתָּר לְאָדָם בְּשַׁבָּת לְהַלֵּךְ אֶת כָּל הָעִיר כֻּלָּהּ אֲפִלּוּ הָיְתָה כְּנִינְוֵה. בֵּין שֶׁהָיְתָה מֻקֶּפֶת חוֹמָה בֵּין שֶׁלֹּא הָיְתָה מֻקֶּפֶת חוֹמָה. וְכֵן מֻתָּר לוֹ לְהַלֵּךְ חוּץ לָעִיר אַלְפַּיִם אַמָּה לְכָל רוּחַ מְרֻבָּעוֹת כְּטַבְלָה מְרֻבַּעַת כְּדֵי שֶׁיִּהְיֶה נִשְׂכָּר אֶת הַזָּוִיּוֹת. וְאִם יָצָא חוּץ לְאַלְפַּיִם אַמָּה מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת עַד שְׁנֵים עָשָׂר מִיל. אֲבָל אִם יָצָא וְהִרְחִיק מִן הָעִיר יֶתֶר עַל שְׁנֵים עָשָׂר מִיל אֲפִלּוּ אַמָּה אַחַת לוֹקֶה מִן הַתּוֹרָה: ", + "הַמְהַלֵּךְ חוּץ לַתְּחוּם לְמַעְלָה מֵעֲשָׂרָה טְפָחִים כְּגוֹן שֶׁקָּפַץ עַל גַּבֵּי עַמּוּדִים שֶׁגְּבוֹהִין עֲשָׂרָה וְאֵין בְּכָל אֶחָד מֵהֶן אַרְבָּעָה עַל אַרְבָּעָה טְפָחִים הֲרֵי זֶה סָפֵק אִם יֵשׁ תְּחוּמִין לְמַעְלָה מֵעֲשָׂרָה אוֹ אֵין תְּחוּמִין לְמַעְלָה מֵעֲשָׂרָה. אֲבָל אִם הָלַךְ עַל מָקוֹם שֶׁיֵּשׁ בּוֹ אַרְבָּעָה עַל אַרְבָּעָה הֲרֵי זֶה כִּמְהַלֵּךְ עַל הָאָרֶץ וְיֵשׁ אִסּוּר תְּחוּמִין שָׁם: ", + "מִי שֶׁשָּׁבַת בְּדִיר שֶׁבַּמִּדְבָּר אוֹ בְּסַהַר אוֹ בִּמְעָרָה וְכַיּוֹצֵא בָּהֶן מֵרְשׁוּת הַיָּחִיד מְהַלֵּךְ אֶת כֻּלָּהּ וְחוּצָה לָהּ אַלְפַּיִם אַמָּה לְכָל רוּחַ בְּרִבּוּעַ. וְכֵן הַשּׁוֹבֵת בְּבִקְעָה אֲפִלּוּ הָיָה יָשֵׁן בְּשָׁעָה שֶׁנִּכְנַס הַשַּׁבָּת שֶׁלֹּא קָנָה שְׁבִיתָה יֵשׁ לוֹ לְהַלֵּךְ מִמְּקוֹמוֹ אַלְפַּיִם אַמָּה לְכָל רוּחַ בְּרִבּוּעַ. הָיָה מְהַלֵּךְ בְּבִקְעָה וְאֵינוֹ יוֹדֵעַ תְּחוּם שַׁבָּת מְהַלֵּךְ אַלְפַּיִם פְּסִיעוֹת בֵּינוֹנִיּוֹת וְזֶה הוּא תְּחוּם שַׁבָּת: ", + "הַמְהַלֵּךְ אַלְפַּיִם אַמָּה שֶׁיֵּשׁ לוֹ לְהַלֵּךְ וְשָׁלְמָה מִדָּתוֹ בְּתוֹךְ דִּיר אוֹ סַהַר אוֹ מְעָרָה אוֹ בְּתוֹךְ הַמְּדִינָה אֵינוֹ מְהַלֵּךְ אֶלָּא עַד סוֹף מִדָּתוֹ. וְאֵין אוֹמְרִין הוֹאִיל וְכִלְּתָה מִדָּתוֹ בְּתוֹךְ רְשׁוּת הַיָּחִיד מְהַלֵּךְ אֶת כֻּלָּהּ. בַּמֶּה דְּבָרִים אֲמוּרִים בְּשֶׁכָּלְתָה מִדָּתוֹ בְּמִקְצָת הָעִיר אוֹ בְּמִקְצָת הַמְּעָרָה אֲבָל אִם הָיְתָה אוֹתָהּ רְשׁוּת הַיָּחִיד מֻבְלַעַת בְּתוֹךְ אַלְפַּיִם אַמָּה שֶׁלּוֹ תֵּחָשֵׁב לוֹ כָּל אוֹתָהּ הָרְשׁוּת כְּאַרְבַּע אַמּוֹת וּמַשְׁלִימִין לוֹ אֶת הַשְּׁאָר: ", + "כֵּיצַד. הֲרֵי שֶׁהָיָה אֶלֶף אַמָּה מִמְּקוֹם שְׁבִיתָתוֹ אִם מִחוּץ לָעִיר עַד מְדִינָה אוֹ מְעָרָה שֶׁיֵּשׁ בְּאָרְכָּהּ אֶלֶף אַמָּה אוֹ פָּחוֹת מֵאֶלֶף מְהַלֵּךְ אֶת כָּל הַמְּדִינָה אוֹ הַמְּעָרָה שֶׁפָּגַע בָּהּ וּמְהַלֵּךְ חוּצָה לָהּ אֶלֶף אַמָּה פָּחוֹת אַרְבַּע אַמּוֹת: ", + "אֲבָל אִם הָיָה בַּמְּדִינָה אוֹ בַּמְּעָרָה שֶׁפָּגַע בָּהּ בְּתוֹךְ מִדָּתוֹ אֶלֶף אַמָּה וְאַמָּה אֵינוֹ מְהַלֵּךְ בָּהּ אֶלָּא אֶלֶף אַמָּה בִּלְבַד שֶׁהוּא תַּשְׁלוּם אַלְפַּיִם אַמָּה שֶׁיֵּשׁ לוֹ: ", + "מִי שֶׁכָּלְתָה מִדָּתוֹ בַּחֲצִי הָעִיר אַף עַל פִּי שֶׁאֵינוֹ מְהַלֵּךְ אֶלָּא עַד סוֹף מִדָּתוֹ מֻתָּר לְטַלְטֵל בְּכָל הָעִיר עַל יְדֵי זְרִיקָה. וְכֵן מִי שֶׁשָּׁבַת בְּבִקְעָה וְהִקִּיפוּהוּ נָכְרִים מְחִצָּה בְּשַׁבָּת אֵינוֹ מְהַלֵּךְ בָּהּ אֶלָּא אַלְפַּיִם אַמָּה לְכָל רוּחַ אַף עַל פִּי שֶׁהוּא בְּתוֹךְ הַמְּחִצָּה. וּמֻתָּר לוֹ לְטַלְטֵל בְּכָל הַמְּחִצָּה עַל יְדֵי זְרִיקָה אִם הִקִּיפוּהָ לְשֵׁם דִּירָה: ", + "מִי שֶׁהָיָה בָּא בַּדֶּרֶךְ לִכָּנֵס לִמְדִינָה בֵּין שֶׁהָיָה בָּא בַּיָּם בֵּין שֶׁהָיָה בָּא בֶּחָרָבָה. אִם נִכְנַס בְּתוֹךְ אַלְפַּיִם אַמָּה קָרוֹב לָעִיר קֹדֶם שֶׁיִּכָּנֵס הַשַּׁבָּת אַף עַל פִּי שֶׁלֹּא הִגִּיעַ לַמְּדִינָה אֶלָּא בְּשַׁבָּת הֲרֵי זֶה יִכָּנֵס וִיהַלֵּךְ אֶת כֻּלָּהּ וְחוּצָה לָהּ אַלְפַּיִם אַמָּה לְכָל רוּחַ: ", + "הָיָה בָּא לִמְדִינָה וְיָשֵׁן בַּדֶּרֶךְ וְלֹא נֵעוֹר אֶלָּא בְּשַׁבָּת וּכְשֶׁנֵּעוֹר מָצָא עַצְמוֹ בְּתוֹךְ הַתְּחוּם הֲרֵי זֶה יִכָּנֵס לָהּ וִיהַלֵּךְ אֶת כֻּלָּהּ וְחוּצָה לָהּ אַלְפַּיִם אַמָּה לְכָל רוּחַ. מִפְּנֵי שֶׁדַּעְתּוֹ הָיְתָה לְהַלֵּךְ לִמְדִינָה זוֹ וּלְפִיכָךְ קָנָה שְׁבִיתָה עִם בְּנֵי הַמְּדִינָה כְּמוֹתָן שֶׁהֲרֵי נִכְנַס עִמָּהֶן בַּתְּחוּם: ", + "מִי שֶׁיָּצָא חוּץ לַתְּחוּם אֲפִלּוּ אַמָּה אַחַת לֹא יִכָּנֵס שֶׁהָאַרְבַּע אַמּוֹת שֶׁיֵּשׁ לוֹ לָאָדָם תְּחִלָּתָן מִמָּקוֹם שֶׁהוּא עוֹמֵד בּוֹ. לְפִיכָךְ כֵּיוָן שֶׁיָּצָא חוּץ מִתְּחוּמוֹ אַמָּה אוֹ יֶתֶר יֵשֵׁב בִּמְקוֹמוֹ וְאֵין לוֹ לְהַלֵּךְ אֶלָּא בְּתוֹךְ אַרְבַּע אַמּוֹת מֵעֲמִידַת רַגְלָיו וְלַחוּץ. וְכֵן מִי שֶׁהֶחְשִׁיךְ חוּץ לִתְחוּם הַמְּדִינָה אֲפִלּוּ אַמָּה אַחַת הֲרֵי זֶה לֹא יִכָּנֵס לָהּ אֶלָּא מְהַלֵּךְ מִמָּקוֹם שֶׁנִּכְנַס עָלָיו הַשַּׁבָּת וְהוּא עוֹמֵד בּוֹ אַלְפַּיִם אַמָּה בִּלְבַד. וְאִם כָּלְתָה מִדָּתוֹ בְּמִקְצָת הָעִיר מְהַלֵּךְ עַד סוֹף מִדָּתוֹ כְּמוֹ שֶׁאָמַרְנוּ. הָיְתָה רַגְלוֹ אַחַת בְּתוֹךְ הַתְּחוּם וְרַגְלוֹ אַחַת חוּץ לַתְּחוּם הֲרֵי זֶה יִכָּנֵס: ", + "מִי שֶׁיָּצָא חוּץ לַתְּחוּם שֶׁלֹּא לְדַעְתּוֹ כְּגוֹן שֶׁהוֹצִיאוּהוּ נָכְרִים אוֹ רוּחַ רָעָה אוֹ שֶׁשָּׁגַג וְיָצָא אֵין לוֹ אֶלָּא אַרְבַּע אַמּוֹת. חָזַר לְדַעַת אֵין לוֹ אֶלָּא אַרְבַּע אַמּוֹת. הֶחְזִירוּהוּ כְּאִלּוּ לֹא יָצָא. וְאִם נְתָנוּהוּ בִּרְשׁוּת הַיָּחִיד כְּגוֹן שֶׁנְּתָנוּהוּ נָכְרִים בַּדִּיר וְסַהַר וּמְעָרָה אוֹ בְּעִיר אַחֶרֶת יֵשׁ לוֹ לְהַלֵּךְ אֶת כֻּלָּהּ. וְכֵן אִם יָצָא לְאֶחָד מֵאֵלּוּ בִּשְׁגָגָה וְנִזְכַּר וְהוּא בְּתוֹכָן מְהַלֵּךְ אֶת כֻּלָּהּ: ", + "יָצָא חוּץ לַתְּחוּם לְדַעַת אַף עַל פִּי שֶׁחָזַר שֶׁלֹּא לְדַעַת כְּגוֹן שֶׁהֶחְזִירוּהוּ נָכְרִים אוֹ רוּחַ רָעָה אֵין לוֹ אֶלָּא אַרְבַּע אַמּוֹת. וְכֵן אִם יָצָא חוּץ לַתְּחוּם לְדַעַת אַף עַל פִּי שֶׁהוּא בְּתוֹךְ רְשׁוּת הַיָּחִיד כְּגוֹן דִּיר וְסַהַר אֵין לוֹ אֶלָּא אַרְבַּע אַמּוֹת. הַמְּפַרֵשׁ בַּיָּם הַגָּדוֹל אַף עַל פִּי שֶׁהוּא חוּץ לַתְּחוּם שֶׁשָּׁבַת בּוֹ מְהַלֵּךְ אֶת כָּל הַסְּפִינָה כֻּלָּהּ וּמְטַלְטֵל בְּכֻלָּהּ: ", + "מִי שֶׁיָּצָא חוּץ לַתְּחוּם שֶׁלֹּא לְדַעַת וְהֻקַּף בִּמְחִצָּה בְּשַׁבָּת יֵשׁ לוֹ לְהַלֵּךְ כָּל אוֹתָהּ הַמְּחִצָּה וְהוּא שֶׁלֹּא תִּהְיֶה יֶתֶר עַל אַלְפַּיִם אַמָּה. וְאִם הָיָה תְּחוּם שֶׁיָּצָא מִמֶּנּוּ מֻבְלָע מִקְצָתוֹ בְּתוֹךְ הַמְּחִצָּה שֶׁנַּעֲשֵׂית שֶׁלֹּא לְדַעְתּוֹ הוֹאִיל וְיֵשׁ לוֹ לְהַלֵּךְ אֶת כָּל הַמְּחִצָּה הֲרֵי זֶה נִכְנָס לִתְחוּמוֹ וְכֵיוָן שֶׁיִּכָּנֵס הֲרֵי הוּא כְּאִלּוּ לֹא יָצָא: ", + "כָּל מִי שֶׁאֵין לוֹ לָזוּז מִמְּקוֹמוֹ אֶלָּא בְּתוֹךְ אַרְבַּע אַמּוֹת אִם נִצְרָךְ לִנְקָבָיו הֲרֵי זֶה יוֹצֵא וּמַרְחִיק וְנִפְנֶה וְחוֹזֵר לִמְקוֹמוֹ. וְאִם נִכְנַס לְמִקְצָת תְּחוּם שֶׁיָּצָא מִמֶּנּוּ בְּעֵת שֶׁיִּתְרַחֵק לְהִפָּנוֹת הוֹאִיל וְנִכְנַס יִכָּנֵס וּכְאִלּוּ לֹא יָצָא. וְהוּא שֶׁלֹּא יָצָא בַּתְּחִלָּה לְדַעַת אֲבָל אִם יָצָא לְדַעַת אַף עַל פִּי שֶׁנִּכְנַס אֵין לוֹ אֶלָּא אַרְבַּע אַמּוֹת: ", + "כָּל מִי שֶׁיָּצָא בִּרְשׁוּת בֵּית דִּין כְּגוֹן הָעֵדִים שֶׁבָּאוּ לְהָעִיד עַל רְאִיַּת הַלְּבָנָה וְכַיּוֹצֵא בָּהֶן מִמִּי שֶׁמֻּתָּר לוֹ לָצֵאת לִדְבַר מִצְוָה יֵשׁ לוֹ אַלְפַּיִם אַמָּה לְכָל רוּחַ בְּאוֹתוֹ מָקוֹם שֶׁהִגִּיעַ לוֹ. וְאִם הִגִּיעַ לִמְדִינָה הֲרֵי הוּא כְּאַנְשֵׁי הָעִיר וְיֵשׁ לוֹ אַלְפַּיִם אַמָּה לְכָל רוּחַ חוּץ לַמְּדִינָה: ", + "הָיָה יוֹצֵא בִּרְשׁוּת וְאָמְרוּ לוֹ וְהוּא הוֹלֵךְ בַּדֶּרֶךְ כְּבָר נַעֲשֵׂית הַמִּצְוָה שֶׁיָּצָאתָ לַעֲשׂוֹת יֵשׁ לוֹ מִמְּקוֹמוֹ אַלְפַּיִם אַמָּה לְכָל רוּחַ. וְאִם הָיָה מִקְצָת תְּחוּם שֶׁיָּצָא מִמֶּנּוּ בִּרְשׁוּת מֻבְלָע בְּתוֹךְ אַלְפַּיִם אַמָּה שֶׁיֵּשׁ לוֹ מִמְּקוֹמוֹ הֲרֵי זֶה חוֹזֵר לִמְקוֹמוֹ וּכְאִלּוּ לֹא יָצָא. וכָּל הַיּוֹצְאִין לְהַצִּיל נַפְשׁוֹת יִשְׂרָאֵל מִיַּד עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת אוֹ מִן הַנָּהָר אוֹ מִן הַמַּפֹּלֶת יֵשׁ לָהֶם אַלְפַּיִם אַמָּה לְכָל רוּחַ מִמָּקוֹם שֶׁהִצִּילוּ בּוֹ. וְאִם הָיְתָה יַד הָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת תַּקִּיפָה וְהָיוּ מְפַחֲדִים לִשְׁבֹּת בַּמָּקוֹם שֶׁהִצִּילוּ בּוֹ הֲרֵי אֵלּוּ חוֹזְרִין בְּשַׁבָּת לִמְקוֹמָן וּבִכְלֵי זֵינָן: " + ], + [ + "כָּל בֵּית דִּירָה שֶׁהוּא יוֹצֵא מִן הַמְּדִינָה אִם הָיָה בֵּינוֹ וּבֵין הַמְּדִינָה שִׁבְעִים אַמָּה וּשְׁנֵי שְׁלִישֵׁי אַמָּה שֶׁהוּא צֶלַע בֵּית סָאתַיִם הַמְרֻבַּעַת אוֹ פָּחוֹת מִזֶּה הֲרֵי זֶה מִצְטָרֵף לִמְדִינָה וְנֶחְשָׁב מִמֶּנָּה. וּכְשֶׁמּוֹדְדִין לָהּ אַלְפַּיִם אַמָּה לְכָל רוּחַ מוֹדְדִין חוּץ מִבֵּית דִּירָה זֶה: \n", + "הָיָה בַּיִת זֶה קָרוֹב לַמְּדִינָה בְּשִׁבְעִים אַמָּה וּבַיִת שֵׁנִי קָרוֹב לְבַיִת רִאשׁוֹן בְּשִׁבְעִים אַמָּה וּבַיִת שְׁלִישִׁי קָרוֹב לַשֵּׁנִי בְּשִׁבְעִים אַמָּה וְכֵן עַד מַהֲלַךְ כַּמָּה יָמִים הֲרֵי הַכּל כִּמְדִינָה אַחַת וּכְשֶׁמּוֹדְדִין מוֹדְדִין מִחוּץ לַבַּיִת הָאַחֲרוֹן. וְהוּא שֶׁיִּהְיֶה בֵּית דִּירָה זֶה אַרְבַּע אַמּוֹת עַל אַרְבַּע אַמּוֹת אוֹ יֶתֶר: \n", + "וְכֵן בֵּית הַכְּנֶסֶת שֶׁיֵּשׁ בּוֹ בֵּית דִּירָה לְחַזָּנִין וּבֵית עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת שֶׁיֵּשׁ בּוֹ בֵּית דִּירָה לְכֹהֲנֵיהֶם וְהָאוֹצָרוֹת שֶׁיֵּשׁ בָּהֶן בֵּית דִּירָה וְהַגֶּשֶׁר וְהַקֶּבֶר שֶׁיֵּשׁ בָּהֶן בֵּית דִּירָה וְשָׁלֹשׁ מְחִצּוֹת שֶׁאֵין עָלֶיהָ תִּקְרָה וְיֵשׁ בָּהֶן אַרְבַּע עַל אַרְבַּע אַמּוֹת וְהַבֻּרְגָּנִין וְהַבַּיִת הַבָּנוּי בַּיָּם וּשְׁתֵּי מְחִצּוֹת שֶׁיֵּשׁ עֲלֵיהֶן תִּקְרָה וּמְעָרָה שֶׁיֵּשׁ בִּנְיָן עַל פִּיהָ וְיֵשׁ בָּהּ בֵּית דִּירָה. כָּל אֵלּוּ מִצְטָרְפִין עִמָּהּ אִם הָיוּ בְּתוֹךְ שִׁבְעִים אַמָּה וְשִׁירַיִם. וּמֵאוֹתוֹ הַבַּיִת הַיּוֹצֵא רוֹאִין כְּאִלּוּ חוּט מָתוּחַ עַל פְּנֵי כָּל הַמְּדִינָה וּמוֹדְדִין חוּץ לְאוֹתוֹ הַחוּט אַלְפַּיִם אַמָּה: \n", + "וְאֵלּוּ שֶׁאֵין מִצְטָרְפִין עִמָּהּ. שְׁתֵּי מְחִצּוֹת שֶׁאֵין עֲלֵיהֶן תִּקְרָה אַף עַל פִּי שֶׁדָּרִין בֵּינֵיהֶן. וְהַגֶּשֶׁר וְהַקֶּבֶר וּבֵית הַכְּנֶסֶת וּבֵית עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת וְהָאוֹצָרוֹת שֶׁאֵין בָּהֶן בֵּית דִּירָה וְהַבּוֹר וְהַשִּׁיחַ וְהַמְּעָרָה וְהַשּׁוֹבָךְ וּבַיִת שֶׁבַּסְּפִינָה כָּל אֵלּוּ וְכַיּוֹצֵא בָּהֶן אֵין מִצְטָרְפִין עִמָּהּ: \n", + "הָיוּ שְׁתֵּי עֲיָרוֹת זוֹ סְמוּכָה לָזוֹ אִם יֵשׁ בֵּינֵיהֶן מֵאָה וְאַרְבָּעִים וְאַחַת וּשְׁלִישׁ כְּדֵי שֶׁיִּהְיֶה שִׁבְעִים אַמָּה וְשִׁירַיִם לָזוֹ וְשִׁבְעִים אַמָּה וְשִׁירַיִם לָזוֹ חוֹשְבִין שְׁתֵּיהֶן כְּעִיר אַחַת וְנִמְצֵאת כָּל עִיר מֵהֶן מְהַלֶּכֶת אֶת כָּל הָעִיר הַשְּׁנִיָּה וָחוּצָה לָהּ אַלְפַּיִם אַמָּה. הָיוּ שְׁלֹשָׁה כְּפָרִים מְשֻׁלָּשִׁין אִם יֵשׁ בֵּין הָאֶמְצָעִי וּבֵין כָּל אֶחָד וְאֶחָד מִן הַחִיצוֹנִים אַלְפַּיִם אַמָּה אוֹ פָּחוֹת מִכָּאן וּבֵין הַשְּׁנַיִם הַחִיצוֹנִים מָאתַיִם שָׁלֹשׁ וּשְׁמוֹנִים פָּחוֹת שְׁלִישׁ כְּדֵי שֶׁיִּהְיֶה בֵּין כָּל אֶחָד מֵהֶן וּבֵין הָאֶמְצָעִי כְּשֶׁתִּרְאֶה אוֹתוֹ כְּאִלּוּ הוּא בֵּינֵיהֶן מֵאָה וְאַרְבָּעִים וְאַחַת אַמָּה וּשְׁלִישׁ הֲרֵי שְׁלָשְׁתָּן כִּמְדִינָה אַחַת וּמוֹדְדִין אַלְפַּיִם אַמָּה לְכָל רוּחַ מִחוּץ לִשְׁלָשְׁתָּן. עִיר שֶׁהֻקְּפָה וּלְבַסּוֹף יָשְׁבָה מוֹדְדִין לָהּ מִישִׁיבָתָהּ. יָשְׁבָה וּלְבַסּוֹף הֻקְּפָה מוֹדְדִין לָהּ מֵחוֹמוֹתֶיהָ: \n", + "עִיר שֶׁהָיְתָה אֲרֻכָּה אוֹ מְרֻבַּעַת הוֹאִיל וְיֵשׁ לָהּ אַרְבַּע זָוִיּוֹת שָׁווֹת מַנִּיחִין אוֹתָהּ כְּמוֹת שֶׁהִיא וּמוֹדְדִין לָהּ אַלְפַּיִם אַמָּה לְכָל רוּחַ מֵאַרְבַּע רוּחוֹתֶיהָ. הָיְתָה עֲגֻלָּה עוֹשִׂין לָהּ זָוִיּוֹת וְרוֹאִין אוֹתָהּ כְּאִלּוּ הוּא בְּתוֹךְ הַמְרֻבָּע וּמוֹדְדִין חוּץ מִצַּלְעוֹת אוֹתוֹ מְרֻבָּע אַלְפַּיִם אַמָּה לְכָל רוּחַ שֶׁנִּמְצָא מִשְׂתַּכֵּר הַזָּוִיּוֹת: \n", + "וְכֵן אִם הָיְתָה הָעִיר מְשֻׁלֶּשֶׁת אוֹ שֶׁיֵּשׁ לָהּ צְלָעוֹת רַבּוֹת מְרַבְּעִין אוֹתָהּ וְאַחַר כָּךְ מוֹדְדִין חוּץ לַמְרֻבָּע אַלְפַּיִם אַמָּה לְכָל רוּחַ. וּכְשֶׁהוּא מְרַבְּעָהּ מְרַבְּעָהּ בְּרִבּוּעַ הָעוֹלָם כְּדֵי שֶׁתְּהֵא כָּל רוּחַ מִמֶּנָּה מְשׁוּכָה כְּנֶגֶד רוּחַ מֵרוּחוֹת הָעוֹלָם וּמְכֻוֶּנֶת כְּנֶגְדָּהּ: \n", + "הָיְתָה רְחָבָה מִצַּד אֶחָד וּקְצָרָה מִצַּד אֶחָד רוֹאִין אוֹתָהּ כְּאִלּוּ הִיא כֻּלָּהּ רְחָבָה. הָיְתָה עֲשׂוּיָה כְּמִין גַּ\"ם אוֹ שֶׁהָיְתָה עֲשׂוּיָה כְּקֶשֶׁת אִם יֵשׁ בֵּין שְׁנֵי רָאשֶׁיהָ פָּחוֹת מֵאַרְבַּעַת אֲלָפִים אַמָּה מוֹדְדִין לָהּ מִן הַיֶּתֶר וְרוֹאִין אֶת כָּל הָרֹחַב שֶׁבֵּין הַיֶּתֶר וְהַקֶּשֶׁת כְּאִלּוּ הוּא מָלֵא בָּתִּים. וְאִם הָיָה בֵּין שְׁנֵי רָאשֶׁיהָ אַרְבַּעַת אֲלָפִים אֵין מוֹדְדִין לָהּ אֶלָּא מִן הַקֶּשֶׁת: \n", + "עִיר שֶׁיּוֹשֶׁבֶת עַל שְׂפַת הַנַּחַל. אִם יֵשׁ לְפָנֶיהָ דַּקָּה רֹחַב אַרְבַּע אַמּוֹת עַל שְׂפַת הַנַּחַל כְּדֵי שֶׁיַּעַמְדוּ עָלֶיהָ וְיִשְׁתַּמְּשׁוּ בַּנַּחַל נִמְצָא הַנַּחַל בִּכְלַל הָעִיר וּמוֹדְדִין לָהּ אַלְפַּיִם אַמָּה מִשְּׂפַת הַנַּחַל הַשְּׁנִיָּה וְיֵעָשֶׂה הַנַּחַל כֻּלּוֹ בִּכְלַל הַמְּדִינָה מִפְּנֵי הַדַּקָּה הַבְּנוּיָה מִצִּדּוֹ. וְאִם לֹא הָיָה שָׁם דַּקָּה אֵין מוֹדְדִין לָהֶן אֶלָּא מִפֶּתַח בָּתֵּיהֶן וְנִמְצָא הַנַּחַל נִמְדָּד מִן הָאַלְפַּיִם שֶׁלָּהֶם: \n", + "יוֹשְׁבֵי צְרִיפִין אֵין מוֹדְדִין לָהֶן אֶלָּא מִפֶּתַח בָּתֵּיהֶן. וְאִם יֵשׁ שָׁם שָׁלֹשׁ חֲצֵרוֹת שֶׁל שְׁנֵי שְׁנֵי בָּתִּים הֻקְבְּעוּ כֻּלָּם וּמְרַבְּעִין אוֹתָהּ וְנוֹתְנִין לָהֶם אַלְפַּיִם אַמָּה לְכָל רוּחַ כִּשְׁאָר הָעֲיָרוֹת: \n", + "אֵין מוֹדְדִין אֶלָּא בְּחֶבֶל שֶׁל חֲמִשִּׁים אַמָּה לֹא פָּחוֹת וְלֹא יֶתֶר וּבְחֶבֶל שֶׁל פִּשְׁתָּן כְּדֵי שֶׁלֹּא יִמָּשֵׁךְ יוֹתֵר מִדַּאי. הִגִּיעַ לְגַיְא אִם הָיָה רָחְבּוֹ חֲמִשִּׁים אַמָּה שֶׁיָּכוֹל לְהַבְלִיעוֹ בְּחֶבֶל הַמִּדָּה מַבְלִיעוֹ וְהוּא שֶׁיִּהְיֶה בְּעָמְקוֹ פָּחוֹת מֵאַרְבַּעַת אֲלָפִים: \n", + "בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁהָיָה חוּט הַמִּשְׁקלֶת יוֹרֵד כְּנֶגְדּוֹ שֶׁאִי אֶפְשָׁר לְהִשְׁתַּמֵּשׁ בּוֹ. אֲבָל אִם אֵין חוּט הַמִּשְׁקלֶת יוֹרֵד כְּנֶגְדּוֹ אֵינוֹ מַבְלִיעוֹ אֶלָּא אִם כֵּן הָיָה עָמְקוֹ אַלְפַּיִם אוֹ פָּחוֹת מִכֵּן: \n", + "הָיָה גַּיְא מְעֻקָּם מְקַדֵּר וְעוֹלֶה מְקַדֵּר וְיוֹרֵד. הָיָה גַּיְא רָחָב מֵחֲמִשִּׁים שֶׁאֵינוֹ יָכוֹל לְהַבְלִיעוֹ הוֹלֵךְ לְמָקוֹם שֶׁהוּא יָכוֹל לְהַבְלִיעוֹ וּמַבְלִיעוֹ וְצוֹפֶה כְּנֶגֶד מִדָּתוֹ וְחוֹזֵר: \n", + "הִגִּיעַ לְכֹתֶל אֵין אוֹמְרִים יִקֹּב אֶת הַכֹּתֶל אֶלָּא אוֹמֵד רָחְבּוֹ וְהוֹלֵךְ לוֹ. וְאִם אֶפְשָׁר לְהִשְׁתַּמֵּשׁ בּוֹ מוֹדְדוֹ מְדִידָה יָפָה. וְאִם הָיָה חוּט הַמִּשְׁקלֶת יוֹרֵד כְּנֶגְדּוֹ מוֹדֵד רָחְבּוֹ מְדִידָה יָפָה: \n", + "הִגִּיעַ לְהַר אִם הָיָה הַר מִתְלַקֵּט מִמֶּנּוּ גָּבוֹהַּ עֲשָׂרָה טְפָחִים בְּאֹרֶךְ חָמֵשׁ אַמּוֹת מַבְלִיעוֹ וְחוֹזֵר לְמִדָּתוֹ. וְאִם הָיָה גָּבוֹהַּ הַרְבֵּה עַד שֶׁיִּתְלַקֵּט מִמֶּנּוּ עֲשָׂרָה טְפָחִים מִתּוֹךְ מֶשֶׁךְ אַרְבַּע אַמּוֹת אוֹמְדוֹ וְהוֹלֵךְ לוֹ. וְאִם אֵינוֹ יָכוֹל לְהַבְלִיעוֹ כְּגוֹן שֶׁהָיָה רָחְבּוֹ יֶתֶר מֵחֲמִשִּׁים מְקַדְּרוֹ מְעַט מְעַט. וְזֶה הוּא שֶׁאָמְרוּ מְקַדְּרִין בֶּהָרִים: \n", + "כֵּיצַד מְקַדְּרִין בְּהָרִים אוֹ בְּגֵיאָיוֹת שֶׁאֵינוֹ יָכוֹל לְהַבְלִיעָן. אוֹחֲזִין שְׁנַיִם חֶבֶל שֶׁל אַרְבַּע אַמּוֹת הָעֶלְיוֹן אוֹחֵז קְצָתוֹ מִכְּנֶגֶד מַרְגְּלוֹתָיו וְהַתַּחְתּוֹן אוֹחֵז בַּקָּצֶה הַשֵּׁנִי כְּנֶגֶד לִבּוֹ וְחוֹזֵר הָעֶלְיוֹן לַעֲמֹד בִּמְקוֹם הַתַּחְתּוֹן וְהַתַּחְתּוֹן יוֹרֵד וּמַרְחִיק מִמֶּנּוּ מִדַּת הַחֶבֶל וְכֵן מִתְגַּלְגְּלִים וְהוֹלְכִין עַד שֶׁמּוֹדְדִין אֶת כֻּלּוֹ. וּכְשֶׁיֵּלֵךְ הַמּוֹדֵד לְהַבְלִיעַ הָהָר אוֹ הַגַּיְא לֹא יֵצֵא חוּץ לַתְּחוּם שֶׁלֹּא יִרְאוּ אוֹתוֹ הָעוֹבְרִים וְיֹאמְרוּ מִדַּת תְּחוּמִין בָּאָה לְכָאן: \n", + "אֵין סוֹמְכִין אֶלָּא עַל מְדִידַת אָדָם מֻמְחֶה שֶׁהוּא יוֹדֵעַ מִדַּת הַקַּרְקַע. הָיוּ לָנוּ תְּחוּמֵי שַׁבָּת מֻחְזָקִין וּבָא מֻמְחֶה וּמָדַד רִבָּה בַּתְּחוּם מֵהֶן וּמִעֵט בַּתְּחוּם. שׁוֹמְעִין לוֹ בַּתְּחוּם שֶׁרִבָּה. וְכֵן אִם בָּאוּ שְׁנַיִם מֻמְחִין וּמָדְדוּ הַתְּחוּם אֶחָד רִבָּה וְאֶחָד מִעֵט שׁוֹמְעִין לַמְרַבֶּה. וּבִלְבַד שֶׁלֹּא יְרַבֶּה יֶתֶר מִמִּדַּת אֲלַכְסוֹנָהּ שֶׁל עִיר: \n", + "כֵּיצַד. בְּעֵת שֶׁיְּרַבֶּה זֶה נֹאמַר שֶׁמָּא הָרִאשׁוֹן מִקֶּרֶן אֲלַכְסוֹן שֶׁל עִיר מָדַד הָאַלְפַּיִם וּלְפִיכָךְ מִעֵט מִדָּתוֹ וְנִמְצָא צֶלַע הַתְּחוּם בֵּינוֹ וּבֵין הַמְּדִינָה פָּחוֹת מֵאַלְפַּיִם. וְזֶה הָאַחֲרוֹן מָדַד אַלְפַּיִם מִצֶּלַע הַמְּדִינָה. וְאֵין מַחֲזִיקִין עַל הָרִאשׁוֹן שֶׁטָּעָה בְּיוֹתֵר עַל זֶה. לְפִיכָךְ אִם רִבָּה זֶה הָאַחֲרוֹן יֶתֶר עַל הָרִאשׁוֹן אֲפִלּוּ בַּחֲמֵשׁ מֵאוֹת וּשְׁמוֹנִים אַמָּה בְּקֵרוּב שׁוֹמְעִין לוֹ. בְּיוֹתֵר עַל זֶה אֵין שׁוֹמְעִין לוֹ: \n", + "אֲפִלּוּ עֶבֶד אֲפִלּוּ שִׁפְחָה נֶאֱמָנִין לוֹמַר עַד כָּאן תְּחוּם הַשַּׁבָּת. וְנֶאֱמָן הַגָּדוֹל לוֹמַר זָכוּר אֲנִי שֶׁעַד כָּאן הָיִינוּ בָּאִים בְּשַׁבָּת כְּשֶׁהָיִיתִי קָטָן. וְסוֹמְכִין עַל עֵדוּתוֹ בְּדָבָר זֶה. שֶׁלֹּא אָמְרוּ חֲכָמִים בַּדָּבָר לְהַחֲמִיר אֶלָּא לְהָקֵל מִפְּנֵי שֶׁשִּׁעוּר אַלְפַּיִם אַמָּה מִדִּבְרֵיהֶם: \n" + ], + [ + "מִצְוַת עֲשֵׂה מִן הַתּוֹרָה לְקַדֵּשׁ אֶת יוֹם הַשַּׁבָּת בִּדְבָרִים שֶׁנֶּאֱמַר (שמות כ ח) \"זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ\". כְּלוֹמַר זָכְרֵהוּ זְכִירַת שֶׁבַח וְקִדּוּשׁ. וְצָרִיךְ לְזָכְרֵהוּ בִּכְנִיסָתוֹ וּבִיצִיאָתוֹ. בִּכְנִיסָתוֹ בְּקִדּוּשׁ הַיּוֹם וּבִיצִיאָתוֹ בְּהַבְדָּלָה: ", + "וְזֶה הוּא נֹסַח קִדּוּשׁ הַיּוֹם. בָּרוּךְ אַתָּה ה' אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְרָצָה בָנוּ וְשַׁבַּת קָדְשׁוֹ בְּאַהֲבָה וְרָצוֹן הִנְחִילָנוּ זִכָּרוֹן לְמַעֲשֵׂה בְרֵאשִׁית תְּחִלָּה לְמִקְרָאֵי קֹדֶשׁ זֵכֶר לִיצִיאַת מִצְרָיִם כִּי בָנוּ בָחַרְתָּ וְאוֹתָנוּ קִדַּשְׁתָּ מִכָּל הָעַמִּים וְשַׁבַּת קָדְשְׁךָ בְּאַהֲבָה וּבְרָצוֹן הִנְחַלְתָּנוּ בָּרוּךְ אַתָּה ה' מְקַדֵּשׁ הַשַּׁבָּת: ", + "וְזֶה הוּא נֹסַח הַהַבְדָּלָה. בָּרוּךְ אַתָּה ה' אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַמַּבְדִּיל בֵּין קֹדֶשׁ לְחל וּבֵין אוֹר לְחשֶׁךְ בֵּין יִשְׂרָאֵל לָעַמִּים וּבֵין יוֹם הַשְּׁבִיעִי לְשֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה בָּרוּךְ אַתָּה ה' הַמַּבְדִּיל בֵּין קֹדֶשׁ לְחל: ", + "עִקַּר הַקִּדּוּשׁ בַּלַּיְלָה. אִם לֹא קִדֵּשׁ בַּלַּיְלָה בֵּין בְּשׁוֹגֵג בֵּין בְּמֵזִיד מְקַדֵּשׁ וְהוֹלֵךְ כָּל הַיּוֹם כֻּלּוֹ. וְאִם לֹא הִבְדִּיל בַּלַּיְלָה מַבְדִּיל לְמָחָר וּמַבְדִּיל וְהוֹלֵךְ עַד סוֹף יוֹם שְׁלִישִׁי. אֲבָל אֵינוֹ מְבָרֵךְ עַל הָאוּר אֶלָּא בְּלֵיל מוֹצָאֵי שַׁבָּת בִּלְבַד: ", + "אָסוּר לְאָדָם לֶאֱכל אוֹ לִשְׁתּוֹת יַיִן מִשֶּׁקָּדַשׁ הַיּוֹם עַד שֶׁיְּקַדֵּשׁ. וְכֵן מִשֶּׁיָּצָא הַיּוֹם אָסוּר לוֹ לְהַתְחִיל לֶאֱכל וְלִשְׁתּוֹת וְלַעֲשׂוֹת מְלָאכָה אוֹ לִטְעֹם כְּלוּם עַד שֶׁיַּבְדִּיל. וְלִשְׁתּוֹת מַיִם מֻתָּר. שָׁכַח אוֹ עָבַר וְאָכַל וְשָׁתָה קֹדֶם שֶׁיְּקַדֵּשׁ אוֹ קֹדֶם שֶׁיַּבְדִּיל הֲרֵי זֶה מְקַדֵּשׁ וּמַבְדִּיל אַחַר שֶׁאָכַל: ", + "מִדִּבְרֵי סוֹפְרִים לְקַדֵּשׁ עַל הַיַּיִן וּלְהַבְדִּיל עַל הַיַּיִן. וְאַף עַל פִּי שֶׁהִבְדִּיל בַּתְּפִלָּה צָרִיךְ לְהַבְדִּיל עַל הַכּוֹס. וּמֵאַחַר שֶׁיַּבְדִּיל וְיֹאמַר בֵּין קֹדֶשׁ לְחל מֻתָּר לוֹ לַעֲשׂוֹת מְלָאכָה אַף עַל פִּי שֶׁלֹּא הִבְדִּיל עַל הַכּוֹס. וּמְבָרֵךְ עַל הַיַּיִן תְּחִלָּה וְאַחַר כָּךְ מְקַדֵּשׁ. וְאֵינוֹ נוֹטֵל אֶת יָדָיו עַד שֶׁיְּקַדֵּשׁ: ", + "כֵּיצַד הוּא עוֹשֶׂה. לוֹקֵחַ כּוֹס שֶׁהוּא מַחֲזִיק רְבִיעִית אוֹ יֶתֶר וּמְדִיחוֹ מִבִּפְנִים וְשׁוֹטְפוֹ מִבַּחוּץ וּמְמַלְּאֵהוּ יַיִן וְאוֹחֲזוֹ בִּימִינוֹ וּמַגְבִּיהוֹ מִן הַקַּרְקַע טֶפַח אוֹ יֶתֶר וְלֹא יְסַיֵּעַ בִּשְׂמֹאל. וּמְבָרֵךְ עַל הַגֶּפֶן וְאַחַר כָּךְ מְקַדֵּשׁ. וּמִנְהָג פָּשׁוּט בְּכָל יִשְׂרָאֵל לִקְרוֹת בַּתְּחִלָּה פָּרָשַׁת (בראשית ב א) \"וַיְכֻלּוּ\" וְאַחַר כָּךְ מְבָרֵךְ עַל הַיַּיִן וְאַחַר כָּךְ מְקַדֵּשׁ וְשׁוֹתֶה מְלֹא לֻגְמָיו וּמַשְׁקֶה לְכָל בְּנֵי חֲבוּרָה וְאַחַר כָּךְ נוֹטֵל יָדָיו וּמְבָרֵךְ הַמּוֹצִיא וְאוֹכֵל: ", + "אֵין קִדּוּשׁ אֶלָּא בִּמְקוֹם סְעֻדָּה. כֵּיצַד. לֹא יְקַדֵּשׁ בְּבַיִת זֶה וְיֹאכַל בְּבַיִת אַחֵר. אֲבָל אִם קִדֵּשׁ בְּזָוִית זוֹ אוֹכֵל בְּזָוִית שְׁנִיָּה. וְלָמָּה מְקַדְּשִׁין בְּבֵית הַכְּנֶסֶת מִפְּנֵי הָאוֹרְחִין שֶׁאוֹכְלִין וְשׁוֹתִין שָׁם: ", + "הָיָה מִתְאַוֶּה לַפַּת יוֹתֵר מִן הַיַּיִן אוֹ שֶׁלֹּא הָיָה לוֹ יַיִן הֲרֵי זֶה נוֹטֵל יָדָיו תְּחִלָּה וּמְבָרֵךְ הַמּוֹצִיא וּמְקַדֵּשׁ וְאַחַר כָּךְ בּוֹצֵעַ וְאוֹכֵל. וְאֵין מַבְדִּילִין עַל הַפַּת אֶלָּא עַל הַכּוֹס: ", + "מִי שֶׁנִּתְכַּוֵּן לְקַדֵּשׁ עַל הַיַּיִן בְּלֵילֵי שַׁבָּת וְשָׁכַח וְנָטַל יָדָיו קֹדֶם שֶׁיְּקַדֵּשׁ הֲרֵי זֶה מְקַדֵּשׁ עַל הַפַּת וְאֵינוֹ מְקַדֵּשׁ עַל הַיַּיִן אַחַר שֶׁנָּטַל יָדָיו לַסְּעֻדָּה. וּמִצְוָה לְבָרֵךְ עַל הַיַּיִן בְּיוֹם הַשַּׁבָּת קֹדֶם שֶׁיִּסְעֹד סְעֻדָּה שְׁנִיָּה. וְזֶה הוּא הַנִּקְרָא קִדּוּשָׁא רַבָּה. מְבָרֵךְ בּוֹרֵא פְּרִי הַגָּפֶן בִּלְבַד וְשׁוֹתֶה וְאַחַר כָּךְ יִטּל יָדָיו וְיִסְעֹד. וְאָסוּר לוֹ לְאָדָם שֶׁיִּטְעֹם כְּלוּם קֹדֶם שֶׁיְּקַדֵּשׁ. וְגַם קִדּוּשׁ זֶה לֹא יִהְיֶה אֶלָּא בִּמְקוֹם סְעֻדָּה: ", + "יֵשׁ לוֹ לְאָדָם לְקַדֵּשׁ עַל הַכּוֹס עֶרֶב שַׁבָּת מִבְּעוֹד יוֹם אַף עַל פִּי שֶׁלֹּא נִכְנְסָה הַשַּׁבָּת. וְכֵן מַבְדִּיל עַל הַכּוֹס מִבְּעוֹד יוֹם אַף עַל פִּי שֶׁעֲדַיִן הִיא שַׁבָּת. שֶׁמִּצְוַת זְכִירָה לְאָמְרָהּ בֵּין בִּשְׁעַת כְּנִיסָתוֹ וִיצִיאָתוֹ בֵּין קֹדֶם לְשָׁעָה זוֹ כִּמְעַט: ", + "מִי שֶׁהָיָה אוֹכֵל בְּעֶרֶב שַׁבָּת וְקָדַשׁ עָלָיו הַיּוֹם וְהוּא בְּתוֹךְ הַסְּעֻדָּה פּוֹרֵס מַפָּה עַל הַשֻּׁלְחָן וּמְקַדֵּשׁ וְגוֹמֵר סְעֻדָּתוֹ וְאַחַר כָּךְ מְבָרֵךְ בִּרְכַּת הַמָּזוֹן. הָיָה אוֹכֵל בְּשַׁבָּת וְיָצָא הַשַּׁבָּת וְהוּא בְּתוֹךְ סְעֻדָּתוֹ גּוֹמֵר סְעֻדָּתוֹ וְנוֹטֵל יָדָיו וּמְבָרֵךְ בִּרְכַּת הַמָּזוֹן עַל הַכּוֹס וְאַחַר כָּךְ מַבְדִּיל עָלָיו. וְאִם הָיָה בְּתוֹךְ הַשְּׁתִיָּה פּוֹסֵק וּמַבְדִּיל וְאַחַר כָּךְ חוֹזֵר לִשְׁתִיָּתוֹ: ", + "הָיָה אוֹכֵל וְגָמַר אֲכִילָתוֹ עִם הַכְנָסַת שַׁבָּת מְבָרֵךְ בִּרְכַּת הַמָּזוֹן תְּחִלָּה וְאַחַר כָּךְ מְקַדֵּשׁ עַל כּוֹס שֵׁנִי. וְלֹא יְבָרֵךְ וַיְקַדֵּשׁ עַל כּוֹס אֶחָד שֶׁאֵין עוֹשִׂין שְׁתֵּי מִצְוֹת בְּכוֹס אֶחָד. שֶׁמִּצְוַת קִדּוּשׁ וּמִצְוַת בִּרְכַּת הַמָּזוֹן שְׁתֵּי מִצְוֹת שֶׁל תּוֹרָה הֵן: ", + "אֵין מְקַדְּשִׁין אֶלָּא עַל הַיַּיִן הָרָאוּי לְנַסֵּךְ עַל גַּבֵּי הַמִּזְבֵּחַ. לְפִיכָךְ אִם נִתְעָרֵב בּוֹ דְּבַשׁ אוֹ שְׂאוֹר אֲפִלּוּ כְּטִפַּת הַחַרְדָּל בְּחָבִית גְּדוֹלָה אֵין מְקַדְּשִׁין עָלָיו. כָּךְ אָנוּ מוֹרִין בְּכָל הַמַּעֲרָב. וְיֵשׁ מִי שֶׁמַּתִּיר לְקַדֵּשׁ עָלָיו וְאוֹמֵר לֹא נֶאֱמַר הַיַּיִן הָרָאוּי לְנַסֵּךְ עַל גַּבֵּי הַמִּזְבֵּחַ אֶלָּא לְהוֹצִיא יַיִן שֶׁרֵיחוֹ רַע אוֹ מְגֻלֶּה אוֹ מְבֻשָּׁל שֶׁאֵין מְקַדְּשִׁין עַל אֶחָד מֵהֶן: ", + "יַיִן שֶׁטַּעֲמוֹ טַעַם חֹמֶץ אַף עַל פִּי שֶׁרֵיחוֹ רֵיחַ יַיִן אֵין מְקַדְּשִׁין עָלָיו. וְכֵן שְׁמָרִים שֶׁנָּתַן עֲלֵיהֶן מַיִם אַף עַל פִּי שֶׁיֵּשׁ בָּהֶן טַעַם יַיִן אֵין מְקַדְּשִׁין עֲלֵיהֶן. בַּמֶּה דְּבָרִים אֲמוּרִים בְּשֶׁנָּתַן עַל הַשְּׁמָרִים שְׁלֹשָׁה מַיִם וְהוֹצִיא פָּחוֹת מֵאַרְבָּעָה. אֲבָל אִם הוֹצִיא אַרְבָּעָה הֲרֵי זֶה יַיִן מָזוּג וּמְקַדְּשִׁין עָלָיו: ", + "כְּלִי שֶׁהָיָה מָלֵא יַיִן אֲפִלּוּ מַחֲזִיק כַּמָּה רְבִיעִיּוֹת אִם שָׁתָה מִמֶּנּוּ מְעַט הֲרֵי זֶה פְּגָמוֹ וְנִפְסַל וְאֵין מְקַדְּשִׁין עַל הַשְּׁאָר מִפְּנֵי שֶׁהוּא כְּשִׁיּוּרֵי כּוֹסוֹת: ", + "יַיִן שֶׁרֵיחוֹ רֵיחַ הַחֹמֶץ וְטַעֲמוֹ טַעַם יַיִן מְקַדְּשִׁין עָלָיו. וְכֵן יַיִן מָזוּג. וְכֵן יֵין צִמּוּקִים מְקַדְּשִׁין עָלָיו וְהוּא שֶׁיִּהְיוּ צִמּוּקִים שֶׁיֵּשׁ בָּהֶן לַחְלוּחִית שֶׁאִם יִדְרֹךְ אוֹתָן יֵצֵא מֵהֶן דִּבְשָׁן. וְכֵן יַיִן חָדָשׁ מִגִּתּוֹ מְקַדְּשִׁין עָלָיו. וְסוֹחֵט אָדָם אֶשְׁכּוֹל שֶׁל עֲנָבִים וּמְקַדֵּשׁ עָלָיו בִּשְׁעָתוֹ. מְדִינָה שֶׁרֹב יֵינָהּ שֵׁכָר אַף עַל פִּי שֶׁהוּא פָּסוּל לְקִדּוּשׁ מֻתָּר לְהַבְדִּיל עָלָיו הוֹאִיל וְהוּא חֲמַר הַמְּדִינָה: ", + "כְּשֵׁם שֶׁמְּקַדְּשִׁין בְּלֵילֵי שַׁבָּת וּמַבְדִּילִין בְּמוֹצָאֵי שַׁבָּת כָּךְ מְקַדְּשִׁין בְּלֵילֵי יָמִים טוֹבִים וּמַבְדִּילִין בְּמוֹצָאֵיהֶן וּבְמוֹצָאֵי יוֹם הַכִּפּוּרִים שֶׁכֻּלָּם שַׁבְּתוֹת ה' הֵן. וּמַבְדִּילִין בְּמוֹצָאֵי יָמִים טוֹבִים לְחֻלּוֹ שֶׁל מוֹעֵד וּבְמוֹצָאֵי שַׁבָּת לְיוֹם טוֹב. אֲבָל אֵין מַבְדִּילִים בְּמוֹצָאֵי יוֹם טוֹב לְשַׁבָּת: ", + "נֹסַח קִדּוּשׁ יוֹם טוֹב. בָּרוּךְ אַתָּה ה' אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר בָּחַר בָּנוּ מִכָּל עָם וְרוֹמְמָנוּ מִכָּל לָשׁוֹן בָּחַר בָּנוּ וַיְּגַדְּלֵנוּ רָצָה בָּנוּ וַיְּפָאֲרֵנוּ. וַתִּתֵּן לָנוּ ה' אֱלֹהֵינוּ בְּאַהֲבָה מוֹעֲדִים לְשִׂמְחָה חַגִּים וּזְמַנִּים לְשָׂשׂוֹן אֶת יוֹם טוֹב מִקְרָא קֹדֶשׁ הַזֶּה אֶת יוֹם חַג הַמַּצּוֹת הַזֶּה אוֹ חַג הַשָּׁבוּעוֹת אוֹ חַג הַסֻּכּוֹת זְמַן חֵרוּתֵנוּ אוֹ זְמַן מַתַּן תּוֹרָתֵנוּ אוֹ זְמַן שִׂמְחָתֵנוּ בְּאַהֲבָה זֵכֶר לִיצִיאַת מִצְרָיִם כִּי בָנוּ בָחַרְתָּ וְאוֹתָנוּ קִדַּשְׁתָּ מִכָּל הָעַמִּים וּמוֹעֲדֵי קָדְשֶׁךָ בְּשִׂמְחָה וּבְשָׂשׂוֹן הִנְחַלְתָּנוּ בָּרוּךְ אַתָּה ה' מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים. וְאִם חָל לִהְיוֹת בְּשַׁבָּת מַזְכִּיר שַׁבָּת וְחוֹתֵם כְּדֶרֶךְ שֶׁחוֹתֵם בַּתְּפִלָּה מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְהַזְּמַנִּים: ", + "בְּרֹאשׁ הַשָּׁנָה אוֹמֵר. וַתִּתֵּן לָנוּ ה' אֱלֹהֵינוּ בְּאַהֲבָה אֶת יוֹם טוֹב מִקְרָא קֹדֶשׁ הַזֶּה זִכְרוֹן תְּרוּעָה מִקְרָא קֹדֶשׁ בְּאַהֲבָה זֵכֶר לִיצִיאַת מִצְרָיִם כִּי בָנוּ בָחַרְתָּ וְאוֹתָנוּ קִדַּשְׁתָּ מִכָּל הָעַמִּים וּדְבָרְךָ אֱמֶת וְקַיָּם לָעַד בָּרוּךְ אַתָּה ה' מֶלֶךְ עַל כָּל הָאָרֶץ מְקַדֵּשׁ יִשְׂרָאֵל וְיוֹם הַזִּכָּרוֹן. וְאִם חָל לִהְיוֹת בְּשַׁבָּת חוֹתֵם מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְיוֹם הַזִּכָּרוֹן כְּדֶרֶךְ שֶׁחוֹתֵם בַּתְּפִלָּה: ", + "בְּלֵילֵי יוֹם טוֹב מְקַדֵּשׁ עַל הַיַּיִן כִּבְשַׁבָּת. וְאִם אֵין לוֹ יַיִן אוֹ שֶׁהָיָה מִתְאַוֶּה לְפַת מְקַדֵּשׁ עַל הַפַּת. וְכֵן בְּיוֹם טוֹב מְקַדֵּשׁ קִדּוּשָׁא רַבָּא כְּדֶרֶךְ שֶׁמְּקַדֵּשׁ בְּשַׁבָּת: ", + "כֵּיצַד מְבָרְכִין בְּלֵילֵי יוֹם טוֹב שֶׁחָל לִהְיוֹת בְּאֶחָד בְּשַׁבָּת. בַּתְּחִלָּה מְבָרֵךְ עַל הַגֶּפֶן. וְאַחַר כָּךְ מְקַדֵּשׁ קִדּוּשׁ יוֹם טוֹב. וְאַחַר כָּךְ מְבָרֵךְ עַל הַנֵּר. וְאַחַר כָּךְ מַבְדִּיל וְחוֹתֵם בְּהַבְדָּלָה הַמַּבְדִּיל בֵּין קֹדֶשׁ לְקֹדֶשׁ. וְאַחַר כָּךְ מְבָרֵךְ שֶׁהֶחֱיָנוּ: ", + "כָּל לֵילֵי יוֹם טוֹב וּבְלֵיל יוֹם הַכִּפּוּרִים אוֹמְרִים שֶׁהֶחֱיָנוּ. וּבִשְׁבִיעִי שֶׁל פֶּסַח אֵין מְבָרְכִין שֶׁהֶחֱיָנוּ מִפְּנֵי שֶׁאֵינוֹ רֶגֶל בִּפְנֵי עַצְמוֹ וּכְבָר בֵּרֵךְ עַל הַזְּמַן בִּתְחִלַּת הַפֶּסַח: ", + "סֵדֶר הַבְדָּלָה בְּמוֹצָאֵי שַׁבָּת. מְבָרֵךְ עַל הַיַּיִן וְאַחַר כָּךְ עַל הַבְּשָׂמִים וְאַחַר כָּךְ עַל הַנֵּר. וְכֵיצַד מְבָרֵךְ עַל הַנֵּר, בּוֹרֵא מְאוֹרֵי הָאֵשׁ. וְאַחַר כָּךְ מַבְדִּיל: ", + "אֵין מְבָרְכִין עַל הַנֵּר עַד שֶׁיֵּאוֹתוּ לְאוֹרוֹ כְּדֵי שֶׁיַּכִּיר בֵּין מַטְבֵּעַ מְדִינָה זוֹ לְמַטְבֵּעַ מְדִינָה אַחֶרֶת. וְאֵין מְבָרְכִין עַל הַנֵּר שֶׁל עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת שֶׁסְּתַם מְסִבָּתָן לַעֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת. וְאֵין מְבָרְכִין לֹא עַל הַנֵּר שֶׁל עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת וְלֹא עַל הַנֵּר שֶׁל מֵתִים: ", + "יִשְׂרָאֵל שֶׁהִדְלִיק מֵעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת אוֹ עוֹבֵד כּוֹכָבִים וּמַזָּלוֹת מִיִּשְׂרָאֵל מְבָרְכִין עָלָיו. עוֹבֵד כּוֹכָבִים וּמַזָּלוֹת מֵעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת אֵין מְבָרְכִין עָלָיו. הָיָה מְהַלֵּךְ חוּץ לַכְּרַךְ וְרָאָה אוֹר אִם רֹב אַנְשֵׁי הַכְּרַךְ עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת אֵינוֹ מְבָרֵךְ וְאִם רֹב יִשְׂרָאֵל מְבָרֵךְ. אוּר שֶׁל כִּבְשָׁן שֶׁל תַּנּוּר וְשֶׁל כִּירַיִם לְכַתְּחִלָּה לֹא יְבָרֵךְ עָלָיו. הַגֶּחָלִים אִם כְּשֶׁיַּכְנִיס קֵיסָם בֵּינֵיהֶן דּוֹלֵק מֵאֵלָיו מְבָרְכִין עֲלֵיהֶן. אוּר שֶׁל בֵּית הַמִּדְרָשׁ אִם יֵשׁ שָׁם אָדָם חָשׁוּב שֶׁמַּדְלִיקִים בִּשְׁבִילוֹ מְבָרְכִין עָלָיו. שֶׁל בֵּית הַכְּנֶסֶת אִם יֵשׁ שָׁם חַזָּן שֶׁהוּא דָּר שָׁם מְבָרְכִין עָלָיו. וַאֲבוּקָה לְהַבְדָּלָה מִצְוָה מִן הַמֻּבְחָר. וְאֵין מְחַזְּרִין עַל הָאוּר כְּדֶרֶךְ שֶׁמְּחַזְּרִין עַל כָּל הַמִּצְוֹת אֶלָּא אִם יֵשׁ לוֹ מְבָרְכִין עָלָיו: ", + "אוּר שֶׁהֻדְלַק בְּשַׁבָּת לְחוֹלֶה וּלְחַיָּה מְבָרְכִין עָלָיו בְּמוֹצָאֵי שַׁבָּת. אוּר שֶׁהֻקְדַּח מִן הָעֵצִים וּמִן הָאֲבָנִים מְבָרְכִין עָלָיו בְּמוֹצָאֵי שַׁבָּת שֶׁהִיא הָיְתָה תְּחִלַּת בְּרִיָּתוֹ בִּידֵי אָדָם. אֲבָל אֵין מְבָרְכִין עָלָיו בְּמוֹצָאֵי יוֹם הַכִּפּוּרִים שֶׁאֵין מְבָרְכִין בְּמוֹצָאֵי יוֹם הַכִּפּוּרִים אֶלָּא עַל אוּר שֶׁשָּׁבַת. אַף עַל פִּי שֶׁהֻדְלַק לְחוֹלֶה אוֹ לְחַיָּה בְּיוֹם הַכִּפּוּרִים מְבָרְכִין עָלָיו שֶׁהֲרֵי שָׁבַת מֵעֲבֵרָה: ", + "יוֹם טוֹב שֶׁחָל לִהְיוֹת בְּאֶמְצַע שַׁבָּת אוֹמֵר בְּהַבְדָּלָה הַמַּבְדִּיל בֵּין קֹדֶשׁ לְחל וּבֵין אוֹר לְחשֶׁךְ וּבֵין יִשְׂרָאֵל לָעַמִּים וּבֵין יוֹם הַשְּׁבִיעִי לְשֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה כְּדֶרֶךְ שֶׁאוֹמֵר בְּמוֹצָאֵי שַׁבָּת שֶׁסֵּדֶר הַהַבְדָּלוֹת הוּא מוֹנֶה. וְאֵינוֹ צָרִיךְ לְבָרֵךְ לֹא עַל הַבְּשָׂמִים וְלֹא עַל הַנֵּר. וְכֵן אֵינוֹ צָרִיךְ לְבָרֵךְ עַל הַבְּשָׂמִים בְּמוֹצָאֵי יוֹם הַכִּפּוּרִים: ", + "וְלָמָּה מְבָרְכִים עַל הַבְּשָׂמִים בְּמוֹצָאֵי שַׁבָּת מִפְּנֵי שֶׁהַנֶּפֶשׁ דּוֹאֶבֶת לִיצִיאַת שַׁבָּת מְשַׂמְּחִין אוֹתָהּ וּמְיַשְּׁבִין אוֹתָהּ בְּרֵיחַ טוֹב: " + ], + [ + "אַרְבָּעָה דְּבָרִים נֶאֶמְרוּ בְּשַׁבָּת. שְׁנַיִם מִן הַתּוֹרָה. וּשְׁנַיִם מִדִּבְרֵי סוֹפְרִים וְהֵן מְפֹרָשִׁין עַל יְדֵי הַנְּבִיאִים. שֶׁבַּתּוֹרָה (שמות כ ז) \"זָכוֹר\" וְ (דברים ה יא) \"שָׁמוֹר\". וְשֶׁנִּתְפָּרְשׁוּ עַל יְדֵי הַנְּבִיאִים כָּבוֹד וָעֹנֶג שֶׁנֶּאֱמַר (ישעיה נח יג) \"וְקָרָאתָ לַשַּׁבָּת עֹנֶג וְלִקְדוֹשׁ ה' מְכֻבָּד\": ", + "אֵיזֶהוּ כָּבוֹד זֶה שֶׁאָמְרוּ חֲכָמִים שֶׁמִּצְוָה עַל אָדָם לִרְחֹץ פָּנָיו יָדָיו וְרַגְלָיו בְּחַמִּין בְּעֶרֶב שַׁבָּת מִפְּנֵי כְּבוֹד הַשַּׁבָּת וּמִתְעַטֵּף בְּצִיצִית וְיוֹשֵׁב בְּכֹבֶד רֹאשׁ מְיַחֵל לְהַקְבָּלַת פְּנֵי הַשַּׁבָּת כְּמוֹ שֶׁהוּא יוֹצֵא לִקְרַאת הַמֶּלֶךְ. וַחֲכָמִים הָרִאשׁוֹנִים הָיוּ מְקַבְּצִין תַּלְמִידֵיהֶן בְּעֶרֶב שַׁבָּת וּמִתְעַטְּפִים וְאוֹמְרִים בּוֹאוּ וְנֵצֵא לִקְרַאת שַׁבָּת הַמֶּלֶךְ: ", + "וּמִכְּבוֹד הַשַּׁבָּת שֶׁיִּלְבַּשׁ כְּסוּת נְקִיָּה. וְלֹא יִהְיֶה מַלְבּוּשׁ החֹל כְּמַלְבּוּשׁ הַשַּׁבָּת. וְאִם אֵין לוֹ לְהַחֲלִיף מְשַׁלְשֵׁל טַלִּיתוֹ כְּדֵי שֶׁלֹּא יְהֵא מַלְבּוּשׁוֹ כְּמַלְבּוּשׁ הַחל. וְעֶזְרָא תִּקֵּן שֶׁיְּהוּ הָעָם מְכַבְּסִים בַּחֲמִישִׁי מִפְּנֵי כְּבוֹד הַשַּׁבָּת: ", + "אָסוּר לִקְבֹּעַ סְעֻדָּה וּמִשְׁתֶּה בְּעֶרֶב שַׁבָּת מִפְּנֵי כְּבוֹד הַשַּׁבָּת. וּמֻתָּר לֶאֱכל וְלִשְׁתּוֹת עַד שֶׁתֶּחְשַׁךְ. וְאַף עַל פִּי כֵן מִכְּבוֹד הַשַּׁבָּת שֶׁיִּמָּנַע אָדָם מִן הַמִּנְחָה וּלְמַעְלָה מִלִּקְבֹּעַ סְעֻדָּה כְּדֵי שֶׁיִּכָּנֵס לְשַׁבָּת כְּשֶׁהוּא מִתְאַוֶּה לֶאֱכל: ", + "מְסַדֵּר אָדָם שֻׁלְחָנוֹ בְּעֶרֶב שַׁבָּת וְאַף עַל פִּי שֶׁאֵינוֹ צָרִיךְ אֶלָּא לִכְזַיִת. וְכֵן מְסַדֵּר שֻׁלְחָנוֹ בְּמוֹצָאֵי שַׁבָּת וְאַף עַל פִּי שֶׁאֵינוֹ צָרִיךְ אֶלָּא לִכְזַיִת. כְּדֵי לְכַבְּדוֹ בִּכְנִיסָתוֹ וּבִיצִיאָתוֹ. וְצָרִיךְ לְתַקֵּן בֵּיתוֹ מִבְּעוֹד יוֹם מִפְּנֵי כְּבוֹד הַשַּׁבָּת. וְיִהְיֶה נֵר דָּלוּק וְשֻׁלְחָן עָרוּךְ לֶאֱכל וּמִטָּה מֻצַּעַת שֶׁכָּל אֵלּוּ לִכְבוֹד שַׁבָּת הֵן: ", + "אַף עַל פִּי שֶׁהָיָה אָדָם חָשׁוּב בְּיוֹתֵר וְאֵין דַּרְכּוֹ לִקַּח דְּבָרִים מִן הַשּׁוּק וְלֹא לְהִתְעַסֵּק בִּמְלָאכוֹת שֶׁבַּבַּיִת חַיָּב לַעֲשׂוֹת דְּבָרִים שֶׁהֵן לְצֹרֶךְ הַשַּׁבָּת בְּגוּפוֹ שֶׁזֶּה הוּא כְּבוֹדוֹ. חֲכָמִים הָרִאשׁוֹנִים מֵהֶם מִי שֶׁהָיָה מְפַצֵּל הָעֵצִים לְבַשֵּׁל בָּהֶן. וּמֵהֶן מִי שֶׁהָיָה מְבַשֵּׁל אוֹ מוֹלֵחַ בָּשָׂר אוֹ גּוֹדֵל פְּתִילוֹת אוֹ מַדְלִיק נֵרוֹת. וּמֵהֶן מִי שֶׁהָיָה יוֹצֵא וְקוֹנֶה דְּבָרִים שֶׁהֵן לְצֹרֶךְ הַשַּׁבָּת מִמַּאֲכָל וּמַשְׁקֶה אַף עַל פִּי שֶׁאֵין דַּרְכּוֹ בְּכָךְ. וְכָל הַמַּרְבֶּה בְּדָבָר זֶה הֲרֵי זֶה מְשֻׁבָּח: ", + "אֵיזֶהוּ עֹנֶג זֶהוּ שֶׁאָמְרוּ חֲכָמִים שֶׁצָּרִיךְ לְתַקֵּן תַּבְשִׁיל שָׁמֵן בְּיוֹתֵר וּמַשְׁקֶה מְבֻשָּׂם לְשַׁבָּת הַכּל לְפִי מָמוֹנוֹ שֶׁל אָדָם. וְכָל הַמַּרְבֶּה בְּהוֹצָאַת שַׁבָּת וּבְתִקּוּן מַאֲכָלִים רַבִּים וְטוֹבִים הֲרֵי זֶה מְשֻׁבָּח. וְאִם אֵין יָדוֹ מַשֶּׂגֶת אֲפִלּוּ לֹא עָשָׂה אֶלָּא שֶׁלֶק וְכַיּוֹצֵא בּוֹ מִשּׁוּם כְּבוֹד שַׁבָּת הֲרֵי זֶה עֹנֶג שַׁבָּת. וְאֵינוֹ חַיָּב לְהָצֵר לְעַצְמוֹ וְלִשְׁאל מֵאֲחֵרִים כְּדֵי לְהַרְבּוֹת בְּמַאֲכָל בְּשַׁבָּת. אָמְרוּ חֲכָמִים הָרִאשׁוֹנִים עֲשֵׂה שַׁבַּתְּךָ חֹל וְאַל תִּצְטָרֵךְ לַבְּרִיּוֹת: ", + "מִי שֶׁהָיָה עָנֹג וְעָשִׁיר וַהֲרֵי כָּל יָמָיו כְּשַׁבָּת צָרִיךְ לְשַׁנּוֹת מַאֲכַל שַׁבָּת מִמַּאֲכַל הַחל. וְאִם אִי אֶפְשָׁר לְשַׁנּוֹת מְשַׁנֶּה זְמַן הָאֲכִילָה אִם הָיָה רָגִיל לְהַקְדִּים מְאַחֵר וְאִם הָיָה רָגִיל לְאַחֵר מַקְדִּים: ", + "חַיָּב אָדָם לֶאֱכל שָׁלֹשׁ סְעֻדּוֹת בְּשַׁבָּת אַחַת עַרְבִית וְאַחַת שַׁחֲרִית וְאַחַת בְּמִנְחָה. וְצָרִיךְ לְהִזָּהֵר בְּשָׁלֹשׁ סְעֻדּוֹת אֵלּוּ שֶׁלֹּא יִפְחֹת מֵהֶן כְּלָל. וַאֲפִלּוּ עָנִי הַמִּתְפַּרְנֵס מִן הַצְּדָקָה סוֹעֵד שָׁלֹשׁ סְעֻדּוֹת. וְאִם הָיָה חוֹלֶה מֵרֹב הָאֲכִילָה אוֹ שֶׁהָיָה מִתְעַנֶּה תָּמִיד פָּטוּר מִשָּׁלֹשׁ סְעֻדּוֹת. וְצָרִיךְ לִקְבֹּעַ כָּל סְעֻדָּה מִשְּׁלָשְׁתָּן עַל הַיַּיִן וְלִבְצֹעַ עַל שְׁתֵּי כִּכָּרוֹת. וְכֵן בְּיָמִים טוֹבִים: ", + "אֲכִילַת בָּשָׂר וּשְׁתִיַּת יַיִן בְּשַׁבָּת עֹנֶג הוּא לוֹ. וְהוּא שֶׁהָיְתָה יָדוֹ מַשֶּׂגֶת. וְאָסוּר לִקְבֹּעַ סְעֻדָּה עַל הַיַּיִן בְּשַׁבָּת וּבְיָמִים טוֹבִים בִּשְׁעַת בֵּית הַמִּדְרָשׁ. אֶלָּא כָּךְ הָיָה מִנְהַג הַצַּדִּיקִים הָרִאשׁוֹנִים מִתְפַּלֵּל אָדָם בְּשַׁבָּת שַׁחֲרִית וּמוּסָף בְּבֵית הַכְּנֶסֶת וְיָבוֹא לְבֵיתוֹ וְיִסְעֹד סְעֻדָּה שְׁנִיָּה וְיֵלֵךְ לְבֵית הַמִּדְרָשׁ יִקְרָא וְיִשְׁנֶה עַד הַמִּנְחָה וְיִתְפַּלֵּל מִנְחָה וְאַחַר כָּךְ יִקְבַּע סְעֻדָּה שְׁלִישִׁית עַל הַיַּיִן וְיֹאכַל וְיִשְׁתֶּה עַד מוֹצָאֵי שַׁבָּת: ", + "אָסוּר לוֹ לָאָדָם שֶׁיְּהַלֵּךְ בְּעַרְבֵי שַׁבָּתוֹת יוֹתֵר מִשָּׁלֹשׁ פַּרְסָאוֹת מִתְּחִלַּת הַיּוֹם כְּדֵי שֶׁיַּגִּיעַ לְבֵיתוֹ וְעוֹד הַיּוֹם רַב וְיָכִין סְעֻדָּה לְשַׁבָּת. שֶׁהֲרֵי אֵין אַנְשֵׁי בֵּיתוֹ יוֹדְעִין שֶׁהַיּוֹם יָבוֹא כְּדֵי לְהָכִין לוֹ. וְאֵין צָרִיךְ לוֹמַר אִם הָיָה מִתְאָרֵחַ אֵצֶל אֲחֵרִים שֶׁהֲרֵי מְבַיְּשָׁן מִפְּנֵי שֶׁלֹּא הֵכִינוּ לָהֶן דָּבָר הָרָאוּי לְאוֹרְחִין: ", + "אָסוּר לְהִתְעַנּוֹת וְלִזְעֹק וּלְהִתְחַנֵּן וּלְבַקֵּשׁ רַחֲמִים בְּשַׁבָּת וַאֲפִלּוּ בְּצָרָה מִן הַצָּרוֹת שֶׁהַצִּבּוּר מִתְעַנִּין וּמַתְרִיעִין עֲלֵיהֶן אֵין מִתְעַנִּין וְלֹא מַתְרִיעִין בְּשַׁבָּת. וְלֹא בְּיָמִים טוֹבִים. חוּץ מֵעִיר שֶׁהִקִּיפוּהָ עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת אוֹ נָהָר אוֹ סְפִינָה הַמִּטָּרֶפֶת בַּיָּם שֶׁמַּתְרִיעִין עֲלֵיהֶן בְּשַׁבָּת לְעָזְרָן וּמִתְחַנְּנִין וּמְבַקְּשִׁין עֲלֵיהֶן רַחֲמִים: ", + "אֵין צָרִין עַל עֲיָרוֹת שֶׁל עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת פָּחוֹת מִשְּׁלֹשָׁה יָמִים קֹדֶם הַשַּׁבָּת. כְּדֵי שֶׁתִּתְיַשֵּׁב דַּעַת אַנְשֵׁי הַמִּלְחָמָה עֲלֵיהֶן וְלֹא יִהְיוּ מְבֹהָלִים וּטְרוּדִים בְּשַׁבָּת. אֵין מַפְלִיגִין בִּסְפִינָה פָּחוֹת מִשְּׁלֹשָׁה יָמִים קֹדֶם הַשַּׁבָּת כְּדֵי שֶׁתִּתְיַשֵּׁב דַּעְתּוֹ עָלָיו קֹדֶם הַשַּׁבָּת וְלֹא יִצְטַעֵר יֶתֶר מִדַּאי. וְלִדְבַר מִצְוָה מַפְלִיג בַּיָּם אֲפִלּוּ בְּעֶרֶב שַׁבָּת. וּפוֹסֵק עִמּוֹ לִשְׁבֹּת וְאֵינוֹ שׁוֹבֵת. וּמִצּוֹר לְצִידֹן וְכַיּוֹצֵא בָּהֶן אֲפִלּוּ לִדְבַר הָרְשׁוּת מֻתָּר לְהַפְלִיג בְּעֶרֶב שַׁבָּת. וּמָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא יַפְלִיג בְּעֶרֶב שַׁבָּת כְּלָל אֵין מַפְלִיגִין: ", + "תַּשְׁמִישׁ הַמִּטָּה מֵעֹנֶג שַׁבָּת הוּא. לְפִיכָךְ עוֹנַת תַּלְמִידֵי חֲכָמִים הַבְּרִיאִים מְשַׁמְּשִׁין מִלֵּילֵי שַׁבָּת לְלֵילֵי שַׁבָּת. וּמֻתָּר לִבְעל בְּתוּלָה לְכַתְּחִלָּה בְּשַׁבָּת וְאֵין בָּזֶה לֹא מִשּׁוּם חוֹבֵל וְלֹא מִשּׁוּם צַעַר לָהּ: ", + "הַשַּׁבָּת וַעֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת כָּל אַחַת מִשְּׁתֵּיהֶן שְׁקוּלָה כְּנֶגֶד שְׁאָר כָּל מִצְוֹת הַתּוֹרָה. וְהַשַּׁבָּת הִיא הָאוֹת שֶׁבֵּין הַקָּדוֹשׁ בָּרוּךְ הוּא וּבֵינֵינוּ לְעוֹלָם. לְפִיכָךְ כָּל הָעוֹבֵר עַל שְׁאָר הַמִּצְוֹת הֲרֵי הוּא בִּכְלַל רִשְׁעֵי יִשְׂרָאֵל. אֲבָל הַמְחַלֵּל שַׁבָּת בְּפַרְהֶסְיָא הֲרֵי הוּא כְּעוֹבֵד עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת וּשְׁנֵיהֶם כְּעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת לְכָל דִּבְרֵיהֶם. לְפִיכָךְ מְשַׁבֵּחַ הַנָּבִיא וְאוֹמֵר (ישעיה נו ב) \"אַשְׁרֵי אֱנוֹשׁ יַעֲשֶׂה זֹּאת וּבֶן אָדָם יַחֲזִיק בָּהּ שֹׁמֵר שַׁבָּת מֵחַלְּלוֹ\" וְגוֹ'. וְכָל הַשּׁוֹמֵר אֶת הַשַּׁבָּת כְּהִלְכָתָהּ וּמְכַבְּדָהּ וּמְעַנְּגָהּ כְּפִי כֹּחוֹ כְּבָר מְפֹרָשׁ בַּקַּבָּלָה שְׂכָרוֹ בָּעוֹלָם הַזֶּה יֶתֶר עַל הַשָּׂכָר הַצָּפוּן לָעוֹלָם הַבָּא. שֶׁנֶּאֱמַר (ישעיה נח יד) \"אָז תִּתְעַנַּג עַל ה' וְהִרְכַּבְתִּיךָ עַל בָּמֳתֵי אָרֶץ וְהַאֲכַלְתִּיךָ נַחֲלַת יַעֲקֹב אָבִיךָ כִּי פִּי ה' דִּבֵּר\". " + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sabbath/Hebrew/Wikisource Mishneh Torah.json b/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sabbath/Hebrew/Wikisource Mishneh Torah.json new file mode 100644 index 0000000000000000000000000000000000000000..27027bfc6a5bf6de1c99cf2190709a651dde43bc --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sabbath/Hebrew/Wikisource Mishneh Torah.json @@ -0,0 +1,746 @@ +{ + "language": "he", + "title": "Mishneh Torah, Sabbath", + "versionSource": "http://he.wikisource.org/wiki/%D7%A8%D7%9E%D7%91%22%D7%9D_%D7%94%D7%9C%D7%9B%D7%95%D7%AA_%D7%A9%D7%91%D7%AA_%D7%90", + "versionTitle": "Wikisource Mishneh Torah", + "status": "locked", + "license": "CC-BY-SA", + "versionTitleInHebrew": "משנה תורה (ויקיטקסט)", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "משנה תורה, הלכות שבת", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Zemanim" + ], + "text": [ + [ + "שביתה בשביעי ממלאכה מצות עשה שנאמר וביום השביעי תשבות. וכל העושה בו מלאכה ביטל מצות עשה ועבר על לא תעשה שנאמר לא תעשה כל מלאכה ומהו חייב על עשיית מלאכה. אם עשה ברצונו בזדון חייב כרת. ואם היו שם עדים והתראה נסקל. ואם עשה בשגגה חייב קרבן חטאת קבועה.", + "כל מקום שנאמר בהלכות שבת שהעושה דבר זה חייב הרי זה חייב כרת. ואם היו שם עדים והתראה חייב סקילה. ואם היה שוגג חייב חטאת.", + "וכל מקום שנאמר שהעושה דבר זה פטור הרי זה פטור מן הכרת ומן הסקילה ומן הקרבן אבל אסור לעשות אותו דבר בשבת ואיסורו מדברי סופרים והוא הרחקה מן המלאכה. והעושה אותו בזדון מכין אותו מכת מרדות. וכן כל מקום שנאמר אין עושין כך וכך או אסור לעשות כך וכך בשבת העושה אותו דבר בזדון מכין אותו מכת מרדות", + "וכל מקום שנאמר מותר לעשות כך וכך הרי זה מותר לכתחלה. וכן כל מקום שנאמר אינו חייב כלום או פטור מכלום אין מכין אותו כלל.", + "דברים המותרים לעשותן בשבת ובשעת עשייתן אפשר שתעשה בגללן מלאכה ואפשר שלא תעשה. אם לא נתכוין לאותה מלאכה הרי זה מותר. כיצד גורר אדם מטה וכסא וספסל וכיוצא בהן בשבת ובלבד שלא יתכוין לחפור חריץ בקרקע בשעת גרירתן. ולפיכך אם חפרו הקרקע אינו חושש בכך לפי שלא נתכוין. וכן מהלך אדם על גבי עשבים בשבת ובלבד שלא יתכוין לעקור אותן. לפיכך אם נעקרו אינו חושש. ורוחץ ידיו בעפר הפירות וכיוצא בו ובלבד שלא יתכוין להשיר השער. לפיכך אם נשר אינו חושש. וכן פרצה דחוקה מותר להכנס בה בשבת אף על פי שמשיר צרורות. וכן כל דבר שאין מתכוין כגון זה הרי זה מותר.", + "אבל עשה מעשה ונעשית בגללו מלאכה שודאי תעשה בשביל אותו מעשה אע\"פ שלא נתכוין לה חייב. שהדבר ידוע שאי אפשר שלא תעשה אותה מלאכה. \"כיצד הרי שצריך לראש עוף לצחק בו הקטן וחתך ראשו בשבת אע\"פ שאין סוף מגמתו להריגת העוף בלבד חייב שהדבר ידוע שאי אפשר שיחתוך ראש החי ויחיה אלא המות בא בשבילו וכן כל כיוצא בזה.", + "כל העושה מלאכה בשבת אף על פי שאינו צריך לגופה של מלאכה חייב עליה. כיצד הרי שכבה את הנר מפני שהוא צריך לשמן או לפתילה כדי שלא יאבד או כדי שלא ישרף או כדי שלא יבקע חרש של נר. מפני שהכיבוי מלאכה והרי נתכוין לכבות ואע\"פ שאינו צריך לגוף הכבוי ולא כבה אלא מפני השמן או מפני החרש או מפני הפתילה הרי זה חייב. וכן המעביר את הקוץ ארבע אמות ברשות הרבים או המכבה את הגחלת כדי שלא יזוקו בהן רבים חייב ואע\"פ שאינו צריך לגוף הכבוי או לגוף ההעברה אלא להרחיק ההיזק הרי זה חייב וכן כל כיוצא בזה.", + "כל המתכוין לעשות מלאכה ונעשה לו מלאכה אחרת שלא נתכוין לה פטור עליה לפי שלא נעשית מחשבתו. כיצד זרק אבן או חץ בחבירו או בבהמה כדי להורגן והלך ועקר אילן בהליכתו ולא הרג הרי זה פטור. הרי זה קל וחומר אם נתכוין לאיסור קל ונעשה איסור חמור. כגון שנתכוין לזרוק בכרמלית ועברה האבן לרשות הרבים שהוא פטור וכן כל כיוצא בזה. נתכוין לעשות דבר המותר ועשה דבר אחר כגון שנתכוין לחתוך את התלוש וחתך את המחובר אינו חייב כלום וכן כל כיוצא בזה.", + "נתכוין ללקוט תאנים שחורות וליקט לבנות או שנתכוין ללקוט תאנים ואחר כך ענבים ונהפך הדבר וליקט הענבים בתחלה ואחר כך תאנים פטור אף על פי שליקט כל מה שחשב הואיל ולא ליקט כסדר שחשב פטור שבלא כוונה עשה שלא אסרה תורה אלא מלאכת מחשבת.", + "היו לפניו שתי נרות דולקות או כבויות נתכוין לכבות זו וכבה את זו להדליק זו והדליק את זו חייב שהרי עשה מן המלאכה שחשב לעשותה. הא למה הוא דומה למי שנתכוין ללקוט תאנה זו וליקט תאנה אחרת. או למי שנתכוין להרוג את זה והרג את זה שהרי נעשית מלאכה שחשב לעשותה.", + "אבל אם נתכוין להדליק ראשונה ולכבות שניה אחריה ונהפך הדבר וכבה ראשונה ואחר כך הדליק שניה אחריה פטור. כבה זו והדליק זו בנשימה אחת חייב. שאע\"פ שלא הקדים ההדלקה הרי זה לא איחר אותה אלא שתיהן כאחת ולפיכך חייב וכן כל כיוצא בזה וכל העושה מלאכה במתעסק ולא נתכוין לה פטור.", + "כל המתכוין לעשות מלאכה ונעשית ביותר על כוונתו חייב בפחות מכוונתו פטור. כיצד הרי שנתכוין להוציא משא לאחריו ובא לו לפניו חייב שהרי נתכוין לשמירה פחותה ונעשית שמירה מעולה. אבל אם נתכוין להוציא לפניו ובא לו לאחריו פטור שהרי נתכוין להוציא בשמירה מעולה והוציא בשמירה פחותה וכן כל כיוצא בזה.", + "היה חגור בסינר והשליך המשא בין בשרו וחלוקו בין שבא זה המשא שדרכו להוציאו בדרך הזאת לפניו בין שבא לאחריו חייב שכן דרכו להיות חוזר.", + "כל המתכוין לעשות מלאכה בשבת והתחיל בה ועשה כשיעור חייב. אף על פי שלא השלים כל המלאכה שנתכוין להשלימה. כיצד הרי שנתכוין לכתוב אגרת או שטר בשבת אין אומרים לא יתחייב זה עד שישלים חפצו ויכתוב כל השטר או כל האגרת אלא משיכתוב שתי אותיות חייב. וכן אם נתכוין לארוג בגד שלם משיארוג שני חוטין חייב ואף על פי שכוונתו להשלים הבגד הואיל ועשה כשיעור בכוונה חייב וכן כל כיוצא בזה", + "כל מלאכה שהיחיד יכול לעשות אותה לבדו ועשו אותה שנים בשותפות בין שעשה זה מקצתה וזה מקצתה כגון שעקר זה החפץ מרשות זו והניחו השני ברשות אחרת בין שעשו אותה שניהם כאחד מתחלה ועד סוף כגון שאחזו שניהם בקולמוס וכתבו או אחזו ככר והוציאוהו מרשות לרשות הרי אלו פטורין.", + "ואם אין אחד מהן יכול לעשותה לבדו עד שיצטרפו כגון שנים שאחזו קורה והוציאוהו לרשות הרבים הואיל ואין כח באחד מהן לעשותה לבדו ועשו אותה בשותפות מתחלה ועד סוף שניהן חייבין ושיעור אחד לשניהן. היה כח באחד להוציא קורה זו לבדו והשני אינו יכול להוציאה לבדו ונשתתפו שניהם והוציאוה. זה הראשון שיכול חייב והשני מסייע הוא ומסייע אינו חייב כלום וכן כל כיוצא בזה.", + "כל המקלקלין פטורין. כיצד הרי שחבל בחבירו או בבהמה דרך השחתה וכן אם קרע בגדים או שרפן או שבר כלים דרך השחתה הרי זה פטור. חפר גומא ואינו צריך אלא לעפרה הרי זה מקלקל ופטור אע\"פ שעשה מלאכה הואיל וכוונתו לקלקל פטור.", + "כל המקלקל על מנת לתקן חייב. כיצד הרי שסתר כדי לבנות במקומו או שמחק כדי לכתוב במקום שמחק או שחפר גומא כדי לבנות בתוכה יסודות וכל כיוצא בזה חייב ושיעורן כשיעור המתקן.", + "כל העושה מלאכה בשבת מקצתה בשוגג ומקצתה בזדון בין שהזיד ולבסוף שגג בין ששגג ולבסוף הזיד פטור עד שיעשה שיעור המלאכה כולה מתחלה ועד סוף בזדון ואחר כך יהיה חייב כרת. ואם יהיה בעדים והתראה חייב סקילה. או שיעשה שיעור מלאכה כולה בשגגה מתחלה ועד סוף ואחר כך יהיה חייב חטאת קבועה" + ], + [ + "דחויה היא שבת אצל סכנת נפשות כשאר כל המצות. לפיכך חולה שיש בו סכנה עושין לו כל צרכיו בשבת על פי רופא אומן של אותו מקום. ספק שהוא צריך לחלל עליו את השבת ספק שאינו צריך. וכן אם אמר רופא לחלל עליו את השבת ורופא אחר אומר אינו צריך מחללין עליו את השבת שספק נפשות דוחה את השבת.", + "אמדוהו ביום השבת שהוא צריך לכך וכן לשמנה ימים אין אומרים נמתין עד הערב כדי שלא לחלל עליו שתי שבתות אלא מתחילין מהיום שהוא שבת ומחללין עליו אפילו מאה שבתות כל זמן שהוא צריך ויש בו סכנה או ספק סכנה מחללין. ומדליקין לו את הנר ומכבין מלפניו את הנר ושוחטין לו ואופין ומבשלין ומחמין לו חמין בין להשקותו בין לרחיצת גופו. כללו של דבר שבת לגבי חולה שיש בו סכנה הרי הוא כחול לכל הדברים שהוא צריך להן.", + "כשעושים דברים האלו אין עושין אותן לא ע\"י נכרים ולא ע\"י קטנים ולא ע\"י עבדים ולא ע\"י נשים כדי שלא תהא שבת קלה בעיניהם. אלא על ידי גדולי ישראל וחכמיהם. ואסור להתמהמה בחילול שבת לחולה שיש בו סכנה שנאמר אשר יעשה אותם האדם וחי בהם ולא שימות בהם. הא למדת שאין משפטי התורה נקמה בעולם אלא רחמים וחסד ושלום בעולם. ואלו האפיקורוסים שאומרים שזה חילול שבת ואסור עליהן הכתוב אומר גם אני נתתי לכם חוקים לא טובים ומשפטים לא יחיו בהם.", + "החושש בעיניו והוא שיהיה בשתיהם או באחת מהם ציר או שהיו דמעות שותתות מהן מרוב הכאב או שהיה דם שותת מהן או שהיה בהן קדחת וכיוצא בחלאים אלו הרי זה בכלל חולים שיש בהן סכנה ומחללין עליו את השבת ועושין לו כל צרכי רפואה.", + "וכן אם יש מכה בחלל גופו מן השפה ולפנים בין בפיו בין במעיו בין בכבדו וטחולו או בשאר מקומות כל שיש בחללו הרי זה חולה שיש בו סכנה ואינו צריך אומד שחוליו כבד הוא לפיכך מחללין עליו את השבת מיד בלא אמידה. ומכה שהיא בגב היד וגב הרגל הרי היא כמכה של חלל ואינה צריכה אומד ומחללין עליה את השבת. והחום שמסמר את הבשר כמכה של חלל דמי ומחללין עליו את השבת וכן כל חולי שהרופאים אומרין שזה יש בו סכנה אע\"פ שהוא בעור הבשר מבחוץ מחללין עליו את השבת על פיהם.", + "הבולע נימא של מים מחמין לו חמין בשבת ועושין לו כל צרכי רפואה מפני שהיא סכנת נפשות. וכן מי שנשכו כלב שוטה או אחד מזוחלי העפר שממיתין אפילו היו ספק ממיתין ספק אין ממיתין עושין לו כל צרכי רפואה להצילו.", + "חולה שאמדוהו רופאים להביא לו גרוגרת אחת ורצו עשרה בני אדם והביאו לו עשר גרוגרות בבת אחת כולן פטורין מכלום. ואפילו הביאו בזה אחר זה ואפילו הבריא בראשונה שהרי כולם ברשות הביאו.", + "חולה שהיה צריך לשתי גרוגרות ולא מצאו אלא שתי גרוגרות בשני עוקצין ושלש גרוגרות בעוקץ אחד כורתין העוקץ שיש בו שלש אף על פי שאין צריכין אלא לשתים כדי שלא ירבו בבצירה אלא יכרתו עוקץ אחד ולא יכרתו שנים וכן כל כיוצא בזה.", + "המבשל לחולה בשבת ואכל החולה והותיר אסור לבריא לאכול מן המותר גזרה שמא ירבה בשבילו. אבל השוחט לחולה בשבת מותר לבריא לאכול ממנו בשר חי שאין בדבר תוספת כדי שנגזור שמא ירבה בשבילו וכן כל כיוצא בזה.", + "חולה שאין בו סכנה עושין לו כל צרכיו על ידי נכרי. כיצד אומרין לנכרי לעשות לו והוא עושה לבשל לו ולאפות ולהביא רפואה מרשות לרשות וכיוצא באלו. וכן כוחל עיניו מן הנכרי בשבת אע\"פ שאין שם סכנה. ואם היו צריכים לדברים שאין בהן מלאכה עושין אותן אפילו ישראל. לפיכך מעלין אזנים בשבת ומעלין אנקלי ומחזירין את השבר וכל כיוצא בזה מותר.", + "היולדת כשכורעת לילד הרי היא בסכנת נפשות ומחללין עליה את השבת. קוראין לה חכמה ממקום למקום וחותכים את הטבור וקושרין אותו, ואם היתה צריכה לנר בשעה שהיא צועקת בחבליה מדליקין לה את הנר. ואפילו היתה סומא מפני שדעתה מתיישבת עליה בנר ואף על פי שאינה רואה. ואם היתה צריכה לשמן וכיוצא בו מביאין לה. וכל שאפשר לשנות משנין בשעת הבאה כגון שתביא לה חברתה כלי תלוי בשערה ואם אי אפשר מביאה כדרכה.", + "אין מילדין את העובדת כוכבים ומזלות בשבת ואפי' בשכר ואין חוששין לאיבה ואע\"פ שאין שם חילול. אבל מילדין את בת גר תושב מפני שאנו מצווין להחיותו ואין מחללין עליה את השבת.", + "חיה משיתחיל הדם להיות שותת עד שתלד ואחר שתלד עד שלשה ימים מחללין עליה את השבת ועושין לה כל צרכיה. בין שאמרה צריכה אני בין שאמרה איני צריכה. ומשלשה עד שבעה אם אמרה איני צריכה אין מחללין עליה את השבת. ואם שתקה ואין צריך לומר אם אמרה צריכה אני שמחללין עליה את השבת. ומשבעה ועד שלשים יום הרי היא כחולה שאין בו סכנה ואפילו אמרה צריכה אני אין עושין לה מלאכה אלא על ידי נכרים.", + "עושין מדורה לחיה ואפילו בימות החמה מפני שהצנה קשה לחיה הרבה במקומות הקרים. אבל אין עושין מדורה לחולה להתחמם בה. הקיז דם ונצטנן עושין לו מדורה אפילו בתקופת תמוז. ומרחיצין את הולד בשבת ביום שנולד אחר שחותכין את טיבורו אפילו בחמין שהוחמו בשבת. ומולחין אותו ומלפפין אותו מפני שסכנה היא לו אם לא יעשו לו כל אלו. וכן מרחיצים אותו לפני המילה ולאחר המילה וביום השלישי למילה בחמין שהוחמו בשבת מפני הסכנה.", + "האשה שישבה על המשבר ומתה מביאין סכין בשבת אפילו דרך רשות הרבים וקורעין את כריסה ומוציאין את הולד שמא ימצא חי שספק נפשות דוחה את השבת ואפילו לזה שאין חזקתו חי.", + "מפקחין פיקוח נפש בשבת ואין צריך ליטול רשות מבית דין. והמקדים להציל הנפש הרי זה משובח. כיצד ראה תינוק שנפל לים פורש מצודה ומעלהו ואע\"פ שהוא צד הדגים עמו. שמע שטבע תינוק בים ופרש מצודה להעלותו והעלה דגים בלבד פטור מכלום. נתכוין להעלות דגים והעלה דגים ותינוק פטור אפילו לא שמע שטבע הואיל והעלה תינוק עם הדגים פטור.", + "נפל תינוק לבור עוקר חוליא ומעלהו ואע\"פ שהוא מתקן בה מדרגה בשעת עקירתו. ננעל דלת בפני תינוק שובר הדלת ומוציאו ואע\"פ שהוא מפצל אותה כמין עצים שראויין למלאכה שמא יבעת התינוק וימות. נפלה דליקה ויש שם אדם שחוששין שמא ישרף מכבין אותה להצילו מן האש ואע\"פ שהוא כובש דרך ומתקנה בשעת כיבוי. וכל הקודם להציל הרי זה משובח ואינו צריך ליטול רשות מבית דין בכל דבר שיש בו סכנה.", + "מי שנפלה עליו מפולת ספק הוא שם ספק אינו שם מפקחין עליו. מצאוהו חי אף על פי שנתרוצץ ואי אפשר שיבריא מפקחין עליו ומוציאין אותו לחיי אותה שעה.", + "בדקו עד חוטמו ולא מצאו בו נשמה מניחין אותו שם שכבר מת. בדקו ומצאו עליונים מתים לא יאמרו כבר מתו תחתונים אלא מפקחין על הכל שאפשר במפולת שימות העליון ויהיה התחתון חי.", + "היתה חצר שיש בה עובדי כוכבים ומזלות וישראלים אפילו ישראל אחד ואלף עובדי כוכבים ומזלות ונפלה עליהם מפולת מפקחין על הכל מפני ישראל. פירש אחד מהם לחצר אחרת ונפלה עליו אותה חצר מפקחים עליו שמא זה שפירש היה ישראל והנשארים עובדי כוכבים ומזלות.", + "נעקרו כולן מחצר זו לילך לחצר אחרת ובעת עקירתם פירש אחד מהן ונכנס לחצר אחרת ונפלה עליו מפולת ואין ידוע מי הוא אין מפקחין עליו. שכיון שנעקרו כולם אין כאן ישראל וכל הפורש מהן כשהן מהלכין הרי הוא בחזקת שפירש מן הרוב. לפיכך אם היה הרוב ישראל אע\"פ שנעקרו כולם ופירש אחד מהם לחצר אחרת ונפלה עליו מפולת מפקחין.", + "המהלך במדבר ולא ידע מתי הוא יום שבת מונה מיום שטעה ששה ומקדש שביעי ומברך בו ברכות היום ומבדיל במוצאי שבת. ובכל יום ויום ואפילו ביום זה שהוא מקדש ומבדיל בו מותר לו לעשות כדי פרנסתו בלבד כדי שלא ימות. ואסור לו לעשות יותר על פרנסתו שכל יום ויום ספק שבת הוא. ואם ידע שהוא שמיני ליציאתו או חמשה עשר ליציאתו וכיוצא בזה המנין הרי זה מותר לעשות מלאכה באותו היום שהרי הדבר ודאי שלא יצא בשיירא בשבת. ושאר הימים חוץ מיום זה עושה כדי פרנסה בלבד.", + "עובדי כוכבים ומזלות שצרו על עיירות ישראל אם באו על עסקי ממון אין מחללין עליהן את השבת ואין עושין עמהן מלחמה. ובעיר הסמוכה לספר אפי' לא באו אלא על עסקי תבן וקש יוצאין עליהן בכלי זיין ומחללין עליהן את השבת. ובכל מקום אם באו על עסקי נפשות או שערכו מלחמה או שצרו סתם יוצאין עליהן בכלי זיין ומחללין עליהן את השבת. ומצוה על כל ישראל שיכולין לבוא ולצאת ולעזור לאחיהם שבמצור ולהצילם מיד העובדי כוכבים ומזלות בשבת. ואסור להן להתמהמה למוצאי שבת. וכשיצילו את אחיהן מותר להן לחזור בכלי זיין שלהן למקומם בשבת כדי שלא להכשילן לעתיד לבוא.", + "וכן ספינה המטורפת בים או עיר שהקיפה כרקום או נהר מצוה לצאת בשבת להצילן בכל דבר שיכול להצילן. ואפילו יחיד הנרדף מפני העובדי כוכבים ומזלות או מפני נחש או דוב שהוא רודף אחריו להרגו מצוה להצילו. ואפילו בעשיית כמה מלאכות בשבת ואפילו לתקן כלי זיין להצילו מותר. וזועקים עליהן ומתחננים בשבת ומתריעין עליהן לעזור אותם. ואין מתחננים ולא זועקין על הדבר בשבת.", + "צרין על עיירות העובדי כוכבים ומזלות שלשה ימים קודם לשבת. ועושין עמהן מלחמה בכל יום ויום ואפילו בשבת עד שכובשין אותה ואע\"פ שהיא מלחמת הרשות. מפי השמועה למדו עד רדתה ואפילו בשבת ואין צריך לומר במלחמת מצוה. ולא כבש יהושע יריחו אלא בשבת" + ], + [ + "מותר להתחיל מלאכה בערב שבת אע\"פ שהיא נגמרת מאליה בשבת. שלא נאסר עלינו לעשות מלאכה אלא בעצמו של יום. אבל כשתעשה המלאכה מעצמה בשבת מותר לנו ליהנות במה שנעשה בשבת מאליו.", + "כיצד פותקין מים לגנה ערב שבת עם חשיכה והיא מתמלאת והולכת כל היום כולו. ומניחין מוגמר תחת הכלים והן מתגמרין והולכין כל השבת כולה. ומניחים קילור על גב העין ואספלנית על גבי המכה ומתרפאין והולכין כל השבת כולה. ושורין דיו וסמנין עם חשיכה והן שורין והולכין כל השבת כולה. ונותנין צמר ליורה ואונין של פשתן לתנור והם משתנין והולכין כל השבת כולה. ופורשים מצודות לחיה ולעופות ולדגים עם חשיכה והן ניצודין והולכין כל השבת כולה. וטוענין בקורות בית הבד ובעגולי הגת עם חשיכה והמשקין זבין והולכין כל השבת כולה. ומדליקין את הנר או את המדורה מבערב והיא דולקת והולכת כל השבת כולה.", + "מניחין קדרה על גבי האש או בשר בתנור או על גבי גחלים והן מתבשלים והולכין כל השבת ואוכלין אותה בשבת. ויש בדבר זה דברים שהן אסורין גזירה שמא יחתה בגחלים בשבת.", + "כיצד תבשיל שלא בשל כל צרכו וחמין שלא הוחמו כל צרכן או תבשיל שבשל כל צרכו וכל זמן שמצטמק הוא יפה לו אין משהין אותו על גבי האש בשבת אע\"פ שהונח מבעוד יום גזרה שמא יחתה בגחלים כדי להשלים בשולו או כדי לצומקו. לפיכך אם גרף האש או שכסה אש הכירה באפר או בנעורת פשתן הדקה או שעממו הגחלים שהרי הן כמכוסות באפר או שהסיקוה בקש או בגבבא או בגללי בהמה דקה שהרי אין שם גחלים בוערות הרי זה מותר לשהות עליה. שהרי הסיח דעתו מזה התבשיל ואין גוזרין שמא יחתה באש.", + "בד\"א בכירה שהבלה מועט. אבל התנור אף על פי שגרף האש או כסה באפר או שהסיקוהו בקש או בגבבא אין משהין בתוכו ולא על גביו ולא סומכין לו תבשיל שלא בשל כל צרכו או שבשל כל צרכו ומצטמק ויפה לו. הואיל והבלו חם ביותר אינו מסיח דעתו וחוששים שמא יחתה בזו האש המעוטה אף על פי שהוא אש קש וגבבא או מכוסה.", + "ולמה אסרו לשהות בתנור אף על פי שגרוף. מפני שהגורף אינו גורף אלא רוב האש ועצמה. ואי אפשר לגרוף כל האש עד שלא תשאר ניצוץ אחת. מפני שהבלו חם שמא יחתה כדי לבער הניצוצות הנשארות בתנור.", + "הכופח הבלו רב מהבל הכירה ומעט מהבל התנור. לפיכך אם הסיקוהו בגפת או בעצים הרי הוא כתנור ואין משהין בתוכו ולא על גביו ולא סומכין לו תבשיל שלא בשל כל צרכו או מצטמק ויפה לו אף על פי שגרף או כסה באפר. ואם הסיקוהו בקש או בגבבא הרי הוא ככירה שהוסקה בקש וגבבא ומשהין עליו. ומותר לסמוך לכירה מבערב ואף על פי שאינה גרופה וקטומה. ואיזו היא כירה ואי זו כופח כירה מקום שפיתת שתי קדרות. כופח מקום שפיתת קדרה אחת.", + "תבשיל חי שלא בשל כלל או שבשל כל צרכו ומצטמק ורע לו מותר לשהותו על גבי האש בין בכירה וכופח בין בתנור. וכן כל תבשיל שבשל ולא בשל כל צרכו או בשל כל צרכו ומצטמק ויפה לו אם השליך לתוכו אבר חי סמוך לבין השמשות נעשה הכל כתבשיל חי ומותר לשהותו על האש אע\"פ שלא גרף ולא כסה. מפני שכבר הסיח דעתו ממנו ואינו בא לחתות בגחלים.", + "כל תבשיל שאסור לשהותו אם עבר ושיהה אותו אסור לאוכלו עד מוצאי שבת וימתין בכדי שיעשו. ואם שכחו. אם תבשיל שלא בשל כל צרכו הוא אסור עד מוצאי שבת. ואם תבשיל שבשל כל צרכו הוא ומצטמק ויפה לו מותר לאכלו מיד בשבת.", + "כל שמותר לשהותו על גבי האש כשנוטלים אותו בשבת אסור להחזירו למקומו. ואין מחזירין לעולם אלא על גבי כירה גרופה או מכוסה או בכירה וכופח שהוסקו בקש וגבבא. והוא שלא הניח הקדרה על גבי הקרקע אבל משהניחה על גבי קרקע אין מחזירין אותה. ואפילו על גבי כירה גרופה או מכוסה. ואין מחזירין לתנור ולא לכופח שהוסקו בגפת או בעצים אף על פי שגרף או כסה מפני שהבלן חם ביותר. וכל שאין מחזירין עליו אין סומכין לו בשבת.", + "אסור להכניס מגריפה לקדרה בשבת והיא על האש להוציא ממנה בשבת מפני שמגיס בה וזה מצרכי הבישול הוא ונמצא כמבשל בשבת. ומותר להחזיר מכירה לכירה אפילו מכירה שהבלה מועט לכירה שהבלה מרובה אבל לא מכירה לטמינה ולא מטמינה לכירה.", + "לא ימלא אדם קדרה עססיות ותורמוסין או חבית של מים ויתן לתוך התנור ערב שבת עם חשיכה וישהה אותן. שאלו וכל כיוצא בהן אף על פי שלא בשלו כל עיקר כתבשיל שלא בשל כל צרכו הן מפני שאינן צריכים בישול הרבה ודעתו עליהן לאוכלן לאלתר. ולפיכך אסור לשהותן בתנור. ואם עבר ושהה אסורין עד מוצאי שבת וימתין בכדי שיעשו.", + "תנור שנתן לתוכו בשר מבעוד יום ושהה אותו בשבת אם בשר גדי הוא וכיוצא בו מותר. שאם יחתה כגחלים יתחרך הבשר שאינו צריך אלא חמימות האש בלבד. ואם בשר עז או בשר שור הוא אסור שמא יחתה בגחלים לבשלו. ואם טח פי התנור בטיט מותר. שאם בא לפתוח התנור ולחתות תכנס הרוח ויתקשה הבשר ויפסד ויצטנן התנור ויפסיד הבשר.", + "וכן כל דבר שהרוח מפסדת אותו אין גוזרין עליו שמא יגלהו ויחתה. ומפני זה נותנין אונין של פשתן לתוך התנור עם חשיכה שאם גלהו יפסדו.", + "נתן גדי שלם לתוך התנור הרי הוא כבשר עז או כבשר שור ואסור לשהותו שמא יחתה בגחלים אלא א\"כ טח התנור. ומותר לשלשל כבש הפסח לתנור עם חשיכה ואע\"פ שאינו טח מפני שבני חבורה זריזים הן.", + "אין צולין בשר ובצל וביצה על גבי האש אלא כדי שיצולו מבעוד יום ויהיו ראויין לאכילה. ואם נשארו אחר כן על האש בשבת עד שיצולו הרבה מותר מפני שהן כמצטמק ורע לו שאם יחתה יחרוך אותן שעל גוף האש הם. ומפני זה מניחין מוגמר תחת הכלים עם חשיכה שאם יחתה בגחלים ישרף המוגמר ויעשן הכלים.", + "הא למדת שכל דבר שאנו אוסרין בענין זה אינו אסור משום שהוא נעשה בשבת אלא גזירה שמא יחתה בגחלים. לפיכך אין נותנין צמר ליורה אלא א\"כ היתה עקורה מעל האש שמא יחתה בגחלים. והוא שיהיה פיה טוח בטיט שמא יגיס בה משחשיכה.", + "אין נותנין את הפת בתנור עם חשיכה ולא חררה על גבי הגחלים אלא כדי שיקרמו פניה שהם מודבקים בתנור או באש. ואם נשארו אחרי כן עד שיגמור אפייתן מותר שאם יחתה יפסיד אותן. ואם נתן סמוך לחשיכה וחשכה ועדין לא קרמו פניה. אם במזיד אסור לאכול מהן עד מוצאי שבת וימתין בכדי שיעשו. ואם בשוגג מותר לו לרדות ממנה מזון שלש סעודות של שבת. וכשהוא רודה לא ירדה במרדה כדרך שהוא עושה בחול אלא בסכין וכיוצא בה.", + "עושה אדם מדורה מכל דבר שירצה בין על גבי קרקע בין על גבי מנורה ומדליקה מבעוד יום ומשתמש לאורה או מתחמם כנגדה בשבת. וצריך שידליק רוב המדורה קודם חשיכה עד שתהא שלהבת עולה מאליה קודם השבת. ואם לא הדליק רובה אסור ליהנות בה בשבת גזירה שמא יחתה בה ויניד העצים כדי שתעלה השלהבת. ואם הדליק עץ יחידי צריך להדליק רוב עביו ורוב היקפו מבעוד יום.", + "במה דברים אמורים בגבולין אבל במקדש מאחיזין את האור בעצים במדורת בית המוקד עם חשיכה ואין חוששין שמא יחתה בגחלים שהכהנים זריזין הן.", + "היתה מדורה של קנים או של גרעינין אינו צריך להדליק הרוב אלא כיון שהתחיל בהן האש קודם השבת מותר להשתמש בה. מפני שהאש נתלית בהן במהרה ואינו צריך לחתות. לפיכך אם אגד הקנים או הניח הגרעינין בחותלות הרי הן כעצים וצריך שתעלה בהן שלהבת מאליה קודם השבת.", + "מדורה של זפת או של גפרית או של רבב או של קירה או של קש או של גבבא אינו צריך להדליק רובה קודם השבת מפני שהאש מדלקת אותם במהרה" + ], + [ + "יש דברים שאם טמן בהן התבשיל הוא מתחמם ומוסיפין בבישולו כעין האש. כגון הגפת וזבל ומלח וסיד וחול או זגין ומוכין ועשבים בזמן ששלשתן לחים ואפילו מחמת עצמן. ודברים אלו נקראין דבר המוסיף הבל. ויש דברים שאם טמן בהן התבשיל ישאר בחמימותו בלבד ואינן מוסיפין לו בישול אלא מונעין אותו מלהצטנן. כגון זגין ומוכין ועשבים יבשין וכסות ופירות וכנפי יונה ונעורת הפשתן ונסורת חרשים ושלחין וגזי צמר. ודברים אלו נקראין דבר שאינו מוסיף הבל.", + "מן הדין היה שטומנין בדבר המוסיף הבל מבעוד יום וישאר התבשיל טמון בשבת. שהרי משהין על גבי האש בשבת. אבל אסרו חכמים להטמין בדבר המוסיף הבל מבעוד יום גזירה שמא תרתיח הקדרה בשבת ויצטרך לגלותן עד שתנוח הרתיחה ויחזור ויכסה בשבת ונמצא טומן בדבר המוסיף הבל בשבת שהוא אסור. לפיכך מותר להטמין בדבר המוסיף הבל בין השמשות שסתם קדרות בין השמשות כבר רתחו ונחו מבעבוען וכיון שנחו שוב אינן רותחין.", + "וכן מן הדין היה לטמון התבשיל בדבר שאינו מוסיף הבל בשבת עצמה. אבל אסרו חכמים דבר זה גזירה שמא יטמין ברמץ ויהיה בו ניצוצות של אש ונמצא חותה בגחלים. לפיכך אסרו להטמין דבר חם בשבת ואפילו בדבר שאינו מוסיף הבל.", + "ספק חשיכה ספק אינה חשיכה מותר לטמון את דבר חם. ומותר לטמון את דבר הצונן בשבת בדבר שאינו מוסיף כדי שלא יצטנן ביותר או כדי שתפוג צנתן. חמין שטמנן מערב שבת ונתגלו בשבת מותר לכסותן. שהרי אינו מוסיף. ומותר להחליף הכיסוי בשבת. כיצד נוטל כסות ומניח כנפי יונה או נוטל כנפי יונה ומניח הכסות.", + "פינה התבשיל או המים החמין מכלי לכלי אחר מותר להטמין הכלי האחר בשבת בדבר שאינו מוסיף. כמו הדבר הצונן. שלא אסרו להטמין בשבת אלא דבר חם שהוא בכלי ראשון שנתבשל בו אבל אם פינהו מותר.", + "מניחין מיחם ע\"ג מיחם בשבת וקדרה על גבי קדרה וקדרה ע\"ג מיחם ומיחם על גבי קדרה וטח פיהם בבצק לא בשביל שיוחמו אלא בשביל שיעמדו על חומם. שלא אסרו אלא להטמין בשבת אבל להניח כלי חם על גבי כלי חם כדי שיהיו עומדין בחמימותן מותר. אבל אין מניחין כלי שיש בו דבר צונן על גבי כלי חם בשבת שהרי מוליך בו חום בשבת. ואם הניחו מבערב מותר ואינו כטומן בדבר המוסיף" + ], + [ + "הדלקת נר בשבת אינה רשות אם רצה מדליק ואם רצה אינו מדליק. ולא מצוה שאינו חייב לרדוף אחריה עד שיעשנה כגון עירובי חצרות או נטילת ידים לאכילה אלא זה חובה. ואחד אנשים ואחד נשים חייבין להיות בבתיהן נר דלוק בשבת. אפילו אין לו מה יאכל שואל על הפתחים ולוקח שמן ומדליק את הנר שזה בכלל עונג שבת. וחייב לברך קודם הדלקה ברוך אתה ה' אלהינו מלך העולם אשר קדשנו במצותיו וצונו להדליק נר של שבת. כדרך שמברך על כל הדברים שהוא חייב בהם מדברי סופרים.", + "מותר להשתמש בנר של שבת. והוא שלא יהא הדבר צריך עיון הרבה. אבל דבר שצריך לדקדק בראייתו אסור להבחינו לאור הנר גזירה שמא יטה.", + "המדליק צריך להדליק מבעוד יום קודם שקיעת החמה. ונשים מצוות על דבר זה יותר מן האנשים לפי שהן מצויות בבתים והן העסוקות במלאכת הבית. ואף על פי כן צריך האיש להזהירן ולבדוק אותן על כך ולומר להן ולאנשי ביתו ערב שבת קודם שתחשך הדליקו את הנר. ספק חשיכה ונכנס השבת ספק לא נכנס אין מדליקין.", + "משתשקע החמה עד שיראו שלשה כוכבים בינונים הוא הזמן הנקרא בין השמשות בכל מקום והוא ספק מן היום ספק מן הלילה ודנין בו להחמיר בכל מקום. ולפיכך אין מדליקין בו. והעושה מלאכה בין השמשות בערב שבת ובמוצאי שבת בשוגג חייב חטאת מכל מקום. וכוכבים אלו לא גדולים הנראים ביום ולא קטנים שאין נראין אלא בלילה אלא בינונים. ומשיראו שלשה כוכבים אלו הבינונים הרי זה לילה ודאי.", + "פתילה שמדליקין בה לשבת אין עושין אותה מדבר שהאור מסכסכת בו כגון צמר ושער ומשי וצמר הארז ופשתן שלא נופץ וסיב של דקל ומיני העץ הרכים וכיוצא בהן. אלא מדבר שהאור נתלית בו. כגון פשתה נפוצה ובגדי שש וצמר גפן וכיוצא בהן. והמדליק צריך שידליק ברוב היוצא מן הפתילה.", + "הכורך דבר שמדליקין בו על גבי דבר שאין מדליקין בו. אם להעבות הפתילה כדי להוסיף אורה אסור. ואם להקשות הפתילה כדי שתהא עומדת ולא תשתלשל למטה מותר.", + "נותנין גרגיר של מלח וגריס של פול על פי הנר בערב שבת שיהיה דולק בליל שבת. וכל הפתילות שאין מדליקין בהן בשבת עושין מהן מדורה בין להתחמם כנגדה בין להשתמש לאורה בין על גבי מנורה בין על גבי קרקע. ולא אסרו אלא לעשותן פתילה לנר בלבד.", + "שמן שמדליקין בו לשבת צריך שיהא נמשך אחר הפתילה אבל שמנין שאין נמשכין אחר הפתילה כגון זפת ושעוה ושמן קיק ואליה וחלב אין מדליקין בהן. ומפני מה אין מדליקין בפתילות שאין האור נתלית בהן ולא בשמנים שאין נמשכים אחר הפתילה גזירה שמא יהיה אור הנר אפל ויטה אותה בשעה שישתמש לאורה.", + "חלב שהתיכו וקרבי דגים שנמוחו נותן לתוכן שמן כל שהו ומדליק. אבל שמנין שאין מדליקין בהן אפילו ערבן בשמנים שמדליקין בהן לא ידליק מפני שאין נמשכין.", + "אין מדליקין בעטרן מפני שריחו רע שמא יניחנו ויצא וחובה עליו לישב לאור הנר. ולא בצרי מפני שריחו טוב שמא יקח ממנו מן הנר ועוד מפני שהוא עף. ולא בנפט לבן ואפילו בחול מפני שהוא עף ויבא לידי סכנה.", + "מותר להדליק לכתחלה בשאר שמנים כגון שמן צנון ושומשמין ולפת וכל כיוצא בהן אין אסור אלא אלו שמנו חכמים בלבד.", + "לא יתן אדם כלי מנוקב מלא שמן על פי הנר בשביל שיהא מנטף. ולא ימלא קערה שמן ויתננה בצד הנר ויתן ראש הפתילה לתוכה בשביל שתהא שואבת. גזירה שמא יקח מן השמן שבכלי שהרי לא נמאס בנר. ואסור ליהנות בשבת מן השמן שהודלק בו ואפילו כבתה הנר ואפילו נטף מן הנר מפני שהוא מוקצה מחמת איסור. ואם חיבר הכלי שיש בו השמן אל הנר בסיד ובחרסית וכיוצא בהן מותר.", + "אין נותנין כלי תחת הנר לקבל בו שמן בשבת שהרי מבטל הכלי מהיכנו. ואם נתנו מבעוד יום מותר. ונותנין כלי תחת הנר בשבת לקבל בו ניצוצות מפני שאין בהן ממש והרי לא בטלו מלטלטלו. ואסור ליתן לתוכו מים ואפילו מערב שבת מפני שהוא מקרב כיבוי הניצוצות.", + "אין פולין לאור הנר ולא קורין לאור הנר ואפילו גבוה שתי קומות ואפילו עשרה בתים זה על גב זה והנר בעליונה לא יקרא ולא יפלה לאורה בתחתונה שמא ישכח ויטה.ואם היו שנים קורין בענין אחד מותרין לקרות לפני הנר שכל אחד מהן מזכיר חבירו אם שכח. אבל לא בשני ענינים שכל אחד מהן טרוד בענינו.", + "התינוקות קורין לפני רבן לאור הנר מפני שהרב משמרן. אבל הוא לא יקרא מפני שאין אימתן עליו. ויש לו לראות בספר לאור הנר עד שיראה ראש הפרשה שהוא צריך להקרותן. ואחר כך נותן הספר בידן והם קוראין לפניו.", + "כלים הדומים זה לזה ואינן ניכרין אלא בעיון הרבה אסור להקריבן לאור הנר ולהבחין ביניהן שמא ישכח ויטה. לפיכך שמש שאינו קבוע אסור לו לבדוק כוסות וקערות לאור הנר מפני שאינו מכירן. בין בנר של שמן זית בין בנר של נפט שאורו רב. אבל שמש קבוע מותר לו לבדוק לאור הנר כוסות וקערות מפני שאינו צריך עיון הרבה. ואם היה נר של שמן זית אין מורין לו לבדוק ואע\"פ שהוא מותר גזירה שמא יסתפק ממנו.", + "נר שאחורי הדלת אסור לפתוח הדלת ולנעול כדרכו מפני שהוא מכבהו אלא יזהר בשעה שפותח ובשעה שנועל. ואסור לפתוח את הדלת כנגד המדורה בשבת כדי שתהא הרוח מנשבת בה ואע\"פ שאין שם אלא רוח מצויה. ומניחין הנר של שבת על גבי אילן המחובר לקרקע ואינו חושש.", + "כל מדינות ועיירות של ישראל, תוקעין בהן שש תקיעות בע\"ש. ובמקום גבוה היו תוקעין כדי להשמיע כל אנשי המדינה וכל אנשי המגרש שלה.", + "תקיעה ראשונה נמנעו העומדים בשדות מלחרוש ומלעדור ומלעשות מלאכה שבשדה. ואין הקרובין רשאין ליכנס לעיר עד שיבואו רחוקים ויכנסו כולם בבת אחת. ועדיין החנויות פתוחות והתריסין מונחין. התחיל לתקוע שניה נסתלקו התריסין וננעלו החנויות. ועדיין החמין והקדרות מונחין על גבי כירה. התחיל לתקוע תקיעה שלישית סלק המסלק והטמין המטמין והדליקו את הנרות ושוהה כדי לצלות דג קטן או כדי להדביק פת בתנור ותוקע ומריע ותוקע ושובת", + "תקיעה ראשונה תוקע אותה במנחה. והשלישית קרוב לשקיעת החמה. וכן תוקעין במוצאי שבת אחר צאת הכוכבים להתיר העם למעשיהן.", + "יוה\"כ שחל להיות בע\"ש לא היו תוקעין. חל להיות במוצאי שבת לא תוקעין ולא מבדילין. יו\"ט שחל להיות בע\"ש תוקעין ולא מבדילין. חל להיות לאחר השבת מבדילין ולא תוקעין" + ], + [ + "אסור לומר לנכרי לעשות לנו מלאכה בשבת אע\"פ שאינו מצווה על השבת ואע\"פ שאמר לו מקודם השבת ואע\"פ שאינו צריך לאותה מלאכה אלא לאחר השבת. ודבר זה אסור מדברי סופרים כדי שלא תהיה שבת קלה בעיניהן ויבואו לעשות בעצמן.", + "נכרי שעשה מלאכה מעצמו בשבת אם בשביל ישראל עשה אותה אסור ליהנות באותה מלאכה עד מוצאי שבת וימתין בכדי שתעשה. והוא שלא יהא הדבר בפרהסיא עד שידעו בו רבים שדבר זה בשביל פלוני הוא נעשה בשבת. ואם בשביל עצמו בלבד עשה מותר ליהנות בה בשבת.", + "כיצד נכרי שהדליק את הנר משתמש לאורו ישראל ואם בשביל ישראל אסור. עשה נכרי כבש לירד בו מן הספינה ירד אחריו ישראל ואם בשביל ישראל אסור. מילא מים להשקות בהמתו משקה אחריו ישראל ואם בשביל ישראל אסור. ליקט עשבים להאכיל לבהמתו מניח ישראל בהמתו לאכול מהן. והוא שלא יהא אותו הנכרי מכיר לאותו ישראל שמא ירבה במלאכתו בשבילו ונמצא עושה בשביל ישראל. וכן כל דבר שאפשר להרבות בו לא יהנה בו בשבת אלא אם כן אינו מכירו.", + "אבל דבר שאין בו להרבות ולמעט כגון נר וכבש הואיל ועשה בשביל עצמו נהנה אחריו ישראל בשבת ואף על פי שהוא מכירו. נר הדלוק במסיבה בשבת. אם רוב ישראל אסור להשתמש לאורה שהמדליק על דעת הרוב מדליק. ואם רוב נכרים מותר להשתמש לאורה. מחצה למחצה אסור. נפלה דליקה בשבת ובא נכרי לכבות אין אומרין לה כבה ואל תכבה מפני שאין שביתתו עלינו וכן כל כיוצא בזה.", + "מת שעשו לו נכרים ארון וחפרו לו קבר בשבת או הביאו לו חלילין לספוד בהן. אם בצנעה ימתין בכדי שיעשו למוצאי שבת ויקבר בו. ואם היה הקבר בסרטיא גדולה והארון על גביו וכל העוברין והשבין אומרים שזה שהנכרים עושין עכשיו בשבת לפלוני הוא. הרי זה לא יקבר בו אותו ישראל עולמית. מפני שהוא בפרהסיא. ומותר לקבור בו ישראל אחר והוא שימתין בכדי שיעשה וכן כל כיוצא בזה.", + "נכרי שהביא חלילין בשבת למת אף על פי שהביאן מצד החומה ימתין למוצאי שבת בכדי שיבוא ממקום קרוב ואחר כך יספדו בהן. שמא בלילה הביאום ממקום אחר עד החומה ובבקר נכנסו בהן. ואם ידע בודאי שממקום פלוני הביאום בשבת ימתין בכדי שיבואו מאותו מקום אחר השבת. והוא שלא יהא הדבר בסרטיא גדולה כמו שאמרנו.", + "עיר שישראל ונכרים דרין בתוכה והיתה בה מרחץ המרחצת בשבת. אם רוב נכרים מותר לרחוץ בה למוצאי שבת מיד. ואם רוב ישראל ימתין בכדי שיחמו חמין. שבשביל הרוב הוחמו. מחצה למחצה ימתין בכדי שיחמו חמין וכן כל כיוצא בזה.", + "ישראל שאמר לנכרי לעשות לו מלאכה זו בשבת אע\"פ שעבר ומכין אותו מכת מרדות מותר לו ליהנות באותה מלאכה לערב אחר שימתין בכדי שתעשה. ולא אסרו בכל מקום שימתין בכדי שיעשו אלא מפני דבר זה. שאם תאמר יהא מותר מיד שמא יאמר לנכרי לעשות לו וימצא הדבר מוכן מיד. וכיון שאסרו עד שימתין בכדי שיעשו לא יאמר לנכרי לעשות לו שהרי אינו משתכר כלום מפני שהוא מתעכב לערב בכדי שיעשה דבר זה שנעשה בשבת.", + "דבר שאינו מלאכה ואין אסור לעשותו בשבת אלא משום שבות מותר לישראל לומר לנכרי לעשותו בשבת. והוא שיהיה שם מקצת חולי או יהיה צריך לדבר צורך הרבה או מפני מצוה.", + "כיצד אומר ישראל לנכרי בשבת לעלות באילן או לשוט על פני המים כדי להביא לו שופר. או סכין למילה. או מביא לו מחצר לחצר שאין עירוב ביניהן מים חמין להרחיץ בהם קטן ומצטער וכן כל כיוצא בזה.", + "הלוקח בית בארץ ישראל מן הנכרי מותר לו לומר לנכרי לכתוב לו שטר בשבת. שאמירה לנכרי בשבת אסורה מדבריהם ומשום ישוב ארץ ישראל לא גזרו בדבר זה. וכן הלוקח בית מהם בסוריא שסוריא כארץ ישראל לדבר זה.", + "פוסק אדם עם הנכרי על המלאכה וקוצץ דמים והנכרי עושה לעצמו ואע\"פ שהוא עושה בשבת מותר. וכן השוכר את הנכרי לימים הרבה מותר אע\"פ שהוא עושה בשבת. כיצד כגון ששכר הנכרי לשנה או לשתים שיכתוב לו או שיארוג לו. הרי זה כותב ואורג בשבת ומותר כאלו קצץ עמו שיכתוב לו ספר או שיארוג לו בגד שהוא עושה בכל עת שירצה. והוא שלא יחשוב עמו יום יום.", + "במה דברים אמורים בצנעה שאין מכירים הכל שזו המלאכה הנעשית בשבת של ישראל היא. אבל אם היתה ידועה וגלויה ומפורסמת אסורה שהרואה את הנכרי עוסק אינו יודע שקצץ ואומר שפלוני שכר הנכרי לעשות לו מלאכה בשבת.", + "לפיכך הפוסק עם הנכרי לבנות לו חצרו או כותלו או לקצור את שדהו או ששכרו שנה או שתים לבנות לו חצר או ליטע לו כרם. אם היתה המלאכה במדינה או בתוך התחום אסור לו להניחן לעשות בשבת מפני הרואים שאינם יודעים שפסק. ואם היתה המלאכה חוץ לתחום מותר שאין שם ישראל שיראה את הפועלין כשהן עושין בשבת.", + "וכן מותר לאדם להשכיר כרמו או שדהו לנכרי אף על פי שהוא זורען ונוטען בשבת. שהרואה יודע ששכורין הן או באריסות נתן להן. ודבר ששם ישראל בעליו קרוי עליו ואין דרך רוב אנשי אותו המקום להשכירו או ליתנו באריסות אסור להשכירו לנכרי. מפני שהנכרי עושה באותו המקום מלאכה בשבת והוא נקרא על שם הישראל בעליו.", + "מותר להשאיל כלים ולהשכירן לנכרי ואע\"פ שהוא עושה בהן מלאכה בשבת מפני שאין אנו מצווים על שביתת הכלים. אבל בהמתו ועבדו אסור מפני שאנו מצווין על שביתת בהמה ועבד.", + "המשתתף עם הנכרי במלאכה או בסחורה או בחנות. אם התנו בתחלה שיהיה שכר השבת לנכרי לבדו אם מעט אם הרבה ושכר יום אחר כנגד יום השבת לישראל לבדו מותר. ואם לא התנו בתחלה. כשיבואו לחלוק נוטל הנכרי שכר השבתות כולן לבדו והשאר חולקין אותו. ואינו מוסיף לו כלום כנגד יום השבת אלא א\"כ התנו בתחלה. וכן אם קבלו שדה בשותפות דין אחד הוא.", + "ואם לא התנו ובאו לחלוק השכר ולא היה שכר שבת ידוע יראה לי שהנכרי נוטל לבדו שביעית השכר והשאר חולקין. הנותן מעות לנכרי להתעסק בהן. אף על פי שהנכרי נושא ונותן בשבת חולק עמו בשכר בשוה וכן הורו כל הגאונים.", + "לא יתן אדם בערב שבת כלים לאומן נכרי לעשותן אף ע\"פ שפסק עמו. אלא בכדי שיצא בהן מביתו קודם שחשיכה. וכן לא ימכור אדם חפציו לנכרי ולא ישאילנו ולא ילונו ולא ימשכננו ולא יתן לו במתנה אלא בכדי שיצא באותו חפץ מפתח ביתו קודם השבת. שכל זמן שהוא בביתו אין אדם יודע אימתי נתן לו וכשיצא הנכרי מביתו בשבת וחפץ ישראל בידו יראה כמי שהלוהו לנכרי או משכנו או פסק עמו או מכר לו בשבת.", + "הנותן אגרת לנכרי להוליכה לעיר אחרת אם קצץ עמו שכר הולכה מותר. ואפילו נתנה לו ערב שבת עם חשיכה. והוא שיצא בה מפתח ביתו קודם השבת. ואם לא קצץ אם יש במדינה אדם קבוע שהוא מקבץ האגרות ושולח אותם לכל מדינה ומדינה עם שלוחיו מותר ליתן לנכרי האגרת. והוא שיהיה שהות ביום כדי שיגיע לבית הסמוך לחומה קודם השבת. שמא זה שמקבל האגרות ושולחן ביתו סמוך לחומה הוא. ואם אין שם אדם קבוע לכך אלא הנכרי שנותנין לו האגרת הוא שמוליכה לעיר אחרת אסור לשלוח ביד נכרי האגרת לעולם אלא אם כן קצץ לו דמים.", + "נכרי שהביא חפציו בשבת והכניסן לבית ישראל מותר. ואפילו אמר לו הניחן בזוית זו הרי זה מותר. ומזמנין את הנכרי בשבת ונותנין לפניו מזונות לאוכלן. ואם נטלן ויצא אין נזקקין לו מפני שאין שביתתו עלינו. וכן נותנין מזונות לפני הכלב בחצר ואם נטלן ויצא אין נזקקין לו.", + "מי שהיה בא בדרך וקדש עליו היום והיו עמו מעות נותן כיסו לנכרי להוליכו לו ולמוצאי שבת לוקחו ממנו. ואף על פי שלא נתן לו שכר על זה. ואף על פי שנתנו לו משחשיכה מותר מפני שאדם בהול על ממונו ואי אפשר שישליכנו. ואם לא תתיר לו דבר זה שאין איסורו אלא מדברי סופרים יבא להביאו בידו ועובר על מלאכה של תורה. במה דברים אמורים בכיסו אבל מציאה לא יתן לנכרי אלא מוליכה בפחות פחות מארבע אמות.", + "ישראל שעשה מלאכה בשבת אם עבר ועשה בזדון אסור לו ליהנות באותה מלאכה לעולם. ושאר ישראל מותר להם ליהנות בה למוצאי שבת מיד שנאמר ושמרתם את השבת כי קדש היא היא קדש ואין מעשיה קדש. כיצד ישראל שבשל בשבת במזיד. למוצאי שבת יאכל לאחרים אבל לו לא יאכל עולמית. ואם בשל בשגגה למוצאי שבת יאכל בין הוא בין אחרים מיד וכן כל כיוצא בזה.", + "פירות שיצאו חוץ לתחום וחזרו. בשוגג יאכלו בשבת שהרי לא נעשה בגופן מעשה ולא נשתנו. במזיד לא יאכלו עד מוצאי שבת.", + "השוכר את הפועל לשמור לו את הפרה ואת התינוק לא יתן לו שכרו של שבת. לפיכך אין אחריות שבת עליו. ואם היה השכיר שכיר שבת או שכיר שנה נותן לו שכרו משלם לפיכך אחריות שבת עליו. ולא יאמר לו תן לי שכרי של שבת אלא אומר לו תן לי שכרי של שנה או של עשרה ימים" + ], + [ + "מלאכות שחייבין עליהן סקילה וכרת במזיד או קרבן חטאת בשגגה. מהן אבות ומהן תולדות. ומנין כל אבות מלאכות ארבעים חסר אחת. ואלו הן. החרישה. והזריעה. והקצירה. והעימור. והדישה. והזריה. והברירה. והטחינה. וההרקדה. והלישה. והאפיה. והגזיזה. והלבון. והנפוץ. והצביעה. והטויה. ועשיית הנירין. והנסכת המסכה. והאריגה. והבציעה. והקשירה. וההתרה. והתפירה. והקריעה. והבנין. והסתירה. והכאה בפטיש. והצידה. והשחיטה. וההפשטה. וההעבדה. ומחיקת העור. וחתוכו. והכתיבה. והמחיקה. והשרטוט. וההבערה. והכיבוי. וההוצאה מרשות לרשות.", + "כל אלו המלאכות וכל שהוא מענינם הם הנקראין אבות מלאכות. כיצד הוא ענינן. אחד החורש או החופר או העושה חריץ הרי זה אב מלאכה. שכל אחת ואחת מהן חפירה בקרקע וענין אחד הוא.", + "וכן הזורע זרעים או הנוטע אילנות או המבריך אילנות או המרכיב או הזומר. כל אלו אב אחד הן מאבות מלאכות וענין אחד הוא. שכל אחת מהן לצמח דבר הוא מתכוין.", + "וכן הקוצר תבואה או קטנית או הבוצר ענבים או הגודר תמרים או המוסק זיתים או האורה תאנים. כל אלו אב מלאכה אחת הן. שכל אחת מהן לעקור דבר מגידוליו מתכוון. ועל דרך זו שאר האבות.", + "התולדה היא המלאכה הדומה לאב מאלו האבות. כיצד המחתך את הירק מעט לבשלו הרי זה חייב שזו המלאכה תולדת טחינה. שהטוחן לוקח גוף אחד ומחלקו לגופים הרבה. וכל העושה דבר הדומה לזה הרי זה תולדת טוחן. וכן הלוקח לשון של מתכת ושף אותו כדי ליקח מעפרו כדרך שעושים צורפי הזהב הרי זה תולדת טחינה.", + "וכן הלוקח חלב ונתן בו קיבה כדי לחבצו הרי זה חייב משום תולדת בורר שהרי הפריש הקום מן החלב. ואם גבנו ועשהו גבינה חייב משום בונה. שכל המקבץ חלק אל חלק ודבק הכל עד שיעשו גוף אחד הרי זה דומה לבנין. וכן לכל מלאכה ומלאכה מאלו האבות יש להן תולדות על דרך זו שאמרנו. ומגוף המלאכה הנעשית בשבת תדע מעין אי זה אב היא ותולדת אי זה אב היא.", + "אחד העושה אב מאבות מלאכות או תולדה מן התולדות במזיד חייב כרת. ואם באו עדים נסקל. בשוגג חייב חטאת קבועה. אם כן מה הפרש יש בין האבות והתולדות. אין ביניהן הפרש אלא לענין הקרבן בלבד.שהעושה בשוגג אם עשה אבות הרבה בהעלם אחד חייב חטאת אחת על כל אב ואב. ואם עשה אב ותולדותיו בהעלם אחד אינו חייב אלא חטאת אחת.", + "כיצד הרי שחרש וזרע וקצר בשבת בהעלם אחד חייב שלש חטאות. ואפילו עשה הארבעים חסר אחת בשגגה כגון ששכח שאלו המלאכות אסורות לעשות בשבת חייב על כל מלאכה ומלאכה חטאת אחת. אבל אם טחן וחתך הירק ושף לשון של מתכת בהעלם אחד אינו חייב אלא חטאת אחת. שהרי לא עשה אלא אב אחד ותולדותיו. וכן כל כיוצא בזה.", + "העושה מלאכות הרבה מעין מלאכה אחת בהעלם אחד אינו חייב אלא חטאת אחת. כיצד הרי שזרע ונטע והבריך והרכיב וזמר בהעלם אחד אינו חייב אלא חטאת אחת שכולן אב אחד הן. וכן כל כיוצא בזה" + ], + [ + "החורש כל שהוא חייב. המנכש בעיקרי האילנות והמקרסם עשבים או המזרד את השריגים כדי ליפות את הקרקע הרי זה תולדת חורש ומשיעשה כל שהוא חייב. וכן המשוה פני השדה כגון שהשפיל התל ורדדו או מילא הגיא חייב משום חורש. ושיעורו כל שהוא. וכן כל המשוה גומות שיעורו כל שהוא.", + "הזורע כל שהוא חייב. הזומר את האילן כדי שיצמח הרי זה מעין זורע. אבל המשקה צמחין ואילנות בשבת הרי זה תולדת זורע וחייב בכל שהוא. וכן השורה חיטין ושעורין וכיוצא בהן במים הרי זה תולדת זורע וחייב בכל שהוא.", + "הקוצר כגרוגרת חייב. ותולש תולדת קוצר הוא. וכל העוקר דבר מגידולו חייב משום קוצר. לפיכך צרור שעלו בו עשבים וכשות שעלה בסנה ועשבים שצמחו על גב החבית. התולש מהן חייב שזה הוא מקום גידולן.אבל התולש מעציץ שאינו נקוב פטור מפני שאין זה מקום גידולו. ועציץ נקוב בכדי שרש קטן הרי הוא כארץ והתולש ממנו חייב.", + "כל זרע שקצירתו מצמחת אותו ומגדלתו כגון אספסתא וסלקא. הקוצרו בשגגה חייב שתי חטאות. אחת מפני שהוא קוצר ואחת מפני שהוא נוטע. וכן הזומר והוא צריך לעצים חייב משום קוצר ומשום נוטע. גבשושית של עפר שעלו בה עשבים הגביהה מעל הארץ והניחה על גבי יתדות חייב משום תולש. היתה על גבי יתדות והניחה על הארץ חייב משום זורע. תאנים שיבשו באיביהן וכן אילן שיבשו פירותיו בו. התולש מהן בשבת חייב אף על פי שהן כעקורין לענין טומאה.", + "התולש עולשין המזרד זרדין. אם לאכילה שיעורו כגרוגרת. ואם לבהמה שיעורו כמלוא פי גדי. ואם להסקה שיעורו כדי לבשל ביצה. המעמר אוכלין אם לאכילה שיעורו כגרוגרת. ואם עמר לבהמה שיעורו כמלוא פי גדי. ואם להסקה שיעורו כדי לבשל ביצה . וביצה האמורה בכל מקום היא ביצה בינונית של תרנגולין. וכל מקום שנאמר כדי לבשל ביצה הוא כדי לבשל כגרוגרת מביצה וגרוגרת אחד משלשה בביצה. ואין עמור אלא בגדולי קרקע.", + "המקבץ דבילה ועשה ממנה עגולה או שנקב תאנים והכניס החבל בהן עד שנתקבצו גוף אחד. הרי זה תולדת מעמר וחייב וכן כל כיוצא בזה.", + "הדש כגרוגרת חייב ואין דישה אלא בגדולי קרקע. והמפרק הרי היא תולדת הדש וחייב וכן כל כיוצא בזה. החולב את הבהמה חייב משום מפרק בחי שיש לו עור חייב משום מפרק. והוא שיהיה צריך לדם שיצא מן החבורה. אבל אם נתכוון להזיק בלבד פטור מפני שהוא מקלקל. ואינו חייב עד שיהיה בדם או בחלב שהוציא כגרוגרת.", + "במה דברים אמורים בחובל בבהמה וחיה ועוף וכיוצא בהם. אבל החובל בחבירו אף על פי שנתכוון להזיק חייב מפני נחת רוחו שהרי נתקררה דעתו ושככה חמתו והרי הוא כמתקן. ואף על פי שאינו צריך לדם שהוציא ממנו חייב.", + "שמנה שרצים האמורים בתורה הן שיש להן עורות לענין שבת כמו חיה ובהמה ועוף. אבל שאר שקצים ורמשים אין להן עור. לפיכך החובל בהן פטור. ואחד החובל בבהמה חיה ועוף או בשמנה שרצים ועשה בהן חבורה ויצא מהם דם או שנצרר הדם אע\"פ שלא יצא חייב.", + "הסוחט את הפירות להוציא מימיהן חייב משום מפרק. ואינו חייב עד שיהיה במשקין שסחט כגרוגרת. ואין חייבים מן התורה אלא על דריכת זיתים וענבים בלבד. ומותר לסחוט אשכול של ענבים לתוך האוכל. שמשקה הבא לאוכל אוכל הוא ונמצא כמפרק אוכל מאוכל. אבל אם סחט לכלי שאין בו אוכל הרי זה דורך וחייב. והחולב לתוך האוכל או היונק בפיו פטור ואינו חייב עד שיחלוב לתוך הכלי.", + "הזורה או הבורר כגרוגרת חייב. והמחבץ הרי הוא תולדת בורר. וכן הבורר שמרים מתוך המשקין הרי זה תולדת בורר או תולדת מרקד וחייב. שהזורה והבורר והמרקד דומין עניניהם זה לזה. ומפני מה מנו אותן בשלשה מפני שכל מלאכה שהיה במשכן מונין אותה בפני עצמה.", + "הבורר אוכל מתוך פסולת או שהיו לפניו שני מיני אוכלין ובירר מין ממין אחר בנפה ובכברה חייב. בקנון או בתמחוי פטור. ואם בירר בידו לאכול לאלתר מותר.", + "והבורר פסולת מתוך האוכל ואפילו בידו אחת חייב. והבורר תורמוסין מתוך פסולת שלהן חייב מפני שהפסולת שלהן ממתקת אותן כשישלקו אותן עמהם ונמצא כבורר פסולת מתוך אוכל וחייב. הבורר אוכל מתוך פסולת בידו להניחו אפילו לבו ביום נעשה כבורר לאוצר וחייב. היו לפניו שני מיני אוכלין מעורבין בורר אחד מאחר ומניח לאכול מיד. ואם בירר והניח לאחר זמן אפילו לבו ביום כגון שבירר בשחרית לאכול בין הערביים חייב.", + "המשמר יין או שמן או מים וכן שאר המשקין במשמרת שלהן חייב. והוא שישמר כגרוגרת. אבל מסננין יין שאין בו שמרים או מים צלולין בסודרין ובכפיפה מצרית כדי שיהא צלול ביותר. ונותנין מים על גבי שמרים בשביל שיצולו. ונותנין ביצה טרופה למסננת של חרדל כדי שיצלל. חרדל שלשו מערב שבת. למחר ממחה ושותה בין ביד בין בכלי. וכן יין מגתו כל זמן שהוא תוסס טורף חבית בשמריה ונותן לתוך הסודרין. שעדיין לא נפרשו השמרים מן היין יפה יפה וכל היין כגוף אחד הוא. וכן החרדל וכל כיוצא בו.", + "הטוחן כגרוגרת חייב. וכל השוחק תבלין וסמנין במכתשת הרי זה טוחן וחייב. המחתך ירק תלוש הרי זה תולדת טוחן. וכן הנוסר עצים ליהנות בנסורת שלהן. או השף לשון של מתכת חייב משישוף כל שהוא. אבל המחתך עצים אינו חייב עד שידקדק מהן כדי לבשל כגרוגרת מביצה.", + "המרקד כגרוגרת חייב הלש כגרוגרת חייב המגבל את העפר הרי זה תולדת לש. וכמה שיעורו כדי לעשות פי כור של צורפי זהב. ואין גיבול באפר ולא בחול הגס ולא במורסן ולא בכיוצא בהן. והנותן זרע שומשמין או זרע פשתן וכיוצא בהן במים חייב משום לש. מפני שהן מתערבין ונתלין זה בזה." + ], + [ + "האופה כגרוגרת חייב. אחד האופה את הפת או המבשל את המאכל או את הסממנין או המחמם את המים הכל ענין אחד הוא. שיעור המחמם את המים כדי לרחוץ בהן אבר קטן. ושיעור מבשל סממנין כדי שיהיו ראויין לדבר שמבשלין אותן לו.", + "הנותן ביצה בצד המיחם בשביל שתתגלגל ונתגלגלה חייב. שהמבשל בתולדת האור כמבשל באור עצמה. וכן המדיח בחמין דג מליח הישן או קולייס האספנין והוא דג דק ורך ביותר הרי זה חייב. שהדחתן בחמין זה הוא גמר בשולן וכן כל כיוצא בהן.", + "המפקיע את הביצה בבגד חם או בחול ובאבק דרכים שהן חמים מפני השמש אע\"פ שנצלית פטור. שתולדות חמה אינם כתולדות האש. אבל גזרו עליהן מפני תולדות האור. וכן המבשל בחמי טבריה וכיוצא בהם פטור. המבשל על האור דבר שהיה מבושל כל צרכו או דבר שאינו צריך בישול כלל פטור.", + "אחד נתן את האור ואחד נתן את העצים ואחד נתן את הקדרה ואחד נתן את המים ואחד נתן את הבשר ואחד נתן את התבלין ובא אחר והגיס כולם חייבים משום מבשל. שכל העושה דבר מצרכי הבישול הרי זה מבשל. אבל אם שפת אחד את הקדרה תחילה ובא אחר ונתן את המים ובא אחר ונתן את הבשר ובא אחר ונתן את התבלין ובא אחר ונתן את האור ובא אחר ונתן עצים על האור ובא אחר והגיס. שנים האחרונים בלבד חייבין משום מבשל.", + "הניח בשר על גבי גחלים אם נצלה בו כגרוגרת אפי' בשנים ושלשה מקומות חייב. לא נצלה בו כגרוגרת אבל נתבשל כולו חצי בישול חייב. נתבשל חצי בישול מצד אחד פטור. עד שיהפך בו ויתבשל חצי בישול משני צדדין. שכח והדביק פת בתנור בשבת ונזכר מותר לו לרדותה קודם שתאפה ויבוא לידי מלאכה.", + "המתיך אחד ממיני מתכות כל שהוא או המחמם את המתכות עד שתעשה גחלת הרי זה תולדת מבשל. וכן הממסס את הדונג או את החלב או את הזפת והכופר והגפרית וכיוצא בהם הרי זה תולדת מבשל וחייב. וכן המבשל כלי אדמה עד שיעשו חרס חייב משום מבשל. כללו של דבר בין שריפה גוף קשה באש או שהקשה גוף רך הרי זה חייב משום מבשל.", + "הגוזז צמר או שער בין מן הבהמה בין מן החיה בין מן החי בין מן המת אפילו מן השלח שלהן חייב. כמה שיעורו כדי לטוות ממנו חוט שארכו כרוחב הסיט כפול. וכמה רוחב הסיט כדי למתוח מן בוהן של יד עד האצבע הראשונה כשיפתח ביניהן בכל כחו והוא קרוב לשני שלישי זרת. התולש כנף מן העוף הרי זה תולדת גוזז. הטווה את הצמר מן החי פטור שאין דרך גזיזה בכך ואין דרך נפוץ בכך ואין דרך טויה בכך.", + "הנוטל צפרניו או שערו או שפמו או זקנו הרי זה תולדת גוזז וחייב. והוא שיטול בכלי. אבל אם נטלן בידו בין לו בין לאחר פטור. וכן החותך יבלת מגופו בין ביד בין בכלי פטור בין לו בין לאחר. ומותר לחתוך יבלת במקדש ביד אבל לא בכלי. ואם היתה יבשה חותכה אף בכלי ועובד עבודה.", + "הנוטל שערו בכלי כמה יטול ויהיה חייב שתי שערות. ואם ליקט לבנות מתוך שחורות אפילו אחת חייב. צפורן שפירשה רובה וציצין של עור שפירשו רובן אם פירשו כלפי מעלה ומצערות אותו מותר ליטול אותן בידו אבל לא בכלי. ואם נטלן בכלי פטור. ואם אינן מצערות אותו אפילו ביד אסור. ואם לא פירשו רובן אפילו מצערות אותו אסור לנטלן בידו ואם נטלן בכלי חייב.", + "המלבן את הצמר או את הפשתן או את השני וכן כל כיוצא בהן ממה שדרכן להתלבן חייב. וכמה שיעורו כדי לטוות ממנו חוט אחד אורכו כמלוא רוחב הסיט כפול שהוא אורך ארבעה טפחים.", + "המכבס בגדים הרי הוא תולדת מלבן וחייב. והסוחט את הבגד עד שיוציא המים שבו הרי זה מכבס וחייב. שהסחיטה מצרכי כיבוס היא כמו שההגסה מצרכי הבשול. ואין סחיטה בשער וה\"ה לעור שאין חייבין על סחיטתו.", + "המנפץ את הצמר או את הפשתן או את השני וכיוצא בהן חייב. וכמה שיעורו כדי לטוות ממנו חוט אחד ארכו ארבעה טפחים. והמנפץ את הגידים עד שיעשו כצמר כדי לטוות אותן הרי זה תולדת מנפץ וחייב.", + "הצובע חוט שארכו ארבעה טפחים או דבר שאפשר לטוות ממנו חוט כזה חייב. ואין הצובע חייב עד שיהא צבע המתקיים. אבל צבע שאינו מתקיים כלל כגון שהעביר סרק או ששר על גבי ברזל או נחשת וצבעו פטור. שהרי אתה מעבירו לשעתו ואינו צובע כלום. וכל שאין מלאכתו מתקיימת בשבת פטור.", + "העושה עין הצבע הרי זה תולדת צובע וחייב. כיצד כגון שנתן קנקנתום לתוך מי עפצא שנעשה הכל שחור. או שנתן איסטיס לתוך מי כרכום שנעשה הכל ירוק וכן כל כיוצא בזה. וכמה שיעורו כדי לצבוע בו חוט שארכו ארבעה טפחים.", + "הטווה אורך ארבעה טפחים מכל דבר הנטוה חייב. אחד הטווה את הצמר או את הפשתן או את הנוצה או את השער או את הגידין וכן כל כיוצא בהן. העושה את הלבד הרי זה תולדת טווה וחייב. והוא שילבד דבר שאפשר לטוות ממנו חוט אורך ארבעה טפחים בעובי בינוני.", + "העושה שני בתי נירין חייב. העושה נפה או כברה או סל או סבכה או שסרג מטה בחבלים הרי זה תולדת עושה נירין ומשיעשה שני בתים באחד מכל אלו חייב. וכן כל העושה שני בתי נירין בדבר שעושין אותו בתים בתים כגון אלו חייב.", + "דרך האורגין שמותחין החוטין תחלה באורך היריעה וברחבה ושנים אוחזין זה מכאן וזה מכאן ואחד שובט בשבט על החוטין ומתקן אותן זה בצד זה עד שתעשה כולה שתי בלא ערב. ומתיחת החוטין כדרך האורגין היא הנסכת המסכת וזה המותח נקרא מיסך. וכשכופלין אותה ומתחיל להכניס השתי בערב נקרא אורג.", + "המיסך חייב והוא מלאכה מאבות מלאכות. והשובט על החוטין עד שיפרקו ויתקנם הרי זה תולדת מיסך. וכמה שיעורו משיתקן רוחב שתי אצבעות. וכן האורג שני חוטין ברוחב שתי אצבעות חייב. בין שארגן בתחלה בין שהיה מקצת הבגד ארוג וארג על הארוג שיעורו שני חוטין. ואם ארג חוט אחד והשלים בו הבגד חייב. ארג בשפת היריעה שני חוטין ברוחב שלשה בתי נירין חייב. הא למה זה דומה לאורג צלצול קטן ברוחב שלשה בתי נירין.", + "המדקדק את החוטין ומפרידן בעת האריגה הרי זה תולדת אורג. וכן הקולע את הנימין הרי זה תולדת אורג ושיעורו משיעשה קליעה באורך שתי אצבעות.", + "הבוצע שני חוטין חייב. ובוצע הוא המפריש את הארוג. בין שהוציא הערב מן השתי או שהעביר השתי מעל הערב הרי זה בוצע וחייב. והוא שלא יהא מקלקל אלא יתכוין לתקן כדרך שעושין אלו שמאחין את הבגדים הקלים ביותר שבוצעין ואחר כך מאחין וחוזרין ואורגין חוטין שבצעו עד שיעשו שני הבגדים או שני הקרעים אחד. והסותר את הקליעה לתקן הרי זה תולדת בוצע ושיעורו כשיעור הבוצע" + ], + [ + "הקושר קשר של קיימא והוא מעשה אומן חייב. כגון קשר הגמלין וקשר הספנין וקשרי רצועות מנעל וסנדל שקושרין הרצענין בשעת עשייתן וכן כל כיוצא בזה. אבל הקושר קשר של קיימא ואינו מעשה אומן פטור . וקשר שאינו של קיימא ואינו מעשה אומן מותר לקושרו לכתחלה.", + "כיצד נפסקה לו רצועה וקשרה נפסק החבל וקשרו או שקשר חבל בדלי או שקשר רסן בהמה הרי זה פטור וכן כל כיוצא באלו הקשרים שהן מעשה הדיוט וכל אדם קושר אותן לקיימא. וכל קשר שאינו של קיימא אם קשרו קשר אומן הרי זה אסור.", + "קושרת אשה מפתחי החלוק אף על פי שיש לו שני פתחים. וחוטי סבכה אע\"פ שהוא רפוי בראשה ורצועות מנעל וסנדל שקושרין אותן על הרגל בשעת מלבוש ונודות יין ושמן אע\"פ שיש לו שתי אזנים וקדרה של בשר אע\"פ שיכולה להוציא הבשר ולא תתיר הקשר. וקושרין דלי במשיחה או באבנט וכיוצא בו אבל לא בחבל. וקושרין לפני הבהמה או ברגלה בשביל שלא תצא אף על פי שיש לה שני אסרות. וחבל שהיה קשור בפרה קושרו באבוס. היה קשור באבוס קושרו בפרה. אבל לא יביא חבל מתוך ביתו ויקשור בפרה ובאבוס. ואם היה חבל גרדי שמותר לטלטלו הרי זה מביא וקושר בפרה ובאבוס. מפני שכל אלו הקשרים מעשה הדיוט הן ואינן של קיימא אלא פעם קושר ופעם מתיר ולפיכך מותר לקשור אותן לכתחלה. חותלות של תמרים ושל גרוגרות מתיר ומפקיע וחותך ונוטל ואוכל.", + "כל שראוי למאכל בהמה מותר לקשור אותו בשבת. לפיכך אם נפסקה רצועת סנדלו בכרמלית נוטל גמי לח הראוי למאכל בהמה וכורך עליו וקושר הגמי. נשמטה לו רצועת מנעל וסנדל או שנשמט רוב הרגל מותר להחזיר הרצועות למקומן ובלבד שלא יקשור.", + "העניבה מותרת לפי שאינה מתחלפת בקשירה. לפיכך החבל שנפסק מקבץ שני קצותיו וכורך עליו משיחה ועונב עניבה.", + "מותר לקשור קשר שאינו של קיימא לדבר מצוה. כגון שיקשור למדוד שיעור משיעורי התורה. נימת כנור שנפסק קושרין אותה במקדש אבל לא במדינה. ולא יקשור נימא לכתחלה אפילו במקדש.", + "כל קשר שחייבין על קשורו כך חייבין על היתרו וכל קשר שהקושר אותו פטור כך המתיר אותו פטור. וכל קשר שמותר לקושרו כך מותר להתירו.", + "הפותל חבלים מן ההוצין ומן החלף או מחוטי צמר או מחוטי פשתן או חוטי שער וכיוצא בהן הרי זה תולדת קושר וחייב. ושיעורו כדי שיעמוד החבל בפתילתו בלא קשירה שנמצאת מלאכתו מתקיימת. וכן המפריד את הפתיל הרי זה תולדת מתיר וחייב. והוא שלא יתכוין לקלקל בלבד ושיעורו כשיעור הפותל.", + "התופר שתי תפירות חייב. והוא שקשר ראשי החוט מכאן ומכאן כדי שתעמוד התפירה ולא תשמט. אבל אם תפר יתר על שתי תפירות אף על פי שלא קשר חייב שהרי מתקיימת התפירה. והמותח חוט של תפירה בשבת חייב מפני שהוא מצורכי התפירה.", + "הקורע כדי לתפור שתי תפירות על מנת לתפור שתי תפירות חייב. אבל הקורע להפסידה פטור מפני שהוא מקלקל. הקורע בחמתו או על מת שהוא חייב לקרוע עליו חייב מפני שמיישב את דעתו בדבר זה וינוח יצרו והואיל וחמתו שוככת בדבר זה הרי הוא כמתקן וחייב. והפותח בית הצואר בשבת חייב.", + "המדבק ניירות או עורות בקולן של סופרים וכיוצא בו הרי זה תולדת תופר וחייב. וכן המפרק ניירות דבוקין או עורות דבוקין ולא נתכוין לקלקל בלבד הרי זה תולדת קורע וחייב.", + "הבונה כל שהוא חייב. המשוה פני הקרקע בבית כגון שהשפיל תל או מילא גומא או גיא הרי זה בונה וחייב. אחד נתן את האבן ואחד נתן את הטיט הנותן הטיט חייב. ובנדבך העליון אפילו העלה את האבן והניחה על גבי הטיט חייב. שהרי אין מניחין עליה טיט אחר. והבונה על גבי כלים פטור.", + "העושה אהל קבוע הרי זה תולדת בונה וחייב. וכן העושה כלי אדמה כגון תנור וחבית קודם שישרפו הרי זה תולדת בונה וחייב. וכן המגבן את הגבינה הרי זה תולדת בונה. ואינו חייב עד שיגבן כגרוגרת. המכניס יד הקרדום בתוך העץ שלו הרי זה תולדת בונה וכן כל כיוצא בו. וכן התוקע עץ בעץ בין שתקע במסמר בין שתקע בעץ עצמו עד שנתאחד הרי זה תולדת בונה וחייב.", + "העושה נקב כל שהוא בלול של תרנגולים כדי שיכנס להן האורה חייב משום בונה. המחזיר דלת של בור ושל דות ושל יציע חייב משום בונה.", + "הסותר כל שהוא חייב. והוא שיסתור על מנת לבנות. אבל אם סתר דרך השחתה פטור. הסותר אהל קבוע או שפרק עץ תקוע הרי זה תולדת סותר וחייב והוא שיתכוין לתקן.", + "המכה בפטיש הכאה אחת חייב. וכל העושה דבר שהוא גמר מלאכה הרי זה תולדת מכה בפטיש וחייב. כיצד המנפח בכלי זכוכית והצר בכלי צורה אפילו מקצת הצורה והמגרד כל שהוא והעושה נקב כל שהוא בין בעץ בין במתכת בין בבנין בין בכלים הרי זה תולדת מכה בפטיש וחייב. וכל פתח שאינו עשוי להכניס ולהוציא אין חייבין על עשייתו.", + "המפיס שחין בשבת כדי להרחיב פי המכה כדרך שהרופאין עושין שהן מתכוונין ברפואה להרחיב פי המכה הרי זה חייב משום מכה בפטיש שזו היא מלאכת הרופא. ואם הפיסה להוציא ממנה הליחה שבה הרי זה מותר.", + "המסתת את האבן כל שהוא חייב משום מכה בפטיש. המצדד את האבן ביסוד הבנין ותקנה בידו והושיבה במקום הראוי לה חייב משום מכה בפטיש. הלוקט יבולת שעל גבי בגדים בידו כגון אלו היבולות שבכלי צמר חייב משום מכה בפטיש. והוא שיקפיד עליהן. אבל אם הסירן דרך עסק הרי זה פטור. המנער טלית חדשה שחורה כדי לנאותה ולהסיר הצמר הלבן הנתלה בה כדרך שהאומנין עושין חייב חטאת. ואם אינו מקפיד מותר.", + "הצד דבר שדרך מינו לצוד אותו חייב. כגון חיה ועופות ודגים. והוא שיצוד אותן למקום שאינו מחוסר צידה. כיצד כגון שרדף אחרי צבי עד שהכניסו לבית או לגינה או לחצר ונעל בפניו. או שהפריח את העוף עד שהכניסו למגדל ונעל בפניו. או ששלה דגים מן הים בתוך ספל של מים הרי זה חייב. אבל אם הפריח צפור לבית ונעל בפניו. או שהבריח דג ועקרו מן הים לבריכה של מים. או שרדף אחר צבי עד שנכנס לטרקלין רחב ונעל בפניו הרי זה פטור. שאין זו צידה גמורה שאם יבא לקחתו צריך לרדוף אחריו ולצוד אותו משם. לפיכך הצד ארי אינו חייב עד שיכניסנו לכיפה שלו שהוא נאסר בה.", + "כל מקום שאם ירוץ בו יגיע לחיה בשחיה אחת,או שהיו הכתלים קרובין זה לזה עד שיפול צל שניהם לאמצע כאחד הרי זה מקום קטן. ואם הבריח הצבי וכיוצא בו לתוכו חייב. ומקום שהוא גדול מזה המבריח חיה ועוף לתוכו פטור.", + "אחד שמנה שרצים האמורין בתורה ואחד שאר שקצים ורמשים שיש למינן צידה הצד אחד מכולן בין לצורך בין שלא לצורך או לשחק בהן חייב הואיל ונתכוון לצוד וצד. שמלאכה שאינה צריכה לגופה חייב עליה. הצד את הישן ואת הסומא חייב.", + "המשלח כלבים כדי שיצודו צבאים וארנבים וכיוצא בהן וברח הצבי מפני הכלב והיה הוא רודף אחר הצבי או שעמד בפניו והבהילו עד שהגיע הכלב ותפשו הרי זה תולדת הצד וחייב. וכן העושה כדרך הזו בעופות.", + "צבי שנכנס לבית ונעל אחד בפניו חייב. נעלוהו שנים פטורין. אם אין אחד יכול לנעול ונעלוהו שנים חייבין. ישב אחד על הפתח ולא מלאהו וישב השני ומלאהו השני חייב. ישב הראשון ומלאהו ובא השני וישב בצדו אף על פי שעמד הראשון והלך לו הראשון חייב והשני לא עשה כלום ומותר לו לישב במקומו עד הערב ולוקח הצבי. למה זה דומה לנועל ביתו לשומרו ונמצא צבי שמור בתוכו שלא עשה כלום. נכנסה לו צפור תחת כנפיו יושב ומשמרה עד שתחשך ומותר.", + "הצד צבי זקן או חיגר או חולה או קטן פטור. המפרק בהמה חיה ועוף מן המצודה פטור. הצד חיה ועוף שברשותו כגון אווזין ותרנגולין ויוני (*עלייה) פטור. הצד דבר שאין במינו צידה כגון חגבים הגזין צרעין ויתושין ופרעושין וכיוצא באלו הרי זה פטור.", + "רמשים המזיקין כגון נחשים ועקרבים וכיוצא בהן אע\"פ שאינן ממיתין הואיל ונושכין מותר לצוד אותם בשבת. והוא שיתכוין להנצל מנשיכתן. כיצד הוא עושה כופה כלי עליהן או מקיף עליהן או קושרן כדי שלא יזיקו." + ], + [ + "השוחט חייב ולא שוחט בלבד אלא כל הנוטל נשמה לאחד מכל מיני חיה ובהמה ועוף ודג ושרץ בין בשחיטה או בנחירה או בהכאה חייב. החונק את החי עד שימות הרי זה תולדת שוחט. לפיכך אם העלה דג מספל של מים והניחו עד שמת חייב משום חונק. ולא עד שימות אלא כיון שיבש בו כסלע בין סנפיריו חייב שעוד אינו יכול לחיות. הושיט ידו למעי הבהמה ודלדל עובר שבמעיה חייב.", + "רמשים שהן פרין ורבין מזכר ונקבה או נהוין מן העפר כמו הפרעושין ההורג אותן חייב כהורג בהמה וחיה. אבל רמשים שהויתן מן הגללים ומן הפירות שהבאישו וכיוצא בהן כגון תולעים של בשר ותולעים שבתוך הקטניות ההורגן פטור.", + "המפלה כליו בשבת מולל את הכנים וזורקן. ומותר להרוג את הכנים בשבת מפני שהן מן הזיעה.", + "חיה ורמש שהן נושכין וממיתין ודאי כגון זבוב שבמצרים וצרעה שבנינוה ועקרב שבחדייב ונחש שבא\"י וכלב שוטה בכל מקום מותר להורגן בשבת כשיראו. ושאר כל המזיקין אם היו רצין אחריו מותר להרגן ואם היו יושבין במקומן או בורחין מלפניו אסור להורגן. ואם דורסן לפי תומו בשעת הילוכו והורגן מותר.", + "המפשיט מן העור כדי לעשות קמיע חייב. וכן המעבד מן העור כדי לעשות קמיע חייב. ואחד המולח ואחד המעבד שהמליחה מין עיבוד הוא ואין עיבוד באוכלין. וכן המוחק מן העור כדי לעשות קמיע חייב. ואי זהו מוחק זה המעביר שער או הצמר מעל העור אחר מיתה עד שיחליק פני העור.", + "המפרק דוכסוסטוס מעל הקלף הרי זה תולדת מפשיט וחייב. (המפרק מן העור כדי לעשות קמיע חייב). הדורס על העור ברגלו עד שיתקשה או המרככו בידו ומושכו ומשוה אותו כדרך שהרצענין עושין הרי זה תולדת מעבד וחייב. המורט נוצה מן האברה הרי זה תולדת מוחק וחייב. וכן הממרח רטיה כל שהוא או שעוה או זפת וכיוצא בהן מדברים המתמרחין עד שיחליק פניהם חייב משום מוחק. וכן השף בידו על העור המתוח בין העמודים חייב משום מוחק.", + "המחתך מן העור כדי לעשות קמיע חייב. והוא שיתכוין למדת אורכו ומדת רחבו ויחתוך בכונה שהיא מלאכה. אבל אם חתך דרך הפסד או בלא כונה למדתו אלא כמתעסק או כמשחק הרי זה פטור. הקוטם את הכנף הרי זה תולדת מחתך וחייב. וכן המגרד ראשי כלונסות של ארז חייב משום מחתך. וכן כל חתיכה שיחתוך חרש עץ מן העצים או חרש מתכת מן המתכות חייב משום מחתך. הנוטל קיסם של עץ מלפניו וקטמו לחצוץ בו שיניו או לפתוח בו את הדלת חייב.", + "כל דבר שהוא ראוי למאכל בהמה כגון תבן ועשבים לחים והוצין וכיוצא בהן מותר לקטום אותן בשבת מפני שאין בהן תקון כלים. ומותר לקטום עצי בשמים להריח בהן אף ע\"פ שהן קשים ויבשין. ומפשח מהן כל מה שירצה בין שפשח עץ גדול בין שפשח עץ קטן.", + "הכותב שתי אותיות חייב. המוחק כתב על מנת לכתוב במקום המחק שתי אותיות חייב. הכותב אות אחת גדולה כשתים פטור. מחק אות אחת גדולה ויש במקומה כדי לכתוב שתים חייב. כתב אות אחת והשלים בה את הספר חייב. הכותב על מנת לקלקל העור חייב שאין חיובו על מקום הכתב אלא על הכתב. אבל המוחק על מנת לקלקל פטור. נפלה דיו על גבי ספר ומחק אותה. נפלה שעוה על גבי הפנקס ומחק אותה. אם יש במקומה כדי לכתוב שתי אותיות חייב.", + "הכותב אות כפולה פעמים והוא שם אחד כמו דד תת גג רר שש סס חח חייב. והכותב בכל כתב ובכל לשון חייב ואפילו משני סימניות.", + "הכותב אות אחת סמוך לכתב או כתב על גבי כתב והמתכוין לכתוב חי\"ת וכתב שני זייני\"ן וכן כיוצא בזה בשאר אותיות והכותב אות אחת בארץ ואות אחת בקורה שהרי אין נהגין זה עם זה. או שכתב שתי אותיות בשני דפי פנקס ואינן נהגין זה עם זה פטור. כתבן בשני כותלי זוית או בשני דפי פנקס והן נהגין זה עם זה חייב.", + "לקח גויל וכיוצא בו וכתב עליו אות אחת במדינה זו והלך באותו היום וכתב אות שניה במדינה אחרת במגילה אחרת חייב. שבזמן שמקרבן נהגין זה עם זה ואינן מחוסרין מעשה לקריבתן.", + "הכותב אות אחת אף על פי שקורים ממנה תיבה שלימה פטור. כיצד כגון שכתב מ והכל קורין אותה מעשר. או שכתבה במקום מנין שהרי היא כמו שכתב ארבעים הרי זה פטור. המגיה אות אחת ועשה אותה שתים כגון שחלק גג החי\"ת ונעשה שני זייני\"ן חייב. וכן כל כיוצא בזה.", + "הכותב בשמאלו או לאחר ידו ברגלו בפיו ובמרפקו פטור. איטר שכתב בימינו שהיא לו כשמאל כל אדם פטור. ואם כתב בשמאלו חייב. והשולט בשתי ידיו בשוה וכתב בין בימינו בין בשמאלו חייב. קטן אוחז בקולמוס וגדול אוחז בידו וכותב חייב. גדול אוחז בקולמוס וקטן אוחז בידו וכותב פטור.", + "אין הכותב חייב עד שיכתוב בדבר הרושם ועומד כגון דיו ושחור וסקרא וקומוס וקנקנתום וכיוצא בהם. ויכתוב על דבר שמתקיים הכתב עליו כגון עור וקלף ונייר ועץ וכיוצא בהם. אבל הכותב בדבר שאין רישומו עומד כגון משקין ומי פירות. או שכתב בדיו וכיוצא בו על עלי ירקות ועל כל דבר שאינו עומד פטור. אינו חייב עד שיכתוב בדבר העומד על דבר העומד. וכן אין המוחק חייב עד שימחוק כתב העומד מעל דבר העומד.", + "הכותב על בשרו חייב מפני שהוא עור אף על פי שחמימות בשרו מעברת הכתב לאחר זמן הרי זה דומה לכתב שנמחק. אבל המשרט על בשרו צורת כתב פטור. הקורע על העור כתבנית כתב חייב משום כותב. הרושם על העור כתבנית כתב פטור. המעביר דיו על גבי סקרא חייב שתים אחת משום כותב ואחת משום מוחק. העביר דיו על גבי דיו וסקרא על גבי סקרא או סקרא על גבי דיו פטור.", + "רושם תולדת כותב הוא. כיצד הרושם רשמים וצורות בכותל ובששר וכיוצא בהן כדרך שהציירין רושמים הרי זה חייב משום כותב. וכן המוחק את הרשום לתקן הרי זה תולדת מוחק וחייב. המשרטט כדי לכתוב שתי אותיות תחת אותו שירטוט חייב. חרשי העצים שמעבירין חוט של סקרא על גבי הקורה כדי שינסור בשוה הרי זה תולדת משרטט. וכן הגבלים שעושים כן באבנים כדי שיפצל האבן בשוה. ואחד המשרטט בצבע או בלא צבע הרי זה חייב" + ], + [ + "המבעיר כל שהוא חייב. והוא שיהא צריך לאפר. אבל אם הבעיר דרך השחתה פטור מפני שהוא מקלקל. והמבעיר גדישו של חבירו או השורף דירתו חייב אע\"פ שהוא משחית. מפני שכוונתו להנקם משונאו והרי נתקררה דעתו ושככה חמתו ונעשה כקורע על מתו או בחמתו שהוא חייב. ובחובל בחבירו בשעת מריבה שכל אלו מתקנים הן אצל יצרן הרע. וכן המדליק את הנר או את העצים בין להתחמם בין להאיר הרי זה חייב. המחמם את הברזל כדי לצרפו במים הרי זה תולדת מבעיר וחייב.", + "המכבה כל שהוא חייב אחד המכבה את הנר ואחד המכבה את הגחלת של עץ. אבל המכבה גחלת של מתכת פטור ואם נתכוין לצרף חייב. שכן לוטשי הברזל עושים מחמים את הברזל עד שיעשה גחלת ומכבין אותו במים כדי לחסמו. וזהו לצרף שהעושה אותו חייב והוא תולדת מכבה. ומותר לכבות גחלת של מתכת ברשות הרבים כדי שלא יזוקו בה רבים. הנותן שמן לתוך הנר הדולק חייב משום מבעיר. והמסתפק מן השמן שבנר חייב משום מכבה.", + "דליקה שנפלה בשבת המכבה אותה מפני איבוד ממון חייב שאין איבוד ממון דוחה שבת אלא איבוד נפשות. לפיכך יצאו בני אדם כדי שלא ימותו ויניחו האש תלהט ואפילו שורפת כל דירתו כולה.", + "מותר לעשות מחיצה בכל הכלים בין מלאים בין ריקנים כדי שלא תעבור הדליקה. אפילו כלי חרש חדשים מלאים מים עושין מהן מחיצה אף על פי שודאי מתבקעין ומכבים. שגרם כיבוי מותר. וכופין קערה על גבי הנר בשביל שלא תאחז בקורה.", + "תיבה שידה ומגדל שאחז בהן האור מביא עור גדי וכיוצא בו מדברים שאין האור מלהטת אותן ופורשו על הקצה שעדין לא נשרף כדי שלא תעבור שם האש.", + "טלית שאחז בה האור פושטה ומתכסה בה ואם כבתה כבתה. וכן ספר תורה שאחז בו האור פושטו וקורא בו ואם כבה כבה. ונותן מים מן הצד שעדין לא נתלה בו האור ואם כבתה כבתה. שכח נר דלוק על גבי טבלא מנער את הטבלא והוא נופל ואם כבה כבה. אבל הניחו מבערב אף על פי שכבה אסור לטלטלו.", + "נכרי שבא לכבות אין אומרים לו כבה ואל תכבה מפני שאין שביתתו עלינו. אבל קטן שבא לכבות אין שומעין לו. והוא שיהיה עושה על דעת אביו. אבל מדעת עצמו אין בית דין מצווין להפרישו ובדליקה התירו לומר כל המכבה אינו מפסיד.", + "הוצאה והכנסה מרשות לרשות מלאכה מאבות מלאכות היא. ואף על פי שדבר זה עם כל גופי תורה מפי משה מסיני נאמרו. הרי הוא אומר בתורה איש ואשה אל יעשו עוד מלאכה לתרומת הקדש ויכלא העם מהביא. הא למדת שההבאה מלאכה קורא אותה. וכן למדו מפי השמועה שהמעביר ברשות הרבים מתחלת ארבע לסוף ארבע הרי הוא כמוציא מרשות לרשות וחייב.", + "אין המוציא מרשות לרשות חייב עד שיוציא כשיעור המועיל. מרשות היחיד לרשות הרבים או מרשות הרבים לרשות היחיד. ויעקור מרשות זו ויניח ברשות שניה. אבל אם עקר ולא הניח או הניח ולא עקר או שהוציא פחות מכשיעור פטור. וכן המעביר מתחלת ארבע לסוף ארבע ברשות הרבים אינו חייב עד שיעקור כשיעור מצד זה ויניחנו מצד אחרת.", + "הזורק מרשות לרשות או המושיט הרי זה תולדת מוציא וחייב. וכן הזורק או המושיט בידו מתחלת ארבע לסוף ארבע הרי זה תולדת מוציא וחייב. והזורק כלאחר יד פטור.", + "המוציא מקצת החפץ מרשות משתי רשויות אלו לרשות שניה פטור. עד שיוציא את כל החפץ כולו מרשות זו לרשות זו. קופה שהיא מלאה חפצים אפילו מלאה חרדל והוציא רובה מרשות זו לרשות זו פטור עד שיוציא את כל הקופה וכן כל הדומה לזה שהכלי משים כל שיש בו כחפץ אחד.", + "המוציא בין בימינו בין בשמאלו בין בתוך חיקו או שיצא במעות צרורין לו בסדינו חייב מפני שהוציא כדרך המוציאין. וכן המוציא על כתפו חייב אע\"פ שהמשאוי למעלה מעשרה טפחים ברשות הרבים. שכן היה משא בני קהת במשכן למעלה מעשרה שנאמר בכתף ישאו. וכל המלאכות ממשכן לומדין אותן.", + "אבל המוציא לאחר ידו ברגלו בפיו ובמרפקו באזנו ובשערו ובכיס שתפור בבגדו ופי הכיס למטה בין בגד לבגד בפי בגדו במנעלו ובסנדלו פטור שלא הוציא כדרך המוציאין.", + "המוציא משאוי על ראשו. אם היה משאוי כבד כגון שק מלא או תיבה ומגדל וכיוצא בהן שהוא משים על ראשו ותופש בידו חייב. שכן דרך המוציאין ונמצא כמוציא על כתפו או בידו. אבל אם לקח חפץ קל כגון שהניח בגד או ספר או סכין על ראשו והוציאו והוא אינו אוחז בידו הרי זה פטור שלא הוציא כדרך המוציאין. שאין דרך רוב העולם להוציא החפצין מונחין על ראשיהם. המעביר חפץ מתחלת ארבע לסוף ארבע ברשות הרבים אף על פי שהעבירו למעלה מראשו חייב.", + "מותר לאדם לטלטל ברשות הרבים בתוך ארבע אמות על ארבע אמות שהוא עומד בצדן. ויש לו לטלטל בכל המרובע הזה. ובאמה שלו מודדין. ואם היה ננס באיבריו נותנין לו ארבע אמות כבינוניות של כל אדם. ומפי הקבלה אמרו שזה שנאמר בתורה שבו איש תחתיו שלא יטלטל חוץ למרובע זה אלא במרובע זה שהוא כמדת אורך אדם כשיפשוט ידיו ורגליו בו בלבד יש לטלטל.", + "היו שנים מקצת ארבע אמות של זה לתוך ארבע אמות של זה מביאין ואוכלין באמצע. ובלבד שלא יוציא זה מתוך שלו לתוך של חבירו. ואם היו שלשה והאמצעי מובלע בינתים. הוא מותר עמהן והן מותרין עמו ושנים החיצונים אסורים זה עם זה.", + "לפיכך מותר לאדם לעקור חפץ מרשות הרבים וליתנו לחבירו שעמו בתוך ארבע אמות. וכן חבירו לחבירו האחר שבצדו אפילו הן מאה. ואף על פי שהחפץ הולך כמה מילין בשבת מותר. מפני שכל אחד מהן לא טלטל אלא בתוך ארבע אמות שלו.", + "הואיל ויש לו לאדם לטלטל בכל המרובע שהוא ארבע אמות על ארבע אמות נמצא מטלטל באורך אלכסונו של מרובע זה חמש אמות ושלשה חומשי אמה. לפיכך אין המעביר או הזורק ברשות הרבים חייב עד שיעביר חוץ לחמש אמות ושלשה חומשי אמה. וכל מקום שאמרנו מתחלת ארבע לסוף ארבע או המעביר ארבע אמות חייב הוא מתחלת האלכסון של ארבע אמות עד סופו ואם העביר פחות מזה לפטור.", + "נמצא כאן שלש מדות. כיצד העוקר חפץ מרשות הרבים ממקום זה והניחו במקום אחר ברה\"ר אם היה בין שני המקומות עד ארבע אמות הרי זה מותר היה ביניהן יתר מארבע אמות ועדיין הן בתוך חמש אמות ושלשה חומשי אמה פטור. היה ביניהן חמש אמות ושלשה חומשי אמה בשוה הרי זה חייב שהרי העביר החפץ חוץ לאלכסונו של מרובע" + ], + [ + "אין המוציא מרשות לרשות או המעביר ברשות הרבים חוץ לארבע אמות חייב עד שיעקור חפץ מעל גבי מקום שיש בו ארבעה טפחים על ארבעה טפחים או יתר ויניח על גבי מקום שיש בו ארבעה על ארבעה טפחים.", + "ידו של אדם חשובה לו כארבעה על ארבעה. לפיכך אם עקר החפץ מיד אדם העומד ברשות זו והניחו ביד אדם אחר העומד ברשות שניה חייב. וכן אם היה עומד באחת משתי רשויות אלו ופשט ידו לרשות שניה ועקר החפץ ממנה או מיד אדם העומד בה והחזיר ידו אליו חייב. ואף על פי שלא הניח החפץ במקום שהוא עומד בו הואיל והוא בידו הרי הוא כמונח בארץ.", + "היה אוכל ויוצא מרשות לרשות וחישב להוציא האוכל שבפיו מרשות לרשות חייב. מפני שמחשבתו משימה פיו מקום ארבעה אע\"פ שלא הוציא כדרך המוציאין. וכן מי שהיה עומד באחת משתי רשויות אלו והשתין מים או רקק ברשות שניה חייב שהרי עקר מרשות זו והניח ברשות שניה ומחשבתו עושה אותו כאילו עקר מעל גבי מקום ארבעה. היה עומד ברשות זו ופי אמה ברשות שניה והשתין בה פטור.", + "היה עומד באחת משתי רשויות ופשט ידו לרשות שניה ונטל משם מים מעל גבי גומא מלאה מים והוציאן חייב. שהמים כולן כאילו הן מונחין על הארץ. אבל אם היה כלי צף על גבי מים ופירות בתוך הכלי ופשט ידו ולקח מן הפירות והוציא פטור. שהרי לא נחו הפירות על גבי הארץ ונמצא שלא עקר מעל גבי מקום ארבעה. ואין צריך לומר אם היו הפירות צפין על פני המים והוציאם שהוא פטור. וכן אם היה שמן צף על פני המים וקלט מן השמן והוציאו פטור.", + "כבר אמרנו שאין המוציא מרשות לרשות חייב עד שיעקור ויניח. אבל אם עקר ולא הניח או הניח ולא עקר פטור. לפיכך מי שהיה עומד באחת משתי רשויות ופשט ידו לרשות שניה וחפץ בידו ונטלו אחר ממנו או שנתן אחר לידו חפץ והחזיר ידו אליו שניהם פטורים שזה עקר וזה הניח.", + "במה דברים אמורים כשהיתה ידו למעלה משלשה. אבל היתה ידו בתוך שלשה סמוך לארץ הרי זה כמי שהניח בארץ וחייב.", + "היה עומד באחת משתי רשויות אלו ופשט חבירו יד מרשות שניה ונטל חפץ מיד זה העומד ברשות זו והכניסו אצלו או שהוציא חפץ מאצלו והניח ביד זה העומד. זה העומד לא עשהכלום שהרי נתן בידו או נטל מידו וחבירו חייב שהרי עקר והניח.", + "היה עומד באחת משתי רשויות אלו ונתן חבירו חפץ בידו או על גביו ויצא באותו החפץ לרשות שניה ועמד שם חייב. מפני שעקירת גופו בחפץ שעליו כעקירת חפץ מאותה רשות ועמידתו באותו החפץ כהנחת החפץ בקרקע שעמד בה. לפיכך אם יצא בחפץ שבידו או על גביו ולא עמד ברשות שניה אלא חזר ונכנס והוא בידו אפילו יצא ונכנס כל היום כולו עד שיצא היום פטור. לפי שעקר ולא הניח. ואפי' עמד לתקן המשאוי שעליו עדיין הוא פטור עד שיעמוד לנוח.", + "וכן מי שהיתה חבילתו על כתפו ורץ בה אפילו כל היום אינו חייב עד שיעמוד. והוא שיהיה רץ בה. אבל אם הלך מעט מעט הרי זה כעוקר ומניח ואסור. לפיכך מי שקדש עליו היום וחבילתו על כתפו רץ בה עד שיגיע לביתו וזורקה שם כלאחר יד.", + "עקר החפץ מרשות הרבים והלך בו פחות מארבע אמות ועמד וחזר והלך פחות מארבע אמות ועמד אפילו כל היום כולו פטור. במה דברים אמורים בשעמד לנוח. אבל אם עמד לתקן משאו הרי זה כמהלך וכשיעמוד חוץ לארבע אמות חייב. והוא שיעמוד חוץ לארבע אמות לנוח. אבל אם יעמוד לתקן משאו עדיין הוא כמהלך ואינו חייב עד שיעמוד לנוח חוץ לארבע אמות.", + "היה קנה או רומח וכיוצא בו מונח על הארץ והגביה הקצה האחד והיה הקצה השני מונח בארץ והשליכו לפניו וחזר והגביה הקצה השני שהיה מונח בארץ והשליכו לפניו על דרך זו עד שהעביר החפץ כמה מילין פטור. לפי שלא עקר החפץ כולו מעל גבי הארץ. ואם משך החפץ וגררו על הארץ מתחלת ארבע לסוף ארבע חייב שהמגלגל עוקר הוא.", + "עקר החפץ מזוית זו להניחו בזוית אחרת שנמצאת זו העקירה עקירה המותרת ונמלך בדרך והוציאו לרשות שניה פטור. מפני שלא היתה עקירה ראשונה לכך ונמצאת כאן הנחה בלא עקירה. וכן העוקר חפץ והניחו על חבירו כשהוא מהלך ובעת שירצה חבירו לעמוד נטלו מעל גבי חבירו הרי זה פטור שהרי יש כאן עקירה בלא הנחה.", + "הזורק חפץ מרשות לרשות או מתחלת ארבע לסוף ארבע ברשות הרבים וקודם שינוח קלטו אחר בידו או קלטו כלב או נשרף פטור. מפני שאין זו הנחה שנתכוין לה. לפיכך אם נתכוין בשעת זריקה לכך חייב.", + "הזורק חפץ מרשות לרשות והיה קשור בחבל ואגדו בידו. אם יכול למשוך החפץ אצלו פטור. שהרי אין כאן הנחה גמורה ונמצא כמי שעקר ולא הניח.", + "הזורק ונחה בתוך ידו של חבירו. אם עמד חבירו במקומו וקבלה הזורק חייב שהרי עקר והניח. ואם נעקר חבירו ממקומו וקבלה פטור. זרק ורץ הזורק עצמו אחר החפץ וקבלו בידו ברשות אחרת או חוץ לארבע אמות פטור כאילו נעקר אחר וקבלו. שאין ההנחה גמורה עד שינוח החפץ במקום שהיה לו לנוח בו בשעת עקירה.", + "הזורק מרשות היחיד לרשות היחיד ורשות הרבים באמצע אע\"פ שעבר החפץ באויר רה\"ר פטור. והוא שיעבור למעלה משלשה טפחים אבל אם עבר בפחות משלשה סמוך לארץ ונח על גבי משהו אע\"פ שנעקר או נתגלגל ויצא החפץ מרה\"י לרה\"י אחרת הרי הוא כמי שנשאר עומד ברה\"ר ולפיכך חייב. וכן הזורק מרה\"ר לרה\"ר ורה\"י באמצע פטור. ואם עבר החפץ בפחות משלשה סמוך לארץ ונח על גבי משהו אף על פי שחזר ונתגלגל ויצא לרה\"ר השניה הרי הוא כמי שנשאר עומד ברה\"י ולפיכך חייב.", + "המעביר ארבע אמות ברה\"ר זו עם רה\"ר השניה חייב מפני שארבע אמות בשתי רשויות הרבים מצטרפים מפני שלא נח החפץ ברשות שביניהן.", + "המושיט מרשות היחיד לרשות היחיד ורשות הרבים באמצע חייב. ואפילו הושיט למעלה מאויר רשות הרבים. שכן היתה עבודת הלוים במשכן מושיטין את הקרשים מעגלה לעגלה ורה\"ר בין שתי העגלות וכל עגלה ועגלה רה\"י הוא.", + "במה דברים אמורים כשהיו שתי רה\"י באורך רה\"ר כמו שהעגלות מהלכות ברה\"ר זו אחר זו. אבל אם היו שתי הרשויות בשני צדי רה\"ר אף המושיט מרה\"י זו לרשות היחיד שכנגדה פטור.", + "שכח ופשט ידו והיא מלאה פירות והוציאה מחצר זו להכניסה לחצר שבצדה ונזכר קודם שיכניס והרי ידו תלויה באויר רה\"ר מותר להחזירה אליו לחצירו. אבל להכניסה לאותה החצר השניה אסור. כדי שלא יעשה מחשבתו שחשב בשעת שגגה. ואם הוציא ידו במזיד הרי זה אסור להחזירה אצלו אלא קנסו אותו שתהא ידו תלויה עד שתחשך.", + "המתכוין לזרוק שמנה אמות ברה\"ר ונח החפץ בסוף ארבע חייב שהרי נעשה כשיעור המלאכה ונעשית מחשבתו. שהדבר ידוע שאין זה החפץ מגיע לסוף שמונה עד שיעבור על כל מקום ומקום מכל השמנה. אבל אם נתכוין לזרוק ארבע ונח החפץ בסוף שמנה פטור. לפי שנח במקום שלא חשב שתעבור בו וכל שכן שתנוח. לפיכך אם חשב בעת זריקה שינוח החפץ בכל מקום שירצה חייב.", + "זרק לתוך ארבע אמות ונתגלגל חוץ לארבע אמות פטור. זרק חוץ לארבע אמות ונתגלגל לתוך ארבע אמות אם נח על גבי משהו חוץ לארבע אמות ואחר כך נתגלגל ונכנס לתוך ארבע אמות חייב ואם לא נח כלל הרי זה פטור." + ], + [ + "ארבע רשויות לשבת. רשות היחיד ורשות הרבים וכרמלית ומקום פטור. אי זו היא רה\"ר מדברות ועיירות ושווקים ודרכים המפולשין להן. ובלבד שיהיה רוחב הדרך ט\"ז אמה ולא יהיה עליו תקרה. ואי זו רה\"י תל שגבוה עשרה טפחים ורחב ארבעה טפחים על ארבעה טפחים או יתר על כן. וכן חריץ שהוא עמוק עשרה ורחב ארבעה על ארבעה או יתר על כן. וכן מקום שהוא מוקף ארבע מחיצות גובהן עשרה וביניהן ארבעה על ארבעה או יתר על כן אפילו יש בו כמה מילין אם הוקף לדירה כגון מדינה המוקפת חומה שדלתותיה ננעלות בלילה ומבואות שיש להן שלשה כתלים ולחי ברוח רביעית. וכן חצר ודיר וסהר שהוקפו לדירה כולן רה\"י גמורה הן.", + "אפילו כלים כגון ספינה או מגדל של עץ וכוורת וכיוצא בהן אם יש בהן ארבעה על ארבעה בגובה עשרה או יתר על זה הרי הן רה\"י גמורה\"", + "עובי הכתלים של רה\"י כרה\"י. לאחרים עושה מחיצה לעצמו לא כל שכן. אויר רה\"י כרה\"י עד לרקיע. אבל אויר רשות הרבים אינו כר\"ה אלא עד עשרה טפחים. ולמעלה מעשרה באויר רה\"ר מקום פטור הוא.", + "אי זו היא כרמלית תל שיש בו ארבעה על ארבעה או יתר על כן וגבהו משלשה ועד עשרה. שהכרמלית אינה תופשת אלא עד עשרה ואינה רחבה פחות מארבעה על ארבעה. וכן חריץ שיש בו ארבעה על ארבעה או יתר על כן ועמוק משלשה עד עשרה. וכן מקום שהוקף בארבע מחיצות גובהן משלשה ועד עשרה וביניהן ארבעה על ארבעה או יתר על כן. וכן קרן זוית הסמוכה לרה\"ר והוא המקום שמוקף שלש מחיצות והרוח הרביעית רה\"ר כגון מבוי שאין לו לחי או קורה ברוח רביעית וכן הימים והבקעה בין בימות החמה בין בימות הגשמים כל אלו כרמלית הן.", + "אויר הכרמלית הרי הוא ככרמלית עד עשרה טפחים. ולמעלה מעשרה טפחים באויר הכרמלית הרי הוא מקום פטור. לפיכך מעל פני המים שבימים ושבנהרות עד עשרה טפחים כאויר כרמלית. ולמעלה מעשרה מקום פטור. אבל כל העומק המלאה מים הרי הוא כקרקע עבה.", + "בור שבכרמלית הרי הוא ככרמלית אפילו עמוק מאה אמה אם אין בו ארבעה. רה\"ר שהיתה עליה תקרה או שאין ברחבה ט\"ז אמה הרי היא ככרמלית. אצטבא שבין העמודים העומדים ברה\"ר הרי היא ככרמלית. וצדי רה\"ר ככרמלית. אבל בין העמודים הואיל ורבים דורסין ביניהן הרי הן רה\"ר.", + "אי זהו מקום פטור. מקום שיש בו פחות מארבעה על ארבעה וגובהו שלשה עד לרקיע שכל פחות משלשה הרי הוא כארץ. אפילו קוצים וברקנים או גללים ברה\"ר גבהן שלשה ואין רחבן ארבעה על ארבעה הרי הן מקום פטור. וכן חריץ שאין בו ארבעה על ארבעה ועומקו משלשה עד התהום. וכן מקום המוקף שאין בו ארבעה על ארבעה אפילו היה ארכו אלף מיל ורוחבו ארבעה פחות שעורה וגובהו משלשה ולמעלה הרי זה מקום פטור. וכן אויר רשות הרבים או אויר כרמלית למעלה מעשרה הרי הוא מקום פטור.", + "מקום שיש בגובהו תשעה טפחים מצומצמים לא פחות ולא יתר ברשות הרבים הרי הוא כרה\"ר. ואין משגיחין על מדת ארכו ומדת רחבו בין רחב בין קצר מפני שרבים מכתפין עליו. אבל אם היה יתר על תשעה או פחות אם היה בו ארבעה על ארבעה או יתר הרי הוא כרמלית ואם אין בו ארבעה על ארבעה הרי הוא מקום פטור.", + "גג הסמוך לרה\"ר בתוך עשרה טפחים הואיל ורבים מכתפין עליו אסור לטלטל בגג עד שיעשה לו סולם קבוע להתירו. עמוד ברה\"ר גבוה עשרה ורחב ארבעה הרי זה רה\"י. נעץ בגובהו יתד כל שהוא אפילו אינה גבוהה שלשה הואיל וראוי לתלות ביתד ולהשתמש בו הרי זה ממעטו ונעשה כרמלית. ואין מודדין לו אלא מן היתד ולמעלה. ואפילו מלאהו כולו יתידות הרי זה ממעט גובהו. שהרי תולין באותן היתידות ומשתמשים בהן.", + "חורי רה\"י הרי הן כרה\"י. אבל חורי רשות הרבים אינם כרה\"ר אלא הרי הן כפי מדתן. כיצד חור בצד רה\"ר אם יש בו ארבעה על ארבעה וגבוה עשרה הרי הוא רה\"י. ואם אין גבוה עשרה הרי זה כרמלית. ואם אין בו ארבעה על ארבעה הרי זה מקום פטור. והוא שגבוה שלשה. שכל הפחות משלשה הרי הוא כארץ.", + "רה\"י ומקום פטור מותר לטלטל בכולן אפילו היה ארך כל אחת משתיהן כמה מילין מטלטל בכולה. אבל רה\"ר והכרמלית אין מטלטלין בהן אלא בארבע אמות. ואם העביר או הושיט או זרק חוץ לארבע אמות ברה\"ר חייב ובכרמלית פטור. שאיסור הכרמלית מדבריהם מפני שהיא דומה לרה\"ר שמא תתחלף ברה\"ר. לפיכך אם לא היה צריך לגוף ההוצאה כגון שהעביר קוץ בכרמלית כדי שלא יזוקו בו רבים הרי זה מותר. ואפילו העבירו כמה אמות וכן כל כיוצא בזה.", + "כשם שמותר לטלטל בכל מקום פטור כך מותר להכניס ממנו לרשות היחיד או לרשות הרבים ואין צריך לומר לכרמלית. ומוציאין לו מרה\"י ומרה\"ר ואין צריך לומר מן הכרמלית.", + "כשם שאסור לטלטל בכל הכרמלית כך אסור להוציא ממנה לרה\"י או לרשות הרבים או להכניס לכרמלית מרה\"י או מרה\"ר. ואם הוציא או הכניס פטור.", + "המוציא מרה\"י לרה\"י או מרה\"ר לרה\"ר וכרמלית באמצע פטור. וכן המושיט או הזורק מזו לזו וכרמלית באמצע פטור. המוציא חפץ מרה\"ר לכרמלית והניחו שם וחזר ועקרו מכרמלית והכניסו לרה\"י. או שהוציאו מרה\"י לכרמלית והניחו שם וחזר ועקרו מכרמלית והוציאו לרה\"ר הרי זה פטור.", + "המוציא מרשות היחיד לרה\"ר ועבר על מקום פטור שהיה ביניהן בהליכתו חייב. שמהלך אינו כעומד. ואין צריך לומר בזורק שעבר החפץ במקום פטור. שאינו חשוב כמי שנח שם. היה עומד במקום פטור ונטל חפץ מרה\"י או מאדם העומד שם והניחו ברה\"ר או ביד אדם העומד שם פטור. וכן אם הכניס מרה\"ר לרה\"י ועמד במקום פטור. פטור.", + "עמוד ברה\"ר גבוה עשרה ורחב ארבעה ואין בעיקרו ארבעה ויש בגובה הקצר שלו שלשה הרי הוא רה\"י ואם זרק מרה\"ר ונח על גביו חייב. תל המתלקט גובה עשרה טפחים מתוך אורך ארבע אמות הרי הוא רה\"י ואם זרק מרה\"ר ונח על גביו חייב.", + "נעץ קנה ברה\"י אפילו גבוה מאה אמה וזרק מרה\"ר ונח על גביו חייב. שרה\"י עולה עד לרקיע. אילן שהוא עומד ברה\"י ונופו נוטה לרה\"ר וזרק ונח על נופו פטור. שאין הנוף הולך אחר העיקר.", + "נעץ קנה ברה\"ר ובראשו טרסקל וזרק ונח על גביו פטור שאין רשות הרבים אלא עד עשרה. הזורק ארבע אמות ברשות הרבים ונח החפץ בכותל. כגון שזרק חלב או בצק ונדבק בכותל. אם נדבק למעלה מעשרה טפחים כזורק באויר. שלמעלה מעשרה ברה\"ר מקום פטור הוא. נדבק למטה מעשרה טפחים כזורק בארץ וחייב. זרק למעלה מעשרה ונח בחור כל שהוא פטור.", + "זרק קנה או רומח מרה\"י ונתקע ברה\"ר כשהוא עומד פטור. שהרי מקצתו במקום פטור. זרק כלי מרה\"י לרה\"ר והיה אותו כלי גדול ויש בו ארבעה על ארבעה בגובה עשרה פטור. מפני שכלי זה רה\"י גמורה ונמצא כמוציא מרה\"י לרה\"י.", + "בור תשעה ברה\"ר ועקר חוליא מקרקעיתו והשלימו לעשרה. אע\"פ שעקירת החפץ ועשיית המחיצה באין כאחת פטור. מפני שלא היתה המחיצה עשרה בתחלה. היה הבור עשרה והשליך בו חוליא ומעטו מעשרה פטור. שהרי הנחת החפץ וסילוק המחיצה באין כאחת.", + "הזורק דף ונח על גבי יתדות ברה\"ר ונעשה רה\"י אפילו היה כלי על גבי הדף פטור. שהרי עשיית המחיצה עם נוחת הכלי באין כאחת.", + "בור שהוא עמוק עשרה ורחב שמנה ברה\"ר וזרק מחצלת ברה\"ר וחילקה הבור ברוחבו לשנים פטור. שהרי עם הנחת הכלי בטלו המחיצות ונעשה כל מקום מהן פחות מארבעה על ארבעה.", + "בור ברשות הרבים עמוק עשרה ורחב ארבעה. מילא מים וזרק לתוכו חפץ ונח על גבי המים חייב. שאין המים מבטלין המחיצות. היה מלא פירות וזרק לתוכו פטור. שהרי מיעטו הפירות את שיעורו.", + "רקק מים שהוא עובר ברשות הרבים ורבים מהלכין בו. אם אין בעומקו עשרה טפחים הרי הוא כרה\"ר. בין שהיה רחב אפילו ארבע אמות בין שלא היה ברוחבו ארבעה טפחים. שהרי רוב העם מדלגין עליו ואין מהלכין בתוכו. הואיל ואין בעומקו עשרה הרי הוא ר\"ה. ואם יש בעומקו עשרה או יתר הרי הוא ככרמלית כשאר הימים. והוא שיש ברוחבו ארבעה טפחים או יתר על כן. שאין כרמלית פחותה מארבעה" + ], + [ + "עומד אדם ברשות הרבים ומטלטל ברשות היחיד כולה. ועומד ברה\"י ומטלטל ברה\"ר ובלבד שלא יוציא חוץ לארבעה אמות. ואם הוציא פטור מפני שהוא ברשות אחרת. וכן עומד אדם ברשות היחיד ופותח ברשות הרבים. ברשות הרבים ופותח ברשות היחיד. בהמה שהיתה רובה בחוץ וראשה בפנים אובסין אותה. ובגמל עד שיהא ראשו ורובו בפנים הואיל וצוארו ארוך.", + "לא יעמוד אדם ברה\"י וישתה ברה\"ר. ברה\"ר וישתה ברה\"י. אלא א\"כ הכניס ראשו ורובו למקום שהוא שותה. במה דברים אמורים כשהיה שותה בכלים נאים שהוא צריך להן. גזירה שמא יוציאם אבל אם היו כלים שאינן נאים שאינו צריך להן. או שהיה הבור בכרמלית אע\"פ שהכלים נאים. מכניס ראשו בלבד ושותה במקומו ואף על פי שלא הכניס ראשו ורובו.", + "עומד אדם ברה\"ר וקולט מן האויר מן המים המקלחין מן הצנור או מן הכותל ושותה. ובלבד שלא יגע בצנור או בכותל ויקלוט מעל גבן. ואם נגע אם היה מקום שנגע בו למעלה מעשרה בפחות משלשה סמוך לגג הרי זה אסור. שנמצא כעוקר מעל הגג שהוא רה\"י. וכן אם היה בצנור ארבעה על ארבעה. בין שהיה הצנור בתוך עשרה בין שהיה למעלה מעשרה וקלט ממנו מים הרי זה אסור. ולמה אינו חייב מפני שלא נחו המים אלא הרי הן נזחלין והולכין.", + "זיז שלפני החלון יוצא באויר שעל רה\"ר. אם היה למעלה מעשרה טפחים מותר להשתמש עליו שאין רה\"ר תופסת אלא עשרה טפחים. לפיכך מותר להשתמש בכל הכותל עד עשרה טפחים התחתונים.", + "במה דברים אמורים כשהיה זיז אחד יוצא באויר. אבל אם היו יוצאים בכותל שני זיזין זה למטה מזה אע\"פ ששניהם למעלה מעשרה. אם יש בזיז העליון שלפני החלון רוחב ארבעה על ארבעה אסור להשתמש עליו. מפני שהוא רשות בפני עצמו והזיז שתחתיו רשות אחרת. ואסרו זה על זה. שאין שתי רשויות משתמשות ברשות אחת.", + "אין בעליון ארבעה ואין בתחתון ארבעה. משתמש בשניהן וכן בכל הכותל עד עשרה טפחים התחתונים. היה בתחתון ארבעה ובעליון אין בו ארבעה אינו משתמש בעליון אלא כנגד חלונו בלבד. אבל בשאר הזיז שבשני צדדי החלון אסור להשתמש מפני זה שתחתיו שחלק רשות לעצמו.", + "כל זיז היוצא על אויר רה\"ר שמותר להשתמש עליו. כשהוא משתמש בו אין נותנין עליו ואין נוטלין ממנו אלא כלי חרס וזכוכית וכיוצא בהן שאם יפלו לרה\"ר ישברו. אבל שאר כלים ואוכלין אסורים שמא יפלו לרה\"ר ויביאם.", + "שני בתים בשני צדי רה\"ר זרק מזו לזו למעלה מעשרה פטור. והוא שיהיו שניהם שלו או שיהיה ביניהם עירוב. ואפילו בגדים וכלי מתכות מותר לזרוק. ואם היה זה למעלה מזה ולא היה בשוה אסור לזרוק בגד וכיוצא בו שמא יפול ויביאנו. אבל כלי חרס וכיוצא בהן זורק.", + "בור ברה\"ר וחלון על גביו הבור וחולייתו מצטרפים לעשרה וממלאין ממנו בשבת. במה דברים אמורים כשהיה סמוך לכותל בתוך ארבעה טפחים שאין אדם יכול לעבור שם. אבל אם היה מופלג אין ממלאין ממנו אלא אם כן היתה חולייתו גבוהה עשרה שנמצא הדלי כשיצא מן החוליא יצא למקום פטור.", + "אשפה ברה\"ר גבוהה עשרה טפחים וחלון על גבה שופכין לה מים בשבת. במה דברים אמורים באשפה של רבים שאין דרכה להפנות. אבל של יחיד אין שופכין עליה שמא תתפנה ונמצאו שופכין כדרכן ברה\"ר.", + "אמת המים שהיא עוברת בחצר אם יש בגובהה עשרה טפחים וברחבה ארבעה או יותר על כן עד עשר אמות אין ממלאין ממנה בשבת אלא אם כן עשו לה מחיצה גבוהה עשרה טפחים בכניסה וביציאה. ואם אין בגובהה עשרה או שאין ברחבה ארבעה ממלאין ממנה בלא מחיצה.", + "היה ברחבה יתר מעשר אמות אף על פי שאין בגובהה עשרה אין ממלאין ממנה עד שיעשה לה מחיצה. שכל יתר על עשר פרצה היא ומפסדת המחיצות. ומהו לטלטל בכל החצר. אם נשאר מצד הפרצה פס מכאן ופס מכאן בכל שהוא או פס רוחב ארבעה טפחים מרוח אחת מותר לטלטל בכל החצר ואין אסור אלא למלאות מן האמה בלבד. אבל אם לא נשאר פס כלל אסור לטלטל בכל החצר שהרי נפרצה חצר לים שהוא כרמלית.", + "והיאך מעמידין את המחיצה במים. אם היתה למעלה מן המים צריך שיהיה טפח מן המחיצה יורד בתוך המים. ואם היתה המחיצה כולה יורדת בתוך המים צריך שיהיה טפח ממנה יוצא למעלה מן המים. כדי שיהיו המים שבחצר מובדלין. אף על פי שאין המחיצה מגעת עד הקרקע הואיל ויש בה עשרה טפחים הרי זו מותרת. ולא התירו מחיצה תלויה אלא במים בלבד. שאיסור טלטול במים מדבריהם והקלו במחיצה שאינה אלא כדי לעשות היכר.", + "אמת המים העוברת בין החצרות וחלונות פתוחות אליה. אם אין בה כשיעור משלשלין דלי מן החלונות וממלאים ממנה בשבת. במה דברים אמורים בשאינה מופלגת מן הכותל שלשה טפחים. אבל אם היתה מופלגת מן הכותל שלשה טפחים אין ממלאים ממנה אלא אם כן היו פסין יוצאין מן הכותלים מכאן ומכאן שנמצא האמה כאילו היא עוברת בתוך החצר.", + "כצוצרה שהיא למעלה מן הים וחלון בתוכה על גבי המים. אין ממלאים ממנה בשבת אלא א\"כ עשו מחיצה גבוהה עשרה טפחים על גבי המים כנגד החלון שבכצוצרה. או תהיה המחיצה יורדת מן הכצוצרה כנגד המים ורואין אותה כאלו ירדה ונגעה עד המים. וכשם שממלאין מזו שעשו לה מחיצה כך שופכין ממנה על הים. שהרי על הכרמלית הן שופכין.", + "חצר שהיא פחותה מארבע אמות על ארבע אמות אין שופכין בתוכה מים בשבת מפני שהן יוצאין לרה\"ר במהרה. לפיכך צריך לעשות גומא מחזקת סאתים בתוך החצר או ברה\"ר בצד החצר כדי שיהיו המים נקבצים בתוכה. וצריך לבנות עליה כיפה מבחוץ כדי שלא תראה העוקה הזאת ברה\"ר. והחצר והאכסדרה מצטרפין לארבע אמות. וכמה הוא המקום שמחזיק סאתים חצי אמה על חצי אמה ברום שלשה חומשי אמה.", + "היתה העוקה פחותה מסאתים שופכין לה במלואה. היתה מחזקת סאתים שופכין לה אפילו ששים סאה של מים. ואף על פי שהמים יתגברו ויפוצו מעל הגומא לחוץ. בד\"א בימות הגשמים שהחצרות מתקלקלות וסתם צנורות מקלחין ולא יבאו הרואים לומר שזה משתמש ברה\"ר והמים יוצאים מכחו ברה\"ר. אבל בימות החמה אם היתה מחזקת סאתים אין שופכין לה אלא סאתים. היתה פחותה מסאתים אין שופכין לה כל עיקר.", + "ביב ששופכין לו מים והן נזחלין והולכין תחת הקרקע ויוצאין לרה\"ר. וכן צנור ששופכין על פיו מים והן נזחלין על הכותל ויורדין לרה\"ר. אפילו היה אורך הכותל או אורך הדרך שתחת הארץ מאה אמה אסור לשפוך על פי הביב או על פי הצנור מפני שהמים יוצאין מכחו לרה\"ר. אלא שופך חוץ לביב והן יורדין לביב.", + "בד\"א בימות החמה אבל בימות הגשמים שופך ושונה ואינו נמנע. שסתם צנורות מקלחין הן ואדם רוצה שיבלעו המים במקומן. היה שופך על פי הביב והמים יוצאין לכרמלית הרי זה מותר ואפילו בימות החמה שלא גזרו על כחו בכרמלית. לפיכך מותר לשפוך על כותלי הספינה והם יורדין לים.", + "לא ימלא אדם מים מן הים והוא בתוך הספינה אלא אם כן עשה מקום ארבעה על ארבעה יוצא מן הספינה על הים. במה דברים אמורים כשהיה תוך עשרה אבל אם היה למעלה מעשרה מן הים מוציא זיז כל שהוא וממלא. שהרי דרך מקום פטור ממלא ואינו צריך לזיז זה אלא משום היכר.", + "הקורא בספר בכרמלית ונתגלגל מקצת הספר לרה\"ר ומקצתו בידו. אם נתגלגל לחוץ לארבע אמות הופכו על הכתב ומניחו. גזירה שמא ישמט כולו מידו ויעבירנו ארבע אמות. נתגלגל לתוך ארבע אמות גוללו אצלו. וכן אם נתגלגל לרה\"י גוללו אצלו. היה קורא ברה\"י ונתגלגל לרה\"ר אם נח בה הופכו על הכתב. ואם לא נח אלא היה תלוי באויר רה\"ר ולא הגיע לארץ גוללו אצלו.", + "המעביר קוץ כדי שלא יזוקו בו רבים. אם היה ברה\"ר מוליכו פחות מארבע אמות. ואם היה בכרמלית מוליכו כדרכו אפילו מאה אמה. וכן מת שהסריח ונתבזה יתר מדאי ולא יכלו שכנים לעמוד מוציאין אותו מרה\"י לכרמלית. היורד לרחוץ בים כשהוא עולה מנגב עצמו שמא יעביר מים שעליו ארבע אמות בכרמלית" + ], + [ + "מקום שלא הוקף לדירה אלא שיהיה תשמישו לאויר כגון גנות ופרדסים וכגון המקיף מקום מן הארץ לשומרו וכיוצא בהן. אם יש בגובה המחיצות עשרה טפחים או יתר הרי הוא כרה\"י לחייב המוציא והזורק והמושיט ממנו לרה\"ר או מרה\"ר לתוכו. ואין מטלטלין בכולו אלא אם כן יש בו בית סאתים או פחות. אבל אם היה בו יתר על בית סאתים אסור לטלטל בו אלא בארבע אמות ככרמלית.", + "וכן עמוד שגבוה עשרה טפחים ורחב עד בית סאתים מטלטלין על כולו. היה רחב על בית סאתים אין מטלטלין בו אלא בארבע אמות. סלע שבים היה גבוה פחות מעשרה מטלטלין מתוכו לים ומן הים לתוכו שהכל כרמלית. היה גבוה עשרה אם היה רחבו מארבעה טפחים עד בית סאתים הואיל ומותר לטלטל בכולו אין מטלטלין לא מתוכו לים ולא מן הים לתוכו. היה יתר מבית סאתים אע\"פ שהוא רה\"י הואיל ואסור לטלטל בו אלא בארבע אמות ככרמלית הרי זה מותר לטלטל מתוכו לים ומן הים לתוכו שזה דבר שאינו מצוי הוא ולא גזרו בו.", + "כמה היא בית סאה חמשים אמה על חמשים אמה. נמצא בית סאתים מקום שיש בתשבורתו חמשת אלפים אמה. וכל מקום שיש בו כמדה הזאת בין שהיה מרובע שהוא שבעים אמה ושירים על שבעים אמה ושירים בין שהיה עגול בין שאר הצורות הרי זה נקרא בית סאתים.", + "מקום שלא הוקף לדירה שיש בו בית סאתים אם היה ארכו פי שנים כרחבו כדי שיהיה מאה על חמשים כחצר המשכן מותר לטלטל בכולו. אבל אם היה ארכו יתר על שנים כרחבו אפילו אמה אין מטלטלין בו אלא בארבע אמות. שלא עשו בית סאתים שתשמישו לאויר כשאר החצרות אלא מחצר המשכן.", + "מקום שהוקף שלא לשם דירה אם פרץ בו פרצה יתר על עשר אמות בגובה עשרה טפחים וגדר בה לשם דירה עד עשרה מותר לטלטל בכולה. ואפילו פרץ אמה וגדרה לשם דירה ופרץ אמה וגדרה לשם דירה עד שהשלימה ליתר מעשר מותר לטלטל בכולה אף על פי שיש בו כמה מילין.", + "מקום יתר מבית סאתים שהוקף לדירה אם נזרע רובו הרי הוא כגנה ואסור לטלטל בכולו. נזרע מיעוטו אם נזרע ממנו בית סאתים מותר לטלטל בכולו. ואם היה המקום הזרוע יתר מבית סאתים אסור לטלטל בכולו. נטע רובו הרי הוא כחצר ומותר לטלטל בכולו. נתמלא מים אפילו היו עמוקים הרבה אם היו ראויין לתשמיש הרי הן כנטעים ומותר לטלטל בכולו. ואם אינן ראויין לתשמיש אין מטלטלין בו אלא בארבע אמות.", + "מקום שהוקף שלא לשם דירה שיש בו בית שלש סאין וקירו בו בית סאה קירויו מתירו שפי תקרה יורד וסותם. נפרץ במלואו לחצר ונפרצה חצר כנגדו. חצר מותרת כשהיתה והקרפף אסור כשהיה. שאין אויר החצר מתירו.", + "היה יתר מבית סאתים ובא למעטו באילנות אינו מיעוט. בנה בו עמוד בצד הכותל גבוה עשרה ורחב שלשה או יתר הרי זה מיעוט. פחות משלשה אינו מיעוט שכל פחות משלשה כלבוד דמי. וכן אם הרחיק מן הכותל שלשה ועשה מחיצה הרי זה מיעוט. פחות משלשה לא עשה כלום.", + "טח את הכותל בטיט אע\"פ שאינו יכול לעמוד בפני עצמו הרי זה מיעוט. הרחיק מן התל שלשה ועשה מחיצה הועיל. עשה מחיצה על שפת התל אינו מועיל שהעושה מחיצה על גבי מחיצה אינו מועיל. נבלעה מחיצה התחתונה והרי העליונה קיימת. הואיל ונעשית העליונה לשם דירה והרי אין שם נראה אלא היא הרי זה הועיל ומותר לטלטל בכולה.", + "רחבה שאחורי בתים יתירה על בית סאתים אין מטלטלין בה אלא בארבע. ואפילו היה פתח הבית פתוח לתוכה. ואם פתח הפתח לשם ואחר כך הקיפה הרי זו כמוקפת לדירה ומותר לטלטל בכולה.", + "רחבה הפתוחה למדינה מצד אחד ומצד אחר פתוחה לשביל המגיע לנהר. עושה לה לחי מצד המדינה ויהיה מותר לטלטל בכולה ומתוכה למדינה ומן המדינה לתוכה.", + "יחיד ששבת בבקעה ועשה מחיצה סביב לו אם יש בה עד בית סאתים מותר לטלטל בכולה. ואם היתה יתר על בית סאתים אינו מטלטל בה אלא בארבע אמות. וכן אם היו שנים. אבל שלשה ישראלים או יתר עליהן ששבתו בבקעה הרי הן שיירא ומותר להם לטלטל בכל צרכן אפילו כמה מילין. והוא שלא ישאר מן המחיצה שהקיפו בית סאתים פנוי בלא כלים. אבל אם נשאר בית סאתים פנוי בלא כלים ולא היו צריכים לו אסורים לטלטל בכל המחיצה אלא בארבע אמות ואין הקטן משלים לשיירא.", + "שלשה שהקיפו כדי צרכן וקנו שביתה ואחר כך מת אחד מהן הרי הם מותרין לטלטל בכולה. קנו שנים שביתה ביתר מבית סאתים ואחר כך בא להם שלישי אסורין לטלטל אלא בארבע אמות כשהיו קודם שיבוא זה. שהשביתה היא הגורמת לא הדיורין.", + "שלשה מקומות המוקפין שלא לשם דירה זה בצד זה ופתוחים זה לזה שנים החיצונים רחבים והאמצעי קצר שנמצאו לשנים החיצונים פסין מכאן ומכאן והיה יחיד בזה ויחיד בזה ויחיד בזה נעשו כשיירא ונותנין להם כל צרכן. היה האמצעי רחב ושנים החיצונים קצרים שנמצא האמצעי בפסין משני רוחותיו הרי הוא מובדל משנים החיצונים. לפיכך אם שבת יחיד בזה ויחיד בזה ויחיד בזה אין נותנין להן כל צרכן אלא כל אחד ואחד יש לו בית סאתים במקומו. היה יחיד בזה ויחיד בזה ושנים באמצעי או שנים בזה ושנים בזה ואחד באמצעי נותנין להן כל צרכן.", + "כל מחיצה שאינה יכולה לעמוד ברוח מצויה אינה מחיצה. וכל מחיצה שאינה עשויה לנחת אינה מחיצה. וכל מחיצה שאינה עשויה אלא לצניעות בלבד אינה מחיצה. וכל מחיצה שאין בגובהה עשרה טפחים או יותר אינה מחיצה גמורה. גידוד חמשה ומחיצה חמשה מצטרפין.", + "כל מחיצה שיש בה פרוץ מרובה על העומד אינה מחיצה. אבל אם היה פרוץ כעומד הרי זו מותרת. ובלבד שלא יהיה באותן הפרצות פרצה שהיא יתר על עשר אמות. אבל עשר אמות הרי היא כפתח. אם היה לפרצה זו צורת פתח אף על פי שיש בה יותר מעשר אינה מפסדת המחיצה. והוא שלא יהא הפרוץ מרובה על העומד.", + "במה דברים אמורים בזמן שהפרצות משלשה טפחים ולמעלה. אבל אם היו הפרצות כל פרצה מהן פחותה משלשה הרי זו מותרת. ואף על פי שהפרוץ מרובה על העומד. שכל פחות משלשה הרי הוא כלבוד.", + "כיצד הרי שהקיף בקנים ואין בין קנה לחבירו שלשה טפחים. או שהקיף בחבלים ואין בין חבל לחבירו שלשה טפחים. הרי זו מחיצה גמורה. אף על פי שהיא שתי בלא ערב או ערב בלא שתי. וצריך שיהיה גובה הקנה עשרה או שיהיה מן הארץ עד סוף עובי החבל העליון עשרה אם הקיף בחבלים. שאין מחיצה פחותה מעשרה. וכל השיעורין האלו הלכה למשה מסיני הן.", + "צורת פתח האמורה בכל מקום היא אפילו קנה וכיוצא בו מכאן וקנה מכאן וקנה על גביהן. גובה שני הלחיים עשרה טפחים או יתר והקנה וכיוצא בו שעל גביהן אף על פי שאינו נוגע בשני הלחיים אלא יש ביניהן כמה אמות הואיל וגובה הלחיים עשרה הרי זו צורת פתח. וצורת פתח שאמרו צריכה שתהא בריאה לקבל דלת אפילו דלת של קש.", + "פתח שצורתו כיפה אם יש באורך רגלי הכיפה עשרה טפחים הרי זה צורת פתח. וצורת פתח שעשה אותה מן הצד אינה כלום שאין דרך הפתחים להיות בקרן זוית אלא באמצע.", + "בכל עושין מחיצה בין בכלים בין באוכלים בין באדם אפילו בבהמה ושאר מיני חיה ועוף והוא שיהיו כפותים כדי שלא ינודו.", + "מחיצה העומדת מאליה הרי זו כשרה. ומחיצה הנעשית בשבת הרי זו מחיצה. ואם נעשית בשגגה מותר לטלטל בה באותה שבת. והוא שתעשה שלא לדעת המטלטל. אבל אם נתכוין אדם לזו המחיצה שתעשה בשבת כדי לטלטל בה אע\"פ שעשה אותה העושה בשגגה אסור לטלטל בה באותה שבת. וכן אם נעשית במזיד אף על פי שלא נתכוין זה לטלטל בה הרי זה אסור לטלטל בה.", + "מותר לעשות מחיצה של בני אדם בשבת שיעמוד זה בצד זה ובלבד שלא ידעו אלו העומדין שבשביל לעשותן מחיצה העמידן. ולא יעמיד אותן אדם שהוא רוצה להשתמש במחיצה זו אלא יעמיד אותן אחר שלא לדעתו.", + "אילן שהוא מיסך על הארץ אם אין נופו גבוה מן הארץ שלשה טפחים ממלא בין בדיו ועליו תבן וקש וכיוצא בהן וקושרן בארץ עד שיעמוד ברוח מצויה ולא יתנדנד ומטלטל תחת כולו. והוא שיהיו תחתיו עד בית סאתים. אבל אם היה יתר מבית סאתים אין מטלטלין תחתיו אלא בארבע אמות מפני שתחתיו מקום שלא הוקף לדירה הוא" + ], + [ + "מבוי שיש לו שלשה כתלים הוא הנקרא מבוי סתום. ומבוי שיש לו שני כתלים בלבד זה כנגד זה והעם נכנסין ברוח זו ויוצאין בשכנגדה הוא הנקרא מבוי המפולש.", + "היאך מתירין מבוי הסתום. עושה לו ברוח רביעית לחי אחד או עושה עליו קורה ודיו. ותחשב אותה קורה או אותו לחי כאילו סתם רוח רביעית ויעשה רה\"י ויהיה מותר לטלטל בכולו. שדין תורה בשלש מחיצות בלבד מותר לטלטל ומדברי סופרים היא הרוח הרביעית ולפיכך די לה בלחי או קורה.", + "והיאך מתירין מבוי מפולש. עושה לו צורת פתח מכאן ולחי או קורה מכאן. ומבוי עקום תורתו כמפולש.", + "מבוי שהוא שוה מתוכו ומדרון לרשות הרבים או שוה לרה\"ר ומדרון לתוכו אינו צריך לא לחי ולא קורה שהרי הוא מובדל מרה\"ר.", + "מבוי שצדו אחד כלה לים וצדו אחד כלה לאשפה של רבים אינו צריך כלום. שאשפה של רבים אינה עשויה להתפנות ואין חוששין שמא יעלה הים שרטון.", + "מבוי מפולש שהוא כלה לאמצע רחבה של רבים. אם לא היה מכוון כנגד פתח הרחבה הרי זה כסתום ואינו צריך מצד הרחבה כלום. אבל אם היה כלה לצדדי הרחבה אסור. ואם היתה של יחיד אף לאמצעה אסור. פעמים בונה מצד אחד ונמצא כלה לצדה של רחבה.", + "אין המבוי ניתר בלחי או קורה עד שיהיו בתים וחצרות פתוחות לתוכו ויהיה ארכו מארבע אמות ולמעלה ויהיה ארכו יתר על רחבו. אבל מבוי שארכו כרחבו הרי הוא כחצר ואינו ניתר אלא בשני לחיים משני רוחותיו כל לחי במשהו. או בפס רחב ארבעה מרוח אחת.", + "חצר שארכה יתר על רחבה הרי היא כמבוי וניתרת בלחי או קורה. ומבוי שאין בתים וחצירות פתוחות לתוכו כגון שלא היה בו אלא בית אחד או חצר אחת וכן מבוי שאין בארכו ארבע אמות אינו ניתר אלא בשני לחיים או בפס ארבעה ומשהו.", + "מבוי שאין ברחבו שלשה טפחים אינו צריך לא לחי ולא קורה ומותר לטלטל בכולו. שכל פחות משלשה הרי הוא כלבוד. מבוי' שהכשירו בקורה אף על פי שמותר לטלטל בכולו כרה\"י הזורק מתוכו לרה\"ר או מרה\"ר לתוכו פטור. שהקורה משום היכר היא עשויה. אבל אם הכשירו בלחי הזורק מתוכו לרשות הרבים או מרה\"ר לתוכו חייב שהלחי הרי הוא כמחיצה ברוח רביעית.", + "שני כותלים ברשות הרבים והעם עוברים ביניהם כיצד מכשיר ביניהם. עושה דלתות מכאן ודלתות מכאן ואחר כך יעשה ביניהם רה\"י. ואינו צריך לנעול הדלתות בלילה אבל צריך שיהיו ראויות להנעל. היו משוקעות בעפר מפנה אותן ומתקנן להנעל. אבל צורת פתח או לחי וקורה אינן מועילין בהכשר רה\"ר.", + "מותר לטלטל במבוי תחת הקורה או בין הלחיים. במה דברים אמורים בשהיה סמוך לרה\"ר. אבל אם היה סמוך לכרמלית אסור לטלטל תחת הקורה או בין הלחיים עד שיעשה לחי אחר להתיר תוך הפתח שהרי מצא מין את מינו ונעור.", + "בכל עושין לחיים אפילו בדבר שיש בו רוח חיים ואפילו באיסורי הנייה עכומ\"ז עצמה או אשרה שעשה אותה לחי כשר שהלחי עוביו כל שהוא. גובה הלחי אין פחות מעשרה טפחים רחבו ועביו כל שהוא.", + "בכל עושין קורה אבל לא באשרה לפי שיש לרוחב הקורה שיעור. וכל השיעורין אסורים מן האשרה. וכן רוחב הקורה אין פחות מטפח ועביה כל שהוא. והוא שתהיה בריאה לקבל אריח שהוא חצי לבינה של שלשה טפחים על שלשה טפחים. ומעמידי קורה צריכין שיהיו בריאין כדי לקבל קורה וחצי לבינה.", + "כמה יהיה פתח המבוי ויהיה די להכשירו בלחי או קורה. גבהו אין פחות מעשרה טפחים ולא יתר על עשרים אמה ורחבו עד עשר אמות. בד\"א שלא היה לו צורת פתח. אבל אם היה לו צורת פתח אפילו היה גבוה מאה אמה או פחות מעשרה או רחב מאה אמה הרי זה מותר.", + "וכן אם היה בקורה של מבוי כיור וציור עד שיהיו הכל מסתכלין בה אע\"פ שהיא למעלה מכ' אמה כשרה. שהקורה משום היכר עשויה ואם היתה למעלה מכ' אינה ניכרת ואם יש בה ציור וכיור מסתכלים בה ונמצא שם היכר.", + "מבוי שהיה גובהו מן הארץ עד קרקעית קורה עשרים אמה ועובי הקורה למעלה מעשרים כשר. היה גובהו יתר מעשרים ובא למעטו בקורה שמניח אותה למטה צריך להיות ברוחבה טפח כקורה. היה גובהו פחות מעשרה חוקק בו משך ארבע על ארבע אמות ומעמיק כדי להשלימו לעשרה.", + "נפרץ בו פרצה מצדו כלפי ראשו אם נשאר עומד בראשו פס רוחב ארבעה טפחים מותר והוא שלא תהיה הפרצה יתר על עשר. ואם לא נשאר פס ארבעה אסור אלא א\"כ היתה הפרצה פחות משלשה שכל פחות משלשה כלבוד.", + "נפרץ המבוי במלואו לחצר ונפרצה חצר כנגדו לרה\"ר הרי זה אסור מפני שהוא מבוי מפולש. והחצר מותרת שהחצר שרבים בוקעין בה ונכנסין בזו ויוצאין בזו הרי היא רה\"י גמורה.", + "מבוי שהיו לו שבילים מצד זה ושבילים מצד אחר שנמצאו מפולשין לרה\"ר אע\"פ שאינן מכוונין זה כנגד זה הרי כל אחד מהן מבוי מפולש. כיצד מכשירין אותו עושה צורת פתח לכל אחד ואחד מן השבילים שבצד האחד. וכן לפתח הגדול ועושה לכל השבילים שבצד השני לחי או קורה.", + "מבוי שצדו אחד ארוך וצדו השני קצר מניח את הקורה כנגד הקצר. העמיד לחי בחצי המבוי הפנימי שהוא לפנים מן הלחי מותר לטלטל בו והחצי החיצון שהוא חוץ מן הלחי אסור.", + "מבוי שהוא רחב עשרים אמה עושה פס גבוה עשרה טפחים במשך ארבע אמות שהוא שיעור משך המבוי ומעמידו באמצע ונמצא בשני מבואות שיש בפתח כל אחד מהן עשר אמות. או מרחיק שתי אמות מכאן ומעמיד פס שלש אמות ומרחיק שתי אמות מכאן ומעמיד פס שלש אמות מכאן ונמצא פתח המבוי עשר אמות והצדדין הרי הן כסתומין שהרי עומד מרובה על הפרוץ.", + "לחי הבולט מדפנו של מבוי כשר. ולחי העומד מאליו אם סמכו עליו מקודם השבת כשר. ולחי שהוא נראה מבפנים לחי ומבחוץ אינו נראה לחי. או שהיה נראה מבחוץ לחי ומבפנים נראה שהוא שוה וכאילו אין שם לחי. הרי זה נידון משום לחי. לחי שהגביהו מן הקרקע שלשה טפחים או שהפליגו מן הכותל שלשה לא עשה כלום. אבל פחות מג' טפחים כשר שכל פחות משלשה כלבוד. לחי שהיה רחב הרבה. בין שהיה רחבו פחות מחצי רוחב המבוי בין שהיה רחבו כחצי רוחב המבוי כשר ונידון משום לחי. אבל אם היה יתר על חצי רוחב המבוי נידון משום עומד מרובה על הפרוץ.", + "קורה שפירס עליה מחצלת הרי ביטלה שהרי אינה ניכרת. לפיכך אם היתה המחצלת מסולקת מן הארץ שלשה טפחים או יתר אינה מחיצה. נעץ שתי יתדות בשני כותלי מבוי מבחוץ והניח עליהן הקורה לא עשה כלום. שצריך להיות הקורה על גבי המבוי לא סמוך לו.", + "קורה היוצאה מכותל זה ואינה נוגעת בכותל השני וכן שתי קורות אחת יוצאה מכותל זה ואחת יוצאה מכותל זה ואינן מגיעות זו לזו פחות משלשה אינו צריך להביא קורה אחרת. היה ביניהן שלשה צריך להביא קורה אחרת.", + "וכן שתי קורות המתאימות לא בזו כדי לקבל אריח ולא בזו כדי לקבל אריח אם יש בשתיהן כדי לקבל אריח אינו צריך להביא קורה אחרת. היתה אחת למטה ואחת למעלה רואין את העליונה כאילו היא למטה והתחתונה כאילו היא למעלה. ובלבד שלא תהיה עליונה למעלה מעשרים ולא תחתונה למטה מעשרה. ולא יהיה ביניהן שלשה טפחים. כשרואין אותה שירדה זו ועלתה זו בכונה עד שיעשו זו בצד זו.", + "היתה הקורה עקומה רואין אותה כאילו היא פשוטה. עגולה רואין אותה כאילו היא מרובעת. ואם היה בהיקפה שלשה טפחים יש בה רוחב טפח. היתה הקורה בתוך המבוי ועקומה חוץ למבוי. או שהיתה עקומה למעלה מעשרים או למטה מעשרה. רואין כל שאילו ינטל העיקום וישארו שני ראשיה אין בין זה לזה שלשה אינו צריך להביא קורה אחרת. ואם לאו צריך להביא קורה אחרת.", + "באר שעשה לה שמונה פסין מארבע זויות שני פסין דבוקין בכל זוית הרי אלו כמחיצה. ואע\"פ שהפרוץ מרובה על העומד בכל רוח ורוח. הואיל וארבע הזויות עומדות הרי זה מותר למלאות מן הבאר ולהשקות לבהמה. וכמה יהיה גובה כל פס מהן עשרה טפחים ורחבו ששה טפחים ובין כל פס לפס כמלוא שתי רבקות של ארבעה ארבעה בקר אחת נכנסת ואחת יוצאה. שיעור רוחב זה אין יתר על שלש עשרה אמה ושליש.", + "היה במקום אחד מן הזויות או בכל זוית מארבעתן אבן גדולה או אילן או תל המתלקט עשרה מתוך ארבע אמות או חבילה של קנים. רואין כל שאילו יחלק ויש בו אמה לכאן ואמה לכאן בגובה עשרה נדון משום זוית שיש בה שני פסין. חמשה קנים ואין בין זה לזה שלשה ויש ביניהן ששה טפחים לכאן וששה טפחים לכאן נדונים משום זוית שיש בה שני פסין.", + "מותר להקריב ארבע הזויות האלו לבאר. והוא שתהיה פרה ראשה ורובה לפנים מן הפסין ושותה. אע\"פ שלא יאחז ראש הבהמה עם הכלי שבו המים הואיל וראשה ורובה בפנים מותר אפילו לגמל. היו קרובים יתר מזה אסור להשקות מהן אפילו לגדי שהוא כולו נכנס לפנים. ומותר להרחיק כל שהוא ובלבד שירבה בפסים פשוטים שמניחין אותן בכל רוח ורוח כדי שלא יהא בין פס לחבירו יותר על שלש עשרה אמה ושליש.", + "לא התירו הפסים האלו אלא בארץ ישראל ולבהמת עולי רגלים בלבד והוא שיהיה באר מים חיים של רבים. אבל בשאר ארצות אדם ירד לבאר וישתה או יעשה לו מחיצה מקפת לבאר גבוהה עשרה טפחים ויעמוד בתוכה וידלה וישתה. ואם היה הבאר רחב הרבה שאין אדם יכול לירד בו הרי זה ידלה וישתה בין הפסין.", + "וכן בור הרבים ובאר היחיד אפילו בארץ ישראל אין ממלאין מהן אלא אם כן עשו להן מחיצה גבוהה עשרה טפחים.", + "הממלא לבהמתו בין הפסים ממלא ונותן בכלי לפניה. ואם היה אבוס ראשו נכנס לבין הפסים והיה גבוה עשרה ורחב ארבעה לא ימלא ויתן לפניה שמא יתקלקל האבוס ויוציא הדלי לאבוס ומן האבוס לקרקע רה\"ר אלא ממלא ושופך והיא שותה מאליה.", + "הזורק מרה\"ר לבין הפסין חייב הואיל ויש בכל זוית וזוית מחיצה גמורה שיש בה גובה עשרה ויותר מארבעה על ארבעה והרי הרבוע ניכר ונראה ונעשה כל שביניהם רה\"י. ואפילו היה בבקעה ואין שם ביניהם באר שהרי בכל רוח ורוח פס מכאן ופס מכאן. ואפילו היו רבים בוקעין ועוברין בין הפסין לא בטלו המחיצות והרי הן כחצרות שהרבים בוקעין בהן והזורק לתוכן חייב. ומותר להשקות הבהמה ביניהן אם היה ביניהן באר.", + "חצר שראשה אחד נכנס לבין הפסין מותר לטלטל מתוכה לבין הפסין ומבין הפסין לתוכה. היו שתי חצירות אסורין עד שיערבו. יבשו המים בשבת אסור לטלטל בין הפסין שלא נחשבו מחיצה לטלטל בתוכן אלא משום המים. באו לו מים בשבת מותר לטלטל ביניהן. שכל מחיצה שנעשית בשבת שמה מחיצה. מבוי שניטלה קורתו או לחיו בשבת אסור לטלטל בו אע\"פ שנפרץ לכרמלית.", + "אכסדרה בבקעה מותר לטלטל בכולה ואע\"פ שהיא בת שלש מחיצות ותקרה. שאנו רואין כאילו פי תקרה יורד וסותם רוח רביעית. והזורק מרה\"ר לתוכה פטור כזורק למבוי סתום שיש לו קורה. בית או חצר שנפרץ קרן זוית שלה בעשר אמות הרי זה אסור לטלטל בכולו אע\"פ שכל פרצה שהיא עד עשר אמות כפתח. אין עושין פתח בקרן זוית. ואם היתה שם קורה מלמעלה על אורך הפרצה רואין אותה שירדה וסתמה ומותר לטלטל בכולו והוא שלא תהיה באלכסון.", + "האצבע שמשערין בה בכל מקום היא רוחב הגודל של יד. והטפח ארבע אצבעות. וכל אמה האמורה בכל מקום בין בשבת בין בסוכה וכלאים היא אמה בת ששה טפחים. ופעמים משערין באמה בת ששה טפחים דחוקות זו לזו. ופעמים משערין באמה בת ששה שוחקות ורווחות וזה וזה להחמיר. כיצד משך מבוי בארבע אמות שוחקות וגובהו עשרים אמה עציבות. רוחב הפרצה עשר אמות עציבות וכיוצא בהן לענין סוכה וכלאים" + ], + [ + "המוציא דבר מרשות היחיד לרשות הרבים או מרה\"ר לרה\"י אינו חייב עד שיוציא ממנו שיעור שמועיל כלום. ואלו הן שיעורי ההוצאה. המוציא אוכלי אדם כגרוגרת ומצטרפין זה עם זה. והוא שיהיה כגרוגרת מן האוכל עצמו חוץ מן הקליפים והגרעינין והעוקצין והסובין והמורסן.", + "יין כדי רובע רביעית ואם היה קרוש בכזית. חלב בהמה טהורה כדי גמיעה וחלב טמאה כדי לכחול עין אחת. חלב אשה ולובן ביצה כדי ליתן במשיפה. שמן כדי לסוך אצבע קטנה של רגל קטן בן יומו. טל כדי לשוף את הקילורין. וקילור כדי לשוף במים. ומים כדי לרחוץ פני מדוכה. דבש כדי ליתן על ראש הכתית. דם ושאר כל המשקין וכל השופכין כדי רביעית.", + "תבן תבואה כמלא פי פרה. תבן קטניות כמלא פי גמל. ואם הוציא תבן קטניות להאכילו לפרה כמלא פי פרה. שהאכילה על ידי הדחק שמה אכילה. עמיר כמלא פי טלה. עשבים כמלא פי גדי. עלי שום ועלי בצלים אם היו לחים כגרוגרת מפני שהן אוכלי אדם. ויבשים כמלא פי גדי. ואין מצטרפין זה עם זה לחמור שבהן אבל מצטרפין לקל שבהן. כיצד הוציא תבן תבואה וקטנית. אם יש בשניהם כמלא פי פרה פטור. כמלא פי גמל חייב. וכן כל כיוצא בזה לענין השבת.", + "המוציא עצים כדי לבשל בגרוגרת מביצת התרנגולים טרופה בשמן ונתונה באילפס. המוציא קנה כדי לעשות קולמוס המגיע לראשי אצבעותיו. ואם היה עבה או מרוצץ שיעורו כעצים.", + "המוציא תבלין כדי לתבל ביצה ומצטרפין זה עם זה. פלפל כל שהוא. עיטרן כל שהוא. ריח טוב כל שהוא. ריח רע כל שהוא. מיני בשמים כל שהן. ארגמן טוב כל שהוא. בתולת הורד אחת. מיני מתכות הקשים כגון נחשת וברזל כל שהן. מעפר המזבח ומאבני המזבח וממקק ספרים וממקק מטפחות שלהן כל שהן. מפני שמצניעין אותם לגניזה. גחלת כל שהוא והמוציא שלהבת פטור.", + "המוציא זרעוני גינה שאינן נאכלין לאדם שיעורן פחות מכרוגרת. מזרע קשואין שנים. ומזרע הדלועין שנים. מזרע פול המצרי שנים. המוציא סובין כדי ליתן על פי כור של צורפי זהב. המוציא מורסן אם לאכילה שיעורו כגרוגרת. לבהמה שיעורו כמלא פי גדי. לצביעה כדי לצבוע בגד קטן. לולבי זרדין והחרובין עד שלא ימתיקו כגרוגרת. ומשימתיקו כמלא פי גדי. אבל הלוף והחרדל והתורמוסין ושאר כל הנכבשין בין שימתיקו בין עד שלא ימתיקו כגרוגרת.", + "המוציא גרעינין. אם לאכילה חמש. ואם להסקה הרי הן כעצים. ואם לחשבון שתים. ואם לזריעה שתים. המוציא אזוב לאוכלים כגרוגרת. לבהמה כמלא פי גדי. לעצים כשיעור העצים. להזיה כשיעור הזיה.", + "המוציא קליפי אגוזין וקליפי רמונים אסטיס ופואה ושאר הצבעין כדי לצבוע בהן בגד קטן כסבכה שמניחין הבנות על ראשיהן. וכן המוציא מי רגלים בן ארבעים יום או נתר אלכסנדריא או בורית קימוניא ואשלג ושאר כל המנקין כדי לכבס בהן בגד קטן כסבכה. הוציא סמנין שרויין כדי לצבוע בהן דוגמא לאירא.", + "המוציא דיו על הקולמוס שיעורו כדי לכתוב ממנו שתי אותיות. אבל אם הוציא הדיו בפני עצמו או בקסת צריך שיהיה בו יתר על זה כדי שיעלה ממנו על הקולמוס כדי לכתוב שתי אותיות. היה בקסת כדי אות אחת ובקולמוס כדי אות אחת או בדיו לבדו כדי אות אחת ובקולמוס כדי אות אחת הרי זה ספק. הוציא שתי אותיות וכתבן כשהוא מהלך חייב. כתיבתן זו היא הנחתן. הוציא אות אחת וכתבה וחזר והוציא אות שניה וכתבה פטור. שכבר חסרה האות הראשונה.", + "המוציא כחול בין לרפואה בין לתכשיט כדי לכחול עין אחת. ובמקום שאין דרכן להתקשט אלא בכחילת שתי עינים והוציאו להתקשט עד שיוציא כדי לכחול שתי עינים. זפת וגפרית כדי לעשות נקב. שעוה כדי ליתן על פי נקב קטן. דבק כדי ליתן בראש השפשף. רבב כדי למשוח תחת רקיק כסלע.", + "המוציא אדמה כדי לעשות חותם האיגרת. טיט כדי לעשות פי כור. זבל או חול דק כדי לזבל כרישה. חול גם כדי לערב עם מלא כף של סיידין. חרסית כדי לעשות פי כור של צורפי זהב. שיער כדי לגבל טיט לעשות פי כור של צורפי זהב. סיד כדי לסוד אצבע קטנה שבבנות. עפר ואפר כדי לכסות דם צפור קטנה. צרור אבן כדי לזרוק בבהמה ותרגיש. והוא משקל עשרה זוזים. חרס כדי לקבל בו רביעית.", + "המוציא חבל כדי לעשות אזן לקופה. נמי כדי לעשות תלאי לנפה ולכברה. הוצין כדי לעשות אזן לכפיפה מצרית. סיב כדי ליתן על פי משפך קטן של יין. מוכין כדי לעשות בו כדור כאגוז. עצם כדי לעשות תרווד. זכוכית כדי לגרוד בה ראש הכרכר או עד שיפצע שתי נימין כאחת.", + "המוציא שתי נימין מזנב הסוס ומזנב הפרה חייב. הוציא אחת מן הקשה שבחזיר חייב. נצרי דקל והן חוטי העץ שתים. חורי דקל והן קליפי החריות אחת. מצמר גפן ומצמר כלך וצמר גמלים וארנבים וחיה שבים ושאר כל הנטוין כדי לטוות חוט אורך ארבעה טפחים. המוציא מן הבגד או מן השק או מן העור. כשיעורן לטומאה כך שיעורן להוצאה. הבגד שלשה על שלשה. השק ארבעה על ארבעה. העור חמשה על חמשה.", + "המוציא עור שלא נתעבד כלל אלא עדיין הוא רך שיעורו כדי לצור משקולת קטנה שמשקלה שקל. היה מלוח ועדיין לא נעשה בקמח ולא בעפצה שיעורו כדי לעשות קמיע. היה עשוי בקמח ועדיין לא נתעבד בעפצה שיעורו כדי לכתוב עליו את הגט. נגמר עיבודו שיעורו חמשה על חמשה.", + "המוציא קלף מעובד כדי לכתוב עליו פרשת שמע עד ובשעריך. דוכסוסטוס כדי לכתוב עליו מזוזה. נייר כדי לכתוב עליו שתי אותיות של קשר מוכסין שהן גדולות מאותיות שלנו. המוציא קשר מוכסין חייב אף על פי שכבר הראהו למוכס ונפטר בו שהרי ראיה היא לעולם. המוציא שטר פרוע ונייר מחוק כדי לכרוך על פי צלוחית קטנה של פלייטון. ואם יש בלובן שלו כדי לכתוב שתי אותיות של קשר מוכסין חייב.", + "המוציא בהמה חיה ועוף אע\"פ שהן חיים חייב. אבל אדם חי אינו משאוי. ואם היה כפות או חולה המוציא אותו חייב. והאשה מדדה את בנה בזמן שנוטל אחת ומניח אחת.", + "המוציא תינוק חי וכיס תלוי בצוארו חייב משום הכיס שאין הכיס טפילה לתינוק. אבל אם הוציא את הגדול אע\"פ שהוא מלובש בכליו וטבעותיו בידו פטור. שהכל טפילה לו. היו כליו מקופלין על כתיפו הנושא אותו חייב.", + "המוציא חגב חי כל שהוא. ומת כגרוגרת. צפורת כרמים בין חיה בין מתה כל שהוא מפני שמצניעין אותה לרפואה וכן כל כיוצא בה. המת והנבלה והשרץ כשיעור טומאתן כך שיעור הוצאתן. מת ונבלה כזית ושרץ כעדשה.", + "היה שם כזית מצומצם והוציא ממנו כחצי זית חייב שהרי הועיל במעשיו שנתמעט השיעור מלטמא. אבל אם הוציא כחצי זית מכזית ומחצה פטור. וכן כל כיוצא בזה בשאר הטומאות.", + "במה דברים אמורים שאינו חייב אלא על ההוצאה כשיעור כשהוציא סתם. אבל המוציא לזרע או לרפואה או להראות ממנו דוגמא ולכל כיוצא בזה חייב בכל שהוא.", + "המצניע דבר לזריעה או לרפואה או לדוגמא ושכח למה הצניעו והוציאו סתם חייב עליו בכל שהוא שעל דעת מחשבה ראשונה הוציא. ושאר האדם אין חייבין עליו אלא כשיעורו. זרק זה שהוציא כבר לתוך האוצר אע\"פ שמקומו ניכר כבר בטלה מחשבתו הראשונה. לפיכך אם חזר והכניסו אינו חייב עד שיכניס כשיעור.", + "דבר שאין דרך בני אדם להצניעו ואינו ראוי להצניע כגון דם הנדה אם הצניעו אחד והוציאו חייב ושאר האדם פטורין עליו. שאין חייבין אלא על הוצאת דבר הכשר להצניע ומצניעין כמוהו.", + "המוציא חצי שיעור פטור. וכן כל העושה מלאכה מן המלאכות חצי שיעור פטור. הוציא חצי שיעור והניחו וחזר והוציא החצי האחר חייב. ואם קדם והגביה החצי הראשון קודם הנחת החצי השני נעשה כמי שנשרף ופטור. הוציא חצי שיעור והניחו וחזר והוציא חצי אחר והעבירו על הראשון בתוך שלשה חייב. שהמעביר כמי שהניח על גבי משהו. אבל אם זרקו אינו חייב עד שינוח שם על גבי משהו.", + "הוציא חצי שיעור וחזר והוציא חצי שיעור בהעלם אחת לרשות אחת חייב. לשתי רשויות אם יש ביניהן רשות שחייבין עליה פטור. היתה ביניהן כרמלית הרי הן כרשות אחת וחייב חטאת.", + "המוציא פחות מכשיעור וקודם שיניחו נתפח וחזר כשיעור. וכן המוציא כשיעור וקודם שיניח צמק וחזר פחות מכשיעור פטור.", + "המוציא כגרוגרת לאכילה וצמקה קודם הנחה וחשב עליה לזריעה או לרפואה שאינו צריך שיעור הרי זה חייב כמחשבתו של עת הנחה. הוציא פחות מכגרוגרת לזריעה וקודם הנחה חזר וחשב עליה לאכילה פטור. ואם תפחה קודם הנחה ונעשת כגרוגרת קודם שימלך עליה לאכילה חייב. שאפילו לא חישב היה מתחייב על מחשבת ההוצאה.", + "הוציא כגרוגרת לאכילה וצמקה וחזרה ותפחה קודם הנחה הרי זה ספק אם נדחה או לא נדחה. זרק כזית אוכלין לבית טמא והשלים כזית זה לאוכלים שהיו שם ונעשה הכל כביצה הרי זה ספק אם נתחייב על כזית מפני שהשלים השיעור לענין טומאה או לא נתחייב.", + "המוציא פחות מכשיעור אע\"פ שהוציאו בכלי פטור. שהכלי טפילה לו ואין כוונתו להוצאת הכלי אלא להוצאת מה שבתוכו והרי אין בו כשיעור. לפיכך אם הוציא אדם חי שאינו כפות במטה פטור אף על המטה שהמטה טפילה לו וכן כל כיוצא בזה. המוציא קופת הרוכלים אע\"פ שיש בה מינין הרבה ואפילו הוציאן בתוך כפו אינו חייב אלא אחת. שם הוצאה אחת היא" + ], + [ + "כל כלי המלחמה אין יוצאין בהן בשבת. ואם יצא אם היו כלים שהן דרך מלבוש כגון שריון וכובע ומגפיים שעל הרגלים הרי זה פטור. ואם יצא בכלים שאינן דרך מלבוש כגון רומח וסייף וקשת ואלה ותריס הרי זה חייב.", + "אין יוצאין בסנדל מסומר שסמרו לחזקו. ואפילו ביום טוב גזרו עליו שלא יצא בו. ומותר לצאת באבנט שיש עליו חתיכות קבועות של כסף ושל זהב כמו שהמלכים עושין. מפני שהוא תכשיט וכל שהוא תכשיט מותר. והוא שלא יהא רפוי שמא יפול ברה\"ר ויבוא להביאו.", + "טבעת שיש עליה חותם מתכשיטי האיש היא ואינה מתכשיטי האשה. ושאין עליה חותם מתכשיטי אשה ואינה מתכשיטי האיש. לפיכך אשה שיצאת בטבעת שיש עליה חותם. ואיש שיצא בטבעת שאין עליה חותם חייבין. ומפני מה הן חייבין והרי הוציאו אותן שלא כדרך המוציאין שאין דרך האיש להוציא באצבעו אלא טבעת הראויה לו וכן האשה אין דרכה להוציא באצבעה אלא טבעת הראויה לה. מפני שפעמים נותן האיש טבעתו לאשתו להצניעה בבית ומנחת אותה באצבעה בעת הולכה. וכן האשה נותנת טבעתה לבעלה לתקנה אצל האומן ומניח אותה באצבעו בעת הולכה עד חנות האומן ונמצאו שהוציאו אותן כדרך שדרכן להוציאן ולפיכך חייבין.", + "לא תצא אשה בטבעת שאין עליה חותם אף על פי שהוא מתכשיטיה גזרה שמא תוציאה ברה\"ר להראות לחברותיה כדרך שהנשים עושות תמיד. ואם יצאת בה פטורה. אבל האיש מותר לצאת בטבעת שיש עליה חותם מפני שהוא תכשיט ואין דרכו להראות. ונהגו כל העם שלא יצאו בטבעת כלל.", + "אשה שיצאה במחט נקובה חייבת והאיש פטור. ואיש שיצא במחט שאינה נקובה חייב והאשה פטורה מפני שהיא מתכשיטיה ואינה אסורה אלא גזרה שמא תראה לחברותיה. זה הכלל כל היוצא בדבר שאינו מתכשיטיו ואינו דרך מלבוש והוציאו כדרך שמוציאין אותו דבר חייב. וכל היוצא בדבר שהוא מתכשיטיו והיה רפוי ואפשר שיפול במהרה ויבא להביאו ברשות הרבים. וכן אשה שיצאת בתכשיטין שדרכן לשלוף אותן ולהראותן הרי אלו פטורין. וכל דבר שהוא תכשיט ואינו נופל ואין דרכה להראותו הרי זה מותר לצאת בו. לפיכך אצעדה שמניחין אותה בזרוע או בשוק יוצאין בה בשבת והוא שתהיה דבוקה לבשר ולא תשמט וכן כל כיוצא בזה.", + "לא תצא אשה בחוטי צמר או בחוטי פשתן או ברצועות הקשורות לה על ראשה שמא תחלוץ אותה בשעת טבילה ותעבירה ברשות הרבים. ולא בציץ שמנחת בין עיניה ולא בלחיים של זהב שיורדין מן הציץ על לחייה בזמן שאינן תפורין זה בזה. ולא בעטרה של זהב שמונחת בראשה. ולא בכבלים שיוצאין בהן הבנות ברגליהן כדי שלא יפסיעו פסיעה גסה שלא יפסידו בתוליהן. כל אלו אסורין לצאת בהן בשבת שמא יפלו ותביאן בידה.", + "לא תצא אשה בקטלא שבצוארה ולא בנזמי האף ולא בצלוחית של פלייטון הקבועה על זרועה. ולא בכיס הקטן העגול שמניחין בו שמן הטוב והוא הנקרא כובלת. ולא בפאה של שיער שמנחת על ראשה כדי שתראה בעלת שיער הרבה. ולא בכבול של צמר שמקפת אותו סביב לפניה. ולא בשן שמנחת בפיה במקום שן שנפל. ולא בשן של זהב שמנחת על שן שחור או אדום שיש בשיניה. אבל שן של כסף מותר מפני שאינו ניכר. כל אלו אסורין לצאת בהן שמא יפלו ותביאם בידה או תחלוץ ותראה לחברותיה.", + "כל שאסרו חכמים לצאת בו לרה\"ר אסור לו לצאת בו אפילו בחצר שאינה מעורבת. חוץ מכבול ופאה של שיער שמותר לצאת בהן לחצר שאינה מעורבת כדי שלא תתגנה על בעלה. והיוצאת בצלוחית של פלייטון שאין בה בושם כלל חייבת.", + "יוצאה אשה בחוטי שיער הקשורים לה על ראשה מפני שהמים באין בהן ואינן חוצצין ואינה חולצתן אם אירע לה טבילה עד שנגזור שמא תביאם לרה\"ר. בין שהיו החוטין שלה בין של חברתה בין של בהמה. ולא תצא הזקנה בשל ילדה ששבח הן לה ושמא תחלוץ ותראם לחברותיה. אבל ילדה יוצאת בחוטי זקנה. וכל שהוא ארוג יוצאת בו על ראשה.", + "יוצאה אשה בחוטין שבצוארה מפני שאינה חונקת עצמה בהן ואינן חוצצין. ואם היו צבועין אסורים שמא תראה אותן לחברותיה. ויוצאה אשה בכליל של זהב בראשה שאין יוצאה בו אלא אשה חשובה שאין דרכה לחלוץ ולהראות. ויוצאה בציץ ובלחיים של זהב בזמן שהן תפורין בשבכה שעל ראשה כדי שלא יפולו וכן כל כיוצא בהם.", + "יוצאה אשה במוך שבאזנה והוא שיהיה קשור באזנה. ובמוך שבסנדלה והוא שיהיה קשור בסנדלה. ובמוך שהתקינה לנדתה ואע\"פ שאינו קשור ואפילו עשתה לו בית יד שאם נפל אינה מביאה אותו מפני מאיסותו.", + "ויוצאה בפלפל ובגרגיר מלח ובכל דבר שתתן לתוך פיה מפני ריח הפה. ולא תתן לכתחלה בשבת. יוצאות הנשים בקיסמין שבאזניהן וברעלות שבצוארן או שבכסותן וברדיד הפרוף ופורפת בתחלה בשבת על האבן ועל האגוז ויוצאה. ולא תערים ותפרוף על האגוז כדי להוציאו לבנה הקטן. וכן לא תפרוף על המטבע לכתחילה מפני שאסור לטלטלו ואם פרפה יוצאה בו.", + "יוצא אדם בקיסם שבשיניו ושבסנדלו לרה\"ר ואם נפל לא יחזיר. ובמוך ובספוג שעל גבי המכה ובלבד שלא יכרוך עליהן חוט או משיחה שהרי החוט והמשיחה חשובין אצלו ואינם מועילין למכה. ויוצא בקליפת השום ובקליפת הבצל שעל המכה ובאגד שעל גבי מכה וקושרו ומתירו בשבת. ובאספלנית ומלוגמא ורטייה שעל גבי המכה ובסלע שעל הצינית ובביצת החרגול ובשן השועל ובמסמר הצלוב. ובכל דבר שתולין אותו משום רפואה והוא שיאמרו הרופאים שהוא מועיל.", + "יוצאת האשה באבן תקומה ובמשקל אבן תקומה שנתכוין ושקלו לרפואה. ולא אשה עוברה בלבד אלא אפילו שאר הנשים שמא תתעבר ותפיל. ויוצאין בקמיע מומחה. ואי זה הוא קמיע מומחה זה שריפא לשלשה בני אדם או שעשהו אדם שריפא שלשה בני אדם בקמיעין אחרים. ואם יצא בקמיע שאינו מומחה פטור. מפני שהוציאו דרך מלבוש. וכן היוצא בתפילין פטור.", + "מי שיש ברגלו מכה יוצא בסנדל יחידי ברגלו הבריאה. ואם אין ברגלו מכה לא יצא בסנדל יחיד. ולא יצא הקטן במנעל גדול אבל יוצא הוא בחלוק גדול. ולא תצא אשה במנעל רפוי ולא במנעל חדש שלא יצאה בו שעה אחת מבעוד יום. ואין הקיטע יוצא בקב שלו. אנקטמין של עץ אין יוצאין בהן בשבת מפני שאינן מדרכי המלבוש ואם יצאו פטורין.", + "יוצאין בפקריון ובציפה שבראשי בעלי חטטין. אימתי בזמן שצבען בשמן וכרכן או שיצא בהן שעה אחת מבעוד יום. אבל אם לא עשה בהן מעשה ולא יצא בהן קודם השבת אסור לצאת בהן.", + "יוצאין בשק עבה וביריעה ובסגוס עבה ובחמילה מפני הגשמים. אבל לא בתיבה ולא בקופה ולא במחצלת מפני הגשמים. הכר והכסת אם היו רכין ודקין כמו הבגדים מותר להוציאן מונחין על ראשו בשבת דרך מלבוש. ואם היו קשין הרי הן כמשאוי ואסורין.", + "יוצאין בזוגין הארוגין בבגדים. ויוצא העבד בחותם של טיט שבצוארו אבל לא בחותם של מתכת שמא יפול ויביאנו. המתעטף בטליתו וקיפלה מכאן ומכאן בידו או על כתיפו אם נתכון לקבץ כנפיו כדי שלא יקרעו או שלא יתלכלכו אסור. ואם קבצן להתנאות בהן כמנהג אנשי המקום במלבושן מותר.", + "היוצא בטלית מקופלת ומונחת על כתיפו חייב. אבל יוצא הוא בסודר שעל כתיפו אע\"פ שאין נימא קשורה לו באצבעו. וכל סודר שאינו חופה ראשו ורובו אסור לצאת בו. היתה סכנית קצרה שאינה רחבה קושר שני ראשיה למטה מכתפים ונמצאת כמו אבנט ומותר לצאת בה.", + "מותר להתעטף בטלית שיש בשפתותיה מלל אע\"פ שהן חוטין ארוכין ואע\"פ שאינן נוי הטלית מפני שהן בטלים לגבי הטלית ואינו מקפיד עליהן בין היו בין לא היו. לפיכך היוצא בטלית שאינה מצוייצת כהלכתה חייב מפני שאותן החוטין חשובין הן אצלו ודעתו עליהן עד שישלים חסרונן ויעשו ציצית. אבל טלית המצוייצת כהלכתה מותר לצאת בה בין ביום בין בלילה. שאין הציצית הגמורה משאוי אלא הרי היא מנוי הבגד ומתכסיסיו כמו האימרא וכיוצא בה. ואילו היו חוטי הציצית שהיא מצוייצת כהלכתה משאוי היה חייב היוצא בה אפילו ביום השבת שאין מצות עשה שאין בה כרת דוחה שבת.", + "לא יצא החייט בשבת במחט התחובה לו בבגדו. ולא נגר בקיסם שבאזנו. ולא גרדי באירא שבאזנו. ולא סורק במשיכה שבאזנו ולא שולחני בדינר שבצוארו. ולא צבע בדוגמא שבאזנו ואם יצא פטור ואע\"פ שיצא דרך אומנתו מפני שלא הוציא כדרך המוציאין.", + "הזב שיצא בכיס שלו חייב מפני שאין דרך כיס זה להוציאו אלא כדרך הזאת ואף על פי שאינו צריך לגוף ההוצאה אלא כדי שלא יתלכלכו בגדיו שהמלאכה שאינה צריכה לגופה חייב עליה.", + "המוצא תפילין בשבת ברשות הרבים כיצד הוא עושה לובשן כדרכן מניח של יד בידו של ראש בראשו ונכנס וחולצן בבית וחוזר ויוצא ולובש זוג שני וחולצן עד שיכניס את כולן. ואם היו הרבה ולא נשאר מן היום כדי להכניסן דרך מלבוש הרי זה מחשיך עליהם ומכניסן במוצאי שבת. ואם היה בימי הגזרה שמתירא לישב ולשומרן עד הערב מפני הכותים מכסן במקומן ומניחן והולך.", + "היה מתיירא להחשיך עליהן מפני הליסטים נוטל את כולן כאחת ומוליכן פחות פחות מארבע אמות או נותנן לחבירו בתוך ארבע אמות וחבירו לחבירו עד שמגיע לחצר החיצונה. במה דברים אמורים בשהיו בהן רצועותיהן והן מקושרין קשר של תפילין שודאי תפילין הן אבל אם לא היו רצועותיהן מקושרות אינו נזקק להן.", + "המוצא ספר תורה יושב ומשמרו ומחשיך עליו. ובסכנה מניחו והולך לו. ואם היו גשמים יורדין מתעטף בעור וחוזר ומכסה אותו ונכנס בו.", + "לא יצא החייט במחטו בידו ולא הלבלר בקולמוסו ערב שבת סמוך לחשיכה שמא ישכח ויוציא. וחייב אדם למשמש בבגדו ערב שבת עם חשיכה שמא יהיה שם דבר שכוח ויצא בו בשבת. מותר לצאת בתפילין ערב שבת עם חשיכה הואיל וחייב אדם למשמש בתפיליו בכל עת אינו שוכחן. שכח ויצא בהן לרשות הרבים ונזכר שיש לו תפילין בראשו מכסה את ראשו עד שמגיע לביתו או לבית המדרש" + ], + [ + "אסור להוציא משא על הבהמה בשבת שנאמר למען ינוח שורך וחמורך וכל בהמתך. אחד שור וחמור ואחד כל בהמה חיה ועוף. ואם הוציא על הבהמה אף על פי שהוא מצווה על שביתתה אינו לוקח לפי שאיסורו בא מכלל עשה. לפיכך המחמר אחר בהמתו בשבת והיה עליה משאוי פטור.", + "והלא לאו מפורש בתורה שנאמר לא תעשה כל מלאכה אתה ובנך ובתך ועבדך ואמתך ובהמתך. שלא יחרוש בה וכיוצא בחרישה ונמצא לאו שנתן לאזהרת מיתת בית דין ואין לוקין עליו.", + "אסור לישראל להשאיל או להשכיר בהמה גסה לנכרי שלא יעשה בה מלאכה בשבת והרי הוא מצווה על שביתת בהמתו. אסרו חכמים למכור בהמה גסה לנכרי שמא ישאיל או ישכיר. ואם מכר קונסין אותו עד עשרה בדמיה ומחזירה ואפילו שבורה אין מוכרין ומותר למכור להם ע\"י סרסור שהסרסור אינו משכיר ואינו משאיל.", + "ומותר למכור להם סוס שאין הסוס עומד אלא לרכיבת אדם לא למשאוי והחי נושא את עצמו. וכדרך שאסרו למכור לנכרי כך אסרו למכור לישראל החשוד למכור לנכרי. ומותר למכור להם פרה לשחיטה ושוחט אותו בפניו. ולא ימכור סתם אפילו שור של פטם שמא ישהא אותו ויעבוד בו.", + "מקום שנהגו למכור להן בהמה דקה מוכרין. מקום שנהגו שלא למכור אין מוכרין. ובכל מקום אין מוכרין להם חיה גסה כמו שאין מוכרין להם בהמה גסה אלא על ידי סרסור.", + "מי שהחשיך בדרך ולא היה עמו נכרי שיתן לו כיסו והיתה עמו בהמה. מניח כיסו עליה כשהיא מהלכת וכשתרצה לעמוד נוטלו מעליה כדי שלא תעמוד והוא עליה וכדי שלא תהיה שם לא עקירה ולא הנחה. ואסור לו להנהיגה ואפילו בקול כל זמן שהכיס עליה כדי שלא יהיה מחמר בשבת. וגזרת חכמים היא שלא יניח כיסו על גבי בהמה אלא אם אין עמו נכרי.", + "היה עמו חרש שוטה וקטן מניח כיסו על החמור ואינו נותנו לאחד מהן מפני שהן אדם מישראל. היה עמו חרש ושוטה ואין עמו בהמה נותנו לשוטה. שוטה וקטן נותנו לשוטה. חרש וקטן נותנו לאי זה מהן שירצה. לא היתה עמו בהמה ולא נכרי ולא אחד מכל אלו מהלך בו פחות פחות מארבע אמות. ואפילו מציאה שבאה לידו מהלך בה פחות פחות מארבע אמות. אבל קודם שתבא לידו אם יכול להחשיך עליה מחשיך ואם לאו מוליכה פחות פחות מארבע אמות.", + "מותר למשוך את הבהמה במתג ורסן שלה לרשות הרבים והוא שתהיה ראויה לאותו הרסן. כגון שיר לסוס ואפסר לגמל וחטם לנאקה וסוגר לכלב. אבל אם הוציא בהמה במתג שאין משתמרת כגון שקשר חבל בפי הסוס או במתג שאינה צריכה לו אלא משתמרת בפחות ממנו. כגון שהוציא חמור בשיר של סוס או חתול בסוגר הרי זה משאוי. שכל שמירה מעולה או שמירה פחותה משאוי הוא לה.", + "לא יקשור גמלים זה בזה וימשוך אפילו היו קשורין מערב שבת אינן נמשכין בשבת. אבל מכניס הוא חבלים לתוך ידו והוא שלא יצא חבל מתוך ידו טפח. וצריך שיהיה החבל שמפי הבהמה עד ידו גבוה מן הארץ טפח או יותר. ומפני מה לא ימשוך הגמלים הקשורים זה בזה מפני שהוא נראה כמי שמוליכן לשוק שמוכרין בו הבהמות או שמשחקין בהן שם. ומפני זה לא תצא בהמה בזוג שבצוארה ואפילו היה פקוק שאין לו קול.", + "לא תצא בהמה בזוג שבכסותה ולא בחותם שבצוארה ולא בחותם שבכסותה ולא ברצועה שברגלה ולא בסולם שבצוארה. ואין חמור יוצא במרדעת אלא אם כן היתה קשורה לו מערב שבת. ולא יצא גמל במטוטלת התלויה לו בכרבשתו או בזנבו אלא אם כן היתה קשורה בזנבו וחוטרתו. ולא יצא הגמל עקוד יד ולא עקוד רגל וכן שאר כל הבהמות.", + "אין התרנגולים יוצאין בחוטין ולא ברצועות שברגליהם. ואין הכבשין יוצאין בעגלה שתחת אליה שלהן. ואין הכבשות יוצאות בעצים שמניחים להן בחוטמן כדי שיתעטשו ויפלו התולעין שבמוחן. ואין העגל יוצא בעול קטן שמניחין לו על צוארו כדי שיכנע ויהיה נוח לחרישה. ולא תצא בהמה בשבכה שמניחין לה בפיה כדי שלא תשוך או שלא תאכל. לא תצא הפרה בעור הקופר שמניחין לה על דדיה כדי שלא יינק ממנה השרץ כשהיא ישינה. ולא תצא ברצועה שבין קרניה בין לנוי בין לשמר. עז שחקק לה בקרניה יוצאה באפסר הקשור בחקק בשבת. ואם תחבו בזקנה אסור שמא תנתחנו ויביאנו בידו ברשות הרבים וכן כל כיוצא בזה.", + "הזכרים יוצאים בעור הקשור להן על זכרותן כדי שלא יעלו על הנקבות. ובעור הקשור להם על לביהם כדי שלא יפלו עליהם זאבים. ובמטלניות המרוקמות שמיפין אותן בהן. והרחלות יוצאות ואליה שלהן קשורה למעלה על גבן כדי שיעלו עליהן הזכרים. או קשורה למטה כדי שלא יעלו עליהם הזכרים. ויוצאות מלופפות במטלניות כדי שיהיה הצמר שלהן נקי. העזים יוצאות ודדיהן קשורות כדי שייבש מהן החלב. אבל אם קשרן כדי שלא יצא החלב עד שיחלוב אותו לערב הרי אלו לא יצאו.", + "אין חמור יוצא באוכף אע\"פ שקשור לו מערב שבת. ולא יצא הסוס בזנב שועל ולא בזהורית שבין עיניו. ולא תצא בהמה בקרסטל שבפיה ולא בסנדל שברגלה ולא בקמיע שאינו מומחה לבהמה. אבל יוצאה היא באגד שע\"ג המכה ובקשקשים שעל גבי השבר. ובשליה המדולדלת בה. ופוקק לה זוג שבצוארה ומטיילת בו בחצר. ונותן מרדעת על החמור בשבת ומטייל בחצר. אבל אין תולין לה קרסטל בפיה בשבת.", + "כשם שאדם מצווה על שביתת בהמתו בשבת כך הוא מצווה על שביתת עבדו ואמתו ואע\"פ שהן בני דעת ולדעת עצמן עושין מצוה עלינו לשמרן ולמנען מעשיית מלאכה בשבת שנאמר למען ינוח שורך וחמורך וינפש בן אמתך והגר. עבד ואמה שאנו מצווין על שביתתן הם עבדים שמלו וטבלו לשם עבדות וקיבלו מצות שהעבדים חייבין בהן. אבל עבדים שלא מלו ולא טבלו אלא קיבלו עליהן שבע מצות שנצטוו בני נח בלבד הרי הן כגר תושב ומותרין לעשות מלאכה בשבת לעצמן בפרהסיא כישראל בחול. ואין מקבלין גר תושב אלא בזמן שהיובל נוהג. הואיל וגר תושב עושה מלאכה לעצמו בשבת וגר צדק הרי הוא כישראל לכל דבר. במי נאמר וינפש בן אמתך והגר. זה גר תושב שהוא לקיטו ושכירו של ישראל כמו בן אמתו. שלא יעשה מלאכה לישראל רבו בשבת אבל לעצמו עושה. ואפילו היה הגר זה עבדו הרי זה עושה לעצמו" + ], + [ + "נאמר בתורה תשבות אפילו מדברים שאינן מלאכה חייב לשבות מהן. ודברים הרבה הן שאסרו חכמים משום שבות. מהן דברים אסורים מפני שהן דומים למלאכות ומהן דברים אסורים גזרה שמא יבוא מהן איסור סקילה. ואלו הן.", + "כל המשוה גומות הרי זה חייב משום חורש. לפיכך אסור להפנות בשדה הנירה בשבת גזירה שמא ישוה גומות. המפנה את האוצר בשבת מפני שהוא צריך לו לדבר מצוה כגון שיכניס בו אורחים או יקבע בו מדרש לא יגמור את כל האוצר שמא יבוא להשוות גומות. טיט שעל גבי רגלו מקנחו בכותל או בקורה אבל לא בקרקע שמא יבא להשוות גומות. לא ירוק בקרקע וישוף ברגלו שמא ישוה גומות. ומותר לדרוס הרוק שעל גבי קרקע והולך לפי תומו.", + "נשים המשחקות באגוזים ושקדים וכיוצא בהן אסורות לשחק בהן בשבת שמא יבאו להשוות גומות. ואסור לכבד את הקרקע שמא ישוה גומות אלא א\"כ היה רצוף באבנים. ומותר לזלף מים על גבי הקרקע ואינו חושש שמא ישוה גומות שהרי אינו מתכוין לכך. אין סכין את הקרקע ואפילו היה רצוף באבנים ואין נופחין אותו ואין מדיחין אותו אפילו ביום טוב כל שכן בשבת. שלא יעשה כדרך שהוא עושה בחול ויבא להשוות גומות בזמן שהוא עושה כן במקום שאינו רצוף.", + "חצר שנתקלקל במימי הגשמים מביא תבן ומרדה בה. וכשהוא מרדה לא ירדה לא בסל ולא בקופה אלא בשולי הקופה שלא יעשה כדרך שהוא עושה בחול ויבא להשוות גומות.", + "המשקה את הזרעים חייב משום זורע. לפיכך אסור לשאוב מן הבור בגלגל גזרה שמא ימלא לגינתו ולחורבתו. ומפני זה אם היה הבור של גלגל בחצר מותר למלאות ממנו בגלגל.", + "התולש חייב משום קוצר. לפיכך אסור לרדות דבש מכוורת בשבת מפני שהוא כתולש. אין עולין באילן בין לח בין יבש ואין נתלין באילן ואין נסמכין באילן. ולא יעלה מבעוד יום לישב שם כל היום כולו. ואין משתמשין במחובר לקרקע כלל גזרה שמא יתלוש.", + "פירות שנשרו בשבת אסור לאכלן עד מוצאי שבת גזרה שמא יתלוש. הדס המחובר מותר להריח בו שאין הנייתו אלא להריח בו והרי ריחו מצוי. אבל אתרוג ותפוח וכל הראוי לאכילה אסור להריח בו במחובר גזרה שמא יקוץ אותו לאכלו.", + "אילן שהיו שרשיו גבוהין מן הארץ שלשה טפחים אסור לישב עליהן. ואם אינן גבוהין שלשה הרי הן כארץ. היו באין מלמעלה משלשה לתוך שלשה מותר להשתמש בהן. היו גבוהין שלשה אף על פי שצדן אחד שוה לארץ או שיש חלל תחתיהן שלשה אסור לישב עליהן.", + "אין רוכבין על גבי בהמה בשבת גזרה שמא יחתוך זמורה להנהיגה. ואין נתלין בבהמה ולא יעלה מבעוד יום לישב עליה בשבת. ואין נסמכין לצדי בהמה. וצדי צדדין מותרין. עלה באילן בשבת בשוגג מותר לירד. במזיד אסור לירד. ובבהמה אפילו במזיד ירד משום צער בעלי חיים. וכן פורקין המשאוי מעל הבהמה בשבת משום צער בעלי חיים.", + "כיצד היתה בהמתו טעונה שליף של תבואה מכניס ראשו תחתיו ומסלקו לצד אחר והוא נופל מאליו. היה בא מן הדרך בליל שבת ובהמתו טעונה, כשיגיע לחצר החיצונה נוטל את הכלים הניטלין בשבת ושאינן ניטלין מתיר החבלים והשקין נופלין. היו בשקין דברים המשתברין, אם היו שקין קטנים מביא כרים וכסתות ומניח תחתיהן והשקין נופלין על הכרים, שהרי אם ירצה לשלוף הכר שולף מפני שהשקים קטנים וקלים ונמצא שלא בטל הכלי מהיכנו. היתה טעונה עששיות של זכוכית מתיר השקים והן נופלין שאף על פי שישברו אין בכך הפסד גדול שהרי הכל להתכה עומד ולהפסד מועט לא חששו. היו השקים גדולים ומלאים כלי זכוכית וכיוצא בהם פורק בנחת. ומכל מקום לא יניחן שם על גבי בהמה משום צער בעלי חיים.", + "המדבק פירות עד שיעשו גוף אחד חייב משום מעמר. לפיכך מי שנתפזרו לו פירות בחצרו מלקט על יד על יד ואוכל. אבל לא יתן לא לתוך הסל ולא לתוך הקופה כדרך שהוא עושה בחול. שאם יעשה כדרך שהוא עושה בחול שמא יכבשם בידו בתוך הקופה ויבא לידי עימור. וכן אין מקבצין את המלח וכיוצא בו מפני שנראה כמעמר.", + "מפרק חייב משום דש. והסוחט זיתים וענבים חייב משום מפרק. לפיכך אסור לסחוט תותים ורמונים הואיל ומקצת בני אדם סוחטים אותם כזיתים וענבים שמא יבוא לסחוט זיתים וענבים. אבל שאר פירות כגון פרישין ותפוחים ועוזרדין מותר לסוחטן בשבת מפני שאינן בני סחיטה.", + "כבשין ושלקות שסחטן. אם לרכך גופן מותר ואם להוציא מימיהן אסור. ואין מרסקין את השלג שיזובו מימיו. אבל מרסק הוא לתוך הקערה או לתוך הכוס. השום והבוסר והמלילות שריסקן מבעוד יום. אם מחוסרין דיכה אסור לגמור דיכתן בשבת. ואם מחוסרין שחיקה ביד מותר לו לגמור שחיקתן בשבת. לפיכך מותר לגמור שחיקת הריפות בעץ הפרור בתוך הקדירה בשבת אחר שמורידין אותה מעל האש.", + "המולל מלילות מולל בשנוי כדי שלא יראה כדש. היונק בפיו פטור. ואם היה גונח מותר לו לינק בפיו מפני שהוא מפרק כלאחר יד ומשום צערו לא גזרו ואף על פי שאין שם סכנה.", + "פירות שזבו מהן משקין בשבת. אם זיתים וענבים הן אסור לשתות אותן המשקין עד מוצאי שבת גזרה שמא יתכוין ויסחוט אותן בשבת. ואם תותים ורמונים הן. אם הכניסן לאכילה משקין שזבו מהן מותרין. ואם הכניסן לדורכן משקין שזבו מהן אסורין עד מוצאי שבת.", + "זיתים וענבים שריסקן מערב שבת ויצאו מהן משקין מעצמן מותרין. וכן חלות דבש שריסקן מערב שבת משקין היוצאין מהן בשבת מותרין. שאין כאן מקום לגזרה שכבר ריסקן מבערב.", + "זורה ובורר מאבות מלאכות הן לפיכך אף על פי שמותר למלול מלילות בראשי אצבעותיו. כשהוא מנפח מנפח בידו אחת בכל כחו. אבל לא בקנון ולא בתמחוי גזרה שמא ינפה בנפה ובכברה שהוא חייב. והמשמר שמרים תולדת בורר או מרקד הוא. לפיכך אף על פי שמותר לסנן יין צלול או מים צלולין בסודרין או בכפיפה מצרית. לא יעשה גומא בסודר שלא יעשה כדרך שהוא עושה בחול ויבא לשמר במשמרת. וכן אסור לתלות את המשמרת כדרך שהוא עושה בחול שמא יבא לשמר. וכן המחבץ תולדת בורר הוא. לפיכך אע\"פ שנותנין שומשמין ואגוזים לדבש לא יחבצם בידו.", + "המחתך את הירק דק דק כדי לבשלו הרי זה תולדת טוחן וחייב. לפיכך אין מרסקין לא את השחת ולא את החרובין לפני בהמה בין דקה בין גסה מפני שנראה כטוחן. אבל מחתכין את הדלועין לפני הבהמה ואת הנבלה לפני הכלבים שאין טחינה בפירות. ומתירין אלומות של עמיר לפני בהמה ומפספס בידו אלומות קטנות אבל לא אלומות גדולות מפני הטורח שבהן.", + "חבילי פיאה ואזוב וקורנית וכיוצא בהן שהכניסן למאכל בהמה מסתפק מהן וקוטם ואוכל בראשי אצבעותיו אבל לא בידו הרבה שלא יעשה כדרך שהוא עושה בחול ויבא לדוק.", + "הצריך לדוק פלפלים וכיוצא בהן ליתן לתוך המאכל בשבת הרי זה כותש ביד הסכין ובקערה אבל לא במכתשת מפני שהוא טוחן. לפיכך אסור לבריא להתרפאות בשבת גזרה שמא ישחוק הסממנין.", + "כיצד לא יאכל דברים שאינן מאכל בריאים כגון אזוביון ופיאה. ולא דברים המשלשלים כגון לענה וכיוצא בהם. וכן לא ישתה דברים שאין דרך הבריאים לשתותן כגון מים שבשלו בהן סממנין ועשבים.", + "אוכל אדם אוכלין ומשקין שדרך הבריאים לאוכלן ולשתותן כגון הכסברא והכשות והאזוב אף על פי שהן מרפאין ואוכלן כדי להתרפאות בהם מותר הואיל והם מאכל בריאים. שתה חלתית מקודם השבת והרי הוא שותה והולך מותר לשתותו בשבת (אפילו) במקומות (שלא) נהגו הבריאים לשתות החלתית. ושותין זיתום המצרי בכל מקום.", + "וכן שמנים שדרך הבריאים לסוך בהן מותר לסוך בהן בשבת ואף על פי שנתכוין לרפואה. ושאין הבריאים סכין בהן אסורין. החושש במתניו לא יסוך יין וחומץ אבל סך הוא את השמן. ולא שמן ורד אלא במקום שהבריאים סכין אותו. ומותר לסוך שמן ומלח בכל מקום. נגפה ידו או רגלו צומתה ביין ואינו צומתה בחומץ ואם היה ענוג אף ביין אסור.", + "החושש בשיניו לא יגמע בהן את החומץ ויפלוט אבל מגמע הוא ובולע. החושש בגרונו לא יערענו בשמן אבל בולע הוא שמן הרבה ואם נתרפא נתרפא. אין לועסין את המסטכי ואין שפין את השנים בסם בשבת בזמן שנתכוין לרפואה. ואם נתכוין לריח הפה מותר.", + "אין נותנין יין לתוך העין אבל נותן הוא על גב העין. ורוק תפל אפילו על גב העין אסור. קילור ששרה אותו מערב שבת מעבירו על גב עינו בשבת ואינו חושש. מי שלקה באצבעו לא יכרוך עליו גמי כדי לרפאותו ולא ידחקנו בידו כדי להוציא ממנו דם.", + "אין נותנין חמין ושמן על גבי המכה. ולא על גבי מוך שעל גבי המכה. ולא על גבי מוך ליתנו על המכה בשבת. אבל נותן הוא חוץ למכה ושותת ויורד למכה. ונותנין מוך יבש על גבי המכה. ואם היה עתיק אסור מפני שהוא כרטיה.", + "רטיה שפרשה על גבי כלי מחזירין אותה. ואם פרשה על גבי קרקע אסור להחזירה. ומניחין רטיה על גבי המכה לכתחלה במקדש שאין אסור שבות במקדש. ובכל מקום מקנחין פי המכה ואין מקנחין את הרטיה שמא ימרח.", + "סכין וממשמשין בבני מעים בשבת והוא שיסוך וימשמש בבת אחת כדי שלא יעשה כדרך שהוא עושה בחול. ואין מתעמלין בשבת. אי זה הוא מתעמל זה שדורסים על גופו בכח עד שייגע ויזיע או שיהלך עד שייגע ויזיע. שאסור ליגע את עצמו כדי שיזיע בשבת מפני שהיא רפואה. וכן אסור לעמוד בקרקע דימוסית שבארץ ישראל מפני שמעמלת ומרפאת.", + "אין רוחצין במים שמשלשלין ולא בטיט שטובעין בו ולא במי משרה הבאושים ולא בים סדום ולא במים הרעים שבים הגדול מפני שכל אלו צער הן וכתוב וקראת לשבת עונג. לפיכך אם לא נשתהה בהם אלא עלה מיד אע\"פ שיש לו חטטין בראשו מותר.", + "אין מתגרדין במגרדת ואם היו ידיו מלוכלכות בצואה או בטיט גורד כדרכו ואינו חושש. סכין ומפרכין לאדם לענג אבל לא לבהמה. ואם היה לה צער מותר להסיר צערה בסיכה ופירוך. בהמה שאכלה כרשינין הרבה מריצין אותה בחצר בשביל שתתרפא. ואם אחזה דם מעמידין אותה במים בשביל שתצטנן ואין חוששין שמא ישחק לה סמנין.", + "אין מקיאין את האוכל בשבת. בד\"א בסם שמא ישחק סמנין אבל להכניס ידו לתוך פיו ולהקיא מותר. ואסור לדחוק כריסו של תינוק כדי להוציא הרעי שלו שמא יבא להשקותו סמנין המשלשלין. ומותר לכפות כוס על הטבור בשבת כדי להעלותו. וכן מותר ליחנק וללפף את הקטן ולהעלות אזנים בין ביד בין בכלי. ולהעלות אנקלי. שכל אלו וכיוצא בהן אין עושין אותן בסמנין כדי לחוש לשחיקה ויש לו צער מהן.", + "המרקד מאבות מלאכות. לפיכך אין כוברין את התבן בכברה ולא יניח הכברה שיש בה תבן במקום גבוה בשביל שירד המוץ מפני שהוא כמרקד. אבל נוטל התבן בכברה ומוליך לאבוס אע\"פ שירד המוץ בשעת הולכה שהרי אינו מתכוין לכך.", + "מגבל חייב משום לש. לפיכך אין מגבלין קמח קלי הרבה שמא יבוא ללוש קמח שאינו קלי. ומותר לגבל את הקלי מעט מעט. אבל תבואה שלא הביאה שליש שקלו אותה ואחר כך טחנו אותה טחינה גסה שהרי הוא כחול והיא הנקראת שתית מותר לגבל ממנה בחומץ וכיוצא בו הרבה בבת אחת. והוא שיהיה רך אבל קשה אסור מפני שנראה כלש וצריך לשנות. כיצד נותן את השתית ואחר כך נותן את החומץ.", + "המורסן אע\"פ שאינו ראוי לגבול אין גובלין אותו שמא יבוא לגבול העפר וכיוצא בו. ונותנין מים על גבי מורסן ומוליך בו התרווד שתי וערב. אבל אינו ממרס בידו שלא יראה כלש. אם לא נתערב מנערו מכלי לכלי עד שיתערב ונותן לפני התרנגולין או לפני השוורים. ומותר לערב המורסן על דרך זו בכלי אחד ומחלק אותו בכלים הרבה ונותן לפני כל בהמה ובהמה ומערב בכלי אחד אפילו כור ואפילו כוריים.", + "אין מאכילין בהמה חיה ועוף בשבת כדרך שהוא מאכיל בחול שמא יבוא לידי כתישת קטניות או לידי לישת קמח וכיוצא בו. כיצד לא יאכיל הגמל בשבת מאכל שלשה או ארבעה ימים ולא ירביץ עגל וכיוצא בו ויפתח פיו ויתן לתוכו כרשינין ומים בבת אחת. וכן לא יתן לתוך פי יונים ותרנגולים למקום שאינן יכולין להחזיר. אבל מאכיל הוא את הבהמה מעומד ומשקה אותה מעומד או נותן לתוך פיה מים בפני עצמן וכרשינין בפני עצמן במקום שיכולה להחזיר. וכן מאכיל העוף בידו במקום שיכול להחזיר ואין צריך לומר שיתן לפניהן והן אוכלין.", + "במה דברים אמורים במי שמזונותיו עליו כגון בהמתו וחייתו ויוני הבית ואווזין ותרנגולין, אבל מי שאין מזונותיו עליו כגון חזיר ויוני שובך ודבורים לא יתן לפניהם לא מזון ולא מים. ומותר לאדם להעמיד בהמתו על גבי עשבים (מחוברים) והיא אוכלת. אבל לא יעמיד אותה על גבי דבר שהוקצה אבל עומד בפניה כדי שתחזיר פניה לדבר המוקצה ותאכל ממנו. וכן ביום טוב" + ], + [ + "רדיית הפת אע\"פ שאינה מלאכה אסרו אותה חכמים שמא יבוא לאפות. המדביק פת בתנור מבעוד יום וקדש עליו היום מציל ממנה מזון שלש סעודות ואומר לאחרים בואו והצילו לכם. ואע\"פ שהרדייה אינה מלאכה כשהוא מציל לא ירדה במרדה אלא בסכין כדי לשנות.", + "מפני מה אסרו חכמים ליכנס במרחץ בשבת. מפני הבלנין שהיו מחמין חמין בשבת ואומרין מערב שבת הוחמו. לפיכך גזרו שלא יכנס אדם למרחץ בשבת אפילו להזיע. וגזרו שלא ישתטף כל גופו בחמין ואפילו בחמין שהוחמו מערב שבת. אבל פניו ידיו ורגליו מותר. במה דברים אמורים בחמי האור גזירה משום מרחץ. אבל בחמי טבריא וכיוצא בהן מותר להשתטף בהן כל גופו. ואסור לרחוץ במים חמין שבמערות מפני שהמערה יש בה הבל ויבוא לידי זיעה ונמצאת כמרחץ.", + "מתחמם אדם כנגד המדורה ויוצא ומשתטף כל גופו בצונן. אבל אינו משתטף כל גופו בצונן ומתחמם כנגד המדורה מפני שמפשיר מים שעליו ונמצא כרוחץ כל גופו בחמין. המביא סילון של צונן בתוך מים חמין אפילו בתוך חמי טבריא הרי אלו כחמין שהוחמו בשבת ואסורין ברחיצה ובשתיה.", + "מביא אדם קיתון של מים ומניחו כנגד המדורה לא בשביל שיחמו אלא כדי שתפוג צינתן. וכן מניח פך של שמן כנגד המדורה כדי שיפשר לא שיחם. וסך אדם ידו במים או בשמן ומחמם כנגד המדורה. והוא שלא יחמו המים שעל ידו עד שתהא כריסו של תינוק נכוית בהן. ומחמם בגד ומניחו על גבי מעים בשבת.", + "אמבטי של מרחץ שהיא מלאה מים חמים אין נותנין לה מים צונן שהרי מחממן הרבה. וכן לא יתן לתוכה פך של שמן מפני שהוא כמבשלו. אבל נותן הוא מים חמין לתוך אמבטי של צונן.", + "מיחם שפנה ממנו מים חמין מותר ליתן לתוכו מים צונן כדי להפשירן. ומותר לצוק מים חמין לתוך מים צונן או צונן לתוך החמין והוא שלא יהיו בכלי ראשון מפני שהוא מחממן הרבה. וכן קדרה רותחת אף על פי שהורידה מעל האש לא יתן לתוכה תבלין אבל נותן לתוכה מלח שהמלח אינו מתבשל אלא על גבי אש גדולה. ואם יצק התבשיל מקדרה לקערה אע\"פ שהוא רותח בקערה מותר לו ליתן לתוך הקערה תבלין שכלי שני אינו מבשל.", + "אין שורין את החלתית בין בפושרין בין בצונן אבל שורה אותו בתוך החומץ. ואם שתהו ביום חמישי וששי הרי זה שורה בשבת בצונן ומניחו בחמה עד שיחם ושותה. כדי שלא יחלה אם פסק מלשתות.", + "דבר שנתבשל קודם השבת או נשרה בחמין מלפני השבת אע\"פ שהוא עכשיו צונן מותר לשרותו בחמין בשבת. ודבר שהוא צונן מעיקרו ולא בא בחמין מעולם מדיחין אותו בחמין בשבת אם לא היתה הדחתו גמר מלאכתו אבל אין שורין אותו בחמין.", + "מותר להחם בחמה אע\"פ שאסור להחם בתולדות חמה שאינו בא לטעות מחמה לאור. לפיכך מותר ליתן מים צונן בשמש כדי שיחמו. וכן נותנין מים יפים לתוך מים רעים בשביל שיצננו. ונותנין תבשיל לתוך הבור בשביל שיהא שמור.", + "מערב אדם מים ומלח ושמן וטובל בו פתו או נותנו לתוך התבשיל. והוא שיעשה מעט אבל הרבה אסור מפני שנראה כעושה מלאכה ממלאכת התבשיל. וכן לא יעשה מי מלח עזין והן שני שלישי מלח ושליש מים מפני שנראה כעושה מורייס. ומותר למלוח ביצה אבל צנון וכיוצא בו אסור מפני שנראה ככובש כבשים בשבת והכובש אסור מפני שהוא כמבשל. ומותר לטבל צנון וכיוצא בו במלח ואוכל.", + "מותר לערב יין ודבש ופלפלין בשבת לאכלן אבל יין ומים ושמן אפרסמון אסור שאין זה ראוי לאכילת בריאים וכן כל כיוצא בזה.", + "חרדל שלשו מערב שבת למחר ממחו בין ביד בין בכלי ונותן לתוכו דבש ולא יטרוף אלא מערב. שחלים שטרפן מערב שבת למחר נותן לתוכו שמן וחומץ ותבלין ולא יטרוף אלא מערב. שום שריסקו מערב שבת למחר נותנו לתוך הגריסין ולא ישחוק אלא מערב.", + "הנוטל שער מגוף האדם חייב משום גוזז. לפיכך אסור לרחוץ את הידים בדבר שמשיר את השער ודאי כגון אהלה וכיוצא בו. ומותר לחוף את הידים בעפר לבונה ועפר פלפלין ועפר יסמין וכיוצא בהן ואינו חושש שמא ישיר שער שעל ידו שהרי אינו מתכוין. עירב דבר שמשיר את השער ודאי עם דבר שאינו משיר ודאי אם היה הרוב מדבר המשיר אסור לחוף בו ואם לאו מותר.", + "אסור לראות במראה של מתכת בשבת גזירה שמא ישיר בה נימין המדולדלין מן השער ואפילו קבוע בכותל. אבל מראה שאינה של מתכת מותר לראות בה אפילו אינה קבועה.", + "המכבס חייב משום מלבן. והסוחט כסות חייב מפני שהוא מכבס. לפיכך אסור לדחוק מטלית או מוך וכיוצא בהן בפי האשישה וכיוצא בה כדי לסתמה שמא יבא לידי סחיטה. ואין מקנחין בספוג אא\"כ יש לו בית אחיזה שלא יסחוט. ואין מכסין חבית של מים וכיוצא בה בבגד שאינו מוכן לה גזירה שמא יסחוט.", + "נשברה לו חבית בשבת מציל ממנה מה שהוא צריך לשבת לו ולאורחיו ובלבד שלא יספוג ביין או יטפח בשמן שאם יעשה כדרך שהוא עושה בחול שמא יבוא לידי סחיטה. וכיצד מציל ממנה מביא כלי ומניח תחתיה. ולא יביא כלי אחר ויקלוט כלי אחר ויצרף גזירה שמא יביא כלי דרך רשות הרבים. נזדמנו לו אורחים מביא כלי אחר וקולט כלי אחר ומצרפו לראשון. ולא יקלוט ואחר כך יזמין אלא יזמין ואח\"כ יקלוט. ואם הערים בדבר זה מותר.", + "טיט שעל גבי בגדו מכסכסו מבפנים ואינו מכסכסו מבחוץ גזירה שמא יכבס. ומותר לגרדו בצפורן ואינו חושש שמא ילבנו. המכסכס את הסודר אסור מפני שהוא מלבנו אבל החלוק מותר מפני שאין כוונתו אלא לרככו.", + "מנעל או סנדל שנתלכלך בטיט ובצואה מותר לשכשכו במים אבל לכבסו אסור. ואין מגרדין לא מנעלים ולא סנדלים חדשים אבל סכין (אותם) ומקנחין את הישנים. כר או כסת שהיה עליהן צואה או טנוף מקנחו בסמרטוט. ואם היתה על של עור נותנין עליה מים עד שתכלה.", + "מי שנתלכלכה ידו בטיט מקנחה בזנב הסוס ובזנב הפרה ובמפה הקשה העשויה לאחוז בה הקוצים. אבל לא במפה שמקנחין בה את הידים שלא יעשה כדרך שהוא עושה בחול ויבוא לכבס את המפה.", + "מי שרחץ במים מסתפג באלונטיתו ומביאה בידו ואין חוששין שמא יסחוט. וכן מי שנשרו כליו במים מהלך בהן ואין חוששין שמא יסחוט. ואסור לו לשטחן ואפילו בתוך ביתו גזירה שמא יאמר הרואה הרי זה כבס כסותו בשבת ושטחה ליבשה. וכל מקום שאסרו חכמים מפני מראית העין אפילו בחדרי חדרים אסור.", + "שתי מטהרות זו על גב זו נוטל את הפקק מבנתים ומשיקן ומחזיר את הפקק למקומו מפני שאינו בא לידי סחיטה שהרי דעתו שיצאו המים.ופוקקין את הביב בסודרין ובכל דבר המיטלטל כדי שלא יצופו המים על האוכלים ועל הכלים. אבל אין פוקקין את הביב כדי שירדו המים לבור שמא יסחוט בעת שדוחק שהרי הפקק שרוי במים.", + "אסור לתקן בית יד של בגדים ולשברם שברים שברים כדרך שמתקנין בחול הבגדים כשמכבסין אותן. וכן אין מקפלים הבגדים בשבת כדרך שעושין בחול בבגדים כשיכבסו אותן. ואם לא היה לו כלי אחר להחליפו מותר לקפלו ולפשטו ולהתכסות בו כדי שיתנאה בו בשבת. והוא שיהיה בגד חדש לבן שהרי הוא מתמעך ומתלכלך מיד. וכשיקפל לא יקפל אלא איש אחד אבל לקפל בשנים אסור.", + "הצובע מאבות מלאכות לפיכך אסור לאשה להעביר סרק על פניה מפני שהיא כצובעת. והתופר מאבות מלאכות לפיכך אסור למלאות הכר והכסת החדשים במוכין גזרה שמא יתפור. אבל מוכין שנשרו מן הכר או מן הכסת מחזירין אותן בשבת.", + "הקורע מאבות מלאכות. לפיכך מי שנסתבכו בגדיו בקוצים מפרישן בצנעה ומתמהמה כדי שלא יקרע. ואם נקרעו אינו חייב כלום שהרי לא נתכוין. ומותר ללבוש בגדים חדשים ואם נקרעו נקרעו. פוצעין את האגוז במטלית ואין חוששין שמא תקרע.", + "התוקע חייב משום בונה לפיכך כל הדלתות המחוברות לקרקע לא נוטלין אותן ולא מחזירין גזירה שמא יתקע. אבל דלת שידה תיבה ומגדל ושאר דלתות הכלים נוטלין ולא מחזירין. ואם נשמט ציר התחתון שלהן דוחקין אותו למקומו. ובמקדש מחזירין אותו. אבל ציר העליון שנשמט אסור להחזירו בכל מקום גזירה שמא יתקע.", + "אין גודלין את שער הראש ואין פוקסין אותו מפני שנראה כבונה. ואין מחזירין מנורה של חוליות ולא כסא המפוצל ולא שולחן המפוצל וכיוצא בהן מפני שנראה כבונה. ואם החזיר פטור שאין בנין בכלים ואין סתירה בכלים. ואם היה רפוי מותר להחזירו. ואין מתקנין חוליות של שדרה של קטן זו בצד זו מפני שנראה כבונה.", + "העושה אהל קבוע חייב משום בונה. לפיכך אין עושין אהל עראי לכתחלה ולא סותרין אהל עראי גזירה שמא יעשה או יסתור אהל קבוע. ואם עשה או סתר אהל עראי פטור. ומותר להוסיף על אהל עראי בשבת. כיצד טלית שהיתה פרוסה על העמודים או על הכתלים והיתה כרוכה קודם השבת אם נשאר ממנה גג טפח מתוח הרי זה מותח את כולה בשבת עד שיעשה אהל גדול וכן כל כיוצא בזה.", + "אין תולין את הכילה שהרי נעשית תחתיה אהל עראי. ומותר להניח מטה וכסא וטרסקל ואף על פי שיעשה תחתיהן אהל שאין זה דרך עשיית אהל לא קבע ולא עראי.", + "כל אהל משופע שאין בגגו טפח ולא בפחות משלשה סמוך לגגו רוחב טפח הרי זה אהל עראי והעושה אותו לכתחלה בשבת פטור. טלית כפולה שהיו עליה חוטין שהיא תלויה בהן מערב שבת מותר לנטותה ומותר לפרקה וכן הפרוכת.", + "כילת חתנים שאין בגגה טפח ואין בפחות משלשה סמוך לגגה רוחב טפח. הואיל שהיא מתוקנת לכך מותר לנטותה ומותר לפרקה והוא שלא תהא משולשלת מעל המטה טפח. פקק החלון בזמן שהוא מתוקן לכך אע\"פ שאינו קשור ואינו תלוי מותר לפקוק בו החלון.", + "כובע שעושין על הראש ויש לו שפה מקפת שהיא עושה צל כמו אהל על לבושו מותר ללבשו. ואם הוציא מן הבגד סביב לראשו או כנגד פניו כמו אהל והיה מהודק על ראשו והיה השפה שהוציאה קשה ביותר כמו גג אסור מפני שהוא עושה אהל עראי.", + "הנוטה פרוכת וכיוצא בה צריך להזהר שלא יעשה אהל בשעה שנוטה לפיכך אם היתה פרוכת גדולה תולין אותה שנים אבל אחד אסור ואם היתה כילה שיש לה גג אין מותחין אותה ואפילו עשרה שא\"א שלא תגבה מעט מעל הארץ ותעשה אהל עראי.", + "בגד שמכסה בו פי החבית לא יכסה בו את כולה מפני שנעשה אהל אבל מכסה הוא מקצת פיה. המסנן בכפיפה מצרית לא יגביה קרקעית הכפיפה מן הכלי טפח כדי שלא יעשה אהל עראי בשבת" + ], + [ + "העושה נקב שהוא עשוי להכניס ולהוציא כגון נקב שבלול התרנגולין שהוא עשוי להכניס האורה ולהוציא ההבל הרי זה חייב משום מכה בפטיש. לפיכך גזרו על כל נקב אפילו היה עשוי להוציא בלבד או להכניס בלבד שמא יבוא לעשות נקב שחייבין עליו. ומפני זה אין נוקבין בחבית נקב חדש ואין מוסיפין בו. אבל פותחין נקב ישן. והוא שלא יהיה הנקב למטה מן השמרים שאם היה למטה מן השמרים הרי זה עשוי לחזק ואסור לפתחו.", + "נוקבין מגופה של חבית להוציא ממנה יין ובלבד שינקבנה מלמעלה אבל מצדה אסור מפני שהוא כמתקן כלי. שובר אדם את החבית לאכול ממנה גרוגרות ובלבד שלא יתכוין לעשות כלי. ומביא אדם חבית של יין ומתיז את ראשה בסייף לפני האורחין ואינו חושש. שאין כוונתו אלא להראות נדיבת לבו.", + "וכשם שאסור לפתוח כל נקב כך אסור לסתום כל נקב. לפיכך אסור לסתום נקב החבית ואפילו בדבר שאינו מתמרח ואינו בא לידי סחיטה כגון שיסתום בקיסם או בצרור קטן. אבל אם הניח שם אוכל כדי להצניעו ונמצא הנקב נסתם מותר. ומותר להערים בדבר זה.", + "כל דבר שהוא גמר מלאכה חייב עליו משום מכה בפטיש. ומפני זה הגורר כל שהוא או המתקן כלי באיזה דבר שיתקן חייב. לפיכך אסור להשמיע קול של שיר בשבת בין בכלי שיר כגון כנורות ונבלים בין בשאר דברים. אפילו להכות באצבע על הקרקע או על הלוח או אחת כנגד אחת כדרך המשוררים או לקשקש את האגוז לתינוק או לשחק בו בזוג כדי שישתוק כל זה וכיוצא בו אסור גזירה שמא יתקן כלי שיר.", + "אין מספקין ולא מרקדין ואין מטפחין בשבת גזירה שמא יתקן כלי שיר ולספק כלאחר יד מותר. אין שטין על פני המים גזירה שמא יתקן חבית של שייטין. בריכה שבחצר מותר לשוט בתוכה שאינו בא לעשות חבית של שייטין והוא שיהיה לה שפה מוקפת שלא יעקר ממנה המים. כדי שיהיה היכר והפרש בינה ובין הים.", + "אין חותכין שפופרת של קנה מפני שהוא כמתקן כלי. היתה חתוכה אף על פי שאינה מתוקנת מותר להכניסה בנקב החבית בשבת להוציא ממנה יין ואין חוששין שמא יתקן. ואסור להניח עלה של הדס וכיוצא בו בתוך הנקב של חבית כדי שיקלח את היין מפני שהוא כעושה מרזב בשבת. ואין שוברין את החרס ואין קורעין את הנייר מפני שהוא כמתקן כלי.", + "זמורה שהיא קשורה בטפיח ממלאין בה בשבת. ואם אינה קשורה אין ממלאין בה גזירה שמא יקטום אותה ויתקעה. אסור לחוף כלי כסף בגרתקון מפני שהוא מלבנן כדרך שהאומנין עושין ונמצא כמתקן כלי וגומר מלאכתו בשבת. אבל חופפין אותו בחול ובנתר. וכן כל הכלים חופפין אותן בכל דבר. ואסור להדיח קערות ואלפסין וכיוצא בהן מפני שהוא כמתקן אא\"כ הדיחן לאכול בהן סעודה אחרת באותה שבת. אבל כלי שתיה כגון כוסות וקיתונות מותר להדיחן בכל עת שאין קבע לשתיה. ואין מציעין את המטות בשבת כדי לישן עליהן למוצאי שבת אבל מציעין מלילי שבת לשבת.", + "אסור להטביל כלים טמאין בשבת מפני שהוא כמתקן כלי. אבל אדם טמא מותר לטבול מפני שנראה כמיקר. ואין מזין עליו בשבת. המטביל כלים בשבת בשוגג ישתמש בהן. במזיד לא ישתמש בהן עד למוצ\"ש. ומותר להטביל את המים הטמאים בשבת. כיצד יעשה נותנן בכלי שאינו מקבל טומאה כגון כלי אבנים ומטביל הכלים במקוה עד שיעלה מי המקוה עליהן ויטהרו.", + "אין מגביהין תרומות ומעשרות בשבת מפני שנראה כמתקן דבר שלא היה מתוקן.", + "מעבד מאבות מלאכות הוא. והמרכך עור בשמן כדרך שהעבדנים עושים הרי זה מעבד וחייב. לפיכך לא יסוך אדם רגלו בשמן והוא בתוך המנעל או בתוך הסנדל החדשים. אבל סך הוא את רגלו שמן ולובש מנעלו או סנדלו אע\"פ שהן חדשים. וסך כל גופו שמן ומתעגל על גבי קטבליא חדשה ואינו חושש. במה דברים אמורים כשהיה השמן מועט כדי שיצחצח העור בלבד אבל אם היה בבשרו שמן הרבה כדי שירכך העור הרי זה אסור מפני שהוא כמעבדו. והכל בחדשים אבל בישנים מותר.", + "הממרח רטיה בשבת חייב משום מוחק את העור. לפיכך אין סותמין נקב בשעוה וכיוצא בה שמא ימרח ואפילו בשומן אין סותמין את הנקב גזירה משום שעוה.", + "כותב מאבות מלאכות. לפיכך אסור לכחול בפוך וכיוצא בו בשבת מפני שהוא ככותב. ואסור ללוות ולהלוות גזירה שמא יכתוב. וכן אסור לקנות ולמכור ולשכור ולהשכיר גזירה שמא יכתוב. לא ישכור אדם פועלים בשבת ולא יאמר לחבירו לשכור לו פועלין. אבל לשאול ולהשאיל מותר. שואל אדם מחבירו כדי יין וכדי שמן ובלבד שלא יאמר לו הלויני.", + "אחד המוכר בפה או במסירה אסור. (ואסור לשקול) בין במאזנים בין שלא במאזנים. וכשם שאסור לשקול כך אסור למנות ולמדוד בין בכלי מדה בין ביד בין בחבל.", + "אין דנין בשבת ולא חולצין ולא מיבמין ולא מקדשין גזירה שמא יכתוב. ואין מקדישין ולא מעריכין ולא מחרימין מפני שהוא כמקח וממכר. ואין מגביהין תרומות ומעשרות שזה דומה למקדיש אותן פירות שהפריש. ועוד מפני שהוא כמתקן אותן בשבת. ואין מעשרין את הבהמה גזירה שמא ירשום בסיקרא. ומקדיש אדם פסחו בשבת וחגיגתו ביום טוב שזו מצות היום היא. וכשם שאין מקדישין כך אין מקדשין מי חטאת.", + "המגביה תרומות ומעשרות בשבת או ביום טוב בשוגג יאכל ממה שהתקין. במזיד לא יאכל עד מוצאי שבת. ובין כך ובין כך תיקן את הפירות. וכן המקדיש או המעריך או המחרים בשבת בין בשוגג בין במזיד מה שעשה עשוי ואין צריך לומר ביום טוב. וכן המקנה לחבירו בשבת קנה. מעשרין את הדמאי בין השמשות אבל לא את הודאי.", + "מי שקרא שם לתרומת מעשר של דמאי או למעשר עני של ודאי לא יטלם בשבת אע\"פ שייחד מקומן מקודם השבת והרי הן ידועין ומונחין בצד הפירות. ואם היה כהן או עני למודים לאכול אצלו יבאו ויאכלו. ובלבד שיודיע לכהן שזו שאני מאכילך תרומת מעשר ויודיע לעני שזו שאני מאכילך מעשר עני.", + "אסור להפיס ולשחק בקוביא בשבת מפני שהוא כמקח וממכר. ומפיס אדם עם בניו ועם בני ביתו על מנה גדולה כנגד מנה קטנה מפני שאין מקפידין.", + "אסור לחשב חשבונות שהוא צריך להן בשבת בין שעבר בין שעתיד להיות גזירה שמא יכתוב. לפיכך חשבונות שאין בהן צורך מותר לחשבן. כיצד כמה סאין תבואה היה לנו בשנה פלונית. כמה דינרין הוציא בחתנות בנו וכיוצא באלו שהן בכלל שיחה בטילה שאין בהן צורך כלל המחשב אותן בשבת כמחשב בחול.", + "אסור לקרות בשטרי הדיוטות בשבת שלא יהא כדרך חול ויבא למחוק. מונה אדם פרפרותיו ואת אורחיו מפיו אבל לא מן הכתב כדי שלא יקרא בשטרי הדיוטות. לפיכך אם היו השמות חקוקין על הטבלא או על הכותל מותר לקרותן מפני שאינו מתחלף בשטר. ואסור לקרות בכתב המהלך תחת הצורה ותחת הדיוקני בשבת. אף לקרות בכתובים בשבת בשעת בית המדרש אסור גזירה משום ביטול בית המדרש שלא יהיה כל אחד יושב בביתו וקורא וימנע מבית המדרש.", + "נפלה דליקה בחצר בשבת אינו מציל כל מה שיש בחצר לחצר אחרת שבאותו המבוי אף על פי שעירבו גזירה שמא יכבה הדליקה כדי שיציל מפני שאדם בהול על ממונו. לפיכך גזרו שלא יציל אלא מזון שהוא צריך לו לאותו שבת וכלים שצריך להשתמש בהן בשבת ובגדים שיכול ללבוש. שנמצא מתייאש מן הכל ואינו בא לידי כיבוי. ואם לא עירבו אף מזונו וכליו אינו מציל.", + "ומה הוא מציל למזונו. אם נפלה דליקה בלילי שבת מצילין מזון שלש סעודות. הראוי לאדם לאדם והראוי לבהמה לבהמה. נפלה בשחרית מצילין מזון שתי סעודות. במנחה מצילין מזון סעודה אחת.", + "במה דברים אמורים במציל בכלים הרבה או שהיה ממלא כלי ומוציאו ומערה וחוזר וממלא אותו שנית הוא שאין מציל אלא מה שהוא צריך לו. אבל אם הוציא כלי אחד בהוצאה אחת אע\"פ שיש בו כמה סעודות מותר.", + "כיצד מציל סל מלא ככרות אף על פי שיש בו כמה סעודות. ועגול של דבילה וחבית של יין. וכן אם פרש טליתו וקבץ בה כל מה שיכול להוציא והוציאה מלאה בבת אחת מותר.", + "ואומר לאחרים בואו והצילו לכם וכל אחד ואחד מציל מזון שהוא צריך לו או כלי אחד שמחזיק אפילו דבר גדול והרי הוא של מציל. ואם לא רצה המציל לקחתו ונתנו לבעליו מותר לו ליטול ממנו אחר השבת שכר עמלו ואין זה שכר שבת שהרי אין שם מלאכה ולא איסור שלא הוציאו אלא במקום מעורב.", + "הציל פת נקיה אינו חוזר ומציל פת שאינה נקיה. אבל אם הציל פת שאינה נקיה חוזר ומציל פת נקיה. ומציל ביום הכפורים מה שהוא צריך לשבת אם היה יום הכפורים בערב שבת אבל אינו מציל בשבת ליום הכפורים. ואין צריך לומר ליום טוב. ולא משבת זו לשבת הבאה. ומה שהוא מציל ללבוש לובש כל מה שהוא יכול ללבוש ועוטף כל מה שהוא יכול לעטוף ומוציא ואומר לאחרים בואו והצילו לכם. וכל אחד ואחד לובש ומתעטף בכליו ומוציא. והרי הוא שלו כמו המאכל שהרי מן ההפקר הן זוכין.", + "מותר להציל כל כתבי הקדש שיש בחצר לחצר אחרת שבאותו המבוי ואע\"פ שלא עירבו. ובלבד שיהיה למבוי שלש מחיצות ולחי אחד. והוא שיהיו כתובין אשורית ובלשון הקדש אבל אם היה כתובין בכל לשון או בכתב אחר אין מצילין אותן אפילו היה שם עירוב. ובחול אסור לקרות בהם אלא מניחן במקום התורף והן מתאבדין מאליהן.", + "היו כתובין בסם ובסיקרא אף על פי שאינו כתב של קיימא הואיל והן כתובין אשורית ובלשון קדש מצילין אותן. גליון של ספרים שלמעלה ושלמטה ושבין פרשה לפרשה ושבין דף לדף ושבתחלת הספר ושבסוף הספר אין מצילין אותן. הברכות והקמיעין אף על פי שיש בהן אותיות של שם ומעניינות הרבה של תורה אין מצילין אותן מפני הדליקה.", + "ספר תורה שיש בו ללקט שמונים וחמש אותיות מתוך תיבות שלימות ואפילו בכללן יגר שהדותא. וכן אם היתה בה פרשה שאין בה שמונים וחמש אותיות ויש בה הזכרות כגון ויהי בנסוע הארון. מצילין אותן מפני הדליקה. ומצילין תיק הספר עם הספר ותיק תפילין עם התפילין אף על פי שיש בתוכן מעות" + ], + [ + "יש דברים שהן אסורין בשבת אף על פי שאינם דומין למלאכה ואינם מביאין לידי מלאכה. ומפני מה נאסרו משום שנאמר אם תשיב משבת רגלך עשות חפציך ביום קדשי ונאמר וכבדתו מעשות דרכיך ממצוא חפצך ודבר דבר. לפיכך אסור לאדם להלך בחפציו בשבת ואפילו לדבר בהן כגון שידבר עם שותפו מה ימכור למחר או מה יקנה או היאך יבנה בית זה ובאי זה סחורה ילך למקום פלוני. כל זה וכיוצא בו אסור שנאמר ודבר דבר דבור אסור הרהור מותר.", + "אסור לאדם לפקוד גנותיו ושדותיו בשבת כדי לראות מה הן צריכין או היאך הן פירותיהן. שהרי זה מהלך לעשות חפצו. וכן אסור לאדם שיצא בשבת עד סוף התחום וישב שם עד שתחשך כדי שיהיה קרוב לעשות חפציו במוצאי שבת. שהרי נמצא הלוכו בשבת לעשות חפציו.", + "במה דברים אמורים בשהחשיך על התחום לעשות דבר שאסור בשבת לעשותו. אבל אם החשיך לעשות דבר שמותר לעשותו בשבת הרי זה מותר. כיצד אין מחשיכין על התחום להביא פירות מחוברין או לשכור פועלין. אבל מחשיך הוא לשמור פירות שהרי מותר לשמור בשבת. ומחשיך להביא בהמה או פירות תלושין. שהבהמה קורא לה והיא באה אף על פי שהיא חוץ לתחום. ופירות תלושין אילו היו שם מחיצות היה מותר להביאן בשבת. וכן אומר אדם לחבירו לכרך פלוני אני הולך למחר שאם היו שם בורגנים היה הולך לשם בשבת וכן כל כיוצא בזה\"", + "מותר לאדם לומר לפועל הנראה שתעמוד עמי לערב. אבל לא יאמר לו היה נכון לי לערב שנמצא עושה חפצו בשבת. ואסור לרוץ ולדלג בשבת שנאמר מעשות דרכיך שלא יהא הלוכך של שבת כהלוכך של חול. ויורד אדם לבור ושיח ומערה אפילו הן מאה אמה ומטפס ויורד ושותה ומטפס ועולה. ואסור להרבות בשיחה בטלה שנאמר ודבר דבר שלא יהא דבורך של שבת כדבורך של חול.", + "מותר לרוץ בשבת לדבר מצוה כגון שירוץ לבית הכנסת או לבית המדרש. ומחשבין חשבונות של מצוה ומודדין מדידה של מצוה כגון מקוה לידע אם יש כשיעור או בגד לידע אם מקבל טומאה ופוסקין צדקה לעניים. והולכין לבתי כנסיות ולבתי מדרשות. ואפילו לטרטיאות וטרקלין של כותים. לפקח על עסקי רבים בשבת. ומשדכין על התינוקת ליארס ועל התינוק ללמדו ספר וללמדו אומנות. ומבקרין חולין ומנחמים אבלים. והנכנס לבקר את החולה אומר שבת היא מלזעוק ורפואה קרובה לבוא. ומחשיכין על התחום לפקח על עסקי כלה ועל עסקי המת להביא לו ארון ותכריכין. ואומר לו לך למקום פלוני לא מצאת שם הבא ממקום פלוני לא מצאת במנה הבא במאתים. ובלבד שלא יזכיר לו סכום מקח. שכל אלו וכיוצא בהן מצוה הן ונאמר עשות חפציך וכו' חפציך אסורין חפצי שמים מותרין.", + "מפליגין בים הגדול בערב שבת לדבר מצוה ופוסק עמו לשבות ואינו שובת. ומפירין נדרים בשבת בין לצורך שבת בין שלא לצורך שבת. ונשאלין לחכם על הנדרים שהן לצורך השבת ומתירין אף על פי שהיה להן פנאי להתירן קודם השבת שדברים אלו מצוה הן.", + "אין עונשין בשבת אף על פי שהעונש מצות עשה אינה דוחה שבת. כיצד הרי שנתחייב בבית דין מלקות או מיתה אין מלקין אותו ואין ממיתין אותו בשבת שנאמר לא תבערו אש בכל מושבותיכם ביום השבת זו אזהרה לבית דין שלא ישרפו בשבת מי שנתחייב שריפה והוא הדין לשאר עונשין.", + "מותר לאדם לשמור פירותיו בשבת בין תלושים בין מחוברין. ואם בא אדם ליטול מהן או בהמה וחיה לאכול מהן גוער בהן ומכה בהם ומרחיקן. והלא דבר זה מחפציו הוא ולמה הוא מותר. מפני שלא נאסר אלא לקנות לעצמו חפצים שאינן עתה מצויים או להשתכר ולהרויח ולהטפל בהנאה שתבוא לידו. אבל לשמור ממונו שכבר בא לידו עד שיעמוד כמות שהוא מותר הא למה זה דומה לנועל ביתו מפני הגנבים.", + "המשמר זרעיו מפני העופות ומקשאיו ומדלעיו מפני החיה לא יספק ולא ירקד כדרך שעושה בחול גזירה שמא יטול צרור ויזרוק ארבע אמות ברשות הרבים.", + "כל הדברים שהן אסורין משום שבות לא גזרו עליהן בין השמשות אלא בעצמו של יום שהן אסורין אבל בין השמשות מותרין. והוא שיהיה שם דבר מצוה או דוחק. כיצד מותר לו בין השמשות לעלות באילן או לשוט על פני המים להביא לולב או שופר. וכן מוריד מן האילן או מוציא מן הכרמלית עירוב שעשה. וכן אם היה טרוד ונחפז ונצרך לדבר שהוא משום שבות בין השמשות הרי זה מותר. אבל אם לא היה שם דוחק ולא דבר מצוה אסור. לפיכך אין מעשרין את הודאי בין השמשות אף על פי שאיסור הפרשת המעשר בשבת משום שבות. אבל מעשרים את הדמאי.", + "קטן שעשה בשבת דבר שהוא משום שבות כגון שתלש מעציץ שאינו נקוב או טלטל בכרמלית אין בית דין מצווין להפרישו. וכן אם הניחו אביו אין ממחין בידו.", + "אסרו חכמים לטלטל מקצת דברים בשבת כדרך שהוא עושה בחול. ומפני מה נגעו באיסור זה. אמרו ומה אם הזהירו נביאים וצוו שלא יהיה הילוכך בשבת כהילוכך בחול ולא שיחת השבת כשיחת החול שנאמר ודבר דבר קל וחומר שלא יהיה טלטול בשבת כטלטול בחול כדי שלא יהיה כיום חול בעיניו ויבוא להגביה ולתקן כלים מפינה לפינה או מבית לבית או להצניע אבנים וכיוצא בהן שהרי הוא בטל ויושב בביתו ויבקש דבר שיתעסק בו ונמצא שלא שבת ובטל הטעם שנאמר בתורה למען ינוח.", + "ועוד כשיבקר ויטלטל כלים שמלאכתן לאיסור אפשר שיתעסק בהן מעט ויבא לידי מלאכה. ועוד מפני שמקצת העם אינם בעלי אומניות אלא בטלין כל ימיהן כגון הטיילין ויושבי קרנות שכל ימיהן הן שובתים ממלאכה ואם יהיה מותר להלך ולדבר ולטלטל כשאר הימים נמצא שלא שבת שביתה הניכרת. לפיכך שביתה מדברים אלו היא שביתה השוה בכל אדם. ומפני דברים אלו נגעו באיסור הטלטול. ואסרו שלא יטלטל אדם בשבת אלא כלים הצריך להם כמו שיתבאר" + ], + [ + "יש כלי שמלאכתו להיתר והוא הכלי שמותר לעשות בו בשבת דבר שנעשה לו בחול. כגון כוס לשתות בו וקערה לאכול בה וסכין לחתוך בו בשר ופת וקורנס לפצוע בו אגוזים וכיוצא בהן.", + "ויש כלי שמלאכתו לאיסור והוא הכלי שאסור לעשות בו בשבת דבר שנעשה בו. כגון מכתשת וריחים וכיוצא בהן שאסור לכתוש ולטחון בשבת.", + "כל כלי שמלאכתו להיתר בין היה של עץ או של חרס או של אבן או של מתכת מותר לטלטלו בשבת. בין בשביל עצמו של כלי בין לצורך מקומו בין לצורך גופו. וכל כלי שמלאכתו לאיסור בין היה של עץ או של חרס או של אבנים או של מתכת מותר לטלטלו בשבת בין לצורך גופו בין לצורך מקומו אבל בשביל עצמו של כלי אסור.", + "כיצד מטלטל הוא את הקערה של עץ לאכול בה או לישב במקומה או כדי שלא תגנב. וזה הוא בשביל עצמה. וכן אם טלטל אותה מן החמה כדי שלא תתייבש ותשבר או מן הגשמים כדי שלא תתפח ותפסד הרי זה מטלטל בשביל עצמה ומותר מפני שמלאכתה להיתר.", + "וכן מטלטל הוא הריחים או המכתשת לשבר עליה אגוזים או לעלות עליה למטה. וזה הוא לצורך גופו או לישב במקומו. אבל אינו מטלטלה כדי שלא תשבר ולא כדי שלא תגנב וכן כל כיוצא בזה.", + "וכל שאינו כלי כגון אבנים ומעות וקנים וקורות וכיוצא בהן אסור לטלטלן. אבן גדולה או קורה גדולה אף על פי שהיא ניטלת בעשרה בני אדם אם יש תורת כלי עליה מטלטלים אותה. דלתות הבית אע\"פ שהן כלים לא הוכנו לטלטל לפיכך אם נתפרקו אפילו בשבת אין מטלטלין אותן. וכן העפר והחול והמת אין מזיזין אותן ממקומן. ובן שמנה חי הרי הוא כאבן ואסור לטלטלו.", + "מותר לטלטל הכלי אפילו שלא לצורך תשמישו אלא לעשות בו מלאכה שלא נעשה לתשמישה. כיצד נוטל אדם קורנס לפצוע בו אגוזים. קורדום לחתוך בו דבילה. מגירה לגרר בה את הגבינה. מגרפה לגרוף בה את הגרוגרות. את הרחת ואת המזלג לתת עליו אוכל לקטן. את הכוש ואת הכרכר לתחוב בו. מחט של סקאין לפתוח בו את הדלת. את המכתשת לישב עליה וכן כל כיוצא בזה.", + "ומטלטל אדם מחט של יד השלימה ליטול בה את הקוץ. אבל אם ניטל הקצה הנקוב שלה או הקצה החד שלה אין מטלטלין אותה. ואם היתה גולם ועדיין לא ניקבה מותר לטלטלה.", + "כל כלי שמקפיד עליו שמא יפחתו דמיו כגון כלים המוקצים לסחורה וכלים היקרים ביותר שמקפיד עליהן שמא יפסדו אסור לטלטלן בשבת וזה הוא הנקרא מוקצה מחמת חסרון כיס. כגון המסר הגדול ויתד של מחרישה וסכין של טבחים וחרב של אושכפים וחצין החרשים וקורנס של בשמים וכיוצא בהן.", + "כל כלי שהוקצה מחמת האיסור אסור לטלטלו. כגון נר שהדליקו בו בשבת והמנורה שהיה הנר עליה ושלחן שהיו עליו מעות אף על פי שכבה הנר או שנפלו המעות אסור לטלטלן. שכל כלי שהיה אסור לטלטלו בין השמשות נאסר לטלטלו כל השבת כלה אף על פי שהלך הדבר שגרם לו האיסור.", + "אבל כלי המוקצה מחמת מיאוסו כגון נר ישן של נפט וכלי הצואה וכיוצא בהן מותר לטלטלן בשבת אם הוצרך להן.", + "כל הכלים הניטלין בשבת שנתפרקו דלתותיהן כגון דלתות שידה תיבה ומגדל בין שנתפרקו בשבת בין שנתפרקו קודם השבת מותר לטלטל אותן דלתות. וכן כל הכלים הניטלין בשבת שנשברו בין קודם השבת בין בשבת שבריהן נטלין והוא שיהיו שבריהן עושין מעין מלאכתן. כיצד שברי עריבה לכסות בהן את פי החבית. שברי זכוכית לכסות בהן את פי הפך וכן כל כיוצא בזה. אבל אם אין השברים ראויין למלאכה כלל אסור לטלטלן.", + "כל כסויי הכלים נטלים בשבת והוא שיש תורת כלי עליהן. היה כלי מחובר בקרקע כגון חבית הטמונה בארץ. אם יש בכיסוי שלה בית אחיזה מטלטלין אותו ואם לאו אין מטלטלין אותו. וכן כסויי הקרקעות כגון בורות וחריצין אין מטלטלין כסוי שלהן אלא אם כן יש לו בית אחיזה. כיסוי התנור אף על פי שאין לו בית אחיזה מותר לטלטלו.", + "שני דברים אחד אסור לטלטלו ואחד מותר לטלטלו והן סמוכים זה לזה או זה על זה או זה בזה ובזמן שמטלטלין אחד מהן יטלטל השני. אם היה צריך לדבר שמותר לטלטלו מטלטלו ואף על פי שדבר האסור מיטלטל עמו. ואם צריך לטלטל דבר האסור לא יטלטלנו באותו דבר המותר.", + "כיצד פגה שהיתה טמונה בתבן וחררה שהיתה על גבי גחלים תוחבן בכוש או בכרכר ונוטלן ואף על פי שהתבן והגחלים ננערים בשבת בשעת נטילה. וכן לפת או צנונות שהיו טמונים בעפר ומקצת העלים מגולים שומטן בשבת בעלה שלהן ואף על פי שהעפר ננער. אבל אם היה ככר או תינוק על גבי האבן או על גבי הקורה לא יטלטל האבן או הקורה בככר או בתינוק שיש עליה וכן כל כיוצא בזה.", + "נוטל אדם את בנו שיש לו געגועין עליו והאבן בידו אבל לא דינר שאם יפול הדינר יטלנו האב בידו. כלכלה שהיתה נקובה וסתם נקב שלה באבן מותר לטלטלה שהרי האבן נעשית כדופן. היתה הכלכלה מלאה פירות והאבן בתוך הפירות אם היו הפירות רטובים כגון ענבים ותותים נוטל אותה כמות שהיא שאם ינער הפירות יטנפו בעפר ובמקום הפסד לא גזרו.", + "חבית ששכח אבן על פיה מטה על צדה והיא נופלת. היתה בין החביות והאבן עליה מגביהה למקום אחר ומטה על צדה שם והאבן נופלת. וכן השוכח מעות על הכר וצריך לכר נוער את הכר והן נופלות. ואם צריך למקום הכר נוטל את הכר והמעות עליו. אבל אם הניח המעות מערב שבת על הכר או הניח האבן על פי החבית הרי אלו אסורין לטלטלן ואפילו ניטלו המעות והאבן שהרי נעשו בסיס לדבר האסור.", + "האבן שבקרויה אם ממלאין בה ואינה נופלת הרי היא כמקצת הקרויה ומותר למלאת בה ואם לאו אין ממלאין בה. בגד שעל הקנה שומטו מעל הקנה.", + "פירות שאסור לאכול כגון פירות שאינם מעושרין אפילו הן חייבין במעשר מדבריהם או מעשר ראשון שלא ניטלה תרומתו או תרומה טמאה או מעשר שני והקדש שלא נפדו כהלכתן אסור לטלטלן. אבל הדמאי הואיל וראוי לעניים וכן מעשר שני והקדש שפדאן אף על פי שלא נתן החומש מותר לטלטלן.", + "מטלטל ישראל התרומה אף על פי שאינה ראויה לו. ומטלטלין תרומה טמאה עם הטהורה או עם החולין אם היו שניהם בכלי אחד. במה דברים אמורים בשהיתה הטהורה למטה והיו פירות המתטנפין בקרקע שאם ינער אותן יפסדו. אבל אם היו אגוזים ושקדים וכיוצא בהן נוער הכלי ונוטל הטהורה או החולין ומניח הטמאה. ואם היה צריך למקום הכלי בין שהטהורה למעלה בין שהיתה למטה מטלטל הכל כאחד", + "נדבך של אבנים שחשב עליו מבעוד יום אם למדום מותר לישב עליהן למחר ואם לאו אסור. חריות של דקל שגדרן לעצים ונמלך עליהן מערב שבת לישיבה מותר לטלטלן. וכן אם ישב עליהן מבעוד יום מותר לטלטלן.", + "הקש שעל המטה לא ינענענו בידו אבל מנענעו בגופו. ואם הוא מאכל בהמה מותר לטלטלו. וכן אם היה עליו כר או סדין וכיוצא בהן מנענעו בידו שהרי נעשה כמי שישב עליו מבעוד יום. המכניס קופה של עפר בביתו אם ייחד לה קרן זוית מערב שבת מטלטלו בשבת ועושה בו כל צרכיו.", + "אסור לבטל כלי מהיכנו מפני שהוא כסותר. כיצד לא יתן כלי תחת הנר בשבת לקבל את השמן הנוטף. שהשמן שבנר אסור לטלטלו וכשיפול לכלי יאסר טלטול הכלי שהיה מותר וכן כל כיוצא בזה. לפיכך אין נותנין כלי תחת התרנגולת לקבל ביצתה. אבל כופה הוא הכלי עליה. וכן כופה הכלי על כל דבר שאסור לטלטלו שהרי לא בטלו שאם יחפוץ יטלנו.", + "נותנין כלי נותנין כלי תחת הדלף ואם נתמלא הכלי שופך ושונה ואינו נמנע. והוא שיהיה הדלף ראוי לרחיצה אבל אם אינו ראוי אין נותנין ואם נתן מותר לטלטלו במים המאוסין שבו. שאין עושין גרף של רעי לכתחלה.", + "חבית של טבל שנשברה מביא כלי ומניח תחתיה הואיל ואם עבר ותקנו מתוקן הרי הוא כמתוקן. ונותנין כלי תחת הנר לקבל ניצוצות מפני שאין בהן ממש ומותר לטלטל הכלי. קורה שנשברה אין סומכין אותה בספסל או בארוכות המטה אלא אם כן היו רווחים וכל זמן שיחפוץ יטלם כדי שלא יבטל כלי מהיכנו. פורסין מחצלת על גבי אבנים בשבת או על גבי כוורת דבורים בחמה מפני החמה ובגשמים מפני הגשמים ובלבד שלא יתכוין לצוד שהרי נוטלה בכל עת שירצה. וכופין את הסל בשבת לפני האפרוחים בשביל שיעלו עליו וירדו שהרי מותר לטלטלו כשירדו מעליו וכן כל כיוצא בזה.", + "בהמה שנפלה לבור או לאמת המים אם יכול ליתן לה פרנסה במקומה מפרנסין אותה עד מוצאי שבת ואם לאו מביא כרים וכסתות ומניח תחתיה ואם עלתה עלתה. ואף על פי שמבטל כלי מהיכנו שהרי משליכו לבור לתוך המים מפני צער בעלי חיים לא גזרו. ואסור להעלותה בידו. וכן אין עוקרין בהמה וחיה ועוף בחצר אבל דוחין אותן עד שיכנסו. ומדדין עגלים וסייחים. תרנגולת שברחה אין מדדין אותן מפני שהיא נשמטת מן היד ונמצאו אגפיה נתלשין אבל דוחין אותה עד שתכנס" + ], + [ + "כל כלי האורג וחבליו וקנים שלו מותר לטלטלן ככלי שמלאכתו לאיסור חוץ מכובד העליון וכובד התחתון לפי שאין ניטלין מפני שהן תקועין. וכן העמודים של אורג אסור לטלטלן שמא יתקן הגומות שלהן. ושאר כלי האורג מותרין.", + "מכבדות של תמרה וכיוצא בהן שמכבדין בהן את הקרקע הרי הן ככלי שמלאכתו להיתר שהרי מותר לכבד בשבת. לבנים שנשארו מן הבנין הרי הן ככלי שמלאכתו להיתר מפני שראויין להסב עליהן שהרי שפין אותן ומתקנין אותן. ואם צבר אותן הרי הקצם ואסור לטלטלם.", + "חרס קטנה מותר לטלטלה אפילו ברשות הרבים הואיל וראויה היא בחצר לכסות בה פי כלי קטן. מגופת חבית שנתכתתה היא ושבריה מותר לטלטלה ואם זרקה לאשפה מבעוד יום אסור לטלטלה. כלי שנתרועע לא יתלוש ממנו חרס לכסות בו או לסמוך בו.", + "מותר להכניס לבית הכסא שלש אבנים מקורזלות לקנח בהן וכמה שיעורן כמלוא היד. אבל אדמה שהיא קרובה להתפרך אסור לטלטלה לקנח בה. ומותר להעלות אבנים לגג לקנח בהן. ירדו עליהן גשמים ונשתקעו בטיט אם רישומן ניכר מותר לטלטל. אבן שיש עליה טנוף שודאי לקנח היא מותר לטלטלה ואפילו היא גדולה.", + "היה לפניו צרור וחרש מקנח בצרור ואם היה החרש מאוגני כלים מקנח בחרש. היו לפניו צרור ועשבים אם היו עשבים רכים מקנח בהן ואם לאו מקנח בצרור.", + "שירי מחצלאות שבלו הרי הן ככלי שמלאכתו להיתר מפני שראויין לכסות בהן הטינוף. אבל שירי בגדים שבלו שאין בהן שלשה על שלשה אסור לטלטלן שאינן ראויין לא לעניים ולא לעשירים. שברי התנור מותר לטלטלן והרי הן ככל הכלים שמלאכתן להיתר. כירה שנשמטה אחת מירכותיה אסור לטלטלה שמא יתקע.", + "סולם של עליה אסור לטלטלו שאין עליו תורת כלי. ושל שובך מותר להטותו. אבל לא יוליכו משובך לשובך שלא יעשה כדרך שהוא עושה בחול ויבא לצוד. קנה שמוסקין בו הזיתים אם יש עליו תורת כלי הרי הוא ככלי שמלאכתו לאיסור. קנה שהתקינו בעל הבית להיות פותח ונועל בו אם יש תורת כלי עליו הרי הוא ככלי שמלאכתו להיתר.", + "דלת שהיה לה ציר אף על פי שאין לה עתה ציר שהכינה לסתום בה מקום מוקצה והיא נגררת שנוטלין אותה וסותמין בה. וכן חדקים שסותמין בהן הפרצה. וכן מחצלת הנגררת. בזמן שקשורין ותלויין בכותל סותמין בהן ונועלים בהם ואם לאו אין נועלין בהן. ואם היו גבוהים מעל הארץ נועלין בהן.", + "דלת שהיה לה לוח אחד ששומטין אותה ונועלין בה אם לא היה לה למטה כן כמו אסקופה שמוכיח עליה שהיא כלי מוכן לנעילה אין נועלין בה. ואם יש למטה אסקופה נועלים בה. וכן נגר שיש בראשו קלוסטרא שמוכחת עליו שהוא כלי מוכן לנעילה ואינו קורה כשאר כל הקורות נועלין בו בשבת.", + "נגר שאין בראשו קלוסטרא אם היה קשור ותלוי בדלת נועלין בו. וכן אם היה ניטל ואגדו עמו. אבל אם היה אגדו קבוע בדלת והיה הנגר נשמט כמו קורה ומניחין אותו בזוית וחוזרין ונועלין בו בעת שרוצין הרי זה אסור לנעול בו שאין עליו תורת כלי ואינו אגוד ואין בו אגד להוכיח עליו.", + "מנורה של חוליות בין גדולה בין קטנה אין מטלטלין אותה שמא יחזירנה בשבת. היו בה חדקים והיא נראית כבעלת חוליות. אם היתה גדולה הניטלת בשתי ידים אסור לטלטלה מפני כובדה. היתה קטנה מזו מותר לטלטלה.", + "מנעל שעל גבי האמום שומטין אותו בשבת. מכבש של בעלי בתים מתירין אבל לא כובשין. ושל כובסין לא יגע בו מפני שהוא מוקצה מחמת חסרון כיס. וכן גיזי צמר אין מטלטלין אותן מפני שהוא מקפיד עליהן. לפיכך אם ייחדן לתשמיש מותרין. והשלחין מותר לטלטלן בין שהיו של בעה\"ב או של אומן מפני שאינו מקפיד עליהם.", + "כל דבר מטונף כגון רעי וקיא וצואה וכיוצא בהן אם היו בחצר שיושבין בה מותר להוציאן לאשפה או לבית הכסא וזה הוא הנקרא גרף של רעי. ואם היו בחצר אחרת כופין עליהן כלי כדי שלא יצא הקטן ויתלכלך בהן. רוק שעל הקרקע דורסו לפי תומו והולך. מטלטלין כנונא מפני אפרו אף על פי שיש עליו שברי עצים מפני שהוא כגרף של רעי ואין עושין גרף של רעי לכתחלה בשבת. אבל אם נעשה מאליו או שעבר ועשהו מוציאין אותו.", + "שמן שיוצא מתחת הקורה של בית הבד בשבת וכן תמרים ושקדים המוכנים לסחורה מותר לאוכלם בשבת. ואפילו אוצר של תבואה או תבואה צבורה מתחיל להסתפק ממנה בשבת שאין שום אוכל שהוא מוקצה בשבת כלל אלא הכל מוכן הוא. חוץ מגרוגרות וצמוקין שבמוקצה בזמן שמייבשים אותם הואיל ומסריחות בינתים ואינם ראויין לאכילה הרי הן אסורין בשבת משום מוקצה. חבית שנתגלתה ואבטיח שנשברה אף על פי שאינן ראויין לאכילה נוטלן ומניחן במקום המוצנע. כיוצא בו קמיע שאינו מומחה אף על פי שאין יוצאין בו מטלטלין אותו. מותר השמן שבנר ושבקערה שהדליקו בהן באותה שבת אסור להסתפק ממנו באותה שבת מפני שהוא מוקצה מחמת איסור.", + "אוצר של תבואה או של כדי יין אע\"פ שמותר להסתפק ממנו אסור להתחיל בו לפנותו אלא לדבר מצוה. כגון שפינהו להכנסת אורחין או לקבוע בו בית המדרש וכיצד מפנין אותו כל אחד ואחד ממלא ארבע או חמש קופות עד שגומרין. ולא יכבדו קרקעיתו של אוצר כמו שבארנו אלא נכנס ויוצא בו ועושה שביל ברגליו בכניסתו וביציאתו.", + "כל שהוא ראוי למאכל בהמה וחיה ועוף המצויין מטלטלין אותו בשבת. כיצד מטלטלין את התורמוס היבש מפני שהוא מאכל לעזים אבל לא את הלח. את החצב מפני שהוא מאכל לצבאים. את החרדל מפני שהוא מאכל ליונים. את העצמות מפני שהן מאכל לכלבים. וכן כל הקליפין והגרעינין הראויין למאכל בהמה מטלטלין אותן. ושאינן ראויין אוכל את האוכל וזורקן לאחריו ואסור לטלטלן. מטלטלין בשר תפוח מפני שהוא מאכל לחיה. ומטלטלין בשר חי בין תפל בין מליח מפני שראוי לאדם. וכן דג מליח אבל התפל אסור לטלטלו.", + "אין מטלטלין שברי זכוכית אף על פי שהן מאכל לנעמיות. ולא חבילי זמורות אף על פי שהן מאכל לפילים. ולא את הלוף אף על פי שהן מאכל לעורבים. מפני שאין אלו וכיוצא בהן מצויין אצל רוב בני אדם.", + "חבילי קש וחבילי זרדין אם התקינן למאכל בהמה מטלטלין אותן ואם לאו אין מטלטלין אותן. חבילי סיאה פואה ואיזוב וקורנית. הכניסן לעצים אין מסתפק מהן בשבת. למאכל בהמה מסתפק מהן. וכן באמינתא וכן בפיגם וכן בשאר מיני תבלין.", + "אין גורפין מאכל מלפני הפטם בין באבוס של כלי בין באבוס של קרקע. ואין מסלקין לצדדין מפני הרעי גזירה שמא ישוה גומות. נוטלין מלפני החמור ונותנין לפני השור. אבל אין נוטלין מלפני השור ונותנין לפני החמור מפני שהמאכל שלפני השור מטונף ברירו ואין ראוי למאכל בהמה אחרת. וכן עלים שריחם רע ומאוסין ואין הבהמה אוכלתן אסור לטלטלן. לפיכך תלאי של דגים אסור לטלטלו ושל בשר מותר וכן כל כיוצא בזה.", + "אף על פי שאסור לטלטל את המת בשבת סכין אותו ומדיחין אותו ובלבד שלא יזיזו בו אבר. ושומטין את הכר מתחתיו כדי שיהיה מוטל על החול בשביל שימתין ולא יסריח. ומביאין כלי מיקר וכלי מתכות ומניחין לו על כריסו כדי שלא יתפח. ופוקקין את נקביו שלא יכנס בהן הרוח. וקושרין את הלחי לא שיעלה אלא שלא יוסיף. ואין מעמצין את עיניו בשבת.", + "מת המוטל בחמה מניח עליו ככר או תינוק ומטלטלו. וכן אם נפלה דליקה בחצר שיש בה מת מניח עליו ככר או תינוק ומטלטלו. ואם אין שם ככר ולא תינוק מצילין אותו מן הדליקה מכל מקום שמא יבא לכבות מפני שהוא בהול על מתו שלא ישרף. ולא התירו לטלטל בככר או תינוק אלא למת בלבד מפני שאדם בהול על מתו.", + "היה מוטל בחמה ואין להם מקום לטלטלו או שלא רצו להזיזו ממקומו באין שני בני אדם ויושבים משני צדדיו. חם להם מלמטה זה מביא מטתו ויושב עליה וזה מביא מטתו ויושב עליה. חם להם מלמעלה זה מביא מחצלת ופורש על גביו. וזה מביא מחצלת ופורש על גביו. זה זוקף מטתו ונשמט והולך לו וזה זוקף מטתו ונשמט והולך לו ונמצא מחיצה עשויה מאליה. שהרי מחצלת זה ומחצלת זה גגיהן סמוכות זו לזו ושני קצותיהם על הקרקע משני צדי המת.", + "מת שהסריח בבית ונמצא מתבזה בין החיים והם מתבזים ממנו מותר להוציאו לכרמלית. גדול כבוד הבריות שדוחה את לא תעשה שבתורה שהוא לא תסור מן הדבר אשר יגידו לך ימין ושמאל. ואם היה להן מקום אחר לצאת בו אין מוציאין אותו אלא מניחין אותו במקומו ויוצאין הם" + ], + [ + "היוצא חוץ לתחום המדינה בשבת לוקה שנאמר אל יצא איש ממקומו ביום השביעי. מקום זה הוא תחום העיר ולא נתנה תורה שיעור לתחום זה אבל חכמים העתיקו שתחום זה הוא חוץ לשנים עשר מיל כנגד מחנה ישראל. וכך אמר להם משה רבינו לא תצאו חוץ למחנה. ומדברי סופרים שלא יצא אדם חוץ לעיר אלא עד אלפים אמה אבל חוץ לאלפים אמה אסור. שאלפים אמה הוא מגרש העיר.", + "נמצאת למד שמותר לאדם בשבת להלך את כל העיר כולה אפילו היתה כנינוה. בין שהיתה מוקפת חומה בין שלא היתה מוקפת חומה. וכן מותר לו להלך חוץ לעיר אלפים אמה לכל רוח מרובעות כטבלא מרובעת כדי שיהיה נשכר את הזויות. ואם יצא חוץ לאלפים אמה מכין אותו מכת מרדות עד שנים עשר מיל. אבל אם יצא והרחיק מן העיר יתר על שנים עשר מיל אפילו אמה אחת לוקה מן התורה.", + "המהלך חוץ לתחום למעלה מעשרה טפחים כגון שקפץ על גבי עמודים שגבוהין עשרה ואין בכל אחד מהן ארבעה על ארבעה טפחים הרי זה ספק אם יש תחומין למעלה מעשרה או אין תחומין למעלה מעשרה. אבל אם הלך על מקום שיש בו ארבעה על ארבעה הרי זה כמהלך על הארץ ויש איסור תחומין שם.", + "מי ששבת בדיר שבמדבר או בסהר או במערה וכיוצא בהן מרשות היחיד מהלך את כולה וחוצה לה אלפים אמה לכל רוח בריבוע. וכן השובת בבקעה אפילו היה ישן בשעה שנכנס השבת שלא קנה שביתה יש לו להלך ממקומו אלפים אמה לכל רוח בריבוע. היה מהלך בבקעה ואינו יודע תחום שבת מהלך אלפים פסיעות בינוניות וזה הוא תחום שבת.", + "המהלך אלפים אמה שיש לו להלך ושלמה מדתו בתוך דיר או סהר או מערה או בתוך המדינה אינו מהלך אלא עד סוף מדתו. ואין אומרין הואיל וכלתה מדתו בתוך רשות היחיד מהלך את כולה. במה דברים אמורים בשכלתה מדתו במקצת העיר או במקצת המערה אבל אם היתה אותה רשות היחיד מובלעת בתוך אלפים אמה שלו תחשב לו כל אותה הרשות כארבע אמות ומשלימין לו את השאר.", + "כיצד הרי שהיה אלף אמה ממקום שביתתו אם מחוץ לעיר עד מדינה או מערה שיש בארכה אלף אמה או פחות מאלף מהלך את כל המדינה או המערה שפגע בה ומהלך חוצה לה אלף אמה פחות ארבע אמות.", + "אבל אם היה במדינה או במערה שפגע בו בתוך מדתו אלף אמה ואמה אינו מהלך בה אלא אלף אמה בלבד שהוא תשלום אלפים אמה שיש לו.", + "מי שכלתה מדתו בחצי העיר אף על פי שאינו מהלך אלא עד סוף מדתו מותר לטלטל בכל העיר על ידי זריקה. וכן מי ששבת בבקעה והקיפוהו נכרים מחיצה בשבת אינו מהלך בה אלא אלפים אמה לכל רוח אע\"פ שהוא בתוך המחיצה. ומותר לו לטלטל בכל המחיצה על ידי זריקה אם הקיפוה לשם דירה.", + "מי שהיה בא בדרך ליכנס למדינה בין שהיה בא בים בין שהיה בא בחרבה. אם נכנס בתוך אלפים אמה קרוב לעיר קודם שיכנס השבת אף על פי שלא הגיע למדינה אלא בשבת הרי זה יכנס ויהלך את כולה וחוצה לה אלפים אמה לכל רוח.", + "היה בא למדינה וישן בדרך ולא נעור אלא בשבת וכשנעור מצא עצמו בתוך התחום הרי זה יכנס לה ויהלך את כולה וחוצה לה אלפים אמה לכל רוח. מפני שדעתו היתה להלך למדינה זו ולפיכך קנה שביתה עם בני המדינה כמותן שהרי נכנס עמהן בתחום.", + "מי שיצא חוץ לתחום אפילו אמה אחת לא יכנס שהד' אמות שיש לו לאדם תחלתן ממקום שהוא עומד בו. לפיכך כיון שיצא חוץ מתחומו אמה או יתר ישב במקומו ואין לו להלך אלא בתוך ארבע אמות מעמידת רגליו ולחוץ. וכן מי שהחשיך חוץ לתחום המדינה אפילו אמה אחת הרי זה לא יכנס לה אלא מהלך ממקום שנכנס עליו השבת והוא עומד בו אלפים אמה בלבד. ואם כלתה מדתו במקצת העיר מהלך עד סוף מדתו כמו שאמרנו. היתה רגלו אחת בתוך התחום ורגלו אחת חוץ לתחום הרי זה יכנס.", + "מי שיצא חוץ לתחום שלא לדעתו כגון שהוציאוהו נכרים או רוח רעה או ששגג ויצא אין לו אלא ארבע אמות. חזר לדעת אין לו אלא ארבע אמות. החזירוהו כאילו לא יצא. ואם נתנוהו ברשות היחיד כגון שנתנוהו נכרים בדיר וסהר ומערה או בעיר אחרת יש לו להלך את כולה. וכן אם יצא לאחד מאלו בשגגה ונזכר והוא בתוכן מהלך את כולה.", + "יצא חוץ לתחום לדעת אף על פי שחזר שלא לדעת כגון שהחזירוהו נכרים או רוח רעה אין לו אלא ארבע אמות. וכן אם יצא חוץ לתחום לדעת אף על פי שהוא בתוך רשות היחיד כגון דיר וסהר אין לו אלא ארבע אמות המפרש בים הגדול אע\"פ שהוא חוץ לתחום ששבת בו מהלך את כל הספינה כולה ומטלטל בכולה.", + "מי שיצא חוץ לתחום שלא לדעת והוקף במחיצה בשבת יש לו להלך כל אותה המחיצה והוא שלא תהיה יתר על אלפים אמה. ואם היה תחום שיצא ממנו מובלע מקצתו בתוך המחיצה שנעשית שלא לדעתו הואיל ויש לו להלך את כל המחיצה הרי זה נכנס לתחומו וכיון שיכנס הרי הוא כאילו לא יצא.", + "כל מי שאין לו לזוז ממקומו אלא בתוך ארבע אמות אם נצרך לנקביו הרי זה יוצא ומרחיק ונפנה וחוזר למקומו. ואם נכנס למקצת תחום שיצא ממנו בעת שיתרחק להפנות הואיל ונכנס יכנס וכאילו לא יצא. והוא שלא יצא בתחלה לדעת אבל אם יצא לדעת אף על פי שנכנס אין לו אלא ארבע אמות.", + "כל מי שיצא ברשות בית דין כגון העדים שבאו להעיד על ראיית הלבנה וכיוצא בהן ממי שמותר לו לצאת לדבר מצוה יש לו אלפים אמה לכל רוח באותו מקום שהגיע לו. ואם הגיע למדינה הרי הוא כאנשי העיר ויש לו אלפים אמה לכל רוח חוץ למדינה.", + "היה יוצא ברשות ואמרו לו והוא הולך בדרך כבר נעשית המצוה שיצאת לעשות יש לו ממקומו אלפים אמה לכל רוח. ואם היה מקצת תחום שיצא ממנו ברשות מובלע בתוך אלפים אמה שיש לו ממקומו הרי זה חוזר למקומו וכאילו לא יצא. וכל היוצאין להציל נפשות ישראל מיד עובדי כוכבים ומזלות או מן הנהר. או מן המפולת יש להם אלפים אמה לכל רוח ממקום שהצילו בו. ואם היתה יד העובדי כוכבים ומזלות תקיפה והיו מפחדים לשבות במקום שהצילו בו הרי אלו חוזרין בשבת למקומן ובכלי זיינן" + ], + [ + "כל בית דירה שהוא יוצא מן המדינה אם היה בינו ובין המדינה שבעים אמה ושני שלישי אמה שהוא צלע בית סאתים המרובעת או פחות מזה הרי זה מצטרף למדינה ונחשב ממנה. וכשמודדין לה אלפים אמה לכל רוח מודדין חוץ מבית דירה זה.", + "היה בית זה קרוב למדינה בשבעים אמה ובית שני קרוב לבית ראשון בשבעים אמה ובית שלישי קרוב לשני בשבעים אמה וכן עד מהלך כמה ימים הרי הכל כמדינה אחת וכשמודדין מודדין מחוץ לבית האחרון. והוא שיהיה בית דירה זה ארבע אמות על ארבע אמות או יתר.", + "וכן בית הכנסת שיש בו בית דירה לחזנין ובית עבודת כוכבים ומזלות שיש בו בית דירה לכהניהם והאוצרות שיש בהן בית דירה והגשר והקבר שיש בהן בית דירה ושלש מחיצות שאין עליה תקרה ויש בהן ארבע על ארבע אמות והבורגנין והבית הבנוי בים ושתי מחיצות שיש עליהן תקרה ומערה שיש בנין על פיה ויש בה בית דירה. כל אלו מצטרפין עמה אם היו בתוך שבעים אמה ושירים. ומאותו הבית היוצא רואין כאילו חוט מתוח על פני כל המדינה ומודדין חוץ לאותו החוט אלפים אמה.", + "ואלו שאין מצטרפין עמה. שתי מחיצות שאין עליהן תקרה אף על פי שדרין ביניהן. והגשר והקבר ובית הכנסת ובית עבודת כוכבים ומזלות והאוצרות שאין בהן בית דירה והבור והשוח והמערה והשובך ובית שבספינה כל אלו וכיוצא בהן אין מצטרפין עמה.", + "היו שתי עיירות זו סמוכה לזו אם יש ביניהן מאה וארבעים ואחת ושליש כדי שיהיה שבעים אמה ושירים לזו ושבעים אמה ושירים לזו חושבין שתיהן כעיר אחת ונמצא כל עיר מהן מהלכת את כל העיר השניה וחוצה לה אלפים אמה. היו שלשה כפרים משולשין אם יש בין האמצעי ובין כל אחד ואחד מן החיצונים אלפים אמה או פחות מכאן ובין השנים החיצונים מאתים שלש ושמונים פחות שליש כדי שיהיה בין כל אחד מהן ובין האמצעי כשתראה אותו כאילו הוא ביניהן מאה וארבעים ואחת אמה ושליש הרי שלשתן כמדינה אחת ומודדין אלפים אמה לכל רוח מחוץ לשלשתן. עיר שהוקפה ולבסוף ישבה מודדין לה מישיבתה. ישבה ולבסוף הוקפה מודדין לה מחומותיה.", + "עיר שהיתה ארוכה או מרובעת הואיל ויש לה ארבע זויות שוות מניחין אותה כמות שהיא ומודדין לה אלפים אמה לכל רוח מארבע רוחותיה. היתה עגולה עושין לה זויות ורואין אותה כאילו הוא בתוך המרובע ומודדין חוץ מצלעות אותו מרובע אלפים אמה לכל רוח שנמצא משתכר הזויות.", + "וכן אם היתה העיר משולשת או שיש לה צלעות רבות מרבעין אותה ואחר כך מודדין חוץ למרובע אלפים אמה לכל רוח. וכשהוא מרבעה מרבעה בריבוע העולם כדי שתהא כל רוח ממנה משוכה כנגד רוח מרוחות העולם ומכוונת כנגדה.", + "היתה רחבה מצד אחד וקצרה מצד אחד רואין אותה כאילו היא כלה רחבה. היתה עשויה כמין ג\"ם או שהיתה עשויה כקשת אם יש בין שני ראשיה פחות מארבעת אלפים אמה מודדין לה מן היתר ורואין את כל הרוחב שבין היתר והקשת כאילו הוא מלא בתים. ואם היה בין שני ראשיה ארבעת אלפים אין מודדין לה אלא מן הקשת.", + "עיר שיושבת על שפת הנחל, אם יש לפניה דקה רוחב ארבע אמות על שפת הנחל כדי שיעמדו עליה וישתמשו בנחל נמצא הנחל בכלל העיר ומודדין לה אלפים אמה משפת הנחל השניה ויעשה הנחל כולו בכלל המדינה מפני הדקה הבנויה מצדו. ואם לא היה שם דקה אין מודדין להן אלא מפתח בתיהן ונמצא הנחל נמדד מן האלפים שלהם.", + "יושבי צריפין אין מודדין להן אלא מפתח בתיהן. ואם יש שם שלש חצרות של שני בתים הוקבעו כולם ומרבעין אותה ונותנין להם אלפים אמה לכל רוח כשאר העיירות.", + "אין מודדין אלא בחבל של חמשים אמה לא פחות ולא יתר ובחבל של פשתן כדי שלא ימשך יותר מדאי. הגיע לגיא אם היה רוחבו חמשים אמה שיכול להבליעו בחבל המדה מבליעו והוא שיהיה בעמקו פחות מארבעת אלפים.", + "במה דברים אמורים שהיה חוט המשקולת יורד כנגדו שאי אפשר להשתמש בו. אבל אם אין חוט המשקולת יורד כנגדו אינו מבליעו אלא אם כן היה עמקו אלפים או פחות מיכן.", + "היה גיא מעוקם מקדר ועולה מקדר ויורד. היה גיא רחב מחמשים שאינו יכול להבליעו הולך למקום שהוא יכול להבליעו ומבליעו וצופה כנגד מדתו וחוזר.", + "הגיע לכותל אין אומרים יקוב את הכותל אלא אומד רחבו והולך לו. ואם אפשר להשתמש בו מודדו מדידה יפה. ואם היה חוט המשקולת יורד כנגדו מודד רחבו מדידה יפה.", + "הגיע להר אם היה הר מתלקט ממנו גבוה עשרה טפחים באורך חמש אמות מבליעו וחוזר למדתו. ואם היה גבוה הרבה עד שיתלקט ממנו עשרה טפחים מתוך משך ארבע אמות אומדו והולך לו. ואם אינו יכול להבליעו כגון שהיה רחבו יתר מחמשים מקדרו מעט מעט. וזה הוא שאמרו מקדרין בהרים.", + "כיצד מקדרין בהרים או בגיאיות שאינו יכול להבליען. אוחזין שנים חבל של ארבע אמות העליון אוחז קצתו מכנגד מרגלותיו והתחתון אוחז בקצה השני כנגד לבו וחוזר העליון לעמוד במקום התחתון והתחתון יורד ומרחיק ממנו מדת החבל וכן מתגלגלים והולכין עד שמודדין את כולו. וכשילך המודד להבליע ההר או הגיא לא יצא חוץ לתחום שלא יראו אותו העוברים ויאמרו מדת תחומין באה לכאן.", + "אין סומכין אלא על מדידת אדם מומחה שהוא יודע מדת הקרקע. היו לנו תחומי שבת מוחזקין ובא מומחה ומדד ריבה בתחום מהן ומיעט בתחום. שומעין לו בתחום שריבה. וכן אם באו שנים מומחין ומדדו התחום אחד ריבה ואחד מיעט שומעין למרבה. ובלבד שלא ירבה יתר ממדת אלכסונה של עיר.", + "כיצד בעת שירבה זה נאמר שמא הראשון מקרן אלכסון של עיר מדד האלפים ולפיכך מיעט מדתו ונמצא צלע התחום בינו ובין המדינה פחות מאלפים. וזה האחרון מדד אלפים מצלע המדינה. ואין מחזיקין על הראשון שטעה ביותר על זה. לפיכך אם ריבה זה האחרון יתר על הראשון אפילו בחמש מאות ושמונים אמה בקרוב שומעין לו, ביותר על זה אין שומעין לו.", + "אפילו עבד אפילו שפחה נאמנין לומר עד כאן תחום השבת. ונאמן הגדול לומר זכור אני שעד כאן היינו באים בשבת כשהייתי קטן. וסומכין על עדותו בדבר זה. שלא אמרו חכמים בדבר להחמיר אלא להקל מפני ששיעור אלפים אמה מדבריהם" + ], + [ + "מצות עשה מן התורה לקדש את יום השבת בדברים שנאמר זכור את יום השבת לקדשו. כלומר זכרהו זכירת שבח וקידוש. וצריך לזכרהו בכניסתו וביציאתו. בכניסתו בקידוש היום וביציאתו בהבדלה.", + "וזהו נוסח קידוש היום. ברוך אתה ה' אלהינו מלך העולם אשר קדשנו במצותיו ורצה בנו ושבת קדשו באהבה ורצון הנחילנו זכרון למעשה בראשית תחלה למקראי קדש זכר ליציאת מצרים כי בנו בחרת ואותנו קדשת מכל העמים ושבת קדשך באהבה וברצון הנחלתנו ברוך אתה ה' מקדש השבת.", + "וזה נוסח ההבדלה. ברוך אתה ה' אלהינו מלך העולם המבדיל בין קדש לחול ובין אור לחשך בין ישראל לעמים ובין יום השביעי לששת ימי המעשה. ברוך אתה ה' המבדיל בין קדש לחול.", + "עיקר הקידוש בלילה. אם לא קידש בלילה בין בשוגג בין במזיד מקדש והולך כל היום כולו. ואם לא הבדיל בלילה מבדיל למחר ומבדיל והולך עד סוף יום שלישי. אבל אינו מברך על האור אלא בליל מוצאי שבת בלבד.", + "אסור לאדם לאכול או לשתות יין משקדש היום עד שיקדש. וכן משיצא היום אסור לו להתחיל לאכול ולשתות ולעשות מלאכה או לטעום כלום עד שיבדיל. ולשתות מים מותר. שכח או עבר ואכל ושתה קודם שיקדש או קודם שיבדיל הרי זה מקדש ומבדיל אחר שאכל.", + "מדברי סופרים לקדש על היין ולהבדיל על היין. ואף על פי שהבדיל בתפלה צריך להבדיל על כוס. ומאחר שיבדיל ויאמר בין קדש לחול מותר לו לעשות מלאכה אע\"פ שלא הבדיל על הכוס. ומברך על היין תחלה ואחר כך מקדש. ואינו נוטל את ידיו עד שיקדש.", + "כיצד הוא עושה לוקח כוס שהוא מחזיק רביעית או יתר ומדיחו מבפנים ושוטפו מבחוץ וממלאהו יין ואוחזו בימינו ומגביהו מן הקרקע טפח או יתר ולא יסייע בשמאל. ומברך על הגפן ואחר כך מקדש. ומנהג פשוט בכל ישראל לקרות בתחלה פרשת ויכלו ואחר כך מברך על היין ואחר כך מקדש ושותה מלוא לוגמיו ומשקה לכל בני חבורה ואח\"כ נוטל ידיו ומברך המוציא ואוכל.", + "אין קידוש אלא במקום סעודה. כיצד לא יקדש בבית זה ויאכל בבית אחר. אבל אם קידש בזוית זו אוכל בזוית שניה. ולמה מקדשין בבית הכנסת מפני האורחין שאוכלין ושותין שם.", + "היה מתאוה לפת יותר מן היין או שלא היה לו יין הרי זה נוטל ידיו תחלה ומברך המוציא ומקדש ואחר כך בוצע ואוכל ואין מבדילין על הפת אלא על הכוס.", + "מי שנתכוין לקדש על היין בלילי שבת ושכח ונטל ידיו קודם שיקדש הרי זה מקדש על הפת ואינו מקדש על היין אחר שנטל ידיו לסעודה. ומצוה לברך על היין ביום השבת קודם שיסעוד סעודה שניה. וזה הוא הנקרא קידושא רבה, מברך בורא פרי הגפן בלבד ושותה ואחר כך יטול ידיו ויסעוד. ואסור לו לאדם שיטעום כלום קודם שיקדש. וגם קידוש זה לא יהיה אלא במקום סעודה.", + "יש לו לאדם לקדש על הכוס ערב שבת מבעוד יום אף על פי שלא נכנסה השבת. וכן מבדיל על הכוס מבעוד יום אף על פי שעדין היא שבת. שמצות זכירה לאמרה בין בשעת כניסתו ויציאתו בין קודם לשעה זו כמעט.", + "מי שהיה אוכל בערב שבת וקדש עליו היום והוא בתוך הסעודה פורס מפה על השולחן ומקדש וגומר סעודתו ואחר כך מברך ברכת המזון. היה אוכל בשבת ויצא השבת והוא בתוך סעודתו גומר סעודתו ונוטל ידיו ומברך ברכת המזון על הכוס ואחר כך מבדיל עליו. ואם היה בתוך השתיה פוסק ומבדיל ואחר כך חוזר לשתייתו.", + "היה אוכל וגומר אכילתו עם הכנסת שבת מברך ברכת המזון תחלה ואחר כך מקדש על כוס שני. ולא יברך ויקדש על כוס אחד שאין עושין שתי מצות בכוס אחד. שמצות קידוש ומצות ברכת המזון שתי מצות של תורה הן.", + "אין מקדשין אלא על היין הראוי לנסך על גבי המזבח. לפיכך אם נתערב בו דבש או שאור אפילו כטיפת החרדל בחבית גדולה אין מקדשין עליו. כך אנו מורין בכל המערב. ויש מי שמתיר לקדש עליו ואומר לא נאמר היין הראוי לנסך על גבי המזבח אלא להוציא יין שריחו רע או מגולה או מבושל שאין מקדשין על אחד מהן.", + "יין שטעמו טעם חומץ אף על פי שריחו ריח יין אין מקדשין עליו. וכן שמרים שנתן עליהן מים אף על פי שיש בהן טעם יין אין מקדשין עליהן. במה דברים אמורים בשנתן על השמרים שלשה מים והוציא פחות מארבעה. אבל אם הוציא ארבעה הרי זה יין מזוג ומקדשין עליו.", + "כלי שהיה מלא יין אפילו מחזיק כמה רביעיות אם שתה ממנו מעט הרי זה פגמו ונפסל ואין מקדשין על השאר מפני שהוא כשיורי כוסות.", + "יין שריחו ריח החומץ וטעמו טעם יין מקדשין עליו. וכן יין מזוג. וכן יין צמוקים מקדשין עליו והוא שיהיו צמוקים שיש בהן לחלוחית שאם ידרוך אותן יצא מהן דבשן. וכן יין חדש מגתו מקדשין עליו. וסוחט אדם אשכול של ענבים ומקדש עליו בשעתו. מדינה שרוב יינה שכר אף על פי שהוא פסול לקדוש מותר להבדיל עליו הואיל והוא חמר המדינה.", + "כשם שמקדשין בלילי שבת ומבדילין במוצאי שבת כך מקדשין בלילי ימים טובים ומבדילין במוצאיהן ובמוצאי יום הכפורים שכולם שבתות ה' הן. ומבדילין במוצאי ימים טובים לחולו של מועד ובמוצאי שבת ליום טוב. אבל אין מבדילים במוצאי יום טוב לשבת.", + "נוסח קידוש יום טוב. ברוך אתה ה' אלהינו מלך העולם אשר בחר בנו מכל עם ורוממנו מכל לשון בחר בנו ויגדלנו רצה בנו ויפארנו. ותתן לנו ה' אלהינו באהבה מועדים לשמחה חגים וזמנים לששון את יום טוב מקרא קדש הזה את יום חג המצות הזה או חג השבועות או חג הסוכות זמן חירותנו או זמן מתן תורתנו או זמן שמחתנו באהבה זכר ליציאת מצרים כי בנו בחרת ואותנו קדשת מכל העמים ומועדי קדשך בשמחה ובששון הנחלתנו ברוך אתה ה' מקדש ישראל והזמנים. ואם חל להיות בשבת מזכיר שבת וחותם כדרך שחותם בתפלה מקדש השבת וישראל והזמנים.", + "בראש השנה אומר. ותתן לנו ה' אלהינו באהבה את יום טוב מקרא קודש הזה זכרון תרועה מקרא קדש באהבה זכר ליציאת מצרים כי בנו בחרת ואותנו קדשת מכל העמים ודברך אמת וקיים לעד ברוך אתה ה' מלך על כל הארץ מקדש ישראל ויום הזכרון. ואם חל להיות בשבת חותם מקדש השבת וישראל ויום הזכרון כדרך שחותם בתפלה.", + "בלילי יו\"ט מקדש על היין כבשבת. ואם אין לו יין או שהיה מתאוה לפת מקדש על הפת. וכן ביו\"ט מקדש קידושא רבא כדרך שמקדש בשבת.", + "כיצד מברכין בלילי יום טוב שחל להיות באחד בשבת. בתחלה מברך על הגפן. ואח\"כ מקדש קידוש יום טוב. ואחר כך מברך על הנר. ואחר כך מבדיל וחותם בהבדלה המבדיל בין קדש לקדש. ואחר כך מברך שהחיינו.", + "כל לילי יום טוב ובליל יום הכפורים אומרים שהחיינו. ובשביעי של פסח אין מברכין שהחיינו מפני שאינו רגל בפני עצמו וכבר בירך על הזמן בתחלת הפסח.", + "סדר הבדלה במוצאי שבת מברך על היין ואח\"כ על הבשמים ואחר כך על הנר. וכיצד מברך על הנר בורא מאורי האש. ואחר כך מבדיל.", + "אין מברכין על הנר עד שיאותו לאורו כדי שיכיר בין מטבע מדינה זו למטבע מדינה אחרת. ואין מברכין על הנר של עובדי כוכבים ומזלות שסתם מסיבתן לעבודת כוכבים ומזלות. ואין מברכין לא על הנר של עבודת כוכבים ומזלות ולא על הנר של מתים.", + "ישראל שהדליק מעובד כוכבים ומזלות או עובד כוכבים ומזלות מישראל מברכין עליו. עובד כוכבים ומזלות מעובד כוכבים ומזלות אין מברכין עליו. היה מהלך חוץ לכרך וראה אור אם רוב אנשי הכרך עובדי כוכבים ומזלות אינו מברך ואם רוב ישראל מברך. אור של כבשן של תנור ושל כירים לכתחלה לא יברך עליו. הגחלים אם כשיכניס קיסם ביניהן דולק מאליו מברכין עליהן. אור של בית המדרש אם יש שם אדם חשוב שמדליקים בשבילו מברכין עליו. של בית הכנסת אם יש שם חזן שהוא דר שם מברכין עליו. ואבוקה להבדלה מצוה מן המובחר. ואין מחזרין על האור כדרך שמחזרין על כל המצות אלא אם יש לו מברכין עליו.", + "אור שהודלק בשבת לחולה ולחיה מברכין עליו במוצאי שבת. אור שהוקדח מן העצים ומן האבנים מברכין עליו במוצאי שבת שהיא היתה תחלת ברייתו בידי אדם. אבל אין מברכין עליו במוצאי יום הכפורים שאין מברכין במוצאי יום הכפורים אלא על אור ששבת. אף על פי שהודלק לחולה או לחיה ביום הכפורים מברכין עליו שהרי שבת מעבירה.", + "יום טוב שחל להיות באמצע שבת אומר בהבדלה המבדיל בין קדש לחול ובין אור לחושך ובין ישראל לעמים ובין יום השביעי לששת ימי המעשה כדרך שאומר במוצאי שבת שסדר ההבדלות הוא מונה. ואין צריך לברך לא על הבשמים ולא על הנר. וכן אינו צריך לברך על הבשמים במוצאי יום הכפורים.", + "ולמה מברכים על הבשמים במוצאי שבת מפני שהנפש דואבת ליציאת שבת משמחין אותה ומיישבין אותה בריח טוב" + ], + [ + "ארבעה דברים נאמרו בשבת שנים מן התורה ושנים מדברי סופרים והן מפורשין על ידי הנביאים. שבתורה זכור ושמור. ושנתפרשו על ידי הנביאים כבוד ועונג שנאמר וקראת לשבת עונג ולקדוש ה' מכובד.", + "איזהו כבוד זה שאמרו חכמים שמצוה על אדם לרחוץ פניו ידיו ורגליו בחמין בערב שבת מפני כבוד השבת ומתעטף בציצית ויושב בכובד ראש מיחל להקבלת פני השבת כמו שהוא יוצא לקראת המלך. וחכמים הראשונים היו מקבצין תלמידיהן בערב שבת ומתעטפים ואומרים בואו ונצא לקראת שבת המלך.", + "ומכבוד השבת שילבש כסות נקיה. ולא יהיה מלבוש החול כמלבוש השבת. ואם אין לו להחליף משלשל טליתו כדי שלא יהא מלבושו כמלבוש החול. ועזרא תיקן שיהו העם מכבסים בחמישי מפני כבוד השבת.", + "אסור לקבוע סעודה ומשתה בערב שבת מפני כבוד השבת. ומותר לאכול ולשתות עד שתחשך. ואע\"פ כן מכבוד השבת שימנע אדם מן המנחה ולמעלה מלקבוע סעודה כדי שיכנס לשבת כשהוא מתאוה לאכול.", + "מסדר אדם שולחנו בערב שבת ואף על פי שאינו צריך אלא לכזית. וכן מסדר שולחנו במוצאי שבת ואף על פי שאינו צריך אלא לכזית. כדי לכבדו בכניסתו וביציאתו. וצריך לתקן ביתו מבעוד יום מפני כבוד השבת. ויהיה נר דלוק ושולחן ערוך לאכול ומטה מוצעת שכל אלו לכבוד שבת הן.", + "אע\"פ שהיה אדם חשוב ביותר ואין דרכו ליקח דברים מן השוק ולא להתעסק במלאכות שבבית חייב לעשות דברים שהן לצורך השבת בגופו שזה הוא כבודו. חכמים הראשונים מהם מי שהיה מפצל העצים לבשל בהן. ומהן מי שהיה מבשל או מולח בשר או גודל פתילות או מדליק נרות. ומהן מי שהיה יוצא וקונה דברים שהן לצורך השבת ממאכל ומשקה אף על פי שאין דרכו בכך. וכל המרבה בדבר זה הרי זה משובח.", + "איזהו עונג זהו שאמרו חכמים שצריך לתקן תבשיל שמן ביותר ומשקה מבושם לשבת הכל לפי ממונו של אדם. וכל המרבה בהוצאת שבת ובתיקון מאכלים רבים וטובים הרי זה משובח. ואם אין ידו משגת אפילו לא עשה אלא שלק וכיוצא בו משום כבוד שבת הרי זה עונג שבת. ואינו חייב להצר לעצמו ולשאול מאחרים כדי להרבות במאכל בשבת. אמרו חכמים הראשונים עשה שבתך חול ואל תצטרך לבריות.", + "מי שהיה ענוג ועשיר והרי כל ימיו כשבת צריך לשנות מאכל שבת ממאכל החול. ואם אי אפשר לשנות משנה זמן האכילה: אם היה רגיל להקדים מאחר, ואם היה רגיל לאחר מקדים.", + "חייב אדם לאכול שלש סעודות בשבת אחת ערבית ואחת שחרית ואחת במנחה. וצריך להזהר בשלש סעודות אלו שלא יפחות מהן כלל. ואפילו עני המתפרנס מן הצדקה סועד שלש סעודות. ואם היה חולה מרוב האכילה או שהיה מתענה תמיד פטור משלש סעודות. וצריך לקבוע כל סעודה משלשתן על היין ולבצוע על שתי ככרות. וכן בימים טובים.", + "אכילת בשר ושתיית יין בשבת עונג הוא לו. והוא שהיתה ידו משגת. ואסור לקבוע סעודה על היין בשבת ובימים טובים בשעת בית המדרש. אלא כך היה מנהג הצדיקים הראשונים מתפלל אדם בשבת שחרית ומוסף בבית הכנסת ויבוא לביתו ויסעוד סעודה שניה וילך לבית המדרש יקרא וישנה עד המנחה ויתפלל מנחה ואחר כך יקבע סעודה שלישית על היין ויאכל וישתה עד מוצאי שבת.", + "אסור לו לאדם שיהלך בערבי שבתות יותר משלש פרסאות מתחלת היום כדי שיגיע לביתו ועוד היום רב ויכין סעודה לשבת. שהרי אין אנשי ביתו יודעין שהיום יבוא כדי להכין לו. ואין צריך לומר אם היה מתארח אצל אחרים שהוא מביישן מפני שלא הכינו להן דבר הראוי לאורחין.", + "אסור להתענות ולזעוק ולהתחנן ולבקש רחמים בשבת ואפילו בצרה מן הצרות שהצבור מתענין ומתריעין עליהן אין מתענין ולא מתריעין בשבת. ולא בימים טובים. חוץ מעיר שהקיפוה עובדי כוכבים ומזלות או נהר או ספינה המטרפת בים שמתריעין עליהן בשבת לעזרן ומתחננין ומבקשין עליהן רחמים.", + "אין צרין על עיירות של עובדי כוכבים ומזלות פחות משלשה ימים קודם השבת. כדי שתתישב דעת אנשי המלחמה עליהן ולא יהיו מבוהלים וטרודים בשבת. אין מפליגין בספינה פחות משלשה ימים קודם השבת כדי שתתישב דעתו עליו קודם השבת ולא יצטער יותר מדאי. ולדבר מצוה מפליג בים אפילו בערב שבת. ופוסק עמו לשבות ואינו שובת. ומצור לצידן וכיוצא בהן אפילו לדבר הרשות מותר להפליג בערב שבת. ומקום שנהגו שלא יפליג בערב שבת כלל אין מפליגין.", + "תשמיש המטה מעונג שבת הוא. לפיכך עונת תלמידי חכמים הבריאים משמשין מלילי שבת ללילי שבת. ומותר לבעול בתולה לכתחלה בשבת ואין בזה לא משום חובל ולא משום צער לה.", + "השבת ועבודת כוכבים ומזלות כל אחת משתיהן שקולה כנגד שאר כל מצות התורה. והשבת היא האות שבין הקב\"ה ובינינו לעולם. לפיכך כל העובר על שאר המצות הרי הוא בכלל רשעי ישראל. אבל המחלל שבת בפרהסיא הרי הוא כעובד עבודת כוכבים ומזלות ושניהם כעובדי כוכבים ומזלות לכל דבריהם. לפיכך משבח הנביא ואומר אשרי אנוש יעשה זאת ובן אדם יחזיק בה שומר שבת מחללו וגו'. וכל השומר את השבת כהלכתה ומכבדה ומענגה כפי כחו כבר מפורש בקבלה שכרו בעולם הזה יתר על השכר הצפון לעולם הבא. שנאמר אז תתענג על ה' והרכבתיך על במותי ארץ והאכלתיך נחלת יעקב אביך כי פי ה' דבר" + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sabbath/Hebrew/merged.json b/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sabbath/Hebrew/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..ac80375b58a7033acb46e90cad90632d1ec3b3e9 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sabbath/Hebrew/merged.json @@ -0,0 +1,743 @@ +{ + "title": "Mishneh Torah, Sabbath", + "language": "he", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Mishneh_Torah,_Sabbath", + "text": [ + [ + "שְׁבִיתָה בַּשְּׁבִיעִי מִמְּלָאכָה מִצְוַת עֲשֵׂה שֶׁנֶּאֱמַר (שמות לד כא) \"וּבַיּוֹם הַשְּׁבִיעִי תִּשְׁבֹּת\". וְכָל הָעוֹשֶׂה בּוֹ מְלָאכָה בִּטֵּל מִצְוַת עֲשֵׂה וְעָבַר עַל לֹא תַּעֲשֶׂה שֶׁנֶּאֱמַר (דברים ה יד) \"לֹא תַעֲשֶׂה כָל מְלָאכָה\". וּמַה הוּא חַיָּב עַל עֲשִׂיַּת מְלָאכָה. אִם עָשָׂה בִּרְצוֹנוֹ בְּזָדוֹן חַיָּב כָּרֵת. וְאִם הָיוּ שָׁם עֵדִים וְהַתְרָאָה נִסְקָל. וְאִם עָשָׂה בִּשְׁגָגָה חַיָּב קָרְבַּן חַטָּאת קְבוּעָה: \n", + "כָּל מָקוֹם שֶׁנֶּאֱמַר בְּהִלְכוֹת שַׁבָּת שֶׁהָעוֹשֶׂה דָּבָר זֶה חַיָּב הֲרֵי זֶה חַיָּב כָּרֵת. וְאִם הָיוּ שָׁם עֵדִים וְהַתְרָאָה חַיָּב סְקִילָה. וְאִם הָיָה שׁוֹגֵג חַיָּב חַטָּאת: \n", + "וְכָל מָקוֹם שֶׁנֶּאֱמַר שֶׁהָעוֹשֶׂה דָּבָר זֶה פָּטוּר הֲרֵי זֶה פָּטוּר מִן הַכָּרֵת וּמִן הַסְּקִילָה וּמִן הַקָּרְבָּן אֲבָל אָסוּר לַעֲשׂוֹת אוֹתוֹ דָּבָר בְּשַׁבָּת וְאִסּוּרוֹ מִדִּבְרֵי סוֹפְרִים וְהוּא הַרְחָקָה מִן הַמְּלָאכָה. וְהָעוֹשֶׂה אוֹתוֹ בְּזָדוֹן מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת. וְכֵן כָּל מָקוֹם שֶׁנֶּאֱמַר אֵין עוֹשִׂין כָּךְ וְכָךְ אוֹ אָסוּר לַעֲשׂוֹת כָּךְ וְכָךְ בְּשַׁבָּת הָעוֹשֶׂה אוֹתוֹ דָּבָר בְּזָדוֹן מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת: \n", + "וְכָל מָקוֹם שֶׁנֶּאֱמַר מֻתָּר לַעֲשׂוֹת כָּךְ וְכָךְ הֲרֵי זֶה מֻתָּר לְכַתְּחִלָּה. וְכֵן כָּל מָקוֹם שֶׁנֶּאֱמַר אֵינוֹ חַיָּב כְּלוּם אוֹ פָּטוּר מִכְּלוּם אֵין מַכִּין אוֹתוֹ כְּלָל: \n", + "דְּבָרִים הַמֻּתָּרִים לַעֲשׂוֹתָן בְּשַׁבָּת וּבִשְׁעַת עֲשִׂיָּתָן אֶפְשָׁר שֶׁתֵּעָשֶׂה בִּגְלָלָן מְלָאכָה וְאֶפְשָׁר שֶׁלֹּא תֵּעָשֶׂה. אִם לֹא נִתְכַּוֵּן לְאוֹתָהּ מְלָאכָה הֲרֵי זֶה מֻתָּר. כֵּיצַד. גּוֹרֵר אָדָם מִטָּה וְכִסֵּא וְסַפְסָל וְכַיּוֹצֵא בָּהֶן בְּשַׁבָּת וּבִלְבַד שֶׁלֹּא יִתְכַּוֵּן לַחְפֹּר חָרִיץ בַּקַּרְקַע בִּשְׁעַת גְּרִירָתָן. וּלְפִיכָךְ אִם חָפְרוּ הַקַּרְקַע אֵינוֹ חוֹשֵׁשׁ בְּכָךְ לְפִי שֶׁלֹּא נִתְכַּוֵּן. וְכֵן מְהַלֵּךְ אָדָם עַל גַּבֵּי עֲשָׂבִים בְּשַׁבָּת וּבִלְבַד שֶׁלֹּא יִתְכַּוֵּן לַעֲקֹר אוֹתָן. לְפִיכָךְ אִם נֶעֶקְרוּ אֵינוֹ חוֹשֵׁשׁ. וְרוֹחֵץ יָדָיו בַּעֲפַר הַפֵּרוֹת וְכַיּוֹצֵא בּוֹ וּבִלְבַד שֶׁלֹּא יִתְכַּוֵּן לְהַשִּׁיר הַשֵּׂעָר. לְפִיכָךְ אִם נָשַׁר אֵינוֹ חוֹשֵׁשׁ. וְכֵן פִּרְצָה דְּחוּקָה מֻתָּר לְהִכָּנֵס בָּהּ בְּשַׁבָּת אַף עַל פִּי שֶׁמַּשִּׁיר צְרוֹרוֹת. וְכֵן כָּל דָּבָר שֶׁאֵין מִתְכַּוֵּן כְּגוֹן זֶה הֲרֵי זֶה מֻתָּר: \n", + "אֲבָל עָשָׂה מַעֲשֶׂה וְנַעֲשֵׂית בִּגְלָלוֹ מְלָאכָה שֶׁוַּדַּאי תֵּעָשֶׂה בִּשְׁבִיל אוֹתוֹ מַעֲשֶׂה אַף עַל פִּי שֶׁלֹּא נִתְכַּוֵּן לָהּ חַיָּב. שֶׁהַדָּבָר יָדוּעַ שֶׁאִי אֶפְשָׁר שֶׁלֹּא תֵּעָשֶׂה אוֹתָהּ מְלָאכָה. כֵּיצַד. הֲרֵי שֶׁצָּרִיךְ לְרֹאשׁ עוֹף לְצַחֵק בּוֹ הַקָּטָן וְחָתַךְ רֹאשׁוֹ בְּשַׁבָּת אַף עַל פִּי שֶׁאֵין סוֹף מְגַמָּתוֹ לַהֲרִיגַת הָעוֹף בִּלְבַד חַיָּב שֶׁהַדָּבָר יָדוּעַ שֶׁאִי אֶפְשָׁר שֶׁיַּחְתֹּךְ רֹאשׁ הַחַי וְיִחְיֶה אֶלָּא הַמָּוֶת בָּא בִּשְׁבִילוֹ. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: \n", + "כָּל הָעוֹשֶׂה מְלָאכָה בְּשַׁבָּת אַף עַל פִּי שֶׁאֵינוֹ צָרִיךְ לְגוּפָהּ שֶׁל מְלָאכָה חַיָּב עָלֶיהָ. כֵּיצַד. הֲרֵי שֶׁכִּבָּה אֶת הַנֵּר מִפְּנֵי שֶׁהוּא צָרִיךְ לַשֶּׁמֶן אוֹ לַפְּתִילָה כְּדֵי שֶׁלֹּא יֹאבַד אוֹ כְּדֵי שֶׁלֹּא יִשָּׂרֵף אוֹ כְּדֵי שֶׁלֹּא יִבָּקַע חֶרֶשׂ שֶׁל נֵר. מִפְּנֵי שֶׁהַכִּבּוּי מְלָאכָה וַהֲרֵי נִתְכַּוֵּן לְכַבּוֹת וְאַף עַל פִּי שֶׁאֵינוֹ צָרִיךְ לְגוּף הַכִּבּוּי וְלֹא כִּבָּה אֶלָּא מִפְּנֵי הַשֶּׁמֶן אוֹ מִפְּנֵי הַחֶרֶשׂ אוֹ מִפְּנֵי הַפְּתִילָה הֲרֵי זֶה חַיָּב. וְכֵן הַמַּעֲבִיר אֶת הַקּוֹץ אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים אוֹ הַמְכַבֶּה אֶת הַגַּחֶלֶת כְּדֵי שֶׁלֹּא יִזּוֹקוּ בָּהֶן רַבִּים חַיָּב וְאַף עַל פִּי שֶׁאֵינוֹ צָרִיךְ לְגוּף הַכִּבּוּי אוֹ לְגוּף הַהַעֲבָרָה אֶלָּא לְהַרְחִיק הַהֶזֵּק הֲרֵי זֶה חַיָּב. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: \n", + "כָּל הַמִּתְכַּוֵּן לַעֲשׂוֹת מְלָאכָה וְנַעֲשָׂה לוֹ מְלָאכָה אַחֶרֶת שֶׁלֹּא נִתְכַּוֵּן לָהּ פָּטוּר עָלֶיהָ לְפִי שֶׁלֹּא נַעֲשֵׂית מַחֲשַׁבְתּוֹ. כֵּיצַד. זָרַק אֶבֶן אוֹ חֵץ בַּחֲבֵרוֹ אוֹ בִּבְהֵמָה כְּדֵי לְהָרְגָן וְהָלַךְ וְעָקַר אִילָן בַּהֲלִיכָתוֹ וְלֹא הָרַג הֲרֵי זֶה פָּטוּר. הֲרֵי זֶה קַל וָחֹמֶר אִם נִתְכַּוֵּן לְאִסּוּר קַל וְנַעֲשָׂה אִסּוּר חָמוּר. כְּגוֹן שֶׁנִּתְכַּוֵּן לִזְרֹק בְּכַרְמְלִית וְעָבְרָה הָאֶבֶן לִרְשׁוּת הָרַבִּים שֶׁהוּא פָּטוּר. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה. נִתְכַּוֵּן לַעֲשׂוֹת דָּבָר הַמֻּתָּר וְעָשָׂה דָּבָר אַחֵר כְּגוֹן שֶׁנִּתְכַּוֵּן לַחְתֹּךְ אֶת הַתָּלוּשׁ וְחָתַךְ אֶת הַמְחֻבָּר אֵינוֹ חַיָּב כְּלוּם. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: \n", + "נִתְכַּוֵּן לִלְקֹט תְּאֵנִים שְׁחוֹרוֹת וְלִקֵּט לְבָנוֹת אוֹ שֶׁנִּתְכַּוֵּן לִלְקֹט תְּאֵנִים וְאַחַר כָּךְ עֲנָבִים וְנֶהְפַּךְ הַדָּבָר וְלִקֵּט הָעֲנָבִים בַּתְּחִלָּה וְאַחַר כָּךְ תְּאֵנִים פָּטוּר אַף עַל פִּי שֶׁלִּקֵּט כָּל מַה שֶּׁחָשַׁב הוֹאִיל וְלֹא לִקֵּט כַּסֵּדֶר שֶׁחָשַׁב פָּטוּר שֶׁבְּלֹא כַּוָּנָה עָשָׂה שֶׁלֹּא אָסְרָה תּוֹרָה אֶלָּא מְלֶאכֶת מַחְשֶׁבֶת: \n", + "הָיוּ לְפָנָיו שְׁתֵּי נֵרוֹת דּוֹלְקוֹת אוֹ כְּבוּיוֹת נִתְכַּוֵּן לְכַבּוֹת זוֹ וְכִבָּה אֶת זוֹ לְהַדְלִיק זוֹ וְהִדְלִיק אֶת זוֹ חַיָּב שֶׁהֲרֵי עָשָׂה מִן הַמְּלָאכָה שֶׁחָשַׁב לַעֲשׂוֹתָהּ. הָא לְמָה הוּא דּוֹמֶה לְמִי שֶׁנִּתְכַּוֵּן לִלְקֹט תְּאֵנָה זוֹ וְלִקֵּט תְּאֵנָה אַחֶרֶת. אוֹ לְמִי שֶׁנִּתְכַּוֵּן לַהֲרֹג אֶת זֶה וְהָרַג אֶת זֶה שֶׁהֲרֵי נַעֲשֵׂית מְלָאכָה שֶׁחָשַׁב לַעֲשׂוֹתָהּ: \n", + "אֲבָל אִם נִתְכַּוֵּן לְהַדְלִיק רִאשׁוֹנָה וּלְכַבּוֹת שְׁנִיָּה אַחֲרֶיהָ וְנֶהְפַּךְ הַדָּבָר וְכִבָּה רִאשׁוֹנָה וְאַחַר כָּךְ הִדְלִיק שְׁנִיָּה אַחֲרֶיהָ פָּטוּר. כִּבָּה זוֹ וְהִדְלִיק זוֹ בִּנְשִׁימָה אַחַת חַיָּב. שֶׁאַף עַל פִּי שֶׁלֹּא הִקְדִּים הַהַדְלָקָה הֲרֵי זֶה לֹא אִחֵר אוֹתָהּ אֶלָּא שְׁתֵּיהֶן כְּאַחַת וּלְפִיכָךְ חַיָּב. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה. וְכָל הָעוֹשֶׂה מְלָאכָה בְּמִתְעַסֵּק וְלֹא נִתְכַּוֵּן לָהּ פָּטוּר: \n", + "כָּל הַמִּתְכַּוֵּן לַעֲשׂוֹת מְלָאכָה וְנַעֲשֵׂית בְּיוֹתֵר עַל כַּוָּנָתוֹ חַיָּב. בְּפָחוֹת מִכַּוָּנָתוֹ פָּטוּר. כֵּיצַד. הֲרֵי שֶׁנִּתְכַּוֵּן לְהוֹצִיא מַשָּׂא לְאַחֲרָיו וּבָא לוֹ לְפָנָיו חַיָּב שֶׁהֲרֵי נִתְכַּוֵּן לִשְׁמִירָה פְּחוּתָה וְנַעֲשֵׂית שְׁמִירָה מְעֻלָּה. אֲבָל אִם נִתְכַּוֵּן לְהוֹצִיא לְפָנָיו וּבָא לוֹ לְאַחֲרָיו פָּטוּר שֶׁהֲרֵי נִתְכַּוֵּן לְהוֹצִיא בִּשְׁמִירָה מְעֻלָּה וְהוֹצִיא בִּשְׁמִירָה פְּחוּתָה. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: \n", + "הָיָה חָגוּר בְּסִנָּר וְהִשְׁלִיךְ הַמַּשָּׂא בֵּין בְּשָׂרוֹ וַחֲלוּקוֹ בֵּין שֶׁבָּא זֶה הַמַּשָּׂא שֶׁדַּרְכּוֹ לְהוֹצִיאוֹ בַּדֶּרֶךְ הַזֹּאת לְפָנָיו בֵּין שֶׁבָּא לְאַחֲרָיו חַיָּב שֶׁכֵּן דַּרְכּוֹ לִהְיוֹת חוֹזֵר: \n", + "כָּל הַמִתְכַּוֵּן לַעֲשׂוֹת מְלָאכָה בְּשַׁבָּת וְהִתְחִיל בָּהּ וְעָשָׂה כַּשִּׁעוּר חַיָּב. אַף עַל פִּי שֶׁלֹּא הִשְׁלִים כָּל הַמְּלָאכָה שֶׁנִּתְכַּוֵּן לְהַשְׁלִימָהּ. כֵּיצַד. הֲרֵי שֶׁנִּתְכַּוֵּן לִכְתֹּב אִגֶּרֶת אוֹ שְׁטָר בְּשַׁבָּת אֵין אוֹמְרִים לֹא יִתְחַיֵּב זֶה עַד שֶׁיַּשְׁלִים חֶפְצוֹ וְיִכְתֹּב כָּל הַשְּׁטָר אוֹ כָּל הָאִגֶּרֶת אֶלָּא מִשֶּׁיִּכְתֹּב שְׁתֵּי אוֹתִיּוֹת חַיָּב. וְכֵן אִם נִתְכַּוֵּן לֶאֱרֹג בֶּגֶד שָׁלֵם מִשֶּׁיֶאֱרֹג שְׁנֵי חוּטִין חַיָּב וְאַף עַל פִּי שֶׁכַּוָּנָתוֹ לְהַשְׁלִים הַבֶּגֶד הוֹאִיל וְעָשָׂה כַּשִּׁעוּר בְּכַוָּנָה חַיָּב. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: \n", + "כָּל מְלָאכָה שֶׁהַיָּחִיד יָכוֹל לַעֲשׂוֹת אוֹתָהּ לְבַדּוֹ וְעָשׂוּ אוֹתָהּ שְׁנַיִם בְּשֻׁתָּפוּת בֵּין שֶׁעָשָׂה זֶה מִקְצָתָהּ וְזֶה מִקְצָתָהּ כְּגוֹן שֶׁעָקַר זֶה הַחֵפֶץ מֵרְשׁוּת זוֹ וְהִנִּיחוֹ הַשֵּׁנִי בִּרְשׁוּת אַחֶרֶת בֵּין שֶׁעָשׂוּ אוֹתָהּ שְׁנֵיהֶם כְּאֶחָד מִתְּחִלָּה וְעַד סוֹף כְּגוֹן שֶׁאָחֲזוּ שְׁנֵיהֶם בְּקֻלְמוֹס וְכָתְבוּ אוֹ אָחֲזוּ כִּכָּר וְהוֹצִיאוּהוּ מֵרְשׁוּת לִרְשׁוּת הֲרֵי אֵלּוּ פְּטוּרִין: \n", + "וְאִם אֵין אֶחָד מֵהֶן יָכוֹל לַעֲשׂוֹתָהּ לְבַדּוֹ עַד שֶׁיִּצְטָרְפוּ כְּגוֹן שְׁנַיִם שֶׁאָחֲזוּ קוֹרָה וְהוֹצִיאוּהָ לִרְשׁוּת הָרַבִּים הוֹאִיל וְאֵין כֹּחַ בְּאֶחָד מֵהֶן לַעֲשׂוֹתָהּ לְבַדּוֹ וְעָשׂוּ אוֹתָהּ בְּשֻׁתָּפוּת מִתְּחִלָּה וְעַד סוֹף שְׁנֵיהֶן חַיָּבִין וְשִׁעוּר אֶחָד לִשְׁנֵיהֶן. הָיָה כֹּחַ בְּאֶחָד לְהוֹצִיא קוֹרָה זוֹ לְבַדּוֹ וְהַשֵּׁנִי אֵינוֹ יָכוֹל לְהוֹצִיאָהּ לְבַדּוֹ וְנִשְׁתַּתְּפוּ שְׁנֵיהֶם וְהוֹצִיאוּהָ. זֶה הָרִאשׁוֹן שֶׁיָּכוֹל חַיָּב וְהַשֵּׁנִי מְסַיֵּעַ הוּא וּמְסַיֵּעַ אֵינוֹ חַיָּב כְּלוּם. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: \n", + "כָּל הַמְקַלְקְלִין פְּטוּרִין. כֵּיצַד. הֲרֵי שֶׁחָבַל בַּחֲבֵרוֹ אוֹ בִּבְהֵמָה דֶּרֶךְ הַשְׁחָתָה וְכֵן אִם קָרַע בְּגָדִים אוֹ שְׂרָפָן אוֹ שָׁבַר כֵּלִים דֶּרֶךְ הַשְׁחָתָה הֲרֵי זֶה פָּטוּר. חָפַר גּוּמָא וְאֵינוֹ צָרִיךְ אֶלָּא לַעֲפָרָהּ הֲרֵי זֶה מְקַלְקֵל וּפָטוּר. אַף עַל פִּי שֶׁעָשָׂה מְלָאכָה הוֹאִיל וְכַוָּנָתוֹ לְקַלְקֵל פָּטוּר: \n", + "כָּל הַמְקַלְקֵל עַל מְנָת לְתַקֵּן חַיָּב. כֵּיצַד. הֲרֵי שֶׁסָּתַר כְּדֵי לִבְנוֹת בִּמְקוֹמוֹ אוֹ שֶׁמָּחַק כְּדֵי לִכְתֹּב בַּמָּקוֹם שֶׁמָּחַק אוֹ שֶׁחָפַר גּוּמָא כְּדֵי לִבְנוֹת בְּתוֹכָהּ יְסוֹדוֹת וְכָל כַּיּוֹצֵא בָּזֶה חַיָּב. וְשִׁעוּרָן כְּשִׁעוּר הַמְתַקֵּן: \n", + "כָּל הָעוֹשֶׂה מְלָאכָה בְּשַׁבָּת מִקְצָתָהּ בְּשׁוֹגֵג וּמִקְצָתָהּ בְּזָדוֹן בֵּין שֶׁהֵזִיד וּלְבַסּוֹף שָׁגַג בֵּין שֶׁשָּׁגַג וּלְבַסּוֹף הֵזִיד פָּטוּר עַד שֶׁיַּעֲשֶׂה שִׁעוּר הַמְּלָאכָה כֻּלָּהּ מִתְּחִלָּה וְעַד סוֹף בְּזָדוֹן וְאַחַר כָּךְ יִהְיֶה חַיָּב כָּרֵת. וְאִם יִהְיֶה בְּעֵדִים וְהַתְרָאָה חַיָּב סְקִילָה. אוֹ שֶׁיַּעֲשֶׂה שִׁעוּר מְלָאכָה כֻּלָּהּ בִּשְׁגָגָה מִתְּחִלָּה וְעַד סוֹף וְאַחַר כָּךְ יִהְיֶה חַיָּב חַטָּאת קְבוּעָה: \n" + ], + [ + "דְחוּיָה הִיא שַׁבָּת אֵצֶל סַכָּנַת נְפָשׁוֹת כִּשְׁאָר כָּל הַמִּצְוֹת. לְפִיכָךְ חוֹלֶה שֶׁיֵּשׁ בּוֹ סַכָּנָה עוֹשִׂין לוֹ כָּל צְרָכָיו בְּשַׁבָּת עַל פִּי רוֹפֵא אֻמָּן שֶׁל אוֹתוֹ מָקוֹם. סָפֵק שֶׁהוּא צָרִיךְ לְחַלֵּל עָלָיו אֶת הַשַּׁבָּת סָפֵק שֶׁאֵינוֹ צָרִיךְ. וְכֵן אִם אָמַר רוֹפֵא לְחַלֵּל עָלָיו אֶת הַשַּׁבָּת וְרוֹפֵא אַחֵר אוֹמֵר אֵינוֹ צָרִיךְ מְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת שֶׁסְּפֵק נְפָשׁוֹת דּוֹחֶה אֶת הַשַּׁבָּת: ", + "אֲמָדוּהוּ בְּיוֹם הַשַּׁבָּת שֶׁהוּא צָרִיךְ לְכָךְ וְכָךְ לִשְׁמוֹנָה יָמִים אֵין אוֹמְרִים נַמְתִּין עַד הָעֶרֶב כְּדֵי שֶׁלֹּא לְחַלֵּל עָלָיו שְׁתֵּי שַׁבָּתוֹת אֶלָּא מַתְחִילִין מֵהַיּוֹם שֶׁהוּא שַׁבָּת וּמְחַלְּלִין עָלָיו אֲפִלּוּ מֵאָה שַׁבָּתוֹת כָּל זְמַן שֶׁהוּא צָרִיךְ וְיֵשׁ בּוֹ סַכָּנָה אוֹ סְפֵק סַכָּנָה מְחַלְּלִין. וּמַדְלִיקִין לוֹ אֶת הַנֵּר וּמְכַבִּין מִלְּפָנָיו אֶת הַנֵּר וְשׁוֹחֲטִין לוֹ וְאוֹפִין וּמְבַשְּׁלִין וּמְחִמִּין לוֹ חַמִּין בֵּין לְהַשְׁקוֹתוֹ בֵּין לִרְחִיצַת גּוּפוֹ. כְּלָלוֹ שֶׁל דָּבָר שַׁבָּת לְגַבֵּי חוֹלֶה שֶׁיֵּשׁ בּוֹ סַכָּנָה הֲרֵי הוּא כְּחל לְכָל הַדְּבָרִים שֶׁהוּא צָרִיךְ לָהֶן: ", + "כְּשֶׁעוֹשִׂים דְּבָרִים הָאֵלּוּ אֵין עוֹשִׂין אוֹתָן לֹא עַל יְדֵי נָכְרִים וְלֹא עַל יְדֵי קְטַנִּים וְלֹא עַל יְדֵי עֲבָדִים וְלֹא עַל יְדֵי נָשִׁים כְּדֵי שֶׁלֹּא תְּהֵא שַׁבָּת קַלָּה בְּעֵינֵיהֶם. אֶלָּא עַל יְדֵי גְּדוֹלֵי יִשְׂרָאֵל וְחַכְמֵיהֶם. וְאָסוּר לְהִתְמַהְמֵהַּ בְּחִלּוּל שַׁבָּת לְחוֹלֶה שֶׁיֵּשׁ בּוֹ סַכָּנָה שֶׁנֶּאֱמַר (ויקרא יח ה) \"אֲשֶׁר יַעֲשֶׂה אוֹתָם הָאָדָם וָחַי בָּהֶם\" וְלֹא שֶׁיָּמוּת בָּהֶם. הָא לָמַדְתָּ שֶׁאֵין מִשְׁפְּטֵי הַתּוֹרָה נְקָמָה בָּעוֹלָם אֶלָּא רַחֲמִים וְחֶסֶד וְשָׁלוֹם בָּעוֹלָם. וְאִלּוּ הָאֶפִּיקוֹרוֹסִים שֶׁאוֹמְרִים שֶׁזֶּה חִלּוּל שַׁבָּת וְאָסוּר עֲלֵיהֶן הַכָּתוּב אוֹמֵר (יחזקאל כ כה) \"גַּם אֲנִי נָתַתִּי לָהֶם חֻקִּים לֹא טוֹבִים וּמִשְׁפָּטִים לֹא יִחְיוּ בָּהֶם\": ", + "הַחוֹשֵׁשׁ בְּעֵינָיו וְהוּא שֶׁיִּהְיֶה בִּשְׁתֵּיהֶם אוֹ בְּאַחַת מֵהֶם צִיר אוֹ שֶׁהָיוּ דְּמָעוֹת שׁוֹתְתוֹת מֵהֶן מֵרֹב הַכְּאֵב אוֹ שֶׁהָיָה דָּם שׁוֹתֵת מֵהֶן אוֹ שֶׁהָיָה בָּהֶן קַדַּחַת וְכַיּוֹצֵא בָּחֳלָאִים אֵלּוּ הֲרֵי זֶה בִּכְלַל חוֹלִים שֶׁיֵּשׁ בָּהֶן סַכָּנָה וּמְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת וְעוֹשִׂין לוֹ כָּל צָרְכֵי רְפוּאָה: ", + "וְכֵן אִם יֵשׁ מַכָּה בַּחֲלַל גּוּפוֹ מִן הַשָּׂפָה וּלְפָנִים בֵּין בְּפִיו בֵּין בְּמֵעָיו בֵּין בִּכְבֵדוֹ וּטְחוֹלוֹ אוֹ בִּשְׁאָר מְקוֹמוֹת כָּל שֶׁיֵּשׁ בַּחֲלָלוֹ הֲרֵי זֶה חוֹלֶה שֶׁיֵּשׁ בּוֹ סַכָּנָה וְאֵינוֹ צָרִיךְ אֹמֶד שֶׁחָלְיוֹ כָּבֵד הוּא לְפִיכָךְ מְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת מִיָּד בְּלֹא אֲמִידָה. וּמַכָּה שֶׁהִיא בְּגַב הַיָּד וְגַב הָרֶגֶל הֲרֵי הִיא כְּמַכָּה שֶׁל חָלָל וְאֵינָהּ צְרִיכָה אֹמֶד וּמְחַלְּלִין עָלֶיהָ אֶת הַשַּׁבָּת. וְהַחֹם שֶׁמְּסַמֵּר אֶת הַבָּשָׂר כְּמַכָּה שֶׁל חָלָל דָּמִי וּמְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת וְכֵן כָּל חֹלִי שֶׁהָרוֹפְאִים אוֹמְרִין שֶׁזֶּה יֵשׁ בּוֹ סַכָּנָה אַף עַל פִּי שֶׁהוּא בְּעוֹר הַבָּשָׂר מִבַּחוּץ מְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת עַל פִּיהֶם: ", + "הַבּוֹלֵעַ נִימָה שֶׁל מַיִם מְחִמִּין לוֹ חַמִּין בְּשַׁבָּת וְעוֹשִׂין לוֹ כָּל צָרְכֵי רְפוּאָה מִפְּנֵי שֶׁהִיא סַכָּנַת נְפָשׁוֹת. וְכֵן מִי שֶׁנְּשָׁכוֹ כֶּלֶב שׁוֹטֶה אוֹ אֶחָד מִזּוֹחֲלֵי הֶעָפָר שֶׁמְּמִיתִין אֲפִלּוּ הָיוּ סָפֵק מְמִיתִין סָפֵק אֵין מְמִיתִין עוֹשִׂין לוֹ כָּל צָרְכֵי רְפוּאָה לְהַצִּילוֹ: ", + "חוֹלֶה שֶׁאֲמָדוּהוּ רוֹפְאִים לְהָבִיא לוֹ גְּרוֹגֶרֶת אַחַת וְרָצוּ עֲשָׂרָה בְּנֵי אָדָם וְהֵבִיאוּ לוֹ עֶשֶׂר גְּרוֹגָרוֹת בְּבַת אַחַת כֻּלָּן פְּטוּרִין מִכְּלוּם. וַאֲפִלּוּ הֵבִיאוּ בָּזֶה אַחַר זֶה וַאֲפִלּוּ הִבְרִיא בָּרִאשׁוֹנָה שֶׁהֲרֵי כֻּלָּם בִּרְשׁוּת הֵבִיאוּ: ", + "חוֹלֶה שֶׁהָיָה צָרִיךְ לִשְׁתֵּי גְּרוֹגָרוֹת וְלֹא מָצְאוּ אֶלָּא שְׁתֵּי גְּרוֹגָרוֹת בִּשְׁנֵי עֵקְצִין וְשָׁלֹשׁ גְּרוֹגָרוֹת בְּעֹקֶץ אֶחָד כּוֹרְתִין הָעֹקֶץ שֶׁיֵּשׁ בּוֹ שָׁלֹשׁ אַף עַל פִּי שֶׁאֵין צְרִיכִין אֶלָּא לִשְׁתַּיִם כְּדֵי שֶׁלֹּא יַרְבּוּ בִּבְצִירָה אֶלָּא יִכְרְתוּ עֹקֶץ אֶחָד וְלֹא יִכְרְתוּ שְׁנַיִם. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: ", + "הַמְבַשֵּׁל לְחוֹלֶה בְּשַׁבָּת וְאָכַל הַחוֹלֶה וְהוֹתִיר אָסוּר לְבָרִיא לֶאֱכל מִן הַמֻּתָּר גְּזֵרָה שֶׁמָּא יַרְבֶּה בִּשְׁבִילוֹ. אֲבָל הַשּׁוֹחֵט לַחוֹלֶה בְּשַׁבָּת מֻתָּר לַבָּרִיא לֶאֱכל מִמֶּנּוּ בָּשָׂר חַי שֶׁאֵין בַּדָּבָר תּוֹסֶפֶת כְּדֵי שֶׁנִּגְזֹר שֶׁמָּא יַרְבֶּה בִּשְׁבִילוֹ. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: ", + "חוֹלֶה שֶׁאֵין בּוֹ סַכָּנָה עוֹשִׂין לוֹ כָּל צְרָכָיו עַל יְדֵי נָכְרִי. כֵּיצַד. אוֹמְרִין לַנָּכְרִי לַעֲשׂוֹת לוֹ וְהוּא עוֹשֶׂה. לְבַשֵּׁל לוֹ וְלֶאֱפוֹת וּלְהָבִיא רְפוּאָה מֵרְשׁוּת לִרְשׁוּת וְכַיּוֹצֵא בָּאֵלּוּ. וְכֵן כּוֹחֵל עֵינָיו מִן הַנָּכְרִי בְּשַׁבָּת אַף עַל פִּי שֶׁאֵין שָׁם סַכָּנָה. וְאִם הָיוּ צְרִיכִים לִדְבָרִים שֶׁאֵין בָּהֶן מְלָאכָה עוֹשִׂין אוֹתָן אֲפִלּוּ יִשְׂרָאֵל. לְפִיכָךְ מַעֲלִין אָזְנַיִם בְּשַׁבָּת וּמַעֲלִין אֻנְקְלִי וּמַחְזִירִין אֶת הַשֶּׁבֶר וְכָל כַּיּוֹצֵא בָּזֶה מֻתָּר: ", + "הַיּוֹלֶדֶת כְּשֶׁכּוֹרַעַת לֵילֵד הֲרֵי הִיא בְּסַכָּנַת נְפָשׁוֹת וּמְחַלְּלִין עָלֶיהָ אֶת הַשַּׁבָּת. קוֹרְאִין לָהּ חֲכָמָה מִמָּקוֹם לְמָקוֹם וְחוֹתְכִים אֶת הַטַּבּוּר וְקוֹשְׁרִין אוֹתוֹ. וְאִם הָיְתָה צְרִיכָה לְנֵר בְּשָׁעָה שֶׁהִיא צוֹעֶקֶת בַּחֲבָלֶיהָ מַדְלִיקִין לָהּ אֶת הַנֵּר. וַאֲפִלּוּ הָיְתָה סוּמָא מִפְּנֵי שֶׁדַּעְתָּהּ מִתְיַשֶּׁבֶת עָלֶיהָ בַּנֵּר וְאַף עַל פִּי שֶׁאֵינָהּ רוֹאָה. וְאִם הָיְתָה צְרִיכָה לְשֶׁמֶן וְכַיּוֹצֵא בּוֹ מְבִיאִין לָהּ. וְכָל שֶׁאֶפְשָׁר לְשַׁנּוֹת מְשַׁנִּין בִּשְׁעַת הֲבָאָה כְּגוֹן שֶׁתָּבִיא לָהּ חֲבֶרְתָּהּ כְּלִי תָּלוּי בִּשְׂעָרָהּ. וְאִם אִי אֶפְשָׁר מְבִיאָה כְּדַרְכָּהּ: ", + "אֵין מְיַלְּדִין אֶת הָעוֹבֶדֶת כּוֹכָבִים וּמַזָּלוֹת בְּשַׁבָּת וַאֲפִלּוּ בְּשָׂכָר וְאֵין חוֹשְׁשִׁין לְאֵיבָה וְאַף עַל פִּי שֶׁאֵין שָׁם חִלּוּל. אֲבָל מְיַלְּדִין אֶת בַּת גֵּר תּוֹשָׁב מִפְּנֵי שֶׁאָנוּ מְצֻוִּין לְהַחֲיוֹתוֹ. וְאֵין מְחַלְּלִין עָלֶיהָ אֶת הַשַּׁבָּת: ", + "חַיָּה מִשֶּׁיַּתְחִיל הַדָּם לִהְיוֹת שׁוֹתֵת עַד שֶׁתֵּלֵד וְאַחַר שֶׁתֵּלֵד עַד שְׁלֹשָׁה יָמִים מְחַלְּלִין עָלֶיהָ אֶת הַשַּׁבָּת וְעוֹשִׂין לָהּ כָּל צְרָכֶיהָ. בֵּין שֶׁאָמְרָה צְרִיכָה אֲנִי בֵּין שֶׁאָמְרָה אֵינִי צְרִיכָה. וּמִשְּׁלֹשָׁה עַד שִׁבְעָה אִם אָמְרָה אֵינִי צְרִיכָה אֵין מְחַלְּלִין עָלֶיהָ אֶת הַשַּׁבָּת. וְאִם שָׁתְקָה וְאֵין צָרִיךְ לוֹמַר אִם אָמְרָה צְרִיכָה אֲנִי שֶׁמְּחַלְּלִין עָלֶיהָ אֶת הַשַּׁבָּת. וּמִשִּׁבְעָה וְעַד שְׁלֹשִׁים יוֹם הֲרֵי הִיא כְּחוֹלָה שֶׁאֵין בּוֹ סַכָּנָה וַאֲפִלּוּ אָמְרָה צְרִיכָה אֲנִי אֵין עוֹשִׂין לָהּ מְלָאכָה אֶלָּא עַל יְדֵי נָכְרִים: ", + "עוֹשִׂין מְדוּרָה לְחַיָּה וַאֲפִלּוּ בִּימוֹת הַחַמָּה מִפְּנֵי שֶׁהַצִּנָּה קָשָׁה לְחַיָּה הַרְבֵּה בַּמְּקוֹמוֹת הַקָּרִים. אֲבָל אֵין עוֹשִׂין מְדוּרָה לְחוֹלֶה לְהִתְחַמֵּם בָּהּ. הִקִּיז דָּם וְנִצְטַנֵּן עוֹשִׂין לוֹ מְדוּרָה אֲפִלּוּ בִּתְקוּפַת תַּמּוּז. וּמַרְחִיצִין אֶת הַוָּלָד בְּשַׁבָּת בַּיּוֹם שֶׁנּוֹלַד אַחַר שֶׁחוֹתְכִין אֶת טִבּוּרוֹ אֲפִלּוּ בְּחַמִּין שֶׁהוּחַמּוּ בְּשַׁבָּת. וּמוֹלְחִין אוֹתוֹ וּמְלַפְּפִין אוֹתוֹ מִפְּנֵי שֶׁסַּכָּנָה הִיא לוֹ אִם לֹא יַעֲשׂוּ לוֹ כָּל אֵלּוּ. וְכֵן מַרְחִיצִים אוֹתוֹ לִפְנֵי הַמִּילָה וּלְאַחַר הַמִּילָה וּבַיּוֹם הַשְּׁלִישִׁי לַמִּילָה בְּחַמִּין שֶׁהוּחַמּוּ בְּשַׁבָּת מִפְּנֵי הַסַּכָּנָה: ", + "הָאִשָּׁה שֶׁיָּשְׁבָה עַל הַמַּשְׁבֵּר וּמֵתָה מְבִיאִין סַכִּין בְּשַׁבָּת אֲפִלּוּ דֶּרֶךְ רְשׁוּת הָרַבִּים וְקוֹרְעִין אֶת כְּרֵסָהּ וּמוֹצִיאִין אֶת הַוָּלָד שֶׁמָּא יִמָּצֵא חַי שֶׁסְּפֵק נְפָשׁוֹת דּוֹחֶה אֶת הַשַּׁבָּת וַאֲפִלּוּ לָזֶה שֶׁאֵין חֶזְקָתוֹ חַי: ", + "מְפַקְּחִין פִּקּוּחַ נֶפֶשׁ בְּשַׁבָּת וְאֵין צָרִיךְ לִטּל רְשׁוּת מִבֵּית דִּין. וְהַמַּקְדִּים לְהַצִּיל הַנֶּפֶשׁ הֲרֵי זֶה מְשֻׁבָּח. כֵּיצַד. רָאָה תִּינוֹק שֶׁנָּפַל לַיָּם פּוֹרֵשׂ מְצוּדָה וּמַעֲלֵהוּ וְאַף עַל פִּי שֶׁהוּא צָד הַדָּגִים עִמּוֹ. שָׁמַע שֶׁטָּבַע תִּינוֹק בַּיָּם וּפָרַשׂ מְצוּדָה לְהַעֲלוֹתוֹ וְהֶעֱלָה דָּגִים בִּלְבַד פָּטוּר מִכְּלוּם. נִתְכַּוֵּן לְהַעֲלוֹת דָּגִים וְהֶעֱלָה דָּגִים וְתִינוֹק פָּטוּר אֲפִלּוּ לֹא שָׁמַע שֶׁטָּבַע הוֹאִיל וְהֶעֱלָה תִּינוֹק עִם הַדָּגִים פָּטוּר: ", + "נָפַל תִּינוֹק לַבּוֹר עוֹקֵר חֻלְיָה וּמַעֲלֵהוּ וְאַף עַל פִּי שֶׁהוּא מְתַקֵּן בָּהּ מַדְרֵגָה בִּשְׁעַת עֲקִירָתוֹ. נִנְעַל דֶּלֶת בִּפְנֵי תִּינוֹק שׁוֹבֵר הַדֶּלֶת וּמוֹצִיאוֹ וְאַף עַל פִּי שֶׁהוּא מְפַצֵּל אוֹתָהּ כְּמִין עֵצִים שֶׁרְאוּיִין לִמְלָאכָה שֶׁמָּא יִבָּעֵת הַתִּינוֹק וְיָמוּת. נָפְלָה דְּלֵקָה וְיֵשׁ שָׁם אָדָם שֶׁחוֹשְׁשִׁין שֶׁמָּא יִשָּׂרֵף מְכַבִּין אוֹתָהּ לְהַצִּילוֹ מִן הָאֵשׁ וְאַף עַל פִּי שֶׁהוּא כּוֹבֵשׁ דֶּרֶךְ וּמְתַקְּנָהּ בִּשְׁעַת כִּבּוּי. וְכָל הַקּוֹדֵם לְהַצִּיל הֲרֵי זֶה מְשֻׁבָּח וְאֵינוֹ צָרִיךְ לִטּל רְשׁוּת מִבֵּית דִּין בְּכָל דָּבָר שֶׁיֵּשׁ בּוֹ סַכָּנָה: ", + "מִי שֶׁנָּפְלָה עָלָיו מַפּלֶת סָפֵק הוּא שָׁם סָפֵק אֵינוֹ שָׁם מְפַקְּחִין עָלָיו. מְצָאוּהוּ חַי אַף עַל פִּי שֶׁנִּתְרוֹצֵץ וְאִי אֶפְשָׁר שֶׁיִּבָּרֵא מְפַקְּחִין עָלָיו וּמוֹצִיאִין אוֹתוֹ לְחַיֵּי אוֹתָהּ שָׁעָה: ", + "בָּדְקוּ עַד חָטְמוֹ וְלֹא מָצְאוּ בּוֹ נְשָׁמָה מַנִּיחִין אוֹתוֹ שָׁם שֶׁכְּבָר מֵת. בָּדְקוּ וּמָצְאוּ עֶלְיוֹנִים מֵתִים לֹא יֹאמְרוּ כְּבָר מֵתוּ תַּחְתּוֹנִים אֶלָּא מְפַקְּחִין עַל הַכּל שֶׁאֶפְשָׁר בְּמַפּלֶת שֶׁיָּמוּת הָעֶלְיוֹן וְיִהְיֶה הַתַּחְתּוֹן חַי: ", + "הָיְתָה חָצֵר שֶׁיֵּשׁ בָּהּ עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת וְיִשְׂרְאֵלִים אֲפִלּוּ יִשְׂרָאֵל אֶחָד וְאֶלֶף עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת וְנָפְלָה עֲלֵיהֶם מַפּלֶת מְפַקְּחִין עַל הַכּל מִפְּנֵי יִשְׂרָאֵל. פֵּרַשׁ אֶחָד מֵהֶם לֶחָצֵר אַחֶרֶת וְנָפְלָה עָלָיו אוֹתָהּ חָצֵר מְפַקְּחִים עָלָיו שֶׁמָּא זֶה שֶׁפֵּרַשׁ הָיָה יִשְׂרָאֵל וְהַנִּשְׁאָרִים עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת: ", + "נֶעֶקְרוּ כֻּלָּן מֵחָצֵר זוֹ לֵילֵךְ לֶחָצֵר אַחֶרֶת וּבְעֵת עֲקִירָתָם פֵּרַשׁ אֶחָד מֵהֶן וְנִכְנַס לֶחָצֵר אַחֶרֶת וְנָפְלָה עָלָיו מַפּלֶת וְאֵין יָדוּעַ מִי הוּא אֵין מְפַקְּחִין עָלָיו. שֶׁכֵּיוָן שֶׁנֶּעֶקְרוּ כֻּלָּם אֵין כָּאן יִשְׂרָאֵל וְכָל הַפּוֹרֵשׁ מֵהֶן כְּשֶׁהֵן מְהַלְּכִין הֲרֵי הוּא בְּחֶזְקַת שֶׁפֵּרַשׁ מִן הָרֹב. לְפִיכָךְ אִם הָיָה הָרֹב יִשְׂרָאֵל אַף עַל פִּי שֶׁנֶּעֶקְרוּ כֻּלָּם וּפֵרַשׁ אֶחָד מֵהֶם לְחָצֵר אַחֶרֶת וְנָפְלָה עָלָיו מַפּלֶת מְפַקְּחִין: ", + "הַמְהַלֵּךְ בַּמִּדְבָּר וְלֹא יָדַע מָתַי הוּא יוֹם שַׁבָּת מוֹנֶה מִיּוֹם שֶׁטָּעָה שִׁשָּׁה וּמְקַדֵּשׁ שְׁבִיעִי וּמְבָרֵךְ בּוֹ בִּרְכוֹת הַיּוֹם וּמַבְדִּיל בְּמוֹצָאֵי שַׁבָּת. וּבְכָל יוֹם וָיוֹם וַאֲפִלּוּ בְּיוֹם זֶה שֶׁהוּא מְקַדֵּשׁ וּמַבְדִּיל בּוֹ מֻתָּר לוֹ לַעֲשׂוֹת כְּדֵי פַּרְנָסָתוֹ בִּלְבַד כְּדֵי שֶׁלֹּא יָמוּת. וְאָסוּר לוֹ לַעֲשׂוֹת יוֹתֵר עַל פַּרְנָסָתוֹ שֶׁכָּל יוֹם וָיוֹם סְפֵק שַׁבָּת הוּא. וְאִם יָדַע שֶׁהוּא שְׁמִינִי לִיצִיאָתוֹ אוֹ חֲמִשָּׁה עָשָׂר לִיצִיאָתוֹ וְכַיּוֹצֵא בְּזֶה הַמִּנְיָן הֲרֵי זֶה מֻתָּר לַעֲשׂוֹת מְלָאכָה בְּאוֹתוֹ הַיּוֹם שֶׁהֲרֵי הַדָּבָר וַדַּאי שֶׁלֹּא יָצָא בְּשַׁיָּרָא בְּשַׁבָּת. וּשְׁאָר הַיָּמִים חוּץ מִיּוֹם זֶה עוֹשֶׂה כְּדֵי פַּרְנָסָה בִּלְבַד: ", + "עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת שֶׁצָּרוּ עַל עֲיָרוֹת יִשְׂרָאֵל אִם בָּאוּ עַל עִסְקֵי מָמוֹן אֵין מְחַלְּלִין עֲלֵיהֶן אֶת הַשַּׁבָּת וְאֵין עוֹשִׂין עִמָּהֶן מִלְחָמָה. וּבְעִיר הַסְּמוּכָה לַסְּפָר אֲפִלּוּ לֹא בָּאוּ אֶלָּא עַל עִסְקֵי תֶּבֶן וְקַשׁ יוֹצְאִין עֲלֵיהֶן בִּכְלֵי זַיִן וּמְחַלְּלִין עֲלֵיהֶן אֶת הַשַּׁבָּת. וּבְכָל מָקוֹם אִם בָּאוּ עַל עִסְקֵי נְפָשׁוֹת אוֹ שֶׁעָרְכוּ מִלְחָמָה אוֹ שֶׁצָּרוּ סְתָם יוֹצְאִין עֲלֵיהֶן בִּכְלֵי זַיִן וּמְחַלְּלִין עֲלֵיהֶן אֶת הַשַּׁבָּת. וּמִצְוָה עַל כָּל יִשְׂרָאֵל שֶׁיְּכוֹלִין לָבוֹא וְלָצֵאת וְלַעֲזֹר לְאַחֵיהֶם שֶׁבַּמָּצוֹר וּלְהַצִּילָם מִיַּד הָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת בְּשַׁבָּת. וְאָסוּר לָהֶן לְהִתְמַהֲמֵהַּ לְמוֹצָאֵי שַׁבָּת. וּכְשֶׁיַּצִּילוּ אֶת אֲחֵיהֶן מֻתָּר לָהֶן לַחֲזֹר בִּכְלֵי זַיִן שֶׁלָּהֶן לִמְקוֹמָם בְּשַׁבָּת כְּדֵי שֶׁלֹּא לְהַכְשִׁילָן לֶעָתִיד לָבוֹא: ", + "וְכֵן סְפִינָה הַמְטֹרֶפֶת בַּיָּם אוֹ עִיר שֶׁהִקִּיפָהּ כַּרְקוֹם אוֹ נָהָר מִצְוָה לָצֵאת בְּשַׁבָּת לְהַצִּילָן בְּכָל דָּבָר שֶׁיָּכוֹל לְהַצִּילָן. וַאֲפִלּוּ יָחִיד הַנִּרְדָּף מִפְּנֵי הָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת אוֹ מִפְּנֵי נָחָשׁ אוֹ דֹּב שֶׁהוּא רוֹדֵף אַחֲרָיו לְהָרְגוֹ מִצְוָה לְהַצִּילוֹ. וַאֲפִלּוּ בַּעֲשִׂיַּת כַּמָּה מְלָאכוֹת בְּשַׁבָּת וַאֲפִלּוּ לְתַקֵּן כְּלֵי זַיִן לְהַצִּילוֹ מֻתָּר. וְזוֹעֲקִים עֲלֵיהֶן וּמִתְחַנְּנִים בְּשַׁבָּת וּמַתְרִיעִין עֲלֵיהֶן לַעֲזֹר אוֹתָם. וְאֵין מִתְחַנְּנִים וְלֹא זוֹעֲקִין עַל הַדֶּבֶר בְּשַׁבָּת: ", + "צָרִין עַל עֲיָרוֹת הָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת שְׁלֹשָׁה יָמִים קֹדֶם לַשַּׁבָּת. וְעוֹשִׂין עִמָּהֶן מִלְחָמָה בְּכָל יוֹם וָיוֹם וַאֲפִלּוּ בְּשַׁבָּת עַד שֶׁכּוֹבְשִׁין אוֹתָהּ וְאַף עַל פִּי שֶׁהִיא מִלְחֶמֶת הָרְשׁוּת. מִפִּי הַשְּׁמוּעָה לָמְדוּ (דברים כ כ) \"עַד רִדְתָּהּ\" וַאֲפִלּוּ בְּשַׁבָּת. וְאֵין צָרִיךְ לוֹמַר בְּמִלְחֶמֶת מִצְוָה. וְלֹא כָּבַשׁ יְהוֹשֻׁעַ יְרִיחוֹ אֶלָּא בְּשַׁבָּת: " + ], + [ + "מֻתָּר לְהַתְחִיל מְלָאכָה מֵעֶרֶב שַׁבָּת אַף עַל פִּי שֶׁהִיא נִגְמֶרֶת מֵאֵלֶיהָ בְּשַׁבָּת. שֶׁלֹּא נֶאֱסַר עָלֵינוּ לַעֲשׂוֹת מְלָאכָה אֶלָּא בְּעַצְמוֹ שֶׁל יוֹם. אֲבָל כְּשֶׁתֵּעָשֶׂה הַמְּלָאכָה מֵעַצְמָהּ בְּשַׁבָּת מֻתָּר לָנוּ לֵהָנוֹת בְּמַה שֶּׁנַּעֲשָׂה בְּשַׁבָּת מֵאֵלָיו: \n", + "כֵּיצַד. פּוֹתְקִין מַיִם לַגִּנָּה עֶרֶב שַׁבָּת עִם חֲשֵׁכָה וְהִיא מִתְמַלֵּאת וְהוֹלֶכֶת כָּל הַיּוֹם כֻּלּוֹ. וּמַנִּיחִין מֻגְמָר תַּחַת הַכֵּלִים וְהֵן מִתְגַּמְּרִין וְהוֹלְכִין כָּל הַשַּׁבָּת כֻּלָּהּ. וּמַנִּיחִים קִילוֹר עַל גַּב הָעַיִן וְאִסְפְּלָנִית עַל גַּבֵּי הַמַּכָּה וּמִתְרַפְּאִין וְהוֹלְכִין כָּל הַשַּׁבָּת כֻּלָּהּ. וְשׁוֹרִין דְּיוֹ וְסַמָּנִין עִם חֲשֵׁכָה וְהֵן שׁוֹרִין וְהוֹלְכִין כָּל הַשַּׁבָּת כֻּלָּהּ. וְנוֹתְנִין צֶמֶר לְיוּרָה וְאוּנִין שֶׁל פִּשְׁתָּן לַתַּנּוּר וְהֵם מִשְׁתַּנִּין וְהוֹלְכִין כָּל הַשַּׁבָּת כֻּלָּהּ. וּפוֹרְשִׂים מְצוּדוֹת לְחַיָּה וּלְעוֹפוֹת וּלְדָגִים עִם חֲשֵׁכָה וְהֵן נִצּוֹדִין וְהוֹלְכִין כָּל הַשַּׁבָּת כֻּלָּהּ. וְטוֹעֲנִין בְּקוֹרוֹת בֵּית הַבַּד וּבְעִגּוּלֵי הַגַּת עִם חֲשֵׁכָה וְהַמַּשְׁקִין זָבִין וְהוֹלְכִין כָּל הַשַּׁבָּת כֻּלָּהּ. וּמַדְלִיקִין אֶת הַנֵּר אוֹ אֶת הַמְּדוּרָה מִבָּעֶרֶב וְהִיא דּוֹלֶקֶת וְהוֹלֶכֶת כָּל הַשַּׁבָּת כֻּלָּהּ: \n", + "מַנִּיחִין קְדֵרָה עַל גַּבֵּי הָאֵשׁ אוֹ בָּשָׂר בַּתַּנּוּר אוֹ עַל גַּבֵּי גֶּחָלִים וְהֵן מִתְבַּשְּׁלִים וְהוֹלְכִין כָּל הַשַּׁבָּת וְאוֹכְלִין אוֹתָהּ בְּשַׁבָּת. וְיֵשׁ בְּדָבָר זֶה דְּבָרִים שֶׁהֵן אֲסוּרִין גְּזֵרָה שֶׁמָּא יַחְתֶּה בַּגֶּחָלִים בְּשַׁבָּת: \n", + "כֵּיצַד. תַּבְשִׁיל שֶׁלֹּא בָּשֵׁל כָּל צָרְכּוֹ וְחַמִּין שֶׁלֹּא הוּחַמּוּ כָּל צָרְכָּן אוֹ תַּבְשִׁיל שֶׁבָּשֵׁל כָּל צָרְכּוֹ וְכָל זְמַן שֶׁמִּצְטַמֵּק הוּא יָפֶה לוֹ אֵין מַשְהִין אוֹתוֹ עַל גַּבֵּי הָאֵשׁ בְּשַׁבָּת אַף עַל פִּי שֶׁהֻנַּח מִבְּעוֹד יוֹם גְּזֵרָה שֶׁמָּא יַחְתֶּה בַּגֶּחָלִים כְּדֵי לְהַשְׁלִים בִּשּׁוּלוֹ אוֹ כְּדֵי לְצַמְּקוֹ. לְפִיכָךְ אִם גָּרַף הָאֵשׁ אוֹ שֶׁכִּסָּה אֵשׁ הַכִּירָה בְּאֵפֶר אוֹ בִּנְעֹרֶת פִּשְׁתָּן הַדַּקָּה אוֹ שֶׁעָמְמוּ הַגֶּחָלִים שֶׁהֲרֵי הֵן כִּמְכֻסּוֹת בְּאֵפֶר אוֹ שֶׁהִסִּיקוּהָ בְּקַשׁ אוֹ בִּגְבָבָא אוֹ בִּגְלָלֵי בְּהֵמָה דַּקָּה שֶׁהֲרֵי אֵין שָׁם גֶּחָלִים בּוֹעֲרוֹת הֲרֵי זֶה מֻתָּר לִשְׁהוֹת עָלֶיהָ. שֶׁהֲרֵי הִסִּיחַ דַּעְתּוֹ מִזֶּה הַתַּבְשִׁיל וְאֵין גּוֹזְרִין שֶׁמָּא יַחְתֶּה בָּאֵשׁ: \n", + "בַּמֶּה דְּבָרִים אֲמוּרִים בְּכִירָה שֶׁהֶבְלָהּ מֻעָט. אֲבָל הַתַּנּוּר אַף עַל פִּי שֶׁגָּרַף הָאֵשׁ אוֹ כִּסָּה בְּאֵפֶר אוֹ שֶׁהִסִּיקוּהוּ בְּקַשׁ אוֹ בִגְבָבָא אֵין מַשְׁהִין בְּתוֹכוֹ וְלֹא עַל גַּבָּיו וְלֹא סוֹמְכִין לוֹ תַּבְשִׁיל שֶׁלֹּא בָּשֵׁל כָּל צָרְכּוֹ אוֹ שֶׁבָּשֵׁל כָּל צָרְכּוֹ וּמִצְטַמֵּק וְיָפֶה לוֹ. הוֹאִיל וְהֶבְלוֹ חַם בְּיוֹתֵר אֵינוֹ מַסִּיחַ דַּעְתּוֹ וְחוֹשְׁשִׁים שֶׁמָּא יַחְתֶּה בְּזוֹ הָאֵשׁ הַמְּעוּטָה אַף עַל פִּי שֶׁהוּא אֵשׁ קַשׁ וּגְבָבָא אוֹ מְכֻסָּה: \n", + "וְלָמָּה אָסְרוּ לִשְׁהוֹת בַּתַּנּוּר אַף עַל פִּי שֶׁגָּרוּף. מִפְּנֵי שֶׁהַגּוֹרֵף אֵינוֹ גּוֹרֵף אֶלָּא רֹב הָאֵשׁ וְעַצְמָהּ. וְאִי אֶפְשָׁר לִגְרֹף כָּל הָאֵשׁ עַד שֶׁלֹּא תִּשָּׁאֵר נִיצוֹץ אַחַת מִפְּנֵי שֶׁהֶבְלוֹ חַם שֶׁמָּא יַחְתֶּה כְּדֵי לְבַעֵר הַנִּיצוֹצוֹת הַנִּשְׁאָרוֹת בַּתַּנּוּר: \n", + "הַכֻּפָּח הֶבְלוֹ רַב מֵהֶבֶל הַכִּירָה וּמְעַט מֵהֶבֶל הַתַּנּוּר. לְפִיכָךְ אִם הִסִּיקוּהוּ בְּגֶפֶת אוֹ בְּעֵצִים הֲרֵי הוּא כְּתַנּוּר וְאֵין מַשְׁהִין בְּתוֹכוֹ וְלֹא עַל גַּבָּיו וְלֹא סוֹמְכִין לוֹ תַּבְשִׁיל שֶׁלֹּא בָּשֵׁל כָּל צָרְכּוֹ אוֹ מִצְטַמֵּק וְיָפֶה לוֹ אַף עַל פִּי שֶׁגָּרַף אוֹ כִּסָּה בְּאֵפֶר. וְאִם הִסִּיקוּהוּ בְּקַשׁ אוֹ בִּגְבָבָא הֲרֵי הוּא כְּכִירָה שֶׁהֻסְּקָה בְּקַשׁ וּגְבָבָא וּמַשְׁהִין עָלָיו. וּמֻתָּר לִסְמֹךְ לְכִירָה מִבָּעֶרֶב וְאַף עַל פִּי שֶׁאֵינָהּ גְּרוּפָה וּקְטוּמָה. וְאֵיזוֹ הִיא כִּירָה וְאֵי זוֹ כֻּפָּח כִּירָה מְקוֹם שְׁפִיתַת שְׁתֵּי קְדֵרוֹת כֻּפָּח מְקוֹם שְׁפִיתַת קְדֵרָה אַחַת: \n", + "תַּבְשִׁיל חַי שֶׁלֹּא בָּשֵׁל כְּלָל אוֹ שֶׁבָּשֵׁל כָּל צָרְכּוֹ וּמִצְטַמֵּק וְרַע לוֹ מֻתָּר לִשְׁהוֹתוֹ עַל גַּבֵּי הָאֵשׁ בֵּין בְּכִירָה וְכֻפָּח בֵּין בְּתַנּוּר. וְכֵן כָּל תַּבְשִׁיל שֶׁבָּשֵׁל וְלֹא בָּשֵׁל כָּל צָרְכּוֹ אוֹ בָּשֵׁל כָּל צָרְכּוֹ וּמִצְטַמֵּק וְיָפֶה לוֹ אִם הִשְׁלִיךְ לְתוֹכוֹ אֵבָר חַי סָמוּךְ לְבֵין הַשְּׁמָשׁוֹת נַעֲשָׂה הַכּל כְּתַבְשִׁיל חַי וּמֻתָּר לִשְׁהוֹתוֹ עַל הָאֵשׁ אַף עַל פִּי שֶׁלֹּא גָּרַף וְלֹא כִּסָּה. מִפְּנֵי שֶׁכְּבָר הִסִּיחַ דַּעְתּוֹ מִמֶּנּוּ וְאֵינוֹ בָּא לַחְתּוֹת בָּגֶחָלִים: \n", + "כָּל תַּבְשִׁיל שֶׁאָסוּר לִשְׁהוֹתוֹ אִם עָבַר וְשִׁהָה אוֹתוֹ אָסוּר לְאָכְלוֹ עַד מוֹצָאֵי שַׁבָּת וְיַמְתִּין בִּכְדֵי שֶׁיֵּעָשׂוּ. וְאִם שְׁכָחוֹ. אִם תַּבְשִׁיל שֶׁלֹּא בָּשֵׁל כָּל צָרְכּוֹ הוּא אָסוּר עַד מוֹצָאֵי שַׁבָּת. וְאִם תַּבְשִׁיל שֶׁבָּשֵׁל כָּל צָרְכּוֹ הוּא וּמִצְטַמֵּק וְיָפֶה לוֹ מֻתָּר לְאָכְלוֹ מִיָּד בְּשַׁבָּת: \n", + "כָּל שֶׁמֻּתָּר לִשְׁהוֹתוֹ עַל גַּבֵּי הָאֵשׁ כְּשֶׁנּוֹטְלִים אוֹתוֹ בְּשַׁבָּת אָסוּר לְהַחֲזִירוֹ לִמְקוֹמוֹ. וְאֵין מַחְזִירִין לְעוֹלָם אֶלָּא עַל גַּבֵּי כִּירָה גְּרוּפָה אוֹ מְכֻסָּה אוֹ בְּכִירָה וְכֻפָּח שֶׁהֻסְּקוּ בְּקַשׁ וּגְבָבָא. וְהוּא שֶׁלֹּא הִנִּיחַ הַקְּדֵרָה עַל גַּבֵּי הַקַּרְקַע אֲבָל מִשֶּׁהִנִּיחָה עַל גַּבֵּי קַרְקַע אֵין מַחְזִירִין אוֹתָהּ. וַאֲפִלּוּ עַל גַּבֵּי כִּירָה גְּרוּפָה אוֹ מְכֻסָּה. וְאֵין מַחְזִירִין לַתַּנּוּר וְלֹא לְכֻפָּח שֶׁהֻסְּקוּ בְּגֶפֶת אוֹ בְּעֵצִים אַף עַל פִּי שֶׁגָּרַף אוֹ כִּסָּה מִפְּנֵי שֶׁהֶבְלָן חַם בְּיוֹתֵר. וְכָל שֶׁאֵין מַחְזִירִין עָלָיו אֵין סוֹמְכִין לוֹ בְּשַׁבָּת: \n", + "אָסוּר לְהַכְנִיס מַגְרֵפָה לִקְדֵרָה בְּשַׁבָּת וְהִיא עַל הָאֵשׁ לְהוֹצִיא מִמֶּנָּה בְּשַׁבָּת מִפְּנֵי שֶׁמֵּגִיס בָּהּ וְזֶה מִצָּרְכֵי הַבִּשּׁוּל הוּא וְנִמְצָא כִּמְבַשֵּׁל בְּשַׁבָּת. וּמֻתָּר לְהַחֲזִיר מִכִּירָה לְכִירָה אֲפִלּוּ מִכִּירָה שֶׁהֶבְלָהּ מֻעָט לְכִירָה שֶׁהֶבְלָהּ מְרֻבֶּה אֲבָל לֹא מִכִּירָה לִטְמִינָה וְלֹא מִטְּמִינָה לְכִירָה: \n", + "לֹא יְמַלֵּא אָדָם קְדֵרָה עֲסַסִיוֹת וְתוּרְמוּסִין אוֹ חָבִית שֶׁל מַיִם וְיִתֵּן לְתוֹךְ הַתַּנּוּר עֶרֶב שַׁבָּת עִם חֲשֵׁכָה וְיַשְׁהֶה אוֹתָן. שֶׁאֵלּוּ וְכָל כַּיּוֹצֵא בָּהֶן אַף עַל פִּי שֶׁלֹּא בָּשְׁלוּ כָּל עִקָּר כְּתַבְשִׁיל שֶׁלֹּא בָּשֵׁל כָּל צָרְכּוֹ הֵן מִפְּנֵי שֶׁאֵינָן צְרִיכִים בִּשּׁוּל הַרְבֵּה וְדַעְתּוֹ עֲלֵיהֶן לְאָכְלָן לְאַלְתַּר. וּלְפִיכָךְ אָסוּר לִשְׁהוֹתָן בַּתַּנּוּר. וְאִם עָבַר וְשִׁהָה אֲסוּרִין עַד מוֹצָאֵי שַׁבָּת וְיַמְתִּין בִּכְדֵי שֶׁיֵּעָשׂוּ: \n", + "תַּנּוּר שֶׁנָּתַן לְתוֹכוֹ בָּשָׂר מִבְּעוֹד יוֹם וְשִׁהָה אוֹתוֹ בְּשַׁבָּת אִם בְּשַׂר גְּדִי הוּא וְכַיּוֹצֵא בּוֹ מֻתָּר. שֶׁאִם יַחְתֶּה בְּגֶחָלִים יִתְחָרֵךְ הַבָּשָׂר שֶׁאֵינוֹ צָרִיךְ אֶלָּא חֲמִימוּת הָאֵשׁ בִּלְבַד. וְאִם בְּשַׂר עֵז אוֹ בְּשַׂר שׁוֹר הוּא אָסוּר שֶׁמָּא יַחְתֶּה בְּגֶחָלִים לְבַשְּׁלוֹ. וְאִם טָח פִּי הַתַּנּוּר בְּטִיט מֻתָּר. שֶׁאִם בָּא לִפְתֹּחַ הַתַּנּוּר וְלַחְתּוֹת תִּכָּנֵס הָרוּחַ וְיִתְקַשֶּׁה הַבָּשָׂר וְיִפָּסֵד וְיִצְטַנֵּן הַתַּנּוּר וְיַפְסִיד הַבָּשָׂר: \n", + "וְכֵן כָּל דָּבָר שֶׁהָרוּחַ מַפְסֶדֶת אוֹתוֹ אֵין גּוֹזְרִין עָלָיו שֶׁמָּא יְגַלֵּהוּ וְיַחְתֶּה. וּמִפְּנֵי זֶה נוֹתְנִין אוּנִין שֶׁל פִּשְׁתָּן לְתוֹךְ הַתַּנּוּר עִם חֲשֵׁכָה שֶׁאִם גִלָּהוּ יִפָּסְדוּ: \n", + "נָתַן גְּדִי שָׁלֵם לְתוֹךְ הַתַּנּוּר הֲרֵי הוּא כִּבְשַׂר עֵז אוֹ כִּבְשַׂר שׁוֹר וְאָסוּר לִשְׁהוֹתוֹ שֶׁמָּא יַחְתֶּה בְּגֶחָלִים אֶלָּא אִם כֵּן טָח הַתַּנּוּר. וּמֻתָּר לְשַׁלְשֵׁל כֶּבֶשׂ הַפֶּסַח לַתַּנּוּר עִם חֲשֵׁכָה וְאַף עַל פִּי שֶׁאֵינוֹ טָח מִפְּנֵי שֶׁבְּנֵי חֲבוּרָה זְרִיזִים הֵן: \n", + "אֵין צוֹלִין בָּשָׂר וּבָצָל וּבֵיצָה עַל גַּבֵּי הָאֵשׁ אֶלָּא כְּדֵי שֶׁיִּצוֹלוּ מִבְּעוֹד יוֹם וְיִהְיוּ רְאוּיִין לַאֲכִילָה. וְאִם נִשְׁאֲרוּ אַחַר כֵּן עַל הָאֵשׁ בְּשַׁבָּת עַד שֶׁיִּצוֹלוּ הַרְבֵּה מֻתָּר מִפְּנֵי שֶׁהֵן כְּמִצְטַמֵּק וְרַע לוֹ שֶׁאִם יַחְתֶּה יַחֲרֹךְ אוֹתָן שֶׁעַל גּוּף הָאֵשׁ הֵם. וּמִפְּנֵי זֶה מַנִּיחִין מֻגְמָר תַּחַת הַכֵּלִים עִם חֲשֵׁכָה שֶׁאִם יַחְתֶּה בְּגֶחָלִים יִשָּׂרֵף הַמֻּגְמָר וִיעַשֵּׁן הַכֵּלִים: \n", + "הָא לָמַדְתָּ שֶׁכָּל דָּבָר שֶׁאָנוּ אוֹסְרִין בְּעִנְיָן זֶה אֵינוֹ אָסוּר מִשּׁוּם שֶׁהוּא נַעֲשָׂה בְּשַׁבָּת אֶלָּא גְּזֵרָה שֶׁמָּא יַחְתֶּה בְּגֶחָלִים. לְפִיכָךְ אֵין נוֹתְנִין צֶמֶר לְיוּרָה אֶלָּא אִם כֵּן הָיְתָה עֲקוּרָה מֵעַל הָאֵשׁ שֶׁמָּא יַחְתֶּה בְּגֶחָלִים. וְהוּא שֶׁיִּהְיֶה פִּיהָ טוּחַ בְּטִיט שֶׁמָּא יָגִיס בָּהּ מִשֶּׁחֲשֵׁכָה: \n", + "אֵין נוֹתְנִין אֶת הַפַּת בַּתַּנּוּר עִם חֲשֵׁכָה וְלֹא חֲרָרָה עַל גַּבֵּי הַגֶּחָלִים אֶלָּא כְּדֵי שֶׁיִּקָּרְמוּ פָּנֶיהָ שֶׁהֵם מֻדְבָּקִים בַּתַּנּוּר אוֹ בָּאֵשׁ. וְאִם נִשְׁאֲרוּ אַחֲרֵי כֵן עַד שֶׁיִּגְמֹר אֲפִיָּתָן מֻתָּר שֶׁאִם יַחְתֶּה יַפְסִיד אוֹתָן. וְאִם נָתַן סָמוּךְ לַחֲשֵׁכָה וְחָשְׁכָה וַעֲדַיִן לֹא קָרְמוּ פָּנֶיהָ. אִם בְּמֵזִיד אָסוּר לֶאֱכל מֵהֶן עַד מוֹצָאֵי שַׁבָּת וְיַמְתִּין בִּכְדֵי שֶׁיֵּעָשׂוּ. וְאִם בְּשׁוֹגֵג מֻתָּר לוֹ לִרְדּוֹת מִמֶּנָּה מְזוֹן שָׁלֹשׁ סְעֻדּוֹת שֶׁל שַׁבָּת. וּכְשֶׁהוּא רוֹדֶה לֹא יִרְדֶּה בְּמִרְדֶּה כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחל אֶלָּא בְּסַכִּין וְכַיּוֹצֵא בָּהּ: \n", + "עוֹשֶׂה אָדָם מְדוּרָה מִכָּל דָּבָר שֶׁיִּרְצֶה בֵּין עַל גַּבֵּי קַרְקַע בֵּין עַל גַּבֵּי מְנוֹרָה וּמַדְלִיקָהּ מִבְּעוֹד יוֹם וּמִשְׁתַּמֵּשׁ לְאוֹרָהּ אוֹ מִתְחַמֵּם כְּנֶגְדָּהּ בְּשַׁבָּת. וְצָרִיךְ שֶׁיַּדְלִיק רֹב הַמְּדוּרָה קֹדֶם חֲשֵׁכָה עַד שֶׁתְּהֵא שַׁלְהֶבֶת עוֹלָה מֵאֵלֶיהָ קֹדֶם הַשַּׁבָּת. וְאִם לֹא הִדְלִיק רֻבָּהּ אָסוּר לֵהָנוֹת בָּהּ בְּשַׁבָּת גְּזֵרָה שֶׁמָּא יַחְתֶּה בָּהּ וְיָנִיד הָעֵצִים כְּדֵי שֶׁתַּעֲלֶה הַשַּׁלְהֶבֶת. וְאִם הִדְלִיק עֵץ יְחִידִי צָרִיךְ לְהַדְלִיק רֹב עָבְיוֹ וְרֹב הֶקֵּפוֹ מִבְּעוֹד יוֹם: \n", + "בַּמֶּה דְּבָרִים אֲמוּרִים בִּגְבוּלִין אֲבָל בַּמִּקְדָּשׁ מַאֲחִיזִין אֶת הָאוּר בָּעֵצִים בִּמְדוּרַת בֵּית הַמּוֹקֵד עִם חֲשֵׁכָה וְאֵין חוֹשְׁשִׁין שֶׁמָּא יַחְתֶּה בְּגֶחָלִים שֶׁהַכֹּהֲנִים זְרִיזִין הֵן: \n", + "הָיְתָה מְדוּרָה שֶׁל קָנִים אוֹ שֶׁל גַּרְעִינִין אֵינוֹ צָרִיךְ לְהַדְלִיק הָרֹב אֶלָּא כֵּיוָן שֶׁהִתְחִיל בָּהֶן הָאֵשׁ קֹדֶם הַשַּׁבָּת מֻתָּר לְהִשְׁתַּמֵּשׁ בָּהּ. מִפְּנֵי שֶׁהָאֵשׁ נִתְלֵית בָּהֶן בִּמְהֵרָה וְאֵינוֹ צָרִיךְ לַחְתּוֹת. לְפִיכָךְ אִם אָגַד הַקָּנִים אוֹ הִנִּיחַ הַגַּרְעִינִין בְּחוֹתָלוֹת הֲרֵי הֵן כְּעֵצִים וְצָרִיךְ שֶׁתַּעֲלֶה בָּהֶן שַׁלְהֶבֶת מֵאֵלֶיהָ קֹדֶם הַשַּׁבָּת: \n", + "מְדוּרָה שֶׁל זֶפֶת אוֹ שֶׁל גָּפְרִית אוֹ שֶׁל רְבָב אוֹ שֶׁל קִירָה אוֹ שֶׁל קַשׁ אוֹ שֶׁל גְּבָבָא אֵינוֹ צָרִיךְ לְהַדְלִיק רֻבָּהּ קֹדֶם הַשַּׁבָּת מִפְּנֵי שֶׁהָאֵשׁ מַדְלֶקֶת אוֹתָם בִּמְהֵרָה: \n" + ], + [ + "יֵשׁ דְּבָרִים שֶׁאִם טָמַן בָּהֶן הַתַּבְשִׁיל הוּא מִתְחַמֵּם וּמוֹסִיפִין בְּבִשּׁוּלוֹ כְּעֵין הָאֵשׁ. כְּגוֹן הַגֶּפֶת וְזֶבֶל וּמֶלַח וְסִיד וְחוֹל אוֹ זַגִּין וּמוֹכִין וַעֲשָׂבִים בִּזְמַן שֶׁשְּׁלָשְׁתָּן לַחִים וַאֲפִלּוּ מֵחֲמַת עַצְמָן. וּדְבָרִים אֵלּוּ נִקְרָאִין דָּבָר הַמּוֹסִיף הֶבֶל. וְיֵשׁ דְּבָרִים שֶׁאִם טָמַן בָּהֶן הַתַּבְשִׁיל יִשָּׁאֵר בַּחֲמִימוּתוֹ בִּלְבַד וְאֵינָן מוֹסִיפִין לוֹ בִּשּׁוּל אֶלָּא מוֹנְעִין אוֹתוֹ מִלְּהִצְטַנֵּן. כְּגוֹן זַגִּין וּמוֹכִין וַעֲשָׂבִים יְבֵשִׁין וּכְסוּת וּפֵרוֹת וְכַנְפֵי יוֹנָה וּנְעֹרֶת הַפִּשְׁתָּן וּנְסֹרֶת חָרָשִׁים וּשְׁלָחִין וְגִזֵּי צֶמֶר. וּדְבָרִים אֵלּוּ נִקְרָאִין דָּבָר שֶׁאֵינוֹ מוֹסִיף הֶבֶל: ", + "מִן הַדִּין הָיָה שֶׁטּוֹמְנִין בְּדָבָר הַמּוֹסִיף הֶבֶל מִבְּעוֹד יוֹם וְיִשָּׁאֵר הַתַּבְשִׁיל טָמוּן בְּשַׁבָּת. שֶׁהֲרֵי מַשְׁהִין עַל גַּבֵּי הָאֵשׁ בְּשַׁבָּת. אֲבָל אָסְרוּ חֲכָמִים לְהַטְמִין בְּדָבָר הַמּוֹסִיף הֶבֶל מִבְּעוֹד יוֹם גְּזֵרָה שֶׁמָּא תַּרְתִּיחַ הַקְּדֵרָה בְּשַׁבָּת וְיִצְטָרֵךְ לְגָלוֹתָן עַד שֶׁתָּנוּחַ הָרְתִיחָה וְיַחֲזֹר וִיכַסֶּה בְּשַׁבָּת וְנִמְצָא טוֹמֵן בְּדָבָר הַמּוֹסִיף הֶבֶל בְּשַׁבָּת שֶׁהוּא אָסוּר. לְפִיכָךְ מֻתָּר לְהַטְמִין בְּדָבָר הַמּוֹסִיף הֶבֶל בֵּין הַשְּׁמָשׁוֹת שֶׁסְּתָם קְדֵרוֹת בֵּין הַשְּׁמָשׁוֹת כְּבָר רָתְחוּ וְנָחוּ מִבִּעֲבּוּעָן וְכֵיוָן שֶׁנָּחוּ שׁוּב אֵינָן רוֹתְחִין: ", + "וְכֵן מִן הַדִּין הָיָה לִטְמֹן הַתַּבְשִׁיל בְּדָבָר שֶׁאֵינוֹ מוֹסִיף הֶבֶל בְּשַׁבָּת עַצְמָהּ. אֲבָל אָסְרוּ חֲכָמִים דָּבָר זֶה גְּזֵרָה שֶׁמָּא יַטְמִין בְּרֶמֶץ וְיִהְיֶה בּוֹ נִיצוֹצוֹת שֶׁל אֵשׁ וְנִמְצָא חוֹתֶה בַּגֶּחָלִים. לְפִיכָךְ אָסְרוּ לְהַטְמִין דָּבָר חַם בְּשַׁבָּת וַאֲפִלּוּ בְּדָבָר שֶׁאֵינוֹ מוֹסִיף הֶבֶל: ", + "סָפֵק חֲשֵׁכָה סָפֵק אֵינָהּ חֲשֵׁכָה מֻתָּר לִטְמוֹן אֶת דָּבָר חַם. וּמֻתָּר לִטְמוֹן אֶת דָּבָר הַצּוֹנֵן בְּשַׁבָּת בְּדָבָר שֶׁאֵינוֹ מוֹסִיף כְּדֵי שֶׁלֹּא יִצְטַנֵּן בְּיוֹתֵר אוֹ כְּדֵי שֶׁתָּפוּג צִנָּתָן. חַמִּין שֶׁטְּמָנָן מֵעֶרֶב שַׁבָּת וְנִתְגַּלּוּ בְּשַׁבָּת מֻתָּר לְכַסּוֹתָן. שֶׁהֲרֵי אֵינוֹ מוֹסִיף. וּמֻתָּר לְהַחֲלִיף הַכִּסּוּי בְּשַׁבָּת. כֵּיצַד. נוֹטֵל כְּסוּת וּמַנִּיחַ כַּנְפֵי יוֹנָה אוֹ נוֹטֵל כַּנְפֵי יוֹנָה וּמַנִּיחַ הַכְּסוּת: ", + "פִּנָּה הַתַּבְשִׁיל אוֹ הַמַּיִם הַחַמִּין מִכְּלִי לִכְלִי אַחֵר מֻתָּר לְהַטְמִין הַכְּלִי הָאַחֵר בְּשַׁבָּת בְּדָבָר שֶׁאֵינוֹ מוֹסִיף. כְּמוֹ הַדָּבָר הַצּוֹנֵן. שֶׁלֹּא אָסְרוּ לְהַטְמִין בְּשַׁבָּת אֶלָּא דָּבָר חַם שֶׁהוּא בִּכְלִי רִאשׁוֹן שֶׁנִתְבַּשֵּׁל בּוֹ אֲבָל אִם פִּנָּהוּ מֻתָּר: ", + "מַנִּיחִין מֵיחַם עַל גַּבֵּי מֵיחַם בְּשַׁבָּת וּקְדֵרָה עַל גַּבֵּי קְדֵרָה וּקְדֵרָה עַל גַּבֵּי מֵיחַם וּמֵיחַם עַל גַּבֵּי קְדֵרָה וְטָח פִּיהֶם בְּבָצֵק לֹא בִּשְׁבִיל שֶׁיּוּחַמּוּ אֶלָּא בִּשְׁבִיל שֶׁיַּעַמְדוּ עַל חֻמָּם. שֶׁלֹּא אָסְרוּ אֶלָּא לְהַטְמִין בְּשַׁבָּת אֲבָל לְהַנִּיחַ כְּלִי חַם עַל גַּב כְּלִי חַם כְּדֵי שֶׁיִּהְיוּ עוֹמְדִין בַּחֲמִימוּתָן מֻתָּר. אֲבָל אֵין מַנִּיחִין כְּלִי שֶׁיֵּשׁ בּוֹ דָּבָר צוֹנֵן עַל גַּבֵּי כְּלִי חַם בְּשַׁבָּת שֶׁהֲרֵי מוֹלִיד בּוֹ חֹם בְּשַׁבָּת וְאִם הִנִּיחוֹ מִבָּעֶרֶב מֻתָּר וְאֵינוֹ כְּטוֹמֵן בְּדָבָר הַמּוֹסִיף: " + ], + [ + "הַדְלָ [קַ] ת נֵר בְּשַׁבָּת אֵינָהּ רְשׁוּת אִם רָצָה מַדְלִיק וְאִם רָצָה אֵינוֹ מַדְלִיק. וְלֹא מִצְוָה שֶׁאֵינוֹ חַיָּב לִרְדֹּף אַחֲרֶיהָ עַד שֶׁיַּעֲשֶׂנָה כְּגוֹן עֵרוּבֵי חֲצֵרוֹת אוֹ נְטִילַת יָדַיִם לַאֲכִילָה אֶלָּא זֶה חוֹבָה. וְאֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים חַיָּבִין לִהְיוֹת בְּבָתֵּיהֶן נֵר דָּלוּק בְּשַׁבָּת. אֲפִלּוּ אֵין לוֹ מַה יֹּאכַל שׁוֹאֵל עַל הַפְּתָחִים וְלוֹקֵחַ שֶׁמֶן וּמַדְלִיק אֶת הַנֵּר שֶׁזֶּה בִּכְלַל עֹנֶג שַׁבָּת. וְחַיָּב לְבָרֵךְ קֹדֶם הַדְלָקָה בָּרוּךְ אַתָּה ה' אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהַדְלִיק נֵר שֶׁל שַׁבָּת. כְּדֶרֶךְ שֶׁמְּבָרֵךְ עַל כָּל הַדְּבָרִים שֶׁהוּא חַיָּב בָּהֶם מִדִּבְרֵי סוֹפְרִים: \n", + "מֻתָּר לְהִשְׁתַּמֵּשׁ בְּנֵר שֶׁל שַׁבָּת. וְהוּא שֶׁלֹּא יְהֵא הַדָּבָר צָרִיךְ עִיּוּן הַרְבֵּה. אֲבָל דָּבָר שֶׁצָּרִיךְ לְדַקְדֵּק בִּרְאִיָּתוֹ אָסוּר לְהַבְחִינוֹ לְאוֹר הַנֵּר גְּזֵרָה שֶׁמָּא יַטֶּה: \n", + "הַמַּדְלִיק צָרִיךְ לְהַדְלִיק מִבְּעוֹד יוֹם קֹדֶם שְׁקִיעַת הַחַמָּה. וְנָשִׁים מְצֻוּוֹת עַל דָּבָר זֶה יוֹתֵר מִן הָאֲנָשִׁים לְפִי שֶׁהֵן מְצוּיוֹת בַּבָּתִּים וְהֵן הָעֲסוּקוֹת בִּמְלֶאכֶת הַבַּיִת. וְאַף עַל פִּי כֵן צָרִיךְ הָאִישׁ לְהַזְהִירָן וְלִבְדֹּק אוֹתָן עַל כָּךְ וְלוֹמַר לָהֶן וּלְאַנְשֵׁי בֵּיתוֹ עֶרֶב שַׁבָּת קֹדֶם שֶׁתֶּחְשַׁךְ הַדְלִיקוּ אֶת הַנֵּר. סְפֵק חֲשֵׁכָה וְנִכְנַס הַשַּׁבָּת סָפֵק לֹא נִכְנַס אֵין מַדְלִיקִין: \n", + "מִשֶּׁתִּשְׁקַע הַחַמָּה עַד שֶׁיֵּרָאוּ שְׁלֹשָׁה כּוֹכָבִים בֵּינוֹנִים הוּא הַזְּמַן הַנִּקְרָא בֵּין הַשְּׁמָשׁוֹת בְּכָל מָקוֹם. וְהוּא סָפֵק מִן הַיּוֹם סָפֵק מִן הַלַּיְלָה וְדָנִין בּוֹ לְהַחֲמִיר בְּכָל מָקוֹם. וּלְפִיכָךְ אֵין מַדְלִיקִין בּוֹ. וְהָעוֹשֶׂה מְלָאכָה בֵּין הַשְּׁמָשׁוֹת בְּעֶרֶב שַׁבָּת וּבְמוֹצָאֵי שַׁבָּת בְּשׁוֹגֵג חַיָּב חַטָּאת מִכָּל מָקוֹם. וְכוֹכָבִים אֵלּוּ לֹא גְּדוֹלִים הַנִּרְאִים בַּיּוֹם וְלֹא קְטַנִּים שֶׁאֵין נִרְאִין אֶלָּא בַּלַּיְלָה אֶלָּא בֵּינוֹנִים. וּמִשֶׁיֵּרָאוּ שְׁלֹשָׁה כּוֹכָבִים אֵלּוּ הַבֵּינוֹנִים הֲרֵי זֶה לַיְלָה וַדַּאי: \n", + "פְּתִילָה שֶׁמַּדְלִיקִין בָּהּ לְשַׁבָּת אֵין עוֹשִׂין אוֹתָהּ מִדָּבָר שֶׁהָאוּר מְסַכְסֶכֶת בּוֹ כְּגוֹן צֶמֶר וְשֵׂעָר וּמֶשִׁי וְצֶמֶר הָאֶרֶז וּפִשְׁתָּן שֶׁלֹּא נֻפַּץ וְסִיב שֶׁל דֶּקֶל וּמִינֵי הָעֵץ הָרַכִּים וְכַיּוֹצֵא בָּהֶן. אֶלָּא מִדָּבָר שֶׁהָאוּר נִתְלֵית בּוֹ. כְּגוֹן פִּשְׁתָּה נְפוּצָה וּבִגְדֵי שֵׁשׁ וְצֶמֶר גֶּפֶן וְכַיּוֹצֵא בָּהֶן. וְהַמַּדְלִיק צָרִיךְ שֶׁיַּדְלִיק בְּרֹב הַיּוֹצֵא מִן הַפְּתִילָה: \n", + "הַכּוֹרֵךְ דָּבָר שֶׁמַּדְלִיקִין בּוֹ עַל גַּבֵּי דָּבָר שֶׁאֵין מַדְלִיקִין בּוֹ. אִם לְהַעֲבוֹת הַפְּתִילָה כְּדֵי לְהוֹסִיף אוֹרָהּ אָסוּר. וְאִם לְהַקְשׁוֹת הַפְּתִילָה כְּדֵי שֶׁתְּהֵא עוֹמֶדֶת וְלֹא תִּשְׁתַּלְשֵׁל לְמַטָּה מֻתָּר: \n", + "נוֹתְנִין גַּרְגִּיר שֶׁל מֶלַח וּגְרִיס שֶׁל פּוֹל עַל פִּי הַנֵּר בְּעֶרֶב שַׁבָּת שֶׁיִּהְיֶה דּוֹלֵק בְּלֵיל שַׁבָּת. וְכָל הַפְּתִילוֹת שֶׁאֵין מַדְלִיקִין בָּהֶן בְּשַׁבָּת עוֹשִׂין מֵהֶן מְדוּרָה בֵּין לְהִתְחַמֵּם כְּנֶגְדָּהּ בֵּין לְהִשְׁתַּמֵּשׁ לְאוֹרָהּ בֵּין עַל גַּבֵּי מְנוֹרָה בֵּין עַל גַּבֵּי קַרְקַע. וְלֹא אָסְרוּ אֶלָּא לַעֲשׂוֹתָן פְּתִילָה לְנֵר בִּלְבַד: \n", + "שֶׁמֶן שֶׁמַּדְלִיקִין בּוֹ לִשַׁבָּת צָרִיךְ שֶׁיְּהֵא נִמְשָׁךְ אַחַר הַפְּתִילָה אֲבָל שְׁמָנִין שֶׁאֵין נִמְשָׁכִין אַחַר הַפְּתִילָה כְּגוֹן זֶפֶת וְשַׁעֲוָה וְשֶׁמֶן קִיק וְאַלְיָה וְחֵלֶב אֵין מַדְלִיקִין בָּהֶן. וּמִפְּנֵי מָה אֵין מַדְלִיקִין בִּפְתִילוֹת שֶׁאֵין הָאוּר נִתְלֵית בָּהֶן וְלֹא בִּשְׁמָנִים שֶׁאֵין נִמְשָׁכִים אַחַר הַפְּתִילָה גְּזֵרָה שֶׁמָּא יִהְיֶה אוֹר הַנֵּר אָפֵל וְיַטֶּה אוֹתָהּ בְּשָׁעָה שֶׁיִּשְׁתַּמֵּשׁ לְאוֹרָהּ: \n", + "חֵלֶב שֶׁהִתִּיכוֹ וְקִרְבֵי דָּגִים שֶׁנִּמּוֹחוּ נוֹתֵן לְתוֹכָן שֶׁמֶן כָּל שֶׁהוּא וּמַדְלִיק. אֲבָל שְׁמָנִין שֶׁאֵין מַדְלִיקִין בָּהֶן אֲפִלּוּ עֵרְבָן בִּשְׁמָנִים שֶׁמַּדְלִיקִין בָּהֶן לֹא יַדְלִיק מִפְּנֵי שֶׁאֵין נִמְשָׁכִין: \n", + "אֵין מַדְלִיקִין בְּעִטְרָן מִפְּנֵי שֶׁרֵיחוֹ רַע שֶׁמָּא יַנִּיחֶנּוּ וְיֵצֵא וְחוֹבָה עָלָיו לֵישֵׁב לְאוֹר הַנֵּר. וְלֹא בָּצֳרִי מִפְּנֵי שֶׁרֵיחוֹ טוֹב שֶׁמָּא יִקַּח מִמֶּנּוּ מִן הַנֵּר וְעוֹד מִפְּנֵי שֶׁהוּא עָף. וְלֹא בְּנֵפְט לָבָן וַאֲפִלּוּ בְּחל מִפְּנֵי שֶׁהוּא עָף וְיָבוֹא לִידֵי סַכָּנָה: \n", + "מֻתָּר לְהַדְלִיק לְכַתְּחִלָּה בִּשְׁאָר שְׁמָנִים כְּגוֹן שֶׁמֶן צְנוֹן וְשֻׁמְשְׁמִין וְלֶפֶת וְכָל כַּיּוֹצֵא בָּהֶן. אֵין אָסוּר אֶלָּא אֵלּוּ שֶׁמָּנוּ חֲכָמִים בִּלְבַד: \n", + "לֹא יִתֵּן אָדָם כְּלִי מְנֻקָּב מָלֵא שֶׁמֶן עַל פִּי הַנֵּר בִּשְׁבִיל שֶׁיְּהֵא מְנַטֵּף. וְלֹא יְמַלֵּא קְעָרָה שֶׁמֶן וְיִתְּנֶנָּה בְּצַד הַנֵּר וְיִתֵּן רֹאשׁ הַפְּתִילָה לְתוֹכָהּ בִּשְׁבִיל שֶׁתְּהֵא שׁוֹאֶבֶת. גְּזֵרָה שֶׁמָּא יִקַּח מִן הַשֶּׁמֶן שֶׁבַּכְּלִי שֶׁהֲרֵי לֹא נִמְאַס בַּנֵּר. וְאָסוּר לֵהָנוֹת בְּשַׁבָּת מִן הַשֶּׁמֶן שֶׁהֻדְלַק בּוֹ וַאֲפִלּוּ כָּבְתָה הַנֵּר וַאֲפִלּוּ נָטַף מִן הַנֵּר מִפְּנֵי שֶׁהוּא מֻקְצֶה מֵחֲמַת אִסּוּר. וְאִם חִבֵּר הַכְּלִי שֶׁיֵּשׁ בּוֹ הַשֶּׁמֶן אֶל הַנֵּר בְּסִיד וּבְחַרְסִית וְכַיּוֹצֵא בָּהֶן מֻתָּר: \n", + "אֵין נוֹתְנִין כְּלִי תַּחַת הַנֵּר לְקַבֵּל בּוֹ שֶׁמֶן בְּשַׁבָּת שֶׁהֲרֵי מְבַטֵּל הַכְּלִי מֵהֵיכָנוֹ. וְאִם נְתָנוֹ מִבְּעוֹד יוֹם מֻתָּר. וְנוֹתְנִין כְּלִי תַּחַת הַנֵּר בְּשַׁבָּת לְקַבֵּל בּוֹ נִיצוֹצוֹת מִפְּנֵי שֶׁאֵין בָּהֶן מַמָּשׁ וַהֲרֵי לֹא בִּטְלוֹ מִלְּטַלְטְלוֹ. וְאָסוּר לִתֵּן לְתוֹכוֹ מַיִם וַאֲפִלּוּ מֵעֶרֶב שַׁבָּת מִפְּנֵי שֶׁהוּא מְקָרֵב כִּבּוּי הַנִּיצוֹצוֹת: \n", + "אֵין פּוֹלִין לְאוֹר הַנֵּר וְלֹא קוֹרִין לְאוֹר הַנֵּר וַאֲפִלּוּ גָּבוֹהַּ שְׁתֵּי קוֹמוֹת וַאֲפִלּוּ עֲשָׂרָה בָּתִּים זֶה עַל גַּב זֶה וְהַנֵּר בָּעֶלְיוֹנָה לֹא יִקְרָא וְלֹא יַפְלֶה לְאוֹרָהּ בַּתַּחְתּוֹנָה שֶׁמָּא יִשְׁכַּח וְיַטֶּה. וְאִם הָיוּ שְׁנַיִם קוֹרִין בְּעִנְיָן אֶחָד מֻתָּרִין לִקְרוֹת לִפְנֵי הַנֵּר שֶׁכָּל אֶחָד מֵהֶן מַזְכִּיר חֲבֵרוֹ אִם שָׁכַח. אֲבָל לֹא בִּשְׁנֵי עִנְיָנִים שֶׁכָּל אֶחָד מֵהֶן טָרוּד בְּעִנְיָנוֹ: \n", + "הַתִּינוֹקוֹת קוֹרִין לִפְנֵי רַבָּן לְאוֹר הַנֵּר מִפְּנֵי שֶׁהָרַב מְשַׁמְּרָן. אֲבָל הוּא לֹא יִקְרָא מִפְּנֵי שֶׁאֵין אֵימָתָן עָלָיו. וְיֵשׁ לוֹ לִרְאוֹת בַּסֵּפֶר לְאוֹר הַנֵּר עַד שֶׁיִּרְאֶה רֹאשׁ הַפָּרָשָׁה שֶׁהוּא צָרִיךְ לְהַקְרוֹתָן. וְאַחַר כָּךְ נוֹתֵן הַסֵּפֶר בְּיָדָן וְהֵם קוֹרְאִין לְפָנָיו: \n", + "כֵּלִים הַדּוֹמִים זֶה לָזֶה וְאֵינָן נִכָּרִין אֶלָּא בְּעִיּוּן הַרְבֵּה אָסוּר לְהַקְרִיבָן לְאוֹר הַנֵּר וּלְהַבְחִין בֵּינֵיהֶן שֶׁמָּא יִשְׁכַּח וְיַטֶּה. לְפִיכָךְ שַׁמָּשׁ שֶׁאֵינוֹ קָבוּעַ אָסוּר לוֹ לִבְדֹּק כּוֹסוֹת וּקְעָרוֹת לְאוֹר הַנֵּר מִפְּנֵי שֶׁאֵינוֹ מַכִּירָן. בֵּין בְּנֵר שֶׁל שֶׁמֶן זַיִת בֵּין בְּנֵר שֶׁל נֵפְט שֶׁאוֹרוֹ רַב. אֲבָל שַׁמָּשׁ קָבוּעַ מֻתָּר לוֹ לִבְדֹּק לְאוֹר הַנֵּר כּוֹסוֹת וּקְעָרוֹת מִפְּנֵי שֶׁאֵינוֹ צָרִיךְ עִיּוּן הַרְבֵּה. וְאִם הָיָה נֵר שֶׁל שֶׁמֶן זַיִת אֵין מוֹרִין לוֹ לִבְדֹּק וְאַף עַל פִּי שֶׁהוּא מֻתָּר, גְּזֵרָה שֶׁמָּא יִסְתַּפֵּק מִמֶּנּוּ: \n", + "נֵר שֶׁאֲחוֹרֵי הַדֶּלֶת אָסוּר לִפְתֹּחַ הַדֶּלֶת וְלִנְעל כְּדַרְכּוֹ מִפְּנֵי שֶׁהוּא מְכַבֵּהוּ אֶלָּא יִזָּהֵר בְּשָׁעָה שֶׁפּוֹתֵחַ וּבְשָׁעָה שֶׁנּוֹעֵל. וְאָסוּר לִפְתֹּחַ אֶת הַדֶּלֶת כְּנֶגֶד הַמְּדוּרָה בְּשַׁבָּת כְּדֵי שֶׁתְּהֵא הָרוּחַ מְנַשֶּׁבֶת בָּהּ וְאַף עַל פִּי שֶׁאֵין שָׁם אֶלָּא רוּחַ מְצוּיָה. וּמַנִּיחִין הַנֵּר שֶׁל שַׁבָּת עַל גַּבֵּי אִילָן הַמְחֻבָּר לַקַּרְקַע וְאֵינוֹ חוֹשֵׁשׁ: \n", + "כָּל מְדִינוֹת וַעֲיָרוֹת שֶׁל יִשְׂרָאֵל תּוֹקְעִין בָּהֶן שֵׁשׁ תְּקִיעוֹת בְּעֶרֶב שַׁבָּת. וּבְמָקוֹם גָּבוֹהַּ הָיוּ תּוֹקְעִין כְּדֵי לְהַשְׁמִיעַ כָּל אַנְשֵׁי הַמְּדִינָה וְכָל אַנְשֵׁי הַמִּגְרָשׁ שֶׁלָּהּ: \n", + "תְּקִיעָה רִאשׁוֹנָה נִמְנְעוּ הָעוֹמְדִים בַּשָּׂדוֹת מִלַּחֲרשׁ וּמִלַּעֲדֹר וּמִלַּעֲשׂוֹת מְלָאכָה שֶׁבַּשָּׂדֶה. וְאֵין הַקְּרוֹבִין רַשָּׁאִין לִכָּנֵס לָעִיר עַד שֶׁיָּבוֹאוּ רְחוֹקִים וְיִכָּנְסוּ כֻּלָּם בְּבַת אַחַת. וַעֲדַיִן הַחֲנֻיּוֹת פְּתוּחוֹת וְהַתְּרִיסִין מֻנָּחִין. הִתְחִיל לִתְקֹעַ שְׁנִיָּה נִסְתַּלְּקוּ הַתְּרִיסִין וְנִנְעֲלוּ הַחֲנֻיּוֹת. וַעֲדַיִן הַחַמִּין וְהַקְּדֵרוֹת מֻנָּחִין עַל גַּבֵּי כִּירָה. הִתְחִיל לִתְקֹעַ תְּקִיעָה שְׁלִישִׁית סִלֵּק הַמְסַלֵּק וְהִטְמִין הַמַּטְמִין וְהִדְלִיקוּ אֶת הַנֵּרוֹת וְשׁוֹהֶה כְּדֵי לִצְלוֹת דָּג קָטָן אוֹ כְּדֵי לְהַדְבִּיק פַּת בַּתַּנּוּר. וְתוֹקֵעַ וּמֵרִיעַ וְתוֹקֵעַ וְשׁוֹבֵת: \n", + "תְּקִיעָה רִאשׁוֹנָה תּוֹקֵעַ אוֹתָהּ בְּמִנְחָה. וְהַשְּׁלִישִׁית קָרוֹב לִשְׁקִיעַת הַחַמָּה. וְכֵן תּוֹקְעִין בְּמוֹצָאֵי שַׁבָּת אַחַר צֵאת הַכּוֹכָבִים לְהַתִּיר הָעָם לְמַעֲשֵׂיהֶן: \n", + "יוֹם הַכִּפּוּרִים שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת לֹא הָיוּ תּוֹקְעִין. חָל לִהְיוֹת בְּמוֹצָאֵי שַׁבָּת לֹא תּוֹקְעִין וְלֹא מַבְדִּילִין. יוֹם טוֹב שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת תּוֹקְעִין וְלֹא מַבְדִּילִין. חָל לִהְיוֹת לְאַחַר הַשַּׁבָּת מַבְדִּילִין וְלֹא תּוֹקְעִין: \n" + ], + [ + "אָסוּר לוֹמַר לְנָכְרִי לַעֲשׂוֹת לָנוּ מְלָאכָה בְּשַׁבָּת אַף עַל פִּי שֶׁאֵינוֹ מְצֻוֶּה עַל הַשַּׁבָּת. וְאַף עַל פִּי שֶׁאָמַר לוֹ מִקֹּדֶם הַשַּׁבָּת. וְאַף עַל פִּי שֶׁאֵינוֹ צָרִיךְ לְאוֹתָהּ מְלָאכָה אֶלָּא לְאַחַר הַשַּׁבָּת. וְדָבָר זֶה אָסוּר מִדִּבְרֵי סוֹפְרִים כְּדֵי שֶׁלֹּא תִּהְיֶה שַׁבָּת קַלָּה בְּעֵינֵיהֶן וְיָבוֹאוּ לַעֲשׂוֹת בְּעַצְמָן: ", + "נָכְרִי שֶׁעָשָׂה מְלָאכָה מֵעַצְמוֹ בְּשַׁבָּת אִם בִּשְׁבִיל יִשְׂרָאֵל עָשָׂה אוֹתָהּ אָסוּר לֵהָנוֹת בְּאוֹתָהּ מְלָאכָה עַד מוֹצָאֵי שַׁבָּת וְיַמְתִּין בִּכְדֵי שֶׁתֵּעָשֶׂה. וְהוּא שֶׁלֹּא יְהֵא הַדָּבָר בְּפַרְהֶסְיָא עַד שֶׁיֵּדְעוּ בּוֹ רַבִּים שֶׁדָּבָר זֶה בִּשְׁבִיל פְּלוֹנִי הוּא נַעֲשָׂה בְּשַׁבָּת. וְאִם בִּשְׁבִיל עַצְמוֹ בִּלְבַד עָשָׂה מֻתָּר לֵהָנוֹת בָּהּ בְּשַׁבָּת: ", + "כֵּיצַד. נָכְרִי שֶׁהִדְלִיק אֶת הַנֵּר מִשְׁתַּמֵּשׁ לְאוֹרוֹ יִשְׂרָאֵל וְאִם בִּשְׁבִיל יִשְׂרָאֵל אָסוּר. עָשָׂה נָכְרִי כֶּבֶשׁ לֵירֵד בּוֹ מִן הַסְּפִינָה יֵרֵד אַחֲרָיו יִשְׂרָאֵל וְאִם בִּשְׁבִיל יִשְׂרָאֵל אָסוּר. מִלֵּא מַיִם לְהַשְׁקוֹת בְּהֶמְתּוֹ מַשְׁקֶה אַחֲרָיו יִשְׂרָאֵל וְאִם בִּשְׁבִיל יִשְׂרָאֵל אָסוּר. לִקֵּט עֲשָׂבִים לְהַאֲכִיל לִבְהֶמְתּוֹ מַנִּיחַ יִשְׂרָאֵל בְּהֶמְתּוֹ לֶאֱכל מֵהֶן. וְהוּא שֶׁלֹּא יְהֵא אוֹתוֹ הַנָּכְרִי מַכִּיר לְאוֹתוֹ יִשְׂרָאֵל שֶׁמָּא יַרְבֶּה בִּמְלַאכְתּוֹ בִּשְׁבִילוֹ וְנִמְצָא עוֹשֶׂה בִּשְׁבִיל יִשְׂרָאֵל. וְכֵן כָּל דָּבָר שֶׁאֶפְשָׁר לְהַרְבּוֹת בּוֹ לֹא יֵהָנֶה בּוֹ בְּשַׁבָּת אֶלָּא אִם כֵּן אֵינוֹ מַכִּירוֹ: ", + "אֲבָל דָּבָר שֶׁאֵין בּוֹ לְהַרְבּוֹת וּלְמַעֵט כְּגוֹן נֵר וְכֶבֶשׁ הוֹאִיל וְעָשָׂה בִּשְׁבִיל עַצְמוֹ נֶהֱנֶה אַחֲרָיו יִשְׂרָאֵל בְּשַׁבָּת וְאַף עַל פִּי שֶׁהוּא מַכִּירוֹ. נֵר הַדָּלוּק בִּמְסִבָּה בְּשַׁבָּת. אִם רֹב יִשְׂרָאֵל אָסוּר לְהִשְׁתַּמֵּשׁ לְאוֹרָהּ שֶׁהַמַּדְלִיק עַל דַּעַת הָרֹב מַדְלִיק. וְאִם רֹב נָכְרִים מֻתָּר לְהִשְׁתַּמֵּשׁ לְאוֹרָהּ. מֶחֱצָה לְמֶחֱצָה אָסוּר. נָפְלָה דְּלֵקָה בְּשַׁבָּת וּבָא נָכְרִי לְכַבּוֹת אֵין אוֹמְרִין לוֹ כַּבֵּה וְאַל תְּכַבֶּה מִפְּנֵי שֶׁאֵין שְׁבִיתָתוֹ עָלֵינוּ. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: ", + "מֵת שֶׁעָשׂוּ לוֹ נָכְרִים אָרוֹן וְחָפְרוּ לוֹ קֶבֶר בְּשַׁבָּת אוֹ הֵבִיאוּ לוֹ חֲלִילִין לִסְפֹּד בָּהֶן. אִם בְּצִנְעָה יַמְתִּין בִּכְדֵי שֶׁיֵּעָשׂוּ לְמוֹצָאֵי שַׁבָּת וְיִקָּבֵר בּוֹ. וְאִם הָיָה הַקֶּבֶר בִּסְרַטְיָא גְּדוֹלָה וְהָאָרוֹן עַל גַּבָּיו וְכָל הָעוֹבְרִין וְהַשָּׁבִין אוֹמְרִים שֶׁזֶּה שֶׁהַנָּכְרִים עוֹשִׂין עַכְשָׁו בְּשַׁבָּת לִפְלוֹנִי הוּא. הֲרֵי זֶה לֹא יִקָּבֵר בּוֹ אוֹתוֹ יִשְׂרָאֵל עוֹלָמִית. מִפְּנֵי שֶׁהוּא בְּפַרְהֶסְיָא. וּמֻתָּר לִקְבֹּר בּוֹ יִשְׂרָאֵל אַחֵר וְהוּא שֶׁיַּמְתִּין בִּכְדֵי שֶׁיֵּעָשֶׂה. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: ", + "נָכְרִי שֶׁהֵבִיא חֲלִילִין בְּשַׁבָּת לְמֵת אַף עַל פִּי שֶׁהֱבִיאָן מִצַּד הַחוֹמָה יַמְתִּין לְמוֹצָאֵי שַׁבָּת בִּכְדֵי שֶׁיָּבוֹא מִמָּקוֹם קָרוֹב וְאַחַר כָּךְ יִסְפְּדוּ בָּהֶן. שֶׁמָּא בַּלַּיְלָה הֱבִיאוּם מִמָּקוֹם אַחֵר עַד הַחוֹמָה וּבַבֹּקֶר נִכְנְסוּ בָּהֶן. וְאִם יָדַע בְּוַדַּאי שֶׁמִּמָּקוֹם פְּלוֹנִי הֱבִיאוּם בְּשַׁבָּת יַמְתִּין בִּכְדֵי שֶׁיָּבוֹאוּ מֵאוֹתוֹ מָקוֹם אַחַר הַשַּׁבָּת. וְהוּא שֶׁלֹּא יְהֵא הַדָּבָר בִּסְרַטְיָא גְּדוֹלָה כְּמוֹ שֶׁאָמַרְנוּ: ", + "עִיר שֶׁיִּשְׂרָאֵל וְנָכְרִים דָּרִין בְּתוֹכָהּ וְהָיְתָה בָּהּ מֶרְחָץ הַמַּרְחֶצֶת בְּשַׁבָּת. אִם רֹב נָכְרִים מֻתָּר לִרְחֹץ בָּהּ לְמוֹצָאֵי שַׁבָּת מִיָּד. וְאִם רֹב יִשְׂרָאֵל יַמְתִּין בִּכְדֵי שֶׁיֵּחַמּוּ חַמִּין. שֶׁבִּשְׁבִיל הָרֹב הוּחַמּוּ. מֶחֱצָה לְמֶחֱצָה יַמְתִּין בִּכְדֵי שֶׁיֵּחַמּוּ חַמִּין. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: ", + "יִשְׂרָאֵל שֶׁאָמַר לְנָכְרִי לַעֲשׂוֹת לוֹ מְלָאכָה זוֹ בְּשַׁבָּת אַף עַל פִּי שֶׁעָבַר וּמַכִּין אוֹתוֹ מַכַּת מַרְדּוּת מֻתָּר לוֹ לֵהָנוֹת בְּאוֹתָהּ מְלָאכָה לָעֶרֶב אַחַר שֶׁיַּמְתִּין בִּכְדֵי שֶׁתֵּעָשֶׂה. וְלֹא אָסְרוּ בְּכָל מָקוֹם עַד שֶׁיַּמְתִּין בִּכְדֵי שֶׁיֵּעָשׂוּ אֶלָּא מִפְּנֵי דָּבָר זֶה. שֶׁאִם תֹּאמַר יְהֵא מֻתָּר מִיָּד שֶׁמָּא יֹאמַר לְנָכְרִי לַעֲשׂוֹת לוֹ וְיִמְצָא הַדָּבָר מוּכָן מִיָּד. וְכֵיוָן שֶׁאָסְרוּ עַד שֶׁיַּמְתִּין בִּכְדֵי שֶׁיֵּעָשׂוּ לֹא יֹאמַר לְנָכְרִי לַעֲשׂוֹת לוֹ שֶׁהֲרֵי אֵינוֹ מִשְׂתַּכֵּר כְּלוּם מִפְּנֵי שֶׁהוּא מִתְעַכֵּב לָעֶרֶב בִּכְדֵי שֶׁיֵּעָשֶׂה דָּבָר זֶה שֶׁנַּעֲשָׂה בְּשַׁבָּת: ", + "דָּבָר שֶׁאֵינוֹ מְלָאכָה וְאֵין אָסוּר לַעֲשׂוֹתוֹ בְּשַׁבָּת אֶלָּא מִשּׁוּם שְׁבוּת מֻתָּר לְיִשְׂרָאֵל לוֹמַר לְנָכְרִי לַעֲשׂוֹתוֹ בְּשַׁבָּת. וְהוּא שֶׁיִּהְיֶה שָׁם מִקְצָת חֹלִי אוֹ יִהְיֶה צָרִיךְ לַדָּבָר צֹרֶךְ הַרְבֵּה אוֹ מִפְּנֵי מִצְוָה: ", + "כֵּיצַד. אוֹמֵר יִשְׂרָאֵל לְנָכְרִי בְּשַׁבָּת לַעֲלוֹת בָּאִילָן אוֹ לָשׁוּט עַל פְּנֵי הַמַּיִם כְּדֵי לְהָבִיא לוֹ שׁוֹפָר. אוֹ סַכִּין לְמִילָה. אוֹ מֵבִיא לוֹ מֵחָצֵר לְחָצֵר שֶׁאֵין עֵרוּב בֵּינֵיהֶן מַיִם חַמִּין לְהַרְחִיץ בָּהֶם קָטָן וּמִצְטַעֵר. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: ", + "הַלּוֹקֵחַ בַּיִת בְּאֶרֶץ יִשְׂרָאֵל מִן הַנָּכְרִי מֻתָּר לוֹ לוֹמַר לַנָּכְרִי לִכְתֹּב לוֹ שְׁטָר בְּשַׁבָּת. שֶׁאֲמִירָה לְנָכְרִי בְּשַׁבָּת אֲסוּרָה מִדִּבְרֵיהֶם וּמִשּׁוּם יִשּׁוּב אֶרֶץ יִשְׂרָאֵל לֹא גָּזְרוּ בְּדָבָר זֶה. וְכֵן הַלּוֹקֵחַ בַּיִת מֵהֶם בְּסוּרְיָא, שֶׁסּוּרְיָא כְּאֶרֶץ יִשְׂרָאֵל לְדָבָר זֶה: ", + "פּוֹסֵק אָדָם עִם הַנָּכְרִי עַל הַמְּלָאכָה וְקוֹצֵץ דָּמִים וְהַנָּכְרִי עוֹשֶׂה לְעַצְמוֹ וְאַף עַל פִּי שֶׁהוּא עוֹשֶׂה בְּשַׁבָּת מֻתָּר. וְכֵן הַשּׂוֹכֵר אֶת הַנָּכְרִי לְיָמִים הַרְבֵּה מֻתָּר אַף עַל פִּי שֶׁהוּא עוֹשֶׂה בְּשַׁבָּת. כֵּיצַד. כְּגוֹן שֶׁשָּׂכַר הַנָּכְרִי לְשָׁנָה אוֹ לִשְׁתַּיִם שֶׁיִּכְתֹּב לוֹ אוֹ שֶׁיֶּאֱרֹג לוֹ. הֲרֵי זֶה כּוֹתֵב וְאוֹרֵג בְּשַׁבָּת וּמֻתָּר כְּאִלּוּ קָצַץ עִמּוֹ שֶׁיִּכְתֹּב לוֹ סֵפֶר אוֹ שֶׁיֶּאֱרֹג לוֹ בֶּגֶד שֶׁהוּא עוֹשֶׂה בְּכָל עֵת שֶׁיִּרְצֶה. וְהוּא שֶׁלֹּא יַחְשֹׁב עִמּוֹ יוֹם יוֹם: ", + "בַּמֶּה דְּבָרִים אֲמוּרִים בְּצִנְעָה שֶׁאֵין מַכִּירִים הַכּל שֶׁזּוֹ הַמְּלָאכָה הַנַּעֲשֵׂית בְּשַׁבָּת שֶׁל יִשְׂרָאֵל הִיא. אֲבָל אִם הָיְתָה יְדוּעָה וּגְלוּיָה וּמְפֻרְסֶמֶת אֲסוּרָה שֶׁהָרוֹאֶה אֶת הַנָּכְרִי עוֹסֵק אֵינוֹ יוֹדֵעַ שֶׁקָּצַץ וְאוֹמֵר שֶׁפְּלוֹנִי שָׂכַר הַנָּכְרִי לַעֲשׂוֹת לוֹ מְלָאכָה בְּשַׁבָּת: ", + "לְפִיכָךְ הַפּוֹסֵק עִם הַנָּכְרִי לִבְנוֹת לוֹ חֲצֵרוֹ אוֹ כָּתְלוֹ אוֹ לִקְצֹר אֶת שָׂדֵהוּ אוֹ שֶׁשְּׂכָרוֹ שָׁנָה אוֹ שְׁתַּיִם לִבְנוֹת לוֹ חָצֵר אוֹ לִטַּע לוֹ כֶּרֶם. אִם הָיְתָה הַמְּלָאכָה בַּמְּדִינָה אוֹ בְּתוֹךְ הַתְּחוּם אָסוּר לוֹ לַהֲנִיחָן לַעֲשׂוֹת בְּשַׁבָּת מִפְּנֵי הָרוֹאִים שֶׁאֵינָם יוֹדְעִים שֶׁפָּסַק. וְאִם הָיְתָה הַמְּלָאכָה חוּץ לַתְּחוּם מֻתָּר שֶׁאֵין שָׁם יִשְׂרָאֵל שֶׁיִּרְאֶה אֶת הַפּוֹעֲלִין כְּשֶׁהֵן עוֹשִׂין בְּשַׁבָּת: ", + "וְכֵן מֻתָּר לְאָדָם לְהַשְׂכִּיר כַּרְמוֹ אוֹ שָׂדֵהוּ לְנָכְרִי אַף עַל פִּי שֶׁהוּא זוֹרְעָן וְנוֹטְעָן בְּשַׁבָּת. שֶׁהָרוֹאֶה יוֹדֵעַ שֶׁשְּׂכוּרִין הֵן אוֹ בַּאֲרִיסוּת נָתַן לָהֶן. וְדָבָר שֶׁשֵּׁם יִשְׂרָאֵל בְּעָלָיו קָרוּי עָלָיו וְאֵין דֶּרֶךְ רֹב אַנְשֵׁי אוֹתוֹ הַמָּקוֹם לְהַשְׂכִּירוֹ אוֹ לִתְּנוֹ בַּאֲרִיסוּת אָסוּר לְהַשְׂכִּירוֹ לְנָכְרִי. מִפְּנֵי שֶׁהַנָּכְרִי עוֹשֶׂה בְּאוֹתוֹ הַמָּקוֹם מְלָאכָה בְּשַׁבָּת וְהוּא נִקְרָא עַל שֵׁם הַיִּשְׂרָאֵל בְּעָלָיו: ", + "מֻתָּר לְהַשְׁאִיל כֵּלִים וּלְהַשְׂכִּירָן לְנָכְרִי וְאַף עַל פִּי שֶׁהוּא עוֹשֶׂה בָּהֶן מְלָאכָה בְּשַׁבָּת מִפְּנֵי שֶׁאֵין אָנוּ מְצֻוִּים עַל שְׁבִיתַת הַכֵּלִים. אֲבָל בְּהֶמְתּוֹ וְעַבְדּוֹ אָסוּר מִפְּנֵי שֶׁאָנוּ מְצֻוִּין עַל שְׁבִיתַת בְּהֵמָה וְעֶבֶד: ", + "הַמִּשְׁתַּתֵּף עִם הַנָּכְרִי בִּמְלָאכָה אוֹ בִּסְחוֹרָה אוֹ בַּחֲנוּת. אִם הִתְנוּ בַּתְּחִלָּה שֶׁיִּהְיֶה שְׂכַר הַשַּׁבָּת לַנָּכְרִי לְבַדּוֹ אִם מְעַט אִם הַרְבֵּה וּשְׂכַר יוֹם אַחֵר כְּנֶגֶד יוֹם הַשַּׁבָּת לְיִשְׂרָאֵל לְבַדּוֹ מֻתָּר. וְאִם לֹא הִתְנוּ בַּתְּחִלָּה. כְּשֶׁיָּבוֹאוּ לַחֲלֹק נוֹטֵל הַנָּכְרִי שְׂכַר הַשַּׁבָּתוֹת כֻּלָּן לְבַדּוֹ וְהַשְּׁאָר חוֹלְקִין אוֹתוֹ. וְאֵינוֹ מוֹסִיף לוֹ כְּלוּם כְּנֶגֶד יוֹם הַשַּׁבָּת אֶלָּא אִם כֵּן הִתְנוּ בַּתְּחִלָּה. וְכֵן אִם קִבְּלוּ שָׂדֶה בְּשֻׁתָּפוּת דִּין אֶחָד הוּא: ", + "וְאִם לֹא הִתְּנוּ וּבָאוּ לַחֲלֹק הַשָּׂכָר וְלֹא הָיָה שְׂכַר שַׁבָּת יָדוּעַ יֵרָאֶה לִי שֶׁהַנָּכְרִי נוֹטֵל לְבַדּוֹ שְׁבִיעִית הַשָּׂכָר וְהַשְּׁאָר חוֹלְקִין. הַנּוֹתֵן מָעוֹת לְנָכְרִי לְהִתְעַסֵּק בָּהֶן אַף עַל פִּי שֶׁהַנָּכְרִי נוֹשֵׂא וְנוֹתֵן בְּשַׁבָּת חוֹלֵק עִמּוֹ בַּשָּׂכָר בְּשָׁוֶה וְכֵן הוֹרוּ כָּל הַגְּאוֹנִים: ", + "לֹא יִתֵּן אָדָם בְּעֶרֶב שַׁבָּת כֵּלִים לְאֻמָּן נָכְרִי לַעֲשׂוֹתָן אַף עַל פִּי שֶׁפָּסַק עִמּוֹ. אֶלָּא בִּכְדֵי שֶׁיֵּצֵא בָּהֶן מִבֵּיתוֹ קֹדֶם שֶׁחֲשֵׁכָה. וְכֵן לֹא יִמְכֹּר אָדָם חֲפָצָיו לְנָכְרִי וְלֹא יַשְׁאִילֶנּוּ וְלֹא יַלְוֶנּוּ וְלֹא יְמַשְׁכְּנֶנּוּ וְלֹא יִתֵּן לוֹ בְּמַתָּנָה אֶלָּא בִּכְדֵי שֶׁיֵּצֵא בְּאוֹתוֹ חֵפֶץ מִפֶּתַח בֵּיתוֹ קֹדֶם הַשַּׁבָּת. שֶׁכָּל זְמַן שֶׁהוּא בְּבֵיתוֹ אֵין אָדָם יוֹדֵעַ אֵימָתַי נָתַן לוֹ וּכְשֶׁיֵּצֵא הַנָּכְרִי מִבֵּיתוֹ בְּשַׁבָּת וְחֵפֶץ יִשְׂרָאֵל בְּיָדוֹ יֵרָאֶה כְּמִי שֶׁהִלְּוָהוּ לַנָּכְרִי אוֹ מִשְׁכְּנוֹ אוֹ פָּסַק עִמּוֹ אוֹ מָכַר לוֹ בְּשַׁבָּת: ", + "הַנּוֹתֵן אִגֶּרֶת לְנָכְרִי לְהוֹלִיכָהּ לְעִיר אַחֶרֶת אִם קָצַץ עִמּוֹ שְׂכַר הוֹלָכָה מֻתָּר. וַאֲפִלּוּ נְתָנָהּ לוֹ עֶרֶב שַׁבָּת עִם חֲשֵׁכָה. וְהוּא שֶׁיֵּצֵא בָּהּ מִפֶּתַח בֵּיתוֹ קֹדֶם הַשַּׁבָּת. וְאִם לֹא קָצַץ אִם יֵשׁ בַּמְּדִינָה אָדָם קָבוּעַ שֶׁהוּא מְקַבֵּץ הָאִגְּרוֹת וְשׁוֹלֵחַ אוֹתָם לְכָל מְדִינָה וּמְדִינָה עִם שְׁלוּחָיו מֻתָּר לִתֵּן לַנָּכְרִי הָאִגֶּרֶת. וְהוּא שֶׁיִּהְיֶה שְׁהוּת בַּיּוֹם כְּדֵי שֶׁיַּגִּיעַ לַבַּיִת הַסָּמוּךְ לַחוֹמָה קֹדֶם הַשַּׁבָּת. שֶׁמָּא זֶה שֶׁמְּקַבֵּל הָאִגְּרוֹת וְשׁוֹלְחָן בֵּיתוֹ סָמוּךְ לַחוֹמָה הוּא. וְאִם אֵין שָׁם אָדָם קָבוּעַ לְכָךְ אֶלָּא הַנָּכְרִי שֶׁנּוֹתְנִין לוֹ הָאִגֶּרֶת הוּא שֶׁמּוֹלִיכָהּ לְעִיר אַחֶרֶת אָסוּר לִשְׁלֹחַ בְּיַד נָכְרִי הָאִגֶּרֶת לְעוֹלָם אֶלָּא אִם כֵּן קָצַץ לוֹ דָּמִים: ", + "נָכְרִי שֶׁהֵבִיא חֲפָצָיו בְּשַׁבָּת וְהִכְנִיסָן לְבֵית יִשְׂרָאֵל מֻתָּר. וַאֲפִלּוּ אָמַר לוֹ הַנִּיחָן בְּזָוִית זוֹ הֲרֵי זֶה מֻתָּר. וּמְזַמְּנִין אֶת הַנָּכְרִי בְּשַׁבָּת וְנוֹתְנִין לְפָנָיו מְזוֹנוֹת לְאָכְלָן. וְאִם נְטָלָן וְיָצָא אֵין נִזְקָקִין לוֹ מִפְּנֵי שֶׁאֵין שְׁבִיתָתוֹ עָלֵינוּ. וְכֵן נוֹתְנִין מְזוֹנוֹת לִפְנֵי הַכֶּלֶב בֶּחָצֵר וְאִם נְטָלָן וְיָצָא אֵין נִזְקָקִין לוֹ: ", + "מִי שֶׁהָיָה בָּא בַּדֶּרֶךְ וְקָדַשׁ עָלָיו הַיּוֹם וְהָיוּ עִמּוֹ מָעוֹת נוֹתֵן כִּיסוֹ לְנָכְרִי לְהוֹלִיכוֹ לוֹ וּלְמוֹצָאֵי שַׁבָּת לוֹקְחוֹ מִמֶּנּוּ. וְאַף עַל פִּי שֶׁלֹּא נָתַן לוֹ שָׂכָר עַל זֶה. וְאַף עַל פִּי שֶׁנְּתָנוֹ לוֹ מִשֶּׁחֲשֵׁכָה מֻתָּר מִפְּנֵי שֶׁאָדָם בָּהוּל עַל מָמוֹנוֹ וְאִי אֶפְשָׁר שֶׁיַּשְׁלִיכֶנּוּ. וְאִם לֹא תַּתִּיר לוֹ דָּבָר זֶה שֶׁאֵין אִסּוּרוֹ אֶלָּא מִדִּבְרֵי סוֹפְרִים יָבוֹא לַהֲבִיאוֹ בְּיָדוֹ וְעוֹבֵר עַל מְלָאכָה שֶׁל תּוֹרָה. בַּמֶּה דְּבָרִים אֲמוּרִים בְּכִיסוֹ אֲבָל מְצִיאָה לֹא יִתֵּן לַנָּכְרִי אֶלָּא מוֹלִיכָהּ בְּפָחוֹת פָּחוֹת מֵאַרְבַּע אַמּוֹת: ", + "יִשְׂרָאֵל שֶׁעָשָׂה מְלָאכָה בְּשַׁבָּת אִם עָבַר וְעָשָׂה בְּזָדוֹן אָסוּר לוֹ לֵהָנוֹת בְּאוֹתָהּ מְלָאכָה לְעוֹלָם. וּשְׁאָר יִשְׂרָאֵל מֻתָּר לָהֶם לֵהָנוֹת בָּהּ לְמוֹצָאֵי שַׁבָּת מִיָּד שֶׁנֶּאֱמַר (שמות לא יד) \"וּשְׁמַרְתֶּם אֶת הַשַּׁבָּת כִּי קֹדֶשׁ הִיא\", הִיא קֹדֶשׁ וְאֵין מַעֲשֶׂיהָ קֹדֶשׁ. כֵּיצַד. יִשְׂרָאֵל שֶׁבִּשֵּׁל בְּשַׁבָּת בְּמֵזִיד. לְמוֹצָאֵי שַׁבָּת יֵאָכֵל לַאֲחֵרִים אֲבָל לוֹ לֹא יֵאָכֵל עוֹלָמִית. וְאִם בִּשֵּׁל בִּשְׁגָגָה לְמוֹצָאֵי שַׁבָּת יֹאכַל בֵּין הוּא בֵּין אֲחֵרִים מִיָּד. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: ", + "פֵּרוֹת שֶׁיָּצְאוּ חוּץ לַתְּחוּם וְחָזְרוּ. בְּשׁוֹגֵג יֵאָכְלוּ בְּשַׁבָּת שֶׁהֲרֵי לֹא נַעֲשָׂה בְּגוּפָן מַעֲשֶׂה וְלֹא נִשְׁתַּנּוּ. בְּמֵזִיד לֹא יֵאָכְלוּ עַד מוֹצָאֵי שַׁבָּת: ", + "הַשּׂוֹכֵר אֶת הַפּוֹעֵל לִשְׁמֹר לוֹ אֶת הַפָּרָה וְאֶת הַתִּינוֹק לֹא יִתֵּן לוֹ שְׂכָרוֹ שֶׁל שַׁבָּת. לְפִיכָךְ אֵין אַחֲרָיוּת שַׁבָּת עָלָיו. וְאִם הָיָה הַשָּׂכִיר שְׂכִיר שַׁבָּת אוֹ שְׂכִיר שָׁנָה נוֹתֵן לוֹ שְׂכָרוֹ מָשְׁלָם. לְפִיכָךְ אַחֲרָיוּת שַׁבָּת עָלָיו. וְלֹא יֹאמַר לוֹ תֵּן לִי שְׂכָרִי שֶׁל שַׁבָּת אֶלָּא אוֹמֵר לוֹ תֵּן לִי שְׂכָרִי שֶׁל שָׁנָה אוֹ שֶׁל עֲשָׂרָה יָמִים: " + ], + [ + "מְלָאכוֹת שֶׁחַיָּבִין עֲלֵיהֶן סְקִילָה וְכָרֵת בְּמֵזִיד אוֹ קָרְבַּן חַטָּאת בִּשְׁגָגָה. מֵהֶן אָבוֹת וּמֵהֶן תּוֹלָדוֹת. וּמִנְיַן כָּל אֲבוֹת מְלָאכוֹת אַרְבָּעִים חָסֵר אַחַת. וְאֵלּוּ הֵן. הַחֲרִישָׁה. וְהַזְּרִיעָה. וְהַקְּצִירָה. וְהָעִמּוּר. וְהַדִּישָׁה. וְהַזְּרִיָּה. וְהַבְּרִירָה. וְהַטְּחִינָה. וְהַהַרְקָדָה. וְהַלִּישָׁה. וְהָאֲפִיָּה. וְהַגְּזִיזָה. וְהַלִּבּוּן. וְהַנִּפּוּץ. וְהַצְּבִיעָה. וְהַטְּוִיָּה. וַעֲשִׂיַּת הַנִּירִין. וְהַנְסָכַת הַמַּסֵּכָה. וְהָאֲרִיגָה. וְהַבְּצִיעָה. וְהַקְּשִׁירָה. וְהַהַתָּרָה. וְהַתְּפִירָה. וְהַקְּרִיעָה. וְהַבִּנְיָן. וְהַסְּתִירָה. וְהַכָּאָה בְּפַטִּישׁ. וְהַצִּידָה. וְהַשְּׁחִיטָה. וְהַהַפְשָׁטָה. וְהַהַעֲבָדָה. וּמְחִיקַת הָעוֹר. וְחִתּוּכוֹ. וְהַכְּתִיבָה. וְהַמְּחִיקָה. וְהַשִּׂרְטוּט. וְהַהַבְעָרָה. וְהַכִּבּוּי. וְהַהוֹצָאָה מֵרְשׁוּת לִרְשׁוּת: \n", + "כָּל אֵלּוּ הַמְּלָאכוֹת וְכָל שֶׁהוּא מֵעִנְיָנָם הֵם הַנִּקְרָאִין אֲבוֹת מְלָאכוֹת. כֵּיצַד הוּא עִנְיָנָן. אֶחָד הַחוֹרֵשׁ אוֹ הַחוֹפֵר אוֹ הָעוֹשֶׂה חָרִיץ הֲרֵי זֶה אַב מְלָאכָה. שֶׁכָּל אַחַת וְאַחַת מֵהֶן חֲפִירָה בַּקַּרְקַע וְעִנְיָן אֶחָד הוּא: \n", + "וְכֵן הַזּוֹרֵעַ זְרָעִים אוֹ הַנּוֹטֵעַ אִילָנוֹת אוֹ הַמַּבְרִיךְ אִילָנוֹת אוֹ הַמַּרְכִּיב אוֹ הַזּוֹמֵר. כָּל אֵלּוּ אָב אֶחָד הֵן מֵאֲבוֹת מְלָאכוֹת וְעִנְיָן אֶחָד הוּא. שֶׁכָּל אַחַת מֵהֶן לְצַמֵּחַ דָּבָר הוּא מִתְכַּוֵּן: \n", + "וְכֵן הַקּוֹצֵר תְּבוּאָה אוֹ קִטְנִית אוֹ הַבּוֹצֵר עֲנָבִים אוֹ הַגּוֹדֵר תְּמָרִים אוֹ הַמּוֹסֵק זֵיתִים אוֹ הָאוֹרֶה תְּאֵנִים. כָּל אֵלּוּ אַב מְלָאכָה אַחַת הֵן. שֶׁכָּל אַחַת מֵהֶן לַעֲקֹר דָּבָר מִגִּדּוּלָיו מִתְכַּוֵּן. וְעַל דֶּרֶךְ זוֹ שְׁאָר הָאָבוֹת: \n", + "הַתּוֹלָדָה הִיא הַמְּלָאכָה הַדּוֹמָה לְאָב מֵאֵלּוּ הָאָבוֹת. כֵּיצַד. הַמְחַתֵּךְ אֶת הָיָּרָק מְעַט לְבַשְּׁלוֹ הֲרֵי זֶה חַיָּב שֶׁזּוֹ הַמְּלָאכָה תּוֹלֶדֶת טְחִינָה. שֶׁהַטּוֹחֵן לוֹקֵחַ גּוּף אֶחָד וּמְחַלְּקוֹ לְגוּפִים הַרְבֵּה. וְכָל הָעוֹשֶׂה דָּבָר הַדּוֹמֶה לָזֶה הֲרֵי זֶה תּוֹלֶדֶת טוֹחֵן. וְכֵן הַלּוֹקֵחַ לָשׁוֹן שֶׁל מַתֶּכֶת וְשָׁף אוֹתוֹ כְּדֵי לִקַּח מֵעֲפָרוֹ כְּדֶרֶךְ שֶׁעוֹשִׂים צוֹרְפֵי הַזָּהָב הֲרֵי זֶה תּוֹלֶדֶת טְחִינָה: \n", + "וְכֵן הַלּוֹקֵחַ חָלָב וְנָתַן בּוֹ קֵיבָה כְּדֵי לְחָבְצוֹ הֲרֵי זֶה חַיָּב מִשּׁוּם תּוֹלֶדֶת בּוֹרֵר שֶׁהֲרֵי הִפְרִישׁ הַקּוֹם מִן הֶחָלָב. וְאִם גִּבְּנוֹ וְעָשָׂהוּ גְּבִינָה חַיָּב מִשּׁוּם בּוֹנֶה. שֶׁכָּל הַמְקַבֵּץ חֵלֶק אֶל חֵלֶק וְדִבֵּק הַכּל עַד שֶׁיֵּעָשׂוּ גּוּף אֶחָד הֲרֵי זֶה דּוֹמֶה לְבִנְיָן. וְכֵן לְכָל מְלָאכָה וּמְלָאכָה מֵאֵלּוּ הָאָבוֹת יֵשׁ לָהֶן תּוֹלָדוֹת עַל דֶּרֶךְ זוֹ שֶׁאָמַרְנוּ. וּמִגּוּף הַמְּלָאכָה הַנַּעֲשֵׂית בְּשַׁבָּת תֵּדַע מֵעֵין אֵי זֶה אָב הִיא וְתוֹלֶדֶת אֵי זֶה אָב הִיא: \n", + "אֶחָד הָעוֹשֶׂה אָב מֵאֲבוֹת מְלָאכוֹת אוֹ תּוֹלָדָה מִן הַתּוֹלָדוֹת בְּמֵזִיד חַיָּב כָּרֵת. וְאִם בָּאוּ עֵדִים נִסְקָל. בְּשׁוֹגֵג חַיָּב חַטָּאת קְבוּעָה. אִם כֵּן מַה הֶפְרֵשׁ יֵשׁ בֵּין הָאָבוֹת וְהַתּוֹלָדוֹת. אֵין בֵּינֵיהֶן הֶפְרֵשׁ אֶלָּא לְעִנְיַן הַקָּרְבָּן בִּלְבַד. שֶׁהָעוֹשֶׂה בְּשׁוֹגֵג אִם עָשָׂה אָבוֹת הַרְבֵּה בְּהֵעָלֵם אֶחָד חַיָּב חַטָּאת אַחַת עַל כָּל אָב וְאָב. וְאִם עָשָׂה אָב וְתוֹלְדוֹתָיו בְּהֵעָלֵם אֶחָד אֵינוֹ חַיָּב אֶלָּא חַטָּאת אַחַת: \n", + "כֵּיצַד. הֲרֵי שֶׁחָרַשׁ וְזָרַע וְקָצַר בְּשַׁבָּת בְּהֵעָלֵם אֶחָד חַיָּב שָׁלֹשׁ חַטָּאוֹת. וַאֲפִלּוּ עָשָׂה הָאַרְבָּעִים חָסֵר אַחַת בִּשְׁגָגָה כְּגוֹן שֶׁשָּׁכַח שֶׁאֵלּוּ הַמְּלָאכוֹת אֲסוּרוֹת לֵעָשׂוֹת בְּשַׁבָּת חַיָּב עַל כָּל מְלָאכָה וּמְלָאכָה חַטָּאת אַחַת. אֲבָל אִם טָחַן וְחָתַךְ הָיָּרָק וְשָׁף לָשׁוֹן שֶׁל מַתֶּכֶת בְּהֵעָלֵם אֶחָד אֵינוֹ חַיָּב אֶלָּא חַטָּאת אַחַת. שֶׁהֲרֵי לֹא עָשָׂה אֶלָּא אָב אֶחָד וְתוֹלְדוֹתָיו. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: \n", + "הָעוֹשֶׂה מְלָאכוֹת הַרְבֵּה מֵעֵין מְלָאכָה אַחַת בְּהֵעָלֵם אֶחָד אֵינוֹ חַיָּב אֶלָּא חַטָּאת אַחַת. כֵּיצַד. הֲרֵי שֶׁזָּרַע וְנָטַע וְהִבְרִיךְ וְהִרְכִּיב וְזָמַר בְּהֵעָלֵם אֶחָד אֵינוֹ חַיָּב אֶלָּא חַטָּאת אַחַת שֶׁכֻּלָּן אָב אֶחָד הֵן. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: \n" + ], + [ + "הַחוֹרֵשׁ כָּל שֶׁהוּא חַיָּב. הַמְנַכֵּשׁ בְּעִקְּרֵי הָאִילָנוֹת וְהַמְקַרְסֵם עֲשָׂבִים אוֹ הַמְזָרֵד אֶת הַשָּׂרִיגִים כְּדֵי לְיַפּוֹת אֶת הַקַּרְקַע הֲרֵי זֶה תּוֹלֶדֶת חוֹרֵשׁ וּמִשֶּׁיַּעֲשֶׂה כָּל שֶׁהוּא חַיָּב. וְכֵן הַמַּשְׁוֶה פְּנֵי הַשָּׂדֶה כְּגוֹן שֶׁהִשְׁפִּיל הַתֵּל וְרִדְּדוֹ אוֹ מִלֵּא הַגַּיְא חַיָּב מִשּׁוּם חוֹרֵשׁ. וְשִׁעוּרוֹ כָּל שֶׁהוּא. וְכֵן כָּל הַמַּשְׁוֶה גֻּמּוֹת שִׁעוּרוֹ כָּל שֶׁהוּא: \n", + "הַזּוֹרֵעַ כָּל שֶׁהוּא חַיָּב. הַזּוֹמֵר אֶת הָאִילָן כְּדֵי שֶׁיִּצְמַח הֲרֵי זֶה מֵעֵין זוֹרֵעַ. אֲבָל הַמַּשְׁקֶה צְמָחִין וְאִילָנוֹת בְּשַׁבָּת הֲרֵי זֶה תּוֹלֶדֶת זוֹרֵעַ וְחַיָּב בְּכָל שֶׁהוּא. וְכֵן הַשּׁוֹרֶה חִטִּין וּשְׂעוֹרִין וְכַיּוֹצֵא בָּהֶן בַּמַּיִם הֲרֵי זֶה תּוֹלֶדֶת זוֹרֵעַ וְחַיָּב בְּכָל שֶׁהוּא: \n", + "הַקּוֹצֵר כִּגְרוֹגֶרֶת חַיָּב. וְתוֹלֵשׁ תּוֹלֶדֶת קוֹצֵר הוּא. וְכָל הָעוֹקֵר דָּבָר מִגִּדּוּלוֹ חַיָּב מִשּׁוּם קוֹצֵר. לְפִיכָךְ צְרוֹר שֶׁעָלוּ בּוֹ עֲשָׂבִים וּכְשׁוּת שֶׁעָלָה בַּסְּנֶה וַעֲשָׂבִים שֶׁצָּמְחוּ עַל גַּב הֶחָבִית. הַתּוֹלֵשׁ מֵהֶן חַיָּב שֶׁזֶּה הוּא מְקוֹם גִּדּוּלָן. אֲבָל הַתּוֹלֵשׁ מֵעָצִיץ שֶׁאֵינוֹ נָקוּב פָּטוּר מִפְּנֵי שֶׁאֵין זֶה מְקוֹם גִּדּוּלוֹ. וְעָצִיץ נָקוּב בִּכְדֵי שֹׁרֶשׁ קָטָן הֲרֵי הוּא כְּאֶרֶץ וְהַתּוֹלֵשׁ מִמֶּנּוּ חַיָּב: \n", + "כָּל זֶרַע שֶׁקְּצִירָתוֹ מַצְמַחַת אוֹתוֹ וּמְגַדַּלְתּוֹ כְּגוֹן אַסְפַּסְתָּא וְסִלְקָא. הַקּוֹצְרוֹ בִּשְׁגָגָה חַיָּב שְׁתֵּי חַטָּאוֹת. אַחַת מִפְּנֵי שֶׁהוּא קוֹצֵר וְאַחַת מִפְּנֵי שֶׁהוּא נוֹטֵעַ. וְכֵן הַזּוֹמֵר וְהוּא צָרִיךְ לָעֵצִים חַיָּב מִשּׁוּם קוֹצֵר וּמִשּׁוּם נוֹטֵעַ. גַּבְשׁוּשִׁית שֶׁל עָפָר שֶׁעָלוּ בָּהּ עֲשָׂבִים, הִגְבִּיהָהּ מֵעַל הָאָרֶץ וְהִנִּיחָהּ עַל גַּבֵּי יְתֵדוֹת חַיָּב מִשּׁוּם תּוֹלֵשׁ. הָיְתָה עַל גַּבֵּי יְתֵדוֹת וְהִנִּיחָהּ עַל הָאָרֶץ חַיָּב מִשּׁוּם זוֹרֵעַ. תְּאֵנִים שֶׁיָּבְשׁוּ בְּאִבֵּיהֶן וְכֵן אִילָן שֶׁיָּבְשׁוּ פֵּרוֹתָיו בּוֹ. הַתּוֹלֵשׁ מֵהֶן בְּשַׁבָּת חַיָּב אַף עַל פִּי שֶׁהֵן כַּעֲקוּרִין לְעִנְיַן טֻמְאָה: \n", + "הַתּוֹלֵשׁ עֻלְשִׁין הַמְזָרֵד זְרָדִין. אִם לַאֲכִילָה שִׁעוּרוֹ כִּגְרוֹגֶרֶת. וְאִם לִבְהֵמָה שִׁעוּרוֹ כִּמְלוֹא פִּי גְּדִי. וְאִם לְהַסָּקָה שִׁעוּרוֹ כְּדֵי לְבַשֵּׁל בֵּיצָה. הַמְעַמֵּר אֳכָלִין אִם לַאֲכִילָה שִׁעוּרוֹ כִּגְרוֹגֶרֶת. וְאִם עִמֵּר לִבְהֵמָה שִׁעוּרוֹ כִּמְלוֹא פִּי גְּדִי. וְאִם לְהַסָּקָה שִׁעוּרוֹ כְּדֵי לְבַשֵּׁל בֵּיצָה. וּבֵיצָה הָאֲמוּרָה בְּכָל מָקוֹם הִיא בֵּיצָה בֵּינוֹנִית שֶׁל תַּרְנְגוֹלִין. וְכָל מָקוֹם שֶׁנֶּאֱמַר כְּדֵי לְבַשֵּׁל בֵּיצָה הוּא כְּדֵי לְבַשֵּׁל כִּגְרוֹגֶרֶת מִבֵּיצָה וּגְרוֹגֶרֶת אֶחָד מִשְּׁלֹשָׁה בְּבֵיצָה. וְאֵין עִמּוּר אֶלָּא בְּגִדּוּלֵי קַרְקַע: \n", + "הַמְקַבֵּץ דְּבֵלָה וְעָשָׂה מִמֶּנָּה עִגּוּלָה אוֹ שֶׁנִּקֵּב תְּאֵנִים וְהִכְנִיס הַחֶבֶל בָּהֶן עַד שֶׁנִּתְקַבְּצוּ גּוּף אֶחָד. הֲרֵי זֶה תּוֹלֶדֶת מְעַמֵּר וְחַיָּב. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: \n", + "הַדָּשׁ כִּגְרוֹגֶרֶת חַיָּב וְאֵין דִּישָׁה אֶלָּא בְּגִדּוּלֵי קַרְקַע. וְהַמְפָרֵק הֲרֵי הִיא תּוֹלֶדֶת הַדָּשׁ וְחַיָּב וְכֵן כָּל כַּיּוֹצֵא בָּזֶה. הַחוֹלֵב אֶת הַבְּהֵמָה חַיָּב מִשּׁוּם מְפָרֵק וְכֵן הַחוֹבֵל בְּחַי שֶׁיֵּשׁ לוֹ עוֹר חַיָּב מִשּׁוּם מְפָרֵק. וְהוּא שֶׁיִּהְיֶה צָרִיךְ לַדָּם שֶׁיֵּצֵא מִן הַחַבּוּרָה. אֲבָל אִם נִתְכַּוֵּן לְהַזִּיק בִּלְבַד פָּטוּר מִפְּנֵי שֶׁהוּא מְקַלְקֵל. וְאֵינוֹ חַיָּב עַד שֶׁיִּהְיֶה בַּדָּם אוֹ בַּחָלָב שֶׁהוֹצִיא כִּגְרוֹגֶרֶת: \n", + "בַּמֶּה דְּבָרִים אֲמוּרִים בְּחוֹבֵל בִּבְהֵמָה וְחַיָּה וְעוֹף וְכַיּוֹצֵא בָּהֶם. אֲבָל הַחוֹבֵל בַּחֲבֵרוֹ אַף עַל פִּי שֶׁנִּתְכַּוֵּן לְהַזִּיק חַיָּב מִפְּנֵי נַחַת רוּחוֹ שֶׁהֲרֵי נִתְקָרְרָה דַּעְתּוֹ וְשָׁכְכָה חֲמָתוֹ וַהֲרֵי הוּא כִּמְתַקֵּן. וְאַף עַל פִּי שֶׁאֵינוֹ צָרִיךְ לַדָּם שֶׁהוֹצִיא מִמֶּנּוּ חַיָּב: \n", + "שְׁמוֹנָה שְׁרָצִים הָאֲמוּרִים בַּתּוֹרָה הֵן שֶׁיֵּשׁ לָהֶן עוֹרוֹת לְעִנְיַן שַׁבָּת כְּמוֹ חַיָּה וּבְהֵמָה וְעוֹף. אֲבָל שְׁאָר שְׁקָצִים וּרְמָשִׂים אֵין לָהֶן עוֹר. לְפִיכָךְ הַחוֹבֵל בָּהֶן פָּטוּר. וְאֶחָד הַחוֹבֵל בִּבְהֵמָה חַיָּה וְעוֹף אוֹ בִּשְׁמוֹנָה שְׁרָצִים וְעָשָׂה בָּהֶן חַבּוּרָה וְיָצָא מֵהֶם דָּם אוֹ שֶׁנִּצְרַר הַדָּם אַף עַל פִּי שֶׁלֹּא יָצָא חַיָּב: \n", + "הַסּוֹחֵט אֶת הַפֵּרוֹת לְהוֹצִיא מֵימֵיהֶן חַיָּב מִשּׁוּם מְפָרֵק. וְאֵינוֹ חַיָּב עַד שֶׁיִּהְיֶה בַּמַּשְׁקִין שֶׁסָּחַט כִּגְרוֹגֶרֶת. וְאֵין חַיָּבִים מִן הַתּוֹרָה אֶלָּא עַל דְּרִיכַת זֵיתִים וַעֲנָבִים בִּלְבַד. וּמֻתָּר לִסְחֹט אֶשְׁכּוֹל שֶׁל עֲנָבִים לְתוֹךְ הָאֹכֶל. שֶׁמַּשְׁקֶה הַבָּא לְאֹכֶל אֹכֶל הוּא וְנִמְצָא כִּמְפָרֵק אֹכֶל מֵאֹכֶל. אֲבָל אִם סָחַט לִכְלִי שֶׁאֵין בּוֹ אֹכֶל הֲרֵי זֶה דּוֹרֵךְ וְחַיָּב. וְהַחוֹלֵב לְתוֹךְ הָאֹכֶל אוֹ הַיּוֹנֵק בְּפִיו פָּטוּר וְאֵינוֹ חַיָּב עַד שֶׁיַּחֲלֹב לְתוֹךְ הַכְּלִי: \n", + "הַזּוֹרֶה אוֹ הַבּוֹרֵר כִּגְרוֹגֶרֶת חַיָּב. וְהַמְחַבֵּץ הֲרֵי הוּא תּוֹלֶדֶת בּוֹרֵר. וְכֵן הַבּוֹרֵר שְׁמָרִים מִתּוֹךְ הַמַּשְׁקִין הֲרֵי זֶה תּוֹלֶדֶת בּוֹרֵר אוֹ תּוֹלֶדֶת מְרַקֵּד וְחַיָּב. שֶׁהַזּוֹרֶה וְהַבּוֹרֵר וְהַמְרַקֵּד דּוֹמִין עִנְיְנֵיהֶם זֶה לָזֶה. וּמִפְּנֵי מָה מָנוּ אוֹתָן בִּשְׁלֹשָׁה מִפְּנֵי שֶׁכָּל מְלָאכָה שֶׁהָיְתָה בַּמִּשְׁכָּן מוֹנִין אוֹתָהּ בִּפְנֵי עַצְמָהּ: \n", + "הַבּוֹרֵר אֹכֶל מִתּוֹךְ פְּסלֶת אוֹ שֶׁהָיוּ לְפָנָיו שְׁנֵי מִינֵי אֳכָלִין וּבֵרֵר מִין מִמִּין אַחֵר בְּנָפָה וּבִכְבָרָה חַיָּב. בְּקָנוֹן אוֹ בְּתַמְחוּי פָּטוּר. וְאִם בֵּרֵר בְּיָדוֹ לֶאֱכל לְאַלְתַּר מֻתָּר: \n", + "וְהַבּוֹרֵר פְּסלֶת מִתּוֹךְ הָאֹכֶל וַאֲפִלּוּ בְּיָדוֹ אַחַת חַיָּב. וְהַבּוֹרֵר תֻּרְמוֹסִין מִתּוֹךְ פְּסלֶת שֶׁלָּהֶן חַיָּב מִפְּנֵי שֶׁהַפְּסלֶת שֶׁלָּהֶן מְמַתֶּקֶת אוֹתָן כְּשֶׁיִּשְׁלְקוּ אוֹתָן עִמָּהֶם וְנִמְצָא כְּבוֹרֵר פְּסלֶת מִתּוֹךְ אֹכֶל וְחַיָּב. הַבּוֹרֵר אֹכֶל מִתּוֹךְ פְּסלֶת בְּיָדוֹ לְהַנִּיחוֹ אֲפִלּוּ לְבוֹ בַּיּוֹם נַעֲשָׂה כְּבוֹרֵר לָאוֹצָר וְחַיָּב. הָיוּ לְפָנָיו שְׁנֵי מִינֵי אֳכָלִין מְעֹרָבִין בּוֹרֵר אֶחָד מֵאַחֵר וּמַנִּיחַ לֶאֱכל מִיָּד. וְאִם בֵּרֵר וְהִנִּיחַ לְאַחַר זְמַן אֲפִלּוּ לְבוֹ בַּיּוֹם כְּגוֹן שֶׁבֵּרֵר בְּשַׁחֲרִית לֶאֱכל בֵּין הָעַרְבַּיִם חַיָּב: \n", + "המְשַׁמֵּר יַיִן אוֹ שֶׁמֶן אוֹ מַיִם וְכֵן שְׁאָר הַמַּשְׁקִין בַּמְּשַׁמֶּרֶת שֶׁלָּהֶן חַיָּב. וְהוּא שֶׁיְּשַׁמֵּר כִּגְרוֹגֶרֶת. אֲבָל מְסַנְּנִין יַיִן שֶׁאֵין בּוֹ שְׁמָרִים אוֹ מַיִם צְלוּלִין בְּסוּדָרִין וּבִכְפִיפָה מִצְרִית כְּדֵי שֶׁיְּהֵא צָלוּל בְּיוֹתֵר. וְנוֹתְנִין מַיִם עַל גַּבֵּי שְׁמָרִים בִּשְׁבִיל שֶׁיִּצּוֹלוּ. וְנוֹתְנִין בֵּיצָה טְרוּפָה לִמְסַנֶּנֶת שֶׁל חַרְדָּל כְּדֵי שֶׁיִּצָּלֵל. חַרְדָּל שֶׁלָּשׁוֹ מֵעֶרֶב שַׁבָּת. לְמָחָר מְמַחֶה וְשׁוֹתֶה בֵּין בַּיָּד בֵּין בִּכְלִי. וְכֵן יַיִן מִגִּתּוֹ כָּל זְמַן שֶׁהוּא תּוֹסֵס טוֹרֵף חָבִית בִּשְׁמָרֶיהָ וְנוֹתֵן לְתוֹךְ הַסּוּדָרִין. שֶׁעֲדַיִן לֹא נִפְרְשׁוּ הַשְּׁמָרִים מִן הַיַּיִן יָפֶה יָפֶה וְכָל הַיַּיִן כְּגוּף אֶחָד הוּא. וְכֵן הַחַרְדָּל וְכָל כַּיּוֹצֵא בּוֹ: \n", + "הַטּוֹחֵן כִּגְרוֹגֶרֶת חַיָּב. וְכָל הַשּׁוֹחֵק תַּבְלִין וְסַמָּנִין בְּמַכְתֶּשֶׁת הֲרֵי זֶה טוֹחֵן וְחַיָּב. הַמְחַתֵּךְ יָרָק תָּלוּשׁ הֲרֵי זֶה תּוֹלֶדֶת טוֹחֵן. וְכֵן הַנּוֹסֵר עֵצִים לֵהָנוֹת בִּנְסֹרֶת שֶׁלָּהֶן אוֹ הַשָּׁף לָשׁוֹן שֶׁל מַתֶּכֶת חַיָּב מִשֶּׁיָּשׁוּף כָּל שֶׁהוּא. אֲבָל הַמְחַתֵּךְ עֵצִים אֵינוֹ חַיָּב עַד שֶׁיְּדַקְדֵּק מֵהֶן כְּדֵי לְבַשֵּׁל כִּגְרוֹגֶרֶת מִבֵּיצָה: \n", + "הַמְרַקֵּד כִּגְרוֹגֶרֶת חַיָּב. הַלָּשׁ כִּגְרוֹגֶרֶת חַיָּב הַמְגַבֵּל אֶת הֶעָפָר הֲרֵי זֶה תּוֹלֶדֶת לָשׁ. וְכַמָּה שִׁעוּרוֹ כְּדֵי לַעֲשׂוֹת פִּי כּוּר שֶׁל צוֹרְפֵי זָהָב. וְאֵין גִּבּוּל בְּאֵפֶר וְלֹא בְּחוֹל הַגַּס וְלֹא בְּמֻרְסָן וְלֹא בְּכַיּוֹצֵא בָּהֶן. וְהַנּוֹתֵן זֶרַע שֻׁמְשְׁמִין אוֹ זֶרַע פִּשְׁתָּן וְכַיּוֹצֵא בָּהֶן בְּמַיִם חַיָּב מִשּׁוּם לָשׁ. מִפְּנֵי שֶׁהֵן מִתְעָרְבִין וְנִתְלִין זֶה בָּזֶה: \n" + ], + [ + "הָאוֹפֶה כִּגְרוֹגֶרֶת חַיָּב. אֶחָד הָאוֹפֶה אֶת הַפַּת אוֹ הַמְבַשֵּׁל אֶת הַמַּאֲכָל אוֹ אֶת הַסַּמְמָנִין אוֹ הַמְחַמֵּם אֶת הַמַּיִם הַכּל עִנְיָן אֶחָד הוּא. שִׁעוּר הַמְחַמֵּם אֶת הַמַּיִם כְּדֵי לִרְחֹץ בָּהֶן אֵיבָר קָטָן. וְשִׁעוּר מְבַשֵּׁל סַמְמָנִין כְּדֵי שֶׁיִּהְיוּ רְאוּיִין לְדָבָר שֶׁמְּבַשְּׁלִין אוֹתָן לוֹ: \n", + "הַנּוֹתֵן בֵּיצָה בְּצַד הַמֵּיחַם בִּשְׁבִיל שֶׁתִּתְגַּלְגֵּל וְנִתְגַּלְגְּלָה חַיָּב. שֶׁהַמְבַשֵּׁל בְּתוֹלֶדֶת הָאוּר כִּמְבַשֵּׁל בָּאוּר עַצְמָהּ. וְכֵן הַמֵּדִיחַ בְּחַמִּין דָּג מָלִיחַ הַיָּשָׁן אוֹ קוּלְיָיס הָאִסְפָּנִין וְהוּא דָּג דַּק וְרַךְ בְּיוֹתֵר הֲרֵי זֶה חַיָּב. שֶׁהֲדָחָתָן בְּחַמִּין זֶה הוּא גְּמַר בִּשּׁוּלָן. וְכֵן כָּל כַּיּוֹצֵא בָּהֶן: \n", + "הַמַּפְקִיעַ אֶת הַבֵּיצָה בְּבֶגֶד חַם אוֹ בְּחוֹל וּבַאֲבַק דְּרָכִים שֶׁהֵן חַמִּים מִפְּנֵי הַשֶּׁמֶשׁ אַף עַל פִּי שֶׁנִּצְלֵית פָּטוּר. שֶׁתּוֹלְדוֹת חַמָּה אֵינָם כְּתוֹלְדוֹת הָאֵשׁ. אֲבָל גָּזְרוּ עֲלֵיהֶן מִפְּנֵי תּוֹלְדוֹת הָאוּר. וְכֵן הַמְבַשֵּׁל בְּחַמֵּי טְבֶרְיָה וְכַיּוֹצֵא בָּהֶם פָּטוּר. הַמְבַשֵּׁל עַל הָאוּר דָּבָר שֶׁהָיָה מְבֻשָּׁל כָּל צָרְכּוֹ אוֹ דָּבָר שֶׁאֵינוֹ צָרִיךְ בִּשּׁוּל כְּלָל פָּטוּר: \n", + "אֶחָד נָתַן אֶת הָאוּר וְאֶחָד נָתַן אֶת הָעֵצִים וְאֶחָד נָתַן אֶת הַקְּדֵרָה וְאֶחָד נָתַן אֶת הַמַּיִם וְאֶחָד נָתַן אֶת הַבָּשָׂר וְאֶחָד נָתַן אֶת הַתַּבְלִין וּבָא אַחֵר וְהֵגִיס כֻּלָּם חַיָּבִים מִשּׁוּם מְבַשֵּׁל. שֶׁכָּל הָעוֹשֶׂה דָּבָר מִצָּרְכֵי הַבִּשּׁוּל הֲרֵי זֶה מְבַשֵּׁל. אֲבָל אִם שָׁפַת אֶחָד אֶת הַקְּדֵרָה תְּחִלָּה וּבָא אַחֵר וְנָתַן אֶת הַמַּיִם וּבָא אַחֵר וְנָתַן אֶת הַבָּשָׂר וּבָא אַחֵר וְנָתַן אֶת הַתַּבְלִין וּבָא אַחֵר וְנָתַן אֶת הָאוּר וּבָא אַחֵר וְנָתַן עֵצִים עַל הָאוּר וּבָא אַחֵר וְהֵגִיס. שְׁנַיִם הָאַחֲרוֹנִים בִּלְבַד חַיָּבִין מִשּׁוּם מְבַשֵּׁל: \n", + "הִנִּיחַ בָּשָׂר עַל גַּבֵּי גֶּחָלִים אִם נִצְלָה בּוֹ כִּגְרוֹגֶרֶת אֲפִלּוּ בִּשְׁנַיִם וּשְׁלֹשָׁה מְקוֹמוֹת חַיָּב. לֹא נִצְלָה בּוֹ כִּגְרוֹגֶרֶת אֲבָל נִתְבַּשֵּׁל כֻּלּוֹ חֲצִי בִּשּׁוּל חַיָּב. נִתְבַּשֵּׁל חֲצִי בִּשּׁוּל מִצַּד אֶחָד פָּטוּר. עַד שֶׁיַּהֲפֹךְ בּוֹ וְיִתְבַּשֵּׁל חֲצִי בִּשּׁוּל מִשְּׁנֵי צְדָדִין. שָׁכַח וְהִדְבִּיק פַּת בַּתַּנּוּר בְּשַׁבָּת וְנִזְכַּר מֻתָּר לוֹ לִרְדוֹתָה קֹדֶם שֶׁתֵּאָפֶה וְיָבוֹא לִידֵי מְלָאכָה: \n", + "הַמַּתִּיךְ אֶחָד מִמִּינֵי מַתָּכוֹת כָּל שֶׁהוּא אוֹ הַמְחַמֵּם אֶת הַמַּתָּכוֹת עַד שֶׁתֵּעָשֶׂה גַּחֶלֶת הֲרֵי זֶה תּוֹלֶדֶת מְבַשֵּׁל. וְכֵן הַמְמַסֵּס אֶת הַדּוֹנַג אוֹ אֶת הַחֵלֶב אוֹ אֶת הַזֶּפֶת וְהַכֹּפֶר וְהַגָּפְרִית וְכַיּוֹצֵא בָּהֶם הֲרֵי זֶה תּוֹלֶדֶת מְבַשֵּׁל וְחַיָּב. וְכֵן הַמְבַשֵּׁל כְּלֵי אֲדָמָה עַד שֶׁיֵּעָשׂוּ חֶרֶס חַיָּב מִשּׁוּם מְבַשֵּׁל. כְּלָלוֹ שֶׁל דָּבָר בֵּין שֶׁרִפָּה גּוּף קָשֶׁה בָּאֵשׁ אוֹ שֶׁהִקְשָׁה גּוּף רַךְ הֲרֵי זֶה חַיָּב מִשּׁוּם מְבַשֵּׁל: \n", + "הַגּוֹזֵז צֶמֶר אוֹ שֵׂעָר בֵּין מִן הַבְּהֵמָה בֵּין מִן הַחַיָּה בֵּין מִן הַחַי בֵּין מִן הַמֵּת אֲפִלּוּ מִן הַשֶּׁלַח שֶׁלָּהֶן חַיָּב. כַּמָּה שִׁעוּרוֹ כְּדֵי לִטְווֹת מִמֶּנּוּ חוּט שֶׁאָרְכּוֹ כְּרֹחַב הַסִּיט כָּפוּל. וְכַמָּה רֹחַב הַסִּיט כְּדֵי לִמְתֹּחַ מִן בֹּהֶן שֶׁל יָד עַד הָאֶצְבַּע הָרִאשׁוֹנָה כְּשֶׁיִּפְתַּח בֵּינֵיהֶן בְּכָל כֹּחוֹ וְהוּא קָרוֹב לִשְׁנֵי שְׁלִישֵׁי זֶרֶת. הַתּוֹלֵשׁ כָּנָף מִן הָעוֹף הֲרֵי זֶה תּוֹלֶדֶת גּוֹזֵז. הַטּוֹוֶה אֶת הַצֶּמֶר מִן הַחַי פָּטוּר שֶׁאֵין דֶּרֶךְ גְּזִיזָה בְּכָךְ וְאֵין דֶּרֶךְ נִפּוּץ בְּכָךְ וְאֵין דֶּרֶךְ טְוִיָּה בְּכָךְ: \n", + "הַנּוֹטֵל צִפָּרְנָיו אוֹ שְׂעָרוֹ אוֹ שְׂפָמוֹ אוֹ זְקָנוֹ הֲרֵי זֶה תּוֹלֶדֶת גּוֹזֵז וְחַיָּב. וְהוּא שֶׁיִּטּל בִּכְלִי. אֲבָל אִם נְטָלָן בְּיָדוֹ בֵּין לוֹ בֵּין לְאַחֵר פָּטוּר. וְכֵן הַחוֹתֵךְ יַבֶּלֶת מִגּוּפוֹ בֵּין בְּיָד בֵּין בִּכְלִי פָּטוּר בֵּין לוֹ בֵּין לְאַחֵר. וּמֻתָּר לַחְתֹּךְ יַבֶּלֶת בַּמִּקְדָּשׁ בְּיָד אֲבָל לֹא בִּכְלִי. וְאִם הָיְתָה יְבֵשָׁה חוֹתְכָהּ אַף בִּכְלִי וְעוֹבֵד עֲבוֹדָה: \n", + "הַנּוֹטֵל שְׂעָרוֹ בִּכְלִי כַּמָּה יִטּל וְיִהְיֶה חַיָּב. שְׁתֵּי שְׂעָרוֹת. וְאִם לִקֵּט לְבָנוֹת מִתּוֹךְ שְׁחוֹרוֹת אֲפִלּוּ אַחַת חַיָּב. צִפֹּרֶן שֶׁפֵּרְשָׁה רֻבָּהּ וְצִיצִין שֶׁל עוֹר שֶׁפֵּרְשׁוּ רֻבָּן אִם פֵּרְשׁוּ כְּלַפֵּי מַעְלָה וּמְצַעֲרוֹת אוֹתוֹ מֻתָּר לִטּל אוֹתָן בְּיָדוֹ אֲבָל לֹא בִּכְלִי. וְאִם נְטָלָן בִּכְלִי פָּטוּר. וְאִם אֵינָן מְצַעֲרוֹת אוֹתוֹ אֲפִלּוּ בַּיָּד אָסוּר. וְאִם לֹא פֵּרְשׁוּ רֻבָּן אֲפִלּוּ מְצַעֲרוֹת אוֹתוֹ אָסוּר לְנָטְלָן בְּיָדוֹ וְאִם נְטָלָן בִּכְלִי חַיָּב: \n", + "הַמְלַבֵּן אֶת הַצֶּמֶר אוֹ אֶת הַפִּשְׁתָּן אוֹ אֶת הַשָּׁנִי. וְכֵן כָּל כַּיּוֹצֵא בָּהֶן מִמַּה שֶּׁדַּרְכָּן לְהִתְלַבֵּן חַיָּב. וְכַמָּה שִׁעוּרוֹ כְּדֵי לִטְווֹת מִמֶּנּוּ חוּט אֶחָד אָרְכּוֹ כִּמְלֹא רֹחַב הַסִּיט כָּפוּל שֶׁהוּא אֹרֶךְ אַרְבָּעָה טְפָחִים: \n", + "הַמְכַבֵּס בְּגָדִים הֲרֵי הוּא תּוֹלֶדֶת מְלַבֵּן וְחַיָּב. והַסּוֹחֵט אֶת הַבֶּגֶד עַד שֶׁיּוֹצִיא הַמַּיִם שֶׁבּוֹ הֲרֵי זֶה מְכַבֵּס וְחַיָּב. שֶׁהַסְּחִיטָה מִצָּרְכֵי כִּבּוּס הִיא כְּמוֹ שֶׁהַהֲגָסָה מִצָּרְכֵי הַבִּשּׁוּל. וְאֵין סְחִיטָה בְּשֵׂעָר וְהוּא הַדִּין לְעוֹר שֶׁאֵין חַיָּבִין עַל סְחִיטָתוֹ: \n", + "הַמְנַפֵּץ אֶת הַצֶּמֶר אוֹ אֶת הַפִּשְׁתָּן אוֹ אֶת הַשָּׁנִי וְכַיּוֹצֵא בָּהֶן חַיָּב. וְכַמָּה שִׁעוּרוֹ כְּדֵי לִטְווֹת מִמֶּנּוּ חוּט אֶחָד אָרְכּוֹ אַרְבָּעָה טְפָחִים. וְהַמְנַפֵּץ אֶת הַגִּידִים עַד שֶׁיֵּעָשׂוּ כְּצֶמֶר כְּדֵי לִטְווֹת אוֹתָן הֲרֵי זֶה תּוֹלֶדֶת מְנַפֵּץ וְחַיָּב: \n", + "הַצּוֹבֵעַ חוּט שֶׁאָרְכּוֹ אַרְבָּעָה טְפָחִים אוֹ דָּבָר שֶׁאֶפְשָׁר לִטְווֹת מִמֶּנּוּ חוּט כָּזֶה חַיָּב. וְאֵין הַצּוֹבֵעַ חַיָּב עַד שֶׁיְּהֵא צֶבַע הַמִּתְקַיֵּם. אֲבָל צֶבַע שֶׁאֵינוֹ מִתְקַיֵּם כְּלָל כְּגוֹן שֶׁהֶעֱבִיר סָרָק אוֹ שָׁשַׁר עַל גַּבֵּי בַּרְזֶל אוֹ נְחשֶׁת וּצְבָעוֹ פָּטוּר. שֶׁהֲרֵי אַתָּה מַעֲבִירוֹ לִשְׁעָתוֹ וְאֵינוֹ צוֹבֵעַ כְּלוּם. וְכָל שֶׁאֵין מְלַאכְתּוֹ מִתְקַיֶּמֶת בְּשַׁבָּת פָּטוּר: \n", + "הָעוֹשֶׂה עֵין הַצֶּבַע הֲרֵי זֶה תּוֹלֶדֶת צוֹבֵעַ וְחַיָּב. כֵּיצַד. כְּגוֹן שֶׁנָּתַן קַנְקַנְתּוֹם לְתוֹךְ מֵי עַפְּצָא שֶׁנַּעֲשָׂה הַכּל שָׁחוֹר. אוֹ שֶׁנָּתַן אִיסְטִיס לְתוֹךְ מֵי כַּרְכֹּם שֶׁנַּעֲשָׂה הַכּל יָרֹק. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה. וְכַמָּה שִׁעוּרוֹ כְּדֵי לִצְבֹּעַ בּוֹ חוּט שֶׁאָרְכּוֹ אַרְבָּעָה טְפָחִים: \n", + "הַטּוֹוֶה אֹרֶךְ אַרְבָּעָה טְפָחִים מִכָּל דָּבָר הַנִּטְוֶה חַיָּב. אֶחָד הַטּוֹוֶה אֶת הַצֶּמֶר אוֹ אֶת הַפִּשְׁתָּן אוֹ אֶת הַנּוֹצָה אוֹ אֶת הַשֵּׂעָר אוֹ אֶת הַגִּידִין. וְכֵן כָּל כַּיּוֹצֵא בָּהֶן. הָעוֹשֶׂה אֶת הַלֶּבֶד הֲרֵי זֶה תּוֹלֶדֶת טוֹוֶה וְחַיָּב. וְהוּא שֶׁיְּלַבֵּד דָּבָר שֶׁאֶפְשָׁר לִטְווֹת מִמֶּנּוּ חוּט אֹרֶךְ אַרְבָּעָה טְפָחִים בְּעֹבִי בֵּינוֹנִי: \n", + "הָעוֹשֶׂה שְׁנֵי בָּתֵּי נִירִין חַיָּב. הָעוֹשֶׂה נָפָה אוֹ כְּבָרָה אוֹ סַל אוֹ סְבָכָה אוֹ שֶׁסָּרַג מִטָּה בַּחֲבָלִים הֲרֵי זֶה תּוֹלֶדֶת עוֹשֶׂה נִירִין וּמִשֶּׁיַּעֲשֶׂה שְׁנֵי בָּתִּים בְּאֶחָד מִכָּל אֵלּוּ חַיָּב. וְכֵן כָּל הָעוֹשֶׂה שְׁנֵי בָּתֵּי נִירִין בְּדָבָר שֶׁעוֹשִׂין אוֹתוֹ בָּתִּים בָּתִּים כְּגוֹן אֵלּוּ חַיָּב: \n", + "דֶּרֶךְ הָאוֹרְגִין שֶׁמּוֹתְחִין הַחוּטִין תְּחִלָּה בְּאֹרֶךְ הַיְרִיעָה וּבְרָחְבָּהּ וּשְׁנַיִם אוֹחֲזִין זֶה מִכָּאן וְזֶה מִכָּאן וְאֶחָד שׁוֹבֵט בְּשֵׁבֶט עַל הַחוּטִין וּמְתַקֵּן אוֹתָן זֶה בְּצַד זֶה עַד שֶׁתֵּעָשֶׂה כֻּלָּהּ שְׁתִי בְּלֹא עֵרֶב. וּמְתִיחַת הַחוּטִין כְּדֶרֶךְ הָאוֹרְגִין הִיא הַנְסָכַת הַמַּסֶּכֶת וְזֶה הַמּוֹתֵחַ נִקְרָא מֵסֵךְ. וּכְשֶׁכּוֹפְלִין אוֹתָהּ וּמַתְחִיל לְהַכְנִיס הַשְּׁתִי בָּעֵרֶב נִקְרָא אוֹרֵג: \n", + "הַמֵּסֵךְ חַיָּב וְהִיא מְלָאכָה מֵאֲבוֹת מְלָאכוֹת. וְהַשּׁוֹבֵט עַל הַחוּטִין עַד שֶׁיִּפָּרְקוּ וִיתַקְּנֵם הֲרֵי זֶה תּוֹלֶדֶת מֵסֵךְ. וְכַמָּה שִׁעוּרוֹ מִשֶּׁיְּתַקֵּן רֹחַב שְׁתֵּי אֶצְבָּעוֹת. וְכֵן הָאוֹרֵג שְׁנֵי חוּטִין בְּרֹחַב שְׁתֵּי אֶצְבָּעוֹת חַיָּב. בֵּין שֶׁאֲרָגָן בַּתְּחִלָּה בֵּין שֶׁהָיָה מִקְצָת הַבֶּגֶד אָרוּג וְאָרַג עַל הָאָרוּג שִׁעוּרוֹ שְׁנֵי חוּטִין. וְאִם אָרַג חוּט אֶחָד וְהִשְׁלִים בּוֹ הַבֶּגֶד חַיָּב. אָרַג בִּשְׂפַת הַיְרִיעָה שְׁנֵי חוּטִין בְּרֹחַב שְׁלֹשָׁה בָּתֵּי נִירִין חַיָּב. הָא לְמָה זֶה דּוֹמֶה לְאוֹרֵג צִלְצוּל קָטָן בְּרֹחַב שְׁלֹשָׁה בָּתֵּי נִירִין: \n", + "הַמְדַקְדֵּק אֶת הַחוּטִין וּמַפְרִידָן בְּעֵת הָאֲרִיגָה הֲרֵי זֶה תּוֹלֶדֶת אוֹרֵג. וְכֵן הַקּוֹלֵעַ אֶת הַנִּימִין הֲרֵי זֶה תּוֹלֶדֶת אוֹרֵג וְשִׁעוּרוֹ מִשֶּׁיַּעֲשֶׂה קְלִיעָה בְּאֹרֶךְ שְׁתֵּי אֶצְבָּעוֹת: \n", + "הַבּוֹצֵעַ שְׁנֵי חוּטִין חַיָּב. וּבוֹצֵעַ הוּא הַמַּפְרִישׁ אֶת הָאָרוּג. בֵּין שֶׁהוֹצִיא הָעֵרֶב מִן הַשְּׁתִי אוֹ שֶׁהֶעֱבִיר הַשְּׁתִי מֵעַל הָעֵרֶב הֲרֵי זֶה בּוֹצֵעַ וְחַיָּב. וְהוּא שֶׁלֹּא יְהֵא מְקַלְקֵל אֶלָּא יִתְכַּוֵּן לְתַקֵּן כְּדֶרֶךְ שֶׁעוֹשִׂין אֵלּוּ שֶׁמְּאַחִין אֶת הַבְּגָדִים הַקַּלִּים בְּיוֹתֵר שֶׁבּוֹצְעִין וְאַחַר כָּךְ מְאַחִין וְחוֹזְרִין וְאוֹרְגִין חוּטִין שֶׁבָּצְעוּ עַד שֶׁיֵּעָשׂוּ שְׁנֵי הַבְּגָדִים אוֹ שְׁנֵי הַקְּרָעִים אֶחָד. וְהַסּוֹתֵר אֶת הַקְּלִיעָה לְתַקֵּן הֲרֵי זֶה תּוֹלֶדֶת בּוֹצֵעַ וְשִׁעוּרוֹ כְּשִׁעוּר הַבּוֹצֵעַ: \n" + ], + [ + "הַקוֹשֵׁר קֶשֶׁר שֶׁל קַיָּמָא וְהוּא מַעֲשֵׂה אֻמָּן חַיָּב. כְּגוֹן קֶשֶׁר הַגַּמָּלִין וְקֶשֶׁר הַסַּפָּנִין וְקִשְׁרֵי רְצוּעוֹת מִנְעָל וְסַנְדָּל שֶׁקּוֹשְׁרִין הָרַצְעָנִין בִּשְׁעַת עֲשִׂיָּתָן. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה. אֲבָל הַקּוֹשֵׁר קֶשֶׁר שֶׁל קַיָּמָא וְאֵינוֹ מַעֲשֵׂה אֻמָּן פָּטוּר. וְקֶשֶׁר שֶׁאֵינוֹ שֶׁל קַיָּמָא וְאֵינוֹ מַעֲשֵׂה אֻמָּן מֻתָּר לְקָשְׁרוֹ לְכַתְּחִלָּה: \n", + "כֵּיצַד. נִפְסְקָה לוֹ רְצוּעָה וּקְשָׁרָהּ, נִפְסַק הַחֶבֶל וּקְשָׁרוֹ, אוֹ שֶׁקָּשַׁר חֶבֶל בִּדְלִי אוֹ שֶׁקָּשַׁר רֶסֶן בְּהֵמָה הֲרֵי זֶה פָּטוּר. וְכֵן כָּל כַּיּוֹצֵא בְּאֵלּוּ הַקְּשָׁרִים שֶׁהֵן מַעֲשֵׂה הֶדְיוֹט וְכָל אָדָם קוֹשֵׁר אוֹתָן לְקַיָּמָא. וְכָל קֶשֶׁר שֶׁאֵינוֹ שֶׁל קַיָּמָא אִם קְשָׁרוֹ קֶשֶׁר אֻמָּן הֲרֵי זֶה אָסוּר: \n", + "קוֹשֶׁרֶת אִשָּׁה מִפְתְּחֵי הֶחָלוּק אַף עַל פִּי שֶׁיֵּשׁ לוֹ שְׁנֵי פְּתָחִים, וְחוּטֵי סְבָכָה אַף עַל פִּי שֶׁהוּא רָפוּי בְּרֹאשָׁהּ, וּרְצוּעוֹת מִנְעָל וְסַנְדָּל שֶׁקּוֹשְׁרִין אוֹתָן עַל הָרֶגֶל בִּשְׁעַת מַלְבּוּשׁ, וְנוֹדוֹת יַיִן וְשֶׁמֶן אַף עַל פִּי שֶׁיֵּשׁ לוֹ שְׁתֵּי אָזְנַיִם, וּקְדֵרָה שֶׁל בָּשָׂר אַף עַל פִּי שֶׁיְּכוֹלָה לְהוֹצִיא הַבָּשָׂר וְלֹא תַּתִּיר הַקֶּשֶׁר. וְקוֹשְׁרִין דְּלִי בִּמְשִׁיחָה אוֹ בְּאַבְנֵט וְכַיּוֹצֵא בּוֹ אֲבָל לֹא בְּחֶבֶל. וְקוֹשְׁרִין לִפְנֵי הַבְּהֵמָה אוֹ בְּרַגְלָהּ בִּשְׁבִיל שֶׁלֹּא תֵּצֵא אַף עַל פִּי שֶׁיֵּשׁ לָהּ שְׁנֵי אִסָּרוֹת. וְחֶבֶל שֶׁהָיָה קָשׁוּר בַּפָּרָה קוֹשְׁרוֹ בָּאֵבוּס. הָיָה קָשׁוּר בָּאֵבוּס קוֹשְׁרוֹ בַּפָּרָה. אֲבָל לֹא יָבִיא חֶבֶל מִתּוֹךְ בֵּיתוֹ וְיִקְשֹׁר בַּפָּרָה וּבָאֵבוּס. וְאִם הָיָה חֶבֶל גַּרְדִּי שֶׁמֻּתָּר לְטַלְטְלוֹ הֲרֵי זֶה מֵבִיא וְקוֹשֵׁר בַּפָּרָה וּבָאֵבוּס. מִפְּנֵי שֶׁכָּל אֵלּוּ הַקְּשָׁרִים מַעֲשֵׂה הֶדְיוֹט הֵן וְאֵינָן שֶׁל קַיָּמָא אֶלָּא פַּעַם קוֹשֵׁר וּפַעַם מַתִּיר וּלְפִיכָךְ מֻתָּר לִקְשֹׁר אוֹתָן לְכַתְּחִלָּה. חוֹתָלוֹת שֶׁל תְּמָרִים וְשֶׁל גְּרוֹגָרוֹת מַתִּיר וּמַפְקִיעַ וְחוֹתֵךְ וְנוֹטֵל וְאוֹכֵל: \n", + "כָּל שֶׁרָאוּי לְמַאֲכַל בְּהֵמָה מֻתָּר לִקְשֹׁר אוֹתוֹ בְּשַׁבָּת. לְפִיכָךְ אִם נִפְסְקָה רְצוּעַת סַנְדָּלוֹ בְּכַרְמְלִית נוֹטֵל גֶּמִי לַח הָרָאוּי לְמַאֲכַל בְּהֵמָה וְכוֹרֵךְ עָלָיו וְקוֹשֵׁר הַגֶּמִי. נִשְׁמְטָה לוֹ רְצוּעַת מִנְעָל וְסַנְדָּל אוֹ שֶׁנִּשְׁמַט רֹב הָרֶגֶל מֻתָּר לְהַחֲזִיר הָרְצוּעוֹת לִמְקוֹמָן וּבִלְבַד שֶׁלֹּא יִקְשֹׁר: \n", + "הָעֲנִיבָה מֻתֶּרֶת לְפִי שֶׁאֵינָהּ מִתְחַלֶּפֶת בִּקְשִׁירָה. לְפִיכָךְ הַחֶבֶל שֶׁנִּפְסַק מְקַבֵּץ שְׁנֵי קְצוֹתָיו וְכוֹרֵךְ עָלָיו מְשִׁיחָה וְעוֹנֵב עֲנִיבָה: \n", + "מֻתָּר לִקְשֹׁר קֶשֶׁר שֶׁאֵינוֹ שֶׁל קַיָּמָא לִדְבַר מִצְוָה. כְּגוֹן שֶׁיִּקְשֹׁר לִמְדֹּד שִׁעוּר מִשִּׁעוּרֵי הַתּוֹרָה. נִימַת כִּנּוֹר שֶׁנִּפְסַק קוֹשְׁרִין אוֹתָהּ בַּמִּקְדָּשׁ אֲבָל לֹא בַּמְּדִינָה. וְלֹא יִקְשֹׁר נִימָא לְכַתְּחִלָּה אֲפִלּוּ בַּמִּקְדָּשׁ: \n", + "כָּל קֶשֶׁר שֶׁחַיָּבִין עַל קִשּׁוּרוֹ כָּךְ חַיָּבִין עַל הֶתֵּרוֹ. וְכָל קֶשֶׁר שֶׁהַקּוֹשֵׁר אוֹתוֹ פָּטוּר כָּךְ הַמַּתִּיר אוֹתוֹ פָּטוּר. וְכָל קֶשֶׁר שֶׁמֻּתָּר לְקָשְׁרוֹ כָּךְ מֻתָּר לְהַתִּירוֹ: \n", + "הַפּוֹתֵל חֲבָלִים מִן הַהוּצִין וּמִן הָחֶלֶף אוֹ מִחוּטֵי צֶמֶר אוֹ מִחוּטֵי פִּשְׁתָּן אוֹ חוּטֵי שֵׂעָר וְכַיּוֹצֵא בָּהֶן הֲרֵי זֶה תּוֹלֶדֶת קוֹשֵׁר וְחַיָּב. וְשִׁעוּרוֹ כְּדֵי שֶׁיַּעֲמֹד הַחֶבֶל בִּפְתִילָתוֹ בְּלֹא קְשִׁירָה שֶׁנִּמְצֵאת מְלַאכְתּוֹ מִתְקַיֶּמֶת. וְכֵן הַמַּפְרִיד אֶת הַפְּתִיל הֲרֵי זֶה תּוֹלֶדֶת מַתִּיר וְחַיָּב. וְהוּא שֶׁלֹּא יִתְכַּוֵּן לְקַלְקֵל בִּלְבַד. וְשִׁעוּרוֹ כְּשִׁעוּר הַפּוֹתֵל: \n", + "הַתּוֹפֵר שְׁתֵּי תְּפִירוֹת חַיָּב. וְהוּא שֶׁקָּשַׁר רָאשֵׁי הַחוּט מִכָּאן וּמִכָּאן כְּדֵי שֶׁתַּעֲמֹד הַתְּפִירָה וְלֹא תִּשָּׁמֵט. אֲבָל אִם תָּפַר יֶתֶר עַל שְׁתֵּי תְּפִירוֹת אַף עַל פִּי שֶׁלֹּא קָשַׁר חַיָּב שֶׁהֲרֵי מִתְקַיֶּמֶת הַתְּפִירָה. וְהַמּוֹתֵחַ חוּט שֶׁל תְּפִירָה בְּשַׁבָּת חַיָּב מִפְּנֵי שֶׁהוּא מִצָּרְכֵי הַתְּפִירָה: \n", + "הַקּוֹרֵעַ כְּדֵי לִתְפֹּר שְׁתֵּי תְּפִירוֹת עַל מְנָת לִתְפֹּר שְׁתֵּי תְּפִירוֹת חַיָּב. אֲבָל הַקּוֹרֵעַ לְהַפְסִידָהּ פָּטוּר מִפְּנֵי שֶׁהוּא מְקַלְקֵל. הַקּוֹרֵעַ בַּחֲמָתוֹ אוֹ עַל מֵת שֶׁהוּא חַיָּב לִקְרֹעַ עָלָיו חַיָּב מִפְּנֵי שֶׁמְּיַשֵּׁב אֶת דַּעְתּוֹ בְּדָבָר זֶה וְיָנוּחַ יִצְרוֹ וְהוֹאִיל וַחֲמָתוֹ שׁוֹכֶכֶת בְּדָבָר זֶה הֲרֵי הוּא כִּמְתַקֵּן וְחַיָּב. וְהַפּוֹתֵחַ בֵּית הַצַּוָּאר בְּשַׁבָּת חַיָּב: \n", + "הַמְדַבֵּק נְיָרוֹת אוֹ עוֹרוֹת בְּקוֹלָן שֶׁל סוֹפְרִים וְכַיּוֹצֵא בּוֹ הֲרֵי זֶה תּוֹלֶדֶת תּוֹפֵר וְחַיָּב. וְכֵן הַמְפָרֵק נְיָרוֹת דְּבוּקִין אוֹ עוֹרוֹת דְּבוּקִין וְלֹא נִתְכַּוֵּן לְקַלְקֵל בִּלְבַד הֲרֵי זֶה תּוֹלֶדֶת קוֹרֵעַ וְחַיָּב: \n", + "הַבּוֹנֶה כָּל שֶׁהוּא חַיָּב. הַמַּשְׁוֶה פְּנֵי הַקַּרְקַע בְּבַיִת כְּגוֹן שֶׁהִשְׁפִּיל תֵּל אוֹ מִלֵּא גּוּמָא אוֹ גַּיְא הֲרֵי זֶה בּוֹנֶה וְחַיָּב. אֶחָד נָתַן אֶת הָאֶבֶן וְאֶחָד נָתַן אֶת הַטִּיט הַנּוֹתֵן הַטִּיט חַיָּב. וּבַנִּדְבָּךְ הָעֶלְיוֹן אֲפִלּוּ הֶעֱלָה אֶת הָאֶבֶן וְהִנִּיחָהּ עַל גַּבֵּי הַטִּיט חַיָּב. שֶׁהֲרֵי אֵין מַנִּיחִין עָלֶיהָ טִיט אַחֵר. וְהַבּוֹנֶה עַל גַּבֵּי כֵּלִים פָּטוּר: \n", + "הָעוֹשֶׂה אֹהֶל קָבוּעַ הֲרֵי זֶה תּוֹלֶדֶת בּוֹנֶה וְחַיָּב. וְכֵן הָעוֹשֶׂה כְּלֵי אֲדָמָה כְּגוֹן תַּנּוּר וְחָבִית קֹדֶם שֶׁיִּשָּׂרְפוּ הֲרֵי זֶה תּוֹלֶדֶת בּוֹנֶה וְחַיָּב. וְכֵן הַמְגַבֵּן אֶת הַגְּבִינָה הֲרֵי זֶה תּוֹלֶדֶת בּוֹנֶה. וְאֵינוֹ חַיָּב עַד שֶׁיְּגַבֵּן כִּגְרוֹגֶרֶת. הַמַּכְנִיס יַד הַקַּרְדֹּם בְּתוֹךְ הָעֵץ שֶׁלּוֹ הֲרֵי זֶה תּוֹלֶדֶת בּוֹנֶה. וְכֵן כָּל כַּיּוֹצֵא בּוֹ. וְכֵן הַתּוֹקֵעַ עֵץ בְּעֵץ בֵּין שֶׁתָּקַע בְּמַסְמֵר בֵּין שֶׁתָּקַע בָּעֵץ עַצְמוֹ עַד שֶׁנִּתְאַחֵד הֲרֵי זֶה תּוֹלֶדֶת בּוֹנֶה וְחַיָּב: \n", + "הָעוֹשֶׂה נֶקֶב כָּל שֶׁהוּא בְּלוּל שֶׁל תַּרְנְגוֹלִים כְּדֵי שֶׁיִּכָּנֵס לָהֶן הָאוֹרָה חַיָּב מִשּׁוּם בּוֹנֶה. הַמַּחֲזִיר דֶּלֶת שֶׁל בּוֹר וְשֶׁל דּוּת וְשֶׁל יָצִיעַ חַיָּב מִשּׁוּם בּוֹנֶה: \n", + "הַסּוֹתֵר כָּל שֶׁהוּא חַיָּב. וְהוּא שֶׁיִּסְתֹּר עַל מְנָת לִבְנוֹת. אֲבָל אִם סָתַר דֶּרֶךְ הַשְׁחָתָה פָּטוּר. הַסּוֹתֵר אֹהֶל קָבוּעַ אוֹ שֶׁפֵּרֵק עֵץ תָּקוּעַ הֲרֵי זֶה תּוֹלֶדֶת סוֹתֵר וְחַיָּב וְהוּא שֶׁיִּתְכַּוֵּן לְתַקֵּן: \n", + "הַמַּכֶּה בְּפַטִּישׁ הַכָּאָה אַחַת חַיָּב. וְכָל הָעוֹשֶׂה דָּבָר שֶׁהוּא גְּמַר מְלָאכָה הֲרֵי זֶה תּוֹלֶדֶת מַכֶּה בְּפַטִּישׁ וְחַיָּב. כֵּיצַד. הַמְנַפֵּחַ בִּכְלֵי זְכוּכִית וְהַצָּר בַּכְּלִי צוּרָה אֲפִלּוּ מִקְצָת הַצּוּרָה וְהַמְגָרֵד כָּל שֶׁהוּא וְהָעוֹשֶׂה נֶקֶב כָּל שֶׁהוּא בֵּין בְּעֵץ בֵּין בְּמַתֶּכֶת בֵּין בְּבִנְיָן בֵּין בְּכֵלִים הֲרֵי זֶה תּוֹלֶדֶת מַכֶּה בְּפַטִּישׁ וְחַיָּב. וְכָל פֶּתַח שֶׁאֵינוֹ עָשׂוּי לְהַכְנִיס וּלְהוֹצִיא אֵין חַיָּבִין עַל עֲשִׂיָּתוֹ: \n", + "הַמֵּפִיס שְׁחִין בְּשַׁבָּת כְּדֵי לְהַרְחִיב פִּי הַמַּכָּה כְּדֶרֶךְ שֶׁהָרוֹפְאִין עוֹשִׂין שֶׁהֵן מִתְכַּוְּנִין בִּרְפוּאָה לְהַרְחִיב פִּי הַמַּכָּה הֲרֵי זֶה חַיָּב מִשּׁוּם מַכֶּה בְּפַטִּישׁ שֶׁזּוֹ הִיא מְלֶאכֶת הָרוֹפֵא. וְאִם הֵפִיסָה לְהוֹצִיא מִמֶּנָּה הַלֵּחָה שֶׁבָּהּ הֲרֵי זֶה מֻתָּר: \n", + "הַמְסַתֵּת אֶת הָאֶבֶן כָּל שֶׁהוּא חַיָּב מִשּׁוּם מַכֶּה בְּפַטִּישׁ. הַמְצַדֵּד אֶת הָאֶבֶן בִּיסוֹד הַבִּנְיָן וְתִקְּנָהּ בְּיָדוֹ וְהוֹשִׁיבָהּ בַּמָּקוֹם הָרָאוּי לָהּ חַיָּב מִשּׁוּם מַכֶּה בְּפַטִּישׁ. הַלּוֹקֵט יַבּוֹלֶת שֶׁעַל גַּבֵּי בְּגָדִים בְּיָדוֹ כְּגוֹן אֵלּוּ הַיַּבּוֹלוֹת שֶׁבִּכְלֵי צֶמֶר חַיָּב מִשּׁוּם מַכֶּה בְּפַטִּישׁ. וְהוּא שֶׁיַּקְפִּיד עֲלֵיהֶן. אֲבָל אִם הֱסִירָן דֶּרֶךְ עֵסֶק הֲרֵי זֶה פָּטוּר. הַמְנַעֵר טַלִּית חֲדָשָׁה שְׁחוֹרָה כְּדֵי לְנָאוֹתָהּ וּלְהָסִיר הַצֶּמֶר הַלָּבָן הַנִּתְלֶה בָּהּ כְּדֶרֶךְ שֶׁהָאֻמָּנִין עוֹשִׂין חַיָּב חַטָּאת. וְאִם אֵינוֹ מַקְפִּיד מֻתָּר: \n", + "הַצָּד דָּבָר שֶׁדֶּרֶךְ מִינוֹ לָצוּד אוֹתוֹ חַיָּב. כְּגוֹן חַיָּה וְעוֹפוֹת וְדָגִים. וְהוּא שֶׁיָּצוּד אוֹתָן לְמָקוֹם שֶׁאֵינוֹ מְחֻסַּר צֵידָה. כֵּיצַד. כְּגוֹן שֶׁרָדַף אַחֲרֵי צְבִי עַד שֶׁהִכְנִיסוֹ לְבַיִת אוֹ לְגִנָּה אוֹ לְחָצֵר וְנָעַל בְּפָנָיו. אוֹ שֶׁהִפְרִיחַ אֶת הָעוֹף עַד שֶׁהִכְנִיסוֹ לְמִגְדָּל וְנָעַל בְּפָנָיו. אוֹ שֶׁשָּׁלָה דָּגִים מִן הַיָּם בְּתוֹךְ סֵפֶל שֶׁל מַיִם הֲרֵי זֶה חַיָּב. אֲבָל אִם הִפְרִיחַ צִפּוֹר לְבַיִת וְנָעַל בְּפָנָיו. אוֹ שֶׁהִבְרִיחַ דָּג וַעֲקָרוֹ מִן הַיָּם לִבְרֵכָה שֶׁל מַיִם. אוֹ שֶׁרָדַף אַחַר צְבִי עַד שֶׁנִּכְנַס לִטְרַקְלִין רָחָב וְנָעַל בְּפָנָיו הֲרֵי זֶה פָּטוּר. שֶׁאֵין זוֹ צִידָה גְּמוּרָה שֶׁאִם יָבוֹא לְקַחְתּוֹ צָרִיךְ לִרְדֹּף אַחֲרָיו וְלָצוּד אוֹתוֹ מִשָּׁם. לְפִיכָךְ הַצָּד אֲרִי אֵינוֹ חַיָּב עַד שֶׁיַּכְנִיסֶנּוּ לַכִּפָּה שֶׁלּוֹ שֶׁהוּא נֶאֱסָר בָּהּ: \n", + "כָּל מָקוֹם שֶׁאִם יָרוּץ בּוֹ יַגִּיעַ לַחַיָּה בִּשְׁחִיָּה אַחַת. אוֹ שֶׁהָיוּ הַכְּתָלִים קְרוֹבִין זֶה לָזֶה עַד שֶׁיִּפּל צֵל שְׁנֵיהֶם לָאֶמְצַע כְּאֶחָד הֲרֵי זֶה מָקוֹם קָטָן. וְאִם הִבְרִיחַ הַצְּבִי וְכַיּוֹצֵא בּוֹ לְתוֹכוֹ חַיָּב. וּמָקוֹם שֶׁהוּא גָּדוֹל מִזֶּה הַמַּבְרִיחַ חַיָּה וָעוֹף לְתוֹכוֹ פָּטוּר: \n", + "אֶחָד שְׁמֹנָה שְׁרָצִים הָאֲמוּרִין בַּתּוֹרָה וְאֶחָד שְׁאָר שְׁקָצִים וּרְמָשִׂים שֶׁיֵּשׁ לְמִינָן צִידָה הַצָּד אֶחָד מִכֻּלָּן בֵּין לְצֹרֶךְ בֵּין שֶׁלֹּא לְצֹרֶךְ אוֹ לְשַׂחֵק בָּהֶן חַיָּב הוֹאִיל וְנִתְכַּוֵּן לָצוּד וְצָד. שֶׁמְּלָאכָה שֶׁאֵינָהּ צְרִיכָה לְגוּפָהּ חַיָּב עָלֶיהָ. הַצָּד אֶת הַיָּשֵׁן וְאֶת הַסּוּמָא חַיָּב: \n", + "הַמְשַׁלֵּחַ כְּלָבִים כְּדֵי שֶׁיָּצוּדוּ צְבָאִים וְאַרְנָבִים וְכַיּוֹצֵא בָּהֶן וּבָרַח הַצְּבִי מִפְּנֵי הַכֶּלֶב וְהָיָה הוּא רוֹדֵף אַחַר הַצְּבִי אוֹ שֶׁעָמַד בְּפָנָיו וְהִבְהִילוֹ עַד שֶׁהִגִּיעַ הַכֶּלֶב וּתְפָשׂוֹ הֲרֵי זֶה תּוֹלֶדֶת הַצָּד וְחַיָּב. וְכֵן הָעוֹשֶׂה כַּדֶּרֶךְ הַזּוֹ בְּעוֹפוֹת: \n", + "צְבִי שֶׁנִּכְנַס לְבַיִת וְנָעַל אֶחָד בְּפָנָיו חַיָּב. נְעָלוּהוּ שְׁנַיִם פְּטוּרִין. אִם אֵין אֶחָד יָכוֹל לִנְעל וּנְעָלוּהוּ שְׁנַיִם חַיָּבִין. יָשַׁב אֶחָד עַל הַפֶּתַח וְלֹא מִלְּאָהוּ וְיָשַׁב הַשֵּׁנִי וּמִלְּאָהוּ הַשֵּׁנִי חַיָּב. יָשַׁב הָרִאשׁוֹן וּמִלְּאָהוּ וּבָא הַשֵּׁנִי וְיָשַׁב בְּצִדּוֹ אַף עַל פִּי שֶׁעָמַד הָרִאשׁוֹן וְהָלַךְ לוֹ הָרִאשׁוֹן חַיָּב וְהַשֵּׁנִי לֹא עָשָׂה כְּלוּם וּמֻתָּר לוֹ לֵישֵׁב בִּמְקוֹמוֹ עַד הָעֶרֶב וְלוֹקֵחַ הַצְּבִי. לְמָה זֶה דּוֹמֶה לְנוֹעֵל בֵּיתוֹ לְשָׁמְרוֹ וְנִמְצָא צְבִי שָׁמוּר בְּתוֹכוֹ שֶׁלֹּא עָשָׂה כְּלוּם. נִכְנְסָה לוֹ צִפּוֹר תַּחַת כְּנָפָיו יוֹשֵׁב וּמְשַׁמְּרָהּ עַד שֶׁתֶּחְשַׁךְ וּמֻתָּר: \n", + "הַצָּד צְבִי זָקֵן אוֹ חִגֵּר אוֹ חוֹלֶה אוֹ קָטָן פָּטוּר. הַמְפָרֵק בְּהֵמָה חַיָּה וָעוֹף מִן הַמְּצוּדָה פָּטוּר. הַצָּד חַיָּה וָעוֹף שֶׁבִּרְשׁוּתוֹ כְּגוֹן אֲוָזִין וְתַרְנְגוֹלִין וְיוֹנֵי (עֲלִיָּה) פָּטוּר. הַצָּד דָּבָר שֶׁאֵין בְּמִינוֹ צִידָה כְּגוֹן חֲגָבִים הַגָּזִין צְרָעִין וְיַתּוּשִׁין וּפַרְעוֹשִׁין וְכַיּוֹצֵא בָּאֵלּוּ הֲרֵי זֶה פָּטוּר: \n", + "רְמָשִׂים הַמַּזִּיקִין כְּגוֹן נְחָשִׁים וְעַקְרַבִּים וְכַיּוֹצֵא בָּהֶן אַף עַל פִּי שֶׁאֵינָן מְמִיתִין הוֹאִיל וְנוֹשְׁכִין מֻתָּר לָצוּד אוֹתָם בְּשַׁבָּת. וְהוּא שֶׁיִּתְכַּוֵּן לְהִנָּצֵל מִנְּשִׁיכָתָן. כֵּיצַד הוּא עוֹשֶׂה. כּוֹפֶה כְּלִי עֲלֵיהֶן אוֹ מַקִּיף עֲלֵיהֶן אוֹ קוֹשְׁרָן כְּדֵי שֶׁלֹּא יַזִּיקוּ: \n" + ], + [ + "הַשׁוֹחֵט חַיָּב. וְלֹא שׁוֹחִט בִּלְבַד אֶלָּא כָּל הַנּוֹטֵל נְשָׁמָה לְאֶחָד מִכָּל מִינֵי חַיָּה וּבְהֵמָה וְעוֹף וְדָג וְשֶׁרֶץ בֵּין בִּשְׁחִיטָה אוֹ בִּנְחִירָה אוֹ בְּהַכָּאָה חַיָּב. הַחוֹנֵק אֶת הַחַי עַד שֶׁיָּמוּת הֲרֵי זֶה תּוֹלֶדֶת שׁוֹחֵט. לְפִיכָךְ אִם הֶעֱלָה דָּג מִסֵּפֶל שֶׁל מַיִם וְהִנִּיחוֹ עַד שֶׁמֵּת חַיָּב מִשּׁוּם חוֹנֵק. וְלֹא עַד שֶׁיָּמוּת אֶלָּא כֵּיוָן שֶׁיָּבֵשׁ בּוֹ כְּסֶלַע בֵּין סְנַפִּירָיו חַיָּב שֶׁעוֹד אֵינוֹ יָכוֹל לִחְיוֹת. הוֹשִׁיט יָדוֹ לִמְעֵי הַבְּהֵמָה וְדִלְדֵּל עֵבָּר שֶׁבְּמֵעֶיהָ חַיָּב: \n", + "רְמָשִׂים שֶׁהֵן פָּרִין וְרָבִין מִזָּכָר וּנְקֵבָה אוֹ נֶהֱוִין מִן הֶעָפָר כְּמוֹ הַפַּרְעוֹשִׁין הַהוֹרֵג אוֹתָן חַיָּב כְּהוֹרֵג בְּהֵמָה וְחַיָּה. אֲבָל רְמָשִׂים שֶׁהֲוָיָתָן מִן הַגְּלָלִים וּמִן הַפֵּרוֹת שֶׁהִבְאִישׁוּ וְכַיּוֹצֵא בָּהֶן כְּגוֹן תּוֹלָעִים שֶׁל בָּשָׂר וְתוֹלָעִים שֶׁבְּתוֹךְ הַקִּטְנִיּוֹת הַהוֹרְגָן פָּטוּר: \n", + "הַמְפַלֶּה כֵּלָיו בְּשַׁבָּת מוֹלֵל אֶת הַכִּנִּים וְזוֹרְקָן. וּמֻתָּר לַהֲרֹג אֶת הַכִּנִּים בְּשַׁבָּת מִפְּנֵי שֶׁהֵן מִן הַזֵּעָה: \n", + "חַיָּה וְרֶמֶשׂ שֶׁהֵן נוֹשְׁכִין וּמְמִיתִין וַדַּאי כְּגוֹן זְבוּב שֶׁבְּמִצְרַיִם וְצִרְעָה שֶׁבְּנִינְוֵה וְעַקְרָב שֶׁבַּחֲדַיֵיב וְנָחָשׁ שֶׁבְּאֶרֶץ יִשְׂרָאֵל וְכֶלֶב שׁוֹטֶה בְּכָל מָקוֹם מֻתָּר לְהָרְגָן בְּשַׁבָּת כְּשֶׁיֵּרָאוּ. וּשְׁאָר כָּל הַמַּזִּיקִין אִם הָיוּ רָצִין אַחֲרָיו מֻתָּר לְהָרְגָן וְאִם הָיוּ יוֹשְׁבִין בִּמְקוֹמָן אוֹ בּוֹרְחִין מִלְּפָנָיו אָסוּר לְהָרְגָן. וְאִם דּוֹרְסָן לְפִי תֻּמּוֹ בִּשְׁעַת הִלּוּכוֹ וְהוֹרְגָן מֻתָּר: \n", + "הַמַּפְשִׁיט מִן הָעוֹר כְּדֵי לַעֲשׂוֹת קָמֵעַ חַיָּב. וְכֵן הַמְעַבֵּד מִן הָעוֹר כְּדֵי לַעֲשׂוֹת קָמֵעַ חַיָּב. וְאֶחָד הַמּוֹלֵחַ וְאֶחָד הַמְעַבֵּד שֶׁהַמְּלִיחָה מִין עִבּוּד הוּא וְאֵין עִבּוּד בָּאֳכָלִין. וְכֵן הַמּוֹחֵק מִן הָעוֹר כְּדֵי לַעֲשׂוֹת קָמֵעַ חַיָּב. וְאֵי זֶהוּ מוֹחֵק זֶה הַמַּעֲבִיר שֵׂעָר אוֹ הַצֶּמֶר מֵעַל הָעוֹר אַחַר מִיתָה עַד שֶׁיַּחֲלִיק פְּנֵי הָעוֹר: \n", + "הַמְפָרֵק דּוּכְסוּסְטוּס מֵעַל הַקְּלָף הֲרֵי זֶה תּוֹלֶדֶת מַפְשִׁיט וְחַיָּב. (הַמְפָרֵק מִן הָעוֹר כְּדֵי לַעֲשׂוֹת קָמֵעַ חַיָּב). הַדּוֹרֵס עַל הָעוֹר בְּרַגְלוֹ עַד שֶׁיִּתְקַשֶּׁה אוֹ הַמְרַכְּכוֹ בְּיָדוֹ וּמוֹשְׁכוֹ וּמַשְׁוֶה אוֹתוֹ כְּדֶרֶךְ שֶׁהָרַצְעָנִין עוֹשִׂין הֲרֵי זֶה תּוֹלֶדֶת מְעַבֵּד וְחַיָּב. הַמּוֹרֵט נוֹצָה מִן הָאֶבְרָה הֲרֵי זֶה תּוֹלֶדֶת מוֹחֵק וְחַיָּב. וְכֵן הַמְמָרֵחַ רְטִיָּה כָּל שֶׁהוּא אוֹ שַׁעֲוָה אוֹ זֶפֶת וְכַיּוֹצֵא בָּהֶן מִדְּבָרִים הַמִּתְמָרְחִין עַד שֶׁיַּחֲלִיק פְּנֵיהֶם חַיָּב מִשּׁוּם מוֹחֵק. וְכֵן הַשָּׁף בְּיָדוֹ עַל הָעוֹר הַמָּתוּחַ בֵּין הָעַמּוּדִים חַיָּב מִשּׁוּם מוֹחֵק: \n", + "הַמְחַתֵּךְ מִן הָעוֹר כְּדֵי לַעֲשׂוֹת קָמֵעַ חַיָּב. וְהוּא שֶׁיִּתְכַּוֵּן לְמִדַּת אָרְכּוֹ וּמִדַּת רָחְבּוֹ וְיַחְתֹּךְ בְּכַוָּנָה שֶׁהִיא מְלָאכָה. אֲבָל אִם חָתַךְ דֶּרֶךְ הֶפְסֵד אוֹ בְּלֹא כַּוָּנָה לְמִדָּתוֹ אֶלָּא כְּמִתְעַסֵּק אוֹ כִּמְשַׂחֵק הֲרֵי זֶה פָּטוּר. הַקּוֹטֵם אֶת הַכָּנָף הֲרֵי זֶה תּוֹלֶדֶת מְחַתֵּךְ וְחַיָּב. וְכֵן הַמְגָרֵד רָאשֵׁי כְּלוּנְסוֹת שֶׁל אֶרֶז חַיָּב מִשּׁוּם מְחַתֵּךְ. וְכֵן כָּל חֲתִיכָה שֶׁיַּחְתֹּךְ חָרַשׁ עֵץ מִן הָעֵצִים אוֹ חָרַשׁ מַתֶּכֶת מִן הַמַּתָּכוֹת חַיָּב מִשּׁוּם מְחַתֵּךְ. הַנּוֹטֵל קֵיסָם שֶׁל עֵץ מִלְּפָנָיו וּקְטָמוֹ לַחְצֹץ בּוֹ שִׁנָּיו אוֹ לִפְתֹּחַ בּוֹ אֶת הַדֶּלֶת חַיָּב: \n", + "כָּל דָּבָר שֶׁהוּא רָאוּי לְמַאֲכַל בְּהֵמָה כְּגוֹן תֶּבֶן וַעֲשָׂבִים לַחִים וְהוּצִין וְכַיּוֹצֵא בָּהֶן מֻתָּר לִקְטֹם אוֹתָן בְּשַׁבָּת מִפְּנֵי שֶׁאֵין בָּהֶן תִּקּוּן כֵּלִים. וּמֻתָּר לִקְטֹם עֲצֵי בְּשָׂמִים לְהָרִיחַ בָּהֶן אַף עַל פִּי שֶׁהֵן קָשִׁים וִיבֵשִׁין. וּמְפַשֵּׁחַ מֵהֶן כָּל מַה שֶּׁיִּרְצֶה בֵּין שֶׁפָּשַׁח עֵץ גָּדוֹל בֵּין שֶׁפָּשַׁח עֵץ קָטָן: \n", + "הַכּוֹתֵב שְׁתֵּי אוֹתִיּוֹת חַיָּב. הַמּוֹחֵק כְּתָב עַל מְנָת לִכְתֹּב בִּמְקוֹם הַמַּחַק שְׁתֵּי אוֹתִיּוֹת חַיָּב. הכּוֹתֵב אוֹת אַחַת גְּדוֹלָה כִּשְׁתַּיִם פָּטוּר. מָחַק אוֹת אַחַת גְּדוֹלָה וְיֵשׁ בִּמְקוֹמָהּ כְּדֵי לִכְתֹּב שְׁתַּיִם חַיָּב. כָּתַב אוֹת אַחַת וְהִשְׁלִים בָּהּ אֶת הַסֵּפֶר חַיָּב. הַכּוֹתֵב עַל מְנָת לְקַלְקֵל הָעוֹר חַיָּב שֶׁאֵין חִיּוּבוֹ עַל מְקוֹם הַכְּתָב אֶלָּא עַל הַכְּתָב. אֲבָל הַמּוֹחֵק עַל מְנָת לְקַלְקֵל פָּטוּר. נָפְלָה דְּיוֹ עַל גַּבֵּי סֵפֶר וּמָחַק אוֹתָהּ. נָפְלָה שַׁעֲוָה עַל גַּבֵּי הַפִּנְקָס וּמָחַק אוֹתָהּ. אִם יֵשׁ בִּמְקוֹמָהּ כְּדֵי לִכְתֹּב שְׁתֵּי אוֹתִיּוֹת חַיָּב: \n", + "הַכּוֹתֵב אוֹת כְּפוּלָה פַּעֲמַיִם וְהוּא שֵׁם אֶחָד כְּמוֹ דָּד תֵּת גַּג רָר שָׂשׂ סָס חָח חַיָּב. וְהַכּוֹתֵב בְּכָל כְּתָב וּבְכָל לָשׁוֹן חַיָּב וַאֲפִלּוּ מִשְּׁנֵי סִימָנִיּוֹת: \n", + "הַכּוֹתֵב אוֹת אַחַת סָמוּךְ לַכְּתָב אוֹ כְּתָב עַל גַּבֵּי כְּתָב וְהַמִּתְכַּוֵּן לִכְתֹּב חֵי\"ת וְכָתַב שְׁנֵי זַיִנִּי\"ן וְכֵן כַּיּוֹצֵא בָּזֶה בִּשְׁאָר אוֹתִיּוֹת וְהַכּוֹתֵב אוֹת אַחַת בָּאָרֶץ וְאוֹת אַחַת בַּקּוֹרָה שֶׁהֲרֵי אֵין נֶהֱגִין זֶה עִם זֶה אוֹ שֶׁכָּתַב שְׁתֵּי אוֹתִיּוֹת בִּשְׁנֵי דַּפֵּי פִּנְקָס וְאֵינָן נֶהֱגִין זֶה עִם זֶה פָּטוּר. כְּתָבָן בִּשְׁנֵי כָּתְלֵי זָוִית אוֹ בִּשְׁנֵי דַּפֵּי פִּנְקָס וְהֵן נֶהֱגִין זֶה עִם זֶה חַיָּב: \n", + "לָקַח גְּוִיל וְכַיּוֹצֵא בּוֹ וְכָתַב עָלָיו אוֹת אַחַת בִּמְדִינָה זוֹ וְהָלַךְ בְּאוֹתוֹ הַיּוֹם וְכָתַב אוֹת שְׁנִיָּה בִּמְדִינָה אַחֶרֶת בִּמְגִלָּה אַחֶרֶת חַיָּב. שֶׁבִּזְמַן שֶׁמְּקָרְבָן נֶהֱגִין זֶה עִם זֶה וְאֵינָן מְחֻסָּרִין מַעֲשֶׂה לִקְרִיבָתָן: \n", + "הַכּוֹתֵב אוֹת אַחַת אַף עַל פִּי שֶׁקּוֹרִים מִמֶּנָּה תֵּבָה שְׁלֵמָה פָּטוּר. כֵּיצַד. כְּגוֹן שֶׁכָּתַב מ' וְהַכּל קוֹרִין אוֹתָהּ מַעֲשֵׂר. אוֹ שֶׁכְּתָבָהּ בְּמָקוֹם מִנְיָן שֶׁהֲרֵי הִיא כְּמוֹ שֶׁכָּתַב אַרְבָּעִים הֲרֵי זֶה פָּטוּר. הַמַּגִּיהַּ אוֹת אַחַת וְעָשָׂה אוֹתָהּ שְׁתַּיִם כְּגוֹן שֶׁחִלֵּק גַּג הַחֵי\"ת וְנַעֲשֵׂית שְׁנֵי זַיִנִּי\"ן חַיָּב. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: \n", + "הַכּוֹתֵב בִּשְׂמֹאלוֹ אוֹ לְאַחַר יָדוֹ בְּרַגְלוֹ בְּפִיו וּבְמַרְפֵּקוֹ פָּטוּר. אִטֵּר שֶׁכָּתַב בִּימִינוֹ שֶׁהִיא לוֹ כִּשְׂמֹאל כָּל אָדָם פָּטוּר. וְאִם כָּתַב בִּשְׂמֹאלוֹ חַיָּב. וְהַשּׁוֹלֵט בִּשְׁתֵּי יָדָיו בְּשָׁוֶה וְכָתַב בֵּין בִּימִינוֹ בֵּין בִּשְׂמֹאלוֹ חַיָּב. קָטָן אוֹחֵז בְּקֻלְמוֹס וְגָדוֹל אוֹחֵז בְּיָדוֹ וְכוֹתֵב חַיָּב. גָּדוֹל אוֹחֵז בְּקֻלְמוֹס וְקָטָן אוֹחֵז בְּיָדוֹ וְכוֹתֵב פָּטוּר: \n", + "אֵין הַכּוֹתֵב חַיָּב עַד שֶׁיִּכְתֹּב בְּדָבָר הָרוֹשֵׁם וְעוֹמֵד כְּגוֹן דְּיוֹ וְשָׁחוֹר וְסִקְרָא וְקוֹמוֹס וְקַנְקַנְתּוֹם וְכַיּוֹצֵא בָּהֶם. וְיִכְתֹּב עַל דָּבָר שֶׁמִּתְקַיֵּם הַכְּתָב עָלָיו כְּגוֹן עוֹר וּקְלָף וּנְיָר וְעֵץ וְכַיּוֹצֵא בָּהֶם. אֲבָל הַכּוֹתֵב בְּדָבָר שֶׁאֵין רִשּׁוּמוֹ עוֹמֵד כְּגוֹן מַשְׁקִין וּמֵי פֵּרוֹת. אוֹ שֶׁכָּתַב בִּדְיוֹ וְכַיּוֹצֵא בּוֹ עַל עֲלֵי יְרָקוֹת וְעַל כָּל דָּבָר שֶׁאֵינוֹ עוֹמֵד פָּטוּר. אֵינוֹ חַיָּב עַד שֶׁיִּכְתֹּב בְּדָבָר הָעוֹמֵד עַל דָּבָר הָעוֹמֵד. וְכֵן אֵין הַמּוֹחֵק חַיָּב עַד שֶׁיִּמְחֹק כְּתָב הָעוֹמֵד מֵעַל דָּבָר הָעוֹמֵד: \n", + "הַכּוֹתֵב עַל בְּשָׂרוֹ חַיָּב מִפְּנֵי שֶׁהוּא עוֹר אַף עַל פִּי שֶׁחֲמִימוּת בְּשָׂרוֹ מַעֲבֶרֶת הַכְּתָב לְאַחַר זְמַן הֲרֵי זֶה דּוֹמֶה לִכְתָב שֶׁנִּמְחַק. אֲבָל הַמְשָׂרֵט עַל בְּשָׂרוֹ צוּרַת כְּתָב פָּטוּר. הַקּוֹרֵעַ עַל הָעוֹר כְּתַבְנִית כְּתָב חַיָּב מִשּׁוּם כּוֹתֵב. הָרוֹשֵׁם עַל הָעוֹר כְּתַבְנִית כְּתָב פָּטוּר. הַמַּעֲבִיר דְּיוֹ עַל גַּבֵּי סִקְרָא חַיָּב שְׁתַּיִם אַחַת מִשּׁוּם כּוֹתֵב וְאַחַת מִשּׁוּם מוֹחֵק. הֶעֱבִיר דְּיוֹ עַל גַּבֵּי דְּיוֹ וְסִקְרָא עַל גַּבֵּי סִקְרָא אוֹ סִקְרָא עַל גַּבֵּי דְּיוֹ פָּטוּר: \n", + "רוֹשֵׁם תּוֹלֶדֶת כּוֹתֵב הוּא. כֵּיצַד. הָרוֹשֵׁם רְשָׁמִים וְצוּרוֹת בְּכֹתֶל וּבְשָׁשַׁר וְכַיּוֹצֵא בָּהֶן כְּדֶרֶךְ שֶׁהַצַּיָּרִין רוֹשְׁמִים הֲרֵי זֶה חַיָּב מִשּׁוּם כּוֹתֵב. וְכֵן הַמּוֹחֵק אֶת הָרִשּׁוּם לְתַקֵּן הֲרֵי זֶה תּוֹלֶדֶת מוֹחֵק וְחַיָּב. הַמְשַׂרְטֵט כְּדֵי לִכְתֹּב שְׁתֵּי אוֹתִיּוֹת תַּחַת אוֹתוֹ שִׂרְטוּט חַיָּב. חָרָשֵׁי הָעֵצִים שֶׁמַּעֲבִירִין חוּט שֶׁל סִקְרָא עַל גַּבֵּי הַקּוֹרָה כְּדֵי שֶׁיִּנְסֹר בְּשָׁוֶה הֲרֵי זֶה תּוֹלֶדֶת מְשַׂרְטֵט. וְכֵן הַגַּבָּלִים שֶׁעוֹשִׂים כֵּן בַּאֲבָנִים כְּדֵי שֶׁיְּפַצֵּל הָאֶבֶן בְּשָׁוֶה. וְאֶחָד הַמְשַׂרְטֵט בְּצֶבַע אוֹ בְּלֹא צֶבַע הֲרֵי זֶה חַיָּב: \n" + ], + [ + "הַמַּבְעִיר כָּל שֶׁהוּא חַיָּב. וְהוּא שֶׁיְּהֵא צָרִיךְ לָאֵפֶר. אֲבָל אִם הִבְעִיר דֶּרֶךְ הַשְׁחָתָה פָּטוּר מִפְּנֵי שֶׁהוּא מְקַלְקֵל. וְהַמַּבְעִיר גְּדִישׁוֹ שֶׁל חֲבֵרוֹ אוֹ הַשּׂוֹרֵף דִּירָתוֹ חַיָּב אַף עַל פִּי שֶׁהוּא מַשְׁחִית. מִפְּנֵי שֶׁכַּוָּנָתוֹ לְהִנָּקֵם מִשּׂוֹנְאוֹ וַהֲרֵי נִתְקָרְרָה דַּעְתּוֹ וְשָׁכְכָה חֲמָתוֹ וְנַעֲשָׂה כְּקוֹרֵעַ עַל מֵתוֹ אוֹ בַּחֲמָתוֹ שֶׁהוּא חַיָּב וּבְחוֹבֵל בַּחֲבֵרוֹ בִּשְׁעַת מְרִיבָה שֶׁכָּל אֵלּוּ מְתַקְּנִים הֵן אֵצֶל יִצְרָן הָרַע. וְכֵן הַמַּדְלִיק אֶת הַנֵּר אוֹ אֶת הָעֵצִים בֵּין לְהִתְחַמֵּם בֵּין לְהָאִיר הֲרֵי זֶה חַיָּב. הַמְחַמֵּם אֶת הַבַּרְזֶל כְּדֵי לְצָרְפוֹ בְּמַיִם הֲרֵי זֶה תּוֹלֶדֶת מַבְעִיר וְחַיָּב: \n", + "הַמְכַבֶּה כָּל שֶׁהוּא חַיָּב. אֶחָד הַמְכַבֶּה אֶת הַנֵּר וְאֶחָד הַמְכַבֶּה אֶת הַגַּחֶלֶת שֶׁל עֵץ. אֲבָל הַמְכַבֶּה גַּחֶלֶת שֶׁל מַתֶּכֶת פָּטוּר. וְאִם נִתְכַּוֵּן לְצָרֵף חַיָּב. שֶׁכֵּן לוֹטְשֵׁי הַבַּרְזֶל עוֹשִׂים מְחִמִּים אֶת הַבַּרְזֶל עַד שֶׁיֵּעָשֶׂה גַּחֶלֶת וּמְכַבִּין אוֹתוֹ בְּמַיִם כְּדֵי לְחַסְּמוֹ. וְזֶהוּ לְצָרֵף שֶׁהָעוֹשֶׂה אוֹתוֹ חַיָּב וְהוּא תּוֹלֶדֶת מְכַבֶּה. וּמֻתָּר לְכַבּוֹת גַּחֶלֶת שֶׁל מַתֶּכֶת בִּרְשׁוּת הָרַבִּים כְּדֵי שֶׁלֹּא יִזּוֹקוּ בָּהּ רַבִּים. הַנּוֹתֵן שֶׁמֶן לְתוֹךְ הַנֵּר הַדּוֹלֵק חַיָּב מִשּׁוּם מַבְעִיר. וְהַמִּסְתַּפֵּק מִן הַשֶּׁמֶן שֶׁבַּנֵּר חַיָּב מִשּׁוּם מְכַבֶּה: \n", + "דְּלֵקָה שֶׁנָּפְלָה בְּשַׁבָּת הַמְכַבֶּה אוֹתָהּ מִפְּנֵי אִבּוּד מָמוֹן חַיָּב שֶׁאֵין אִבּוּד מָמוֹן דּוֹחֶה שַׁבָּת אֶלָּא אִבּוּד נְפָשׁוֹת. לְפִיכָךְ יֵצְאוּ בְּנֵי אָדָם כְּדֵי שֶׁלֹּא יָמוּתוּ וְיַנִּיחוּ הָאֵשׁ תְּלַהֵט וַאֲפִלּוּ שׂוֹרֶפֶת כָּל דִּירָתוֹ כֻּלָּהּ: \n", + "מֻתָּר לַעֲשׂוֹת מְחִצָּה בְּכָל הַכֵּלִים בֵּין מְלֵאִים בֵּין רֵיקָנִים כְּדֵי שֶׁלֹּא תַּעֲבֹר הַדְּלֵקָה. אֲפִלּוּ כְּלִי חֶרֶשׂ חֲדָשִׁים מְלֵאִים מַיִם עוֹשִׂין מֵהֶן מְחִצָּה אַף עַל פִּי שֶׁוַּדַּאי מִתְבַּקְּעִין וּמְכַבִּים. שֶׁגְּרַם כִּבּוּי מֻתָּר. וְכוֹפִין קְעָרָה עַל גַּבֵּי הַנֵּר בִּשְׁבִיל שֶׁלֹּא תֵּאָחֵז בַּקּוֹרָה: \n", + "תֵּבָה שִׁדָּה וּמִגְדָּל שֶׁאָחַז בָּהֶן הָאוּר מֵבִיא עוֹר גְּדִי וְכַיּוֹצֵא בּוֹ מִדְּבָרִים שֶׁאֵין הָאוּר מְלַהֶטֶת אוֹתָן וּפוֹרְשׂוֹ עַל הַקָּצֶה שֶׁעֲדַיִן לֹא נִשְׂרַף כְּדֵי שֶׁלֹּא תַּעֲבֹר שָׁם הָאֵשׁ: \n", + "טַלִּית שֶׁאָחַז בָּהּ הָאוּר פּוֹשְׁטָהּ וּמִתְכַּסֶּה בָּהּ וְאִם כָּבְתָה כָּבְתָה. וְכֵן סֵפֶר תּוֹרָה שֶׁאָחַז בּוֹ הָאוּר פּוֹשְׁטוֹ וְקוֹרֵא בּוֹ וְאִם כָּבָה כָּבָה. וְנוֹתֵן מַיִם מִן הַצַּד שֶׁעֲדַיִן לֹא נִתְלָה בּוֹ הָאוּר וְאִם כָּבְתָה כָּבְתָה. שָׁכַח נֵר דָּלוּק עַל גַּבֵּי טַבְלָא מְנַעֵר אֶת הַטַּבְלָא וְהוּא נוֹפֵל וְאִם כָּבָה כָּבָה. אֲבָל הִנִּיחוֹ מִבָּעֶרֶב אַף עַל פִּי שֶׁכָּבָה אָסוּר לְטַלְטְלוֹ: \n", + "נָכְרִי שֶׁבָּא לְכַבּוֹת אֵין אוֹמְרִים לוֹ כַּבֵּה וְאַל תְּכַבֶּה מִפְּנֵי שֶׁאֵין שְׁבִיתָתוֹ עָלֵינוּ. אֲבָל קָטָן שֶׁבָּא לְכַבּוֹת אֵין שׁוֹמְעִין לוֹ. וְהוּא שֶׁיִּהְיֶה עוֹשֶׂה עַל דַּעַת אָבִיו. אֲבָל מִדַּעַת עַצְמוֹ אֵין בֵּית דִּין מְצֻוִּין לְהַפְרִישׁוֹ. וּבִדְלֵקָה הִתִּירוּ לוֹמַר כָּל הַמְכַבֶּה אֵינוֹ מַפְסִיד: \n", + "הוֹצָאָה וְהַכְנָסָה מֵרְשׁוּת לִרְשׁוּת מְלָאכָה מֵאֲבוֹת מְלָאכוֹת הִיא. וְאַף עַל פִּי שֶׁדָּבָר זֶה עִם כָּל גּוּפֵי תּוֹרָה מִפִּי משֶׁה מִסִּינַי נֶאֶמְרוּ. הֲרֵי הוּא אוֹמֵר בַּתּוֹרָה (שמות לו ו) \"אִישׁ וְאִשָּׁה אַל יַעֲשׂוּ עוֹד מְלָאכָה לִתְרוּמַת הַקֹּדֶשׁ וַיִּכָּלֵא הָעָם מֵהָבִיא\". הָא לָמַדְתָּ שֶׁהַהֲבָאָה מְלָאכָה קוֹרֵא אוֹתָהּ. וְכֵן לָמְדוּ מִפִּי הַשְּׁמוּעָה שֶׁהַמַּעֲבִיר בִּרְשׁוּת הָרַבִּים מִתְּחִלַּת אַרְבַּע לְסוֹף אַרְבַּע הֲרֵי הוּא כְּמוֹצִיא מֵרְשׁוּת לִרְשׁוּת וְחַיָּב: \n", + "אֵין הַמּוֹצִיא מֵרְשׁוּת לִרְשׁוּת חַיָּב עַד שֶׁיּוֹצִיא כַּשִּׁעוּר הַמּוֹעִיל. מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הָרַבִּים אוֹ מֵרְשׁוּת הָרַבִּים לִרְשׁוּת הַיָּחִיד. וְיַעֲקֹר מֵרְשׁוּת זוֹ וְיַנִּיחַ בִּרְשׁוּת שְׁנִיָּה. אֲבָל אִם עָקַר וְלֹא הִנִּיחַ אוֹ הִנִּיחַ וְלֹא עָקַר אוֹ שֶׁהוֹצִיא פָּחוֹת מִכַּשִּׁעוּר פָּטוּר. וְכֵן הַמַּעֲבִיר מִתְּחִלַּת אַרְבַּע לְסוֹף אַרְבַּע בִּרְשׁוּת הָרַבִּים אֵינוֹ חַיָּב עַד שֶׁיַּעֲקֹר כַּשִּׁעוּר מִצַּד זֶה וְיַנִּיחֶנּוּ מִצַּד אַחֶרֶת: \n", + "הַזּוֹרֵק מֵרְשׁוּת לִרְשׁוּת אוֹ הַמּוֹשִׁיט הֲרֵי זֶה תּוֹלֶדֶת מוֹצִיא וְחַיָּב. וְכֵן הַזּוֹרֵק אוֹ הַמּוֹשִׁיט בְּיָדוֹ מִתְּחִלַּת אַרְבַּע לְסוֹף אַרְבַּע הֲרֵי זֶה תּוֹלֶדֶת מוֹצִיא וְחַיָּב. וְהַזּוֹרֵק כִּלְאַחַר יָד פָּטוּר: \n", + "הַמּוֹצִיא מִקְצָת הַחֵפֶץ מֵרְשׁוּת מִשְּׁתֵּי רְשׁוּיוֹת אֵלּוּ לִרְשׁוּת שְׁנִיָּה פָּטוּר. עַד שֶׁיּוֹצִיא אֶת כָּל הַחֵפֶץ כֻּלּוֹ מֵרְשׁוּת זוֹ לִרְשׁוּת זוֹ. קֻפָּה שֶׁהִיא מְלֵאָה חֲפָצִים אֲפִלּוּ מְלֵאָה חַרְדָּל וְהוֹצִיא רֻבָּהּ מֵרְשׁוּת זוֹ לִרְשׁוּת זוֹ פָּטוּר עַד שֶׁיּוֹצִיא אֶת כָּל הַקֻּפָּה וְכֵן כָּל הַדּוֹמֶה לָזֶה שֶׁהַכְּלִי מֵשִׂים כָּל שֶׁיֵּשׁ בּוֹ כְּחֵפֶץ אֶחָד: \n", + "הַמּוֹצִיא בֵּין בִּימִינוֹ בֵּין בִּשְׂמֹאלוֹ בֵּין בְּתוֹךְ חֵיקוֹ אוֹ שֶׁיָּצָא בְּמָעוֹת צְרוּרִין לוֹ בִּסְדִינוֹ חַיָּב מִפְּנֵי שֶׁהוֹצִיא כְּדֶרֶךְ הַמּוֹצִיאִין. וְכֵן הַמּוֹצִיא עַל כְּתֵפוֹ חַיָּב אַף עַל פִּי שֶׁהַמַּשּׂאוֹי לְמַעְלָה מֵעֲשָׂרָה טְפָחִים בִּרְשׁוּת הָרַבִּים. שֶׁכֵּן הָיָה מַשָּׂא בְּנֵי קְהָת בַּמִּשְׁכָּן לְמַעְלָה מֵעֲשָׂרָה שֶׁנֶּאֱמַר (במדבר ז ט) \"בַּכָּתֵף יִשָּׂאוּ\". וְכָל הַמְּלָאכוֹת מִמִּשְׁכָּן לוֹמְדִין אוֹתָן: \n", + "אֲבָל הַמּוֹצִיא לְאַחַר יָדוֹ בְּרַגְלוֹ בְּפִיו וּבְמַרְפֵּקוֹ בְּאָזְנוֹ וּבִשְׂעָרוֹ וּבְכִיס שֶׁתָּפוּר בְּבִגְדוֹ וּפִי הַכִּיס לְמַטָּה בֵּין בֶּגֶד לְבֶגֶד, בְּפִי בִּגְדוֹ בְּמִנְעָלוֹ וּבְסַנְדָּלוֹ פָּטוּר שֶׁלֹּא הוֹצִיא כְּדֶרֶךְ הַמּוֹצִיאִין: \n", + "הַמּוֹצִיא מַשּׂאוֹי עַל רֹאשׁוֹ. אִם הָיָה מַשּׂאוֹי כָּבֵד כְּגוֹן שַׂק מָלֵא אוֹ תֵּבָה וּמִגְדָּל וְכַיּוֹצֵא בָּהֶן שֶׁהוּא מֵשִׂים עַל רֹאשׁוֹ וְתוֹפֵשׂ בְּיָדוֹ חַיָּב. שֶׁכֵּן דֶּרֶךְ הַמּוֹצִיאִין וְנִמְצָא כְּמוֹצִיא עַל כְּתֵפוֹ אוֹ בְּיָדוֹ. אֲבָל אִם לָקַח חֵפֶץ קַל כְּגוֹן שֶׁהִנִּיחַ בֶּגֶד אוֹ סֵפֶר אוֹ סַכִּין עַל רֹאשׁוֹ וְהוֹצִיאוֹ וְהוּא אֵינוֹ אוֹחֵז בְּיָדוֹ הֲרֵי זֶה פָּטוּר שֶׁלֹּא הוֹצִיא כְּדֶרֶךְ הַמּוֹצִיאִין. שֶׁאֵין דֶּרֶךְ רֹב הָעוֹלָם לְהוֹצִיא הַחֲפָצִין מֻנָּחִין עַל רָאשֵׁיהֶם. הַמַּעֲבִיר חֵפֶץ מִתְּחִלַּת אַרְבַּע לְסוֹף אַרְבַּע בִּרְשׁוּת הָרַבִּים אַף עַל פִּי שֶׁהֶעֱבִירוֹ לְמַעְלָה מֵרֹאשׁוֹ חַיָּב: \n", + "מֻתָּר לְאָדָם לְטַלְטֵל בִּרְשׁוּת הָרַבִּים בְּתוֹךְ אַרְבַּע אַמּוֹת עַל אַרְבַּע אַמּוֹת שֶׁהוּא עוֹמֵד בְּצִדָּן. וְיֵשׁ לוֹ לְטַלְטֵל בְּכָל הַמְרֻבָּע הַזֶּה. וּבְאַמָּה שֶׁלּוֹ מוֹדְדִין. וְאִם הָיָה נַנָּס בְּאֵיבָרָיו נוֹתְנִין לוֹ אַרְבַּע אַמּוֹת כְּבֵינוֹנִיּוֹת שֶׁל כָּל אָדָם. וּמִפִּי הַקַּבָּלָה אָמְרוּ שֶׁזֶּה שֶׁנֶּאֱמַר בַּתּוֹרָה (שמות טז כט) \"שְׁבוּ אִישׁ תַּחְתָּיו\" שֶׁלֹּא יְטַלְטֵל חוּץ לִמְרֻבָּע זֶה אֶלָּא בִּמְרֻבָּע זֶה שֶׁהוּא כְּמִדַּת אֹרֶךְ אָדָם כְּשֶׁיִּפְשֹׁט יָדָיו וְרַגְלָיו בּוֹ בִּלְבַד יֵשׁ לְטַלְטֵל: \n", + "הָיוּ שְׁנַיִם מִקְצָת אַרְבַּע אַמּוֹת שֶׁל זֶה לְתוֹךְ אַרְבַּע אַמּוֹת שֶׁל זֶה מְבִיאִין וְאוֹכְלִין בָּאֶמְצַע. וּבִלְבַד שֶׁלֹּא יוֹצִיא זֶה מִתּוֹךְ שֶׁלּוֹ לְתוֹךְ שֶׁל חֲבֵרוֹ. וְאִם הָיוּ שְׁלֹשָׁה וְהָאֶמְצָעִי מֻבְלָע בֵּינְתַיִם. הוּא מֻתָּר עִמָּהֶן וְהֵן מֻתָּרִין עִמּוֹ וּשְׁנַיִם הַחִיצוֹנִים אֲסוּרִים זֶה עִם זֶה: \n", + "לְפִיכָךְ מֻתָּר לְאָדָם לַעֲקֹר חֵפֶץ מֵרְשׁוּת הָרַבִּים וְלִתְּנוֹ לַחֲבֵרוֹ שֶׁעִמּוֹ בְּתוֹךְ אַרְבַּע אַמּוֹת. וְכֵן חֲבֵרוֹ לַחֲבֵרוֹ הָאַחֵר שֶׁבְּצִדּוֹ אֲפִלּוּ הֵן מֵאָה. וְאַף עַל פִּי שֶׁהַחֵפֶץ הוֹלֵךְ כַּמָּה מִילִין בְּשַׁבָּת מֻתָּר. מִפְּנֵי שֶׁכָּל אֶחָד מֵהֶן לֹא טִלְטֵל אֶלָּא בְּתוֹךְ אַרְבַּע אַמּוֹת שֶׁלּוֹ: \n", + "הוֹאִיל וְיֵשׁ לוֹ לְאָדָם לְטַלְטֵל בְּכָל הַמְרֻבָּע שֶׁהוּא אַרְבַּע אַמּוֹת עַל אַרְבַּע אַמּוֹת נִמְצָא מְטַלְטֵל בְּאֹרֶךְ אֲלַכְסוֹנוֹ שֶׁל מְרֻבָּע זֶה חָמֵשׁ אַמּוֹת וּשְׁלֹשָׁה חֻמְשֵׁי אַמָּה. לְפִיכָךְ אֵין הַמַּעֲבִיר אוֹ הַזּוֹרֵק בִּרְשׁוּת הָרַבִּים חַיָּב עַד שֶׁיַּעֲבִיר חוּץ לְחָמֵשׁ אַמּוֹת וּשְׁלֹשָׁה חֻמְשֵׁי אַמָּה. וְכָל מָקוֹם שֶׁאָמַרְנוּ מִתְּחִלַּת אַרְבַּע לְסוֹף אַרְבַּע אוֹ הַמַּעֲבִיר אַרְבַּע אַמּוֹת חַיָּב הוּא מִתְּחִלַּת הָאֲלַכְסוֹן שֶׁל אַרְבַּע אַמּוֹת עַד סוֹפוֹ וְאִם הֶעֱבִיר פָּחוֹת מִזֶּה פָּטוּר: \n", + "נִמְצָא כָּאן שָׁלֹשׁ מִדּוֹת. כֵּיצַד. הָעוֹקֵר חֵפֶץ מֵרְשׁוּת הָרַבִּים מִמָּקוֹם זֶה וְהִנִּיחוֹ בְּמָקוֹם אַחֵר בִּרְשׁוּת הָרַבִּים אִם הָיָה בֵּין שְׁנֵי הַמְּקוֹמוֹת עַד אַרְבַּע אַמּוֹת הֲרֵי זֶה מֻתָּר. הָיָה בֵּינֵיהֶן יֶתֶר מֵאַרְבַּע אַמּוֹת וַעֲדַיִן הֵן בְּתוֹךְ חָמֵשׁ אַמּוֹת וּשְׁלֹשָׁה חֻמְשֵׁי אַמָּה פָּטוּר. הָיָה בֵּינֵיהֶן חָמֵשׁ אַמּוֹת וּשְׁלֹשָׁה חֻמְשֵׁי אַמָּה בְּשָׁוֶה הֲרֵי זֶה חַיָּב שֶׁהֲרֵי הֶעֱבִיר הַחֵפֶץ חוּץ לַאֲלַכְסוֹנוֹ שֶׁל מְרֻבָּע: \n" + ], + [ + "אֵין הַמּוֹצִיא מֵרְשׁוּת לִרְשׁוּת אוֹ הַמַּעֲבִיר בִּרְשׁוּת הָרַבִּים חוּץ לְאַרְבַּע אַמּוֹת חַיָּב עַד שֶׁיַּעֲקֹר חֵפֶץ מֵעַל גַּבֵּי מָקוֹם שֶׁיֵּשׁ בּוֹ אַרְבָּעָה טְפָחִים עַל אַרְבָּעָה טְפָחִים אוֹ יָתֵר וְיַנִּיחַ עַל גַּבֵּי מָקוֹם שֶׁיֵּשׁ בּוֹ אַרְבָּעָה עַל אַרְבָּעָה טְפָחִים: \n", + "יָדוֹ שֶׁל אָדָם חֲשׁוּבָה לוֹ כְּאַרְבָּעָה עַל אַרְבָּעָה. לְפִיכָךְ אִם עָקַר הַחֵפֶץ מִיַּד אָדָם הָעוֹמֵד בִּרְשׁוּת זוֹ וְהִנִּיחוֹ בְּיַד אָדָם אַחֵר הָעוֹמֵד בִּרְשׁוּת שְׁנִיָּה חַיָּב. וְכֵן אִם הָיָה עוֹמֵד בְּאַחַת מִשְּׁתֵּי רְשׁוּיוֹת אֵלּוּ וּפָשַׁט יָדוֹ לִרְשׁוּת שְׁנִיָּה וְעָקַר הַחֵפֶץ מִמֶּנָּה אוֹ מִיַּד אָדָם הָעוֹמֵד בָּהּ וְהֶחֱזִיר יָדוֹ אֵלָיו חַיָּב. וְאַף עַל פִּי שֶׁלֹּא הִנִּיחַ הַחֵפֶץ בְּמָקוֹם שֶׁהוּא עוֹמֵד בּוֹ הוֹאִיל וְהוּא בְּיָדוֹ הֲרֵי הוּא כְּמֻנָּח בָּאָרֶץ: \n", + "הָיָה אוֹכֵל וְיוֹצֵא מֵרְשׁוּת לִרְשׁוּת וְחִשֵּׁב לְהוֹצִיא הָאוֹכֵל שֶׁבְּפִיו מֵרְשׁוּת לִרְשׁוּת חַיָּב. מִפְּנֵי שֶׁמַּחֲשַׁבְתּוֹ מְשִׂימָה פִּיו מְקוֹם אַרְבָּעָה אַף עַל פִּי שֶׁלֹּא הוֹצִיא כְּדֶרֶךְ הַמּוֹצִיאִין. וְכֵן מִי שֶׁהָיָה עוֹמֵד בְּאַחַת מִשְּׁתֵּי רְשׁוּיוֹת אֵלּוּ וְהִשְׁתִּין מַיִם אוֹ רָקַק בִּרְשׁוּת שְׁנִיָּה חַיָּב שֶׁהֲרֵי עָקַר מֵרְשׁוּת זוֹ וְהִנִּיחַ בִּרְשׁוּת שְׁנִיָּה וּמַחֲשַׁבְתּוֹ עוֹשָׂה אוֹתוֹ כְּאִלּוּ עָקַר מֵעַל גַּבֵּי מְקוֹם אַרְבָּעָה. הָיָה עוֹמֵד בִּרְשׁוּת זוֹ וּפִי אַמָּה בִּרְשׁוּת שְׁנִיָּה וְהִשְׁתִּין בָּהּ פָּטוּר: \n", + "הָיָה עוֹמֵד בְּאַחַת מִשְּׁתֵּי רְשׁוּיוֹת וּפָשַׁט יָדוֹ לִרְשׁוּת שְׁנִיָּה וְנָטַל מִשָּׁם מַיִם מֵעַל גַּבֵּי גּוּמָא מְלֵאָה מַיִם וְהוֹצִיאָן חַיָּב. שֶׁהַמַּיִם כֻּלָּן כְּאִלּוּ הֵן מֻנָּחִין עַל הָאָרֶץ. אֲבָל אִם הָיָה כְּלִי צָף עַל גַּבֵּי מַיִם וּפֵרוֹת בְּתוֹךְ הַכְּלִי וּפָשַׁט יָדוֹ וְלָקַח מִן הַפֵּרוֹת וְהוֹצִיא פָּטוּר. שֶׁהֲרֵי לֹא נָחוּ הַפֵּרוֹת עַל גַּבֵּי הָאָרֶץ וְנִמְצָא שֶׁלֹּא עָקַר מֵעַל גַּבֵּי מְקוֹם אַרְבָּעָה. וְאֵין צָרִיךְ לוֹמַר אִם הָיוּ הַפֵּרוֹת צָפִין עַל פְּנֵי הַמַּיִם וְהוֹצִיאָם שֶׁהוּא פָּטוּר. וְכֵן אִם הָיָה שֶׁמֶן צָף עַל פְּנֵי הַמַּיִם וְקָלַט מִן הַשֶּׁמֶן וְהוֹצִיאוֹ פָּטוּר: \n", + "כְּבָר אָמַרְנוּ שֶׁאֵין הַמּוֹצִיא מֵרְשׁוּת לִרְשׁוּת חַיָּב עַד שֶׁיַּעֲקֹר וְיַנִּיחַ. אֲבָל אִם עָקַר וְלֹא הִנִּיחַ אוֹ הִנִּיחַ וְלֹא עָקַר פָּטוּר. לְפִיכָךְ מִי שֶׁהָיָה עוֹמֵד בְּאַחַת מִשְּׁתֵּי רְשׁוּיוֹת וּפָשַׁט יָדוֹ לִרְשׁוּת שְׁנִיָּה וְחֵפֶץ בְּיָדוֹ וּנְטָלוֹ אַחֵר מִמֶּנּוּ אוֹ שֶׁנָּתַן אַחֵר לְיָדוֹ חֵפֶץ וְהֶחֱזִיר יָדוֹ אֵלָיו שְׁנֵיהֶם פְּטוּרִים שֶׁזֶּה עָקַר וְזֶה הִנִּיחַ: \n", + "בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁהָיְתָה יָדוֹ לְמַעְלָה מִשְּׁלֹשָׁה. אֲבָל הָיְתָה יָדוֹ בְּתוֹךְ שְׁלֹשָׁה סָמוּךְ לָאָרֶץ הֲרֵי זֶה כְּמִי שֶׁהִנִּיחַ בָּאָרֶץ וְחַיָּב: \n", + "הָיָה עוֹמֵד בְּאַחַת מִשְּׁתֵּי רְשׁוּיוֹת אֵלּוּ וּפָשַׁט חֲבֵרוֹ יָד מֵרְשׁוּת שְׁנִיָּה וְנָטַל חֵפֶץ מִיַּד זֶה הָעוֹמֵד בִּרְשׁוּת זוֹ וְהִכְנִיסוֹ אֶצְלוֹ אוֹ שֶׁהוֹצִיא חֵפֶץ מֵאֶצְלוֹ וְהִנִּיחַ בְּיַד זֶה הָעוֹמֵד. זֶה הָעוֹמֵד לֹא עָשָׂה כְּלוּם שֶׁהֲרֵי חֲבֵרוֹ נָתַן בְּיָדוֹ אוֹ נָטַל מִיָּדוֹ וַחֲבֵרוֹ חַיָּב שֶׁהֲרֵי עָקַר וְהִנִּיחַ: \n", + "הָיָה עוֹמֵד בְּאַחַת מִשְּׁתֵּי רְשׁוּיוֹת אֵלּוּ וְנָתַן חֲבֵרוֹ חֵפֶץ בְּיָדוֹ אוֹ עַל גַּבָּיו וְיָצָא בְּאוֹתוֹ הַחֵפֶץ לִרְשׁוּת שְׁנִיָּה וְעָמַד שָׁם חַיָּב. מִפְּנֵי שֶׁעֲקִירַת גּוּפוֹ בַּחֵפֶץ שֶׁעָלָיו כַּעֲקִירַת חֵפֶץ מֵאוֹתָהּ רְשׁוּת וַעֲמִידָתוֹ בְּאוֹתוֹ הַחֵפֶץ כְּהַנָּחַת הַחֵפֶץ בַּקַּרְקַע שֶׁעָמַד בָּהּ. לְפִיכָךְ אִם יָצָא בַּחֵפֶץ שֶׁבְּיָדוֹ אוֹ עַל גַּבָּיו וְלֹא עָמַד בִּרְשׁוּת שְׁנִיָּה אֶלָּא חָזַר וְנִכְנַס וְהוּא בְּיָדוֹ אֲפִלּוּ יָצָא וְנִכְנַס כָּל הַיּוֹם כֻּלּוֹ עַד שֶׁיָּצָא הַיּוֹם פָּטוּר. לְפִי שֶׁעָקַר וְלֹא הִנִּיחַ. וַאֲפִלּוּ עָמַד לְתַקֵּן הַמַּשּׂאוֹי שֶׁעָלָיו עֲדַיִן הוּא פָּטוּר עַד שֶׁיַּעֲמֹד לָנוּחַ: \n", + "וְכֵן מִי שֶׁהָיְתָה חֲבִילָתוֹ עַל כְּתֵפוֹ וְרָץ בָּהּ אֲפִלּוּ כָּל הַיּוֹם אֵינוֹ חַיָּב עַד שֶׁיַּעֲמֹד. וְהוּא שֶׁיִּהְיֶה רָץ בָּהּ. אֲבָל אִם הָלַךְ מְעַט מְעַט הֲרֵי זֶה כְּעוֹקֵר וּמַנִּיחַ וְאָסוּר. לְפִיכָךְ מִי שֶׁקָּדַשׁ עָלָיו הַיּוֹם וַחֲבִילָתוֹ עַל כְּתֵפוֹ רָץ בָּהּ עַד שֶׁיַּגִּיעַ לְבֵיתוֹ וְזוֹרְקָהּ שָׁם כִּלְאַחַר יָד: \n", + "עָקַר הַחֵפֶץ מֵרְשׁוּת הָרַבִּים וְהָלַךְ בּוֹ פָּחוֹת מֵאַרְבַּע אַמּוֹת וְעָמַד וְחָזַר וְהָלַךְ פָּחוֹת מֵאַרְבַּע אַמּוֹת וְעָמַד אֲפִלּוּ כָּל הַיּוֹם כֻּלּוֹ פָּטוּר. בַּמֶּה דְּבָרִים אֲמוּרִים בְּשֶׁעָמַד לָנוּחַ. אֲבָל אִם עָמַד לְתַקֵּן מַשָּׂאוֹ הֲרֵי זֶה כִּמְהַלֵּךְ וּכְשֶׁיַּעֲמֹד חוּץ לְאַרְבַּע אַמּוֹת חַיָּב. וְהוּא שֶׁיַּעֲמֹד חוּץ לְאַרְבַּע אַמּוֹת לָנוּחַ. אֲבָל אִם יַעֲמֹד לְתַקֵּן מַשָּׂאוֹ עֲדַיִן הוּא כִּמְהַלֵּךְ וְאֵינוֹ חַיָּב עַד שֶׁיַּעֲמֹד לָנוּחַ חוּץ לְאַרְבַּע אַמּוֹת: \n", + "הָיָה קָנֶה אוֹ רֹמַח וְכַיּוֹצֵא בּוֹ מֻנָּח עַל הָאָרֶץ וְהִגְבִּיהַּ הַקָּצֶה הָאֶחָד וְהָיָה הַקָּצֶה הַשֵּׁנִי מֻנָּח בָּאָרֶץ וְהִשְׁלִיכוֹ לְפָנָיו וְחָזַר וְהִגְבִּיהַּ הַקָּצֶה הַשֵּׁנִי שֶׁהָיָה מֻנָּח בָּאָרֶץ וְהִשְׁלִיכוֹ לְפָנָיו עַל דֶּרֶךְ זוֹ עַד שֶׁהֶעֱבִיר הַחֵפֶץ כַּמָּה מִילִין פָּטוּר. לְפִי שֶׁלֹּא עָקַר הַחֵפֶץ כֻּלּוֹ מֵעַל גַּבֵּי הָאָרֶץ. וְאִם מָשַׁךְ הַחֵפֶץ וּגְרָרוֹ עַל הָאָרֶץ מִתְּחִלַּת אַרְבַּע לְסוֹף אַרְבַּע חַיָּב שֶׁהַמְגַלְגֵּל עוֹקֵר הוּא: \n", + "עָקַר הַחֵפֶץ מִזָּוִית זוֹ לְהַנִּיחוֹ בְּזָוִית אַחֶרֶת שֶׁנִּמְצֵאת זוֹ הָעֲקִירָה עֲקִירָה הַמֻּתֶּרֶת וְנִמְלַךְ בַּדֶּרֶךְ וְהוֹצִיאוֹ לִרְשׁוּת שְׁנִיָּה פָּטוּר. מִפְּנֵי שֶׁלֹּא הָיְתָה עֲקִירָה רִאשׁוֹנָה לְכָךְ וְנִמְצֵאת כָּאן הַנָּחָה בְּלֹא עֲקִירָה. וְכֵן הָעוֹקֵר חֵפֶץ וְהִנִּיחוֹ עַל חֲבֵרוֹ כְּשֶׁהוּא מְהַלֵּךְ וּבְעֵת שֶׁיִּרְצֶה חֲבֵרוֹ לַעֲמֹד נְטָלוֹ מֵעַל גַּבֵּי חֲבֵרוֹ הֲרֵי זֶה פָּטוּר שֶׁהֲרֵי יֵשׁ כָּאן עֲקִירָה בְּלֹא הַנָּחָה: \n", + "הַזּוֹרֵק חֵפֶץ מֵרְשׁוּת לִרְשׁוּת אוֹ מִתְּחִלַּת אַרְבַּע לְסוֹף אַרְבַּע בִּרְשׁוּת הָרַבִּים וְקֹדֶם שֶׁיָּנוּחַ קְלָטוֹ אַחֵר בְּיָדוֹ אוֹ קְלָטוֹ כֶּלֶב אוֹ נִשְׂרַף פָּטוּר. מִפְּנֵי שֶׁאֵין זוֹ הַנָּחָה שֶׁנִּתְכַּוֵּן לָהּ. לְפִיכָךְ אִם נִתְכַּוֵּן בִּשְׁעַת זְרִיקָה לְכָךְ חַיָּב: \n", + "הַזּוֹרֵק חֵפֶץ מֵרְשׁוּת לִרְשׁוּת וְהָיָה קָשׁוּר בְּחֶבֶל וַאֲגָדוֹ בְּיָדוֹ. אִם יָכוֹל לִמְשֹׁךְ הַחֵפֶץ אֶצְלוֹ פָּטוּר. שֶׁהֲרֵי אֵין כָּאן הֲנָחָה גְּמוּרָה וְנִמְצָא כְּמִי שֶׁעָקַר וְלֹא הִנִּיחַ: \n", + "הַזּוֹרֵק וְנָחָה בְּתוֹךְ יָדוֹ שֶׁל חֲבֵרוֹ. אִם עָמַד חֲבֵרוֹ בִּמְקוֹמוֹ וְקִבְּלָהּ הַזּוֹרֵק חַיָּב שֶׁהֲרֵי עָקַר וְהִנִּיחַ. וְאִם נֶעֱקַר חֲבֵרוֹ מִמְּקוֹמוֹ וְקִבְּלָהּ פָּטוּר. זָרַק וְרָץ הַזּוֹרֵק עַצְמוֹ אַחַר הַחֵפֶץ וְקִבְּלוֹ בְּיָדוֹ בִּרְשׁוּת אַחֶרֶת אוֹ חוּץ לְאַרְבַּע אַמּוֹת פָּטוּר כְּאִלּוּ נֶעֱקַר אַחֵר וְקִבְּלוֹ. שֶׁאֵין הַהַנָּחָה גְּמוּרָה עַד שֶׁיָּנוּחַ הַחֵפֶץ בְּמָקוֹם שֶׁהָיָה לוֹ לָנוּחַ בּוֹ בִּשְׁעַת עֲקִירָה: \n", + "הַזּוֹרֵק מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הַיָּחִיד וּרְשׁוּת הָרַבִּים בָּאֶמְצַע אַף עַל פִּי שֶׁעָבַר הַחֵפֶץ בַּאֲוִיר רְשׁוּת הָרַבִּים פָּטוּר. וְהוּא שֶׁיַּעֲבֹר לְמַעְלָה מִשְּׁלֹשָׁה טְפָחִים אֲבָל אִם עָבַר בְּפָחוֹת מִשְּׁלֹשָׁה סָמוּךְ לָאָרֶץ וְנָח עַל גַּבֵּי מַשֶּׁהוּ אַף עַל פִּי שֶׁנֶּעֱקַר אוֹ נִתְגַּלְגֵּל וְיָצָא הַחֵפֶץ מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הַיָּחִיד אַחֶרֶת הֲרֵי הוּא כְּמִי שֶׁנִּשְׁאַר עוֹמֵד בִּרְשׁוּת הָרַבִּים וּלְפִיכָךְ חַיָּב. וְכֵן הַזּוֹרֵק מֵרְשׁוּת הָרַבִּים לִרְשׁוּת הָרַבִּים וּרְשׁוּת הַיָּחִיד בָּאֶמְצַע פָּטוּר. וְאִם עָבַר הַחֵפֶץ בְּפָחוֹת מִשְּׁלֹשָׁה סָמוּךְ לָאָרֶץ וְנָח עַל גַּבֵּי מַשֶּׁהוּ אַף עַל פִּי שֶׁחָזַר וְנִתְגַּלְגֵּל וְיָצָא לִרְשׁוּת הָרַבִּים הַשְּׁנִיָּה הֲרֵי הוּא כְּמִי שֶׁנִּשְׁאַר עוֹמֵד בִּרְשׁוּת הַיָּחִיד וּלְפִיכָךְ חַיָּב: \n", + "הַמַּעֲבִיר אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים זוֹ עִם רְשׁוּת הָרַבִּים הַשְּׁנִיָּה חַיָּב מִפְּנֵי שֶׁאַרְבַּע אַמּוֹת בִּשְׁתֵּי רְשׁוּיוֹת הָרַבִּים מִצְטָרְפִים מִפְּנֵי שֶׁלֹּא נָח הַחֵפֶץ בָּרְשׁוּת שֶׁבֵּינֵיהֶן: \n", + "הַמּוֹשִׁיט מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הַיָּחִיד וּרְשׁוּת הָרַבִּים בָּאֶמְצַע חַיָּב. וַאֲפִלּוּ הוֹשִׁיט לְמַעְלָה מֵאֲוִיר רְשׁוּת הָרַבִּים. שֶׁכֵּן הָיְתָה עֲבוֹדַת הַלְוִיִּם בַּמִּשְׁכָּן מוֹשִׁיטִין אֶת הַקְּרָשִׁים מֵעֲגָלָה לַעֲגָלָה וּרְשׁוּת הָרַבִּים בֵּין שְׁתֵּי הָעֲגָלוֹת וְכָל עֲגָלָה וַעֲגָלָה רְשׁוּת הַיָּחִיד הִיא: \n", + "בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁהָיוּ שְׁתֵּי רְשׁוּת הַיָּחִיד בְּאֹרֶךְ רְשׁוּת הָרַבִּים כְּמוֹ שֶׁהָעֲגָלוֹת מְהַלְּכוֹת בִּרְשׁוּת הָרַבִּים זוֹ אַחַר זוֹ. אֲבָל אִם הָיוּ שְׁתֵּי הָרְשֻׁיּוֹת בִּשְׁנֵי צִדֵּי רְשׁוּת הָרַבִּים אַף הַמּוֹשִׁיט מֵרְשׁוּת הַיָּחִיד זוֹ לִרְשׁוּת הַיָּחִיד שֶׁכְּנֶגְדָּהּ פָּטוּר: \n", + "שָׁכַח וּפָשַׁט יָדוֹ וְהִיא מְלֵאָה פֵּרוֹת וְהוֹצִיאָהּ מֵחָצֵר זוֹ לְהַכְנִיסָהּ לֶחָצֵר שֶׁבְּצִדָּהּ וְנִזְכַּר קֹדֶם שֶׁיַּכְנִיס וַהֲרֵי יָדוֹ תְּלוּיָה בַּאֲוִיר רְשׁוּת הָרַבִּים מֻתָּר לְהַחֲזִירָהּ אֵלָיו לַחֲצֵרוֹ. אֲבָל לְהַכְנִיסָהּ לְאוֹתָהּ הֶחָצֵר הַשְּׁנִיָּה אָסוּר. כְּדֵי שֶׁלֹּא יַעֲשֶׂה מַחֲשַׁבְתּוֹ שֶׁחָשַׁב בִּשְׁעַת שְׁגָגָה. וְאִם הוֹצִיא יָדוֹ בְּמֵזִיד הֲרֵי זֶה אָסוּר לְהַחֲזִירָהּ אֶצְלוֹ אֶלָּא קָנְסוּ אוֹתוֹ שֶׁתְּהֵא יָדוֹ תְּלוּיָה עַד שֶׁתֶּחְשַׁךְ: \n", + "הַמִּתְכַּוֵּן לִזְרֹק שְׁמוֹנֶה אַמּוֹת בִּרְשׁוּת הָרַבִּים וְנָח הַחֵפֶץ בְּסוֹף אַרְבַּע חַיָּב שֶׁהֲרֵי נַעֲשָׂה כְּשִׁעוּר הַמְּלָאכָה וְנַעֲשֵׂית מַחֲשַׁבְתּוֹ. שֶׁהַדָּבָר יָדוּעַ שֶׁאֵין זֶה הַחֵפֶץ מַגִּיעַ לְסוֹף שְׁמוֹנֶה עַד שֶׁיַּעֲבֹר עַל כָּל מָקוֹם וּמָקוֹם מִכָּל הַשְּׁמוֹנֶה. אֲבָל אִם נִתְכַּוֵּן לִזְרֹק אַרְבַּע וְנָח הַחֵפֶץ בְּסוֹף שְׁמוֹנֶה פָּטוּר. לְפִי שֶׁנָּח בְּמָקוֹם שֶׁלֹּא חָשַׁב שֶׁתַּעֲבֹר בּוֹ וְכָל שֶׁכֵּן שֶׁתָּנוּחַ. לְפִיכָךְ אִם חָשַׁב בְּעֵת זְרִיקָה שֶׁיָּנוּחַ הַחֵפֶץ בְּכָל מָקוֹם שֶׁיִּרְצֶה חַיָּב: \n", + "זָרַק לְתוֹךְ אַרְבַּע אַמּוֹת וְנִתְגַּלְגֵּל חוּץ לְאַרְבַּע אַמּוֹת פָּטוּר. זָרַק חוּץ לְאַרְבַּע אַמּוֹת וְנִתְגַּלְגֵּל לְתוֹךְ אַרְבַּע אַמּוֹת אִם נָח עַל גַּבֵּי מַשֶּׁהוּ חוּץ לְאַרְבַּע אַמּוֹת וְאַחַר כָּךְ נִתְגַּלְגֵּל וְנִכְנַס לְתוֹךְ אַרְבַּע אַמּוֹת חַיָּב וְאִם לֹא נָח כְּלָל הֲרֵי זֶה פָּטוּר: \n" + ], + [ + "אַרְבַע רְשׁוּיוֹת לְשַׁבָּת. רְשׁוּת הַיָּחִיד וּרְשׁוּת הָרַבִּים וְכַרְמְלִית וּמְקוֹם פְּטוֹר. אֵי זוֹ הִיא רְשׁוּת הָרַבִּים מִדְבָּרוֹת וַעֲיָרוֹת וּשְׁוָקִים וּדְרָכִים הַמְפֻלָּשִׁין לָהֶן. וּבִלְבַד שֶׁיִּהְיֶה רֹחַב הַדֶּרֶךְ שֵׁשׁ עֶשְׂרֵה אַמָּה וְלֹא יִהְיֶה עָלָיו תִּקְרָה. וְאֵי זוֹ רְשׁוּת הַיָּחִיד תֵּל שֶׁגָּבוֹהַּ עֲשָׂרָה טְפָחִים וְרָחָב אַרְבָּעָה טְפָחִים עַל אַרְבָּעָה טְפָחִים אוֹ יֶתֶר עַל כֵּן. וְכֵן חָרִיץ שֶׁהוּא עָמֹק עֲשָׂרָה וְרָחָב אַרְבָּעָה עַל אַרְבָּעָה אוֹ יֶתֶר עַל כֵּן. וְכֵן מָקוֹם שֶׁהוּא מֻקָּף אַרְבַּע מְחִצּוֹת גָּבְהָן עֲשָׂרָה וּבֵינֵיהֶן אַרְבָּעָה עַל אַרְבָּעָה אוֹ יֶתֶר עַל כֵּן אֲפִלּוּ יֵשׁ בּוֹ כַּמָּה מִילִין אִם הֻקַּף לְדִירָה כְּגוֹן מְדִינָה הַמֻּקֶּפֶת חוֹמָה שֶׁדַּלְתוֹתֶיהָ נִנְעָלוֹת בַּלַּיְלָה וּמְבוֹאוֹת שֶׁיֵּשׁ לָהֶן שְׁלֹשָׁה כְּתָלִים וְלֶחִי בְּרוּחַ רְבִיעִית. וְכֵן חָצֵר וְדִיר וְסַהַר שֶׁהֻקְּפוּ לְדִירָה כֻּלָּן רְשׁוּת הַיָּחִיד גְּמוּרָה הֵן: \n", + "אֲפִלּוּ כֵּלִים כְּגוֹן סְפִינָה אוֹ מִגְדָּל שֶׁל עֵץ וְכַוֶּרֶת וְכַיּוֹצֵא בָּהֶן אִם יֵשׁ בָּהֶן אַרְבָּעָה עַל אַרְבָּעָה בְּגֹבַהּ עֲשָׂרָה אוֹ יֶתֶר עַל זֶה הֲרֵי הֵן רְשׁוּת הַיָּחִיד גְּמוּרָה: \n", + "עֳבִי הַכְּתָלִים שֶׁל רְשׁוּת הַיָּחִיד כִּרְשׁוּת הַיָּחִיד. לַאֲחֵרִים עוֹשֶׂה מְחִצָּה לְעַצְמוֹ לֹא כָּל שֶׁכֵּן. אֲוִיר רְשׁוּת הַיָּחִיד כִּרְשׁוּת הַיָּחִיד עַד לָרָקִיעַ. אֲבָל אֲוִיר רְשׁוּת הָרַבִּים אֵינוֹ כִּרְשׁוּת הָרַבִּים אֶלָּא עַד עֲשָׂרָה טְפָחִים. וּלְמַעְלָה מֵעֲשָׂרָה בַּאֲוִיר רְשׁוּת הָרַבִּים מְקוֹם פְּטוֹר הוּא: \n", + "אֵי זוֹ הִיא כַּרְמְלִית תֵּל שֶׁיֵּשׁ בּוֹ אַרְבָּעָה עַל אַרְבָּעָה אוֹ יֶתֶר עַל כֵּן וְגָבְהוֹ מִשְּׁלֹשָׁה וְעַד עֲשָׂרָה. שֶׁהַכַּרְמְלִית אֵינָהּ תּוֹפֶשֶׂת אֶלָּא עַד עֲשָׂרָה וְאֵינָהּ רְחָבָה פָּחוֹת מֵאַרְבָּעָה עַל אַרְבָּעָה. וְכֵן חָרִיץ שֶׁיֵּשׁ בּוֹ אַרְבָּעָה עַל אַרְבָּעָה אוֹ יֶתֶר עַל כֵּן וְעָמֹק מִשְּׁלֹשָׁה עַד עֲשָׂרָה. וְכֵן מָקוֹם שֶׁהֻקַּף בְּאַרְבַּע מְחִצּוֹת גָּבְהָן מִשְּׁלֹשָׁה וְעַד עֲשָׂרָה וּבֵינֵיהֶן אַרְבָּעָה עַל אַרְבָּעָה אוֹ יֶתֶר עַל כֵּן. וְכֵן קֶרֶן זָוִית הַסְּמוּכָה לִרְשׁוּת הָרַבִּים וְהוּא הַמָּקוֹם שֶׁמֻּקָּף שָׁלֹשׁ מְחִצּוֹת וְהָרוּחַ הָרְבִיעִית רְשׁוּת הָרַבִּים כְּגוֹן מָבוֹי שֶׁאֵין לוֹ לֶחִי אוֹ קוֹרָה בְּרוּחַ רְבִיעִית וְכֵן הַיַּמִּים וְהַבִּקְעָה בֵּין בִּימוֹת הַחַמָּה בֵּין בִּימוֹת הַגְּשָׁמִים כָּל אֵלּוּ כַּרְמְלִית הֵן: \n", + "אֲוִיר הַכַּרְמְלִית הֲרֵי הוּא כְּכַרְמְלִית עַד עֲשָׂרָה טְפָחִים. וּלְמַעְלָה מֵעֲשָׂרָה טְפָחִים בַּאֲוִיר הַכַּרְמְלִית הֲרֵי הוּא מְקוֹם פְּטוֹר. לְפִיכָךְ מֵעַל פְּנֵי הַמַּיִם שֶׁבַּיַּמִּים וְשֶׁבַּנְּהָרוֹת עַד עֲשָׂרָה טְפָחִים כַּאֲוִיר כַּרְמְלִית. וּלְמַעְלָה מֵעֲשָׂרָה מְקוֹם פְּטוֹר. אֲבָל כָּל הָעֹמֶק הַמְּלֵאָה מַיִם הֲרֵי הוּא כְּקַרְקַע עָבָה: \n", + "בּוֹר שֶׁבְּכַרְמְלִית הֲרֵי הוּא כְּכַרְמְלִית אֲפִלּוּ עָמֹק מֵאָה אַמָּה אִם אֵין בּוֹ אַרְבָּעָה. רְשׁוּת הָרַבִּים שֶׁהָיְתָה עָלֶיהָ תִּקְרָה אוֹ שֶׁאֵין בְּרָחְבָּהּ ט\"ז אַמָּה הֲרֵי הִיא כְּכַרְמְלִית. אִצְטַבָּא שֶׁבֵּין הָעַמּוּדִים הָעוֹמְדִים בִּרְשׁוּת הָרַבִּים הֲרֵי הִיא כְּכַרְמְלִית. וְצִדֵּי רְשׁוּת הָרַבִּים כְּכַרְמְלִית. אֲבָל בֵּין הָעַמּוּדִים הוֹאִיל וְרַבִּים דּוֹרְסִין בֵּינֵיהֶן הֲרֵי הֵן רְשׁוּת הָרַבִּים: \n", + "אֵי זֶהוּ מְקוֹם פְּטוֹר. מָקוֹם שֶׁיֵּשׁ בּוֹ פָּחוֹת מֵאַרְבָּעָה עַל אַרְבָּעָה וְגָבְהוֹ שְׁלֹשָׁה עַד לָרָקִיעַ שֶׁכָּל פָּחוֹת מִשְּׁלֹשָׁה הֲרֵי הוּא כָּאָרֶץ. אֲפִלּוּ קוֹצִים וּבַרְקָנִים אוֹ גְּלָלִים בִּרְשׁוּת הָרַבִּים גָּבְהָן שְׁלֹשָׁה וְאֵין רָחְבָּן אַרְבָּעָה עַל אַרְבָּעָה הֲרֵי הֵן מְקוֹם פְּטוֹר. וְכֵן חָרִיץ שֶׁאֵין בּוֹ אַרְבָּעָה עַל אַרְבָּעָה וְעָמְקוֹ מִשְּׁלֹשָׁה עַד הַתְּהוֹם. וְכֵן מָקוֹם הַמֻּקָּף שֶׁאֵין בּוֹ אַרְבָּעָה עַל אַרְבָּעָה אֲפִלּוּ הָיָה אָרְכּוֹ אֶלֶף מִיל וְרָחְבּוֹ אַרְבָּעָה פָּחוֹת שְׂעוֹרָה וְגָבְהוֹ מִשְּׁלֹשָׁה וּלְמַעְלָה הֲרֵי זֶה מְקוֹם פְּטוֹר. וְכֵן אֲוִיר רְשׁוּת הָרַבִּים אוֹ אֲוִיר כַּרְמְלִית לְמַעְלָה מֵעֲשָׂרָה הֲרֵי הוּא מְקוֹם פְּטוֹר: \n", + "מָקוֹם שֶׁיֵּשׁ בְּגָבְהוֹ תִּשְׁעָה טְפָחִים מְצֻמְצָמִים לֹא פָּחוֹת וְלֹא יֶתֶר בִּרְשׁוּת הָרַבִּים הֲרֵי הוּא כִּרְשׁוּת הָרַבִּים. וְאֵין מַשְׁגִּיחִין עַל מִדַּת אָרְכּוֹ וּמִדַּת רָחְבּוֹ בֵּין רָחָב בֵּין קָצָר מִפְּנֵי שֶׁרַבִּים מְכַתְּפִין עָלָיו. אֲבָל אִם הָיָה יֶתֶר עַל תִּשְׁעָה אוֹ פָּחוֹת אִם הָיָה בּוֹ אַרְבָּעָה עַל אַרְבָּעָה אוֹ יֶתֶר הֲרֵי הוּא כַּרְמְלִית. וְאִם אֵין בּוֹ אַרְבָּעָה עַל אַרְבָּעָה הֲרֵי הוּא מְקוֹם פְּטוֹר: \n", + "גַּג הַסָּמוּךְ לִרְשׁוּת הָרַבִּים בְּתוֹךְ עֲשָׂרָה טְפָחִים הוֹאִיל וְרַבִּים מְכַתְּפִין עָלָיו אָסוּר לְטַלְטֵל בַּגַּג עַד שֶׁיַּעֲשֶׂה לוֹ סֻלָּם קָבוּעַ לְהַתִּירוֹ. עַמּוּד בִּרְשׁוּת הָרַבִּים גָּבוֹהַּ עֲשָׂרָה וְרָחָב אַרְבָּעָה הֲרֵי זֶה רְשׁוּת הַיָּחִיד. נָעַץ בְּגָבְהוֹ יָתֵד כָּל שֶׁהוּא אֲפִלּוּ אֵינָהּ גְּבוֹהָה שְׁלֹשָׁה הוֹאִיל וְרָאוּי לִתְלוֹת בַּיָּתֵד וּלְהִשְׁתַּמֵּשׁ בּוֹ הֲרֵי זֶה מְמַעֲטוֹ וְנַעֲשָׂה כַּרְמְלִית. וְאֵין מוֹדְדִין לוֹ אֶלָּא מִן הַיָּתֵד וּלְמַעְלָה. וַאֲפִלּוּ מִלְּאָהוּ כֻּלּוֹ יְתֵדוֹת הֲרֵי זֶה מְמַעֵט גָּבְהוֹ. שֶׁהֲרֵי תּוֹלִין בְּאוֹתָן הַיְתֵדוֹת וּמִשְׁתַּמְּשִׁים בָּהֶן: \n", + "חוֹרֵי רְשׁוּת הַיָּחִיד הֲרֵי הֵן כִּרְשׁוּת הַיָּחִיד. אֲבָל חוֹרֵי רְשׁוּת הָרַבִּים אֵינָם כִּרְשׁוּת הָרַבִּים אֶלָּא הֲרֵי הֵן כְּפִי מִדָּתָן. כֵּיצַד. חוֹר בְּצַד רְשׁוּת הָרַבִּים אִם יֵשׁ בּוֹ אַרְבָּעָה עַל אַרְבָּעָה וְגָבוֹהַּ עֲשָׂרָה הֲרֵי הוּא רְשׁוּת הַיָּחִיד. וְאִם אֵין גָּבוֹהַּ עֲשָׂרָה הֲרֵי זֶה כַּרְמְלִית. וְאִם אֵין בּוֹ אַרְבָּעָה עַל אַרְבָּעָה הֲרֵי זֶה מְקוֹם פְּטוֹר. וְהוּא שֶׁגָּבוֹהַּ שְׁלֹשָׁה. שֶׁכָּל הַפָּחוּת מִשְּׁלֹשָׁה הֲרֵי הוּא כָּאָרֶץ: \n", + "רְשׁוּת הַיָּחִיד וּמְקוֹם פְּטוֹר מֻתָּר לְטַלְטֵל בְּכֻלָּן אֲפִלּוּ הָיָה אֹרֶךְ כָּל אַחַת מִשְּׁתֵּיהֶן כַּמָּה מִילִין מְטַלְטֵל בְּכֻלָּהּ. אֲבָל רְשׁוּת הָרַבִּים וְהַכַּרְמְלִית אֵין מְטַלְטְלִין בָּהֶן אֶלָּא בְּאַרְבַּע אַמּוֹת. וְאִם הֶעֱבִיר אוֹ הוֹשִׁיט אוֹ זָרַק חוּץ לְאַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים חַיָּב וּבְכַרְמְלִית פָּטוּר. שֶׁאִסּוּר הַכַּרְמְלִית מִדִּבְרֵיהֶם מִפְּנֵי שֶׁהִיא דּוֹמָה לִרְשׁוּת הָרַבִּים שֶׁמָּא תִּתְחַלֵּף בִּרְשׁוּת הָרַבִּים. לְפִיכָךְ אִם לֹא הָיָה צָרִיךְ לְגוּף הַהוֹצָאָה כְּגוֹן שֶׁהֶעֱבִיר קוֹץ בְּכַרְמְלִית כְּדֵי שֶׁלֹּא יִזּוֹקוּ בּוֹ רַבִּים הֲרֵי זֶה מֻתָּר. וַאֲפִלּוּ הֶעֱבִירוֹ כַּמָּה אַמּוֹת. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: \n", + "כְּשֵׁם שֶׁמֻּתָּר לְטַלְטֵל בְּכָל מְקוֹם פְּטוֹר כָּךְ מֻתָּר לְהַכְנִיס מִמֶּנּוּ לִרְשׁוּת הַיָּחִיד אוֹ לִרְשׁוּת הָרַבִּים וְאֵין צָרִיךְ לוֹמַר לְכַרְמְלִית. וּמוֹצִיאִין לוֹ מֵרְשׁוּת הַיָּחִיד וּמֵרְשׁוּת הָרַבִּים וְאֵין צָרִיךְ לוֹמַר מִן הַכַּרְמְלִית: \n", + "כְּשֵׁם שֶׁאָסוּר לְטַלְטֵל בְּכָל הַכַּרְמְלִית כָּךְ אָסוּר לְהוֹצִיא מִמֶּנָּה לִרְשׁוּת הַיָּחִיד אוֹ לִרְשׁוּת הָרַבִּים אוֹ לְהַכְנִיס לְכַרְמְלִית מֵרְשׁוּת הַיָּחִיד אוֹ מֵרְשׁוּת הָרַבִּים. וְאִם הוֹצִיא אוֹ הִכְנִיס פָּטוּר: \n", + "הַמּוֹצִיא מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הַיָּחִיד אוֹ מֵרְשׁוּת הָרַבִּים לִרְשׁוּת הָרַבִּים וְכַרְמְלִית בָּאֶמְצַע פָּטוּר. וְכֵן הַמּוֹשִׁיט אוֹ הַזּוֹרֵק מִזּוֹ לְזוֹ וְכַרְמְלִית בָּאֶמְצַע פָּטוּר. הַמּוֹצִיא חֵפֶץ מֵרְשׁוּת הָרַבִּים לְכַרְמְלִית וְהִנִּיחוֹ שָׁם וְחָזַר וַעֲקָרוֹ מִכַּרְמְלִית וְהִכְנִיסוֹ לִרְשׁוּת הַיָּחִיד. אוֹ שֶׁהוֹצִיאוֹ מֵרְשׁוּת הַיָּחִיד לְכַרְמְלִית וְהִנִּיחוֹ שָׁם וְחָזַר וַעֲקָרוֹ מִכַּרְמְלִית וְהוֹצִיאוֹ לִרְשׁוּת הָרַבִּים הֲרֵי זֶה פָּטוּר: \n", + "הַמּוֹצִיא מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הָרַבִּים וְעָבַר עַל מְקוֹם פְּטוֹר שֶׁהָיָה בֵּינֵיהֶן בַּהֲלִיכָתוֹ חַיָּב. שֶׁמְּהַלֵּךְ אֵינוֹ כְּעוֹמֵד. וְאֵין צָרִיךְ לוֹמַר בְּזוֹרֵק שֶׁעָבַר הַחֵפֶץ בִּמְקוֹם פְּטוֹר שֶׁאֵינוֹ חָשׁוּב כְּמִי שֶׁנָּח שָׁם. הָיָה עוֹמֵד בִּמְקוֹם פְּטוֹר וְנָטַל חֵפֶץ מֵרְשׁוּת הַיָּחִיד אוֹ מֵאָדָם הָעוֹמֵד שָׁם וְהִנִּיחוֹ בִּרְשׁוּת הָרַבִּים אוֹ בְּיַד אָדָם הָעוֹמֵד שָׁם פָּטוּר. וְכֵן אִם הִכְנִיס מֵרְשׁוּת הָרַבִּים לִרְשׁוּת הַיָּחִיד וְעָמַד בִּמְקוֹם פְּטוֹר, פָּטוּר: \n", + "עַמּוּד בִּרְשׁוּת הָרַבִּים גָּבוֹהַּ עֲשָׂרָה וְרָחָב אַרְבָּעָה וְאֵין בְּעִקָּרוֹ אַרְבָּעָה וְיֵשׁ בַּגֹּבַהּ הַקָּצָר שֶׁלּוֹ שְׁלֹשָׁה הֲרֵי הוּא רְשׁוּת הַיָּחִיד וְאִם זָרַק מֵרְשׁוּת הָרַבִּים וְנָח עַל גַּבָּיו חַיָּב. תֵּל הַמִּתְלַקֵּט גּוֹבֶה עֲשָׂרָה טְפָחִים מִתּוֹךְ אֹרֶךְ אַרְבַּע אַמּוֹת הֲרֵי הוּא רְשׁוּת הַיָּחִיד וְאִם זָרַק מֵרְשׁוּת הָרַבִּים וְנָח עַל גַּבָּיו חַיָּב: \n", + "נָעַץ קָנֶה בִּרְשׁוּת הַיָּחִיד אֲפִלּוּ גָּבוֹהַּ מֵאָה אַמָּה וְזָרַק מֵרְשׁוּת הָרַבִּים וְנָח עַל גַּבָּיו חַיָּב. שֶׁרְשׁוּת הַיָּחִיד עוֹלָה עַד לָרָקִיעַ. אִילָן שֶׁהוּא עוֹמֵד בִּרְשׁוּת הַיָּחִיד וְנוֹפוֹ נוֹטֶה לִרְשׁוּת הָרַבִּים וְזָרַק וְנָח עַל נוֹפוֹ פָּטוּר. שֶׁאֵין הַנּוֹף הוֹלֵךְ אַחַר הָעִקָּר: \n", + "נָעַץ קָנֶה בִּרְשׁוּת הָרַבִּים וּבְרֹאשׁוֹ טְרַסְקַל וְזָרַק וְנָח עַל גַּבָּיו פָּטוּר שֶׁאֵין רְשׁוּת הָרַבִּים אֶלָּא עַד עֲשָׂרָה. הַזּוֹרֵק אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים וְנָח הַחֵפֶץ בַּכֹּתֶל. כְּגוֹן שֶׁזָּרַק חֵלֶב אוֹ בָּצֵק וְנִדְבַּק בַּכֹּתֶל. אִם נִדְבַּק לְמַעְלָה מֵעֲשָׂרָה טְפָחִים כְּזוֹרֵק בַּאֲוִיר. שֶׁלְּמַעְלָה מֵעֲשָׂרָה בִּרְשׁוּת הָרַבִּים מְקוֹם פְּטוֹר הוּא. נִדְבַּק לְמַטָּה מֵעֲשָׂרָה טְפָחִים כְּזוֹרֵק בָּאָרֶץ וְחַיָּב. זָרַק לְמַעְלָה מֵעֲשָׂרָה וְנָח בְּחוֹר כָּל שֶׁהוּא פָּטוּר: \n", + "זָרַק קָנֶה אוֹ רֹמַח מֵרְשׁוּת הַיָּחִיד וְנִתְקַע בִּרְשׁוּת הָרַבִּים כְּשֶׁהוּא עוֹמֵד פָּטוּר. שֶׁהֲרֵי מִקְצָתוֹ בִּמְקוֹם פְּטוֹר. זָרַק כְּלִי מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הָרַבִּים וְהָיָה אוֹתוֹ כְּלִי גָּדוֹל וְיֵשׁ בּוֹ אַרְבָּעָה עַל אַרְבָּעָה בְּגֹבַהּ עֲשָׂרָה פָּטוּר. מִפְּנֵי שֶׁכְּלִי זֶה רְשׁוּת הַיָּחִיד גְּמוּרָה וְנִמְצָא כְּמוֹצִיא מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הַיָּחִיד: \n", + "בּוֹר תִּשְׁעָה בִּרְשׁוּת הָרַבִּים וְעָקַר חֻלְיָא מִקַּרְקָעִיתוֹ וְהִשְׁלִימוֹ לַעֲשָׂרָה. אַף עַל פִּי שֶׁעֲקִירַת הַחֵפֶץ וַעֲשִׂיַּת הַמְּחִצָּה בָּאִין כְּאַחַת פָּטוּר. מִפְּנֵי שֶׁלֹּא הָיְתָה הַמְּחִצָּה עֲשָׂרָה בַּתְּחִלָּה. הָיָה הַבּוֹר עֲשָׂרָה וְהִשְׁלִיךְ בּוֹ חֻלְיָה וּמִעֲטוֹ מֵעֲשָׂרָה פָּטוּר. שֶׁהֲרֵי הַנָּחַת הַחֵפֶץ וְסִלּוּק הַמְּחִצָּה בָּאִין כְּאַחַת: \n", + "הַזּוֹרֵק דַּף וְנָח עַל גַּבֵּי יְתֵדוֹת בִּרְשׁוּת הָרַבִּים וְנַעֲשָׂה רְשׁוּת הַיָּחִיד אֲפִלּוּ הָיָה כְּלִי עַל גַּבֵּי הַדַּף פָּטוּר. שֶׁהֲרֵי עֲשִׂיַּת הַמְּחִצָּה עִם נוּחַת הַכְּלִי בָּאִין כְּאַחַת: \n", + "בּוֹר שֶׁהוּא עָמֹק עֲשָׂרָה וְרָחָב שְׁמוֹנָה בִּרְשׁוּת הָרַבִּים וְזָרַק מַחְצֶלֶת מֵרְשׁוּת הָרַבִּים וְחִלְּקָה הַבּוֹר בְּרָחְבּוֹ לִשְׁנַיִם פָּטוּר. שֶׁהֲרֵי עִם הַנָּחַת הַכְּלִי בָּטְלוּ הַמְּחִצּוֹת וְנַעֲשָׂה כָּל מָקוֹם מֵהֶן פָּחוֹת מֵאַרְבָּעָה עַל אַרְבָּעָה: \n", + "בּוֹר בִּרְשׁוּת הָרַבִּים עָמֹק עֲשָׂרָה וְרָחָב אַרְבָּעָה מָלֵא מַיִם וְזָרַק לְתוֹכוֹ חֵפֶץ וְנָח עַל גַּבֵּי הַמַּיִם חַיָּב. שֶׁאֵין הַמַּיִם מְבַטְּלִין הַמְּחִצּוֹת. הָיָה מָלֵא פֵּרוֹת וְזָרַק לְתוֹכוֹ פָּטוּר. שֶׁהֲרֵי מִעֲטוּ הַפֵּרוֹת אֶת שִׁעוּרוֹ: \n", + "רְקַק מַיִם שֶׁהוּא עוֹבֵר בִּרְשׁוּת הָרַבִּים וְרַבִּים מְהַלְּכִין בּוֹ. אִם אֵין בְּעָמְקוֹ עֲשָׂרָה טְפָחִים הֲרֵי הוּא כִּרְשׁוּת הָרַבִּים. בֵּין שֶׁהָיָה רָחָב אֲפִלּוּ אַרְבַּע אַמּוֹת בֵּין שֶׁלֹּא הָיָה בְּרָחְבּוֹ אַרְבָּעָה טְפָחִים. שֶׁהֲרֵי רֹב הָעָם מְדַלְּגִין עָלָיו וְאֵין מְהַלְּכִין בְּתוֹכוֹ. הוֹאִיל וְאֵין בְּעָמְקוֹ עֲשָׂרָה הֲרֵי הוּא רְשׁוּת הָרַבִּים. וְאִם יֵשׁ בְּעָמְקוֹ עֲשָׂרָה אוֹ יֶתֶר הֲרֵי הוּא כְּכַרְמְלִית כִּשְׁאָר הַיַּמִים. וְהוּא שֶׁיֵּשׁ בְּרָחְבּוֹ אַרְבָּעָה טְפָחִים אוֹ יֶתֶר עַל כֵּן. שֶׁאֵין כַּרְמְלִית פְּחוּתָה מֵאַרְבָּעָה: \n" + ], + [ + "עוֹמֵד אָדָם בִּרְשׁוּת הָרַבִּים וּמְטַלְטֵל בִּרְשׁוּת הַיָּחִיד כֻּלָּהּ. וְעוֹמֵד בִּרְשׁוּת הַיָּחִיד וּמִטַּלְטֵל בִּרְשׁוּת הָרַבִּים וּבִלְבַד שֶׁלֹּא יוֹצִיא חוּץ לְאַרְבָּעָה אַמּוֹת. וְאִם הוֹצִיא פָּטוּר מִפְּנֵי שֶׁהוּא בִּרְשׁוּת אַחֶרֶת. וְכֵן עוֹמֵד אָדָם בִּרְשׁוּת הַיָּחִיד וּפוֹתֵחַ בִּרְשׁוּת הָרַבִּים, בִּרְשׁוּת הָרַבִּים וּפוֹתֵחַ בִּרְשׁוּת הַיָּחִיד. בְּהֵמָה שֶׁהָיְתָה רֻבָּהּ בַּחוּץ וְרֹאשָׁהּ בִּפְנִים אוֹבְסִין אוֹתָהּ. וּבְגָמָל עַד שֶׁיְּהֵא רֹאשׁוֹ וְרֻבּוֹ בִּפְנִים הוֹאִיל וְצַוָּארוֹ אָרֹךְ: \n", + "לֹא יַעֲמֹד אָדָם בִּרְשׁוּת הַיָּחִיד וְיִשְׁתֶּה בִּרְשׁוּת הָרַבִּים. בִּרְשׁוּת הָרַבִּים וְיִשְׁתֶּה בִּרְשׁוּת הַיָּחִיד. אֶלָּא אִם כֵּן הִכְנִיס רֹאשׁוֹ וְרֻבּוֹ לְמָקוֹם שֶׁהוּא שׁוֹתֶה. בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁהָיָה שׁוֹתֶה בְּכֵלִים נָאִים שֶׁהוּא צָרִיךְ לָהֶן. גְּזֵרָה שֶׁמָּא יוֹצִיאֵם. אֲבָל אִם הָיוּ כֵּלִים שֶׁאֵינָן נָאִים שֶׁאֵינוֹ צָרִיךְ לָהֶן. אוֹ שֶׁהָיָה הַבּוֹר בְּכַרְמְלִית אַף עַל פִּי שֶׁהַכֵּלִים נָאִים. מַכְנִיס רֹאשׁוֹ בִּלְבַד וְשׁוֹתֶה בִּמְקוֹמוֹ וְאַף עַל פִּי שֶׁלֹּא הִכְנִיס רֹאשׁוֹ וְרֻבּוֹ: \n", + "עוֹמֵד אָדָם בִּרְשׁוּת הָרַבִּים וְקוֹלֵט מִן הָאֲוִיר מִן הַמַּיִם הַמְקַלְּחִין מִן הַצִּנּוֹר אוֹ מִן הַכֹּתֶל וְשׁוֹתֶה. וּבִלְבַד שֶׁלֹּא יִגַּע בַּצִּנּוֹר אוֹ בַּכֹּתֶל וְיִקְלֹט מֵעַל גַּבָּן. וְאִם נָגַע אִם הָיָה מָקוֹם שֶׁנָּגַע בּוֹ לְמַעְלָה מֵעֲשָׂרָה בְּפָחוֹת מִשְּׁלֹשָׁה סָמוּךְ לַגַּג הֲרֵי זֶה אָסוּר. שֶׁנִּמְצָא כְּעוֹקֵר מֵעַל הַגַּג שֶׁהוּא רְשׁוּת הַיָּחִיד. וְכֵן אִם הָיָה בַּצִּנּוֹר אַרְבָּעָה עַל אַרְבָּעָה בֵּין שֶׁהָיָה הַצִּנּוֹר בְּתוֹךְ עֲשָׂרָה בֵּין שֶׁהָיָה לְמַעְלָה מֵעֲשָׂרָה וְקָלַט מִמֶּנּוּ מַיִם הֲרֵי זֶה אָסוּר. וְלָמָּה אֵינוֹ חַיָּב מִפְּנֵי שֶׁלֹּא נָחוּ הַמַּיִם אֶלָּא הֲרֵי הֵן נִזְחָלִין וְהוֹלְכִין: \n", + "זִיז שֶׁלִּפְנֵי הַחַלּוֹן יוֹצֵא בָּאֲוִיר שֶׁעַל רְשׁוּת הָרַבִּים. אִם הָיָה לְמַעְלָה מֵעֲשָׂרָה טְפָחִים מֻתָּר לְהִשְׁתַּמֵּשׁ עָלָיו שֶׁאֵין רְשׁוּת הָרַבִּים תוֹפֶסֶת אֶלָּא עֲשָׂרָה טְפָחִים. לְפִיכָךְ מֻתָּר לְהִשְׁתַּמֵּשׁ בְּכָל הַכֹּתֶל עַד עֲשָׂרָה טְפָחִים הַתַּחְתּוֹנִים: \n", + "בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁהָיָה זִיז אֶחָד יוֹצֵא בָּאֲוִיר. אֲבָל אִם הָיוּ יוֹצְאִים בַּכֹּתֶל שְׁנֵי זִיזִין זֶה לְמַטָּה מִזֶּה אַף עַל פִּי שֶׁשְּׁנֵיהֶם לְמַעְלָה מֵעֲשָׂרָה. אִם יֵשׁ בַּזִּיז הָעֶלְיוֹן שֶׁלִּפְנֵי הַחַלּוֹן רֹחַב אַרְבָּעָה עַל אַרְבָּעָה אָסוּר לְהִשְׁתַּמֵּשׁ עָלָיו. מִפְּנֵי שֶׁהוּא רְשׁוּת בִּפְנֵי עַצְמוֹ וְהַזִּיז שֶׁתַּחְתָּיו רְשׁוּת אַחֶרֶת. וְאָסְרוּ זֶה עַל זֶה. שֶׁאֵין שְׁתֵּי רְשׁוּיוֹת מִשְׁתַּמְּשׁוֹת בִּרְשׁוּת אַחַת: \n", + "אֵין בָּעֶלְיוֹן אַרְבָּעָה וְאֵין בַּתַּחְתּוֹן אַרְבָּעָה. מִשְׁתַּמֵּשׁ בִּשְׁנֵיהֶן וְכֵן בְּכָל הַכֹּתֶל עַד עֲשָׂרָה טְפָחִים הַתַּחְתּוֹנִים. הָיָה בַּתַּחְתּוֹן אַרְבָּעָה וְהָעֶלְיוֹן אֵין בּוֹ אַרְבָּעָה אֵינוֹ מִשְׁתַּמֵּשׁ בָּעֶלְיוֹן אֶלָּא כְּנֶגֶד חַלּוֹנוֹ בִּלְבַד. אֲבָל בִּשְׁאָר הַזִּיז שֶׁבִּשְׁנֵי צִדְדֵי הַחַלּוֹן אָסוּר לְהִשְׁתַּמֵּשׁ מִפְּנֵי זֶה שֶׁתַּחְתָּיו שֶׁחָלַק רְשׁוּת לְעַצְמוֹ: \n", + "כָּל זִיז הַיּוֹצֵא עַל אֲוִיר רְשׁוּת הָרַבִּים שֶׁמֻּתָּר לְהִשְׁתַּמֵּשׁ עָלָיו. כְּשֶׁהוּא מִשְׁתַּמֵּשׁ בּוֹ אֵין נוֹתְנִין עָלָיו וְאֵין נוֹטְלִין מִמֶּנּוּ אֶלָּא כְּלֵי חֶרֶס וּזְכוּכִית וְכַיּוֹצֵא בָּהֶן שֶׁאִם יִפְּלוּ לִרְשׁוּת הָרַבִּים יִשָּׁבְרוּ. אֲבָל שְׁאָר כֵּלִים וָאֳכָלִין אֲסוּרִים שֶׁמָּא יִפְּלוּ לִרְשׁוּת הָרַבִּים וִיבִיאֵם: \n", + "שְׁנֵי בָּתִּים בִּשְׁנֵי צִדֵּי רְשׁוּת הָרַבִּים זָרַק מִזּוֹ לָזוֹ לְמַעְלָה מֵעֲשָׂרָה פָּטוּר וְהוּא שֶׁיִּהְיוּ שְׁנֵיהֶם שֶׁלּוֹ אוֹ שֶׁיִּהְיֶה בֵּינֵיהֶם עֵרוּב. וַאֲפִלּוּ בְּגָדִים וּכְלֵי מַתָּכוֹת מֻתָּר לִזְרֹק. וְאִם הָיָה זֶה לְמַעְלָה מִזֶּה וְלֹא הָיָה בְּשָׁוֶה אָסוּר לִזְרֹק בֶּגֶד וְכַיּוֹצֵא בּוֹ שֶׁמָּא יִפּל וִיבִיאֶנּוּ. אֲבָל כְּלֵי חֶרֶס וְכַיּוֹצֵא בָּהֶן זוֹרֵק: \n", + "בּוֹר בִּרְשׁוּת הָרַבִּים וְחַלּוֹן עַל גַּבָּיו הַבּוֹר וְחֻלְיָתוֹ מִצְטָרְפִים לַעֲשָׂרָה וּמְמַלְּאִין מִמֶּנּוּ בְּשַׁבָּת. בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁהָיָה סָמוּךְ לַכֹּתֶל בְּתוֹךְ אַרְבָּעָה טְפָחִים שֶׁאֵין אָדָם יָכוֹל לַעֲבֹר שָׁם. אֲבָל אִם הָיָה מֻפְלָג אֵין מְמַלְּאִין מִמֶּנּוּ אֶלָּא אִם כֵּן הָיְתָה חֻלְיָתוֹ גְּבוֹהָה עֲשָׂרָה שֶׁנִּמְצָא הַדְּלִי כְּשֶׁיֵּצֵא מִן הַחֻלְיָא יֵצֵא לִמְקוֹם פְּטוֹר: \n", + "אַשְׁפָּה בִּרְשׁוּת הָרַבִּים גְּבוֹהָה עֲשָׂרָה טְפָחִים וְחַלּוֹן עַל גַּבָּהּ שׁוֹפְכִין לָהּ מַיִם בְּשַׁבָּת. בַּמֶּה דְּבָרִים אֲמוּרִים בְּאַשְׁפָּה שֶׁל רַבִּים שֶׁאֵין דַּרְכָּהּ לְהִפָּנוֹת. אֲבָל שֶׁל יָחִיד אֵין שׁוֹפְכִין עָלֶיהָ שֶׁמָּא תִּתְפַּנֶּה וְנִמְצְאוּ שׁוֹפְכִין כְּדַרְכָּן בִּרְשׁוּת הָרַבִּים: \n", + "אַמַּת הַמַּיִם שֶׁהִיא עוֹבֶרֶת בֶּחָצֵר אִם יֵשׁ בְּגָבְהָהּ עֲשָׂרָה טְפָחִים וּבְרָחְבָּהּ אַרְבָּעָה אוֹ יוֹתֵר עַל כֵּן עַד עֶשֶׂר אַמּוֹת אֵין מְמַלְּאִין מִמֶּנָּה בְּשַׁבָּת אֶלָּא אִם כֵּן עָשׂוּ לָהּ מְחִצָּה גְּבוֹהָה עֲשָׂרָה טְפָחִים בַּכְּנִיסָה וּבַיְצִיאָה. וְאִם אֵין בְּגָבְהָהּ עֲשָׂרָה אוֹ שֶׁאֵין בְּרָחְבָּהּ אַרְבָּעָה מְמַלְּאִין מִמֶּנָּה בְּלֹא מְחִצָּה: \n", + "הָיָה בְּרָחְבָּהּ יֶתֶר מֵעֶשֶׂר אַמּוֹת אַף עַל פִּי שֶׁאֵין בְּגָבְהָהּ עֲשָׂרָה אֵין מְמַלְּאִין מִמֶּנָּה עַד שֶׁיַּעֲשֶׂה לָהּ מְחִצָּה. שֶׁכָּל יֶתֶר עַל עֶשֶׂר פִּרְצָה הִיא וּמַפְסֶדֶת הַמְּחִצּוֹת. וּמַהוּ לְטַלְטֵל בְּכָל הֶחָצֵר. אִם נִשְׁאַר מִצַּד הַפִּרְצָה פַּס מִכָּאן וּפַס מִכָּאן בְּכָל שֶׁהוּא אוֹ פַּס רֹחַב אַרְבָּעָה טְפָחִים מֵרוּחַ אַחַת מֻתָּר לְטַלְטֵל בְּכָל הֶחָצֵר וְאֵין אָסוּר אֶלָּא לְמַלְּאוֹת מִן הָאַמָּה בִּלְבַד. אֲבָל אִם לֹא נִשְׁאַר פַּס כְּלָל אָסוּר לְטַלְטֵל בְּכָל הֶחָצֵר שֶׁהֲרֵי נִפְרְצָה חָצֵר לַיָּם שֶׁהוּא כַּרְמְלִית: \n", + "וְהֵיאַךְ מַעֲמִידִין אֶת הַמְּחִצָּה בְּמַיִם. אִם הָיְתָה לְמַעְלָה מִן הַמַּיִם צָרִיךְ שֶׁיִּהְיֶה טֶפַח מִן הַמְּחִצָּה יוֹרֵד בְּתוֹךְ הַמַּיִם. וְאִם הָיְתָה הַמְּחִצָּה כֻּלָּהּ יוֹרֶדֶת בְּתוֹךְ הַמַּיִם צָרִיךְ שֶׁיִּהְיֶה טֶפַח מִמֶּנָּה יוֹצֵא לְמַעְלָה מִן הַמַּיִם. כְּדֵי שֶׁיִּהְיוּ הַמַּיִם שֶׁבֶּחָצֵר מֻבְדָּלִין אַף עַל פִּי שֶׁאֵין הַמְּחִצָּה מַגַּעַת עַד הַקַּרְקַע הוֹאִיל וְיֵשׁ בָּהּ עֲשָׂרָה טְפָחִים הֲרֵי זוֹ מֻתֶּרֶת. וְלֹא הִתִּירוּ מְחִצָּה תְּלוּיָה אֶלָּא בְּמַיִם בִּלְבַד. שֶׁאִסּוּר טִלְטוּל בְּמַיִם מִדִּבְרֵיהֶם וְהֵקֵלוּ בִּמְחִצָּה שֶׁאֵינָהּ אֶלָּא כְּדֵי לַעֲשׂוֹת הֶכֵּר: \n", + "אַמַּת הַמַּיִם הָעוֹבֶרֶת בֵּין הַחֲצֵרוֹת וְחַלּוֹנוֹת פְּתוּחוֹת אֵלֶיהָ. אִם אֵין בָּהּ כַּשִּׁעוּר מְשַׁלְשְׁלִין דְּלִי מִן הַחַלּוֹנוֹת וּמְמַלְּאִים מִמֶּנָּה בְּשַׁבָּת. בַּמֶּה דְּבָרִים אֲמוּרִים בְּשֶׁאֵינָהּ מֻפְלֶגֶת מִן הַכֹּתֶל שְׁלֹשָׁה טְפָחִים. אֲבָל אִם הָיְתָה מֻפְלֶגֶת מִן הַכֹּתֶל שְׁלֹשָׁה טְפָחִים אֵין מְמַלְּאִים מִמֶּנָּה אֶלָּא אִם כֵּן הָיוּ פַּסִּין יוֹצְאִין מִן הַכְּתָלִים מִכָּאן וּמִכָּאן שֶׁנִּמְצָא הָאַמָּה כְּאִלּוּ הִיא עוֹבֶרֶת בְּתוֹךְ הֶחָצֵר: \n", + "כְּצוֹצְרָה שֶׁהִיא לְמַעְלָה מִן הַיָּם וְחַלּוֹן בְּתוֹכָהּ עַל גַּבֵּי הַמַּיִם. אֵין מְמַלְּאִים מִמֶּנָּה בְּשַׁבָּת אֶלָּא אִם כֵּן עָשׂוּ מְחִצָּה גְּבוֹהָה עֲשָׂרָה טְפָחִים עַל גַּבֵּי הַמַּיִם כְּנֶגֶד הַחַלּוֹן שֶׁבַּכְּצוֹצְרָה. אוֹ תִּהְיֶה הַמְּחִצָּה יוֹרֶדֶת מִן הַכְּצוֹצְרָה כְּנֶגֶד הַמַּיִם וְרוֹאִין אוֹתָהּ כְּאִלּוּ יָרְדָה וְנָגְעָה עַד הַמַּיִם. וּכְשֵׁם שֶׁמְּמַלְּאִין מִזּוֹ שֶׁעָשׂוּ לָהּ מְחִצָּה כָּךְ שׁוֹפְכִין מִמֶּנָּה עַל הַיָּם. שֶׁהֲרֵי עַל הַכַּרְמְלִית הֵן שׁוֹפְכִין: \n", + "חָצֵר שֶׁהִיא פְּחוּתָה מֵאַרְבַּע אַמּוֹת עַל אַרְבַּע אַמּוֹת אֵין שׁוֹפְכִין בְּתוֹכָהּ מַיִם בְּשַׁבָּת מִפְּנֵי שֶׁהֵן יוֹצְאִין לִרְשׁוּת הָרַבִּים בִּמְהֵרָה. לְפִיכָךְ צָרִיךְ לַעֲשׂוֹת גּוּמָה מַחְזֶקֶת סָאתַיִם בְּתוֹךְ הֶחָצֵר אוֹ בִּרְשׁוּת הָרַבִּים בְּצַד הֶחָצֵר כְּדֵי שֶׁיִּהְיוּ הַמַּיִם נִקְבָּצִים בְּתוֹכָהּ. וְצָרִיךְ לִבְנוֹת עָלֶיהָ כִּפָּה מִבַּחוּץ כְּדֵי שֶׁלֹּא תֵּרָאֶה הָעוּקָה הַזֹּאת בִּרְשׁוּת הָרַבִּים. וְהֶחָצֵר וְהָאַכְסַדְרָה מִצְטָרְפִין לְאַרְבַּע אַמּוֹת. וְכַמָּה הוּא הַמָּקוֹם שֶׁמַּחֲזִיק סָאתַיִם חֲצִי אַמָּה עַל חֲצִי אַמָּה בְּרוּם שְׁלֹשָׁה חֻמְשֵׁי אַמָּה: \n", + "הָיְתָה הָעוּקָה פְּחוּתָה מִסָּאתַיִם שׁוֹפְכִין לָהּ בְּמִלּוּאָהּ. הָיְתָה מַחְזֶקֶת סָאתַיִם שׁוֹפְכִין לָהּ אֲפִלּוּ שִׁשִּׁים סְאָה שֶׁל מַיִם. וְאַף עַל פִּי שֶׁהַמַּיִם יִתְגַּבְּרוּ וְיָפוּצוּ מֵעַל הַגּוּמָה לַחוּץ. בַּמֶּה דְּבָרִים אֲמוּרִים בִּימוֹת הַגְּשָׁמִים שֶׁהַחֲצֵרוֹת מִתְקַלְקְלוֹת וּסְתָם צִנּוֹרוֹת מְקַלְּחִין וְלֹא יָבוֹאוּ הָרוֹאִים לוֹמַר שֶׁזֶּה מִשְׁתַּמֵּשׁ בִּרְשׁוּת הָרַבִּים וְהַמַּיִם יוֹצְאִים מִכֹּחוֹ בִּרְשׁוּת הָרַבִּים. אֲבָל בִּימוֹת הַחַמָּה אִם הָיְתָה מַחְזֶקֶת סָאתַיִם אֵין שׁוֹפְכִין לָהּ אֶלָּא סָאתַיִם. הָיְתָה פְּחוּתָה מִסָּאתַיִם אֵין שׁוֹפְכִין לָהּ כָּל עִקָּר: \n", + "בִּיב שֶׁשּׁוֹפְכִין לוֹ מַיִם וְהֵן נִזְחָלִין וְהוֹלְכִין תַּחַת הַקַּרְקַע וְיוֹצְאִין לִרְשׁוּת הָרַבִּים. וְכֵן צִנּוֹר שֶׁשּׁוֹפְכִין עַל פִּיו מַיִם וְהֵן נִזְחָלִין עַל הַכֹּתֶל וְיוֹרְדִין לִרְשׁוּת הָרַבִּים. אֲפִלּוּ הָיָה אֹרֶךְ הַכֹּתֶל אוֹ אֹרֶךְ הַדֶּרֶךְ שֶׁתַּחַת הָאָרֶץ מֵאָה אַמָּה אָסוּר לִשְׁפֹּךְ עַל פִּי הַבִּיב אוֹ עַל פִּי הַצִּנּוֹר מִפְּנֵי שֶׁהַמַּיִם יוֹצְאִין מִכֹּחוֹ לִרְשׁוּת הָרַבִּים. אֶלָּא שׁוֹפֵךְ חוּץ לַבִּיב וְהֵן יוֹרְדִין לַבִּיב: \n", + "בַּמֶּה דְּבָרִים אֲמוּרִים בִּימוֹת הַחַמָּה אֲבָל בִּימוֹת הַגְּשָׁמִים שׁוֹפֵךְ וְשׁוֹנֶה וְאֵינוֹ נִמְנָע. שֶׁסְּתָם צִנּוֹרוֹת מְקַלְּחִין הֵן וְאָדָם רוֹצֶה שֶׁיִּבָּלְעוּ הַמַּיִם בִּמְקוֹמָן. הָיָה שׁוֹפֵךְ עַל פִּי הַבִּיב וְהַמַּיִם יוֹצְאִין לְכַרְמְלִית הֲרֵי זֶה מֻתָּר וַאֲפִלּוּ בִּימוֹת הַחַמָּה שֶׁלֹּא גָּזְרוּ עַל כֹּחוֹ בְּכַרְמְלִית. לְפִיכָךְ מֻתָּר לִשְׁפֹּךְ עַל כָּתְלֵי הַסְּפִינָה וְהֵם יוֹרְדִין לַיָּם: \n", + "לֹא יְמַלֵּא אָדָם מַיִם מִן הַיָּם וְהוּא בְּתוֹךְ הַסְּפִינָה אֶלָּא אִם כֵּן עָשָׂה מְקוֹם אַרְבָּעָה עַל אַרְבָּעָה יוֹצֵא מִן הַסְּפִינָה עַל הַיָּם. בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁהָיָה תּוֹךְ עֲשָׂרָה אֲבָל אִם הָיָה לְמַעְלָה מֵעֲשָׂרָה מִן הַיָּם מוֹצִיא זִיז כָּל שֶׁהוּא וּמְמַלֵּא. שֶׁהֲרֵי דֶּרֶךְ מְקוֹם פְּטוֹר מְמַלֵּא וְאֵינוֹ צָרִיךְ לְזִיז זֶה אֶלָּא מִשּׁוּם הֶכֵּר: \n", + "הַקּוֹרֵא בְּסֵפֶר בְּכַרְמְלִית וְנִתְגַּלְגֵּל מִקְצָת הַסֵּפֶר לִרְשׁוּת הָרַבִּים וּמִקְצָתוֹ בְּיָדוֹ. אִם נִתְגַּלְגֵּל לְחוּץ לְאַרְבַּע אַמּוֹת הוֹפְכוֹ עַל הַכְּתָב וּמַנִּיחוֹ. גְּזֵרָה שֶׁמָּא יִשָּׁמֵט כֻּלּוֹ מִיָּדוֹ וְיַעֲבִירֶנּוּ אַרְבַּע אַמּוֹת. נִתְגַּלְגֵּל לְתוֹךְ אַרְבַּע אַמּוֹת גּוֹלְלוֹ אֶצְלוֹ. וְכֵן אִם נִתְגַּלְגֵּל לִרְשׁוּת הַיָּחִיד גּוֹלְלוֹ אֶצְלוֹ. הָיָה קוֹרֵא בִּרְשׁוּת הַיָּחִיד וְנִתְגַּלְגֵּל לִרְשׁוּת הָרַבִּים אִם נָח בָּהּ הוֹפְכוֹ עַל הַכְּתָב. וְאִם לֹא נָח אֶלָּא הָיָה תָּלוּי בַּאֲוִיר רְשׁוּת הָרַבִּים וְלֹא הִגִּיעַ לָאָרֶץ גּוֹלְלוֹ אֶצְלוֹ: \n", + "הַמַּעֲבִיר קוֹץ כְּדֵי שֶׁלֹּא יִזּוֹקוּ בּוֹ רַבִּים. אִם הָיָה בִּרְשׁוּת הָרַבִּים מוֹלִיכוֹ פָּחוֹת פָּחוֹת מֵאַרְבַּע אַמּוֹת. וְאִם הָיָה בְּכַרְמְלִית מוֹלִיכוֹ כְּדַרְכּוֹ אֲפִלּוּ מֵאָה אַמָּה. וְכֵן מֵת שֶׁהִסְרִיחַ וְנִתְבַּזָּה יֶתֶר מִדַּאי וְלֹא יָכְלוּ שְׁכֵנִים לַעֲמֹד מוֹצִיאִין אוֹתוֹ מֵרְשׁוּת הַיָּחִיד לְכַרְמְלִית. הַיּוֹרֵד לִרְחֹץ בַּיָּם כְּשֶׁהוּא עוֹלֶה מְנַגֵּב עַצְמוֹ שֶׁמָּא יַעֲבִיר מַיִם שֶׁעָלָיו אַרְבַּע אַמּוֹת בְּכַרְמְלִית: \n" + ], + [ + "מָקוֹם שֶׁלֹּא הֻקַּף לְדירָה אֶלָּא שֶׁיִּהְיֶה תַּשְׁמִישׁוֹ לַאֲוִיר כְּגוֹן גַּנּוֹת וּפַרְדֵּסִים וּכְגוֹן הַמַּקִּיף מָקוֹם מִן הָאָרֶץ לְשָׁמְרוֹ וְכַיּוֹצֵא בָּהֶן. אִם יֵשׁ בְּגֹבַהּ הַמְּחִצּוֹת עֲשָׂרָה טְפָחִים אוֹ יֶתֶר הֲרֵי הוּא כִּרְשׁוּת הַיָּחִיד לְחַיֵּב הַמּוֹצִיא וְהַזּוֹרֵק וְהַמּוֹשִׁיט מִמֶּנּוּ לִרְשׁוּת הָרַבִּים אוֹ מֵרְשׁוּת הָרַבִּים לְתוֹכוֹ. וְאֵין מְטַלְטְלִין בְּכֻלּוֹ אֶלָּא אִם כֵּן יֵשׁ בּוֹ בֵּית סָאתַיִם אוֹ פָּחוֹת. אֲבָל אִם הָיָה בּוֹ יֶתֶר עַל בֵּית סָאתַיִם אָסוּר לְטַלְטֵל בּוֹ אֶלָּא בְּאַרְבַּע אַמּוֹת כְּכַרְמְלִית: ", + "וְכֵן עַמּוּד שֶׁגָּבוֹהַּ עֲשָׂרָה טְפָחִים וְרָחָב עַד בֵּית סָאתַיִם מְטַלְטְלִין עַל כֻּלּוֹ. הָיָה רָחָב עַל בֵּית סָאתַיִם אֵין מְטַלְטְלִין בּוֹ אֶלָּא בְּאַרְבַּע אַמּוֹת. סֶלַע שֶׁבַּיָּם הָיָה גָּבוֹהַּ פָּחוֹת מֵעֲשָׂרָה מְטַלְטְלִין מִתּוֹכוֹ לַיָּם וּמִן הַיָּם לְתוֹכוֹ שֶׁהַכּל כַּרְמְלִית. הָיָה גָּבוֹהַּ עֲשָׂרָה אִם הָיָה רָחְבּוֹ מֵאַרְבָּעָה טְפָחִים עַד בֵּית סָאתַיִם הוֹאִיל וּמֻתָּר לְטַלְטֵל בְּכֻלּוֹ אֵין מְטַלְטְלִין לֹא מִתּוֹכוֹ לַיָּם וְלֹא מִן הַיָּם לְתוֹכוֹ. הָיָה יֶתֶר מִבֵּית סָאתַיִם אַף עַל פִּי שֶׁהוּא רְשׁוּת הַיָּחִיד הוֹאִיל וְאָסוּר לְטַלְטֵל בּוֹ אֶלָּא בְּאַרְבַּע אַמּוֹת כְּכַרְמְלִית הֲרֵי זֶה מֻתָּר לְטַלְטֵל מִתּוֹכוֹ לַיָּם וּמִן הַיָּם לְתוֹכוֹ שֶׁזֶּה דָּבָר שֶׁאֵינוֹ מָצוּי הוּא וְלֹא גָּזְרוּ בּוֹ: ", + "כַּמָּה הִיא בֵּית סְאָה חֲמִשִּׁים אַמָּה עַל חֲמִשִּׁים אַמָּה. נִמְצָא בֵּית סָאתַיִם מָקוֹם שֶׁיֵּשׁ בְּתִשְׁבָּרְתוֹ חֲמֵשֶׁת אֲלָפִים אַמָּה. וְכָל מָקוֹם שֶׁיֵּשׁ בּוֹ כַּמִּדָּה הַזֹּאת בֵּין שֶׁהָיָה מְרֻבָּע שֶׁהוּא שִׁבְעִים אַמָּה וְשִׁירַיִם עַל שִׁבְעִים אַמָּה וְשִׁירַיִם בֵּין שֶׁהָיָה עָגל בֵּין שְׁאָר הַצּוּרוֹת הֲרֵי זֶה נִקְרָא בֵּית סָאתַיִם: ", + "מָקוֹם שֶׁלֹּא הֻקַּף לְדִירָה שֶׁיֵּשׁ בּוֹ בֵּית סָאתַיִם אִם הָיָה אָרְכּוֹ פִּי שְׁנַיִם כְּרָחְבּוֹ כְּדֵי שֶׁיִּהְיֶה מֵאָה עַל חֲמִשִּׁים כַּחֲצַר הַמִּשְׁכָּן מֻתָּר לְטַלְטֵל בְּכֻלּוֹ. אֲבָל אִם הָיָה אָרְכּוֹ יֶתֶר עַל שְׁנַיִם כְּרָחְבּוֹ אֲפִלּוּ אַמָּה אֵין מְטַלְטְלִין בּוֹ אֶלָּא בְּאַרְבַּע אַמּוֹת. שֶׁלֹּא עָשׂוּ בֵּית סָאתַיִם שֶׁתַּשְׁמִישׁוֹ לַאֲוִיר כִּשְׁאָר הַחֲצֵרוֹת אֶלָּא מֵחֲצַר הַמִּשְׁכָּן: ", + "מָקוֹם שֶׁהֻקַּף שֶׁלֹּא לְשֵׁם דִּירָה אִם פָּרַץ בּוֹ פִּרְצָה יֶתֶר עַל עֶשֶׂר אַמּוֹת בְּגֹבַהּ עֲשָׂרָה טְפָחִים וְגָדַר בָּהּ לְשֵׁם דִּירָה עַד עֲשָׂרָה מֻתָּר לְטַלְטֵל בְּכֻלָּהּ. וַאֲפִלּוּ פָּרַץ אַמָּה וּגְדָרָהּ לְשֵׁם דִּירָה וּפָרַץ אַמָּה וּגְדָרָהּ לְשֵׁם דִּירָה עַד שֶׁהִשְׁלִימָהּ לְיֶתֶר מֵעֶשֶׂר מֻתָּר לְטַלְטֵל בְּכֻלָּהּ אַף עַל פִּי שֶׁיֵּשׁ בּוֹ כַּמָּה מִילִין: ", + "מָקוֹם יָתֵר מִבֵּית סָאתַיִם שֶׁהֻקַּף לְדִירָה אִם נִזְרַע רֻבּוֹ הֲרֵי הוּא כְּגִנָּה וְאָסוּר לְטַלְטֵל בְּכֻלּוֹ. נִזְרַע מִעוּטוֹ אִם נִזְרַע מִמֶּנּוּ בֵּית סָאתַיִם מֻתָּר לְטַלְטֵל בְּכֻלּוֹ. וְאִם הָיָה הַמָּקוֹם הַזָּרוּעַ יֶתֶר מִבֵּית סָאתַיִם אָסוּר לְטַלְטֵל בְּכֻלּוֹ. נָטַע רֻבּוֹ הֲרֵי הוּא כְּחָצֵר וּמֻתָּר לְטַלְטֵל בְּכֻלּוֹ. נִתְמַלֵּא מַיִם אֲפִלּוּ הָיוּ עֲמֻקִּים הַרְבֵּה אִם הָיוּ רְאוּיִין לְתַשְׁמִישׁ הֲרֵי הֵן כִּנְטָעִים וּמֻתָּר לְטַלְטֵל בְּכֻלּוֹ. וְאִם אֵינָן רְאוּיִין לְתַשְׁמִישׁ אֵין מְטַלְטְלִין בּוֹ אֶלָּא בְּאַרְבַּע אַמּוֹת: ", + "מָקוֹם שֶׁהֻקַּף שֶׁלֹּא לְשֵׁם דִּירָה שֶׁיֵּשׁ בּוֹ בֵּית שָׁלֹשׁ סְאִין וְקֵרוּ בּוֹ בֵּית סְאָה קֵרוּיוֹ מַתִּירוֹ שֶׁפִּי תִּקְרָה יוֹרֵד וְסוֹתֵם. נִפְרַץ בִּמְלוֹאוֹ לֶחָצֵר וְנִפְרְצָה חָצֵר כְּנֶגְדּוֹ. חָצֵר מֻתֶּרֶת כְּשֶׁהָיְתָה וְהַקַּרְפַּף אָסוּר כְּשֶׁהָיָה. שֶׁאֵין אֲוִיר הֶחָצֵר מַתִּירוֹ: ", + "הָיָה יֶתֶר מִבֵּית סָאתַיִם וּבָא לְמַעֲטוֹ בָּאִילָנוֹת אֵינוֹ מִעוּט. בָּנָה בּוֹ עַמּוּד בְּצַד הַכֹּתֶל גָּבוֹהַּ עֲשָׂרָה וְרָחָב שְׁלֹשָׁה אוֹ יֶתֶר הֲרֵי זֶה מִעוּט. פָּחוֹת מִשְּׁלֹשָׁה אֵינוֹ מִעוּט שֶׁכָּל פָּחוֹת מִשְּׁלֹשָׁה כְּלָבוּד דָּמִי. וְכֵן אִם הִרְחִיק מִן הַכֹּתֶל שְׁלֹשָׁה וְעָשָׂה מְחִצָּה הֲרֵי זֶה מִעוּט. פָּחוֹת מִשְּׁלֹשָׁה לֹא עָשָׂה כְּלוּם: ", + "טָח אֶת הַכֹּתֶל בְּטִיט אַף עַל פִּי שֶׁאֵינוֹ יָכוֹל לַעֲמֹד בִּפְנֵי עַצְמוֹ הֲרֵי זֶה מִעוּט. הִרְחִיק מִן הַתֵּל שְׁלֹשָׁה וְעָשָׂה מְחִצָּה הוֹעִיל. עָשָׂה מְחִצָּה עַל שְׂפַת הַתֵּל אֵינוֹ מוֹעִיל שֶׁהָעוֹשֶׂה מְחִצָּה עַל גַּבֵּי מְחִצָּה אֵינוֹ מוֹעִיל. נִבְלְעָה מְחִצָּה הַתַּחְתּוֹנָה וַהֲרֵי הָעֶלְיוֹנָה קַיֶּמֶת. הוֹאִיל וְנַעֲשֵׂית הָעֶלְיוֹנָה לְשֵׁם דִּירָה וַהֲרֵי אֵין שָׁם נִרְאֶה אֶלָּא הִיא הֲרֵי זֶה הוֹעִיל וּמֻתָּר לְטַלְטֵל בְּכֻלָּהּ: ", + "רְחָבָה שֶׁאֲחוֹרֵי בָּתִּים יְתֵרָה עַל בֵּית סָאתַיִם אֵין מְטַלְטְלִין בָּהּ אֶלָּא בְּאַרְבַּע. וַאֲפִלּוּ הָיָה פֶּתַח הַבַּיִת פָּתוּחַ לְתוֹכָהּ. וְאִם פָּתַח הַפֶּתַח לְשָׁם וְאַחַר כָּךְ הִקִּיפָה הֲרֵי זוֹ כְּמֻקֶּפֶת לְדִירָה וּמֻתָּר לְטַלְטֵל בְּכֻלָּהּ: ", + "רְחָבָה הַפְּתוּחָה לַמְּדִינָה מִצַּד אֶחָד וּמִצַּד אַחֵר פְּתוּחָה לַשְּׁבִיל הַמַּגִּיעַ לַנָּהָר. עוֹשֶׂה לָהּ לֶחִי מִצַּד הַמְּדִינָה וְיִהְיֶה מֻתָּר לְטַלְטֵל בְּכֻלָּהּ וּמִתּוֹכָהּ לַמְּדִינָה וּמִן הַמְּדִינָה לְתוֹכָהּ: ", + "יָחִיד שֶׁשָּׁבַת בְּבִקְעָה וְעָשָׂה מְחִצָּה סָבִיב לוֹ אִם יֵשׁ בָּהּ עַד בֵּית סָאתַיִם מֻתָּר לְטַלְטֵל בְּכֻלָּהּ. וְאִם הָיְתָה יֶתֶר עַל בֵּית סָאתַיִם אֵינוֹ מְטַלְטֵל בָּהּ אֶלָּא בְּאַרְבַּע אַמּוֹת. וְכֵן אִם הָיוּ שְׁנַיִם. אֲבָל שְׁלֹשָׁה יִשְׂרְאֵלִים אוֹ יֶתֶר עֲלֵיהֶן שֶׁשָּׁבְתוּ בְּבִקְעָה הֲרֵי הֵן שַׁיָּרָא וּמֻתָּר לָהֶם לְטַלְטֵל בְּכָל צָרְכָּן אֲפִלּוּ כַּמָּה מִילִין. וְהוּא שֶׁלֹּא יִשָּׁאֵר מִן הַמְּחִצָּה שֶׁהִקִּיפוּ בֵּית סָאתַיִם פָּנוּי בְּלֹא כֵּלִים. אֲבָל אִם נִשְׁאָר בֵּית סָאתַיִם פָּנוּי בְּלֹא כֵּלִים וְלֹא הָיוּ צְרִיכִים לוֹ אֲסוּרִים לְטַלְטֵל בְּכָל הַמְּחִצָּה אֶלָּא בְּאַרְבַּע אַמּוֹת. וְאֵין הַקָּטָן מַשְׁלִים לְשַׁיָּרָא: ", + "שְׁלֹשָׁה שֶׁהִקִּיפוּ כְּדֵי צָרְכָּן וְקָנוּ שְׁבִיתָה וְאַחַר כָּךְ מֵת אֶחָד מֵהֶן הֲרֵי הֵם מֻתָּרִין לְטַלְטֵל בְּכֻלָּהּ. קָנוּ שְׁנַיִם שְׁבִיתָה בְּיֶתֶר מִבֵּית סָאתַיִם וְאַחַר כָּךְ בָּא לָהֶם שְׁלִישִׁי אֲסוּרִין לְטַלְטֵל אֶלָּא בְּאַרְבַּע אַמּוֹת כְּשֶׁהָיוּ קֹדֶם שֶׁיָּבוֹא זֶה. שֶׁהַשְּׁבִיתָה הִיא הַגּוֹרֶמֶת לֹא הַדִּיּוּרִין: ", + "שְׁלֹשָׁה מְקוֹמוֹת הַמֻּקָּפִין שֶׁלֹּא לְשֵׁם דִּירָה זֶה בְּצַד זֶה וּפְתוּחִים זֶה לָזֶה שְׁנַיִם הַחִיצוֹנִים רְחָבִים וְהָאֶמְצָעִי קָצָר שֶׁנִּמְצְאוּ לַשְּׁנַיִם הַחִיצוֹנִים פַּסִּין מִכָּאן וּמִכָּאן וְהָיָה יָחִיד בָּזֶה וְיָחִיד בָּזֶה וְיָחִיד בָּזֶה נַעֲשׂוּ כְּשַׁיָּרָא וְנוֹתְנִין לָהֶם כָּל צָרְכָּן. הָיָה הָאֶמְצָעִי רָחָב וּשְׁנַיִם הַחִיצוֹנִים קְצָרִים שֶׁנִּמְצָא הָאֶמְצָעִי בְּפַסִּין מִשְּׁנֵי רוּחוֹתָיו הֲרֵי הוּא מֻבְדָּל מִשְּׁנַיִם הַחִיצוֹנִים. לְפִיכָךְ אִם שָׁבַת יָחִיד בָּזֶה וְיָחִיד בָּזֶה וְיָחִיד בָּזֶה אֵין נוֹתְנִין לָהֶן כָּל צָרְכָּן אֶלָּא כָּל אֶחָד וְאֶחָד יֵשׁ לוֹ בֵּית סָאתַיִם בִּמְקוֹמוֹ. הָיָה יָחִיד בָּזֶה וְיָחִיד בָּזֶה וּשְׁנַיִם בָּאֶמְצָעִי אוֹ שְׁנַיִם בָּזֶה וּשְׁנַיִם בָּזֶה וְאֶחָד בָּאֶמְצָעִי נוֹתְנִין לָהֶן כָּל צָרְכָּן: ", + "כָּל מְחִצָּה שֶׁאֵינָהּ יְכוֹלָה לַעֲמֹד בְּרוּחַ מְצוּיָה אֵינָהּ מְחִצָּה. וְכָל מְחִצָּה שֶׁאֵינָהּ עֲשׂוּיָה לְנַחַת אֵינָהּ מְחִצָּה. וְכָל מְחִצָּה שֶׁאֵינָהּ עֲשׂוּיָה אֶלָּא לִצְנִיעוּת בִּלְבַד אֵינָהּ מְחִצָּה. וְכָל מְחִצָּה שֶׁאֵין בְּגָבְהָהּ עֲשָׂרָה טְפָחִים אוֹ יוֹתֵר אֵינָהּ מְחִצָּה גְּמוּרָה. גִּדּוּד חֲמִשָּׁה וּמְחִצָּה חֲמִשָּׁה מִצְטָרְפִין: ", + "כָּל מְחִצָּה שֶׁיֵּשׁ בָּהּ פָּרוּץ מְרֻבֶּה עַל הָעוֹמֵד אֵינָהּ מְחִצָּה. אֲבָל אִם הָיָה פָּרוּץ כְּעוֹמֵד הֲרֵי זוֹ מֻתֶּרֶת. וּבִלְבַד שֶׁלֹּא יִהְיֶה בְּאוֹתָן הַפְּרָצוֹת פִּרְצָה שֶׁהִיא יֶתֶר עַל עֶשֶׂר אַמּוֹת. אֲבָל עֶשֶׂר אַמּוֹת הֲרֵי הִיא כְּפֶתַח. אִם הָיָה לְפִרְצָה זוֹ צוּרַת פֶּתַח אַף עַל פִּי שֶׁיֵּשׁ בָּהּ יוֹתֵר מֵעֶשֶׂר אֵינָהּ מַפְסֶדֶת הַמְּחִצָּה. וְהוּא שֶׁלֹּא יְהֵא הַפָּרוּץ מְרֻבֶּה עַל הָעוֹמֵד: ", + "בַּמֶּה דְּבָרִים אֲמוּרִים בִּזְמַן שֶׁהַפְּרָצוֹת מִשְּׁלֹשָׁה טְפָחִים וּלְמַעְלָה. אֲבָל אִם הָיוּ הַפְּרָצוֹת כָּל פִּרְצָה מֵהֶן פְּחוּתָה מִשְּׁלֹשָׁה הֲרֵי זוֹ מֻתֶּרֶת. וְאַף עַל פִּי שֶׁהַפָּרוּץ מְרֻבֶּה עַל הָעוֹמֵד. שֶׁכָּל פָּחוֹת מִשְּׁלֹשָׁה הֲרֵי הוּא כְּלָבוּד: ", + "כֵּיצַד. הֲרֵי שֶׁהִקִּיף בְּקָנִים וְאֵין בֵּין קָנֶה לַחֲבֵרוֹ שְׁלֹשָׁה טְפָחִים. אוֹ שֶׁהִקִּיף בַּחֲבָלִים וְאֵין בֵּין חֶבֶל לַחֲבֵרוֹ שְׁלֹשָׁה טְפָחִים. הֲרֵי זוֹ מְחִצָּה גְּמוּרָה. אַף עַל פִּי שֶׁהִיא שְׁתִי בְּלֹא עֵרֶב אוֹ עֵרֶב בְּלֹא שְׁתִי. וְצָרִיךְ שֶׁיִּהְיֶה גֹּבַהּ הַקָּנֶה עֲשָׂרָה אוֹ שֶׁיִּהְיֶה מִן הָאָרֶץ עַד סוֹף עֹבִי הַחֶבֶל הָעֶלְיוֹן עֲשָׂרָה אִם הִקִּיף בַּחֲבָלִים. שֶׁאֵין מְחִצָּה פְּחוּתָה מֵעֲשָׂרָה. וְכָל הַשִּׁעוּרִין הָאֵלּוּ הֲלָכָה לְמשֶׁה מִסִּינַי הֵן: ", + "צוּרַת פֶּתַח הָאֲמוּרָה בְּכָל מָקוֹם הִיא אֲפִלּוּ קָנֶה וְכַיּוֹצֵא בּוֹ מִכָּאן וְקָנֶה מִכָּאן וְקָנֶה עַל גַּבֵּיהֶן. גֹּבַהּ שְׁנֵי הַלְּחָיַיִם עֲשָׂרָה טְפָחִים אוֹ יֶתֶר וְהַקָּנֶה וְכַיּוֹצֵא בּוֹ שֶׁעַל גַּבֵּיהֶן אַף עַל פִּי שֶׁאֵינוֹ נוֹגֵעַ בִּשְׁנֵי הַלְּחָיַיִם אֶלָּא יֵשׁ בֵּינֵיהֶן כַּמָּה אַמּוֹת הוֹאִיל וְגֹבַהּ הַלְּחָיַיִם עֲשָׂרָה הֲרֵי זוֹ צוּרַת פֶּתַח. וְצוּרַת פֶּתַח שֶׁאָמְרוּ צְרִיכָה שֶׁתְּהֵא בְּרִיאָה לְקַבֵּל דֶּלֶת אֲפִלּוּ דֶּלֶת שֶׁל קַשׁ: ", + "פָּתַח שֶׁצּוּרָתוֹ כִּפָּה אִם יֵשׁ בְּאֹרֶךְ רַגְלֵי הַכִּפָּה עֲשָׂרָה טְפָחִים הֲרֵי זֶה צוּרַת פֶּתַח. וְצוּרַת פֶּתַח שֶׁעָשָׂה אוֹתָהּ מִן הַצַּד אֵינָהּ כְּלוּם שֶׁאֵין דֶּרֶךְ הַפְּתָחִים לִהְיוֹת בְּקֶרֶן זָוִית אֶלָּא בְּאֶמְצַע: ", + "בַּכּל עוֹשִׂין מְחִצָּה בֵּין בְּכֵלִים בֵּין בָּאֳכָלִים בֵּין בְּאָדָם אֲפִלּוּ בִּבְהֵמָה וּשְׁאָר מִינֵי חַיָּה וְעוֹף וְהוּא שֶׁיִּהְיוּ כְּפוּתִים כְּדֵי שֶׁלֹּא יָנוּדוּ: ", + "מְחִצָּה הָעוֹמֶדֶת מֵאֵלֶיהָ הֲרֵי זוֹ כְּשֵׁרָה. וּמְחִצָּה הַנַּעֲשֵׂית בְּשַׁבָּת הֲרֵי זוֹ מְחִצָּה. וְאִם נַעֲשֵׂית בִּשְׁגָגָה מֻתָּר לְטַלְטֵל בָּהּ בְּאוֹתָהּ שַׁבָּת. וְהוּא שֶׁתֵּעָשֶׂה שֶׁלֹּא לְדַעַת הַמְּטַלְטֵל. אֲבָל אִם נִתְכַּוֵּן אָדָם לְזוֹ הַמְּחִצָּה שֶׁתֵּעָשֶׂה בְּשַׁבָּת כְּדֵי לְטַלְטֵל בָּהּ אַף עַל פִּי שֶׁעָשָׂה אוֹתָהּ הָעוֹשֶׂה בִּשְׁגָגָה אָסוּר לְטַלְטֵל בָּהּ בְּאוֹתָהּ שַׁבָּת. וְכֵן אִם נַעֲשֵׂית בְּמֵזִיד אַף עַל פִּי שֶׁלֹּא נִתְכַּוֵּן זֶה לְטַלְטֵל בָּהּ הֲרֵי זֶה אָסוּר לְטַלְטֵל בָּהּ: ", + "מֻתָּר לַעֲשׂוֹת מְחִצָּה שֶׁל בְּנֵי אָדָם בְּשַׁבָּת שֶׁיַּעֲמֹד זֶה בְּצַד זֶה וּבִלְבַד שֶׁלֹּא יֵדְעוּ אֵלּוּ הָעוֹמְדִין שֶׁבִּשְׁבִיל לַעֲשׂוֹתָן מְחִצָּה הֶעֱמִידָן. וְלֹא יַעֲמִיד אוֹתָן אָדָם שֶׁהוּא רוֹצֶה לְהִשְׁתַּמֵּשׁ בִּמְחִצָּה זוֹ אֶלָּא יַעֲמִיד אוֹתָן אַחֵר שֶׁלֹּא לְדַעְתּוֹ: ", + "אִילָן שֶׁהוּא מֵסֵךְ עַל הָאָרֶץ אִם אֵין נוֹפוֹ גָּבוֹהַּ מִן הָאָרֶץ שְׁלֹשָׁה טְפָחִים מְמַלֵּא בֵּין בָּדָיוֹ וְעָלָיו תֶּבֶן וְקַשׁ וְכַיּוֹצֵא בָּהֶן וְקוֹשְׁרָן בָּאָרֶץ עַד שֶׁיַּעֲמֹד בְּרוּחַ מְצוּיָה וְלֹא יִתְנַדְנֵד וּמְטַלְטֵל תַּחַת כֻּלּוֹ. וְהוּא שֶׁיִּהְיוּ תַּחְתָּיו עַד בֵּית סָאתַיִם. אֲבָל אִם הָיָה יֶתֶר מִבֵּית סָאתַיִם אֵין מְטַלְטְלִין תַּחְתָּיו אֶלָּא בְּאַרְבַּע אַמּוֹת מִפְּנֵי שֶׁתַּחְתָּיו מָקוֹם שֶׁלֹּא הֻקַּף לְדִירָה הוּא: " + ], + [ + "מָבוֹי שֶׁיֵּשׁ לוֹ שְׁלֹשָׁה כְּתָלִים הוּא הַנִּקְרָא מָבוֹי סָתוּם. וּמָבוֹי שֶׁיֵּשׁ לוֹ שְׁנֵי כְּתָלִים בִּלְבַד זֶה כְּנֶגֶד זֶה וְהָעָם נִכְנָסִין בְּרוּחַ זוֹ וְיוֹצְאִין בְּשֶׁכְּנֶגְדָהּ הוּא הַנִּקְרָא מָבוֹי הַמְפֻלָּשׁ: \n", + "הֵיאַךְ מַתִּירִין מָבוֹי הַסָּתוּם. עוֹשֶׂה לוֹ בְּרוּחַ רְבִיעִית לֶחִי אֶחָד אוֹ עוֹשֶׂה עָלָיו קוֹרָה וְדַיּוֹ. וְתֵחָשֵׁב אוֹתָהּ קוֹרָה אוֹ אוֹתוֹ לֶחִי כְּאִלּוּ סָתַם רוּחַ רְבִיעִית וְיֵעָשֶׂה רְשׁוּת הַיָּחִיד וְיִהְיֶה מֻתָּר לְטַלְטֵל בְּכֻלּוֹ. שֶׁדִּין תּוֹרָה בְּשָׁלֹשׁ מְחִצּוֹת בִּלְבַד מֻתָּר לְטַלְטֵל וּמִדִּבְרֵי סוֹפְרִים הִיא הָרוּחַ הָרְבִיעִית וּלְפִיכָךְ דַּי לָהּ בְּלֶחִי אוֹ קוֹרָה: \n", + "וְהֵיאַךְ מַתִּירִין מָבוֹי מְפֻלָּשׁ. עוֹשֶׂה לוֹ צוּרַת פֶּתַח מִכָּאן וְלֶחִי אוֹ קוֹרָה מִכָּאן. וּמָבוֹי עָקֹם תּוֹרָתוֹ כִּמְפֻלָּשׁ: \n", + "מָבוֹי שֶׁהוּא שָׁוֶה מִתּוֹכוֹ וּמִדְרוֹן לִרְשׁוּת הָרַבִּים אוֹ שָׁוֶה לִרְשׁוּת הָרַבִּים וּמִדְרוֹן לְתוֹכוֹ אֵינוֹ צָרִיךְ לֹא לֶחִי וְלֹא קוֹרָה שֶׁהֲרֵי הוּא מֻבְדָּל מֵרְשׁוּת הָרַבִּים: \n", + "מָבוֹי שֶׁצִּדּוֹ אֶחָד כָּלֶה לַיָּם וְצִדּוֹ אֶחָד כָּלֶה לְאַשְׁפָּה שֶׁל רַבִּים אֵינוֹ צָרִיךְ כְּלוּם. שֶׁאַשְׁפָּה שֶׁל רַבִּים אֵינָהּ עֲשׂוּיָה לְהִתְפַּנּוֹת וְאֵין חוֹשְׁשִׁין שֶׁמָּא יַעֲלֶה הַיָּם שִׂרְטוֹן: \n", + "מָבוֹי מְפֻלָּשׁ שֶׁהוּא כָּלֶה לְאֶמְצַע רְחָבָה שֶׁל רַבִּים. אִם לֹא הָיָה מְכֻוָּן כְּנֶגֶד פֶּתַח הָרְחָבָה הֲרֵי זֶה כְּסָתוּם וְאֵינוֹ צָרִיךְ מִצַּד הָרְחָבָה כְּלוּם. אֲבָל אִם הָיָה כָּלֶה לְצִדְדֵי הָרְחָבָה אָסוּר. וְאִם הָיְתָה שֶׁל יָחִיד אַף לְאֶמְצָעָהּ אָסוּר. פְּעָמִים בּוֹנֶה מִצַּד אֶחָד וְנִמְצָא כָּלֶה לְצִדָּהּ שֶׁל רְחָבָה: \n", + "אֵין הַמָּבוֹי נִתָּר בְּלֶחִי אוֹ קוֹרָה עַד שֶׁיִּהְיוּ בָּתִּים וַחֲצֵרוֹת פְּתוּחוֹת לְתוֹכוֹ וְיִהְיֶה אָרְכּוֹ מֵאַרְבַּע אַמּוֹת וּלְמַעְלָה וְיִהְיֶה אָרְכּוֹ יָתֵר עַל רָחְבּוֹ. אֲבָל מָבוֹי שֶׁאָרְכּוֹ כְּרָחְבּוֹ הֲרֵי הוּא כְּחָצֵר וְאֵינוֹ נִתָּר אֶלָּא בִּשְׁנֵי לְחָיַיִם מִשְּׁנֵי רוּחוֹתָיו כָּל לֶחִי בְּמַשֶּׁהוּ. אוֹ בְּפַס רָחָב אַרְבָּעָה מֵרוּחַ אַחַת: \n", + "חָצֵר שֶׁאָרְכָּהּ יֶתֶר עַל רָחְבָּהּ הֲרֵי הִיא כְּמָבוֹי וְנִתֶּרֶת בְּלֶחִי אוֹ קוֹרָה. וּמָבוֹי שֶׁאֵין בָּתִּים וַחֲצֵרוֹת פְּתוּחוֹת לְתוֹכוֹ כְּגוֹן שֶׁלֹּא הָיָה בּוֹ אֶלָּא בַּיִת אֶחָד אוֹ חָצֵר אַחַת וְכֵן מָבוֹי שֶׁאֵין בְּאָרְכּוֹ אַרְבַּע אַמּוֹת אֵינוֹ נִתָּר אֶלָּא בִּשְׁנֵי לְחָיַיִם אוֹ בְּפַס אַרְבָּעָה וּמַשֶּׁהוּ: \n", + "מָבוֹי שֶׁאֵין בְּרָחְבּוֹ שְׁלֹשָׁה טְפָחִים אֵינוֹ צָרִיךְ לֹא לֶחִי וְלֹא קוֹרָה וּמֻתָּר לְטַלְטֵל בְּכֻלּוֹ. שֶׁכָּל פָּחוֹת מִשְּׁלֹשָׁה הֲרֵי הוּא כְּלָבוּד. מָבוֹי שֶׁהֶכְשֵׁרוֹ בְּקוֹרָה אַף עַל פִּי שֶׁמֻּתָּר לְטַלְטֵל בְּכֻלּוֹ כִּרְשׁוּת הַיָּחִיד הַזּוֹרֵק מִתּוֹכוֹ לִרְשׁוּת הָרַבִּים אוֹ מֵרְשׁוּת הָרַבִּים לְתוֹכוֹ פָּטוּר. שֶׁהַקּוֹרָה מִשּׁוּם הֶכֵּר הִיא עֲשׂוּיָה. אֲבָל אִם הֶכְשֵׁרוֹ בְּלֶחִי הַזּוֹרֵק מִתּוֹכוֹ לִרְשׁוּת הָרַבִּים אוֹ מֵרְשׁוּת הָרַבִּים לְתוֹכוֹ חַיָּב שֶׁהַלֶּחִי הֲרֵי הוּא כִּמְחִצָּה בְּרוּחַ רְבִיעִית: \n", + "שְׁנֵי כְּתָלִים בִּרְשׁוּת הָרַבִּים וְהָעָם עוֹבְרִים בֵּינֵיהֶם כֵּיצַד מַכְשִׁיר בֵּינֵיהֶם. עוֹשֶׂה דְּלָתוֹת מִכָּאן וּדְלָתוֹת מִכָּאן וְאַחַר כָּךְ יַעֲשֶׂה בֵּינֵיהֶם רְשׁוּת הַיָּחִיד. וְאֵינוֹ צָרִיךְ לִנְעל הַדְּלָתוֹת בַּלַּיְלָה אֲבָל צָרִיךְ שֶׁיִּהְיוּ רְאוּיוֹת לְהִנָּעֵל. הָיוּ מְשֻׁקָּעוֹת בְּעָפָר מְפַנֶּה אוֹתָן וּמְתַקְּנָן לְהִנָּעֵל. אֲבָל צוּרַת פֶּתַח אוֹ לֶחִי וְקוֹרָה אֵינָן מוֹעִילִין בְּהֶכְשֵׁר רְשׁוּת הָרַבִּים: \n", + "מֻתָּר לְטַלְטֵל בְּמָבוֹי תַּחַת הַקּוֹרָה אוֹ בֵּין הַלְּחָיַיִם. בַּמֶּה דְּבָרִים אֲמוּרִים בְּשֶׁהָיָה סָמוּךְ לִרְשׁוּת הָרַבִּים. אֲבָל אִם הָיָה סָמוּךְ לְכַרְמְלִית אָסוּר לְטַלְטֵל תַּחַת הַקּוֹרָה אוֹ בֵּין הַלְּחָיַיִם עַד שֶׁיַּעֲשֶׂה לֶחִי אַחֵר לְהַתִּיר תּוֹךְ הַפֶּתַח שֶׁהֲרֵי מָצָא מִין אֶת מִינוֹ וְנֵעוֹר: \n", + "בַּכּל עוֹשִׂין לְחָיַיִם אֲפִלּוּ בְּדָבָר שֶׁיֵּשׁ בּוֹ רוּחַ חַיִּים וַאֲפִלּוּ בְּאִסּוּרֵי הֲנָיָה. עֲבוֹדָה זָרָה עַצְמָהּ אוֹ אֲשֵׁרָה שֶׁעָשָׂה אוֹתָהּ לֶחִי כָּשֵׁר שֶׁהַלֶּחִי עָבְיוֹ כָּל שֶׁהוּא. גֹּבַהּ הַלֶּחִי אֵין פָּחוֹת מֵעֲשָׂרָה טְפָחִים רָחְבּוֹ וְעָבְיוֹ כָּל שֶׁהוּא: \n", + "בַּכּל עוֹשִׂין קוֹרָה אֲבָל לֹא בַּאֲשֵׁרָה לְפִי שֶׁיֵּשׁ לְרֹחַב הַקּוֹרָה שִׁעוּר. וְכָל הַשִּׁעוּרִין אֲסוּרִים מִן הָאֲשֵׁרָה. וְכֵן רֹחַב הַקּוֹרָה אֵין פָּחוֹת מִטֶּפַח וְעָבְיָהּ כָּל שֶׁהוּא. וְהוּא שֶׁתִּהְיֶה בְּרִיאָה לְקַבֵּל אָרִיחַ שֶׁהוּא חֲצִי לְבֵנָה שֶׁל שְׁלֹשָׁה טְפָחִים עַל שְׁלֹשָׁה טְפָחִים. וּמַעֲמִידֵי קוֹרָה צְרִיכִין שֶׁיִּהְיוּ בְּרִיאִין כְּדֵי לְקַבֵּל קוֹרָה וַחֲצִי לְבֵנָה: \n", + "כַּמָּה יִהְיֶה פֶּתַח הַמָּבוֹי וְיִהְיֶה דַּי לְהַכְשִׁירוֹ בְּלֶחִי אוֹ קוֹרָה. גָּבְהוֹ אֵין פָּחוֹת מֵעֲשָׂרָה טְפָחִים וְלֹא יֶתֶר עַל עֶשְׂרִים אַמָּה וְרָחְבּוֹ עַד עֶשֶׂר אַמּוֹת. בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁלֹּא הָיָה לוֹ צוּרַת פֶּתַח. אֲבָל אִם הָיָה לוֹ צוּרַת פֶּתַח אֲפִלּוּ הָיָה גָּבוֹהַּ מֵאָה אַמָּה אוֹ פָּחוֹת מֵעֲשָׂרָה אוֹ רֹחַב מֵאָה אַמָּה הֲרֵי זֶה מֻתָּר: \n", + "וְכֵן אִם הָיָה בְּקוֹרָה שֶׁל מָבוֹי כִּיּוּר וְצִיּוּר עַד שֶׁיִּהְיוּ הַכּל מִסְתַּכְּלִין בָּהּ אַף עַל פִּי שֶׁהִיא לְמַעְלָה מֵעֶשְׂרִים אַמָּה כְּשֵׁרָה. שֶׁהַקּוֹרָה מִשּׁוּם הֶכֵּר עֲשׂוּיָה וְאִם הָיְתָה לְמַעְלָה מֵעֶשְׂרִים אֵינָהּ נִכֶּרֶת וְאִם יֵשׁ בָּהּ צִיּוּר וְכִיּוּר מִסְתַּכְּלִים בָּהּ וְנִמְצָא שָׁם הֶכֵּר: \n", + "מָבוֹי שֶׁהָיָה גָּבְהוֹ מִן הָאָרֶץ עַד קַרְקָעִית קוֹרָה עֶשְׂרִים אַמָּה וָעֳבִי הַקּוֹרָה לְמַעְלָה מֵעֶשְׂרִים כָּשֵׁר. הָיָה גָּבְהוֹ יֶתֶר מֵעֶשְׂרִים וּבָא לְמַעֲטוֹ בַּקּוֹרָה שֶׁמַּנִּיחַ אוֹתָהּ לְמַטָּה צָרִיךְ לִהְיוֹת בְּרָחְבָּהּ טֶפַח כְּקוֹרָה. הָיָה גָּבְהוֹ פָּחוֹת מֵעֲשָׂרָה חוֹקֵק בּוֹ מֶשֶׁךְ אַרְבַּע עַל אַרְבַּע אַמּוֹת וּמַעֲמִיק כְּדֵי לְהַשְׁלִימוֹ לַעֲשָׂרָה: \n", + "נִפְרַץ בּוֹ פִּרְצָה מִצִּדּוֹ כְּלַפֵּי רֹאשׁוֹ אִם נִשְׁאַר עוֹמֵד בְּרֹאשׁוֹ פַּס רֹחַב אַרְבָּעָה טְפָחִים מֻתָּר וְהוּא שֶׁלֹּא תִּהְיֶה הַפִּרְצָה יֶתֶר עַל עֶשֶׂר. וְאִם לֹא נִשְׁאַר פַּס אַרְבָּעָה אָסוּר אֶלָּא אִם כֵּן הָיְתָה הַפִּרְצָה פָּחוֹת מִשְּׁלֹשָׁה שֶׁכָּל פָּחוֹת מִשְּׁלֹשָׁה כְּלָבוּד: \n", + "נִפְרַץ הַמָּבוֹי בִּמְלוֹאוֹ לֶחָצֵר וְנִפְרְצָה חָצֵר כְּנֶגְדּוֹ לִרְשׁוּת הָרַבִּים הֲרֵי זֶה אָסוּר מִפְּנֵי שֶׁהוּא מָבוֹי מְפֻלָּשׁ. וְהֶחָצֵר מֻתֶּרֶת שֶׁהֶחָצֵר שֶׁרַבִּים בּוֹקְעִין בָּהּ וְנִכְנָסִין בָּזוֹ וְיוֹצְאִין בָּזוֹ הֲרֵי הִיא רְשׁוּת הַיָּחִיד גְּמוּרָה: \n", + "מָבוֹי שֶׁהָיוּ לוֹ שְׁבִילִים מִצַּד זֶה וּשְׁבִילִים מִצַּד אַחֵר שֶׁנִּמְצְאוּ מְפֻלָּשִׁין לִרְשׁוּת הָרַבִּים אַף עַל פִּי שֶׁאֵינָן מְכֻוָּנִין זֶה כְּנֶגֶד זֶה הֲרֵי כָּל אֶחָד מֵהֶן מָבוֹי מְפֻלָּשׁ. כֵּיצַד מַכְשִׁירִין אוֹתוֹ. עוֹשֶׂה צוּרַת פֶּתַח לְכָל אֶחָד וְאֶחָד מִן הַשְּׁבִילִים שֶׁבַּצַּד הָאֶחָד. וְכֵן לַפֶּתַח הַגָּדוֹל. וְעוֹשֶׂה לְכָל הַשְּׁבִילִים שֶׁבַּצַּד הַשֵּׁנִי לֶחִי אוֹ קוֹרָה: \n", + "מָבוֹי שֶׁצִּדּוֹ אֶחָד אָרֹךְ וְצִדּוֹ הַשֵּׁנִי קָצָר מַנִּיחַ אֶת הַקּוֹרָה כְּנֶגֶד הַקָּצָר. הֶעֱמִיד לֶחִי בַּחֲצִי הַמָּבוֹי הַפְּנִימִי שֶׁהוּא לִפְנִים מִן הַלֶּחִי מֻתָּר לְטַלְטֵל בּוֹ וְהַחֵצִי הַחִיצוֹן שֶׁהוּא חוּץ מִן הַלֶּחִי אָסוּר: \n", + "מָבוֹי שֶׁהוּא רָחָב עֶשְׂרִים אַמָּה עוֹשֶׂה פַּס גָּבוֹהַּ עֲשָׂרָה טְפָחִים בְּמֶשֶׁךְ אַרְבַּע אַמּוֹת שֶׁהוּא שִׁעוּר מֶשֶׁךְ הַמָּבוֹי וּמַעֲמִידוֹ בָּאֶמְצַע וְנִמְצָא כִּשְׁנֵי מְבוֹאוֹת שֶׁיֵּשׁ בְּפֶתַח כָּל אֶחָד מֵהֶן עֶשֶׂר אַמּוֹת. אוֹ מַרְחִיק שְׁתֵּי אַמּוֹת מִכָּאן וּמַעֲמִיד פַּס שָׁלֹשׁ אַמּוֹת וּמַרְחִיק שְׁתֵּי אַמּוֹת מִכָּאן וּמַעֲמִיד פַּס שָׁלֹשׁ אַמּוֹת מִכָּאן וְנִמְצָא פֶּתַח הַמָּבוֹי עֶשֶׂר אַמּוֹת וְהַצְּדָדִין הֲרֵי הֵן כִּסְתוּמִין שֶׁהֲרֵי עוֹמֵד מְרֻבֶּה עַל הַפָּרוּץ: \n", + "לֶחִי הַבּוֹלֵט מִדָּפְנוֹ שֶׁל מָבוֹי כָּשֵׁר. וְלֶחִי הָעוֹמֵד מֵאֵלָיו אִם סָמְכוּ עָלָיו מִקֹּדֶם הַשַּׁבָּת כָּשֵׁר. וְלֶחִי שֶׁהוּא נִרְאֶה מִבִּפְנִים לֶחִי וּמִבַּחוּץ אֵינוֹ נִרְאֶה לֶחִי. אוֹ שֶׁהָיָה נִרְאֶה מִבַּחוּץ לֶחִי וּמִבִּפְנִים נִרְאֶה שֶׁהוּא שָׁוֶה וּכְאִלּוּ אֵין שָׁם לֶחִי. הֲרֵי זֶה נִדּוֹן מִשּׁוּם לֶחִי. לֶחִי שֶׁהִגְבִּיהוֹ מִן הַקַּרְקַע שְׁלֹשָׁה טְפָחִים אוֹ שֶׁהִפְלִיגוֹ מִן הַכֹּתֶל שְׁלֹשָׁה לֹא עָשָׂה כְּלוּם. אֲבָל פָּחוֹת מִשְּׁלֹשָׁה טְפָחִים כָּשֵׁר שֶׁכָּל פָּחוֹת מִשְּׁלֹשָׁה כְּלָבוּד. לֶחִי שֶׁהָיָה רָחָב הַרְבֵּה. בֵּין שֶׁהָיָה רָחְבּוֹ פָּחוֹת מֵחֲצִי רֹחַב הַמָּבוֹי בֵּין שֶׁהָיָה רָחְבּוֹ כַּחֲצִי רֹחַב הַמָּבוֹי כָּשֵׁר וְנִדּוֹן מִשּׁוּם לֶחִי. אֲבָל אִם הָיָה יָתֵר עַל חֲצִי רֹחַב הַמָּבוֹי נִדּוֹן מִשּׁוּם עוֹמֵד מְרֻבֶּה עַל הַפָּרוּץ: \n", + "קוֹרָה שֶׁפֵּרֵס עָלֶיהָ מַחְצֶלֶת הֲרֵי בִּטְּלָהּ שֶׁהֲרֵי אֵינָהּ נִכֶּרֶת. לְפִיכָךְ אִם הָיְתָה הַמַּחְצֶלֶת מְסֻלֶּקֶת מִן הָאָרֶץ שְׁלֹשָׁה טְפָחִים אוֹ יֶתֶר אֵינָהּ מְחִצָּה. נָעַץ שְׁתֵּי יְתֵדוֹת בִּשְׁנֵי כָּתְלֵי מָבוֹי מִבַּחוּץ וְהִנִּיחַ עֲלֵיהֶן הַקּוֹרָה לֹא עָשָׂה כְּלוּם. שֶׁצָּרִיךְ לִהְיוֹת הַקּוֹרָה עַל גַּבֵּי הַמָּבוֹי לֹא סָמוּךְ לוֹ: \n", + "קוֹרָה הַיּוֹצְאָה מִכֹּתֶל זֶה וְאֵינָהּ נוֹגַעַת בַּכֹּתֶל הַשֵּׁנִי וְכֵן שְׁתֵּי קוֹרוֹת אַחַת יוֹצְאָה מִכֹּתֶל זֶה וְאַחַת יוֹצְאָה מִכֹּתֶל זֶה וְאֵינָן מַגִּיעוֹת זוֹ לָזוֹ פָּחוֹת מִשְּׁלֹשָׁה אֵינוֹ צָרִיךְ לְהָבִיא קוֹרָה אַחֶרֶת. הָיָה בֵּינֵיהֶן שְׁלֹשָׁה צָרִיךְ לְהָבִיא קוֹרָה אַחֶרֶת: \n", + "וְכֵן שְׁתֵּי קוֹרוֹת הַמַּתְאִימוֹת לֹא בָּזוֹ כְּדֵי לְקַבֵּל אָרִיחַ וְלֹא בָּזוֹ כְּדֵי לְקַבֵּל אָרִיחַ אִם יֵשׁ בִּשְׁתֵּיהֶן כְּדֵי לְקַבֵּל אָרִיחַ אֵינוֹ צָרִיךְ לְהָבִיא קוֹרָה אַחֶרֶת. הָיְתָה אַחַת לְמַטָּה וְאַחַת לְמַעְלָה רוֹאִין אֶת הָעֶלְיוֹנָה כְּאִלּוּ הִיא לְמַטָּה וְהַתַּחְתּוֹנָה כְּאִלּוּ הִיא לְמַעְלָה. וּבִלְבַד שֶׁלֹּא תִּהְיֶה עֶלְיוֹנָה לְמַעְלָה מֵעֶשְׂרִים וְלֹא תַּחְתּוֹנָה לְמַטָּה מֵעֲשָׂרָה. וְלֹא יִהְיֶה בֵּינֵיהֶן שְׁלֹשָׁה טְפָחִים כְּשֶׁרוֹאִין אוֹתָהּ שֶׁיָּרְדָה זוֹ וְעָלְתָה זוֹ בְּכַוָּנָה עַד שֶׁיֵּעָשׂוּ זוֹ בְּצַד זוֹ: \n", + "הָיְתָה הַקּוֹרָה עֲקֻמָּה רוֹאִין אוֹתָהּ כְּאִלּוּ הִיא פְּשׁוּטָה. עֲגֻלָּה רוֹאִין אוֹתָהּ כְּאִלּוּ הִיא מְרֻבַּעַת. וְאִם הָיָה בְּהֶקֵפָהּ שְׁלֹשָׁה טְפָחִים יֵשׁ בָּהּ רֹחַב טֶפַח. הָיְתָה הַקּוֹרָה בְּתוֹךְ הַמָּבוֹי וַעֲקֻמָּה חוּץ לַמָּבוֹי. אוֹ שֶׁהָיְתָה עֲקֻמָּה לְמַעְלָה מֵעֶשְׂרִים אוֹ לְמַטָּה מֵעֲשָׂרָה. רוֹאִין כּל שֶׁאִלּוּ יִנָּטֵל הָעִקּוּם וְיִשָּׁאֲרוּ שְׁנֵי רָאשֶׁיהָ אֵין בֵּין זֶה לָזֶה שְׁלֹשָׁה אֵינוֹ צָרִיךְ לְהָבִיא קוֹרָה אַחֶרֶת. וְאִם לָאו צָרִיךְ לְהָבִיא קוֹרָה אַחֶרֶת: \n", + "בְּאֵר שֶׁעָשָׂה לָהּ שְׁמוֹנָה פַּסִּין מֵאַרְבַּע זָוִיּוֹת שְׁנֵי פַּסִּין דְּבוּקִין בְּכָל זָוִית הֲרֵי אֵלּוּ כִּמְחִצָּה. וְאַף עַל פִּי שֶׁהַפָּרוּץ מְרֻבֶּה עַל הָעוֹמֵד בְּכָל רוּחַ וָרוּחַ. הוֹאִיל וְאַרְבַּע הַזָּוִיּוֹת עוֹמְדוֹת הֲרֵי זֶה מֻתָּר לְמַלְּאוֹת מִן הַבְּאֵר וּלְהַשְׁקוֹת לִבְהֵמָה. וְכַמָּה יִהְיֶה גֹּבַהּ כָּל פַּס מֵהֶן עֲשָׂרָה טְפָחִים וְרָחְבּוֹ שִׁשָּׁה טְפָחִים וּבֵין כָּל פַּס לְפַס כִּמְלֹא שְׁתֵּי רִבְקוֹת שֶׁל אַרְבָּעָה אַרְבָּעָה בָּקָר אַחַת נִכְנֶסֶת וְאַחַת יוֹצְאָה. שִׁעוּר רֹחַב זֶה אֵין יֶתֶר עַל שְׁלֹשׁ עֶשְׂרֵה אַמָּה וּשְׁלִישׁ: \n", + "הָיָה בְּמָקוֹם אֶחָד מִן הַזָּוִיּוֹת אוֹ בְּכָל זָוִית מֵאַרְבַּעְתָּן אֶבֶן גְּדוֹלָה אוֹ אִילָן אוֹ תֵּל הַמִּתְלַקֵּט עֲשָׂרָה מִתּוֹךְ אַרְבַּע אַמּוֹת אוֹ חֲבִילָה שֶׁל קָנִים. רוֹאִין כּל שֶׁאִלּוּ יֵחָלֵק וְיֵשׁ בּוֹ אַמָּה לְכָאן וְאַמָּה לְכָאן בְּגֹבַהּ עֲשָׂרָה נִדּוֹן מִשּׁוּם זָוִית שֶׁיֵּשׁ בָּהּ שְׁנֵי פַּסִּין. חֲמִשָּׁה קָנִים וְאֵין בֵּין זֶה לָזֶה שְׁלֹשָׁה וְיֵשׁ בֵּינֵיהֶן שִׁשָּׁה טְפָחִים לְכָאן וְשִׁשָּׁה טְפָחִים לְכָאן נִדּוֹנִים מִשּׁוּם זָוִית שֶׁיֵּשׁ בָּהּ שְׁנֵי פַּסִּין: \n", + "מֻתָּר לְהַקְרִיב אַרְבַּע הַזָּוִיּוֹת הָאֵלּוּ לִבְאֵר. וְהוּא שֶׁתִּהְיֶה פָּרָה רֹאשָׁהּ וְרֻבָּה לִפְנִים מִן הַפַּסִּין וְשׁוֹתָה. אַף עַל פִּי שֶׁלֹּא יֹאחַז רֹאשׁ הַבְּהֵמָה עִם הַכְּלִי שֶׁבּוֹ הַמַּיִם הוֹאִיל וְרֹאשָׁהּ וְרֻבָּה בִּפְנִים מֻתָּר אֲפִלּוּ לְגָמָל. הָיוּ קְרוֹבִים יֶתֶר מִזֶּה אָסוּר לְהַשְׁקוֹת מֵהֶן אֲפִלּוּ לִגְדִי שֶׁהוּא כֻּלּוֹ נִכְנָס לִפְנִים. וּמֻתָּר לְהַרְחִיק כָּל שֶׁהוּא וּבִלְבַד שֶׁיַּרְבֶּה בְּפַסִּים פְּשׁוּטִים שֶׁמַּנִּיחִין אוֹתָן בְּכָל רוּחַ וְרוּחַ כְּדֵי שֶׁלֹּא יְהֵא בֵּין פַּס לַחֲבֵרוֹ יוֹתֵר עַל שְׁלֹשׁ עֶשְׂרֵה אַמָּה וּשְׁלִישׁ: \n", + "לֹא הִתִּירוּ הַפַּסִּים הָאֵלּוּ אֶלָּא בְּאֶרֶץ יִשְׂרָאֵל וּלְבֶהֱמַת עוֹלֵי רְגָלִים בִּלְבַד וְהוּא שֶׁיִּהְיֶה בְּאֵר מַיִם חַיִּים שֶׁל רַבִּים. אֲבָל בִּשְׁאָר אֲרָצוֹת אָדָם יֵרֵד לַבְּאֵר וְיִשְׁתֶּה אוֹ יַעֲשֶׂה לוֹ מְחִצָּה מַקֶּפֶת לַבְּאֵר גְּבוֹהָה עֲשָׂרָה טְפָחִים וְיַעֲמֹד בְּתוֹכָהּ וְיִדְלֶה וְיִשְׁתֶּה. וְאִם הָיָה הַבְּאֵר רָחָב הַרְבֵּה שֶׁאֵין אָדָם יָכוֹל לֵירֵד בּוֹ הֲרֵי זֶה יִדְלֶה וְיִשְׁתֶּה בֵּין הַפַּסִּין: \n", + "וְכֵן בּוֹר הָרַבִּים וּבְאֵר הַיָּחִיד אֲפִלּוּ בְּאֶרֶץ יִשְׂרָאֵל אֵין מְמַלְּאִין מֵהֶן אֶלָּא אִם כֵּן עָשׂוּ לָהֶן מְחִצָּה גְּבוֹהָה עֲשָׂרָה טְפָחִים: \n", + "הַמְמַלֵּא לִבְהֶמְתּוֹ בֵּין הַפַּסִּים מְמַלֵּא וְנוֹתֵן בִּכְלִי לְפָנֶיהָ. וְאִם הָיָה אֵבוּס רֹאשׁוֹ נִכְנָס לְבֵין הַפַּסִּים וְהָיָה גָּבוֹהַּ עֲשָׂרָה וְרָחָב אַרְבָּעָה לֹא יְמַלֵּא וְיִתֵּן לְפָנֶיהָ שֶׁמָּא יִתְקַלְקֵל הָאֵבוּס וְיוֹצִיא הַדְּלִי לָאֵבוּס וּמִן הָאֵבוּס לְקַרְקַע רְשׁוּת הָרַבִּים אֶלָּא מְמַלֵּא וְשׁוֹפֵךְ וְהִיא שׁוֹתָה מֵאֵלֶיהָ: \n", + "הַזּוֹרֵק מֵרְשׁוּת הָרַבִּים לְבֵין הַפַּסִּין חַיָּב הוֹאִיל וְיֵשׁ בְּכָל זָוִית וְזָוִית מְחִצָּה גְּמוּרָה שֶׁיֵּשׁ בָּהּ גֹּבַהּ עֲשָׂרָה וְיוֹתֵר מֵאַרְבָּעָה עַל אַרְבָּעָה וַהֲרֵי הָרִבּוּעַ נִכָּר וְנִרְאֶה וְנַעֲשָׂה כָּל שֶׁבֵּינֵיהֶם רְשׁוּת הַיָּחִיד. וַאֲפִלּוּ הָיָה בְּבִקְעָה וְאֵין שָׁם בֵּינֵיהֶם בְּאֵר שֶׁהֲרֵי בְּכָל רוּחַ וְרוּחַ פַּס מִכָּאן וּפַס מִכָּאן. וַאֲפִלּוּ הָיוּ רַבִּים בּוֹקְעִין וְעוֹבְרִין בֵּין הַפַּסִּין לֹא בָּטְלוּ הַמְּחִצּוֹת וַהֲרֵי הֵן כַּחֲצֵרוֹת שֶׁהָרַבִּים בּוֹקְעִין בָּהֶן וְהַזּוֹרֵק לְתוֹכָן חַיָּב. וּמֻתָּר לְהַשְׁקוֹת הַבְּהֵמָה בֵּינֵיהֶן אִם הָיָה בֵּינֵיהֶן בְּאֵר: \n", + "חָצֵר שֶׁרֹאשָׁהּ אֶחָד נִכְנָס לְבֵין הַפַּסִּין מֻתָּר לְטַלְטֵל מִתּוֹכָהּ לְבֵין הַפַּסִּין וּמִבֵּין הַפַּסִּין לְתוֹכָהּ. הָיוּ שְׁתֵּי חֲצֵרוֹת אֲסוּרִין עַד שֶׁיְּעָרְבוּ. יָבְשׁוּ הַמַּיִם בְּשַׁבָּת אָסוּר לְטַלְטֵל בֵּין הַפַּסִּין שֶׁלֹּא נֶחְשְׁבוּ מְחִצָּה לְטַלְטֵל בְּתוֹכָן אֶלָּא מִשּׁוּם הַמַּיִם. בָּאוּ לוֹ מַיִם בְּשַׁבָּת מֻתָּר לְטַלְטֵל בֵּינֵיהֶן. שֶׁכָּל מְחִצָּה שֶׁנַּעֲשֵׂית בְּשַׁבָּת שְׁמָהּ מְחִצָּה. מָבוֹי שֶׁנִּטְּלָה קוֹרָתוֹ אוֹ לֶחְיוֹ בְּשַׁבָּת אָסוּר לְטַלְטֵל בּוֹ אַף עַל פִּי שֶׁנִּפְרַץ לְכַרְמְלִית: \n", + "אַכְסַדְרָה בַּבִּקְעָה מֻתָּר לְטַלְטֵל בְּכֻלָּהּ וְאַף עַל פִּי שֶׁהִיא בַּת שָׁלֹשׁ מְחִצּוֹת וְתִקְרָה. שֶׁאָנוּ רוֹאִין כְּאִלּוּ פִּי תִּקְרָה יוֹרֵד וְסוֹתֵם רוּחַ רְבִיעִית. וְהַזּוֹרֵק מֵרְשׁוּת הָרַבִּים לְתוֹכָהּ פָּטוּר כְּזוֹרֵק לְמָבוֹי סָתוּם שֶׁיֵּשׁ לוֹ קוֹרָה. בַּיִת אוֹ חָצֵר שֶׁנִּפְרַץ קֶרֶן זָוִית שֶׁלָּהּ בְּעֶשֶׂר אַמּוֹת הֲרֵי זֶה אָסוּר לְטַלְטֵל בְּכֻלּוֹ אַף עַל פִּי שֶׁכָּל פִּרְצָה שֶׁהִיא עַד עֶשֶׂר אַמּוֹת כְּפֶתַח. אֵין עוֹשִׂין פֶּתַח בְּקֶרֶן זָוִית. וְאִם הָיְתָה שָׁם קוֹרָה מִלְּמַעְלָה עַל אֹרֶךְ הַפִּרְצָה רוֹאִין אוֹתָהּ שֶׁיָּרְדָה וְסָתְמָה וּמֻתָּר לְטַלְטֵל בְּכֻלּוֹ וְהוּא שֶׁלֹּא תִּהְיֶה בַּאֲלַכְסוֹן: \n", + "הָאֶצְבַּע שֶׁמְּשַׁעֲרִין בָּהּ בְּכָל מָקוֹם הִיא רֹחַב הַגּוּדָל שֶׁל יָד. וְהַטֶּפַח אַרְבַּע אֶצְבָּעוֹת. וְכָל אַמָּה הָאֲמוּרָה בְּכָל מָקוֹם בֵּין בְּשַׁבָּת בֵּין בְּסֻכָּה וְכִלְאַיִם הִיא אַמָּה בַּת שִׁשָּׁה טְפָחִים. וּפְעָמִים מְשַׁעֲרִין בְּאַמָּה בַּת שִׁשָּׁה טְפָחִים דְּחוּקוֹת זוֹ לְזוֹ. וּפְעָמִים מְשַׁעֲרִין בְּאַמָּה בַּת שִׁשָּׁה שׂוֹחֲקוֹת וְרוֹוְחוֹת וְזֶה וָזֶה לְהַחֲמִיר. כֵּיצַד. מֶשֶׁךְ מָבוֹי בְּאַרְבַּע אַמּוֹת שׂוֹחֲקוֹת וְגָבְהוֹ עֶשְׂרִים אַמָּה עֲצֵבוֹת. רֹחַב הַפִּרְצָה עֶשֶׂר אַמּוֹת עֲצֵבוֹת. וְכַיּוֹצֵא בָּהֶן לְעִנְיַן סֻכָּה וְכִלְאַיִם: \n" + ], + [ + "הַמּוֹצִיא דָּבָר מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הרבִּים אוֹ מֵרְשׁוּת הָרַבִּים לִרְשׁוּת הַיָּחִיד אֵינוֹ חַיָּב עַד שֶׁיּוֹצִיא מִמֶּנּוּ שִׁעוּר שֶׁמּוֹעִיל כְּלוּם. וְאֵלּוּ הֵן שִׁעוּרֵי הַהוֹצָאָה. הַמּוֹצִיא אָכְלֵי אָדָם כִּגְרוֹגֶרֶת. וּמִצְטָרְפִין זֶה עִם זֶה. וְהוּא שֶׁיִּהְיֶה כִּגְרוֹגֶרֶת מִן הָאֹכֶל עַצְמוֹ חוּץ מִן הַקְּלִפִּים וְהַגַּרְעִינִין וְהָעֵקְצִין וְהַסֻּבִּין וְהַמֻּרְסָן: \n", + "יַיִן כְּדֵי רֹבַע רְבִיעִית וְאִם הָיָה קָרוּשׁ בִּכְזַיִת. חֲלֵב בְּהֵמָה טְהוֹרָה כְּדֵי גְּמִיעָה וַחֲלֵב טְמֵאָה כְּדֵי לִכְחל עַיִן אַחַת. חֲלֵב אִשָּׁה וְלֹבֶן בֵּיצָה כְּדֵי לִתֵּן בִּמְשִׁיפָה. שֶׁמֶן כְּדֵי לָסוּךְ אֶצְבַּע קְטַנָּה שֶׁל רֶגֶל קָטָן בֶּן יוֹמוֹ. טַל כְּדֵי לָשׁוּף אֶת הַקִּילוֹרִין. וְקִילוֹר כְּדֵי לָשׁוּף בַּמַּיִם. וּמַיִם כְּדֵי לִרְחֹץ פְּנֵי מְדוּכָה. דְּבַשׁ כְּדֵי לִתֵּן עַל רֹאשׁ הַכָּתִית. דָּם וּשְׁאָר כָּל הַמַּשְׁקִין וְכָל הַשּׁוֹפְכִין כְּדֵי רְבִיעִית: \n", + "תֶּבֶן תְּבוּאָה כִּמְלֹא פִּי פָּרָה. תֶּבֶן קִטְנִיּוֹת כִּמְלֹא פִּי גָּמָל. וְאִם הוֹצִיא תֶּבֶן קִטְנִיּוֹת לְהַאֲכִילוֹ לְפָרָה כִּמְלֹא פִּי פָּרָה. שֶׁהָאֲכִילָה עַל יְדֵי הַדְּחָק שְׁמָהּ אֲכִילָה. עָמִיר כִּמְלֹא פִּי טָלֶה. עֲשָׂבִים כִּמְלֹא פִּי גְּדִי. עֲלֵי שׁוּם וַעֲלֵי בְּצָלִים אִם הָיוּ לַחִים כִּגְרוֹגֶרֶת מִפְּנֵי שֶׁהֵן אָכְלֵי אָדָם. וִיבֵשִׁים כִּמְלֹא פִּי גְּדִי. וְאֵין מִצְטָרְפִין זֶה עִם זֶה לֶחָמוּר שֶׁבָּהֶן אֲבָל מִצְטָרְפִין לַקַּל שֶׁבָּהֶן. כֵּיצַד. הוֹצִיא תֶּבֶן תְּבוּאָה וְקִטְנִית. אִם יֵשׁ בִּשְׁנֵיהֶם כִּמְלֹא פִּי פָּרָה פָּטוּר. כִּמְלֹא פִּי גָּמָל חַיָּב. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה לְעִנְיַן הַשַּׁבָּת: \n", + "הַמּוֹצִיא עֵצִים כְּדֵי לְבַשֵּׁל כִּגְרוֹגֶרֶת מִבֵּיצַת הַתַּרְנְגוֹלִים טְרוּפָה בְּשֶׁמֶן וּנְתוּנָה בְּאִלְפָּס. הַמּוֹצִיא קָנֶה כְּדֵי לַעֲשׂוֹת קֻלְמוֹס הַמַּגִּיעַ לְרָאשֵׁי אֶצְבְּעוֹתָיו. וְאִם הָיָה עָבֶה אוֹ מְרֻצָּץ שִׁעוּרוֹ כְּעֵצִים: \n", + "הַמּוֹצִיא תַּבְלִין כְּדֵי לְתַבֵּל בֵּיצָה וּמִצְטָרְפִין זֶה עִם זֶה. פִּלְפֵּל כָּל שֶׁהוּא. עִטְרָן כָּל שֶׁהוּא. רֵיחַ טוֹב כָּל שֶׁהוּא. רֵיחַ רַע כָּל שֶׁהוּא. מִינֵי בְּשָׂמִים כָּל שֶׁהֵן. אַרְגָּמָן טוֹב כָּל שֶׁהוּא. בְּתוּלַת הַוֶּרֶד אַחַת. מִינֵי מַתָּכוֹת הַקָּשִׁים כְּגוֹן נְחשֶׁת וּבַרְזֶל כָּל שֶׁהֵן. מֵעֲפַר הַמִּזְבֵּחַ וּמֵאַבְנֵי הַמִּזְבֵּחַ וּמִמֶּקֶק סְפָרִים וּמִמֶּקֶק מִטְפָּחוֹת שֶׁלָּהֶן כָּל שֶׁהֵן. מִפְּנֵי שֶׁמַּצְנִיעִין אוֹתָם לִגְנִיזָה. גַּחֶלֶת כָּל שֶׁהוּא. וְהַמּוֹצִיא שַׁלְהֶבֶת פָּטוּר: \n", + "הַמּוֹצִיא זֵרְעוֹנֵי גִּנָּה שֶׁאֵינָן נֶאֱכָלִין לְאָדָם שִׁעוּרָן פָּחוֹת מִכִּגְרוֹגֶרֶת. מִזֶּרַע קִשּׁוּאִין שְׁנַיִם. וּמִזֶּרַע הַדְּלוּעִין שְׁנַיִם. מִזֶּרַע פּוֹל הַמִּצְרִי שְׁנַיִם. הַמּוֹצִיא סֻבִּין כְּדֵי לִתֵּן עַל פִּי כּוּר שֶׁל צוֹרְפֵי זָהָב. הַמּוֹצִיא מֻרְסָן אִם לַאֲכִילָה שִׁעוּרוֹ כִּגְרוֹגֶרֶת. לִבְהֵמָה שִׁעוּרוֹ כִּמְלֹא פִּי גְּדִי. לִצְבִיעָה כְּדֵי לִצְבֹּעַ בֶּגֶד קָטָן. לוּלְבֵי זְרָדִין וְהַחֲרוּבִין עַד שֶׁלֹּא יַמְתִּיקוּ כִּגְרוֹגֶרֶת. וּמִשֶּׁיַּמְתִּיקוּ כִּמְלֹא פִּי גְּדִי. אֲבָל הַלּוּף וְהַחַרְדָּל וְהַתֻּרְמוֹסִין וּשְׁאָר כָּל הַנִּכְבָּשִׁין בֵּין שֶׁיַּמְתִּיקוּ בֵּין עַד שֶׁלֹּא יַמְתִּיקוּ כִּגְרוֹגֶרֶת: \n", + "הַמּוֹצִיא גַּרְעִינִין. אִם לַאֲכִילָה חָמֵשׁ. וְאִם לְהַסָּקָה הֲרֵי הֵן כְּעֵצִים. וְאִם לְחֶשְׁבּוֹן שְׁתַּיִם. וְאִם לִזְרִיעָה שְׁתַּיִם. הַמּוֹצִיא אֵזוֹב לְאֳכָלִים כִּגְרוֹגֶרֶת. לִבְהֵמָה כִּמְלֹא פִּי גְּדִי. לְעֵצִים כְּשִׁעוּר הָעֵצִים. לַהֲזָיָה כְּשִׁעוּר הֲזָיָה: \n", + "הַמּוֹצִיא קְלִפֵּי אֱגוֹזִין וּקְלִפֵּי רִמּוֹנִים אִסְטִיס וּפוּאָה וּשְׁאָר הַצְּבָעִין כְּדֵי לִצְבֹּעַ בָּהֶן בֶּגֶד קָטָן כִּסְבָכָה שֶׁמַּנִּיחִין הַבָּנוֹת עַל רָאשֵׁיהֶן. וְכֵן הַמּוֹצִיא מֵי רַגְלַיִם בֶּן אַרְבָּעִים יוֹם אוֹ נֶתֶר אֲלֶכְּסַנְדְּרִיָּא אוֹ בֹּרִית קִימוֹנְיָא וְאַשְׁלָג וּשְׁאָר כָּל הַמְנַקִּין כְּדֵי לְכַבֵּס בָּהֶן בֶּגֶד קָטָן כִּסְבָכָה. הוֹצִיא סַמָּנִין שְׁרוּיִין כְּדֵי לִצְבֹּעַ בָּהֶן דֻּגְמָא לְאִירָא: \n", + "הַמּוֹצִיא דְּיוֹ עַל הַקֻּלְמוֹס שִׁעוּרוֹ כְּדֵי לִכְתֹּב מִמֶּנּוּ שְׁתֵּי אוֹתִיּוֹת. אֲבָל אִם הוֹצִיא הַדְּיוֹ בִּפְנֵי עַצְמוֹ אוֹ בְּקֶסֶת צָרִיךְ שֶׁיִּהְיֶה בּוֹ יֶתֶר עַל זֶה כְּדֵי שֶׁיַּעֲלֶה מִמֶּנּוּ עַל הַקֻּלְמוֹס כְּדֵי לִכְתֹּב שְׁתֵּי אוֹתִיּוֹת. הָיָה בַּקֶּסֶת כְּדֵי אוֹת אַחַת וּבַקֻּלְמוֹס כְּדֵי אוֹת אַחַת אוֹ בַּדְּיוֹ לְבַדּוֹ כְּדֵי אוֹת אַחַת וּבַקֻּלְמוֹס כְּדֵי אוֹת אַחַת הֲרֵי זֶה סָפֵק. הוֹצִיא שְׁתֵּי אוֹתִיּוֹת וּכְתָבָן כְּשֶׁהוּא מְהַלֵּךְ חַיָּב. כְּתִיבָתָן זוֹ הִיא הַנָּחָתָן. הוֹצִיא אוֹת אַחַת וּכְתָבָהּ וְחָזַר וְהוֹצִיא אוֹת שְׁנִיָּה וּכְתָבָהּ פָּטוּר. שֶׁכְּבָר חָסְרָה הָאוֹת הָרִאשׁוֹנָה: \n", + "הַמּוֹצִיא כְּחל בֵּין לִרְפוּאָה בֵּין לְתַכְשִׁיט כְּדֵי לִכְחל עַיִן אַחַת. וּבְמָקוֹם שֶׁאֵין דַּרְכָּן לְהִתְקַשֵּׁט אֶלָּא בִּכְחִילַת שְׁתֵּי עֵינַיִם וְהוֹצִיאוֹ לְהִתְקַשֵּׁט עַד שֶׁיּוֹצִיא כְּדֵי לִכְחל שְׁתֵּי עֵינַיִם. זֶפֶת וְגָפְרִית כְּדֵי לַעֲשׂוֹת נֶקֶב. שַׁעֲוָה כְּדֵי לִתֵּן עַל פִּי נֶקֶב קָטָן. דֶּבֶק כְּדֵי לִתֵּן בְּרֹאשׁ הַשַּׁפְשָׁף. רְבָב כְּדֵי לִמְשֹׁחַ תַּחַת רָקִיק כְּסֶלַע: \n", + "הַמּוֹצִיא אֲדָמָה כְּדֵי לַעֲשׂוֹת חוֹתַם הָאִגֶּרֶת. טִיט כְּדֵי לַעֲשׂוֹת פִּי כּוּר. זֶבֶל אוֹ חוֹל דַּק כְּדֵי לְזַבֵּל כְּרִישָׁה. חוֹל גַּס כְּדֵי לְעָרֵב עִם מְלֹא כַּף שֶׁל סַיָּדִין. חַרְסִית כְּדֵי לַעֲשׂוֹת פִּי כּוּר שֶׁל צוֹרְפֵי זָהָב. שֵׂעַר כְּדֵי לְגַבֵּל טִיט לַעֲשׂוֹת פִּי כּוּר שֶׁל צוֹרְפֵי זָהָב. סִיד כְּדֵי לָסוּד אֶצְבַּע קְטַנָּה שֶׁבַּבָּנוֹת. עָפָר וָאֵפֶר כְּדֵי לְכַסּוֹת דַּם צִפּוֹר קְטַנָּה. צְרוֹר אֶבֶן כְּדֵי לִזְרֹק בִּבְהֵמָה וְתַרְגִּישׁ. וְהוּא מִשְׁקַל עֲשָׂרָה זוּזִים. חֶרֶס כְּדֵי לְקַבֵּל בּוֹ רְבִיעִית: \n", + "הַמּוֹצִיא חֶבֶל כְּדֵי לַעֲשׂוֹת אֹזֶן לְקֻפָּה. גֶּמִי כְּדֵי לַעֲשׂוֹת תְּלַאי לְנָפָה וְלִכְבָרָה. הוּצִין כְּדֵי לַעֲשׂוֹת אֹזֶן לִכְפִיפָה מִצְרִית. סִיב כְּדֵי לִתֵּן עַל פִּי מַשְׁפֵּךְ קָטָן שֶׁל יַיִן. מוֹכִין כְּדֵי לַעֲשׂוֹת בּוֹ כַּדּוּר כֶּאֱגוֹז. עֶצֶם כְּדֵי לַעֲשׂוֹת תַּרְוָד. זְכוּכִית כְּדֵי לִגְרֹד בָּהּ רֹאשׁ הַכַּרְכָּר אוֹ עַד שֶׁיִּפְצַע שְׁתֵּי נִימִין כְּאַחַת: \n", + "הַמּוֹצִיא שְׁתֵּי נִימִין מִזְּנַב הַסּוּס וּמִזְּנַב הַפָּרָה חַיָּב. הוֹצִיא אַחַת מִן הַקָּשֶׁה שֶׁבַּחֲזִיר חַיָּב. נִצְרֵי דֶּקֶל וְהֵן חוּטֵי הָעֵץ שְׁתַּיִם. חוֹרֵי דֶּקֶל וְהֵן קְלִפֵּי הַחֲרָיוֹת אַחַת. מִצֶּמֶר גֶּפֶן וּמִצֶּמֶר כָּלָךְ וְצֶמֶר גְּמַלִּים וְאַרְנָבִים וְחַיָּה שֶׁבַּיָּם וּשְׁאָר כָּל הַנִּטְוִין כְּדֵי לִטְווֹת חוּט אֹרֶךְ אַרְבָּעָה טְפָחִים. הַמּוֹצִיא מִן הַבֶּגֶד אוֹ מִן הַשַּׂק אוֹ מִן הָעוֹר כְּשִׁעוּרָן לְטֻמְאָה כָּךְ שִׁעוּרָן לְהוֹצָאָה. הַבֶּגֶד שְׁלֹשָׁה עַל שְׁלֹשָׁה. הַשַּׂק אַרְבָּעָה עַל אַרְבָּעָה. הָעוֹר חֲמִשָּׁה עַל חֲמִשָּׁה: \n", + "הַמּוֹצִיא עוֹר שֶׁלֹּא נִתְעַבֵּד כְּלָל אֶלָּא עֲדַיִן הוּא רַךְ שִׁעוּרוֹ כְּדֵי לָצוּר מִשְׁקלֶת קְטַנָּה שֶׁמִּשְׁקָלָהּ שֶׁקֶל. הָיָה מָלוּחַ וַעֲדַיִן לֹא נַעֲשָׂה בְּקֶמַח וְלֹא בְּעַפְּצָה שִׁעוּרוֹ כְּדֵי לַעֲשׂוֹת קָמֵעַ. הָיָה עָשׂוּי בְּקֶמַח וַעֲדַיִן לֹא נִתְעַבֵּד בְּעַפְּצָה שִׁעוּרוֹ כְּדֵי לִכְתֹּב עָלָיו אֶת הַגֵּט. נִגְמַר עִבּוּדוֹ שִׁעוּרוֹ חֲמִשָּׁה עַל חֲמִשָּׁה: \n", + "הַמּוֹצִיא קְלָף מְעֻבָּד כְּדֵי לִכְתֹּב עָלָיו פָּרָשַׁת שְׁמַע עַד וּבִשְׁעָרֶיךָ. דּוּכְסוּסְטוּס כְּדֵי לִכְתֹּב עָלָיו מְזוּזָה. נְיָר כְּדֵי לִכְתֹּב עָלָיו שְׁתֵּי אוֹתִיּוֹת שֶׁל קֶשֶׁר מוֹכְסִין שֶׁהֵן גְּדוֹלוֹת מֵאוֹתִיּוֹת שֶׁלָּנוּ. הַמּוֹצִיא קֶשֶׁר מוֹכְסִין חַיָּב אַף עַל פִּי שֶׁכְּבָר הֶרְאָהוּ לַמּוֹכֵס וְנִפְטַר בּוֹ שֶׁהֲרֵי רְאָיָה הִיא לְעוֹלָם. הַמּוֹצִיא שְׁטָר פָּרוּעַ וּנְיָר מָחוּק כְּדֵי לִכְרֹךְ עַל פִּי צְלוֹחִית קְטַנָּה שֶׁל פְּלַיָּיטוֹן. וְאִם יֵשׁ בַּלֹּבֶן שֶׁלּוֹ כְּדֵי לִכְתֹּב שְׁתֵּי אוֹתִיּוֹת שֶׁל קֶשֶׁר מוֹכְסִין חַיָּב: \n", + "הַמּוֹצִיא בְּהֵמָה חַיָּה וְעוֹף אַף עַל פִּי שֶׁהֵן חַיִּים חַיָּב. אֲבָל אָדָם חַי אֵינוֹ מַשּׂאוֹי. וְאִם הָיָה כָּפוּת אוֹ חוֹלֶה הַמּוֹצִיא אוֹתוֹ חַיָּב. וְהָאִשָּׁה מְדַדָּה אֶת בְּנָהּ בִּזְמַן שֶׁנּוֹטֵל אַחַת וּמַנִּיחַ אַחַת: \n", + "הַמּוֹצִיא תִּינוֹק חַי וְכִיס תָּלוּי בְּצַוָּארוֹ חַיָּב מִשּׁוּם הַכִּיס שֶׁאֵין הַכִּיס טְפֵלָה לַתִּינוֹק. אֲבָל אִם הוֹצִיא אֶת הַגָּדוֹל אַף עַל פִּי שֶׁהוּא מְלֻבָּשׁ בְּכֵלָיו וְטַבְּעוֹתָיו בְּיָדוֹ פָּטוּר שֶׁהַכּל טְפֵלָה לוֹ. הָיוּ כֵּלָיו מְקֻפָּלִין עַל כְּתֵפוֹ הַנּוֹשֵׂא אוֹתוֹ חַיָּב: \n", + "הַמּוֹצִיא חָגָב חַי כָּל שֶׁהוּא. וּמֵת כִּגְרוֹגֶרֶת. צִפֹּרֶת כְּרָמִים בֵּין חַיָּה בֵּין מֵתָה כָּל שֶׁהוּא מִפְּנֵי שֶׁמַּצְנִיעִין אוֹתָהּ לִרְפוּאָה. וְכֵן כָּל כַּיּוֹצֵא בָּהּ. הַמֵּת וְהַנְּבֵלָה וְהַשֶּׁרֶץ כְּשִׁעוּר טֻמְאָתָן כָּךְ שִׁעוּר הוֹצָאָתָן. מֵת וּנְבֵלָה כְּזַיִת וְשֶׁרֶץ כַּעֲדָשָׁה: \n", + "הָיָה שָׁם כְּזַיִת מְצֻמְצָם וְהוֹצִיא מִמֶּנּוּ כַּחֲצִי זַיִת חַיָּב שֶׁהֲרֵי הוֹעִיל בְּמַעֲשָׂיו שֶׁנִּתְמַעֵט הַשִּׁעוּר מִלְּטַמֵּא. אֲבָל אִם הוֹצִיא כַּחֲצִי זַיִת מִכְּזַיִת וּמֶחֱצָה פָּטוּר. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה בִּשְׁאָר הַטֻּמְאוֹת: \n", + "בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁאֵינוֹ חַיָּב אֶלָּא עַל הַהוֹצָאָה כַּשִּׁעוּר, כְּשֶׁהוֹצִיא סְּתָם. אֲבָל הַמּוֹצִיא לְזֶרַע אוֹ לִרְפוּאָה אוֹ לְהַרְאוֹת מִמֶּנּוּ דֻּגְמָא וּלְכָל כַּיּוֹצֵא בָּזֶה חַיָּב בְּכָל שֶׁהוּא: \n", + "הַמַּצְנִיעַ דָּבָר לִזְרִיעָה אוֹ לִרְפוּאָה אוֹ לְדֻגְמָא וְשָׁכַח לָמָּה הִצְנִיעוֹ וְהוֹצִיאוֹ סְתָם חַיָּב עָלָיו בְּכָל שֶׁהוּא שֶׁעַל דַּעַת מַחֲשָׁבָה רִאשׁוֹנָה הוֹצִיא. וּשְׁאָר הָאָדָם אֵין חַיָּבִין עָלָיו אֶלָּא כְּשִׁעוּרוֹ. זָרַק זֶה שֶׁהוֹצִיא כְּבָר לְתוֹךְ הָאוֹצָר אַף עַל פִּי שֶׁמְּקוֹמוֹ נִכָּר כְּבָר בָּטְלָה מַחֲשַׁבְתּוֹ הָרִאשׁוֹנָה. לְפִיכָךְ אִם חָזַר וְהִכְנִיסוֹ אֵינוֹ חַיָּב עַד שֶׁיַּכְנִיס כַּשִּׁעוּר: \n", + "דָּבָר שֶׁאֵין דֶּרֶךְ בְּנֵי אָדָם לְהַצְנִיעוֹ וְאֵינוֹ רָאוּי לְהַצְנִיעַ כְּגוֹן דַּם הַנִּדָּה אִם הִצְנִיעוֹ אֶחָד וְהוֹצִיאוֹ חַיָּב. וּשְׁאָר הָאָדָם פְּטוּרִין עָלָיו. שֶׁאֵין חַיָּבִין אֶלָּא עַל הוֹצָאַת דָּבָר הַכָּשֵׁר לְהַצְנִיעַ וּמַצְנִיעִין כָּמוֹהוּ: \n", + "הַמּוֹצִיא חֲצִי שִׁעוּר פָּטוּר. וְכֵן כָּל הָעוֹשֶׂה מְלָאכָה מִן הַמְּלָאכוֹת חֲצִי שִׁעוּר פָּטוּר. הוֹצִיא חֲצִי שִׁעוּר וְהִנִּיחוֹ וְחָזַר וְהוֹצִיא הַחֵצִי הָאַחֵר חַיָּב. וְאִם קָדַם וְהִגְבִּיהַּ הַחֵצִי הָרִאשׁוֹן קֹדֶם הַנָּחַת הַחֵצִי הַשֵּׁנִי נַעֲשָׂה כְּמִי שֶׁנִּשְׂרַף וּפָטוּר. הוֹצִיא חֲצִי שִׁעוּר וְהִנִּיחוֹ וְחָזַר וְהוֹצִיא חֵצִי אַחֵר וְהֶעֱבִירוֹ עַל הָרִאשׁוֹן בְּתוֹךְ שְׁלֹשָׁה חַיָּב. שֶׁהַמַּעֲבִיר כְּמִי שֶׁהִנִּיחַ עַל גַּבֵּי מַשֶּׁהוּ. אֲבָל אִם זְרָקוֹ אֵינוֹ חַיָּב עַד שֶׁיָּנוּחַ שָׁם עַל גַּבֵּי מַשֶּׁהוּ: \n", + "הוֹצִיא חֲצִי שִׁעוּר וְחָזַר וְהוֹצִיא חֲצִי שִׁעוּר בְּהֵעָלֵם אַחַת לִרְשׁוּת אַחַת חַיָּב. לִשְׁתֵּי רְשׁוּיוֹת אִם יֵשׁ בֵּינֵיהֶן רְשׁוּת שֶׁחַיָּבִין עָלֶיהָ פָּטוּר. הָיְתָה בֵּינֵיהֶן כַּרְמְלִית הֲרֵי הֵן כִּרְשׁוּת אַחַת וְחַיָּב חַטָּאת: \n", + "הַמּוֹצִיא פָּחוֹת מִכַּשִּׁעוּר וְקֹדֶם שֶׁיַּנִּיחוֹ נִתְפַּח וְחָזַר כַּשִּׁעוּר. וְכֵן הַמּוֹצִיא כַּשִּׁעוּר וְקֹדֶם שֶׁיַּנִּיחַ צָמַק וְחָזַר פָּחוֹת מִכַּשִּׁעוּר פָּטוּר: \n", + "הַמּוֹצִיא כִּגְרוֹגֶרֶת לַאֲכִילָה וְצָמְקָה קֹדֶם הַנָּחָה וְחָשַׁב עָלֶיהָ לִזְרִיעָה אוֹ לִרְפוּאָה שֶׁאֵינוֹ צָרִיךְ שִׁעוּר הֲרֵי זֶה חַיָּב כְּמַחֲשַׁבְתּוֹ שֶׁל עֵת הַנָּחָה. הוֹצִיא פָּחוֹת מִכִּגְרוֹגֶרֶת לִזְרִיעָה וְקֹדֶם הַנָּחָה חָזַר וְחָשַׁב עָלֶיהָ לַאֲכִילָה פָּטוּר. וְאִם תָּפְחָה קֹדֶם הַנָּחָה וְנַעֲשֵׂית כִּגְרוֹגֶרֶת קֹדֶם שֶׁיִּמָּלֵךְ עָלֶיהָ לַאֲכִילָה חַיָּב. שֶׁאֲפִלּוּ לֹא חִשֵּׁב הָיָה מִתְחַיֵּב עַל מַחְשֶׁבֶת הַהוֹצָאָה: \n", + "הוֹצִיא כִּגְרוֹגֶרֶת לַאֲכִילָה וְצָמְקָה וְחָזְרָה וְתָפְחָה קֹדֶם הַנָּחָה הֲרֵי זֶה סָפֵק אִם נִדְחָה אוֹ לֹא נִדְחָה. זָרַק כְּזַיִת אֳכָלִין לְבַיִת טָמֵא וְהִשְׁלִים כְּזַיִת זֶה לָאֳכָלִים שֶׁהָיוּ שָׁם וְנַעֲשָׂה הַכּל כְּבֵיצָה הֲרֵי זֶה סָפֵק אִם נִתְחַיֵּב עַל כְּזַיִת מִפְּנֵי שֶׁהִשְׁלִים הַשִּׁעוּר לְעִנְיַן טֻמְאָה אוֹ לֹא נִתְחַיֵּב: \n", + "הַמּוֹצִיא פָּחוֹת מִכַּשִּׁעוּר אַף עַל פִּי שֶׁהוֹצִיאוֹ בִּכְלִי פָּטוּר. שֶׁהַכְּלִי טְפֵלָה לוֹ וְאֵין כַּוָּנָתוֹ לְהוֹצָאַת הַכְּלִי אֶלָּא לְהוֹצָאַת מַה שֶּׁבְּתוֹכוֹ וַהֲרֵי אֵין בּוֹ כַּשִּׁעוּר. לְפִיכָךְ אִם הוֹצִיא אָדָם חַי שֶׁאֵינוֹ כָּפוּת בְּמִטָּה פָּטוּר אַף עַל הַמִּטָּה שֶׁהַמִּטָּה טְפֵלָה לוֹ. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה. הַמּוֹצִיא קֻפַּת הָרוֹכְלִים אַף עַל פִּי שֶׁיֵּשׁ בָּהּ מִינִין הַרְבֵּה וַאֲפִלּוּ הוֹצִיאָן בְּתוֹךְ כַּפּוֹ אֵינוֹ חַיָּב אֶלָּא אַחַת. שֵׁם הוֹצָאָה אַחַת הִיא: \n" + ], + [ + "כָּל כְּלֵי הַמִּלְחָמָה אין יוֹצְאִין בָּהֶן בְּשַׁבָּת. וְאִם יָצָא אִם הָיוּ כֵּלִים שֶׁהֵן דֶּרֶךְ מַלְבּוּשׁ כְּגוֹן שִׁרְיוֹן וְכוֹבַע וּמַגָּפַיִם שֶׁעַל הָרַגְלַיִם הֲרֵי זֶה פָּטוּר. וְאִם יָצָא בְּכֵלִים שֶׁאֵינָן דֶּרֶךְ מַלְבּוּשׁ כְּגוֹן רֹמַח וְסַיִף וְקֶשֶׁת וְאַלָּה וּתְרִיס הֲרֵי זֶה חַיָּב: \n", + "אֵין יוֹצְאִין בְּסַנְדָּל מְסֻמָּר שֶׁסְּמָרוֹ לְחַזְּקוֹ. וַאֲפִלּוּ בְּיוֹם טוֹב גָּזְרוּ עָלָיו שֶׁלֹּא יֵצֵא בּוֹ. וּמֻתָּר לָצֵאת בְּאַבְנֵט שֶׁיֵּשׁ עָלָיו חֲתִיכוֹת קְבוּעוֹת שֶׁל כֶּסֶף וְשֶׁל זָהָב כְּמוֹ שֶׁהַמְּלָכִים עוֹשִׂין. מִפְּנֵי שֶׁהוּא תַּכְשִׁיט וְכָל שֶׁהוּא תַּכְשִׁיט מֻתָּר. וְהוּא שֶׁלֹּא יְהֵא רָפוּי שֶׁמָּא יִפּל בִּרְשׁוּת הָרַבִּים וְיָבוֹא לַהֲבִיאוֹ: \n", + "טַבַּעַת שֶׁיֵּשׁ עָלֶיהָ חוֹתָם מִתַּכְשִׁיטֵי הָאִישׁ הִיא וְאֵינָהּ מִתַּכְשִׁיטֵי הָאִשָּׁה. וְשֶׁאֵין עָלֶיהָ חוֹתָם מִתַּכְשִׁיטֵי אִשָּׁה וְאֵינָהּ מִתַּכְשִׁיטֵי הָאִישׁ. לְפִיכָךְ אִשָּׁה שֶׁיָּצָאת בְּטַבַּעַת שֶׁיֵּשׁ עָלֶיהָ חוֹתָם. וְאִישׁ שֶׁיָּצָא בְּטַבַּעַת שֶׁאֵין עָלֶיהָ חוֹתָם חַיָּבִין. וּמִפְּנֵי מָה הֵן חַיָּבִין וַהֲרֵי הוֹצִיאוּ אוֹתָן שֶׁלֹּא כְּדֶרֶךְ הַמּוֹצִיאִין שֶׁאֵין דֶּרֶךְ הָאִישׁ לְהוֹצִיא בְּאֶצְבָּעוֹ אֶלָּא טַבַּעַת הָרְאוּיָה לוֹ וְכֵן הָאִשָּׁה אֵין דַּרְכָּהּ לְהוֹצִיא בְּאֶצְבָּעָהּ אֶלָּא טַבַּעַת הָרְאוּיָה לָהּ. מִפְּנֵי שֶׁפְּעָמִים נוֹתֵן הָאִישׁ טַבַּעְתּוֹ לְאִשְׁתּוֹ לְהַצְנִיעָהּ בַּבַּיִת וּמַנַּחַת אוֹתָהּ בְּאֶצְבָּעָהּ בְּעֵת הוֹלָכָה. וְכֵן הָאִשָּׁה נוֹתֶנֶת טַבַּעְתָּהּ לְבַעְלָהּ לְתַקְּנָהּ אֵצֶל הָאֻמָּן וּמַנִּיחַ אוֹתָהּ בְּאֶצְבָּעוֹ בְּעֵת הוֹלָכָה עַד חֲנוּת הָאֻמָּן וְנִמְצְאוּ שֶׁהוֹצִיאוּ אוֹתָן כְּדֶרֶךְ שֶׁדַּרְכָּן לְהוֹצִיאָן וּלְפִיכָךְ חַיָּבִין: \n", + "לֹא תֵּצֵא אִשָּׁה בְּטַבַּעַת שֶׁאֵין עָלֶיהָ חוֹתָם אַף עַל פִּי שֶׁהוּא מִתַּכְשִׁיטֶיהָ גְּזֵרָה שֶׁמָּא תּוֹצִיאָהּ בִּרְשׁוּת הָרַבִּים לְהַרְאוֹת לְחַבְרוֹתֶיהָ כְּדֶרֶךְ שֶׁהַנָּשִׁים עוֹשׂוֹת תָּמִיד. וְאִם יָצָאת בָּהּ פְּטוּרָה. אֲבָל הָאִישׁ מֻתָּר לָצֵאת בְּטַבַּעַת שֶׁיֵּשׁ עָלֶיהָ חוֹתָם מִפְּנֵי שֶׁהוּא תַּכְשִׁיט וְאֵין דַּרְכּוֹ לְהֵרָאוֹת. וְנָהֲגוּ כָּל הָעָם שֶׁלֹּא יֵצְאוּ בְּטַבַּעַת כְּלָל: \n", + "אִשָּׁה שֶׁיָּצְאָה בְּמַחַט נְקוּבָה חַיֶּבֶת וְהָאִישׁ פָּטוּר. וְאִישׁ שֶׁיָּצָא בְּמַחַט שֶׁאֵינָהּ נְקוּבָה חַיָּב וְהָאִשָּׁה פְּטוּרָה מִפְּנֵי שֶׁהִיא מִתַּכְשִׁיטֶיהָ וְאֵינָהּ אֲסוּרָה אֶלָּא גְּזֵרָה שֶׁמָּא תַּרְאֶה לְחַבְרוֹתֶיהָ. זֶה הַכְּלָל כָּל הַיּוֹצֵא בְּדָבָר שֶׁאֵינוֹ מִתַּכְשִׁיטָיו וְאֵינוֹ דֶּרֶךְ מַלְבּוּשׁ וְהוֹצִיאוֹ כְּדֶרֶךְ שֶׁמּוֹצִיאִין אוֹתוֹ דָּבָר חַיָּב. וְכָל הַיּוֹצֵא בְּדָבָר שֶׁהוּא מִתַּכְשִׁיטָיו וְהָיָה רָפוּי וְאֶפְשָׁר שֶׁיִּפּל בִּמְהֵרָה וְיָבֹא לַהֲבִיאוֹ בִּרְשׁוּת הָרַבִּים. וְכֵן אִשָּׁה שֶׁיָּצָאת בְּתַכְשִׁיטִין שֶׁדַּרְכָּן לִשְׁלֹף אוֹתָן וּלְהַרְאוֹתָן הֲרֵי אֵלּוּ פְּטוּרִין. וְכָל דָּבָר שֶׁהוּא תַּכְשִׁיט וְאֵינוֹ נוֹפֵל וְאֵין דַּרְכָּהּ לְהַרְאוֹתוֹ הֲרֵי זֶה מֻתָּר לָצֵאת בּוֹ. לְפִיכָךְ אֶצְעָדָה שֶׁמַּנִּיחִין אוֹתָהּ בַּזְּרוֹעַ אוֹ בַּשּׁוֹק יוֹצְאִין בָּהּ בְּשַׁבָּת וְהוּא שֶׁתִּהְיֶה דְּבוּקָה לַבָּשָׂר וְלֹא תִּשָּׁמֵט. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: \n", + "לֹא תֵּצֵא אִשָּׁה בְּחוּטֵי צֶמֶר אוֹ בְּחוּטֵי פִּשְׁתָּן אוֹ בִּרְצוּעוֹת הַקְּשׁוּרוֹת לָהּ עַל רֹאשָׁהּ שֶׁמָּא תַּחְלֹץ אוֹתָהּ בִּשְׁעַת טְבִילָה וְתַעֲבִירָהּ בִּרְשׁוּת הָרַבִּים. וְלֹא בְּצִיץ שֶׁמַּנַּחַת בֵּין עֵינֶיהָ וְלֹא בִּלְחָיַיִם שֶׁל זָהָב שֶׁיּוֹרְדִין מִן הַצִּיץ עַל לְחָיֶיהָ בִּזְמַן שֶׁאֵינָן תְּפוּרִין זֶה בָּזֶה. וְלֹא בַּעֲטָרָה שֶׁל זָהָב שֶׁמֻּנַּחַת בְּרֹאשָׁהּ וְלֹא בִּכְבָלִים שֶׁיּוֹצְאִין בָּהֶן הַבָּנוֹת בְּרַגְלֵיהֶן כְּדֵי שֶׁלֹּא יִפְסְעוּ פְּסִיעָה גַּסָּה שֶׁלֹּא יַפְסִידוּ בְּתוּלֵיהֶן. כָּל אֵלּוּ אֲסוּרִין לָצֵאת בָּהֶן בְּשַׁבָּת שֶׁמָּא יִפְּלוּ וּתְבִיאֵן בְּיָדָהּ: \n", + "לֹא תֵּצֵא אִשָּׁה בְּקַטְלָא שֶׁבְּצַוָּארָה וְלֹא בְּנִזְמֵי הָאַף וְלֹא בִּצְלוֹחִית שֶׁל פְּלַיָּיטוֹן הַקְּבוּעָה עַל זְרוֹעָהּ. וְלֹא בַּכִּיס הַקָּטָן הֶעָגל שֶׁמַּנִּיחִין בּוֹ שֶׁמֶן הַטּוֹב וְהוּא הַנִּקְרָא כּוֹבֶלֶת. וְלֹא בְּפֵאָה שֶׁל שֵׂעָר שֶׁמַּנַּחַת עַל רֹאשָׁהּ כְּדֵי שֶׁתֵּרָאֶה בַּעֲלַת שֵׂעָר הַרְבֵּה. וְלֹא בְּכָבוּל שֶׁל צֶמֶר שֶׁמַּקֶּפֶת אוֹתוֹ סָבִיב לְפָנֶיהָ. וְלֹא בְּשֵׁן שֶׁמַּנַּחַת בְּפִיהָ בִּמְקוֹם שֵׁן שֶׁנָּפַל. וְלֹא בְּשֵׁן שֶׁל זָהָב שֶׁמַּנַּחַת עַל שֵׁן שָׁחֹר אוֹ אָדֹם שֶׁיֵּשׁ בְּשִּׁנֶּיהָ. אֲבָל שֵׁן שֶׁל כֶּסֶף מֻתָּר מִפְּנֵי שֶׁאֵינוֹ נִכָּר. כָּל אֵלּוּ אֲסוּרִין לָצֵאת בָּהֶן שֶׁמָּא יִפְּלוּ וּתְבִיאֵם בְּיָדָהּ אוֹ תַּחְלֹץ וְתַרְאֶה לְחַבְרוֹתֶיהָ: \n", + "כָּל שֶׁאָסְרוּ חֲכָמִים לָצֵאת בּוֹ לִרְשׁוּת הָרַבִּים אָסוּר לוֹ לָצֵאת בּוֹ אֲפִלּוּ בְּחָצֵר שֶׁאֵינָהּ מְעֹרֶבֶת. חוּץ מִכָּבוּל וּפֵאָה שֶׁל שֵׂעָר שֶׁמֻּתָּר לָצֵאת בָּהֶן לְחָצֵר שֶׁאֵינָהּ מְעֹרֶבֶת כְּדֵי שֶׁלֹּא תִּתְגַּנֶּה עַל בַּעְלָהּ. וְהַיּוֹצֵאת בִּצְלוֹחִית שֶׁל פְּלַיָּיטוֹן שֶׁאֵין בָּהּ בּשֶֹׁם כְּלָל חַיֶּבֶת: \n", + "יוֹצְאָה אִשָּׁה בְּחוּטֵי שֵׂעָר הַקְּשׁוּרִים לָהּ עַל רֹאשָׁהּ מִפְּנֵי שֶׁהַמַּיִם בָּאִין בָּהֶן וְאֵינָן חוֹצְצִין וְאֵינָהּ חוֹלַצְתָּן אִם אֵרְעָה לָהּ טְבִילָה עַד שֶׁנִּגְזֹר שֶׁמָּא תְּבִיאֵם לִרְשׁוּת הָרַבִּים. בֵּין שֶׁהָיוּ הַחוּטִין שֶׁלָּהּ בֵּין שֶׁל חֲבֶרְתָּהּ בֵּין שֶׁל בְּהֵמָה. וְלֹא תֵּצֵא הַזְּקֵנָה בְּשֶׁל יַלְדָּה שֶׁשֶּׁבַח הֵן לָהּ וְשֶׁמָּא תַּחְלֹץ וְתַרְאֵם לְחַבְרוֹתֶיהָ. אֲבָל יַלְדָּה יוֹצֵאת בְּחוּטֵי זְקֵנָה. וְכָל שֶׁהוּא אָרוּג יוֹצֵאת בּוֹ עַל רֹאשָׁהּ: \n", + "יוֹצְאָה אִשָּׁה בְּחוּטִין שֶׁבְּצַוָּארָה מִפְּנֵי שֶׁאֵינָהּ חוֹנֶקֶת עַצְמָהּ בָּהֶן וְאֵינָן חוֹצְצִין. וְאִם הָיוּ צְבוּעִין אֲסוּרִים שֶׁמָּא תַּרְאֶה אוֹתָן לְחַבְרוֹתֶיהָ. וְיוֹצְאָה אִשָּׁה בְּכָלִיל שֶׁל זָהָב בְּרֹאשָׁהּ שֶׁאֵין יוֹצְאָה בּוֹ אֶלָּא אִשָּׁה חֲשׁוּבָה שֶׁאֵין דַּרְכָּהּ לַחֲלֹץ וּלְהַרְאוֹת. וְיוֹצְאָה בְּצִיץ וּבִלְחָיַיִם שֶׁל זָהָב בִּזְמַן שֶׁהֵן תְּפוּרִין בִּשְׂבָכָה שֶׁעַל רֹאשָׁהּ כְּדֵי שֶׁלֹּא יִפּלוּ. וְכֵן כָּל כַּיּוֹצֵא בָּהֶם: \n", + "יוֹצְאָה אִשָּׁה בְּמוֹךְ שֶׁבְּאָזְנָהּ וְהוּא שֶׁיִּהְיֶה קָשׁוּר בְּאָזְנָהּ. וּבְמוֹךְ שֶׁבְּסַנְדָּלָהּ וְהוּא שֶׁיִּהְיֶה קָשׁוּר בְּסַנְדָּלָהּ. וּבְמוֹךְ שֶׁהִתְקִינָה לְנִדָּתָהּ וְאַף עַל פִּי שֶׁאֵינוֹ קָשׁוּר וַאֲפִלּוּ עָשְׂתָה לוֹ בֵּית יָד שֶׁאִם נָפַל אֵינָהּ מְבִיאָה אוֹתוֹ מִפְּנֵי מְאִיסוּתוֹ: \n", + "וְיוֹצְאָה בְּפִלְפֵּל וּבְגַרְגִּיר מֶלַח וּבְכָל דָּבָר שֶׁתִּתֵּן לְתוֹךְ פִּיהָ מִפְּנֵי רֵיחַ הַפֶּה. וְלֹא תִּתֵּן לְכַתְּחִלָּה בְּשַׁבָּת. יוֹצְאוֹת הַנָּשִׁים בְּקֵיסָמִין שֶׁבְּאָזְנֵיהֶן וּבִרְעָלוֹת שֶׁבְּצַוָּארָן אוֹ שֶׁבִּכְסוּתָן וּבָרְדִיד הַפָּרוּף וּפוֹרֶפֶת בַּתְּחִלָּה בְּשַׁבָּת עַל הָאֶבֶן וְעַל הָאֱגוֹז וְיוֹצְאָה. וְלֹא תַּעֲרִים וְתִפְרֹף עַל הָאֱגוֹז כְּדֵי לְהוֹצִיאוֹ לִבְנָהּ הַקָּטָן. וְכֵן לֹא תִּפְרֹף עַל הַמַּטְבֵּעַ לְכַתְּחִלָּה מִפְּנֵי שֶׁאָסוּר לְטַלְטְלוֹ. וְאִם פָּרְפָה יוֹצְאָה בּוֹ: \n", + "יוֹצֵא אָדָם בְּקֵיסָם שֶׁבְּשִׁנָּיו וְשֶׁבְּסַנְדָּלוֹ לִרְשׁוּת הָרַבִּים. וְאִם נָפַל לֹא יַחֲזִיר. וּבְמוֹךְ וּבִסְפוֹג שֶׁעַל גַּבֵּי הַמַּכָּה וּבִלְבַד שֶׁלֹּא יִכְרֹךְ עֲלֵיהֶן חוּט אוֹ מְשִׁיחָה שֶׁהֲרֵי הַחוּט וְהַמְּשִׁיחָה חֲשׁוּבִין אֶצְלוֹ וְאֵינָם מוֹעִילִין לַמַּכָּה. וְיוֹצֵא בִּקְלִפַּת הַשּׁוּם וּבִקְלִפַּת הַבָּצָל שֶׁעַל הַמַּכָּה וּבְאֶגֶד שֶׁעַל גַּבֵּי מַכָּה וְקוֹשְׁרוֹ וּמַתִּירוֹ בְּשַׁבָּת. וּבְאִסְפְּלָנִית וּמְלוּגְמָא וּרְטִיָּה שֶׁעַל גַּבֵּי הַמַּכָּה וּבְסֶלַע שֶׁעַל הִצִּינִית וּבְבֵיצַת הַחַרְגּוֹל וּבְשֵׁן הַשּׁוּעָל וּבְמַסְמֵר הַצָּלוּב. וּבְכָל דָּבָר שֶׁתּוֹלִין אוֹתוֹ מִשּׁוּם רְפוּאָה וְהוּא שֶׁיֹּאמְרוּ הָרוֹפְאִים שֶׁהוּא מוֹעִיל: \n", + "יוֹצֵאת הָאִשָּׁה בְּאֶבֶן תְּקוּמָה וּבְמִשְׁקַל אֶבֶן תְּקוּמָה שֶׁנִּתְכַּוֵּן וּשְׁקָלוֹ לִרְפוּאָה. וְלֹא אִשָּׁה עֻבָּרָה בִּלְבַד אֶלָּא אֲפִלּוּ שְׁאָר הַנָּשִׁים שֶׁמָּא תִּתְעַבֵּר וְתַפִּיל. וְיוֹצְאִין בְּקָמֵעַ מֻמְחֶה. וְאֵי זֶה הוּא קָמֵעַ מֻמְחֶה זֶה שֶׁרִפֵּא לִשְׁלֹשָׁה בְּנֵי אָדָם אוֹ שֶׁעֲשָׂהוּ אָדָם שֶׁרִפֵּא שְׁלֹשָׁה בְּנֵי אָדָם בִּקְמֵעִין אֲחֵרִים. וְאִם יָצָא בְּקָמֵעַ שֶׁאֵינוֹ מֻמְחֶה פָּטוּר. מִפְּנֵי שֶׁהוֹצִיאוֹ דֶּרֶךְ מַלְבּוּשׁ. וְכֵן הַיּוֹצֵא בִּתְפִלִּין פָּטוּר: \n", + "מִי שֶׁיֵּשׁ בְּרַגְלוֹ מַכָּה יוֹצֵא בְּסַנְדָּל יְחִידִי בְּרַגְלוֹ הַבְּרִיאָה. וְאִם אֵין בְּרַגְלוֹ מַכָּה לֹא יֵצֵא בְּסַנְדָּל יָחִיד. וְלֹא יֵצֵא קָטָן בְּמִנְעָל גָּדוֹל אֲבָל יוֹצֵא הוּא בְּחָלוּק גָּדוֹל. וְלֹא תֵּצֵא אִשָּׁה בְּמִנְעָל רָפוּי וְלֹא בְּמִנְעָל חָדָשׁ שֶׁלֹּא יָצְאָה בּוֹ שָׁעָה אַחַת מִבְּעוֹד יוֹם. וְאֵין הַקִּטֵּעַ יוֹצֵא בְּקַב שֶׁלּוֹ. אַנְקַּטְמִין שֶׁל עֵץ אֵין יוֹצְאִין בָּהֶן בְּשַׁבָּת מִפְּנֵי שֶׁאֵינָן מִדַּרְכֵי הַמַּלְבּוּשׁ. וְאִם יָצְאוּ פְּטוּרִין: \n", + "יוֹצְאִין בִּפְקָרִיוֹן וּבְצִיפָה שֶׁבְּרָאשֵׁי בַּעֲלֵי חֲטָטִין. אֵימָתַי בִּזְמַן שֶׁצְּבָעָן בְּשֶׁמֶן וּכְרָכָן אוֹ שֶׁיָּצָא בָּהֶן שָׁעָה אַחַת מִבְּעוֹד יוֹם. אֲבָל אִם לֹא עָשָׂה בָּהֶן מַעֲשֶׂה וְלֹא יָצָא בָּהֶן קֹדֶם הַשַּׁבָּת אָסוּר לָצֵאת בָּהֶן: \n", + "יוֹצְאִין בְּשַׂק עָבֶה וּבִירִיעָה וּבְסָגוֹס עָבֶה וּבַחֲמִילָה מִפְּנֵי הַגְּשָׁמִים. אֲבָל לֹא בְּתֵבָה וְלֹא בְּקֻפָּה וְלֹא בְּמַחְצֶלֶת מִפְּנֵי הַגְּשָׁמִים. הַכַּר וְהַכֶּסֶת אִם הָיוּ רַכִּין וְדַקִּין כְּמוֹ הַבְּגָדִים מֻתָּר לְהוֹצִיאָן מֻנָּחִין עַל רֹאשׁוֹ בְּשַׁבָּת דֶּרֶךְ מַלְבּוּשׁ. וְאִם הָיוּ קָשִׁין הֲרֵי הֵן כְּמַשּׂאוֹי וַאֲסוּרִין: \n", + "יוֹצְאִין בְּזוֹגִין הָאֲרוּגִין בַּבְּגָדִים. וְיוֹצֵא הָעֶבֶד בְּחוֹתָם שֶׁל טִיט שֶׁבְּצַוָּארוֹ אֲבָל לֹא בְּחוֹתָם שֶׁל מַתֶּכֶת שֶׁמָּא יִפּל וִיבִיאֶנּוּ. הַמִּתְעַטֵּף בְּטַלִּיתוֹ וְקִפְּלָהּ מִכָּאן וּמִכָּאן בְּיָדוֹ אוֹ עַל כְּתֵפוֹ אִם נִתְכַּוֵּן לְקַבֵּץ כְּנָפָיו כְּדֵי שֶׁלֹּא יִקָּרְעוּ אוֹ שֶׁלֹּא יִתְלַכְלְכוּ אָסוּר. וְאִם קִבְּצָן לְהִתְנָאוֹת בָּהֶן כְּמִנְהַג אַנְשֵׁי הַמָּקוֹם בְּמַלְבּוּשָׁן מֻתָּר: \n", + "הַיּוֹצֵא בְּטַלִּית מְקֻפֶּלֶת וּמֻנַּחַת עַל כְּתֵפוֹ חַיָּב. אֲבָל יוֹצֵא הוּא בְּסוּדָר שֶׁעַל כְּתֵפוֹ אַף עַל פִּי שֶׁאֵין נִימָה קְשׁוּרָה לוֹ בְּאֶצְבָּעוֹ. וְכָל סוּדָר שֶׁאֵינוֹ חוֹפֶה רֹאשׁוֹ וְרֻבּוֹ אָסוּר לָצֵאת בּוֹ. הָיְתָה סַכְנִית קְצָרָה שֶׁאֵינָהּ רְחָבָה קוֹשֵׁר שְׁנֵי רָאשֶׁיהָ לְמַטָּה מִכְּתֵפַיִם וְנִמְצֵאת כְּמוֹ אַבְנֵט וּמֻתָּר לָצֵאת בָּהּ: \n", + "מֻתָּר לְהִתְעַטֵּף בְּטַלִּית שֶׁיֵּשׁ בְּשִׂפְתוֹתֶיהָ מֶלֶל אַף עַל פִּי שֶׁהֵן חוּטִין אֲרֻכִּין וְאַף עַל פִּי שֶׁאֵינָן נוֹי הַטַּלִּית מִפְּנֵי שֶׁהֵן בְּטֵלִים לְגַבֵּי הַטַּלִּית וְאֵינוֹ מַקְפִּיד עֲלֵיהֶן בֵּין הָיוּ בֵּין לֹא הָיוּ. לְפִיכָךְ הַיּוֹצֵא בְּטַלִּית שֶׁאֵינָהּ מְצֻיֶּצֶת כְּהִלְכָתָהּ חַיָּב מִפְּנֵי שֶׁאוֹתָן הַחוּטִין חֲשׁוּבִין הֵן אֶצְלוֹ וְדַעְתּוֹ עֲלֵיהֶן עַד שֶׁיַּשְׁלִים חֶסְרוֹנָן וְיֵעָשׂוּ צִיצִית. אֲבָל טַלִּית הַמְצֻיֶּצֶת כְּהִלְכָתָהּ מֻתָּר לָצֵאת בָּהּ בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה. שֶׁאֵין הַצִּיצִית הַגְּמוּרָה מַשּׂאוֹי אֶלָּא הֲרֵי הִיא מִנּוֹי הַבֶּגֶד וּמִתַּכְסִיסָיו כְּמוֹ הָאִמְרָא וְכַיּוֹצֵא בָּהּ. וְאִלּוּ הָיוּ חוּטֵי הַצִּיצִית שֶׁהִיא מְצֻיֶּצֶת כְּהִלְכָתָהּ מַשּׂאוֹי הָיָה חַיָּב הַיּוֹצֵא בָּהּ אֲפִלּוּ בְּיוֹם הַשַּׁבָּת שֶׁאֵין מִצְוַת עֲשֵׂה שֶׁאֵין בָּהּ כָּרֵת דּוֹחָה שַׁבָּת: \n", + "לֹא יֵצֵא הַחַיָּט בְּשַׁבָּת בְּמַחַט הַתְּחוּבָה לוֹ בְּבִגְדוֹ. וְלֹא נַגָּר בְּקֵיסָם שֶׁבְּאָזְנוֹ. וְלֹא גַּרְדִּי בָּאִירָא שֶׁבְּאָזְנוֹ. וְלֹא סוֹרֵק בִּמְשִׁיחָה שֶׁבְּאָזְנוֹ. וְלֹא שֻׁלְחָנִי בְּדִינָר שֶׁבְּצַוָּארוֹ. וְלֹא צַבָּע בְּדֻגְמָא שֶׁבְּאָזְנוֹ. וְאִם יָצָא פָּטוּר אַף עַל פִּי שֶׁיָּצָא דֶּרֶךְ אֻמָּנוּתוֹ מִפְּנֵי שֶׁלֹּא הוֹצִיא כְּדֶרֶךְ הַמּוֹצִיאִין: \n", + "הַזָּב שֶׁיָּצָא בְּכִיס שֶׁלּוֹ חַיָּב מִפְּנֵי שֶׁאֵין דֶּרֶךְ כִּיס זֶה לְהוֹצִיאוֹ אֶלָּא כַּדֶּרֶךְ הַזֹּאת וְאַף עַל פִּי שֶׁאֵינוֹ צָרִיךְ לְגוּף הַהוֹצָאָה אֶלָּא כְּדֵי שֶׁלֹּא יִתְלַכְלְכוּ בְּגָדָיו שֶׁהַמְּלָאכָה שֶׁאֵינָהּ צְרִיכָה לְגוּפָהּ חַיָּב עָלֶיהָ: \n", + "הַמּוֹצֵא תְּפִלִּין בְּשַׁבָּת בִּרְשׁוּת הָרַבִּים כֵּיצַד הוּא עוֹשֶׂה. לוֹבְשָׁן כְּדַרְכָּן, מֵנִיחַ שֶׁל יָד בְּיָדוֹ שֶׁל רֹאשׁ בְּרֹאשׁוֹ וְנִכְנָס וְחוֹלְצָן בְּבַיִת וְחוֹזֵר וְיוֹצֵא וְלוֹבֵשׁ זוּג שֵׁנִי וְחוֹלְצָן עַד שֶׁיַּכְנִיס אֶת כֻּלָּן. וְאִם הָיוּ הַרְבֵּה וְלֹא נִשְׁאַר מִן הַיּוֹם כְּדֵי לְהַכְנִיסָן דֶּרֶךְ מַלְבּוּשׁ הֲרֵי זֶה מַחְשִׁיךְ עֲלֵיהֶם וּמַכְנִיסָן בְּמוֹצָאֵי שַׁבָּת. וְאִם הָיָה בִּימֵי הַגְּזֵרָה שֶׁמִּתְיָרֵא לֵישֵׁב וּלְשָׁמְרָן עַד הָעֶרֶב מִפְּנֵי הַכּוּתִים מְכַסָּן בִּמְקוֹמָן וּמַנִּיחָן וְהוֹלֵךְ: \n", + "הָיָה מִתְיָרֵא לְהַחְשִׁיךְ עֲלֵיהֶן מִפְּנֵי הַלִּסְטִים נוֹטֵל אֶת כֻּלָּן כְּאַחַת וּמוֹלִיכָן פָּחוֹת פָּחוֹת מֵאַרְבַּע אַמּוֹת אוֹ נוֹתְנָן לַחֲבֵרוֹ בְּתוֹךְ אַרְבַּע אַמּוֹת וַחֲבֵרוֹ לַחֲבֵרוֹ עַד שֶׁמַּגִּיעַ לֶחָצֵר הַחִיצוֹנָה. בַּמֶּה דְּבָרִים אֲמוּרִים בְּשֶׁהָיוּ בָּהֶן רְצוּעוֹתֵיהֶן וְהֵן מְקֻשָּׁרִין קֶשֶׁר שֶׁל תְּפִלִּין שֶׁוַּדַּאי תְּפִלִּין הֵן אֲבָל אִם לֹא הָיוּ רְצוּעוֹתֵיהֶן מְקֻשָּׁרוֹת אֵינוֹ נִזְקָק לָהֶן: \n", + "הַמּוֹצֵא סֵפֶר תּוֹרָה יוֹשֵׁב וּמְשַׁמְּרוֹ וּמַחְשִׁיךְ עָלָיו. וּבַסַּכָּנָה מַנִּיחוֹ וְהוֹלֵךְ לוֹ. וְאִם הָיוּ גְּשָׁמִים יוֹרְדִין מִתְעַטֵּף בְּעוֹר וְחוֹזֵר וּמְכַסֶּה אוֹתוֹ וְנִכְנָס בּוֹ: \n", + "לֹא יֵצֵא הַחַיָּט בְּמַחֲטוֹ בְּיָדוֹ וְלֹא הַלַּבְלָר בְּקֻלְמוֹסוֹ עֶרֶב שַׁבָּת סָמוּךְ לַחֲשֵׁכָה שֶׁמָּא יִשְׁכַּח וְיוֹצִיא. וְחַיָּב אָדָם לְמַשְׁמֵשׁ בְּבִגְדוֹ עֶרֶב שַׁבָּת עִם חֲשֵׁכָה שֶׁמָּא יִהְיֶה שָׁם דָּבָר שָׁכוּחַ וְיֵצֵא בּוֹ בְּשַׁבָּת. מֻתָּר לָצֵאת בִּתְפִלִּין עֶרֶב שַׁבָּת עִם חֲשֵׁכָה הוֹאִיל וְחַיָּב אָדָם לְמַשְׁמֵשׁ בִּתְפִלָּיו בְּכָל עֵת אֵינוֹ שׁוֹכְחָן. שָׁכַח וְיָצָא בָּהֶן לִרְשׁוּת הָרַבִּים וְנִזְכַּר שֶׁיֵּשׁ לוֹ תְּפִלִּין בְּרֹאשׁוֹ מְכַסֶּה אֶת רֹאשׁוֹ עַד שֶׁמַּגִּיעַ לְבֵיתוֹ אוֹ לְבֵית הַמִּדְרָשׁ: \n" + ], + [ + "אָסוּר לְהוֹצִיא מַשָּׂא עַל הַבְּהֵמָה בְּשַׁבָּת שֶׁנֶּאֱמַר (שמות כג יב) \"לְמַעַן יָנוּחַ שׁוֹרְךָ וַחֲמֹרֶךָ\" וְכָל בְּהֶמְתֶּךָ. אֶחָד שׁוֹר וַחֲמוֹר וְאֶחָד כָּל בְּהֵמָה חַיָּה וָעוֹף. וְאִם הוֹצִיא עַל הַבְּהֵמָה אַף עַל פִּי שֶׁהוּא מְצֻוֶּה עַל שְׁבִיתָתָהּ אֵינוֹ לוֹקֶה לְפִי שֶׁאִסּוּרוֹ בָּא מִכְּלַל עֲשֵׂה. לְפִיכָךְ הַמְחַמֵּר אַחַר בְּהֶמְתּוֹ בְּשַׁבָּת וְהָיָה עָלֶיהָ מַשּׂאוֹי פָּטוּר: ", + "וַהֲלֹא לָאו מְפֹרָשׁ בַּתּוֹרָה שֶׁנֶּאֱמַר (שמות כ י) \"לֹא תַעֲשֶׂה כָל מְלָאכָה אַתָּה וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתֶךָ וּבְהֶמְתֶּךָ\", שֶׁלֹּא יַחֲרשׁ בָּהּ וְכַיּוֹצֵא בַּחֲרִישָׁה. וְנִמְצָא לָאו שֶׁנִּתָּן לְאַזְהָרַת מִיתַת בֵּית דִּין וְאֵין לוֹקִין עָלָיו: ", + "אָסוּר לְיִשְׂרָאֵל לְהַשְׁאִיל אוֹ לְהַשְׂכִּיר בְּהֵמָה גַּסָּה לְנָכְרִי שֶׁלֹּא יַעֲשֶׂה בָּהּ מְלָאכָה בְּשַׁבָּת וַהֲרֵי הוּא מְצֻוֶּה עַל שְׁבִיתַת בְּהֶמְתּוֹ. אָסְרוּ חֲכָמִים לִמְכֹּר בְּהֵמָה גַּסָּה לְנָכְרִי שֶׁמָּא יַשְׁאִיל אוֹ יַשְׂכִּיר. וְאִם מָכַר קוֹנְסִין אוֹתוֹ עַד עֲשָׂרָה בְּדָמֶיהָ וּמַחֲזִירָהּ. וַאֲפִלּוּ שְׁבוּרָה אֵין מוֹכְרִין. וּמֻתָּר לוֹ לִמְכֹּר לָהֶם עַל יְדֵי סַרְסוּר שֶׁהַסַּרְסוּר אֵינוֹ מַשְׂכִּיר וְאֵינוֹ מַשְׁאִיל: ", + "וּמֻתָּר לִמְכֹּר לָהֶם סוּס שֶׁאֵין הַסּוּס עוֹמֵד אֶלָּא לִרְכִיבַת אָדָם לֹא לְמַשּׂאוֹי וְהַחַי נוֹשֵׂא אֶת עַצְמוֹ. וּכְדֶרֶךְ שֶׁאָסְרוּ לִמְכֹּר לְנָכְרִי כָּךְ אָסְרוּ לִמְכֹּר לְיִשְׂרָאֵל הֶחָשׁוּד לִמְכֹּר לְנָכְרִי. וּמֻתָּר לִמְכֹּר לָהֶם פָּרָה לִשְׁחִיטָה וְשׁוֹחֵט אוֹתָהּ בְּפָנָיו. וְלֹא יִמְכֹּר סְתָם אֲפִלּוּ שׁוֹר שֶׁל פְּטָם שֶׁמָּא יַשְׁהֵא אוֹתוֹ וְיַעֲבֹד בּוֹ: ", + "מָקוֹם שֶׁנָּהֲגוּ לִמְכֹּר לָהֶן בְּהֵמָה דַּקָּה מוֹכְרִין. מָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לִמְכֹּר אֵין מוֹכְרִין. וּבְכָל מָקוֹם אֵין מוֹכְרִין לָהֶם חַיָּה גַּסָּה כְּמוֹ שֶׁאֵין מוֹכְרִין לָהֶם בְּהֵמָה גַּסָּה אֶלָּא עַל יְדֵי סַרְסוּר: ", + "מִי שֶׁהֶחְשִׁיךְ בַּדֶּרֶךְ וְלֹא הָיָה עִמּוֹ נָכְרִי שֶׁיִּתֵּן לוֹ כִּיסוֹ וְהָיְתָה עִמּוֹ בְּהֵמָה. מַנִּיחַ כִּיסוֹ עָלֶיהָ כְּשֶׁהִיא מְהַלֶּכֶת וּכְשֶׁתִּרְצֶה לַעֲמֹד נוֹטְלוֹ מֵעָלֶיהָ כְּדֵי שֶׁלֹּא תַּעֲמֹד וְהוּא עָלֶיהָ וּכְדֵי שֶׁלֹּא תִּהְיֶה שָׁם לֹא עֲקִירָה וְלֹא הַנָּחָה. וְאָסוּר לוֹ לְהַנְהִיגָהּ וַאֲפִלּוּ בְּקוֹל כָּל זְמַן שֶׁהַכִּיס עָלֶיהָ כְּדֵי שֶׁלֹּא יִהְיֶה מְחַמֵּר בְּשַׁבָּת. וּגְזֵרַת חֲכָמִים הִיא שֶׁלֹּא יַנִּיחַ כִּיסוֹ עַל גַּבֵּי בְּהֵמָה אֶלָּא אִם אֵין עִמּוֹ נָכְרִי: ", + "הָיָה עִמּוֹ חֵרֵשׁ שׁוֹטֶה וְקָטָן מַנִּיחַ כִּיסוֹ עַל הַחֲמוֹר וְאֵינוֹ נוֹתְנוֹ לְאֶחָד מֵהֶן מִפְּנֵי שֶׁהֵן אָדָם מִיִּשְׂרָאֵל. הָיָה עִמּוֹ חֵרֵשׁ וְשׁוֹטֶה וְאֵין עִמּוֹ בְּהֵמָה נוֹתְנוֹ לְשׁוֹטֶה. שׁוֹטֶה וְקָטָן נוֹתְנוֹ לְשׁוֹטֶה. חֵרֵשׁ וְקָטָן נוֹתְנוֹ לְאֵי זֶה מֵהֶן שֶׁיִּרְצֶה. לֹא הָיְתָה עִמּוֹ בְּהֵמָה וְלֹא נָכְרִי וְלֹא אֶחָד מִכָּל אֵלּוּ מְהַלֵּךְ בּוֹ פָּחוֹת פָּחוֹת מֵאַרְבַּע אַמּוֹת. וַאֲפִלּוּ מְצִיאָה שֶׁבָּאָה לְיָדוֹ מְהַלֵּךְ בָּהּ פָּחוֹת פָּחוֹת מֵאַרְבַּע אַמּוֹת. אֲבָל קֹדֶם שֶׁתָּבוֹא לְיָדוֹ אִם יָכוֹל לְהַחְשִׁיךְ עָלֶיהָ מַחְשִׁיךְ וְאִם לָאו מוֹלִיכָהּ פָּחוֹת פָּחוֹת מֵאַרְבַּע אַמּוֹת: ", + "מֻתָּר לִמְשֹׁךְ אֶת הַבְּהֵמָה בְּמֶתֶג וָרֶסֶן שֶׁלָּהּ לִרְשׁוּת הָרַבִּים וְהוּא שֶׁתִּהְיֶה רְאוּיָה לְאוֹתוֹ הָרֶסֶן. כְּגוֹן שִׁיר לְסוּס וְאַפְסָר לְגָמָל וַחֲטָם לְנָאקָה וְסוּגַר לְכֶלֶב. אֲבָל אִם הוֹצִיא בְּהֵמָה בְּמֶתֶג שֶׁאֵין מִשְׁתַּמֶּרֶת בּוֹ כְּגוֹן שֶׁקָּשַׁר חֶבֶל בְּפִי הַסּוּס אוֹ בְּמֶתֶג שֶׁאֵינָהּ צְרִיכָה לוֹ אֶלָּא מִשְׁתַּמֶּרֶת בְּפָחוֹת מִמֶּנּוּ. כְּגוֹן שֶׁהוֹצִיא חֲמוֹר בְּשִׁיר שֶׁל סוּס אוֹ חָתוּל בְּסוּגַר הֲרֵי זֶה מַשּׂאוֹי. שֶׁכָּל שְׁמִירָה מְעֻלָּה אוֹ שְׁמִירָה פְּחוּתָה מַשּׂאוֹי הוּא לָהּ: ", + "לֹא יִקְשֹׁר גְּמַלִּים זֶה בָּזֶה וְיִמְשֹׁךְ אֲפִלּוּ הָיוּ קְשׁוּרִין מֵעֶרֶב שַׁבָּת אֵינָן נִמְשָׁכִין בְּשַׁבָּת. אֲבָל מַכְנִיס הוּא חֲבָלִים לְתוֹךְ יָדוֹ וְהוּא שֶׁלֹּא יֵצֵא חֶבֶל מִתּוֹךְ יָדוֹ טֶפַח. וְצָרִיךְ שֶׁיִּהְיֶה הַחֶבֶל שֶׁמִּפִּי הַבְּהֵמָה עַד יָדוֹ גָּבוֹהַּ מִן הָאָרֶץ טֶפַח אוֹ יוֹתֵר. וּמִפְּנֵי מָה לֹא יִמְשֹׁךְ הַגְּמַלִּים הַקְּשׁוּרִים זֶה בָּזֶה מִפְּנֵי שֶׁהוּא נִרְאֶה כְּמִי שֶׁמּוֹלִיכָן לְשׁוּק שֶׁמּוֹכְרִין בּוֹ הַבְּהֵמוֹת אוֹ שֶׁמְּשַׂחֲקִין בָּהֶן שָׁם. וּמִפְּנֵי זֶה לֹא תֵּצֵא בְּהֵמָה בְּזוֹג שֶׁבְּצַוָּארָהּ וַאֲפִלּוּ הָיָה פָּקוּק שֶׁאֵין לוֹ קוֹל: ", + "לֹא תֵּצֵא בְּהֵמָה בְּזוּג שֶׁבִּכְסוּתָהּ וְלֹא בְּחוֹתָם שֶׁבְּצַוָּארָהּ וְלֹא בְּחוֹתָם שֶׁבִּכְסוּתָהּ וְלֹא בִּרְצוּעָה שֶׁבְּרַגְלָהּ וְלֹא בְּסֻלָּם שֶׁבְּצַוָּארָהּ. וְאֵין חֲמוֹר יוֹצֵא בְּמַרְדַּעַת אֶלָּא אִם כֵּן הָיְתָה קְשׁוּרָה לוֹ מֵעֶרֶב שַׁבָּת. וְלֹא יֵצֵא גָּמָל בַּמְּטוּטֶלֶת הַתְּלוּיָה לוֹ בְּדַבַּשְׁתּוֹ אוֹ בִּזְנָבוֹ אֶלָּא אִם כֵּן הָיְתָה קְשׁוּרָה בִּזְנָבוֹ וְחוֹטַרְתּוֹ. וְלֹא יֵצֵא הַגָּמָל עֲקוּד יָד וְלֹא עֲקוּד רֶגֶל וְכֵן שְׁאָר כָּל הַבְּהֵמוֹת: ", + "אֵין הַתַּרְנְגוֹלִים יוֹצְאִין בְּחוּטִין וְלֹא בָּרְצוּעוֹת שֶׁבְּרַגְלֵיהֶם. וְאֵין הַכְּבָשִׂין יוֹצְאִין בָּעֲגָלָה שֶׁתַּחַת אַלְיָה שֶׁלָּהֶן. וְאֵין הַכְּבָשׂוֹת יוֹצְאוֹת בָּעֵצִים שֶׁמַּנִּיחִים לָהֶן בְּחָטְמָן כְּדֵי שֶׁיִּתְעַטְּשׁוּ וְיִפְּלוּ הַתּוֹלָעִין שֶׁבְּמֹחָן. וְאֵין הָעֵגֶל יוֹצֵא בְּעל קָטָן שֶׁמַּנִּיחִין לוֹ עַל צַוָּארוֹ כְּדֵי שֶׁיִּכָּנַע וְיִהְיֶה נוֹחַ לַחֲרִישָׁה. וְלֹא תֵּצֵא בְּהֵמָה בִּשְׂבָכָה שֶׁמַּנִּיחִין לָהּ בְּפִיהָ כְּדֵי שֶׁלֹּא תִּשֹּׁךְ אוֹ שֶׁלֹּא תֹּאכַל. לֹא תֵּצֵא הַפָּרָה בְּעוֹר הַקּוּפָּר שֶׁמַּנִּיחִין לָהּ עַל דַּדֶּיהָ כְּדֵי שֶׁלֹּא יִינַק מִמֶּנָּה הַשֶּׁרֶץ כְּשֶׁהִיא יְשֵׁנָה. וְלֹא תֵּצֵא בָּרְצוּעָה שֶׁבֵּין קַרְנֶיהָ בֵּין לְנוֹי בֵּין לְשַׁמֵּר. עֵז שֶׁחָקַק לָהּ בְּקַרְנֶיהָ יוֹצְאָה בְּאַפְסָר הַקָּשׁוּר בְּחֶקֶק בְּשַׁבָּת. וְאִם תְּחָבוֹ בִּזְקָנָהּ אָסוּר שֶׁמָּא תְּנַתְּחֶנּוּ וִיבִיאֶנּוּ בְּיָדוֹ בִּרְשׁוּת הָרַבִּים. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: ", + "הַזְּכָרִים יוֹצְאִים בָּעוֹר הַקָּשׁוּר לָהֶן עַל זַכְרוּתָן כְּדֵי שֶׁלֹּא יַעֲלוּ עַל הַנְּקֵבוֹת. וּבָעוֹר הַקָּשׁוּר לָהֶם עַל לִבֵּיהֶם כְּדֵי שֶׁלֹּא יִפְּלוּ עֲלֵיהֶם זְאֵבִים. וּבְמַטְלָנִיּוֹת הַמְרֻקָּמוֹת שֶׁמְּיַפִּין אוֹתָן בָּהֶן. וְהָרְחֵלוֹת יוֹצְאוֹת וְאַלְיָה שֶׁלָּהֶן קְשׁוּרָה לְמַעְלָה עַל גַּבָּן כְּדֵי שֶׁיַּעֲלוּ עֲלֵיהֶן הַזְּכָרִים. אוֹ קְשׁוּרָה לְמַטָּה כְּדֵי שֶׁלֹּא יַעֲלוּ עֲלֵיהֶם הַזְּכָרִים. וְיוֹצְאוֹת מְלֻפָּפוֹת בְּמַטְלָנִיּוֹת כְּדֵי שֶׁיִּהְיֶה הַצֶּמֶר שֶׁלָּהֶן נָקִי. הָעִזִּים יוֹצְאוֹת וְדַדֵּיהֶן קְשׁוּרוֹת כְּדֵי שֶׁיִּיבַשׁ מֵהֶן הֶחָלָב. אֲבָל אִם קְשָׁרָן כְּדֵי שֶׁלֹּא יֵצֵא הֶחָלָב עַד שֶׁיַּחֲלֹב אוֹתוֹ לָעֶרֶב הֲרֵי אֵלּוּ לֹא יֵצְאוּ: ", + "אֵין חֲמוֹר יוֹצֵא בְּאֻכָּף אַף עַל פִּי שֶׁקָּשׁוּר מֵעֶרֶב שַׁבָּת. וְלֹא יֵצֵא הַסּוּס בִּזְנַב שׁוּעָל וְלֹא בִּזְהוֹרִית שֶׁבֵּין עֵינָיו. וְלֹא תֵּצֵא בְּהֵמָה בִּקְרַסְטָל שֶׁבְּפִיהָ וְלֹא בְּסַנְדָּל שֶׁבְּרַגְלָהּ וְלֹא בְּקָמֵעַ שֶׁאֵינוֹ מֻמְחֶה לִבְהֵמָה. אֲבָל יוֹצְאָה הִיא בְּאֶגֶד שֶׁעַל גַּב הַמַּכָּה וּבְקַשְׂקַשִּׂים שֶׁעַל גַּבֵּי הַשֶּׁבֶר. וּבְשִׁלְיָה הַמְדֻלְדֶּלֶת בָּהּ. וּפוֹקֵק לָהּ זוֹג שֶׁבְּצַוָּארָהּ וּמְטַיֶּלֶת בּוֹ בֶּחָצֵר. וְנוֹתֵן לוֹ מַרְדַּעַת עַל הַחֲמוֹר בְּשַׁבָּת וּמְטַיֵּל בֶּחָצֵר. אֲבָל אֵין תּוֹלִין לָהּ קְרַסְטָל בְּפִיהָ בְּשַׁבָּת: ", + "כְּשֵׁם שֶׁאָדָם מְצֻוֶּה עַל שְׁבִיתַת בְּהֶמְתּוֹ בְּשַׁבָּת כָּךְ הוּא מְצֻוֶּה עַל שְׁבִיתַת עַבְדּוֹ וַאֲמָתוֹ וְאַף עַל פִּי שֶׁהֵן בְּנֵי דַּעַת וּלְדַעַת עַצְמָן עוֹשִׂין מִצְוָה עָלֵינוּ לְשָׁמְרָן וּלְמָנְעָן מֵעֲשִׂיַּת מְלָאכָה בְּשַׁבָּת שֶׁנֶּאֱמַר (שמות כג יב) \"לְמַעַן יָנוּחַ שׁוֹרְךָ וַחֲמֹרֶךָ וְיִנָּפֵשׁ בֶּן אֲמָתְךָ וְהַגֵּר\". עֶבֶד וְאָמָה שֶׁאָנוּ מְצֻוִּין עַל שְׁבִיתָתָן הֵם עֲבָדִים שֶׁמָּלוּ וְטָבְלוּ לְשֵׁם עַבְדוּת וְקִבְּלוּ מִצְוֹת שֶׁהָעֲבָדִים חַיָּבִין בָּהֶן. אֲבָל עֲבָדִים שֶׁלֹּא מָלוּ וְלֹא טָבְלוּ אֶלָּא קִבְּלוּ עֲלֵיהֶן שֶׁבַע מִצְוֹת שֶׁנִּצְטַוּוּ בְּנֵי נֹחַ בִּלְבַד הֲרֵי הֵן כְּגֵר תּוֹשָׁב וּמֻתָּרִין לַעֲשׂוֹת מְלָאכָה בְּשַׁבָּת לְעַצְמָן בְּפַרְהֶסְיָא כְּיִשְׂרָאֵל בְּחל. וְאֵין מְקַבְּלִין גֵּר תּוֹשָׁב אֶלָּא בִּזְמַן שֶׁהַיּוֹבֵל נוֹהֵג. הוֹאִיל וְגֵר תּוֹשָׁב עוֹשֶׂה מְלָאכָה לְעַצְמוֹ בְּשַׁבָּת וְגֵר צֶדֶק הֲרֵי הוּא כְּיִשְׂרָאֵל לְכָל דָּבָר. בְּמִי נֶאֱמַר וְיִנָּפֵשׁ בֶּן אֲמָתְךָ וְהַגֵּר. זֶה גֵּר תּוֹשָׁב שֶׁהוּא לְקִיטוֹ וּשְׂכִירוֹ שֶׁל יִשְׂרָאֵל כְּמוֹ בֶּן אֲמָתוֹ. שֶׁלֹּא יַעֲשֶׂה מְלָאכָה לְיִשְׂרָאֵל רַבּוֹ בְּשַׁבָּת אֲבָל לְעַצְמוֹ עוֹשֶׂה. וַאֲפִלּוּ הָיָה הַגֵּר זֶה עַבְדּוֹ הֲרֵי זֶה עוֹשֶׂה לְעַצְמוֹ: " + ], + [ + "נֶּאֱמַר בַּתּוֹרָה (שמות כב יב) (שמות לד כא) \"תִּשְׁבֹּת\" אֲפִלּוּ מִדְּבָרִים שֶׁאֵינָן מְלָאכָה חַיָּב לִשְׁבֹּת מֵהֶן. וּדְבָרִים הַרְבֵּה הֵן שֶׁאָסְרוּ חֲכָמִים מִשּׁוּם שְׁבוּת. מֵהֶן דְּבָרִים אֲסוּרִים מִפְּנֵי שֶׁהֵן דּוֹמִים לִמְלָאכוֹת וּמֵהֶן דְּבָרִים אֲסוּרִים גְּזֵרָה שֶׁמָּא יָבוֹא מֵהֶן אִסּוּר סְקִילָה. וְאֵלּוּ הֵן: \n", + "כָּל הַמַּשְׁוֶה גֻּמּוֹת הֲרֵי זֶה חַיָּב מִשּׁוּם חוֹרֵשׁ. לְפִיכָךְ אָסוּר לְהִפָּנוֹת בִּשְׂדֵה הַנִּירָה בְּשַׁבָּת גְּזֵרָה שֶׁמָּא יַשְׁוֶה גֻּמּוֹת. הַמְפַנֶּה אֶת הָאוֹצָר בְּשַׁבָּת מִפְּנֵי שֶׁהוּא צָרִיךְ לוֹ לִדְבַר מִצְוָה כְּגוֹן שֶׁיַּכְנִיס בּוֹ אוֹרְחִים אוֹ יִקְבַּע בּוֹ מִדְרָשׁ לֹא יִגְמֹר אֶת כָּל הָאוֹצָר שֶׁמָּא יָבוֹא לְהַשְׁווֹת גֻּמּוֹת. טִיט שֶׁעַל גַּבֵּי רַגְלוֹ מְקַנְּחוֹ בַּכֹּתֶל אוֹ בְּקוֹרָה אֲבָל לֹא בַּקַּרְקַע שֶׁמָּא יָבֹא לְהַשְׁווֹת גֻּמּוֹת. לֹא יָרֹק בַּקַּרְקַע וְיָשׁוּף בְּרַגְלוֹ שֶׁמָּא יַשְׁוֶה גֻּמּוֹת. וּמֻתָּר לִדְרֹס הָרֹק שֶׁעַל גַּבֵּי קַרְקַע וְהוֹלֵךְ לְפִי תֻּמּוֹ: \n", + "נָשִׁים הַמְשַׂחֲקוֹת בֶּאֱגוֹזִים וּשְׁקֵדִים וְכַיּוֹצֵא בָּהֶן אֲסוּרוֹת לְשַׂחֵק בָּהֶן בְּשַׁבָּת שֶׁמָּא יָבֹאוּ לְהַשְׁווֹת גֻּמּוֹת. וְאָסוּר לְכַבֵּד אֶת הַקַּרְקַע שֶׁמָּא יַשְׁוֶה גֻּמּוֹת אֶלָּא אִם כֵּן הָיָה רָצוּף בַּאֲבָנִים. וּמֻתָּר לְזַלֵּף מַיִם עַל גַּבֵּי הַקַּרְקַע וְאֵינוֹ חוֹשֵׁשׁ שֶׁמָּא יַשְׁוֶה גֻּמּוֹת שֶׁהֲרֵי אֵינוֹ מִתְכַּוֵּן לְכָךְ. אֵין סָכִין אֶת הַקַּרְקַע וַאֲפִלּוּ הָיָה רָצוּף בַּאֲבָנִים וְאֵין נוֹפְחִין אוֹתוֹ וְאֵין מְדִיחִין אוֹתוֹ אֲפִלּוּ בְּיוֹם טוֹב כָּל שֶׁכֵּן בְּשַׁבָּת. שֶׁלֹּא יַעֲשֶׂה כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחל וְיָבֹא לְהַשְׁווֹת גֻּמּוֹת בִּזְמַן שֶׁהוּא עוֹשֶׂה כֵּן בְּמָקוֹם שֶׁאֵינוֹ רָצוּף: \n", + "חָצֵר שֶׁנִּתְקַלְקְלָה בְּמֵימֵי הַגְּשָׁמִים מֵבִיא תֶּבֶן וּמְרַדֶּה בָּהּ. וּכְשֶׁהוּא מְרַדֶּה לֹא יְרַדֶּה לֹא בְּסַל וְלֹא בְּקֻפָּה אֶלָּא בְּשׁוּלֵי הַקֻּפָּה שֶׁלֹּא יַעֲשֶׂה כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחל וְיָבֹא לְהַשְׁווֹת גֻּמּוֹת: \n", + "הַמַּשְׁקֶה אֶת הַזְּרָעִים חַיָּב מִשּׁוּם זוֹרֵעַ. לְפִיכָךְ אָסוּר לִשְׁאֹב מִן הַבּוֹר בְּגַלְגַּל גְּזֵרָה שֶׁמָּא יְמַלֵּא לְגִנָּתוֹ וּלְחֻרְבָּתוֹ. וּמִפְּנֵי זֶה אִם הָיָה הַבּוֹר שֶׁל גַּלְגַּל בֶּחָצֵר מֻתָּר לְמַלְּאוֹת מִמֶּנּוּ בַּגַּלְגַּל: \n", + "התּוֹלֵשׁ חַיָּב מִשּׁוּם קוֹצֵר. לְפִיכָךְ אָסוּר לִרְדּוֹת דְּבַשׁ מִכַּוֶּרֶת בְּשַׁבָּת מִפְּנֵי שֶׁהוּא כְּתוֹלֵשׁ. אֵין עוֹלִין בְּאִילָן בֵּין לַח בֵּין יָבֵשׁ וְאֵין נִתְלִין בְּאִילָן וְאֵין נִסְמָכִין בְּאִילָן. וְלֹא יַעֲלֶה מִבְּעוֹד יוֹם לֵישֵׁב שָׁם כָּל הַיּוֹם כֻּלּוֹ. וְאֵין מִשְׁתַּמְּשִׁין בִּמְחֻבָּר לַקַּרְקַע כְּלָל גְּזֵרָה שֶׁמָּא יִתְלֹשׁ: \n", + "פֵּרוֹת שֶׁנָּשְׁרוּ בְּשַׁבָּת אָסוּר לְאָכְלָן עַד מוֹצָאֵי שַׁבָּת גְּזֵרָה שֶׁמָּא יִתְלֹשׁ. הֲדַס הַמְחֻבָּר מֻתָּר לְהָרִיחַ בּוֹ שֶׁאֵין הֲנָיָתוֹ אֶלָּא לְהָרִיחַ בּוֹ וַהֲרֵי רֵיחוֹ מָצוּי. אֲבָל אֶתְרוֹג וְתַפּוּחַ וְכָל הָרָאוּי לַאֲכִילָה אָסוּר לְהָרִיחַ בּוֹ בִּמְחֻבָּר גְּזֵרָה שֶׁמָּא יָקֹץ אוֹתוֹ לְאָכְלוֹ: \n", + "אִילָן שֶׁהָיוּ שָׁרָשָׁיו גְּבוֹהִין מִן הָאָרֶץ שְׁלֹשָׁה טְפָחִים אָסוּר לֵישֵׁב עֲלֵיהֶן. וְאִם אֵינָן גְּבוֹהִין שְׁלֹשָׁה הֲרֵי הֵן כָּאָרֶץ. הָיוּ בָּאִין מִלְּמַעְלָה מִשְּׁלֹשָׁה לְתוֹךְ שְׁלֹשָׁה מֻתָּר לְהִשְׁתַּמֵּשׁ בָּהֶן. הָיוּ גְּבוֹהִין שְׁלֹשָׁה אַף עַל פִּי שֶׁצִּדָּן אֶחָד שָׁוֶה לָאָרֶץ אוֹ שֶׁיֵּשׁ חָלָל תַּחְתֵּיהֶן שְׁלֹשָׁה אָסוּר לֵישֵׁב עֲלֵיהֶן: \n", + "אֵין רוֹכְבִין עַל גַּבֵּי בְּהֵמָה בְּשַׁבָּת גְּזֵרָה שֶׁמָּא יַחְתֹּךְ זְמוֹרָה לְהַנְהִיגָהּ. וְאֵין נִתְלִין בִּבְהֵמָה וְלֹא יַעֲלֶה מִבְּעוֹד יוֹם לֵישֵׁב עָלֶיהָ בְּשַׁבָּת. וְאֵין נִסְמָכִין לְצִדֵּי בְּהֵמָה. וְצִדֵּי צְדָדִין מֻתָּרִין. עָלָה בָּאִילָן בְּשַׁבָּת בְּשׁוֹגֵג מֻתָּר לֵירֵד. בְּמֵזִיד אָסוּר לֵירֵד. וּבִבְהֵמָה אֲפִלּוּ בְּמֵזִיד יֵרֵד מִשּׁוּם צַעַר בַּעֲלֵי חַיִּים. וְכֵן פּוֹרְקִין הַמַּשּׂאוֹי מֵעַל הַבְּהֵמָה בְּשַׁבָּת מִשּׁוּם צַעַר בַּעֲלֵי חַיִּים: \n", + "כֵּיצַד. הָיְתָה בְּהֶמְתּוֹ טְעוּנָה שָׁלִיף שֶׁל תְּבוּאָה מַכְנִיס רֹאשׁוֹ תַּחְתָּיו וּמְסַלְּקוֹ לְצַד אַחֵר וְהוּא נוֹפֵל מֵאֵלָיו. הָיָה בָּא מִן הַדֶּרֶךְ בְּלֵיל שַׁבָּת וּבְהֶמְתּוֹ טְעוּנָה. כְּשֶׁיַּגִּיעַ לֶחָצֵר הַחִיצוֹנָה נוֹטֵל אֶת הַכֵּלִים הַנִּטָּלִין בְּשַׁבָּת וְשֶׁאֵינָן נִטָּלִין מַתִּיר הַחֲבָלִים וְהַשַּׂקִּין נוֹפְלִין. הָיוּ בַּשַּׂקִּין דְּבָרִים הַמִּשְׁתַּבְּרִין. אִם הָיוּ שַׂקִּין קְטַנִּים מֵבִיא כָּרִים וּכְסָתוֹת וּמַנִּיחַ תַּחְתֵּיהֶן וְהַשַּׂקִּין נוֹפְלִין עַל הַכָּרִים. שֶׁהֲרֵי אִם יִרְצֶה לִשְׁלֹף הַכַּר שׁוֹלֵף מִפְּנֵי שֶׁהַשַּׂקִּים קְטַנִּים וְקַלִּים וְנִמְצָא שֶׁלֹּא בָּטֵל הַכְּלִי מֵהֵיכָנוֹ. הָיְתָה טְעוּנָה עֲשָׁשִׁיּוֹת שֶׁל זְכוּכִית מַתִּיר הַשַּׂקִּים וְהֵן נוֹפְלִין שֶׁאַף עַל פִּי שֶׁיִּשָּׁבְרוּ אֵין בְּכָךְ הֶפְסֵד גָּדוֹל שֶׁהֲרֵי הַכּל לְהַתָּכָה עוֹמֵד וּלְהֶפְסֵד מֻעָט לֹא חָשְׁשׁוּ. הָיוּ הַשַּׂקִּים גְּדוֹלִים וּמְלֵאִים כְּלֵי זְכוּכִית וְכַיּוֹצֵא בָּהֶם פּוֹרֵק בְּנַחַת. וּמִכָּל מָקוֹם לֹא יַנִּיחָן שָׁם עַל גַּבֵּי בְּהֵמָה מִשּׁוּם צַעַר בַּעֲלֵי חַיִּים: \n", + "הַמְדַבֵּק פֵּרוֹת עַד שֶׁיֵּעָשׂוּ גּוּף אֶחָד חַיָּב מִשּׁוּם מְעַמֵּר. לְפִיכָךְ מִי שֶׁנִּתְפַּזְּרוּ לוֹ פֵּרוֹת בַּחֲצֵרוֹ מְלַקֵּט עַל יָד עַל יָד וְאוֹכֵל. אֲבָל לֹא יִתֵּן לֹא לְתוֹךְ הַסַּל וְלֹא לְתוֹךְ הַקֻּפָּה כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחל. שֶׁאִם יַעֲשֶׂה כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחל שֶׁמָּא יִכְבְּשֵׁם בְּיָדוֹ בְּתוֹךְ הַקֻּפָּה וְיָבֹא לִידֵי עִמּוּר. וְכֵן אֵין מְקַבְּצִין אֶת הַמֶּלַח וְכַיּוֹצֵא בּוֹ מִפְּנֵי שֶׁנִּרְאֶה כִּמְעַמֵּר: \n", + "מְפָרֵק חַיָּב מִשּׁוּם דָּשׁ. וְהַסּוֹחֵט זֵיתִים וַעֲנָבִים חַיָּב מִשּׁוּם מְפָרֵק. לְפִיכָךְ אָסוּר לִסְחֹט תּוּתִים וְרִמּוֹנִים הוֹאִיל וּמִקְצָת בְּנֵי אָדָם סוֹחֲטִים אוֹתָם כְּזֵיתִים וַעֲנָבִים שֶׁמָּא יָבוֹא לִסְחֹט זֵיתִים וַעֲנָבִים. אֲבָל שְׁאָר פֵּרוֹת כְּגוֹן פְּרִישִׁין וְתַפּוּחִים וְעוּזְרָדִין מֻתָּר לְסָחֳטָן בְּשַׁבָּת מִפְּנֵי שֶׁאֵינָן בְּנֵי סְחִיטָה: \n", + "כְּבָשִׁין וּשְׁלָקוֹת שֶׁסְּחָטָן. אִם לְרַכֵּךְ גּוּפָן מֻתָּר וְאִם לְהוֹצִיא מֵימֵיהֶן אָסוּר. וְאֵין מְרַסְּקִין אֶת הַשֶּׁלֶג שֶׁיָּזוּבוּ מֵימָיו. אֲבָל מְרַסֵּק הוּא לְתוֹךְ הַקְּעָרָה אוֹ לְתוֹךְ הַכּוֹס. הַשּׁוּם וְהַבֹּסֶר וְהַמְּלִילוֹת שֶׁרִסְּקָן מִבְּעוֹד יוֹם. אִם מְחֻסָּרִין דִּיכָה אָסוּר לוֹ לִגְמֹר דִּיכָתָן בְּשַׁבָּת. וְאִם מְחֻסָּרִין שְׁחִיקָה בַּיָּד מֻתָּר לוֹ לִגְמֹר שְׁחִיקָתָן בְּשַׁבָּת. לְפִיכָךְ מֻתָּר לִגְמֹר שְׁחִיקַת הָרִיפוֹת בָּעֵץ הַפָּרוּר בְּתוֹךְ הַקְּדֵרָה בְּשַׁבָּת אַחַר שֶׁמּוֹרִידִין אוֹתָהּ מֵעַל הָאֵשׁ: \n", + "הַמּוֹלֵל מְלִילוֹת מוֹלֵל בְּשִׁנּוּי כְּדֵי שֶׁלֹּא יֵרָאֶה כְּדָשׁ. הַיּוֹנֵק בְּפִיו פָּטוּר. וְאִם הָיָה גּוֹנֵחַ מֻתָּר לוֹ לִינֹק בְּפִיו מִפְּנֵי שֶׁהוּא מְפָרֵק כִּלְאַחַר יָד וּמִשּׁוּם צַעֲרוֹ לֹא גָּזְרוּ וְאַף עַל פִּי שֶׁאֵין שָׁם סַכָּנָה: \n", + "פֵּרוֹת שֶׁזָּבוּ מֵהֶן מַשְׁקִין בְּשַׁבָּת. אִם זֵיתִים וַעֲנָבִים הֵן אָסוּר לִשְׁתּוֹת אוֹתָן הַמַּשְׁקִין עַד מוֹצָאֵי שַׁבָּת גְּזֵרָה שֶׁמָּא יִתְכַּוֵּן וְיִסְחֹט אוֹתָן בְּשַׁבָּת. וְאִם תּוּתִים וְרִמּוֹנִים הֵן. אִם הִכְנִיסָן לַאֲכִילָה מַשְׁקִין שֶׁזָּבוּ מֵהֶן מֻתָּרִין. וְאִם הִכְנִיסָן לְדָרְכָן מַשְׁקִין שֶׁזָּבוּ מֵהֶן אֲסוּרִין עַד מוֹצָאֵי שַׁבָּת: \n", + "זֵיתִים וַעֲנָבִים שֶׁרִסְּקָן מֵעֶרֶב שַׁבָּת וְיָצְאוּ מֵהֶן מַשְׁקִין מֵעַצְמָן מֻתָּרִין. וְכֵן חַלּוֹת דְּבַשׁ שֶׁרִסְּקָן מֵעֶרֶב שַׁבָּת מַשְׁקִין הַיּוֹצְאִין מֵהֶן בְּשַׁבָּת מֻתָּרִין. שֶׁאֵין כָּאן מָקוֹם לִגְזֵרָה שֶׁכְּבָר רִסְּקָן מִבָּעֶרֶב: \n", + "זוֹרֶה וּבוֹרֵר מֵאֲבוֹת מְלָאכוֹת הֵן לְפִיכָךְ אַף עַל פִּי שֶׁמֻּתָּר לִמְלל מְלִילוֹת בְּרָאשֵׁי אֶצְבְּעוֹתָיו. כְּשֶׁהוּא מְנַפֵּחַ מְנַפֵּחַ בְּיָדוֹ אַחַת בְּכָל כֹּחוֹ. אֲבָל לֹא בְּקָנוֹן וְלֹא בְּתַמְחוּי גְּזֵרָה שֶׁמָּא יְנַפֶּה בְּנָפָה וּבִכְבָרָה שֶׁהוּא חַיָּב. והַמְשַׁמֵּר שְׁמָרִים תּוֹלֶדֶת בּוֹרֵר אוֹ מְרַקֵּד הוּא. לְפִיכָךְ אַף עַל פִּי שֶׁמֻּתָּר לְסַנֵּן יַיִן צָלוּל אוֹ מַיִם צְלוּלִין בְּסוּדָרִין אוֹ בִּכְפִיפָה מִצְרִית. לֹא יַעֲשֶׂה גּוּמָא בַּסּוּדָר שֶׁלֹּא יַעֲשֶׂה כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחל וְיָבֹא לְשַׁמֵּר בִּמְשַׁמֶּרֶת. וְכֵן אָסוּר לִתְלוֹת אֶת הַמְשַׁמֶּרֶת כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחל שֶׁמָּא יָבֹא לְשַׁמֵּר. וְכֵן הַמְחַבֵּץ תּוֹלֶדֶת בּוֹרֵר הוּא. לְפִיכָךְ אַף עַל פִּי שֶׁנּוֹתְנִין שֻׁמְשְׁמִין וֶאֱגוֹזִים לִדְבַשׁ לֹא יַחְבְּצֵם בְּיָדוֹ: \n", + "הַמְחַתֵּךְ אֶת הָיָּרָק דַּק דַּק כְּדֵי לְבַשְּׁלוֹ הֲרֵי זֶה תּוֹלֶדֶת טוֹחֵן וְחַיָּב. לְפִיכָךְ אֵין מְרַסְּקִין לֹא אֶת הַשַּׁחַת וְלֹא אֶת הַחֲרוּבִין לִפְנֵי בְּהֵמָה בֵּין דַּקָּה בֵּין גַּסָּה מִפְּנֵי שֶׁנִּרְאֶה כְּטוֹחֵן. אֲבָל מְחַתְּכִין אֶת הַדְּלוּעִין לִפְנֵי הַבְּהֵמָה וְאֶת הַנְּבֵלָה לִפְנֵי הַכְּלָבִים שֶׁאֵין טְחִינָה בְּפֵרוֹת. וּמַתִּירִין אֲלֻמּוֹת שֶׁל עָמִיר לִפְנֵי בְּהֵמָה וּמְפַסְפֵס בְּיָדוֹ אֲלֻמּוֹת קְטַנּוֹת אֲבָל לֹא אֲלֻמּוֹת גְּדוֹלוֹת מִפְּנֵי הַטֹּרַח שֶׁבָּהֶן: \n", + "חֲבִילֵי פֵּאָה וְאֵזוֹב וְקוֹרָנִית וְכַיּוֹצֵא בָּהֶן שֶׁהִכְנִיסָן לְמַאֲכַל בְּהֵמָה מִסְתַּפֵּק מֵהֶן וְקוֹטֵם וְאוֹכֵל בְּרָאשֵׁי אֶצְבְּעוֹתָיו אֲבָל לֹא בְּיָדוֹ הַרְבֵּה שֶׁלֹּא יַעֲשֶׂה כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחל וְיָבֹא לָדוּק: \n", + "הַצָּרִיךְ לָדוּק פִּלְפְּלִים וְכַיּוֹצֵא בָּהֶן לִתֵּן לְתוֹךְ הַמַּאֲכָל בְּשַׁבָּת הֲרֵי זֶה כּוֹתֵשׁ בְּיַד הַסַּכִּין וּבַקְּעָרָה אֲבָל לֹא בְּמַכְתֶּשֶׁת מִפְּנֵי שֶׁהוּא טוֹחֵן. לְפִיכָךְ אָסוּר לַבָּרִיא לְהִתְרַפְּאוֹת בְּשַׁבָּת גְּזֵרָה שֶׁמָּא יִשְׁחֹק הַסַּמְמָנִין: \n", + "כֵּיצַד. לֹא יֹאכַל דְּבָרִים שֶׁאֵינָן מַאֲכַל בְּרִיאִים כְּגוֹן אֱזוֹבְיוֹן וּפֵיאָה. וְלֹא דְּבָרִים הַמְשַׁלְשְׁלִים כְּגוֹן לַעֲנָה וְכַיּוֹצֵא בָּהֶם. וְכֵן לֹא יִשְׁתֶּה דְּבָרִים שֶׁאֵין דֶּרֶךְ הַבְּרִיאִים לִשְׁתּוֹתָן כְּגוֹן מַיִם שֶׁבִּשְּׁלוּ בָּהֶן סַמְמָנִין וַעֲשָׂבִים: \n", + "אוֹכֵל אָדָם אֳכָלִין וּמַשְׁקִין שֶׁדֶּרֶךְ הַבְּרִיאִים לְאָכְלָן וְלִשְׁתּוֹתָן כְּגוֹן הַכֻּסְבָּרָא וְהַכְּשׁוּת וְהָאֵזוֹב אַף עַל פִּי שֶׁהֵן מְרַפְּאִין וְאוֹכְלָן כְּדֵי לְהִתְרַפְּאוֹת בָּהֶם מֻתָּר הוֹאִיל וְהֵם מַאֲכַל בְּרִיאִים. שָׁתָה חִלְתִּית מִקֹּדֶם הַשַּׁבָּת וַהֲרֵי הוּא שׁוֹתֶה וְהוֹלֵךְ מֻתָּר לִשְׁתּוֹתוֹ בְּשַׁבָּת [אֲפִלּוּ] בִּמְקוֹמוֹת [שֶׁלֹּא] נָהֲגוּ הַבְּרִיאִים לִשְׁתּוֹת הַחִלְתִּית. וְשׁוֹתִין זֵיתוֹם הַמִּצְרִי בְּכָל מָקוֹם: \n", + "וְכֵן שְׁמָנִים שֶׁדֶּרֶךְ הַבְּרִיאִים לָסוּךְ בָּהֶן מֻתָּר לָסוּךְ בָּהֶן בְּשַׁבָּת וְאַף עַל פִּי שֶׁנִּתְכַּוֵּן לִרְפוּאָה. וְשֶׁאֵין הַבְּרִיאִים סָכִין בָּהֶן אֲסוּרִין. הַחוֹשֵׁשׁ בְּמָתְנָיו לֹא יָסוּךְ יַיִן וְחֹמֶץ אֲבָל סָךְ הוּא אֶת הַשֶּׁמֶן. וְלֹא שֶׁמֶן וֶרֶד אֶלָּא בְּמָקוֹם שֶׁהַבְּרִיאִים סָכִין אוֹתוֹ. וּמֻתָּר לָסוּךְ שֶׁמֶן וּמֶלַח בְּכָל מָקוֹם. נִגְּפָה יָדוֹ אוֹ רַגְלוֹ צוֹמְתָהּ בְּיַיִן וְאֵינוֹ צוֹמְתָהּ בְּחֹמֶץ. וְאִם הָיָה עָנֹג אַף בְּיַיִן אָסוּר: \n", + "הַחוֹשֵׁשׁ בְּשִׁנָּיו לֹא יִגְמַע בָּהֶן אֶת הַחֹמֶץ וְיִפְלֹט אֲבָל מְגַמֵּעַ הוּא וּבוֹלֵעַ. הַחוֹשֵׁשׁ בִּגְרוֹנוֹ לֹא יְעַרְעֶנּוּ בְּשֶׁמֶן אֲבָל בּוֹלֵעַ הוּא שֶׁמֶן הַרְבֵּה וְאִם נִתְרַפֵּא נִתְרַפֵּא. אֵין לוֹעֲסִין אֶת הַמַּסְטְכִי וְאֵין שָׁפִין אֶת הַשִּׁנַּיִם בְּסַם בְּשַׁבָּת בִּזְמַן שֶׁנִּתְכַּוֵּן לִרְפוּאָה. וְאִם נִתְכַּוֵּן לְרֵיחַ הַפֶּה מֻתָּר: \n", + "אֵין נוֹתְנִין יַיִן לְתוֹךְ הָעַיִן אֲבָל נוֹתֵן הוּא עַל גַּב הָעַיִן. וְרֹק תָּפֵל אֲפִלּוּ עַל גַּב הָעַיִן אָסוּר. קִילוֹר שֶׁשָּׁרָה אוֹתוֹ מֵעֶרֶב שַׁבָּת מַעֲבִירוֹ עַל גַּב עֵינוֹ בְּשַׁבָּת וְאֵינוֹ חוֹשֵׁשׁ. מִי שֶׁלָּקָה בְּאֶצְבָּעוֹ לֹא יִכְרֹךְ עָלָיו גֶּמִי כְּדֵי לְרַפְּאוֹתוֹ וְלֹא יִדְחָקֶנּוּ בְּיָדוֹ כְּדֵי לְהוֹצִיא מִמֶּנּוּ דָּם: \n", + "אֵין נוֹתְנִין חַמִּין וְשֶׁמֶן עַל גַּבֵּי הַמַּכָּה. וְלֹא עַל גַּבֵּי מוֹךְ שֶׁעַל גַּבֵּי הַמַּכָּה. וְלֹא עַל גַּבֵּי מוֹךְ לִתְּנוֹ עַל הַמַּכָּה בְּשַׁבָּת. אֲבָל נוֹתֵן הוּא חוּץ לַמַּכָּה וְשׁוֹתֵת וְיוֹרֵד לַמַּכָּה. וְנוֹתְנִין מוֹךְ יָבֵשׁ עַל גַּבֵּי הַמַּכָּה. וְאִם הָיָה עַתִּיק אָסוּר מִפְּנֵי שֶׁהוּא כִּרְטִיָּה: \n", + "רְטִיָּה שֶׁפָּרְשָׁה עַל גַּבֵּי כְּלִי מַחְזִירִין אוֹתָהּ. וְאִם פָּרְשָׁה עַל גַּבֵּי קַרְקַע אָסוּר לְהַחֲזִירָהּ. וּמַנִּיחִין רְטִיָּה עַל גַּבֵּי הַמַּכָּה לְכַתְּחִלָּה בַּמִּקְדָּשׁ שֶׁאֵין אִסּוּר שְׁבוּת בַּמִּקְדָּשׁ. וּבְכָל מָקוֹם מְקַנְּחִין פִּי הַמַּכָּה וְאֵין מְקַנְּחִין אֶת הָרְטִיָּה שֶׁמָּא יְמָרֵחַ: \n", + "סָכִין וּמְמַשְׁמְשִׁין בִּבְנֵי מֵעַיִם בְּשַׁבָּת וְהוּא שֶׁיָּסוּךְ וִימַשְׁמֵשׁ בְּבַת אַחַת כְּדֵי שֶׁלֹּא יַעֲשֶׂה כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחל. וְאֵין מִתְעַמְּלִין בְּשַׁבָּת. אֵי זֶה הוּא מִתְעַמֵּל זֶה שֶׁדּוֹרְסִים עַל גּוּפוֹ בְּכֹחַ עַד שֶׁיִּיגַע וְיַזִּיעַ אוֹ שֶׁיְּהַלֵּךְ עַד שֶׁיִּיגַע וְיַזִּיעַ. שֶׁאָסוּר לְיַגֵּעַ אֶת עַצְמוֹ כְּדֵי שֶׁיַּזִּיעַ בְּשַׁבָּת מִפְּנֵי שֶׁהִיא רְפוּאָה. וְכֵן אָסוּר לַעֲמֹד בְּקַרְקַע דִּימוֹסִית שֶׁבְּאֶרֶץ יִשְׂרָאֵל מִפְּנֵי שֶׁמְּעַמֶּלֶת וּמְרַפֵּאת: \n", + "אֵין רוֹחֲצִין בְּמַיִם שֶׁמְּשַׁלְשְׁלִין וְלֹא בְּטִיט שֶׁטּוֹבְעִין בּוֹ וְלֹא בְּמֵי מִשְׁרָה הַבְּאוּשִׁים וְלֹא בְּיָם סְדוֹם וְלֹא בַּמַּיִם הָרָעִים שֶׁבַּיָּם הַגָּדוֹל מִפְּנֵי שֶׁכָּל אֵלּוּ צַעַר הֵן וְכָתוּב (ישעיה נח יג) \"וְקָרָאתָ לַשַּׁבָּת עֹנֶג\". לְפִיכָךְ אִם לֹא נִשְׁתַּהָה בָּהֶם אֶלָּא עָלָה מִיָּד אַף עַל פִּי שֶׁיֵּשׁ לוֹ חֲטָטִין בְּרֹאשׁוֹ מֻתָּר: \n", + "אֵין מִתְגָּרְדִּין בְּמִגְרֶדֶת וְאִם הָיוּ יָדָיו מְלֻכְלָכוֹת בְּצוֹאָה אוֹ בְּטִיט גּוֹרֵד כְּדַרְכּוֹ וְאֵינוֹ חוֹשֵׁשׁ. סָכִין וּמְפָרְכִין לְאָדָם לְעַנֵּג אֲבָל לֹא לִבְהֵמָה. וְאִם הָיָה לָהּ צַעַר מֻתָּר לְהָסִיר צַעֲרָהּ בְּסִיכָה וּפֵרוּךְ. בְּהֵמָה שֶׁאָכְלָה כַּרְשִׁינִין הַרְבֵּה מְרִיצִין אוֹתָהּ בֶּחָצֵר בִּשְׁבִיל שֶׁתִּתְרַפֵּא. וְאִם אָחֲזָהּ דָּם מַעֲמִידִין אוֹתָהּ בְּמַיִם בִּשְׁבִיל שֶׁתִּצְטַנֵּן וְאֵין חוֹשְׁשִׁין שֶׁמָּא יִשְׁחַק לָהּ סַמָּנִין: \n", + "אֵין מְקִיאִין אֶת הָאֹכֶל בְּשַׁבָּת. בַּמֶּה דְּבָרִים אֲמוּרִים בְּסַם שֶׁמָּא יִשְׁחַק סַמָּנִין אֲבָל לְהַכְנִיס יָדוֹ לְתוֹךְ פִּיו וּלְהָקִיא מֻתָּר. וְאָסוּר לִדְחֹק כְּרֵסוֹ שֶׁל תִּינוֹק כְּדֵי לְהוֹצִיא הָרְעִי שֶׁלּוֹ שֶׁמָּא יָבֹא לְהַשְׁקוֹתוֹ סַמָּנִין הַמְשַׁלְשְׁלִין. וּמֻתָּר לִכְפּוֹת כּוֹס עַל הַטַּבּוּר בְּשַׁבָּת כְּדֵי לְהַעֲלוֹתוֹ. וְכֵן מֻתָּר לֵיחֲנֵק וּלְלַפֵּף אֶת הַקָּטָן וּלְהַעֲלוֹת אָזְנַיִם בֵּין בְּיָד בֵּין בִּכְלִי. וּלְהַעֲלוֹת אֻנְקְּלִי. שֶׁכָּל אֵלּוּ וְכַיּוֹצֵא בָּהֶן אֵין עוֹשִׂין אוֹתָן בְּסַמָּנִין כְּדֵי לָחוּשׁ לִשְׁחִיקָה וְיֵשׁ לוֹ צַעַר מֵהֶן: \n", + "הַמְרַקֵּד מֵאֲבוֹת מְלָאכוֹת. לְפִיכָךְ אֵין כּוֹבְרִין אֶת הַתֶּבֶן בִּכְבָרָה וְלֹא יַנִּיחַ הַכְּבָרָה שֶׁיֵּשׁ בָּהּ תֶּבֶן בְּמָקוֹם גָּבוֹהַּ בִּשְׁבִיל שֶׁיֵּרֵד הַמֹּץ מִפְּנֵי שֶׁהוּא כִּמְרַקֵּד. אֲבָל נוֹטֵל הַתֶּבֶן בַּכְּבָרָה וּמוֹלִיךְ לָאֵבוּס אַף עַל פִּי שֶׁיֵּרֵד הַמֹּץ בִּשְׁעַת הוֹלָכָה שֶׁהֲרֵי אֵינוֹ מִתְכַּוֵּן לְכָךְ: \n", + "מְגַבֵּל חַיָּב מִשּׁוּם לָשׁ. לְפִיכָךְ אֵין מְגַבְּלִין קֶמַח קָלִי הַרְבֵּה שֶׁמָּא יָבוֹא לָלוּשׁ קֶמַח שֶׁאֵינוֹ קָלִי. וּמֻתָּר לְגַבֵּל אֶת הַקָּלִי מְעַט מְעַט. אֲבָל תְּבוּאָה שֶׁלֹּא הֵבִיאָה שְׁלִישׁ שֶׁקָּלוּ אוֹתָהּ וְאַחַר כָּךְ טָחֲנוּ אוֹתָהּ טְחִינָה גַּסָּה שֶׁהֲרֵי הוּא כְּחוֹל וְהִיא הַנִּקְרֵאת שָׁתִית מֻתָּר לְגַבֵּל מִמֶּנָּה בְּחֹמֶץ וְכַיּוֹצֵא בּוֹ הַרְבֵּה בְּבַת אַחַת. וְהוּא שֶׁיִּהְיֶה רַךְ אֲבָל קָשֶׁה אָסוּר מִפְּנֵי שֶׁנִּרְאֶה כְּלָשׁ וְצָרִיךְ לְשַׁנּוֹת. כֵּיצַד. נוֹתֵן אֶת הַשָּׁתִית וְאַחַר כָּךְ נוֹתֵן אֶת הַחֹמֶץ: \n", + "הַמֻּרְסָן אַף עַל פִּי שֶׁאֵינוֹ רָאוּי לְגִבּוּל אֵין גּוֹבְלִין אוֹתוֹ שֶׁמָּא יָבוֹא לְגַבֵּל הֶעָפָר וְכַיּוֹצֵא בּוֹ. וְנוֹתְנִין מַיִם עַל גַּבֵּי מֻרְסָן וּמוֹלִיךְ בּוֹ הַתַּרְוָד שְׁתִי וָעֵרֶב. אֲבָל אֵינוֹ מְמָרֵס בְּיָדוֹ שֶׁלֹּא יֵרָאֶה כְּלָשׁ. אִם לֹא נִתְעָרֵב מְנַעֲרוֹ מִכְּלִי לִכְלִי עַד שֶׁיִּתְעָרֵב וְנוֹתֵן לִפְנֵי הַתַּרְנְגוֹלִין אוֹ לִפְנֵי הַשְּׁוָרִים. וּמֻתָּר לְעָרֵב הַמֻּרְסָן עַל דֶּרֶךְ זוֹ בִּכְלִי אֶחָד וּמְחַלֵּק אוֹתוֹ בְּכֵלִים הַרְבֵּה וְנוֹתֵן לִפְנֵי כָּל בְּהֵמָה וּבְהֵמָה וּמְעָרֵב בִּכְלִי אֶחָד אֲפִלּוּ כּוֹר וַאֲפִלּוּ כּוֹרָיִים: \n", + "אֵין מַאֲכִילִין בְּהֵמָה חַיָּה וְעוֹף בְּשַׁבָּת כְּדֶרֶךְ שֶׁהוּא מַאֲכִיל בְּחל שֶׁמָּא יָבוֹא לִידֵי כְּתִישַׁת קִטְנִיּוֹת אוֹ לִידֵי לִישַׁת קֶמַח וְכַיּוֹצֵא בּוֹ. כֵּיצַד. לֹא יַאֲכִיל הַגָּמָל בְּשַׁבָּת מַאֲכַל שְׁלֹשָׁה אוֹ אַרְבָּעָה יָמִים וְלֹא יַרְבִּיץ עֵגֶל וְכַיּוֹצֵא בּוֹ וְיִפְתַּח פִּיו וְיִתֵּן לְתוֹכוֹ כַּרְשִׁינִין וּמַיִם בְּבַת אַחַת. וְכֵן לֹא יִתֵּן לְתוֹךְ פִּי יוֹנִים וְתַרְנְגוֹלִים לְמָקוֹם שֶׁאֵינָן יְכוֹלִין לְהַחֲזִיר. אֲבָל מַאֲכִיל הוּא אֶת הַבְּהֵמָה מְעֵמָּד וּמַשְׁקֶה אוֹתָהּ מְעֻמָּד אוֹ נוֹתֵן לְתוֹךְ פִּיהָ מַיִם בִּפְנֵי עַצְמָן וְכַרְשִׁינִין בִּפְנֵי עַצְמָן בְּמָקוֹם שֶׁיְּכוֹלָה לְהַחֲזִיר. וְכֵן מַאֲכִיל הָעוֹף בְּיָדוֹ בְּמָקוֹם שֶׁיָּכוֹל לְהַחֲזִיר וְאֵין צָרִיךְ לוֹמַר שֶׁיִּתֵּן לִפְנֵיהֶן וְהֵן אוֹכְלִין: \n", + "בַּמֶּה דְּבָרִים אֲמוּרִים בְּמִי שֶׁמְּזוֹנוֹתָיו עָלָיו כְּגוֹן בְּהֶמְתּוֹ וְחַיָּתוֹ וְיוֹנֵי הַבַּיִת וַאֲוָזִין וְתַרְנְגוֹלִין. אֲבָל מִי שֶׁאֵין מְזוֹנוֹתָיו עָלָיו כְּגוֹן חֲזִיר וְיוֹנֵי שׁוֹבָךְ וּדְבוֹרִים לֹא יִתֵּן לִפְנֵיהֶם לֹא מָזוֹן וְלֹא מַיִם. וּמֻתָּר לְאָדָם לְהַעֲמִיד בְּהֶמְתּוֹ עַל גַּבֵּי עֲשָׂבִים [מְחֻבָּרִים] וְהִיא אוֹכֶלֶת. אֲבָל לֹא יַעֲמִיד אוֹתָהּ עַל גַּבֵּי דָּבָר שֶׁהֻקְצָה אֲבָל עוֹמֵד בְּפָנֶיהָ כְּדֵי שֶׁתַּחֲזִיר פָּנֶיהָ לַדָּבָר הַמֻּקְצֶה וְתֹאכַל מִמֶּנּוּ. וְכֵן בְּיוֹם טוֹב: \n" + ], + [ + "רְדִיַּת הַפַּת אַף עַל פִּי שֶׁאֵינָהּ מְלָאכָה אָסְרוּ אוֹתָהּ חֲכָמִים שֶׁמָּא יָבוֹא לֶאֱפוֹת. הַמַּדְבִּיק פַּת בַּתַּנּוּר מִבְּעוֹד יוֹם וְקָדַשׁ עָלָיו הַיּוֹם מַצִּיל מִמֶּנָּה מָזוֹן שָׁלֹשׁ סְעֻדּוֹת וְאוֹמֵר לַאֲחֵרִים בּוֹאוּ וְהַצִּילוּ לָכֶם. וְאַף עַל פִּי שֶׁהָרְדִיָּה אֵינָהּ מְלָאכָה כְּשֶׁהוּא מַצִּיל לֹא יִרְדֶּה בְּמִרְדֶּה אֶלָּא בְּסַכִּין כְּדֵי לְשַׁנּוֹת: \n", + "מִפְּנֵי מָה אָסְרוּ חֲכָמִים לִכָּנֵס בַּמֶּרְחָץ בְּשַׁבָּת. מִפְּנֵי הַבַּלָּנִין שֶׁהָיוּ מְחִמִּין חַמִּין בְּשַׁבָּת וְאוֹמְרִין מֵעֶרֶב שַׁבָּת הוּחַמּוּ. לְפִיכָךְ גָּזְרוּ שֶׁלֹּא יִכָּנֵס אָדָם לַמֶּרְחָץ בְּשַׁבָּת אֲפִלּוּ לְהַזִּיעַ. וְגָזְרוּ שֶׁלֹּא יִשְׁתַּטֵּף כָּל גּוּפוֹ בְּחַמִּין וַאֲפִלּוּ בְּחַמִּין שֶׁהוּחַמּוּ מֵעֶרֶב שַׁבָּת. אֲבָל פָּנָיו יָדָיו וְרַגְלָיו מֻתָּר. בַּמֶּה דְּבָרִים אֲמוּרִים בְּחַמֵּי הָאוּר גְּזֵרָה מִשּׁוּם מֶרְחָץ. אֲבָל בְּחַמֵּי טְבֶרְיָא וְכַיּוֹצֵא בָּהֶן מֻתָּר לְהִשְׁתַּטֵּף בָּהֶן כָּל גּוּפוֹ. וְאָסוּר לִרְחֹץ בְּמַיִם חַמִּין שֶׁבַּמְּעָרוֹת מִפְּנֵי שֶׁהַמְּעָרָה יֵשׁ בָּהּ הֶבֶל וְיָבוֹא לִידֵי זֵעָה וְנִמְצֵאת כְּמֶרְחָץ: \n", + "מִתְחַמֵּם אָדָם כְּנֶגֶד הַמְּדוּרָה וְיוֹצֵא וּמִשְׁתַּטֵּף כָּל גּוּפוֹ בְּצוֹנֵן. אֲבָל אֵינוֹ מִשְׁתַּטֵּף כָּל גּוּפוֹ בְּצוֹנֵן וּמִתְחַמֵּם כְּנֶגֶד הַמְּדוּרָה מִפְּנֵי שֶׁמַּפְשִׁיר מַיִם שֶׁעָלָיו וְנִמְצָא כְּרוֹחֵץ כָּל גּוּפוֹ בְּחַמִּין. הַמֵּבִיא סִילוֹן שֶׁל צוֹנֵן בְּתוֹךְ מַיִם חַמִּין אֲפִלּוּ בְּתוֹךְ חַמֵּי טְבֶרְיָא הֲרֵי אֵלּוּ כְּחַמִּין שֶׁהוּחַמּוּ בְּשַׁבָּת וַאֲסוּרִין בִּרְחִיצָה וּבִשְׁתִיָּה: \n", + "מֵבִיא אָדָם קִיתוֹן שֶׁל מַיִם וּמַנִּיחוֹ כְּנֶגֶד הַמְּדוּרָה לֹא בִּשְׁבִיל שֶׁיֵּחַמּוּ אֶלָּא כְּדֵי שֶׁתָּפוּג צִנָּתָן. וְכֵן מַנִּיחַ פַּךְ שֶׁל שֶׁמֶן כְּנֶגֶד הַמְּדוּרָה כְּדֵי שֶׁיִּפְשַׁר לֹא שֶׁיֵּחַם. וְסָךְ אָדָם יָדוֹ בְּמַיִם אוֹ בְּשֶׁמֶן וּמְחַמֵּם כְּנֶגֶד הַמְּדוּרָה. וְהוּא שֶׁלֹּא יֵחַמּוּ הַמַּיִם שֶׁעַל יָדוֹ עַד שֶׁתְּהֵא כְּרֵסוֹ שֶׁל תִּינוֹק נִכְוֵית בָּהֶן. וּמְחַמֵּם בֶּגֶד וּמַנִּיחוֹ עַל גַּבֵּי מֵעַיִם בְּשַׁבָּת: \n", + "אַמְבְּטִי שֶׁל מֶרְחָץ שֶׁהִיא מְלֵאָה מַיִם חַמִּים אֵין נוֹתְנִין לָהּ מַיִם צוֹנֵן שֶׁהֲרֵי מְחַמְּמָן הַרְבֵּה. וְכֵן לֹא יִתֵּן לְתוֹכָהּ פַּךְ שֶׁל שֶׁמֶן מִפְּנֵי שֶׁהוּא כִּמְבַשְּׁלוֹ. אֲבָל נוֹתֵן הוּא מַיִם חַמִּין לְתוֹךְ אַמְבְּטִי שֶׁל צוֹנֵן: \n", + "מֵיחַם שֶׁפִּנָּה מִמֶּנּוּ מַיִם חַמִּין מֻתָּר לִתֵּן לְתוֹכוֹ מַיִם צוֹנֵן כְּדֵי לְהַפְשִׁירָן. וּמֻתָּר לִצֹּק מַיִם חַמִּין לְתוֹךְ מַיִם צוֹנֵן אוֹ צוֹנֵן לְתוֹךְ הַחַמִּין וְהוּא שֶׁלֹּא יִהְיוּ בִּכְלִי רִאשׁוֹן מִפְּנֵי שֶׁהוּא מְחַמְּמָן הַרְבֵּה. וְכֵן קְדֵרָה רוֹתַחַת אַף עַל פִּי שֶׁהוֹרִידָהּ מֵעַל הָאֵשׁ לֹא יִתֵּן לְתוֹכָהּ תַּבְלִין אֲבָל נוֹתֵן לְתוֹכָהּ מֶלַח שֶׁהַמֶּלַח אֵינוֹ מִתְבַּשֵּׁל אֶלָּא עַל גַּבֵּי אֵשׁ גְּדוֹלָה. וְאִם יָצַק הַתַּבְשִׁיל מִקְּדֵרָה לִקְעָרָה אַף עַל פִּי שֶׁהוּא רוֹתֵחַ בַּקְּעָרָה מֻתָּר לוֹ לִתֵּן לְתוֹךְ הַקְּעָרָה תַּבְלִין שֶׁכְּלִי שֵׁנִי אֵינוֹ מְבַשֵּׁל: \n", + "אֵין שׁוֹרִין אֶת הַחִלְתִּית בֵּין בְּפוֹשְׁרִין בֵּין בְּצוֹנֵן אֲבָל שׁוֹרֶה אוֹתוֹ בְּתוֹךְ הַחֹמֶץ. וְאִם שָׁתָהוּ בְּיוֹם חֲמִישִׁי וְשִׁשִּׁי הֲרֵי זֶה שׁוֹרֶה בְּשַׁבָּת בְּצוֹנֵן וּמַנִּיחוֹ בַּחַמָּה עַד שֶׁיֵּחַם וְשׁוֹתֶה. כְּדֵי שֶׁלֹּא יֶחֱלֶה אִם פָּסַק מִלִּשְׁתּוֹת: \n", + "דָּבָר שֶׁנִתְבַּשֵּׁל קֹדֶם הַשַּׁבָּת אוֹ נִשְׁרָה בְּחַמִּין מִלִּפְנֵי הַשַּׁבָּת אַף עַל פִּי שֶׁהוּא עַכְשָׁו צוֹנֵן מֻתָּר לִשְׁרוֹתוֹ בְּחַמִּין בְּשַׁבָּת. וְדָבָר שֶׁהוּא צוֹנֵן מֵעִקָּרוֹ וְלֹא בָּא בְּחַמִּין מֵעוֹלָם מְדִיחִין אוֹתוֹ בְּחַמִּין בְּשַׁבָּת אִם לֹא הָיְתָה הֲדָחָתוֹ גְּמַר מְלַאכְתּוֹ אֲבָל אֵין שׁוֹרִין אוֹתוֹ בְּחַמִּין: \n", + "מֻתָּר לְהָחֵם בַּחַמָּה אַף עַל פִּי שֶׁאָסוּר לְהָחֵם בְּתוֹלְדוֹת חַמָּה שֶׁאֵינוֹ בָּא לִטְעוֹת מֵחַמָּה לְאוּר. לְפִיכָךְ מֻתָּר לִתֵּן מַיִם צוֹנֵן בַּשֶּׁמֶשׁ כְּדֵי שֶׁיֵּחַמּוּ. וְכֵן נוֹתְנִין מַיִם יָפִים לְתוֹךְ מַיִם רָעִים בִּשְׁבִיל שֶׁיֵּצַנּוּ. וְנוֹתְנִין תַּבְשִׁיל לְתוֹךְ הַבּוֹר בִּשְׁבִיל שֶׁיְּהֵא שָׁמוּר: \n", + "מְעָרֵב אָדָם מַיִם וּמֶלַח וְשֶׁמֶן וְטוֹבֵל בּוֹ פִּתּוֹ אוֹ נוֹתְנוֹ לְתוֹךְ הַתַּבְשִׁיל. וְהוּא שֶׁיַּעֲשֶׂה מְעַט אֲבָל הַרְבֵּה אָסוּר מִפְּנֵי שֶׁנִּרְאֶה כְּעוֹשֶׂה מְלָאכָה מִמְּלֶאכֶת הַתַּבְשִׁיל. וְכֵן לֹא יַעֲשֶׂה מֵי מֶלַח עַזִּין וְהֵן שְׁנֵי שְׁלִישֵׁי מֶלַח וּשְׁלִישׁ מַיִם מִפְּנֵי שֶׁנִּרְאֶה כְּעוֹשֶׂה מוּרְיָס. וּמֻתָּר לִמְלֹחַ בֵּיצָה אֲבָל צְנוֹן וְכַיּוֹצֵא בּוֹ אָסוּר מִפְּנֵי שֶׁנִּרְאֶה כְּכוֹבֵשׁ כְּבָשִׁים בְּשַׁבָּת וְהַכּוֹבֵשׁ אָסוּר מִפְּנֵי שֶׁהוּא כִּמְבַשֵּׁל. וּמֻתָּר לִטְבּל צְנוֹן וְכַיּוֹצֵא בּוֹ בְּמֶלַח וְאוֹכֵל: \n", + "מֻתָּר לְעָרֵב יַיִן וּדְבַשׁ וּפִלְפְּלִין בְּשַׁבָּת לְאָכְלָן אֲבָל יַיִן וּמַיִם וְשֶׁמֶן אֲפַרְסְמוֹן אָסוּר שֶׁאֵין זֶה רָאוּי לַאֲכִילַת בְּרִיאִים. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: \n", + "חַרְדָּל שֶׁלָּשׁוֹ מֵעֶרֶב שַׁבָּת לְמָחָר מְמַחוֹ בֵּין בְּיָד בֵּין בִּכְלִי וְנוֹתֵן לְתוֹכוֹ דְּבַשׁ וְלֹא יִטְרֹף אֶלָּא מְעָרֵב. שַׁחֲלַיִם שֶׁטְּרָפָן מֵעֶרֶב שַׁבָּת לְמָחָר נוֹתֵן לְתוֹכוֹ שֶׁמֶן וְחֹמֶץ וְתַבְלִין וְלֹא יִטְרֹף אֶלָּא מְעָרֵב. שׁוּם שֶׁרִסְּקוֹ מֵעֶרֶב שַׁבָּת לְמָחָר נוֹתְנוֹ לְתוֹךְ הַגְּרִיסִין וְלֹא יִשְׁחֹק אֶלָּא מְעָרֵב: \n", + "הַנּוֹטֵל שֵׂעָר מִגּוּף הָאָדָם חַיָּב מִשּׁוּם גּוֹזֵז. לְפִיכָךְ אָסוּר לִרְחֹץ אֶת הַיָּדַיִם בִּדְבַר שֶׁמַּשִּׁיר אֶת הַשֵּׂעָר וַדַּאי כְּגוֹן אָהֳלָה וְכַיּוֹצֵא בּוֹ. וּמֻתָּר לָחֹף אֶת הַיָּדַיִם בַּעֲפַר לְבוֹנָה וַעֲפַר פִּלְפְּלִין וַעֲפַר יַסְמִין וְכַיּוֹצֵא בָּהֶן וְאֵינוֹ חוֹשֵׁשׁ שֶׁמָּא יַשִּׁיר שֵׂעָר שֶׁעַל יָדוֹ שֶׁהֲרֵי אֵינוֹ מִתְכַּוֵּן. עֵרֵב דָּבָר שֶׁמַּשִּׁיר אֶת הַשֵּׂעָר וַדַּאי עִם דָּבָר שֶׁאֵינוֹ מַשִּׁיר וַדַּאי אִם הָיָה הָרֹב מִדָּבָר הַמַּשִּׁיר אָסוּר לָחֹף בּוֹ וְאִם לָאו מֻתָּר: \n", + "אָסוּר לִרְאוֹת בְּמַרְאָה שֶׁל מַתֶּכֶת בְּשַׁבָּת גְּזֵרָה שֶׁמָּא יַשִּׁיר בָּהּ נִימִין הַמְדֻלְדָּלִין מִן הַשֵּׂעָר וַאֲפִלּוּ קָבוּעַ בַּכֹּתֶל. אֲבָל מַרְאָה שֶׁאֵינָהּ שֶׁל מַתֶּכֶת מֻתָּר לִרְאוֹת בָּהּ אֲפִלּוּ אֵינָהּ קְבוּעָה: \n", + "הַמְכַבֵּס חַיָּב מִשּׁוּם מְלַבֵּן. וְהַסּוֹחֵט כְּסוּת חַיָּב מִפְּנֵי שֶׁהוּא מְכַבֵּס. לְפִיכָךְ אָסוּר לִדְחֹק מַטְלִית אוֹ מוֹךְ וְכַיּוֹצֵא בָּהֶן בְּפִי הָאֲשִׁישָׁה וְכַיּוֹצֵא בָּהּ כְּדֵי לְסָתְמָהּ שֶׁמָּא יָבֹא לִידֵי סְחִיטָה. וְאֵין מְקַנְּחִין בִּסְפוֹג אֶלָּא אִם כֵּן יֵשׁ לוֹ בֵּית אֲחִיזָה שֶׁלֹּא יִסְחֹט. וְאֵין מְכַסִּין חָבִית שֶׁל מַיִם וְכַיּוֹצֵא בָּהּ בְּבֶגֶד שֶׁאֵינוֹ מוּכָן לָהּ גְּזֵרָה שֶׁמָּא יִסְחֹט: \n", + "נִשְׁבְּרָה לוֹ חָבִית בְּשַׁבָּת מַצִּיל מִמֶּנָּה מַה שֶּׁהוּא צָרִיךְ לְשַׁבָּת לוֹ וּלְאוֹרְחָיו וּבִלְבַד שֶׁלֹּא יִסְפֹּג בְּיַיִן אוֹ יְטַפַּח בְּשֶׁמֶן שֶׁאִם יַעֲשֶׂה כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחל שֶׁמָּא יָבוֹא לִידֵי סְחִיטָה. וְכֵיצַד מַצִּיל מִמֶּנָּה. מֵבִיא כְּלִי וּמַנִּיחַ תַּחְתֶּיהָ. וְלֹא יָבִיא כְּלִי אַחֵר וְיִקְלֹט כְּלִי אַחֵר וִיצָרֵף גְּזֵרָה שֶׁמָּא יָבִיא כְּלִי דֶּרֶךְ רְשׁוּת הָרַבִּים. נִזְדַּמְּנוּ לוֹ אוֹרְחִים מֵבִיא כְּלִי אַחֵר וְקוֹלֵט כְּלִי אַחֵר וּמְצָרְפוֹ לָרִאשׁוֹן. וְלֹא יִקְלֹט וְאַחַר כָּךְ יַזְמִין אֶלָּא יַזְמִין וְאַחַר כָּךְ יִקְלֹט. וְאִם הֶעֱרִים בְּדָבָר זֶה מֻתָּר: \n", + "טִיט שֶׁעַל גַּבֵּי בִּגְדוֹ מְכַסְכְּסוֹ מִבִּפְנִים וְאֵינוֹ מְכַסְכְּסוֹ מִבַּחוּץ גְּזֵרָה שֶׁמָּא יְכַבֵּס. וּמֻתָּר לְגָרְדוֹ בְּצִפֹּרֶן וְאֵינוֹ חוֹשֵׁשׁ שֶׁמָּא יְלַבְּנוֹ. הַמְכַסְכֵּס אֶת הַסּוּדָר אָסוּר מִפְּנֵי שֶׁהוּא מְלַבְּנוֹ אֲבָל הֶחָלוּק מֻתָּר מִפְּנֵי שֶׁאֵין כַּוָּנָתוֹ אֶלָּא לְרַכְּכוֹ: \n", + "מִנְעָל אוֹ סַנְדָּל שֶׁנִּתְלַכְלֵךְ בְּטִיט וּבְצוֹאָה מֻתָּר לְשַׁכְשְׁכוֹ בְּמַיִם אֲבָל לְכַבְּסוֹ אָסוּר. וְאֵין מְגָרְדִּין לֹא מִנְעָלִים וְלֹא סַנְדָּלִים חֲדָשִׁים אֲבָל סָכִין (אוֹתָם) וּמְקַנְּחִין אֶת הַיְשָׁנִים. כַּר אוֹ כֶּסֶת שֶׁהָיָה עֲלֵיהֶן צוֹאָה אוֹ טִנּוּף מְקַנְּחוֹ בִּסְמַרְטוּט. וְאִם הָיְתָה עַל שֶׁל עוֹר נוֹתְנִין עָלֶיהָ מַיִם עַד שֶׁתִּכְלֶה: \n", + "מִי שֶׁנִּתְלַכְלְכָה יָדוֹ בְּטִיט מְקַנְּחָהּ בִּזְנַב הַסּוּס וּבִזְנַב הַפָּרָה וּבְמַפָּה הַקָּשָׁה הָעֲשׂוּיָה לֶאֱחֹז בָּהּ הַקּוֹצִים. אֲבָל לֹא בְּמַפָּה שֶׁמְּקַנְּחִין בָּהּ אֶת הַיָּדַיִם שֶׁלֹּא יַעֲשֶׂה כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחל וְיָבוֹא לְכַבֵּס אֶת הַמַּפָּה: \n", + "מִי שֶׁרָחַץ בְּמַיִם מִסְתַּפֵּג בַּאֲלֻנְטִיתוֹ וּמְבִיאָהּ בְּיָדוֹ וְאֵין חוֹשְׁשִׁין שֶׁמָּא יִסְחֹט. וְכֵן מִי שֶׁנָּשְׁרוּ כֵּלָיו בְּמַיִם מְהַלֵּךְ בָּהֶן וְאֵין חוֹשְׁשִׁין שֶׁמָּא יִסְחֹט. וְאָסוּר לוֹ לְשָׁטְחָן וַאֲפִלּוּ בְּתוֹךְ בֵּיתוֹ גְּזֵרָה שֶׁמָּא יֹאמַר הָרוֹאֶה הֲרֵי זֶה כִּבֵּס כְּסוּתוֹ בְּשַׁבָּת וּשְׁטָחָהּ לְיַבְּשָׁהּ. וְכָל מָקוֹם שֶׁאָסְרוּ חֲכָמִים מִפְּנֵי מַרְאִית הָעַיִן אֲפִלּוּ בְּחַדְרֵי חֲדָרִים אָסוּר: \n", + "שְׁתֵּי מְטַהְרוֹת זוֹ עַל גַּב זוֹ נוֹטֵל אֶת הַפְּקָק מִבֵּינְתַיִם וּמְשִׁיקָן וּמַחֲזִיר אֶת הַפְּקָק לִמְקוֹמוֹ מִפְּנֵי שֶׁאֵינוֹ בָּא לִידֵי סְחִיטָה שֶׁהֲרֵי דַּעְתּוֹ שֶׁיֵּצְאוּ הַמַּיִם. וּפוֹקְקִין אֶת הַבִּיב בְּסוּדָרִין וּבְכָל דָּבָר הַמִּטַּלְטֵל כְּדֵי שֶׁלֹּא יָצוּפוּ הַמַּיִם עַל הָאֳכָלִים וְעַל הַכֵּלִים. אֲבָל אֵין פּוֹקְקִין אֶת הַבִּיב כְּדֵי שֶׁיֵּרְדוּ הַמַּיִם לַבּוֹר שֶׁמָּא יִסְחֹט בְּעֵת שֶׁדּוֹחֵק שֶׁהֲרֵי הַפְּקָק שָׁרוּי בְּמַיִם: \n", + "אָסוּר לְתַקֵּן בֵּית יָד שֶׁל בְּגָדִים וּלְשַׁבְּרָם שְׁבָרִים שְׁבָרִים כְּדֶרֶךְ שֶׁמְּתַקְּנִין בְּחל הַבְּגָדִים כְּשֶׁמְּכַבְּסִין אוֹתָן. וְכֵן אֵין מְקַפְּלִים הַבְּגָדִים בְּשַׁבָּת כְּדֶרֶךְ שֶׁעוֹשִׂין בְּחל בַּבְּגָדִים כְּשֶׁיְּכַבְּסוּ אוֹתָן. וְאִם לֹא הָיָה לוֹ כְּלִי אַחֵר לְהַחֲלִיפוֹ מֻתָּר לְקַפְּלוֹ וּלְפָשְׁטוֹ וּלְהִתְכַּסּוֹת בּוֹ כְּדֵי שֶׁיִּתְנָאֶה בּוֹ בְּשַׁבָּת. וְהוּא שֶׁיִּהְיֶה בֶּגֶד חָדָשׁ לָבָן שֶׁהֲרֵי הוּא מִתְמַעֵךְ וּמִתְלַכְלֵךְ מִיָּד. וּכְשֶׁיְּקַפֵּל לֹא יְקַפֵּל אֶלָּא אִישׁ אֶחָד אֲבָל לְקַפֵּל בִּשְׁנַיִם אָסוּר: \n", + "הַצּוֹבֵעַ מֵאֲבוֹת מְלָאכוֹת לְפִיכָךְ אָסוּר לְאִשָּׁה לְהַעֲבִיר סְרָק עַל פָּנֶיהָ מִפְּנֵי שֶׁהִיא כְּצוֹבַעַת. וְהַתּוֹפֵר מֵאֲבוֹת מְלָאכוֹת לְפִיכָךְ אָסוּר לְמַלְּאוֹת הַכַּר וְהַכֶּסֶת הַחֲדָשִׁים בְּמוֹכִין גְּזֵרָה שֶׁמָּא יִתְפֹּר. אֲבָל מוֹכִין שֶׁנָּשְׁרוּ מִן הַכַּר אוֹ מִן הַכֶּסֶת מַחְזִירִין אוֹתָן בְּשַׁבָּת: \n", + "הַקּוֹרֵעַ מֵאֲבוֹת מְלָאכוֹת. לְפִיכָךְ מִי שֶׁנִּסְתַּבְּכוּ בְּגָדָיו בְּקוֹצִים מַפְרִישָׁן בְּצִנְעָה וּמִתְמַהְמֵהַּ כְּדֵי שֶׁלֹּא יִקְרַע. וְאִם נִקְרְעוּ אֵינוֹ חַיָּב כְּלוּם שֶׁהֲרֵי לֹא נִתְכַּוִּן. וּמֻתָּר לִלְבּשׁ בְּגָדִים חֲדָשִׁים וְאִם נִקְרְעוּ נִקְרְעוּ. פּוֹצְעִין אֶת הָאֱגוֹז בְּמַטְלִית וְאֵין חוֹשְׁשִׁין שֶׁמָּא תִּקָּרַע: \n", + "הַתּוֹקֵעַ חַיָּב מִשּׁוּם בּוֹנֶה. לְפִיכָךְ כָּל הַדְּלָתוֹת הַמְחֻבָּרוֹת לַקַּרְקַע לֹא נוֹטְלִין אוֹתָן וְלֹא מַחְזִירִין גְּזֵרָה שֶׁמָּא יִתְקַע. אֲבָל דֶּלֶת שִׁדָּה תֵּבָה וּמִגְדָּל וּשְׁאָר דַּלְתוֹת הַכֵּלִים נוֹטְלִין וְלֹא מַחְזִירִין. וְאִם נִשְׁמַט צִיר הַתַּחְתּוֹן שֶׁלָּהֶן דּוֹחֲקִין אוֹתוֹ לִמְקוֹמוֹ. וּבַמִּקְדָּשׁ מַחְזִירִין אוֹתוֹ. אֲבָל צִיר הָעֶלְיוֹן שֶׁנִּשְׁמַט אָסוּר לְהַחֲזִירוֹ בְּכָל מָקוֹם גְּזֵרָה שֶׁמָּא יִתְקַע: \n", + "אֵין גּוֹדְלִין אֶת שְׂעַר הָרֹאשׁ וְאֵין פּוֹקְסִין אוֹתוֹ מִפְּנֵי שֶׁנִּרְאֶה כְּבוֹנֶה. וְאֵין מַחְזִירִין מְנוֹרָה שֶׁל חֻלְיוֹת וְלֹא כִּסֵּא הַמְפֻצָּל וְלֹא שֻׁלְחָן הַמְפֻצָּל וְכַיּוֹצֵא בָּהֶן מִפְּנֵי שֶׁנִּרְאֶה כְּבוֹנֶה. וְאִם הֶחֱזִיר פָּטוּר שֶׁאֵין בִּנְיָן בְּכֵלִים וְאֵין סְתִירָה בְּכֵלִים. וְאִם הָיָה רָפוּי מֻתָּר לְהַחֲזִירוֹ. וְאֵין מְתַקְּנִין חֻלְיוֹת שֶׁל שִׁדְרָה שֶׁל קָטָן זוֹ בְּצַד זוֹ מִפְּנֵי שֶׁנִּרְאֶה כְּבוֹנֶה: \n", + "הָעוֹשֶׂה אֹהֶל קָבוּעַ חַיָּב מִשּׁוּם בּוֹנֶה. לְפִיכָךְ אֵין עוֹשִׂין אֹהֶל עֲרַאי לְכַתְּחִלָּה וְלֹא סוֹתְרִין אֹהֶל עֲרַאי גְּזֵרָה שֶׁמָּא יַעֲשֶׂה אוֹ יִסְתֹּר אֹהֶל קָבוּעַ. וְאִם עָשָׂה אוֹ סָתַר אֹהֶל עֲרַאי פָּטוּר. וּמֻתָּר לְהוֹסִיף עַל אֹהֶל עֲרַאי בְּשַׁבָּת. כֵּיצַד. טַלִּית שֶׁהָיְתָה פְּרוּסָה עַל הָעַמּוּדִים אוֹ עַל הַכְּתָלִים וְהָיְתָה כְּרוּכָה קֹדֶם הַשַּׁבָּת אִם נִשְׁאָר מִמֶּנָּה גַּג טֶפַח מָתוּחַ הֲרֵי זֶה מוֹתֵחַ אֶת כֻּלָּהּ בְּשַׁבָּת עַד שֶׁיַּעֲשֶׂה אֹהֶל גָּדוֹל. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: \n", + "אֵין תּוֹלִין אֶת הַכִּלָּה שֶׁהֲרֵי נַעֲשֵׂית תַּחְתֶּיהָ אֹהֶל עֲרַאי. וּמֻתָּר לְהַנִּיחַ מִטָּה וְכִסֵּא וּטְרַסְקָל וְאַף עַל פִּי שֶׁיֵּעָשֶׂה תַּחְתֵּיהֶן אֹהֶל שֶׁאֵין זֶה דֶּרֶךְ עֲשִׂיַּת אֹהֶל לֹא קֶבַע וְלֹא עֲרַאי: \n", + "כָּל אֹהֶל מְשֻׁפָּע שֶׁאֵין בְּגַגּוֹ טֶפַח וְלֹא בְּפָחוֹת מִשְּׁלֹשָׁה סָמוּךְ לְגַגּוֹ רֹחַב טֶפַח הֲרֵי זֶה אֹהֶל עֲרַאי וְהָעוֹשֶׂה אוֹתוֹ לְכַתְּחִלָּה בְּשַׁבָּת פָּטוּר. טַלִּית כְּפוּלָה שֶׁהָיוּ עָלֶיהָ חוּטִין שֶׁהִיא תְּלוּיָה בָּהֶן מֵעֶרֶב שַׁבָּת מֻתָּר לִנְטוֹתָהּ וּמֻתָּר לְפָרְקָהּ וְכֵן הַפָּרֹכֶת: \n", + "כִּלַּת חֲתָנִים שֶׁאֵין בְּגַגָּהּ טֶפַח וְאֵין בְּפָחוֹת מִשְּׁלֹשָׁה סָמוּךְ לְגַגָּהּ רֹחַב טֶפַח. הוֹאִיל שֶׁהִיא מְתֻקֶּנֶת לְכָךְ מֻתָּר לִנְטוֹתָהּ וּמֻתָּר לְפָרְקָהּ וְהוּא שֶׁלֹּא תְּהֵא מְשֻׁלְשֶׁלֶת מֵעַל הַמִּטָּה טֶפַח. פְּקַק הַחַלּוֹן בִּזְמַן שֶׁהוּא מְתֻקָּן לְכָךְ אַף עַל פִּי שֶׁאֵינוֹ קָשׁוּר וְאֵינוֹ תָּלוּי מֻתָּר לִפְקֹק בּוֹ הַחַלּוֹן: \n", + "כּוֹבַע שֶׁעוֹשִׂין עַל הָרֹאשׁ וְיֵשׁ לוֹ שָׂפָה מַקֶּפֶת שֶׁהִיא עוֹשָׂה צֵל כְּמוֹ אֹהֶל עַל לְבוּשׁוֹ מֻתָּר לְלָבְשׁוֹ. וְאִם הוֹצִיא מִן הַבֶּגֶד סָבִיב לְרֹאשׁוֹ אוֹ כְּנֶגֶד פָּנָיו כְּמוֹ אֹהֶל וְהָיָה מְהֻדָּק עַל רֹאשׁוֹ וְהָיְתָה הַשָּׂפָה שֶׁהוֹצִיאָהּ קָשָׁה בְּיוֹתֵר כְּמוֹ גַּג אָסוּר מִפְּנֵי שֶׁהוּא עוֹשֶׂה אֹהֶל עֲרַאי: \n", + "הַנּוֹטֶה פָּרֹכֶת וְכַיּוֹצֵא בָּהּ צָרִיךְ לְהִזָּהֵר שֶׁלֹּא יַעֲשֶׂה אֹהֶל בְּשָׁעָה שֶׁנּוֹטֶה לְפִיכָךְ אִם הָיְתָה פָּרֹכֶת גְּדוֹלָה תּוֹלִין אוֹתָהּ שְׁנַיִם אֲבָל אֶחָד אָסוּר. וְאִם הָיְתָה כִּלָּה שֶׁיֵּשׁ לָהּ גַּג אֵין מוֹתְחִין אוֹתָהּ וַאֲפִלּוּ עֲשָׂרָה שֶׁאִי אֶפְשָׁר שֶׁלֹּא תִּגְבַּהּ מְעַט מֵעַל הָאָרֶץ וְתֵעָשֶׂה אֹהֶל עֲרַאי: \n", + "בֶּגֶד שֶׁמְּכַסֶּה בּוֹ פִּי הֶחָבִית לֹא יְכַסֶּה בּוֹ אֶת כֻּלָּהּ מִפְּנֵי שֶׁנַּעֲשָׂה אֹהֶל אֲבָל מְכַסֶּה הוּא מִקְצָת פִּיהָ. הַמְסַנֵּן בִּכְפִיפָה מִצְרִית לֹא יַגְבִּיהַּ קַרְקָעִית הַכְּפִיפָה מִן הַכְּלִי טֶפַח כְּדֵי שֶׁלֹּא יַעֲשֶׂה אֹהֶל עֲרַאי בְּשַׁבָּת: \n" + ], + [ + "הָעוֹשֶׂה נֶקֶב שֶׁהוּא עָשׂוּי לְהַכְנִיס וּלְהוֹצִיא כְּגוֹן נֶקֶב שֶׁבְּלוּל הַתַּרְנְגוֹלִין שֶׁהוּא עָשׂוּי לְהַכְנִיס הָאוֹרָה וּלְהוֹצִיא הַהֶבֶל הֲרֵי זֶה חַיָּב מִשּׁוּם מַכֶּה בְּפַטִּישׁ. לְפִיכָךְ גָּזְרוּ עַל כָּל נֶקֶב אֲפִלּוּ הָיָה עָשׂוּי לְהוֹצִיא בִּלְבַד אוֹ לְהַכְנִיס בִּלְבַד שֶׁמָּא יָבוֹא לַעֲשׂוֹת נֶקֶב שֶׁחַיָּבִין עָלָיו. וּמִפְּנֵי זֶה אֵין נוֹקְבִין בְּחָבִית נֶקֶב חָדָשׁ וְאֵין מוֹסִיפִין בּוֹ. אֲבָל פּוֹתְחִין נֶקֶב יָשָׁן. וְהוּא שֶׁלֹּא יִהְיֶה הַנֶּקֶב לְמַטָּה מִן הַשְּׁמָרִים שֶׁאִם הָיָה לְמַטָּה מִן הַשְּׁמָרִים הֲרֵי זֶה עָשׂוּי לְחַזֵּק וְאָסוּר לְפָתְחוֹ: ", + "נוֹקְבִין מְגוּפָה שֶׁל חָבִית לְהוֹצִיא מִמֶּנָּה יַיִן וּבִלְבַד שֶׁיְּנַקְּבֶנָּהּ מִלְּמַעְלָה אֲבָל מִצִּדָּהּ אָסוּר מִפְּנֵי שֶׁהוּא כִּמְתַקֵּן כְּלִי. שׁוֹבֵר אָדָם אֶת הֶחָבִית לֶאֱכל מִמֶּנָּה גְּרוֹגָרוֹת וּבִלְבַד שֶׁלֹּא יִתְכַּוֵּן לַעֲשׂוֹת כְּלִי. וּמֵבִיא אָדָם חָבִית שֶׁל יַיִן וּמַתִּיז אֶת רֹאשָׁהּ בְּסַיִף לִפְנֵי הָאוֹרְחִין וְאֵינוֹ חוֹשֵׁשׁ. שֶׁאֵין כַּוָּנָתוֹ אֶלָּא לְהַרְאוֹת נְדִיבַת לִבּוֹ: ", + "וּכְשֵׁם שֶׁאָסוּר לִפְתֹּחַ כָּל נֶקֶב כָּךְ אָסוּר לִסְתֹּם כָּל נֶקֶב. לְפִיכָךְ אָסוּר לִסְתֹּם נֶקֶב הֶחָבִית וַאֲפִלּוּ בְּדָבָר שֶׁאֵינוֹ מִתְמָרֵחַ וְאֵינוֹ בָּא לִידֵי סְחִיטָה כְּגוֹן שֶׁיִּסְתֹּם בְּקֵיסָם אוֹ בִּצְרוֹר קָטָן. אֲבָל אִם הִנִּיחַ שָׁם אֹכֶל כְּדֵי לְהַצְנִיעוֹ וְנִמְצָא הַנֶּקֶב נִסְתָּם מֻתָּר. וּמֻתָּר לְהַעֲרִים בְּדָבָר זֶה: ", + "כָּל דָּבָר שֶׁהוּא גְּמַר מְלָאכָה חַיָּב עָלָיו מִשּׁוּם מַכֶּה בְּפַטִּישׁ. וּמִפְּנֵי זֶה הַגּוֹרֵר כָּל שֶׁהוּא אוֹ הַמְתַקֵּן כְּלִי בְּאֵיזֶה דָּבָר שֶׁיְּתַקֵּן חַיָּב. לְפִיכָךְ אָסוּר לְהַשְׁמִיעַ קוֹל שֶׁל שִׁיר בְּשַׁבָּת בֵּין בִּכְלֵי שִׁיר כְּגוֹן כִּנּוֹרוֹת וּנְבָלִים בֵּין בִּשְׁאָר דְּבָרִים. אֲפִלּוּ לְהַכּוֹת בְּאֶצְבַּע עַל הַקַּרְקַע אוֹ עַל הַלּוּחַ אוֹ אַחַת כְּנֶגֶד אַחַת כְּדֶרֶךְ הַמְשׁוֹרְרִים אוֹ לְקַשְׁקֵשׁ אֶת הָאֱגוֹז לְתִינוֹק אוֹ לְשַׂחֵק בּוֹ בְּזוֹג כְּדֵי שֶׁיִּשְׁתֹּק כָּל זֶה וְכַיּוֹצֵא בּוֹ אָסוּר גְּזֵרָה שֶׁמָּא יְתַקֵּן כְּלֵי שִׁיר: ", + "אֵין מְסַפְּקִין וְלֹא מְרַקְּדִין וְאֵין מְטַפְּחִין בְּשַׁבָּת גְּזֵרָה שֶׁמָּא יְתַקֵּן כְּלֵי שִׁיר. וּלְסַפֵּק כִּלְאַחַר יָד מֻתָּר. אֵין שָׁטִין עַל פְּנֵי הַמַּיִם גְּזֵרָה שֶׁמָּא יְתַקֵּן חָבִית שֶׁל שַׁיָּטִין. בְּרֵכָה שֶׁבֶּחָצֵר מֻתָּר לָשׁוּט בְּתוֹכָהּ שֶׁאֵינוֹ בָּא לַעֲשׂוֹת חָבִית שֶׁל שַׁיָּטִין וְהוּא שֶׁיִּהְיֶה לָהּ שָׂפָה מֻקֶּפֶת שֶׁלֹּא יֵעָקֵר מִמֶּנָּה הַמַּיִם. כְּדֵי שֶׁיִּהְיֶה הֶכֵּר וְהֶפְרֵשׁ בֵּינָהּ וּבֵין הַיָּם: ", + "אֵין חוֹתְכִין שְׁפוֹפֶרֶת שֶׁל קָנֶה מִפְּנֵי שֶׁהוּא כִּמְתַקֵּן כְּלִי. הָיְתָה חֲתוּכָה אַף עַל פִּי שֶׁאֵינָהּ מְתֻקֶּנֶת מֻתָּר לְהַכְנִיסָהּ בְּנֶקֶב הֶחָבִית בְּשַׁבָּת לְהוֹצִיא מִמֶּנָּה יַיִן וְאֵין חוֹשְׁשִׁין שֶׁמָּא יְתַקֵּן. וְאָסוּר לְהַנִּיחַ עָלֶה שֶׁל הֲדַס וְכַיּוֹצֵא בּוֹ בְּתוֹךְ הַנֶּקֶב שֶׁל חָבִית כְּדֵי שֶׁיְּקַלֵּחַ אֶת הַיַּיִן מִפְּנֵי שֶׁהוּא כְּעוֹשֶׂה מַרְזֵב בְּשַׁבָּת. וְאֵין שׁוֹבְרִין אֶת הַחֶרֶס וְאֵין קוֹרְעִין אֶת הַנְּיָר מִפְּנֵי שֶׁהוּא כִּמְתַקֵּן כְּלִי: ", + "זְמוֹרָה שֶׁהִיא קְשׁוּרָה בְּטָפִיחַ מְמַלְּאִין בָּהּ בְּשַׁבָּת. וְאִם אֵינָהּ קְשׁוּרָה אֵין מְמַלְּאִין בָּהּ גְּזֵרָה שֶׁמָּא יִקְטֹם אוֹתָהּ וְיִתְקָעָהּ. אָסוּר לָחֹף כְּלֵי כֶּסֶף בְּגַרְתָּקוֹן מִפְּנֵי שֶׁהוּא מְלַבְּנָן כְּדֶרֶךְ שֶׁהָאֻמָּנִין עוֹשִׂין וְנִמְצָא כִּמְתַקֵּן כְּלִי וְגוֹמֵר מְלַאכְתּוֹ בְּשַׁבָּת. אֲבָל חוֹפְפִין אוֹתוֹ בְּחוֹל וּבְנֶתֶר. וְכֵן כָּל הַכֵּלִים חוֹפְפִין אוֹתָן בְּכָל דָּבָר. וְאָסוּר לְהָדִיחַ קְעָרוֹת וְאִלְפָּסִין וְכַיּוֹצֵא בָּהֶן מִפְּנֵי שֶׁהוּא כִּמְתַקֵּן אֶלָּא אִם כֵּן הֱדִיחָן לֶאֱכל בָּהֶן סְעֻדָּה אַחֶרֶת בְּאוֹתָהּ שַׁבָּת. אֲבָל כְּלֵי שְׁתִיָּה כְּגוֹן כּוֹסוֹת וְקִיתוֹנוֹת מֻתָּר לַהֲדִיחָן בְּכָל עֵת שֶׁאֵין קֶבַע לִשְׁתִיָּה. וְאֵין מַצִּיעִין אֶת הַמִּטּוֹת בְּשַׁבָּת כְּדֵי לִישֹׁן עֲלֵיהֶן לְמוֹצָאֵי שַׁבָּת אֲבָל מַצִּיעִין מִלֵּילֵי שַׁבָּת לְשַׁבָּת: ", + "אָסוּר לְהַטְבִּיל כֵּלִים טְמֵאִין בְּשַׁבָּת מִפְּנֵי שֶׁהוּא כִּמְתַקֵּן כְּלִי. אֲבָל אָדָם טָמֵא מֻתָּר לִטְבּל מִפְּנֵי שֶׁנִּרְאֶה כְּמֵיקֵר. וְאֵין מַזִּין עָלָיו בְּשַׁבָּת. הַמַּטְבִּיל כֵּלִים בְּשַׁבָּת בְּשׁוֹגֵג יִשְׁתַּמֵּשׁ בָּהֶן. בְּמֵזִיד לֹא יִשְׁתַּמֵּשׁ בָּהֶן עַד לְמוֹצָאֵי שַׁבָּת. וּמֻתָּר לְהַטְבִּיל אֶת הַמַּיִם הַטְּמֵאִים בְּשַׁבָּת. כֵּיצַד יַעֲשֶׂה. נוֹתְנָן בִּכְלִי שֶׁאֵינוֹ מְקַבֵּל טֻמְאָה כְּגוֹן כְּלֵי אֲבָנִים וּמַטְבִּיל הַכֵּלִים בַּמִּקְוֶה עַד שֶׁיַּעֲלֶה מֵי הַמִּקְוֶה עֲלֵיהֶן וְיִטְהָרוּ: ", + "אֵין מַגְבִּיהִין תְּרוּמוֹת וּמַעַשְׂרוֹת בְּשַׁבָּת מִפְּנֵי שֶׁנִּרְאֶה כִּמְתַקֵּן דָּבָר שֶׁלֹּא הָיָה מְתֻקָּן: ", + "מְעַבֵּד מֵאֲבוֹת מְלָאכוֹת הוּא. וְהַמְרַכֵּךְ עוֹר בְּשֶׁמֶן כְּדֶרֶךְ שֶׁהָעַבְּדָנִים עוֹשִׂים הֲרֵי זֶה מְעַבֵּד וְחַיָּב. לְפִיכָךְ לֹא יָסוּךְ אָדָם רַגְלוֹ בְּשֶׁמֶן וְהוּא בְּתוֹךְ הַמִּנְעָל אוֹ בְּתוֹךְ הַסַּנְדָּל הַחֲדָשִׁים. אֲבָל סָךְ הוּא אֶת רַגְלוֹ שֶׁמֶן וְלוֹבֵשׁ מִנְעָלוֹ אוֹ סַנְדָּלוֹ אַף עַל פִּי שֶׁהֵן חֲדָשִׁים. וְסָךְ כָּל גּוּפוֹ שֶׁמֶן וּמִתְעַגֵּל עַל גַּבֵּי קַטַּבְלִיָא חֲדָשָׁה וְאֵינוֹ חוֹשֵׁשׁ. בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁהָיָה הַשֶּׁמֶן מֻעָט כְּדֵי שֶׁיְּצַחְצֵחַ הָעוֹר בִּלְבַד אֲבָל אִם הָיָה בִּבְשָׂרוֹ שֶׁמֶן הַרְבֵּה כְּדֵי שֶׁיְּרַכֵּךְ הָעוֹר הֲרֵי זֶה אָסוּר מִפְּנֵי שֶׁהוּא כִּמְעַבְּדוֹ. וְהַכּל בַּחֲדָשִׁים אֲבָל בִּישָׁנִים מֻתָּר: ", + "הַמְמָרֵחַ רְטִיָּה בְּשַׁבָּת חַיָּב מִשּׁוּם מוֹחֵק אֶת הָעוֹר. לְפִיכָךְ אֵין סוֹתְמִין נֶקֶב בְּשַׁעֲוָה וְכַיּוֹצֵא בָּהּ שֶׁמָּא יְמָרֵחַ וַאֲפִלּוּ בְּשֻׁמָּן אֵין סוֹתְמִין אֶת הַנֶּקֶב גְּזֵרָה מִשּׁוּם שַׁעֲוָה: ", + "כּוֹתֵב מֵאֲבוֹת מְלָאכוֹת. לְפִיכָךְ אָסוּר לִכְחל בַּפּוּךְ וְכַיּוֹצֵא בּוֹ בְּשַׁבָּת מִפְּנֵי שֶׁהוּא כְּכוֹתֵב. וְאָסוּר לִלְווֹת וּלְהַלְווֹת גְּזֵרָה שֶׁמָּא יִכְתֹּב. וְכֵן אָסוּר לִקְנוֹת וְלִמְכֹּר וְלִשְׂכֹּר וּלְהַשְׂכִּיר גְּזֵרָה שֶׁמָּא יִכְתֹּב. לֹא יִשְׂכֹּר אָדָם פּוֹעֲלִים בְּשַׁבָּת וְלֹא יֹאמַר לַחֲבֵרוֹ לִשְׂכֹּר לוֹ פּוֹעֲלִין. אֲבָל לִשְׁאל וּלְהַשְׁאִיל מֻתָּר. שׁוֹאֵל אָדָם מֵחֲבֵרוֹ כַּדֵּי יַיִן וְכַדֵּי שֶׁמֶן וּבִלְבַד שֶׁלֹּא יֵאָמֵר לוֹ הַלְוֵינִי: ", + "אֶחָד הַמּוֹכֵר בַּפֶּה אוֹ בִּמְסִירָה אָסוּר. [וְאָסוּר לִשְׁקל] בֵּין בְּמֹאזְנַיִם בֵּין שֶׁלֹּא בְּמֹאזְנַיִם. וּכְשֵׁם שֶׁאָסוּר לִשְׁקל כָּךְ אָסוּר לִמְנוֹת וְלִמְדֹּד בֵּין בִּכְלִי מִדָּה בֵּין בַּיָּד בֵּין בְּחֶבֶל: ", + "אֵין דָּנִין בְּשַׁבָּת וְלֹא חוֹלְצִין וְלֹא מְיַבְּמִין וְלֹא מְקַדְּשִׁין גְּזֵרָה שֶׁמָּא יִכְתֹּב. וְאֵין מַקְדִּישִׁין וְלֹא מַעֲרִיכִין וְלֹא מַחְרִימִין מִפְּנֵי שֶׁהוּא כְּמִקָּח וּמִמְכָּר. וְאֵין מַגְבִּיהִין תְּרוּמוֹת וּמַעַשְׂרוֹת שֶׁזֶּה דּוֹמֶה לְמַקְדִּישׁ אוֹתָן פֵּרוֹת שֶׁהִפְרִישׁ. וְעוֹד מִפְּנֵי שֶׁהוּא כִּמְתַקֵּן אוֹתָן בְּשַׁבָּת. וְאֵין מְעַשְּׂרִין אֶת הַבְּהֵמָה גְּזֵרָה שֶׁמָּא יִרְשֹׁם בְּסִיקְרָא. וּמַקְדִּישׁ אָדָם פִּסְחוֹ בְּשַׁבָּת וַחֲגִיגָתוֹ בְּיוֹם טוֹב שֶׁזּוֹ מִצְוַת הַיּוֹם הִיא. וּכְשֵׁם שֶׁאֵין מַקְדִּישִׁין כָּךְ אֵין מְקַדְּשִׁין מֵי חַטָּאת: ", + "הַמַּגְבִּיהַּ תְּרוּמוֹת וּמַעַשְׂרוֹת בְּשַׁבָּת אוֹ בְּיוֹם טוֹב בְּשׁוֹגֵג יֹאכַל מִמַּה שֶּׁהִתְקִין. בְּמֵזִיד לֹא יֹאכַל עַד מוֹצָאֵי שַׁבָּת. וּבֵין כָּךְ וּבֵין כָּךְ תִּקֵּן אֶת הַפֵּרוֹת. וְכֵן הַמַּקְדִּישׁ אוֹ הַמַּעֲרִיךְ אוֹ הַמַּחֲרִים בְּשַׁבָּת בֵּין בְּשׁוֹגֵג בֵּין בְּמֵזִיד מַה שֶּׁעָשָׂה עָשׂוּי וְאֵין צָרִיךְ לוֹמַר בְּיוֹם טוֹב. וְכֵן הַמַּקְנֶה לַחֲבֵרוֹ בְּשַׁבָּת קָנָה. מְעַשְּׂרִין אֶת הַדְּמַאי בֵּין הַשְּׁמָשׁוֹת אֲבָל לֹא אֶת הַוַּדַּאי: ", + "מִי שֶׁקָּרָא שֵׁם לִתְרוּמַת מַעֲשֵׂר שֶׁל דְּמַאי אוֹ לְמַעֲשַׂר עָנִי שֶׁל וַדַּאי לֹא יִטְלֵם בְּשַׁבָּת אַף עַל פִּי שֶׁיְּיַחֵד מְקוֹמָן מִקֹּדֶם הַשַּׁבָּת וַהֲרֵי הֵן יְדוּעִין וּמֻנָּחִין בְּצַד הַפֵּרוֹת. וְאִם הָיָה כֹּהֵן אוֹ עָנִי לְמוּדִים לֶאֱכל אֶצְלוֹ יָבוֹאוּ וְיֹאכְלוּ. וּבִלְבַד שֶׁיּוֹדִיעַ לַכֹּהֵן שֶׁזּוֹ שֶׁאֲנִי מַאֲכִילְךָ תְּרוּמַת מַעֲשֵׂר וְיוֹדִיעַ לֶעָנִי שֶׁזּוֹ שֶׁאֲנִי מַאֲכִילְךָ מַעֲשַׂר עָנִי: ", + "אָסוּר לְהָפִיס וּלְשַׂחֵק בְּקֻבִּיָּא בְּשַׁבָּת מִפְּנֵי שֶׁהוּא כְּמִקָּח וּמִמְכָּר. וּמֵפִיס אָדָם עִם בָּנָיו וְעִם בְּנֵי בֵּיתוֹ עַל מָנָה גְּדוֹלָה כְּנֶגֶד מָנָה קְטַנָּה מִפְּנֵי שֶׁאֵין מַקְפִּידִין: ", + "אָסוּר לְחַשֵּׁב חֶשְׁבּוֹנוֹת שֶׁהוּא צָרִיךְ לָהֶן בְּשַׁבָּת בֵּין שֶׁעָבַר בֵּין שֶׁעָתִיד לִהְיוֹת גְּזֵרָה שֶׁמָּא יִכְתֹּב. לְפִיכָךְ חֶשְׁבּוֹנוֹת שֶׁאֵין בָּהֶן צֹרֶךְ מֻתָּר לְחַשְּׁבָן. כֵּיצַד. כַּמָּה סְאִין תְּבוּאָה הָיָה לָנוּ בְּשָׁנָה פְּלוֹנִית, כַּמָּה דִּינָרִין הוֹצִיא בְּחַתְנוּת בְּנוֹ, וְכַיּוֹצֵא בְּאֵלּוּ שֶׁהֵן בִּכְלַל שִׂיחָה בְּטֵלָה שֶׁאֵין בָּהֶן צֹרֶךְ כְּלָל, הַמְחַשֵּׁב אוֹתָן בְּשַׁבָּת כִּמְחַשֵּׁב בְּחל: ", + "אָסוּר לִקְרוֹת בְּשִׁטְרֵי הֶדְיוֹטוֹת בְּשַׁבָּת שֶׁלֹּא יְהֵא כְּדֶרֶךְ חֹל וְיָבֹא לִמְחֹק. מוֹנֶה אָדָם פַּרְפְּרוֹתָיו וְאֶת אוֹרְחָיו מִפִּיו אֲבָל לֹא מִן הַכְּתָב כְּדֵי שֶׁלֹּא יִקְרָא בְּשִׁטְרֵי הֶדְיוֹטוֹת. לְפִיכָךְ אִם הָיוּ הַשֵּׁמוֹת חֲקוּקִין עַל הַטַּבְלָה אוֹ עַל הַכֹּתֶל מֻתָּר לִקְרוֹתָן מִפְּנֵי שֶׁאֵינוֹ מִתְחַלֵּף בִּשְׁטָר. וְאָסוּר לִקְרוֹת בִּכְתָב הַמְהַלֵּךְ תַּחַת הַצּוּרָה וְתַחַת הַדְּיוּקְנִי בְּשַׁבָּת. אַף לִקְרוֹת בַּכְּתוּבִים בְּשַׁבָּת בִּשְׁעַת בֵּית הַמִּדְרָשׁ אָסוּר גְּזֵרָה מִשּׁוּם בִּטּוּל בֵּית הַמִּדְרָשׁ שֶׁלֹּא יִהְיֶה כָּל אֶחָד יוֹשֵׁב בְּבֵיתוֹ וְקוֹרֵא וְיִמָּנַע מִבֵּית הַמִּדְרָשׁ: ", + "נָפְלָה דְּלֵקָה בֶּחָצֵר בְּשַׁבָּת אֵינוֹ מַצִּיל כָּל מַה שֶּׁיֵּשׁ בֶּחָצֵר לְחָצֵר אַחֶרֶת שֶׁבְּאוֹתוֹ הַמָּבוֹי אַף עַל פִּי שֶׁעֵרְבוּ גְּזֵרָה שֶׁמָּא יְכַבֶּה הַדְּלֵקָה כְּדֵי שֶׁיַּצִּיל מִפְּנֵי שֶׁאָדָם בָּהוּל עַל מָמוֹנוֹ. לְפִיכָךְ גָּזְרוּ שֶׁלֹּא יַצִּיל אֶלָּא מָזוֹן שֶׁהוּא צָרִיךְ לוֹ לְאוֹתוֹ שַׁבָּת וְכֵלִים שֶׁצָּרִיךְ לְהִשְׁתַּמֵּשׁ בָּהֶן בְּשַׁבָּת וּבְגָדִים שֶׁיָּכוֹל לִלְבּשׁ. שֶׁנִּמְצָא מִתְיָאֵשׁ מִן הַכּל וְאֵינוֹ בָּא לִידֵי כִּבּוּי. וְאִם לֹא עֵרְבוּ אַף מְזוֹנוֹ וְכֵלָיו אֵינוֹ מַצִּיל: ", + "וּמַה הוּא מַצִּיל לִמְזוֹנוֹ. אִם נָפְלָה דְּלֵקָה בְּלֵילֵי שַׁבָּת מַצִּילִין מְזוֹן שָׁלֹשׁ סְעֻדּוֹת. הָרָאוּי לְאָדָם לְאָדָם וְהָרָאוּי לִבְהֵמָה לִבְהֵמָה. נָפְלָה בְּשַׁחֲרִית מַצִּילִין מְזוֹן שְׁתֵּי סְעֻדּוֹת. בְּמִנְחָה מַצִּילִין מְזוֹן סְעֻדָּה אַחַת: ", + "בַּמֶּה דְּבָרִים אֲמוּרִים בְּמַצִּיל בְּכֵלִים הַרְבֵּה אוֹ שֶׁהָיָה מְמַלֵּא כְּלִי וּמוֹצִיאוֹ וּמְעָרֶה וְחוֹזֵר וּמְמַלֵּא אוֹתוֹ שֵׁנִית הוּא שֶׁאֵין מַצִּיל אֶלָּא מַה שֶּׁהוּא צָרִיךְ לוֹ. אֲבָל אִם הוֹצִיא כְּלִי אֶחָד בְּהוֹצָאָה אַחַת אַף עַל פִּי שֶׁיֵּשׁ בּוֹ כַּמָּה סְעֻדּוֹת מֻתָּר: ", + "כֵּיצַד. מַצִּיל סַל מָלֵא כִּכָּרוֹת אַף עַל פִּי שֶׁיֵּשׁ בּוֹ כַּמָּה סְעֻדּוֹת. וְעִגּוּל שֶׁל דְּבֵלָה וְחָבִית שֶׁל יַיִן. וְכֵן אִם פָּרַשׂ טַלִּיתוֹ וְקִבֵּץ בָּהּ כָּל מַה שֶּׁיָּכוֹל לְהוֹצִיא וְהוֹצִיאָהּ מְלֵאָה בְּבַת אַחַת מֻתָּר: ", + "וְאוֹמֵר לַאֲחֵרִים בּוֹאוּ וְהַצִּילוּ לָכֶם וְכָל אֶחָד וְאֶחָד מַצִּיל מָזוֹן שֶׁהוּא צָרִיךְ לוֹ אוֹ כְּלִי אֶחָד שֶׁמַּחֲזִיק אֲפִלּוּ דָּבָר גָּדוֹל וַהֲרֵי הוּא שֶׁל מַצִּיל. וְאִם לֹא רָצָה הַמַּצִּיל לְקַחְתּוֹ וּנְתָנוֹ לִבְעָלָיו מֻתָּר לוֹ לִטּל מִמֶּנּוּ אַחַר הַשַּׁבָּת שְׂכַר עֲמָלוֹ וְאֵין זֶה שְׂכַר שַׁבָּת שֶׁהֲרֵי אֵין שָׁם מְלָאכָה וְלֹא אִסּוּר שֶׁלֹּא הוֹצִיאוֹ אֶלָּא בְּמָקוֹם מְעֹרָב: ", + "הִצִּיל פַּת נְקִיָּה אֵינוֹ חוֹזֵר וּמַצִּיל פַּת שֶׁאֵינָהּ נְקִיָּה. אֲבָל אִם הִצִּיל פַּת שֶׁאֵינָהּ נְקִיָּה חוֹזֵר וּמַצִּיל פַּת נְקִיָּה. וּמַצִּיל בְּיוֹם הַכִּפּוּרִים מַה שֶּׁהוּא צָרִיךְ לְשַׁבָּת אִם הָיָה יוֹם הַכִּפּוּרִים בְּעֶרֶב שַׁבָּת אֲבָל אֵינוֹ מַצִּיל בְּשַׁבָּת לְיוֹם הַכִּפּוּרִים. וְאֵין צָרִיךְ לוֹמַר לְיוֹם טוֹב. וְלֹא מִשַּׁבָּת זוֹ לְשַׁבָּת הַבָּאָה. וּמַה שֶּׁהוּא מַצִּיל לִלְבּשׁ. לוֹבֵשׁ כָּל מַה שֶּׁהוּא יָכוֹל לִלְבּשׁ וְעוֹטֵף כָּל מַה שֶּׁהוּא יָכוֹל לַעֲטֹף וּמוֹצִיא וְאוֹמֵר לַאֲחֵרִים בּוֹאוּ וְהַצִּילוּ לָכֶם. וְכָל אֶחָד וְאֶחָד לוֹבֵשׁ וּמִתְעַטֵּף בְּכֵלָיו וּמוֹצִיא. וַהֲרֵי הוּא שֶׁלּוֹ כְּמוֹ הַמַּאֲכָל שֶׁהֲרֵי מִן הַהֶפְקֵר הֵן זוֹכִין: ", + "מֻתָּר לְהַצִּיל כָּל כִּתְבֵי הַקֹּדֶשׁ שֶׁיֵּשׁ בֶּחָצֵר לְחָצֵר אַחֶרֶת שֶׁבְּאוֹתוֹ הַמָּבוֹי וְאַף עַל פִּי שֶׁלֹּא עֵרְבוּ. וּבִלְבַד שֶׁיִּהְיֶה לַמָּבוֹי שָׁלֹשׁ מְחִצּוֹת וְלֶחִי אֶחָד. וְהוּא שֶׁיִּהְיוּ כְּתוּבִין אַשּׁוּרִית וּבִלְשׁוֹן הַקֹּדֶשׁ אֲבָל אִם הָיָה כְּתוּבִין בְּכָל לָשׁוֹן אוֹ בִּכְתָב אַחֵר אֵין מַצִּילִין אוֹתָן אֲפִלּוּ הָיָה שָׁם עֵרוּב. וּבְחל אָסוּר לִקְרוֹת בָּהֶם אֶלָּא מַנִּיחָן בִּמְקוֹם הַתֹּרֶף וְהֵן מִתְאַבְּדִין מֵאֲלֵיהֶן: ", + "הָיוּ כְּתוּבִין בְּסַם וּבְסִיקְרָא אַף עַל פִּי שֶׁאֵינוֹ כְּתַב שֶׁל קַיָּמָא הוֹאִיל וְהֵן כְּתוּבִין אַשּׁוּרִית וּבִלְשׁוֹן קֹדֶשׁ מַצִּילִין אוֹתָן. גִּלָּיוֹן שֶׁל סְפָרִים שֶׁלְּמַעְלָה וְשֶׁלְּמַטָּה וְשֶׁבֵּין פָּרָשָׁה לְפָרָשָׁה וְשֶׁבֵּין דַּף לְדַף וְשֶׁבִּתְחִלַּת הַסֵּפֶר וְשֶׁבְּסוֹף הַסֵּפֶר אֵין מַצִּילִין אוֹתָן. הַבְּרָכוֹת וְהַקְּמֵעִין אַף עַל פִּי שֶׁיֵּשׁ בָּהֶן אוֹתִיּוֹת שֶׁל שֵׁם וּמֵעִנְיָנוֹת הַרְבֵּה שֶׁל תּוֹרָה אֵין מַצִּילִין אוֹתָן מִפְּנֵי הַדְּלֵקָה: ", + "סֵפֶר תּוֹרָה שֶׁיֵּשׁ בּוֹ לְלַקֵּט שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת מִתּוֹךְ תֵּבוֹת שְׁלֵמוֹת וַאֲפִלּוּ בִּכְלָלָן (בראשית לא מז) \"יְגַר שָׂהֲדוּתָא\". וְכֵן אִם הָיְתָה בָּהּ פָּרָשָׁה שֶׁאֵין בָּהּ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת וְיֵשׁ בָּהּ הַזְכָּרוֹת כְּגוֹן (במדבר י לה) \"וַיְהִי בִּנְסֹעַ הָאָרֹן\". מַצִּילִין אוֹתָן מִפְּנֵי הַדְּלֵקָה. וּמַצִּילִין תִּיק הַסֵּפֶר עִם הַסֵּפֶר וְתִיק תְּפִלִּין עִם הַתְּפִלִּין אַף עַל פִּי שֶׁיֵּשׁ בְּתוֹכָן מָעוֹת: " + ], + [ + "יֵשׁ דְּבָרִים שֶׁהֵן אֲסוּרִין בְּשַׁבָּת אַף עַל פִּי שֶׁאֵינָם דּוֹמִין לִמְלָאכָה וְאֵינָם מְבִיאִין לִידֵי מְלָאכָה. וּמִפְּנֵי מָה נֶאֶסְרוּ מִשּׁוּם שֶׁנֶּאֱמַר (ישעיה נח יג) \"אִם תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ עֲשׂוֹת חֲפָצֶיךָ בְּיוֹם קָדְשִׁי\" וְנֶאֱמַר (ישעיה נח יג) \"וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר\". לְפִיכָךְ אָסוּר לְאָדָם לְהַלֵּךְ בַּחֲפָצָיו בְּשַׁבָּת וַאֲפִלּוּ לְדַבֵּר בָּהֶן כְּגוֹן שֶׁיְּדַבֵּר עִם שֻׁתָּפוֹ מַה יִּמְכֹּר לְמָחָר אוֹ מַה יִּקְנֶה אוֹ הֵיאַךְ יִבְנֶה בַּיִת זֶה וּבְאֵי זֶה סְחוֹרָה יֵלֵךְ לְמָקוֹם פְּלוֹנִי. כָּל זֶה וְכַיּוֹצֵא בּוֹ אָסוּר שֶׁנֶּאֱמַר וְדַבֵּר דָּבָר דִּבּוּר אָסוּר הִרְהוּר מֻתָּר: ", + "אָסוּר לְאָדָם לִפְקֹד גִּנּוֹתָיו וּשְׂדוֹתָיו בְּשַׁבָּת כְּדֵי לִרְאוֹת מַה הֵן צְרִיכִין אוֹ הֵיאַךְ הֵן פֵּרוֹתֵיהֶן. שֶׁהֲרֵי זֶה מְהַלֵּךְ לַעֲשׂוֹת חֶפְצוֹ. וְכֵן אָסוּר לְאָדָם שֶׁיֵּצֵא בְּשַׁבָּת עַד סוֹף הַתְּחוּם וְיֵשֵׁב שָׁם עַד שֶׁתֶּחְשַׁךְ כְּדֵי שֶׁיִּהְיֶה קָרוֹב לַעֲשׂוֹת חֲפָצָיו בְּמוֹצָאֵי שַׁבָּת. שֶׁהֲרֵי נִמְצָא הִלּוּכוֹ בְּשַׁבָּת לַעֲשׂוֹת חֲפָצָיו: ", + "בַּמֶּה דְּבָרִים אֲמוּרִים בְּשֶׁהֶחְשִׁיךְ עַל הַתְּחוּם לַעֲשׂוֹת דָּבָר שֶׁאָסוּר בְּשַׁבָּת לַעֲשׂוֹתוֹ. אֲבָל אִם הֶחְשִׁיךְ לַעֲשׂוֹת דָּבָר שֶׁמֻּתָּר לַעֲשׂוֹתוֹ בְּשַׁבָּת הֲרֵי זֶה מֻתָּר. כֵּיצַד. אֵין מַחְשִׁיכִין עַל הַתְּחוּם לְהָבִיא פֵּרוֹת מְחֻבָּרִין אוֹ לִשְׂכֹּר פּוֹעֲלִין. אֲבָל מַחְשִׁיךְ הוּא לִשְׁמֹר פֵּרוֹת שֶׁהֲרֵי מֻתָּר לִשְׁמֹר בְּשַׁבָּת. וּמַחְשִׁיךְ לְהָבִיא בְּהֵמָה אוֹ פֵּרוֹת תְּלוּשִׁין. שֶׁהַבְּהֵמָה קוֹרֵא לָהּ וְהִיא בָּאָה אַף עַל פִּי שֶׁהִיא חוּץ לַתְּחוּם. וּפֵרוֹת תְּלוּשִׁין אִלּוּ הָיוּ שָׁם מְחִצּוֹת הָיָה מֻתָּר לַהֲבִיאָן בְּשַׁבָּת. וְכֵן אוֹמֵר אָדָם לַחֲבֵרוֹ לִכְרַךְ פְּלוֹנִי אֲנִי הוֹלֵךְ לְמָחָר שֶׁאִם הָיוּ שָׁם בּוּרְגָנִים הָיָה הוֹלֵךְ לְשָׁם בְּשַׁבָּת. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: ", + "מֻתָּר לְאָדָם לוֹמַר לְפוֹעֵל הַנִּרְאֶה שֶׁתַּעֲמֹד עִמִּי לָעֶרֶב. אֲבָל לֹא יֹאמַר לוֹ הֱיֵה נָכוֹן לִי לָעֶרֶב שֶׁנִּמְצָא עוֹשֶׂה חֶפְצוֹ בְּשַׁבָּת. וְאָסוּר לָרוּץ וּלְדַלֵּג בְּשַׁבָּת שֶׁנֶּאֱמַר (ישעיה נח יג) \"מֵעֲשׂוֹת דְּרָכֶיךָ\" שֶׁלֹּא יְהֵא הִלּוּכְךָ שֶׁל שַׁבָּת כְּהִלּוּכְךָ שֶׁל חֹל. וְיוֹרֵד אָדָם לְבוֹר וְשִׁיחַ וּמְעָרָה אֲפִלּוּ הֵן מֵאָה אַמָּה וּמְטַפֵּס וְיוֹרֵד וְשׁוֹתֶה וּמְטַפֵּס וְעוֹלֶה. וְאָסוּר לְהַרְבּוֹת בְּשִׂיחָה בְּטֵלָה שֶׁנֶּאֱמַר (ישעיה נח יג) \"וְדַבֵּר דָּבָר\" שֶׁלֹּא יְהֵא דִּבּוּרְךָ שֶׁל שַׁבָּת כְּדִבּוּרְךָ שֶׁל חל: ", + "מֻתָּר לָרוּץ בְּשַׁבָּת לִדְבַר מִצְוָה כְּגוֹן שֶׁיָּרוּץ לְבֵית הַכְּנֶסֶת אוֹ לְבֵית הַמִּדְרָשׁ. וּמְחַשְּׁבִין חֶשְׁבּוֹנוֹת שֶׁל מִצְוָה וּמוֹדְדִין מְדִידָה שֶׁל מִצְוָה כְּגוֹן מִקְוֶה לֵידַע אִם יֵשׁ כַּשִּׁעוּר אוֹ בֶּגֶד לֵידַע אִם מְקַבֵּל טֻמְאָה. וּפוֹסְקִין צְדָקָה לָעֲנִיִּים. וְהוֹלְכִין לְבָתֵּי כְּנֵסִיּוֹת וּלְבָתֵּי מִדְרָשׁוֹת וַאֲפִלּוּ לְטַרְטֵיאוֹת וּטְרַקְלִין שֶׁל כּוּתִים לְפַקֵּחַ עַל עִסְקֵי רַבִּים בְּשַׁבָּת. וּמְשַׁדְּכִין עַל הַתִּינוֹקֶת לֵיאָרֵס וְעַל הַתִּינוֹק לְלַמְּדוֹ סֵפֶר וּלְלַמְּדוֹ אֻמָּנוּת. וּמְבַקְּרִין חוֹלִין וּמְנַחֲמִים אֲבֵלִים. וְהַנִּכְנָס לְבַקֵּר אֶת הַחוֹלֶה אוֹמֵר שַׁבָּת הִיא מִלִּזְעֹק וּרְפוּאָה קְרוֹבָה לָבוֹא. וּמַחְשִׁיכִין עַל הַתְּחוּם לְפַקֵּחַ עַל עִסְקֵי כַּלָּה וְעַל עִסְקֵי הַמֵּת לְהָבִיא לוֹ אָרוֹן וְתַכְרִיכִין. וְאוֹמֵר לוֹ לֵךְ לְמָקוֹם פְּלוֹנִי לֹא מָצָאתָ שָׁם הָבֵא מִמָּקוֹם פְּלוֹנִי לֹא מָצָאתָ בְּמָנֶה הָבֵא בְּמָאתַיִם. וּבִלְבַד שֶׁלֹּא יִזְכֹּר לוֹ סְכוּם מִקָּח. שֶׁכָּל אֵלּוּ וְכַיּוֹצֵא בָּהֶן מִצְוָה הֵן וְנֶאֱמַר (ישעיה נח יג) \"עֲשׂוֹת חֲפָצֶיךָ\" וְכוּ' חֲפָצֶךָ אֲסוּרִין חֶפְצֵי שָׁמַיִם מֻתָּרִין: ", + "מַפְלִיגִין בַּיָּם הַגָּדוֹל בְּעֶרֶב שַׁבָּת לִדְבַר מִצְוָה וּפוֹסֵק עִמּוֹ לִשְׁבֹּת וְאֵינוֹ שׁוֹבֵת. וּמְפִירִין נְדָרִים בְּשַׁבָּת בֵּין לְצֹרֶךְ שַׁבָּת בֵּין שֶׁלֹּא לְצֹרֶךְ שַׁבָּת. וְנִשְׁאָלִין לְחָכָם עַל הַנְּדָרִים שֶׁהֵן לְצֹרֶךְ הַשַּׁבָּת וּמַתִּירִין אַף עַל פִּי שֶׁהָיָה לָהֶן פְּנַאי לְהַתִּירָן קֹדֶם הַשַּׁבָּת שֶׁדְּבָרִים אֵלּוּ מִצְוָה הֵן: ", + "אֵין עוֹנְשִׁין בְּשַׁבָּת אַף עַל פִּי שֶׁהָעֹנֶשׁ מִצְוַת עֲשֵׂה אֵינָהּ דּוֹחָה שַׁבָּת. כֵּיצַד. הֲרֵי שֶׁנִּתְחַיֵּב בְּבֵית דִּין מַלְקוֹת אוֹ מִיתָה אֵין מַלְקִין אוֹתוֹ וְאֵין מְמִיתִין אוֹתוֹ בְּשַׁבָּת שֶׁנֶּאֱמַר (שמות לה ג) \"לֹא תְבַעֲרוּ אֵשׁ בְּכל משְׁבֹתֵיכֶם בְּיוֹם הַשַּׁבָּת\" זוֹ אַזְהָרָה לְבֵית דִּין שֶׁלֹּא יִשְׂרְפוּ בְּשַׁבָּת מִי שֶׁנִּתְחַיֵּב שְׂרֵפָה וְהוּא הַדִּין לִשְׁאָר עֳנָשִׁין: ", + "מֻתָּר לְאָדָם לִשְׁמֹר פֵּרוֹתָיו בְּשַׁבָּת בֵּין תְּלוּשִׁים בֵּין מְחֻבָּרִין. וְאִם בָּא אָדָם לִטּל מֵהֶן אוֹ בְּהֵמָה וְחַיָּה לֶאֱכל מֵהֶן גּוֹעֵר בָּהֶן וּמַכֶּה בָּהֶם וּמַרְחִיקָן. וַהֲלֹא דָּבָר זֶה מֵחֲפָצָיו הוּא וְלָמָּה הוּא מֻתָּר. מִפְּנֵי שֶׁלֹּא נֶאֱסַר אֶלָּא לְהַקְנוֹת לְעַצְמוֹ חֲפָצִים שֶׁאֵינָן עַתָּה מְצוּיִים אוֹ לְהִשְׂתַּכֵּר וּלְהַרְוִיחַ וּלְהִטָּפֵל בַּהֲנָאָה שֶׁתָּבוֹא לְיָדוֹ. אֲבָל לִשְׁמֹר מָמוֹנוֹ שֶׁכְּבָר בָּא לְיָדוֹ עַד שֶׁיַּעֲמֹד כְּמוֹת שֶׁהוּא מֻתָּר. הָא לְמָה זֶה דּוֹמֶה לְנוֹעֵל בֵּיתוֹ מִפְּנֵי הַגַּנָּבִים: ", + "הַמְשַׁמֵּר זְרָעָיו מִפְּנֵי הָעוֹפוֹת וּמִקְשָׁאָיו וּמִדְלָעָיו מִפְּנֵי הַחַיָּה לֹא יְסַפֵּק וְלֹא יְרַקֵּד כְּדֶרֶךְ שֶׁעוֹשֶׂה בְּחל גְּזֵרָה שֶׁמָּא יִטּל צְרוֹר וְיִזְרֹק אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים: ", + "כָּל הַדְּבָרִים שֶׁהֵן אֲסוּרִין מִשּׁוּם שְׁבוּת לֹא גָּזְרוּ עֲלֵיהֶן בֵּין הַשְּׁמָשׁוֹת אֶלָּא בְּעַצְמוֹ שֶׁל יוֹם הוּא שֶׁהֵן אֲסוּרִין אֲבָל בֵּין הַשְּׁמָשׁוֹת מֻתָּרִין. וְהוּא שֶׁיִּהְיֶה שָׁם דְּבַר מִצְוָה אוֹ דֹּחַק. כֵּיצַד. מֻתָּר לוֹ בֵּין הַשְּׁמָשׁוֹת לַעֲלוֹת בָּאִילָן אוֹ לָשׁוּט עַל פְּנֵי הַמַּיִם לְהָבִיא לוּלָב אוֹ שׁוֹפָר. וְכֵן מוֹרִיד מִן הָאִילָן אוֹ מוֹצִיא מִן הַכַּרְמְלִית עֵרוּב שֶׁעָשָׂה. וְכֵן אִם הָיָה טָרוּד וְנֶחְפָּז וְנִצְרָךְ לְדָבָר שֶׁהוּא מִשּׁוּם שְׁבוּת בֵּין הַשְּׁמָשׁוֹת הֲרֵי זֶה מֻתָּר. אֲבָל אִם לֹא הָיָה שָׁם דֹּחַק וְלֹא דְּבַר מִצְוָה אָסוּר. לְפִיכָךְ אֵין מְעַשְּׂרִין אֶת הַוַּדַּאי בֵּין הַשְּׁמָשׁוֹת אַף עַל פִּי שֶׁאִסּוּר הַפְרָשַׁת הַמַּעֲשֵׂר בְּשַׁבָּת מִשּׁוּם שְׁבוּת. אֲבָל מְעַשְּׂרִים אֶת הַדְּמַאי: ", + "קָטָן שֶׁעָשָׂה בְּשַׁבָּת דָּבָר שֶׁהוּא מִשּׁוּם שְׁבוּת כְּגוֹן שֶׁתָּלַשׁ מֵעָצִיץ שֶׁאֵינוֹ נָקוּב אוֹ טִלְטֵל בְּכַרְמְלִית אֵין בֵּית דִּין מְצֻוִּין לְהַפְרִישׁוֹ. וְכֵן אִם הִנִּיחוֹ אָבִיו אֵין מְמַחִין בְּיָדוֹ: ", + "אָסְרוּ חֲכָמִים לְטַלְטֵל מִקְצָת דְּבָרִים בְּשַׁבָּת כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחל. וּמִפְּנֵי מָה נָגְעוּ בְּאִסּוּר זֶה. אָמְרוּ וּמָה אִם הִזְהִירוּ נְבִיאִים וְצִוּוּ שֶׁלֹּא יִהְיֶה הִלּוּכְךָ בְּשַׁבָּת כְּהִלּוּכְךָ בְּחל וְלֹא שִׂיחַת הַשַּׁבָּת כְּשִׂיחַת החֹל שֶׁנֶּאֱמַר (ישעיה נח יג) \"וְדַבֵּר דָּבָר\" קַל וָחֹמֶר שֶׁלֹּא יִהְיֶה טִלְטוּל בְּשַׁבָּת כְּטִלְטוּל בְּחל כְּדֵי שֶׁלֹּא יִהְיֶה כְּיוֹם חֹל בְּעֵינָיו וְיָבוֹא לְהַגְבִּיהַּ וּלְתַקֵּן כֵּלִים מִפִּנָּה לְפִנָּה אוֹ מִבַּיִת לְבַיִת אוֹ לְהַצְנִיעַ אֲבָנִים וְכַיּוֹצֵא בָּהֶן שֶׁהֲרֵי הוּא בָּטֵל וְיוֹשֵׁב בְּבֵיתוֹ וִיבַקֵּשׁ דָּבָר שֶׁיִּתְעַסֵּק בּוֹ וְנִמְצָא שֶׁלֹּא שָׁבַת וּבִטֵּל הַטַּעַם שֶׁנֶּאֱמַר בְּתוֹרָה (שמות כב יב) (דברים ה יג) \"לְמַעַן יָנוּחַ\": ", + "וְעוֹד כְּשֶׁיְּבַקֵּר וִיטַלְטֵל כֵּלִים שֶׁמְּלַאכְתָּן לְאִסּוּר אֶפְשָׁר שֶׁיִּתְעַסֵּק בָּהֶן מְעַט וְיָבֹא לִידֵי מְלָאכָה. וְעוֹד מִפְּנֵי שֶׁמִּקְצָת הָעָם אֵינָם בַּעֲלֵי אֻמָּנֻיּוֹת אֶלָּא בְּטֵלִין כָּל יְמֵיהֶן כְּגוֹן הַטַּיָּלִין וְיוֹשְׁבֵי קְרָנוֹת שֶׁכָּל יְמֵיהֶן הֵן שׁוֹבְתִים מִמְּלָאכָה וְאִם יִהְיֶה מֻתָּר לְהַלֵּךְ וּלְדַבֵּר וּלְטַלְטֵל כִּשְׁאָר הַיָּמִים נִמְצָא שֶׁלֹּא שָׁבַת שְׁבִיתָה הַנִּכֶּרֶת. לְפִיכָךְ שְׁבִיתָה מִדְּבָרִים אֵלּוּ הִיא שְׁבִיתָה הַשָּׁוָה בְּכָל אָדָם. וּמִפְּנֵי דְּבָרִים אֵלּוּ נָגְעוּ בְּאִסּוּר הַטִּלְטוּל. וְאָסְרוּ שֶׁלֹּא יְטַלְטֵל אָדָם בְּשַׁבָּת אֶלָּא כֵּלִים הַצָּרִיךְ לָהֶם כְּמוֹ שֶׁיִּתְבָּאֵר: " + ], + [ + "יֵשׁ כְּלִי שֶׁמְּלַאכְתּוֹ לְהֶתֵּר וְהוּא הַכְּלִי שֶׁמֻּתָּר לַעֲשׂוֹת בּוֹ בְּשַׁבָּת דָּבָר שֶׁנַּעֲשָׂה לוֹ בְּחל. כְּגוֹן כּוֹס לִשְׁתּוֹת בּוֹ וּקְעָרָה לֶאֱכל בָּהּ וְסַכִּין לַחְתוֹך בּוֹ בָּשָׂר וּפַת וְקֻרְנָס לִפְצֹעַ בּוֹ אֱגוֹזִים וְכַיּוֹצֵא בָּהֶן: ", + "וְיֵשׁ כְּלִי שֶׁמְּלַאכְתּוֹ לְאִסּוּר וְהוּא הַכְּלִי שֶׁאָסוּר לַעֲשׂוֹת בּוֹ בְּשַׁבָּת דָּבָר שֶׁנַּעֲשָׂה בּוֹ. כְּגוֹן מַכְתֶּשֶׁת וְרֵיחַיִם וְכַיּוֹצֵא בָּהֶן שֶׁאָסוּר לִכְתּשׁ וְלִטְחֹן בְּשַׁבָּת: ", + "כָּל כְּלִי שֶׁמְּלַאכְתּוֹ לְהֶתֵּר בֵּין הָיָה שֶׁל עֵץ אוֹ שֶׁל חֶרֶס אוֹ שֶׁל אֶבֶן אוֹ שֶׁל מַתֶּכֶת מֻתָּר לְטַלְטְלוֹ בְּשַׁבָּת. בֵּין בִּשְׁבִיל עַצְמוֹ שֶׁל כְּלִי בֵּין לְצֹרֶךְ מְקוֹמוֹ בֵּין לְצֹרֶךְ גּוּפוֹ. וְכָל כְּלִי שֶׁמְּלַאכְתּוֹ לְאִסּוּר בֵּין הָיָה שֶׁל עֵץ אוֹ שֶׁל חֶרֶס אוֹ שֶׁל אֲבָנִים אוֹ שֶׁל מַתֶּכֶת מֻתָּר לְטַלְטְלוֹ בְּשַׁבָּת בֵּין לְצֹרֶךְ גּוּפוֹ בֵּין לְצֹרֶךְ מְקוֹמוֹ אֲבָל בִּשְׁבִיל עַצְמוֹ שֶׁל כְּלִי אָסוּר: ", + "כֵּיצַד. מְטַלְטֵל הוּא אֶת הַקְּעָרָה שֶׁל עֵץ לֶאֱכל בָּהּ אוֹ לֵישֵׁב בִּמְקוֹמָהּ. אוֹ כְּדֵי שֶׁלֹּא תִּגָּנֵב. וְזֶה הוּא בִּשְׁבִיל עַצְמָהּ. וְכֵן אִם טִלְטֵל אוֹתָהּ מִן הַחַמָּה כְּדֵי שֶׁלֹּא תִּתְיַבֵּשׁ וְתִשָּׁבֵר אוֹ מִן הַגְּשָׁמִים כְּדֵי שֶׁלֹּא תִּתְפַּח וְתִפָּסֵד הֲרֵי זֶה מְטַלְטֵל בִּשְׁבִיל עַצְמָהּ וּמֻתָּר מִפְּנֵי שֶׁמְּלַאכְתָּהּ לְהֶתֵּר: ", + "וְכֵן מְטַלְטֵל הוּא הָרֵחַיִם אוֹ הַמַּכְתֶּשֶׁת לְשַׁבֵּר עָלֶיהָ אֱגוֹזִים אוֹ לַעֲלוֹת עָלֶיהָ לַמִּטָּה וְזֶה הוּא לְצֹרֶךְ גּוּפוֹ אוֹ לֵישֵׁב בִּמְקוֹמוֹ. אֲבָל אֵינוֹ מְטַלְטְלָהּ כְּדֵי שֶׁלֹּא תִּשָּׁבֵר וְלֹא כְּדֵי שֶׁלֹּא תִּגָּנֵב. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: ", + "וְכָל שֶׁאֵינוֹ כְּלִי כְּגוֹן אֲבָנִים וּמָעוֹת וְקָנִים וְקוֹרוֹת וְכַיּוֹצֵא בָּהֶן אָסוּר לְטַלְטְלָן. אֶבֶן גְּדוֹלָה אוֹ קוֹרָה גְּדוֹלָה אַף עַל פִּי שֶׁהִיא נִטֶּלֶת בַּעֲשָׂרָה בְּנֵי אָדָם אִם יֵשׁ תּוֹרַת כְּלִי עָלֶיהָ מְטַלְטְלִים אוֹתָהּ. דַּלְתוֹת הַבַּיִת אַף עַל פִּי שֶׁהֵן כֵּלִים לֹא הוּכְנוּ לְטַלְטֵל לְפִיכָךְ אִם נִתְפָּרְקוּ אֲפִלּוּ בְּשַׁבָּת אֵין מְטַלְטְלִין אוֹתָן. וְכֵן הֶעָפָר וְהַחוֹל וְהַמֵּת אֵין מְזִיזִין אוֹתָן מִמְּקוֹמָן. וּבֶן שְׁמוֹנָה חַי הֲרֵי הוּא כְּאֶבֶן וְאָסוּר לְטַלְטְלוֹ: ", + "מֻתָּר לְטַלְטֵל הַכְּלִי אֲפִלּוּ שֶׁלֹּא לְצֹרֶךְ תַּשְׁמִישׁוֹ אֶלָּא לַעֲשׂוֹת בּוֹ מְלָאכָה שֶׁלֹּא נַעֲשָׂה לְתַשְׁמִישָׁהּ. כֵּיצַד. נוֹטֵל אָדָם קֻרְנָס לִפְצֹעַ בּוֹ אֱגוֹזִים. קוֹרְדוֹם לַחְתֹּךְ בּוֹ דְּבֵלָה. מְגֵרָה לְגָרֵר בָּהּ אֶת הַגְּבִינָה. מַגְרֵפָה לִגְרֹף בָּהּ אֶת הַגְּרוֹגָרוֹת. אֶת הָרַחַת וְאֶת הַמַּזְלֵג לָתֵת עָלָיו אֹכֶל לְקָטָן. אֶת הַכּוֹשׁ וְאֶת הַכַּרְכָּר לִתְחֹב בּוֹ. מַחַט שֶׁל סַקָּאִין לִפְתֹּחַ בּוֹ אֶת הַדֶּלֶת. אֶת הַמַּכְתֶּשֶׁת לֵישֵׁב עָלֶיהָ. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: ", + "וּמְטַלְטֵל אָדָם מַחַט שֶׁל יָד הַשְּׁלֵמָה לִטּל בָּהּ אֶת הַקּוֹץ. אֲבָל אִם נִטַּל הַקָּצֶה הַנָּקוּב שֶׁלָּהּ אוֹ הַקָּצֶה הַחַד שֶׁלָּהּ אֵין מְטַלְטְלִין אוֹתָהּ. וְאִם הָיְתָה גּלֶם וַעֲדַיִן לֹא נִקְּבָה מֻתָּר לְטַלְטְלָהּ: ", + "כָּל כְּלִי שֶׁמַּקְפִּיד עָלָיו שֶׁמָּא יִפְחֲתוּ דָּמָיו כְּגוֹן כֵּלִים הַמֻּקְצִים לִסְחוֹרָה וְכֵלִים הַיְקָרִים בְּיוֹתֵר שֶׁמַּקְפִּיד עֲלֵיהֶן שֶׁמָּא יִפָּסְדוּ אָסוּר לְטַלְטְלָן בְּשַׁבָּת וְזֶה הוּא הַנִּקְרָא מֻקְצֶה מֵחֲמַת חֶסְרוֹן כִּיס. כְּגוֹן הַמַּסָּר הַגָּדוֹל וְיָתֵד שֶׁל מַחְרֵשָׁה וְסַכִּין שֶׁל טַבָּחִים וְחֶרֶב שֶׁל אוּשְׁכָּפִים וְחִצִּין הַחֲרָשִׁים וְקֻרְנָס שֶׁל בַּשָּׂמִים וְכַיּוֹצֵא בָּהֶן: ", + "כָּל כְּלִי שֶׁהֻקְצָה מֵחֲמַת הָאִסּוּר אָסוּר לְטַלְטְלוֹ. כְּגוֹן נֵר שֶׁהִדְלִיקוּ בּוֹ בְּשַׁבָּת וְהַמְּנוֹרָה שֶׁהָיָה הַנֵּר עָלֶיהָ וְשֻׁלְחָן שֶׁהָיוּ עָלָיו מָעוֹת אַף עַל פִּי שֶׁכָּבָה הַנֵּר אוֹ שֶׁנָּפְלוּ הַמָּעוֹת אָסוּר לְטַלְטְלָן. שֶׁכָּל כְּלִי שֶׁהָיָה אָסוּר לְטַלְטְלוֹ בֵּין הַשְּׁמָשׁוֹת נֶאֱסַר לְטַלְטְלוֹ כָּל הַשַּׁבָּת כֻּלָּהּ אַף עַל פִּי שֶׁהָלַךְ הַדָּבָר שֶׁגָּרַם לוֹ הָאִסּוּר: ", + "אֲבָל כְּלִי הַמֻּקְצֶה מֵחֲמַת מֵאוּסוֹ כְּגוֹן נֵר יָשָׁן שֶׁל נֵפְט וּכְלִי הַצּוֹאָה וְכַיּוֹצֵא בָּהֶן מֻתָּר לְטַלְטְלָן בְּשַׁבָּת אִם הֻצְרַךְ לָהֶן: ", + "כָּל הַכֵּלִים הַנִּטָּלִין בְּשַׁבָּת שֶׁנִּתְפָּרְקוּ דַּלְתוֹתֵיהֶן כְּגוֹן דַּלְתוֹת שִׁדָּה תֵּבָה וּמִגְדָּל בֵּין שֶׁנִּתְפָּרְקוּ בְּשַׁבָּת בֵּין שֶׁנִּתְפָּרְקוּ קֹדֶם הַשַּׁבָּת מֻתָּר לְטַלְטֵל אוֹתָן דְּלָתוֹת. וְכֵן כָּל הַכֵּלִים הַנִּטָּלִין בְּשַׁבָּת שֶׁנִּשְׁבְּרוּ בֵּין קֹדֶם הַשַּׁבָּת בֵּין בְּשַׁבָּת שִׁבְרֵיהֶן נִטָּלִין וְהוּא שֶׁיִּהְיוּ שִׁבְרֵיהֶן עוֹשִׂין מֵעֵין מְלַאכְתָּן. כֵּיצַד. שִׁבְרֵי עֲרֵבָה לְכַסּוֹת בָּהֶן אֶת פִּי הֶחָבִית. שִׁבְרֵי זְכוּכִית לְכַסּוֹת בָּהֶן אֶת פִּי הַפַּךְ. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה. אֲבָל אִם אֵין הַשְּׁבָרִים רְאוּיִין לִמְלָאכָה כְּלָל אָסוּר לְטַלְטְלָן: ", + "כָּל כִּסּוּיֵי הַכֵּלִים נִטָּלִים בְּשַׁבָּת וְהוּא שֶׁיֵּשׁ תּוֹרַת כְּלִי עֲלֵיהֶן. הָיָה כְּלִי מְחֻבָּר בַּקַּרְקַע כְּגוֹן חָבִית הַטְּמוּנָה בָּאָרֶץ. אִם יֵשׁ בַּכִּסּוּי שֶׁלָּהּ בֵּית אֲחִיזָה מְטַלְטְלִין אוֹתוֹ וְאִם לָאו אֵין מְטַלְטְלִין אוֹתוֹ. וְכֵן כִּסּוּיֵי הַקַּרְקָעוֹת כְּגוֹן בּוֹרוֹת וַחֲרִיצִין אֵין מְטַלְטְלִין כִּסּוּי שֶׁלָּהֶן אֶלָּא אִם כֵּן יֵשׁ לוֹ בֵּית אֲחִיזָה. כִּסּוּי הַתַּנּוּר אַף עַל פִּי שֶׁאֵין לוֹ בֵּית אֲחִיזָה מֻתָּר לְטַלְטְלוֹ: ", + "שְׁנֵי דְּבָרִים אֶחָד אָסוּר לְטַלְטְלוֹ וְאֶחָד מֻתָּר לְטַלְטְלוֹ וְהֵן סְמוּכִים זֶה לָזֶה אוֹ זֶה עַל זֶה אוֹ זֶה בָּזֶה וּבִזְמַן שֶׁמְּטַלְטְלִין אֶחָד מֵהֶן יְטַלְטֵל הַשֵּׁנִי. אִם הָיָה צָרִיךְ לַדָּבָר שֶׁמֻּתָּר לְטַלְטְלוֹ מְטַלְטְלוֹ וְאַף עַל פִּי שֶׁדָּבָר הָאָסוּר מִטַּלְטֵל עִמּוֹ. וְאִם צָרִיךְ לְטַלְטֵל דָּבָר הָאָסוּר לֹא יְטַלְטְלֶנּוּ בְּאוֹתוֹ דָּבָר הַמֻּתָּר: ", + "כֵּיצַד. פַּגָּה שֶׁהָיְתָה טְמוּנָה בְּתֶבֶן וַחֲרָרָה שֶׁהָיְתָה עַל גַּבֵּי גֶּחָלִים תּוֹחֲבָן בְּכוֹשׁ אוֹ בְּכַרְכָּר וְנוֹטְלָן וְאַף עַל פִּי שֶׁהַתֶּבֶן וְהַגֶּחָלִים נִנְעָרִים בְּשַׁבָּת בִּשְׁעַת נְטִילָה. וְכֵן לֶפֶת אוֹ צְנוֹנוֹת שֶׁהָיוּ טְמוּנִים בְּעָפָר וּמִקְצָת הֶעָלִים מְגֻלִּים שׁוֹמְטָן בְּשַׁבָּת בֶּעָלֶה שֶׁלָּהֶן וְאַף עַל פִּי שֶׁהֶעָפָר נִנְעָר. אֲבָל אִם הָיָה כִּכָּר אוֹ תִּינוֹק עַל גַּבֵּי הָאֶבֶן אוֹ עַל גַּבֵּי הַקּוֹרָה לֹא יְטַלְטֵל הָאֶבֶן אוֹ הַקּוֹרָה בַּכִּכָּר אוֹ בַּתִּינוֹק שֶׁיֵּשׁ עָלֶיהָ. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: ", + "נוֹטֵל אָדָם אֶת בְּנוֹ שֶׁיֵּשׁ לוֹ גַּעְגּוּעִין עָלָיו וְהָאֶבֶן בְּיָדוֹ אֲבָל לֹא דִּינָר שֶׁאִם יִפּל הַדִּינָר יִטְּלֶנּוּ הָאָב בְּיָדוֹ. כַּלְכָּלָה שֶׁהָיְתָה נְקוּבָה וְסָתַם נֶקֶב שֶׁלָּהּ בְּאֶבֶן מֻתָּר לְטַלְטְלָהּ שֶׁהֲרֵי הָאֶבֶן נַעֲשֵׂית כְּדֹפֶן. הָיְתָה הַכַּלְכָּלָה מְלֵאָה פֵּרוֹת וְהָאֶבֶן בְּתוֹךְ הַפֵּרוֹת אִם הָיוּ הַפֵּרוֹת רְטֻבִּים כְּגוֹן עֲנָבִים וְתוּתִים נוֹטֵל אוֹתָהּ כְּמוֹת שֶׁהִיא שֶׁאִם יְנַעֵר הַפֵּרוֹת יִטָּנְפוּ בֶּעָפָר וּבִמְקוֹם הֶפְסֵד לֹא גָּזְרוּ: ", + "חָבִית שֶׁשָּׁכַח אֶבֶן עַל פִּיהָ מַטָּהּ עַל צִדָּהּ וְהִיא נוֹפֶלֶת. הָיְתָה בֵּין הֶחָבִיּוֹת וְהָאֶבֶן עָלֶיהָ מַגְבִּיהָהּ לְמָקוֹם אַחֵר וּמַטֶּה עַל צִדָּהּ שָׁם וְהָאֶבֶן נוֹפֶלֶת. וְכֵן הַשּׁוֹכֵחַ מָעוֹת עַל הַכַּר וְצָרַךְ לַכַּר נוֹעֵר אֶת הַכַּר וְהֵן נוֹפְלוֹת. וְאִם צָרִיךְ לִמְקוֹם הַכַּר נוֹטֵל אֶת הַכַּר וְהַמָּעוֹת עָלָיו. אֲבָל אִם הִנִּיחַ הַמָּעוֹת מֵעֶרֶב שַׁבָּת עַל הַכַּר אוֹ הִנִּיחַ הָאֶבֶן עַל פִּי הֶחָבִית הֲרֵי אֵלּוּ אֲסוּרִין לְטַלְטְלָן וַאֲפִלּוּ נִטְּלוּ הַמָּעוֹת וְהָאֶבֶן שֶׁהֲרֵי נַעֲשׂוּ בָּסִיס לְדָבָר הָאָסוּר: ", + "הָאֶבֶן שֶׁבַּקֵּרוּיָה אִם מְמַלְּאִין בָּהּ וְאֵינָהּ נוֹפֶלֶת הֲרֵי הִיא כְּמִקְצַת הַקֵּרוּיָה וּמֻתָּר לְמַלְּאוֹת בָּהּ וְאִם לָאו אֵין מְמַלְּאִין בָּהּ. בֶּגֶד שֶׁעַל הַקָּנֶה שׁוֹמְטוֹ מֵעַל הַקָּנֶה: ", + "פֵּרוֹת שֶׁאָסוּר לֶאֱכל כְּגוֹן פֵּרוֹת שֶׁאֵינָם מְעֵשָּׂרִין אֲפִלּוּ הֵן חַיָּבִין בְּמַעֲשֵׂר מִדִּבְרֵיהֶם אוֹ מַעֲשֵׂר רִאשׁוֹן שֶׁלֹּא נִטְּלָה תְּרוּמָתוֹ אוֹ תְּרוּמָה טְמֵאָה אוֹ מַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁלֹּא נִפְדּוּ כְּהִלְכָתָן אָסוּר לְטַלְטְלָן. אֲבָל הַדְּמַאי הוֹאִיל וְרָאוּי לָעֲנִיִּים וְכֵן מַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁפְּדָאָן אַף עַל פִּי שֶׁלֹּא נָתַן הַחֹמֶשׁ מֻתָּר לְטַלְטְלָן: ", + "מְטַלְטֵל יִשְׂרָאֵל הַתְּרוּמָה אַף עַל פִּי שֶׁאֵינָהּ רְאוּיָה לוֹ. וּמְטַלְטְלִין תְּרוּמָה טְמֵאָה עִם הַטְּהוֹרָה אוֹ עִם הַחֻלִּין אִם הָיוּ שְׁנֵיהֶם בִּכְלִי אֶחָד. בַּמֶּה דְּבָרִים אֲמוּרִים בְּשֶׁהָיְתָה הַטְּהוֹרָה לְמַטָּה וְהָיוּ פֵּרוֹת הַמִּתְטַנְּפִין בַּקַּרְקַע שֶׁאִם יְנַעֵר אוֹתָן יִפָּסְדוּ. אֲבָל אִם הָיוּ אֱגוֹזִים וּשְׁקֵדִים וְכַיּוֹצֵא בָּהֶן נוֹעֵר הַכְּלִי וְנוֹטֵל הַטְּהוֹרָה אוֹ הַחֻלִּין וּמַנִּיחַ הַטֻּמְאָה. וְאִם הָיָה צָרִיךְ לִמְקוֹם הַכְּלִי בֵּין שֶׁהַטְּהוֹרָה לְמַעְלָה בֵּין שֶׁהָיְתָה לְמַטָּה מְטַלְטֵל הַכּל כְּאֶחָד: ", + "נִדְבָּךְ שֶׁל אֲבָנִים שֶׁחָשַׁב עָלָיו מִבְּעוֹד יוֹם אִם לִמְדּוּם מֻתָּר לֵישֵׁב עֲלֵיהֶן לְמָחָר וְאִם לָאו אָסוּר. חֲרָיוֹת שֶׁל דֶּקֶל שֶׁגְּדָרָן לְעֵצִים וְנִמְלַךְ עֲלֵיהֶן מֵעֶרֶב שַׁבָּת לִישִׁיבָה מֻתָּר לְטַלְטְלָן. וְכֵן אִם יָשַׁב עֲלֵיהֶן מִבְּעוֹד יוֹם מֻתָּר לְטַלְטְלָן: ", + "הַקַּשׁ שֶׁעַל הַמִּטָּה לֹא יְנַעְנְעֶנּוּ בְּיָדוֹ אֲבָל מְנַעְנְעוֹ בְּגוּפוֹ. וְאִם הוּא מַאֲכַל בְּהֵמָה מֻתָּר לְטַלְטְלוֹ. וְכֵן אִם הָיָה עָלָיו כַּר אוֹ סָדִין וְכַיּוֹצֵא בָּהֶן מְנַעְנְעוֹ בְּיָדוֹ שֶׁהֲרֵי נַעֲשָׂה כְּמִי שֶׁיָּשַׁב עָלָיו מִבְּעוֹד יוֹם. הַמַּכְנִיס קֻפָּה שֶׁל עָפָר בְּבֵיתוֹ אִם יִחֵד לָהּ קֶרֶן זָוִית מֵעֶרֶב שַׁבָּת מְטַלְטְלוֹ בְּשַׁבָּת וְעוֹשֶׂה בּוֹ כָּל צְרָכָיו: ", + "אָסוּר לְבַטֵּל כְּלִי מֵהֵיכָנוֹ מִפְּנֵי שֶׁהוּא כְּסוֹתֵר. כֵּיצַד. לֹא יִתֵּן כְּלִי תַּחַת הַנֵּר בְּשַׁבָּת לְקַבֵּל אֶת הַשֶּׁמֶן הַנּוֹטֵף. שֶׁהַשֶּׁמֶן שֶׁבַּנֵּר אָסוּר לְטַלְטְלוֹ וּכְשֶׁיִּפּוֹל לַכְּלִי יֵאָסֵר טִלְטוּל הַכְּלִי שֶׁהָיָה מֻתָּר. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה. לְפִיכָךְ אֵין נוֹתְנִין כְּלִי תַּחַת הַתַּרְנְגלֶת לְקַבֵּל בֵּיצָתָהּ. אֲבָל כּוֹפֶה הוּא הַכְּלִי עָלֶיהָ. וְכֵן כּוֹפֶה הַכְּלִי עַל כָּל דָּבָר שֶׁאָסוּר לְטַלְטְלוֹ שֶׁהֲרֵי לֹא בִּטְּלוֹ שֶׁאִם יַחְפֹּץ יִטְּלֶנּוּ: ", + "נוֹתְנִין כְּלִי תַּחַת הַדֶּלֶף וְאִם נִתְמַלֵּא הַכְּלִי שׁוֹפֵךְ וְשׁוֹנֶה וְאֵינוֹ נִמְנָע. וְהוּא שֶׁיִּהְיֶה הַדֶּלֶף רָאוּי לִרְחִיצָה אֲבָל אִם אֵינוֹ רָאוּי אֵין נוֹתְנִין וְאִם נָתַן מֻתָּר לְטַלְטְלוֹ בַּמַּיִם הַמְּאוּסִין שֶׁבּוֹ. שֶׁאֵין עוֹשִׂין גְּרָף שֶׁל רְעִי לְכַתְּחִלָּה: ", + "חָבִית שֶׁל טֶבֶל שֶׁנִּשְׁבְּרָה מֵבִיא כְּלִי וּמַנִּיחַ תַּחְתֶּיהָ הוֹאִיל וְאִם עָבַר וְתִקְּנוֹ מְתֻקָּן הֲרֵי הוּא כִּמְתֻקָּן. וְנוֹתְנִין כְּלִי תַּחַת הַנֵּר לְקַבֵּל נִיצוֹצוֹת מִפְּנֵי שֶׁאֵין בָּהֶן מַמָּשׁ וּמֻתָּר לְטַלְטֵל הַכְּלִי. קוֹרָה שֶׁנִּשְׁבְּרָה אֵין סוֹמְכִין אוֹתָהּ בְּסַפְסָל אוֹ בַּאֲרוּכּוֹת הַמִּטָּה אֶלָּא אִם כֵּן הָיוּ רְוָחִים וְכָל זְמַן שֶׁיַּחְפֹּץ יִטְלֵם כְּדֵי שֶׁלֹּא יְבַטֵּל כְּלִי מֵהֵיכָנוֹ. פּוֹרְסִין מַחְצֶלֶת עַל גַּבֵּי אֲבָנִים בְּשַׁבָּת אוֹ עַל גַּבֵּי כַּוֶּרֶת דְּבוֹרִים בַּחַמָּה מִפְּנֵי הַחַמָּה וּבַגְּשָׁמִים מִפְּנֵי הַגְּשָׁמִים וּבִלְבַד שֶׁלֹּא יִתְכַּוֵּן לָצוּד שֶׁהֲרֵי נוֹטְלָהּ בְּכָל עֵת שֶׁיִּרְצֶה. וְכוֹפִין אֶת הַסַּל בְּשַׁבָּת לִפְנֵי הָאֶפְרוֹחִים בִּשְׁבִיל שֶׁיַּעֲלוּ עָלָיו וְיֵרְדוּ שֶׁהֲרֵי מֻתָּר לְטַלְטְלוֹ כְּשֶׁיֵּרְדוּ מֵעָלָיו. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: ", + "בְּהֵמָה שֶׁנָּפְלָה לְבוֹר אוֹ לְאַמַּת הַמַּיִם אִם יָכוֹל לִתֵּן לָהּ פַּרְנָסָה בִּמְקוֹמָהּ מְפַרְנְסִין אוֹתָהּ עַד מוֹצָאֵי שַׁבָּת וְאִם לָאו מֵבִיא כָּרִים וּכְסָתוֹת וּמַנִּיחַ תַּחְתֶּיהָ וְאִם עָלְתָה עָלְתָה. וְאַף עַל פִּי שֶׁמְּבַטֵּל כְּלִי מֵהֵיכָנוֹ שֶׁהֲרֵי מַשְׁלִיכוֹ לַבּוֹר לְתוֹךְ הַמַּיִם מִפְּנֵי צַעַר בַּעֲלֵי חַיִּים לֹא גָּזְרוּ. וְאָסוּר לְהַעֲלוֹתָהּ בְּיָדוֹ. וְכֵן אֵין עוֹקְרִין בְּהֵמָה וְחַיָּה וְעוֹף בְּחָצֵר אֲבָל דּוֹחִין אוֹתָן עַד שֶׁיִּכָּנְסוּ. וּמְדַדִּין עֲגָלִים וּסְיָחִים. תַּרְנְגלֶת שֶׁבָּרְחָה אֵין מְדַדִּין אוֹתָן מִפְּנֵי שֶׁהִיא נִשְׁמֶטֶת מִן הַיָּד וְנִמְצְאוּ אֲגַפֶּיהָ נִתְלָשִׁין אֲבָל דּוֹחִין אוֹתָהּ עַד שֶׁתִּכָּנֵס: " + ], + [ + "כָּל כְּלֵי הָאוֹרֵג וַחֲבָלָיו וְקָנִים שֶׁלּוֹ מֻתָּר לְטַלְטְלָן כִּכְלִי שֶׁמְּלַאכְתּוֹ לְאִסּוּר חוּץ מִכֹּבֶד הָעֶלְיוֹן וְכֹבֶד הַתַּחְתּוֹן לְפִי שֶׁאֵין נִטָּלִין מִפְּנֵי שֶׁהֵן תְּקוּעִין. וְכֵן הָעַמּוּדִים שֶׁל אוֹרֵג אָסוּר לְטַלְטְלָן שֶׁמָּא יְתַקֵּן הַגֻּמּוֹת שֶׁלָּהֶן. וּשְׁאָר כְּלֵי הָאוֹרֵג מֻתָּרִין: \n", + "מִכְבָּדוֹת שֶׁל תְּמָרָה וְכַיּוֹצֵא בָּהֶן שֶׁמְּכַבְּדִין בָּהֶן אֶת הַקַּרְקַע הֲרֵי הֵן כִּכְלִי שֶׁמְּלַאכְתּוֹ לְהֶתֵּר שֶׁהֲרֵי מֻתָּר לְכַבֵּד בְּשַׁבָּת. לְבֵנִים שֶׁנִּשְׁאֲרוּ מִן הַבִּנְיָן הֲרֵי הֵן כִּכְלִי שֶׁמְּלַאכְתּוֹ לְהֶתֵּר מִפְּנֵי שֶׁרְאוּיִין לְהָסֵב עֲלֵיהֶן שֶׁהֲרֵי שָׁפִין אוֹתָן וּמְתַקְּנִין אוֹתָן. וְאִם צָבַר אוֹתָן הֲרֵי הִקְצָם וְאָסוּר לְטַלְטְלָם: \n", + "חֶרֶס קְטַנָּה מֻתָּר לְטַלְטְלָהּ אֲפִלּוּ בִּרְשׁוּת הָרַבִּים הוֹאִיל וּרְאוּיָה הִיא בְּחָצֵר לְכַסּוֹת בָּהּ פִּי כְּלִי קָטָן. מְגוּפַת חָבִית שֶׁנִּתְכַּתְתָּה הִיא וּשְׁבָרֶיהָ מֻתָּר לְטַלְטְלָהּ וְאִם זְרָקָהּ לָאַשְׁפָּה מִבְּעוֹד יוֹם אָסוּר לְטַלְטְלָהּ. כְּלִי שֶׁנִּתְרוֹעֵעַ לֹא יִתְלֹשׁ מִמֶּנּוּ חֶרֶס לְכַסּוֹת בּוֹ אוֹ לִסְמֹךְ בּוֹ: \n", + "מֻתָּר לְהַכְנִיס לְבֵית הַכִּסֵּא שָׁלֹשׁ אֲבָנִים מְקֻרְזָלוֹת לְקַנֵּחַ בָּהֶן וְכַמָּה שִׁעוּרָן כִּמְלֹא הַיָּד. אֲבָל אֲדָמָה שֶׁהִיא קְרוֹבָה לְהִתְפָּרֵךְ אָסוּר לְטַלְטְלָהּ לְקַנֵּחַ בָּהּ. וּמֻתָּר לְהַעֲלוֹת אֲבָנִים לַגַּג לְקַנֵּחַ בָּהֶן. יָרְדוּ עֲלֵיהֶן גְּשָׁמִים וְנִשְׁתַּקְעוּ בְּטִיט אִם רִשּׁוּמָן נִכָּר מֻתָּר לְטַלְטֵל. אֶבֶן שֶׁיֵּשׁ עָלֶיהָ טִנּוּף שֶׁוַּדַּאי לְקַנֵּחַ הִיא מֻתָּר לְטַלְטְלָהּ וַאֲפִלּוּ הִיא גְּדוֹלָה: \n", + "הָיָה לְפָנָיו צְרוֹר וְחֶרֶשׂ מְקַנֵּחַ בַּצְּרוֹר וְאִם הָיָה הַחֶרֶשׂ מֵאוֹגְנֵי כֵּלִים מְקַנֵּחַ בַּחֶרֶשׂ. הָיוּ לְפָנָיו צְרוֹר וַעֲשָׂבִים אִם הָיוּ עֲשָׂבִים רַכִּים מְקַנֵּחַ בָּהֶן וְאִם לָאו מְקַנֵּחַ בַּצְּרוֹר: \n", + "שְׁיָרֵי מַחְצְלָאוֹת שֶׁבָּלוּ הֲרֵי הֵן כִּכְלִי שֶׁמְּלַאכְתּוֹ לְהֶתֵּר מִפְּנֵי שֶׁרְאוּיִין לְכַסּוֹת בָּהֶן הַטִּנּוּף. אֲבָל שְׁיָרֵי בְּגָדִים שֶׁבָּלוּ שֶׁאֵין בָּהֶן שְׁלֹשָׁה עַל שְׁלֹשָׁה אָסוּר לְטַלְטְלָן שֶׁאֵינָן רְאוּיִין לֹא לַעֲנִיִּים וְלֹא לַעֲשִׁירִים. שִׁבְרֵי הַתַּנּוּר מֻתָּר לְטַלְטְלָן וַהֲרֵי הֵן כְּכָל הַכֵּלִים שֶׁמְּלַאכְתָּן לְהֶתֵּר. כִּירָה שֶׁנִּשְׁמְטָה אַחַת מִיַּרְכוֹתֶיהָ אָסוּר לְטַלְטְלָהּ שֶׁמָּא יִתְקַע: \n", + "סֻלָּם שֶׁל עֲלִיָּה אָסוּר לְטַלְטְלוֹ שֶׁאֵין עָלָיו תּוֹרַת כְּלִי. וְשֶׁל שׁוֹבָךְ מֻתָּר לְהַטּוֹתוֹ. אֲבָל לֹא יוֹלִיכוֹ מִשּׁוֹבָךְ לְשׁוֹבָךְ שֶׁלֹּא יַעֲשֶׂה כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחל וְיָבוֹא לָצוּד. קָנֶה שֶׁמּוֹסְקִין בּוֹ הַזֵּיתִים אִם יֵשׁ עָלָיו תּוֹרַת כְּלִי הֲרֵי הוּא כִּכְלִי שֶׁמְּלַאכְתּוֹ לְאִסּוּר. קָנֶה שֶׁהִתְקִינוֹ בַּעַל הַבַּיִת לִהְיוֹת פּוֹתֵחַ וְנוֹעֵל בּוֹ אִם יֵשׁ תּוֹרַת כְּלִי עָלָיו הֲרֵי הוּא כִּכְלִי שֶׁמְּלַאכְתּוֹ לְהֶתֵּר: \n", + "דֶּלֶת שֶׁהָיָה לָהּ צִיר אַף עַל פִּי שֶׁאֵין לָהּ עַתָּה צִיר שֶׁהֱכִינָהּ לִסְתֹּם בָּהּ מָקוֹם מֻקְצֶה וְהִיא נִגְרֶרֶת שֶׁנּוֹטְלִין אוֹתָהּ וְסוֹתְמִין בָּהּ. וְכֵן חֲדָקִים שֶׁסּוֹתְמִין בָּהֶן הַפִּרְצָה. וְכֵן מַחְצֶלֶת הַנִּגְרֶרֶת. בִּזְמַן שֶׁקְּשׁוּרִין וּתְלוּיִין בַּכֹּתֶל סוֹתְמִין בָּהֶן וְנוֹעֲלִים בָּהֶם וְאִם לָאו אֵין נוֹעֲלִין בָּהֶן. וְאִם הָיוּ גְּבוֹהִים מֵעַל הָאָרֶץ נוֹעֲלִין בָּהֶן: \n", + "דֶּלֶת שֶׁהָיָה לָהּ לוּחַ אֶחָד שֶׁשּׁוֹמְטִין אוֹתָהּ וְנוֹעֲלִין בָּהּ אִם לֹא הָיָה לָהּ לְמַטָּה כֵּן כְּמוֹ אַסְקֻפָּה שֶׁמּוֹכִיחַ עָלֶיהָ שֶׁהִיא כְּלִי מוּכָן לִנְעִילָה אֵין נוֹעֲלִין בָּהּ. וְאִם יֵשׁ לְמַטָּה אַסְקֻפָּה נוֹעֲלִים בָּהּ. וְכֵן נֶגֶר שֶׁיֵּשׁ בְּרֹאשׁוֹ קְלֻסְטְרָא שֶׁמּוֹכַחַת עָלָיו שֶׁהוּא כְּלִי מוּכָן לִנְעִילָה וְאֵינוֹ קוֹרָה כִּשְׁאָר כָּל הַקּוֹרוֹת נוֹעֲלִין בּוֹ בְּשַׁבָּת: \n", + "נֶגֶר שֶׁאֵין בְּרֹאשׁוֹ קְלֻסְטְרָא אִם הָיָה קָשׁוּר וְתָלוּי בַּדֶּלֶת נוֹעֲלִין בּוֹ. וְכֵן אִם הָיָה נִטָּל וְאֶגְדּוֹ עִמּוֹ. אֲבָל אִם הָיָה אֶגְדּוֹ קָבוּעַ בַּדֶּלֶת וְהָיָה הַנֶּגֶר נִשְׁמָט כְּמוֹ קוֹרָה וּמַנִּיחִין אוֹתוֹ בַּזָּוִית וְחוֹזְרִין וְנוֹעֲלִין בּוֹ בְּעֵת שֶׁרוֹצִין הֲרֵי זֶה אָסוּר לִנְעל בּוֹ שֶׁאֵין עָלָיו תּוֹרַת כְּלִי וְאֵינוֹ אָגוּד וְאֵין בּוֹ אֶגֶד לְהוֹכִיחַ עָלָיו: \n", + "מְנוֹרָה שֶׁל חֻלְיוֹת בֵּין גְּדוֹלָה בֵּין קְטַנָּה אֵין מְטַלְטְלִין אוֹתָהּ שֶׁמָּא יַחֲזִירֶנָהּ בְּשַׁבָּת. הָיוּ בָּהּ חֲדָקִים וְהִיא נִרְאֵית כְּבַעֲלַת חֻלְיוֹת. אִם הָיְתָה גְּדוֹלָה הַנִּטֶּלֶת בִּשְׁתֵּי יָדַיִם אָסוּר לְטַלְטְלָהּ מִפְּנֵי כָּבְדָהּ. הָיְתָה קְטַנָּה מִזּוֹ מֻתָּר לְטַלְטְלָהּ: \n", + "מִנְעָל שֶׁעַל גַּבֵּי הָאִמּוּם שׁוֹמְטִין אוֹתוֹ בְּשַׁבָּת. מַכְבֵּשׁ שֶׁל בַּעֲלֵי בָּתִּים מַתִּירִין אֲבָל לֹא כּוֹבְשִׁין. וְשֶׁל כּוֹבְסִין לֹא יִגַּע בּוֹ מִפְּנֵי שֶׁהוּא מֻקְצֶה מֵחֲמַת חֶסְרוֹן כִּיס. וְכֵן גִּזֵּי צֶמֶר אֵין מְטַלְטְלִין אוֹתָן מִפְּנֵי שֶׁהוּא מַקְפִּיד עֲלֵיהֶן. לְפִיכָךְ אִם יִחֲדָן לְתַשְׁמִישׁ מֻתָּרִין. וְהַשְּׁלָחִין מֻתָּר לְטַלְטְלָן בֵּין שֶׁהָיוּ שֶׁל בַּעַל הַבַּיִת אוֹ שֶׁל אֻמָּן מִפְּנֵי שֶׁאֵינוֹ מַקְפִּיד עֲלֵיהֶם: \n", + "כָּל דָּבָר מְטֻנָּף כְּגוֹן רְעִי וְקִיא וְצוֹאָה וְכַיּוֹצֵא בָּהֶן אִם הָיוּ בְּחָצֵר שֶׁיּוֹשְׁבִין בָּהּ מֻתָּר לְהוֹצִיאָן לְאַשְׁפָּה אוֹ לְבֵית הַכִּסֵּא וְזֶה הוּא הַנִּקְרָא גְּרָף שֶׁל רְעִי. וְאִם הָיוּ בְּחָצֵר אַחֶרֶת כּוֹפִין עֲלֵיהֶן כְּלִי כְּדֵי שֶׁלֹּא יֵצֵא הַקָּטָן וְיִתְלַכְלֵךְ בָּהֶן. רֹק שֶׁעַל הַקַּרְקַע דּוֹרְסוֹ לְפִי תֻּמּוֹ וְהוֹלֵךְ. מְטַלְטְלִין כְּנוּנָא מִפְּנֵי אֶפְרוֹ אַף עַל פִּי שֶׁיֵּשׁ עָלָיו שִׁבְרֵי עֵצִים מִפְּנֵי שֶׁהוּא כִּגְרָף שֶׁל רְעִי. וְאֵין עוֹשִׂין גְּרָף שֶׁל רְעִי לְכַתְּחִלָּה בְּשַׁבָּת. אֲבָל אִם נַעֲשָׂה מֵאֵלָיו אוֹ שֶׁעָבַר וְעָשָׂהוּ מוֹצִיאִין אוֹתוֹ: \n", + "שֶׁמֶן שֶׁיּוֹצֵא מִתַּחַת הַקּוֹרָה שֶׁל בֵּית הַבַּד בְּשַׁבָּת וְכֵן תְּמָרִים וּשְׁקֵדִים הַמּוּכָנִים לִסְחוֹרָה מֻתָּר לְאָכְלָם בְּשַׁבָּת. וַאֲפִלּוּ אוֹצָר שֶׁל תְּבוּאָה אוֹ תְּבוּאָה צְבוּרָה מַתְחִיל לְהִסְתַּפֵּק מִמֶּנָּה בְּשַׁבָּת שֶׁאֵין שׁוּם אֹכֶל שֶׁהוּא מֻקְצֶה בְּשַׁבָּת כְּלָל אֶלָּא הַכּל מוּכָן הוּא. חוּץ מִגְּרוֹגָרוֹת וְצִמּוּקִין שֶׁבַּמֻּקְצֶה בִּזְמַן שֶׁמְּיַבְּשִׁים אוֹתָם הוֹאִיל וּמַסְרִיחוֹת בֵּינְתַיִם וְאֵינָם רְאוּיִין לַאֲכִילָה הֲרֵי הֵן אֲסוּרִין בְּשַׁבָּת מִשּׁוּם מֻקְצֶה. חָבִית שֶׁנִּתְגַּלְּתָה וַאֲבַטִּיחַ שֶׁנִּשְׁבְּרָה אַף עַל פִּי שֶׁאֵינָן רְאוּיִין לַאֲכִילָה נוֹטְלָן וּמַנִּיחָן בְּמָקוֹם הַמֻּצְנָע. כַּיּוֹצֵא בּוֹ קָמֵעַ שֶׁאֵינוֹ מֻמְחֶה אַף עַל פִּי שֶׁאֵין יוֹצְאִין בּוֹ מְטַלְטְלִין אוֹתוֹ. מוֹתַר הַשֶּׁמֶן שֶׁבַּנֵּר וְשֶׁבַּקְּעָרָה שֶׁהִדְלִיקוּ בָּהֶן בְּאוֹתָהּ שַׁבָּת אָסוּר לְהִסְתַּפֵּק מִמֶּנּוּ בְּאוֹתָהּ שַׁבָּת מִפְּנֵי שֶׁהוּא מֻקְצֶה מֵחֲמַת אִסּוּר: \n", + "אוֹצָר שֶׁל תְּבוּאָה אוֹ שֶׁל כַּדֵּי יַיִן אַף עַל פִּי שֶׁמֻּתָּר לְהִסְתַּפֵּק מִמֶּנּוּ אָסוּר לְהַתְחִיל בּוֹ לְפַנּוֹתוֹ אֶלָּא לִדְבַר מִצְוָה כְּגוֹן שֶׁפִּנָּהוּ לְהַכְנָסַת אוֹרְחִין אוֹ לִקְבֹּעַ בּוֹ בֵּית הַמִּדְרָשׁ וְכֵיצַד מְפַנִּין אוֹתוֹ. כָּל אֶחָד וְאֶחָד מְמַלֵּא אַרְבַּע אוֹ חָמֵשׁ קֻפּוֹת עַד שֶׁגּוֹמְרִין. וְלֹא יְכַבְּדוּ קַרְקָעִיתוֹ שֶׁל אוֹצָר כְּמוֹ שֶׁבֵּאַרְנוּ אֶלָּא נִכְנָס וְיוֹצֵא בּוֹ וְעוֹשֶׂה שְׁבִיל בְּרַגְלָיו בִּכְנִיסָתוֹ וּבִיצִיאָתוֹ: \n", + "כָּל שֶׁהוּא רָאוּי לְמַאֲכַל בְּהֵמָה וְחַיָּה וְעוֹף הַמְּצוּיִין מְטַלְטְלִין אוֹתוֹ בְּשַׁבָּת. כֵּיצַד. מְטַלְטְלִין אֶת הַתֻּרְמוֹס הַיָּבֵשׁ מִפְּנֵי שֶׁהוּא מַאֲכָל לְעִזִּים אֲבָל לֹא אֶת הַלַּח. אֶת הֶחָצָב מִפְּנֵי שֶׁהוּא מַאֲכָל לִצְבָאִים. אֶת הַחַרְדָּל מִפְּנֵי שֶׁהוּא מַאֲכָל לְיוֹנִים. אֶת הָעֲצָמוֹת מִפְּנֵי שֶׁהֵן מַאֲכָל לִכְלָבִים. וְכֵן כָּל הַקְּלִפִּין וְהַגַּרְעִינִין הָרְאוּיִין לְמַאֲכַל בְּהֵמָה מְטַלְטְלִין אוֹתָן. וְשֶׁאֵינָן רְאוּיִין אוֹכֵל אֶת הָאֹכֶל וְזוֹרְקָן לְאַחֲרָיו וְאָסוּר לְטַלְטְלָן. מְטַלְטְלִין בָּשָׂר תָּפוּחַ מִפְּנֵי שֶׁהוּא מַאֲכָל לְחַיָּה. וּמְטַלְטְלִין בָּשָׂר חַי בֵּין תָּפֵל בֵּין מָלִיחַ מִפְּנֵי שֶׁרָאוּי לְאָדָם. וְכֵן דָּג מָלִיחַ. אֲבָל הַתָּפֵל אָסוּר לְטַלְטְלוֹ: \n", + "אֵין מְטַלְטְלִין שִׁבְרֵי זְכוּכִית אַף עַל פִּי שֶׁהֵן מַאֲכָל לְנַעֲמִיּוֹת. וְלֹא חֲבִילֵי זְמוֹרוֹת אַף עַל פִּי שֶׁהֵן מַאֲכָל לְפִילִים. וְלֹא אֶת הַלּוּף אַף עַל פִּי שֶׁהֵן מַאֲכָל לְעוֹרְבִים. מִפְּנֵי שֶׁאֵין אֵלּוּ וְכַיּוֹצֵא בָּהֶן מְצוּיִין אֵצֶל רֹב בְּנֵי אָדָם: \n", + "חֲבִילֵי קַשׁ וַחֲבִילֵי זְרָדִין אִם הִתְקִינָן לְמַאֲכַל בְּהֵמָה מְטַלְטְלִין אוֹתָן וְאִם לָאו אֵין מְטַלְטְלִין אוֹתָן. חֲבִילֵי סֵיאָה פּוּאָה וְאֵזוֹב וְקוֹרָנִית. הִכְנִיסָן לְעֵצִים אֵין מִסְתַּפֵּק מֵהֶם בְּשַׁבָּת. לְמַאֲכַל בְּהֵמָה מִסְתַּפֵּק מֵהֶן. וְכֵן בַּאֲמִינְתָּא וְכֵן בְּפֵיגָם וְכֵן בִּשְׁאָר מִינֵי תַּבְלִין: \n", + "אֵין גּוֹרְפִין מַאֲכָל מִלִּפְנֵי הַפְּטָם בֵּין בְּאֵבוּס שֶׁל כְּלִי בֵּין בְּאֵבוּס שֶׁל קַרְקַע. וְאֵין מְסַלְּקִין לַצְּדָדִין מִפְּנֵי הָרְעִי גְּזֵרָה שֶׁמָּא יַשְׁוֶה גֻּמּוֹת. נוֹטְלִין מִלִּפְנֵי הַחֲמוֹר וְנוֹתְנִין לִפְנֵי הַשּׁוֹר. אֲבָל אֵין נוֹטְלִין מִלִּפְנֵי הַשּׁוֹר וְנוֹתְנִין לִפְנֵי הַחֲמוֹר מִפְּנֵי שֶׁהַמַּאֲכָל שֶׁלִּפְנֵי הַשּׁוֹר מְטֻנָּף בְּרִירוֹ וְאֵין רָאוּי לְמַאֲכַל בְּהֵמָה אַחֶרֶת. וְכֵן עָלִים שֶׁרֵיחָם רַע וּמְאוּסִין וְאֵין הַבְּהֵמָה אוֹכַלְתָּן אָסוּר לְטַלְטְלָן. לְפִיכָךְ תְּלַאי שֶׁל דָּגִים אָסוּר לְטַלְטְלוֹ וְשֶׁל בָּשָׂר מֻתָּר. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: \n", + "אַף עַל פִּי שֶׁאָסוּר לְטַלְטֵל אֶת הַמֵּת בְּשַׁבָּת סָכִין אוֹתוֹ וּמְדִיחִין אוֹתוֹ וּבִלְבַד שֶׁלֹּא יָזִיזוּ בּוֹ אֵיבָר. וְשׁוֹמְטִין אֶת הַכַּר מִתַּחְתָּיו כְּדֵי שֶׁיִּהְיֶה מֻטָּל עַל הַחוֹל בִּשְׁבִיל שֶׁיַּמְתִּין וְלֹא יַסְרִיחַ. וּמְבִיאִין כְּלֵי מֵיקֵר וּכְלֵי מַתָּכוֹת וּמַנִּיחִין לוֹ עַל כְּרֵסוֹ כְּדֵי שֶׁלֹּא יִתְפַּח. וּפוֹקְקִין אֶת נְקָבָיו שֶׁלֹּא יִכָּנֵס בָּהֶן הָרוּחַ. וְקוֹשְׁרִין אֶת הַלֶּחִי לֹא שֶׁיַּעֲלֶה אֶלָּא שֶׁלֹּא יוֹסִיף. וְאֵין מְעַמְּצִין אֶת עֵינָיו בְּשַׁבָּת: \n", + "מֵת הַמֻּטָּל בַּחַמָּה מַנִּיחַ עָלָיו כִּכָּר אוֹ תִּינוֹק וּמְטַלְטְלוֹ. וְכֵן אִם נָפְלָה דְּלֵקָה בְּחָצֵר שֶׁיֵּשׁ בָּהּ מֵת מַנִּיחַ עָלָיו כִּכָּר אוֹ תִּינוֹק וּמְטַלְטְלוֹ. וְאִם אֵין שָׁם כִּכָּר וְלֹא תִּינוֹק מַצִּילִין אוֹתוֹ מִן הַדְּלֵקָה מִכָּל מָקוֹם שֶׁמָּא יָבֹא לְכַבּוֹת מִפְּנֵי שֶׁהוּא בָּהוּל עַל מֵתוֹ שֶׁלֹּא יִשָּׂרֵף. וְלֹא הִתִּירוּ לְטַלְטֵל בְּכִכָּר אוֹ תִּינוֹק אֶלָּא לְמֵת בִּלְבַד מִפְּנֵי שֶׁאָדָם בָּהוּל עַל מֵתוֹ: \n", + "הָיָה מֻטָּל בַּחַמָּה וְאֵין לָהֶם מָקוֹם לְטַלְטְלוֹ אוֹ שֶׁלֹּא רָצוּ לַהֲזִיזוֹ מִמְּקוֹמוֹ בָּאִין שְׁנֵי בְּנֵי אָדָם וְיוֹשְׁבִים מִשְּׁנֵי צְדָדָיו. חַם לָהֶם מִלְּמַטָּה זֶה מֵבִיא מִטָּתוֹ וְיוֹשֵׁב עָלֶיהָ וְזֶה מֵבִיא מִטָּתוֹ וְיוֹשֵׁב עָלֶיהָ. חַם לָהֶם מִלְּמַעְלָה זֶה מֵבִיא מַחְצֶלֶת וּפוֹרֵשׁ עַל גַּבָּיו. וְזֶה מֵבִיא מַחְצֶלֶת וּפוֹרֵשׁ עַל גַּבָּיו. זֶה זוֹקֵף מִטָּתוֹ וְנִשְׁמָט וְהוֹלֵךְ לוֹ וְזֶה זוֹקֵף מִטָּתוֹ וְנִשְׁמָט וְהוֹלֵךְ לוֹ וְנִמְצָא מְחִצָּה עֲשׂוּיָה מֵאֵלֶיהָ. שֶׁהֲרֵי מַחְצֶלֶת זֶה וּמַחְצֶלֶת זֶה גַּגֵּיהֶן סְמוּכוֹת זוֹ לָזוֹ וּשְׁנֵי קְצוֹתֵיהֶם עַל הַקַּרְקַע מִשְׁנִי צִדֵּי הַמֵּת: \n", + "מֵת שֶׁהִסְרִיחַ בְּבַיִת וְנִמְצָא מִתְבַּזֶּה בֵּין הַחַיִּים וְהֵם מִתְבַּזִּים מִמֶּנּוּ מֻתָּר לְהוֹצִיאוֹ לְכַרְמְלִית. גָּדוֹל כְּבוֹד הַבְּרִיּוֹת שֶׁדּוֹחֶה אֶת לֹא תַּעֲשֶׂה שֶׁבַּתּוֹרָה שֶׁהוּא (דברים יז יא) \"לֹא תָסוּר מִן הַדָּבָר אֲשֶׁר יַגִּידוּ לְךָ יָמִין וּשְׂמֹאל\". וְאִם הָיָה לָהֶן מָקוֹם אַחֵר לָצֵאת בּוֹ אֵין מוֹצִיאִין אוֹתוֹ אֶלָּא מְנִיחִין אוֹתוֹ בִּמְקוֹמוֹ וְיוֹצְאִין הֵם: \n" + ], + [ + "הַיּוֹצֵא חוּץ לִתְחוּם הַמְּדִינָה בְּשַׁבָּת לוֹקֶה שֶׁנֶּאֱמַר (שמות טז כט) \"אַל יֵצֵא אִישׁ מִמְּקֹמוֹ בַּיּוֹם הַשְּׁבִיעִי\". מָקוֹם זֶה הוּא תְּחוּם הָעִיר. וְלֹא נָתְנָה תּוֹרָה שִׁעוּר לִתְחוּם זֶה אֲבָל חֲכָמִים הֶעְתִּיקוּ שֶׁתְּחוּם זֶה הוּא חוּץ לִשְׁנֵים עָשָׂר מִיל כְּנֶגֶד מַחֲנֵה יִשְׂרָאֵל. וְכָךְ אָמַר לָהֶם משֶׁה רַבֵּנוּ לֹא תֵּצְאוּ חוּץ לַמַּחֲנֶה. וּמִדִּבְרֵי סוֹפְרִים שֶׁלֹּא יֵצֵא אָדָם חוּץ לָעִיר אֶלָּא עַד אַלְפַּיִם אַמָּה אֲבָל חוּץ לְאַלְפַּיִם אַמָּה אָסוּר. שֶׁאַלְפַּיִם אַמָּה הוּא מִגְרַשׁ הָעִיר: ", + "נִמְצֵאתָ לָמֵד שֶׁמֻּתָּר לְאָדָם בְּשַׁבָּת לְהַלֵּךְ אֶת כָּל הָעִיר כֻּלָּהּ אֲפִלּוּ הָיְתָה כְּנִינְוֵה. בֵּין שֶׁהָיְתָה מֻקֶּפֶת חוֹמָה בֵּין שֶׁלֹּא הָיְתָה מֻקֶּפֶת חוֹמָה. וְכֵן מֻתָּר לוֹ לְהַלֵּךְ חוּץ לָעִיר אַלְפַּיִם אַמָּה לְכָל רוּחַ מְרֻבָּעוֹת כְּטַבְלָה מְרֻבַּעַת כְּדֵי שֶׁיִּהְיֶה נִשְׂכָּר אֶת הַזָּוִיּוֹת. וְאִם יָצָא חוּץ לְאַלְפַּיִם אַמָּה מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת עַד שְׁנֵים עָשָׂר מִיל. אֲבָל אִם יָצָא וְהִרְחִיק מִן הָעִיר יֶתֶר עַל שְׁנֵים עָשָׂר מִיל אֲפִלּוּ אַמָּה אַחַת לוֹקֶה מִן הַתּוֹרָה: ", + "הַמְהַלֵּךְ חוּץ לַתְּחוּם לְמַעְלָה מֵעֲשָׂרָה טְפָחִים כְּגוֹן שֶׁקָּפַץ עַל גַּבֵּי עַמּוּדִים שֶׁגְּבוֹהִין עֲשָׂרָה וְאֵין בְּכָל אֶחָד מֵהֶן אַרְבָּעָה עַל אַרְבָּעָה טְפָחִים הֲרֵי זֶה סָפֵק אִם יֵשׁ תְּחוּמִין לְמַעְלָה מֵעֲשָׂרָה אוֹ אֵין תְּחוּמִין לְמַעְלָה מֵעֲשָׂרָה. אֲבָל אִם הָלַךְ עַל מָקוֹם שֶׁיֵּשׁ בּוֹ אַרְבָּעָה עַל אַרְבָּעָה הֲרֵי זֶה כִּמְהַלֵּךְ עַל הָאָרֶץ וְיֵשׁ אִסּוּר תְּחוּמִין שָׁם: ", + "מִי שֶׁשָּׁבַת בְּדִיר שֶׁבַּמִּדְבָּר אוֹ בְּסַהַר אוֹ בִּמְעָרָה וְכַיּוֹצֵא בָּהֶן מֵרְשׁוּת הַיָּחִיד מְהַלֵּךְ אֶת כֻּלָּהּ וְחוּצָה לָהּ אַלְפַּיִם אַמָּה לְכָל רוּחַ בְּרִבּוּעַ. וְכֵן הַשּׁוֹבֵת בְּבִקְעָה אֲפִלּוּ הָיָה יָשֵׁן בְּשָׁעָה שֶׁנִּכְנַס הַשַּׁבָּת שֶׁלֹּא קָנָה שְׁבִיתָה יֵשׁ לוֹ לְהַלֵּךְ מִמְּקוֹמוֹ אַלְפַּיִם אַמָּה לְכָל רוּחַ בְּרִבּוּעַ. הָיָה מְהַלֵּךְ בְּבִקְעָה וְאֵינוֹ יוֹדֵעַ תְּחוּם שַׁבָּת מְהַלֵּךְ אַלְפַּיִם פְּסִיעוֹת בֵּינוֹנִיּוֹת וְזֶה הוּא תְּחוּם שַׁבָּת: ", + "הַמְהַלֵּךְ אַלְפַּיִם אַמָּה שֶׁיֵּשׁ לוֹ לְהַלֵּךְ וְשָׁלְמָה מִדָּתוֹ בְּתוֹךְ דִּיר אוֹ סַהַר אוֹ מְעָרָה אוֹ בְּתוֹךְ הַמְּדִינָה אֵינוֹ מְהַלֵּךְ אֶלָּא עַד סוֹף מִדָּתוֹ. וְאֵין אוֹמְרִין הוֹאִיל וְכִלְּתָה מִדָּתוֹ בְּתוֹךְ רְשׁוּת הַיָּחִיד מְהַלֵּךְ אֶת כֻּלָּהּ. בַּמֶּה דְּבָרִים אֲמוּרִים בְּשֶׁכָּלְתָה מִדָּתוֹ בְּמִקְצָת הָעִיר אוֹ בְּמִקְצָת הַמְּעָרָה אֲבָל אִם הָיְתָה אוֹתָהּ רְשׁוּת הַיָּחִיד מֻבְלַעַת בְּתוֹךְ אַלְפַּיִם אַמָּה שֶׁלּוֹ תֵּחָשֵׁב לוֹ כָּל אוֹתָהּ הָרְשׁוּת כְּאַרְבַּע אַמּוֹת וּמַשְׁלִימִין לוֹ אֶת הַשְּׁאָר: ", + "כֵּיצַד. הֲרֵי שֶׁהָיָה אֶלֶף אַמָּה מִמְּקוֹם שְׁבִיתָתוֹ אִם מִחוּץ לָעִיר עַד מְדִינָה אוֹ מְעָרָה שֶׁיֵּשׁ בְּאָרְכָּהּ אֶלֶף אַמָּה אוֹ פָּחוֹת מֵאֶלֶף מְהַלֵּךְ אֶת כָּל הַמְּדִינָה אוֹ הַמְּעָרָה שֶׁפָּגַע בָּהּ וּמְהַלֵּךְ חוּצָה לָהּ אֶלֶף אַמָּה פָּחוֹת אַרְבַּע אַמּוֹת: ", + "אֲבָל אִם הָיָה בַּמְּדִינָה אוֹ בַּמְּעָרָה שֶׁפָּגַע בָּהּ בְּתוֹךְ מִדָּתוֹ אֶלֶף אַמָּה וְאַמָּה אֵינוֹ מְהַלֵּךְ בָּהּ אֶלָּא אֶלֶף אַמָּה בִּלְבַד שֶׁהוּא תַּשְׁלוּם אַלְפַּיִם אַמָּה שֶׁיֵּשׁ לוֹ: ", + "מִי שֶׁכָּלְתָה מִדָּתוֹ בַּחֲצִי הָעִיר אַף עַל פִּי שֶׁאֵינוֹ מְהַלֵּךְ אֶלָּא עַד סוֹף מִדָּתוֹ מֻתָּר לְטַלְטֵל בְּכָל הָעִיר עַל יְדֵי זְרִיקָה. וְכֵן מִי שֶׁשָּׁבַת בְּבִקְעָה וְהִקִּיפוּהוּ נָכְרִים מְחִצָּה בְּשַׁבָּת אֵינוֹ מְהַלֵּךְ בָּהּ אֶלָּא אַלְפַּיִם אַמָּה לְכָל רוּחַ אַף עַל פִּי שֶׁהוּא בְּתוֹךְ הַמְּחִצָּה. וּמֻתָּר לוֹ לְטַלְטֵל בְּכָל הַמְּחִצָּה עַל יְדֵי זְרִיקָה אִם הִקִּיפוּהָ לְשֵׁם דִּירָה: ", + "מִי שֶׁהָיָה בָּא בַּדֶּרֶךְ לִכָּנֵס לִמְדִינָה בֵּין שֶׁהָיָה בָּא בַּיָּם בֵּין שֶׁהָיָה בָּא בֶּחָרָבָה. אִם נִכְנַס בְּתוֹךְ אַלְפַּיִם אַמָּה קָרוֹב לָעִיר קֹדֶם שֶׁיִּכָּנֵס הַשַּׁבָּת אַף עַל פִּי שֶׁלֹּא הִגִּיעַ לַמְּדִינָה אֶלָּא בְּשַׁבָּת הֲרֵי זֶה יִכָּנֵס וִיהַלֵּךְ אֶת כֻּלָּהּ וְחוּצָה לָהּ אַלְפַּיִם אַמָּה לְכָל רוּחַ: ", + "הָיָה בָּא לִמְדִינָה וְיָשֵׁן בַּדֶּרֶךְ וְלֹא נֵעוֹר אֶלָּא בְּשַׁבָּת וּכְשֶׁנֵּעוֹר מָצָא עַצְמוֹ בְּתוֹךְ הַתְּחוּם הֲרֵי זֶה יִכָּנֵס לָהּ וִיהַלֵּךְ אֶת כֻּלָּהּ וְחוּצָה לָהּ אַלְפַּיִם אַמָּה לְכָל רוּחַ. מִפְּנֵי שֶׁדַּעְתּוֹ הָיְתָה לְהַלֵּךְ לִמְדִינָה זוֹ וּלְפִיכָךְ קָנָה שְׁבִיתָה עִם בְּנֵי הַמְּדִינָה כְּמוֹתָן שֶׁהֲרֵי נִכְנַס עִמָּהֶן בַּתְּחוּם: ", + "מִי שֶׁיָּצָא חוּץ לַתְּחוּם אֲפִלּוּ אַמָּה אַחַת לֹא יִכָּנֵס שֶׁהָאַרְבַּע אַמּוֹת שֶׁיֵּשׁ לוֹ לָאָדָם תְּחִלָּתָן מִמָּקוֹם שֶׁהוּא עוֹמֵד בּוֹ. לְפִיכָךְ כֵּיוָן שֶׁיָּצָא חוּץ מִתְּחוּמוֹ אַמָּה אוֹ יֶתֶר יֵשֵׁב בִּמְקוֹמוֹ וְאֵין לוֹ לְהַלֵּךְ אֶלָּא בְּתוֹךְ אַרְבַּע אַמּוֹת מֵעֲמִידַת רַגְלָיו וְלַחוּץ. וְכֵן מִי שֶׁהֶחְשִׁיךְ חוּץ לִתְחוּם הַמְּדִינָה אֲפִלּוּ אַמָּה אַחַת הֲרֵי זֶה לֹא יִכָּנֵס לָהּ אֶלָּא מְהַלֵּךְ מִמָּקוֹם שֶׁנִּכְנַס עָלָיו הַשַּׁבָּת וְהוּא עוֹמֵד בּוֹ אַלְפַּיִם אַמָּה בִּלְבַד. וְאִם כָּלְתָה מִדָּתוֹ בְּמִקְצָת הָעִיר מְהַלֵּךְ עַד סוֹף מִדָּתוֹ כְּמוֹ שֶׁאָמַרְנוּ. הָיְתָה רַגְלוֹ אַחַת בְּתוֹךְ הַתְּחוּם וְרַגְלוֹ אַחַת חוּץ לַתְּחוּם הֲרֵי זֶה יִכָּנֵס: ", + "מִי שֶׁיָּצָא חוּץ לַתְּחוּם שֶׁלֹּא לְדַעְתּוֹ כְּגוֹן שֶׁהוֹצִיאוּהוּ נָכְרִים אוֹ רוּחַ רָעָה אוֹ שֶׁשָּׁגַג וְיָצָא אֵין לוֹ אֶלָּא אַרְבַּע אַמּוֹת. חָזַר לְדַעַת אֵין לוֹ אֶלָּא אַרְבַּע אַמּוֹת. הֶחְזִירוּהוּ כְּאִלּוּ לֹא יָצָא. וְאִם נְתָנוּהוּ בִּרְשׁוּת הַיָּחִיד כְּגוֹן שֶׁנְּתָנוּהוּ נָכְרִים בַּדִּיר וְסַהַר וּמְעָרָה אוֹ בְּעִיר אַחֶרֶת יֵשׁ לוֹ לְהַלֵּךְ אֶת כֻּלָּהּ. וְכֵן אִם יָצָא לְאֶחָד מֵאֵלּוּ בִּשְׁגָגָה וְנִזְכַּר וְהוּא בְּתוֹכָן מְהַלֵּךְ אֶת כֻּלָּהּ: ", + "יָצָא חוּץ לַתְּחוּם לְדַעַת אַף עַל פִּי שֶׁחָזַר שֶׁלֹּא לְדַעַת כְּגוֹן שֶׁהֶחְזִירוּהוּ נָכְרִים אוֹ רוּחַ רָעָה אֵין לוֹ אֶלָּא אַרְבַּע אַמּוֹת. וְכֵן אִם יָצָא חוּץ לַתְּחוּם לְדַעַת אַף עַל פִּי שֶׁהוּא בְּתוֹךְ רְשׁוּת הַיָּחִיד כְּגוֹן דִּיר וְסַהַר אֵין לוֹ אֶלָּא אַרְבַּע אַמּוֹת. הַמְּפַרֵשׁ בַּיָּם הַגָּדוֹל אַף עַל פִּי שֶׁהוּא חוּץ לַתְּחוּם שֶׁשָּׁבַת בּוֹ מְהַלֵּךְ אֶת כָּל הַסְּפִינָה כֻּלָּהּ וּמְטַלְטֵל בְּכֻלָּהּ: ", + "מִי שֶׁיָּצָא חוּץ לַתְּחוּם שֶׁלֹּא לְדַעַת וְהֻקַּף בִּמְחִצָּה בְּשַׁבָּת יֵשׁ לוֹ לְהַלֵּךְ כָּל אוֹתָהּ הַמְּחִצָּה וְהוּא שֶׁלֹּא תִּהְיֶה יֶתֶר עַל אַלְפַּיִם אַמָּה. וְאִם הָיָה תְּחוּם שֶׁיָּצָא מִמֶּנּוּ מֻבְלָע מִקְצָתוֹ בְּתוֹךְ הַמְּחִצָּה שֶׁנַּעֲשֵׂית שֶׁלֹּא לְדַעְתּוֹ הוֹאִיל וְיֵשׁ לוֹ לְהַלֵּךְ אֶת כָּל הַמְּחִצָּה הֲרֵי זֶה נִכְנָס לִתְחוּמוֹ וְכֵיוָן שֶׁיִּכָּנֵס הֲרֵי הוּא כְּאִלּוּ לֹא יָצָא: ", + "כָּל מִי שֶׁאֵין לוֹ לָזוּז מִמְּקוֹמוֹ אֶלָּא בְּתוֹךְ אַרְבַּע אַמּוֹת אִם נִצְרָךְ לִנְקָבָיו הֲרֵי זֶה יוֹצֵא וּמַרְחִיק וְנִפְנֶה וְחוֹזֵר לִמְקוֹמוֹ. וְאִם נִכְנַס לְמִקְצָת תְּחוּם שֶׁיָּצָא מִמֶּנּוּ בְּעֵת שֶׁיִּתְרַחֵק לְהִפָּנוֹת הוֹאִיל וְנִכְנַס יִכָּנֵס וּכְאִלּוּ לֹא יָצָא. וְהוּא שֶׁלֹּא יָצָא בַּתְּחִלָּה לְדַעַת אֲבָל אִם יָצָא לְדַעַת אַף עַל פִּי שֶׁנִּכְנַס אֵין לוֹ אֶלָּא אַרְבַּע אַמּוֹת: ", + "כָּל מִי שֶׁיָּצָא בִּרְשׁוּת בֵּית דִּין כְּגוֹן הָעֵדִים שֶׁבָּאוּ לְהָעִיד עַל רְאִיַּת הַלְּבָנָה וְכַיּוֹצֵא בָּהֶן מִמִּי שֶׁמֻּתָּר לוֹ לָצֵאת לִדְבַר מִצְוָה יֵשׁ לוֹ אַלְפַּיִם אַמָּה לְכָל רוּחַ בְּאוֹתוֹ מָקוֹם שֶׁהִגִּיעַ לוֹ. וְאִם הִגִּיעַ לִמְדִינָה הֲרֵי הוּא כְּאַנְשֵׁי הָעִיר וְיֵשׁ לוֹ אַלְפַּיִם אַמָּה לְכָל רוּחַ חוּץ לַמְּדִינָה: ", + "הָיָה יוֹצֵא בִּרְשׁוּת וְאָמְרוּ לוֹ וְהוּא הוֹלֵךְ בַּדֶּרֶךְ כְּבָר נַעֲשֵׂית הַמִּצְוָה שֶׁיָּצָאתָ לַעֲשׂוֹת יֵשׁ לוֹ מִמְּקוֹמוֹ אַלְפַּיִם אַמָּה לְכָל רוּחַ. וְאִם הָיָה מִקְצָת תְּחוּם שֶׁיָּצָא מִמֶּנּוּ בִּרְשׁוּת מֻבְלָע בְּתוֹךְ אַלְפַּיִם אַמָּה שֶׁיֵּשׁ לוֹ מִמְּקוֹמוֹ הֲרֵי זֶה חוֹזֵר לִמְקוֹמוֹ וּכְאִלּוּ לֹא יָצָא. וכָּל הַיּוֹצְאִין לְהַצִּיל נַפְשׁוֹת יִשְׂרָאֵל מִיַּד עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת אוֹ מִן הַנָּהָר אוֹ מִן הַמַּפֹּלֶת יֵשׁ לָהֶם אַלְפַּיִם אַמָּה לְכָל רוּחַ מִמָּקוֹם שֶׁהִצִּילוּ בּוֹ. וְאִם הָיְתָה יַד הָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת תַּקִּיפָה וְהָיוּ מְפַחֲדִים לִשְׁבֹּת בַּמָּקוֹם שֶׁהִצִּילוּ בּוֹ הֲרֵי אֵלּוּ חוֹזְרִין בְּשַׁבָּת לִמְקוֹמָן וּבִכְלֵי זֵינָן: " + ], + [ + "כָּל בֵּית דִּירָה שֶׁהוּא יוֹצֵא מִן הַמְּדִינָה אִם הָיָה בֵּינוֹ וּבֵין הַמְּדִינָה שִׁבְעִים אַמָּה וּשְׁנֵי שְׁלִישֵׁי אַמָּה שֶׁהוּא צֶלַע בֵּית סָאתַיִם הַמְרֻבַּעַת אוֹ פָּחוֹת מִזֶּה הֲרֵי זֶה מִצְטָרֵף לִמְדִינָה וְנֶחְשָׁב מִמֶּנָּה. וּכְשֶׁמּוֹדְדִין לָהּ אַלְפַּיִם אַמָּה לְכָל רוּחַ מוֹדְדִין חוּץ מִבֵּית דִּירָה זֶה: \n", + "הָיָה בַּיִת זֶה קָרוֹב לַמְּדִינָה בְּשִׁבְעִים אַמָּה וּבַיִת שֵׁנִי קָרוֹב לְבַיִת רִאשׁוֹן בְּשִׁבְעִים אַמָּה וּבַיִת שְׁלִישִׁי קָרוֹב לַשֵּׁנִי בְּשִׁבְעִים אַמָּה וְכֵן עַד מַהֲלַךְ כַּמָּה יָמִים הֲרֵי הַכּל כִּמְדִינָה אַחַת וּכְשֶׁמּוֹדְדִין מוֹדְדִין מִחוּץ לַבַּיִת הָאַחֲרוֹן. וְהוּא שֶׁיִּהְיֶה בֵּית דִּירָה זֶה אַרְבַּע אַמּוֹת עַל אַרְבַּע אַמּוֹת אוֹ יֶתֶר: \n", + "וְכֵן בֵּית הַכְּנֶסֶת שֶׁיֵּשׁ בּוֹ בֵּית דִּירָה לְחַזָּנִין וּבֵית עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת שֶׁיֵּשׁ בּוֹ בֵּית דִּירָה לְכֹהֲנֵיהֶם וְהָאוֹצָרוֹת שֶׁיֵּשׁ בָּהֶן בֵּית דִּירָה וְהַגֶּשֶׁר וְהַקֶּבֶר שֶׁיֵּשׁ בָּהֶן בֵּית דִּירָה וְשָׁלֹשׁ מְחִצּוֹת שֶׁאֵין עָלֶיהָ תִּקְרָה וְיֵשׁ בָּהֶן אַרְבַּע עַל אַרְבַּע אַמּוֹת וְהַבֻּרְגָּנִין וְהַבַּיִת הַבָּנוּי בַּיָּם וּשְׁתֵּי מְחִצּוֹת שֶׁיֵּשׁ עֲלֵיהֶן תִּקְרָה וּמְעָרָה שֶׁיֵּשׁ בִּנְיָן עַל פִּיהָ וְיֵשׁ בָּהּ בֵּית דִּירָה. כָּל אֵלּוּ מִצְטָרְפִין עִמָּהּ אִם הָיוּ בְּתוֹךְ שִׁבְעִים אַמָּה וְשִׁירַיִם. וּמֵאוֹתוֹ הַבַּיִת הַיּוֹצֵא רוֹאִין כְּאִלּוּ חוּט מָתוּחַ עַל פְּנֵי כָּל הַמְּדִינָה וּמוֹדְדִין חוּץ לְאוֹתוֹ הַחוּט אַלְפַּיִם אַמָּה: \n", + "וְאֵלּוּ שֶׁאֵין מִצְטָרְפִין עִמָּהּ. שְׁתֵּי מְחִצּוֹת שֶׁאֵין עֲלֵיהֶן תִּקְרָה אַף עַל פִּי שֶׁדָּרִין בֵּינֵיהֶן. וְהַגֶּשֶׁר וְהַקֶּבֶר וּבֵית הַכְּנֶסֶת וּבֵית עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת וְהָאוֹצָרוֹת שֶׁאֵין בָּהֶן בֵּית דִּירָה וְהַבּוֹר וְהַשִּׁיחַ וְהַמְּעָרָה וְהַשּׁוֹבָךְ וּבַיִת שֶׁבַּסְּפִינָה כָּל אֵלּוּ וְכַיּוֹצֵא בָּהֶן אֵין מִצְטָרְפִין עִמָּהּ: \n", + "הָיוּ שְׁתֵּי עֲיָרוֹת זוֹ סְמוּכָה לָזוֹ אִם יֵשׁ בֵּינֵיהֶן מֵאָה וְאַרְבָּעִים וְאַחַת וּשְׁלִישׁ כְּדֵי שֶׁיִּהְיֶה שִׁבְעִים אַמָּה וְשִׁירַיִם לָזוֹ וְשִׁבְעִים אַמָּה וְשִׁירַיִם לָזוֹ חוֹשְבִין שְׁתֵּיהֶן כְּעִיר אַחַת וְנִמְצֵאת כָּל עִיר מֵהֶן מְהַלֶּכֶת אֶת כָּל הָעִיר הַשְּׁנִיָּה וָחוּצָה לָהּ אַלְפַּיִם אַמָּה. הָיוּ שְׁלֹשָׁה כְּפָרִים מְשֻׁלָּשִׁין אִם יֵשׁ בֵּין הָאֶמְצָעִי וּבֵין כָּל אֶחָד וְאֶחָד מִן הַחִיצוֹנִים אַלְפַּיִם אַמָּה אוֹ פָּחוֹת מִכָּאן וּבֵין הַשְּׁנַיִם הַחִיצוֹנִים מָאתַיִם שָׁלֹשׁ וּשְׁמוֹנִים פָּחוֹת שְׁלִישׁ כְּדֵי שֶׁיִּהְיֶה בֵּין כָּל אֶחָד מֵהֶן וּבֵין הָאֶמְצָעִי כְּשֶׁתִּרְאֶה אוֹתוֹ כְּאִלּוּ הוּא בֵּינֵיהֶן מֵאָה וְאַרְבָּעִים וְאַחַת אַמָּה וּשְׁלִישׁ הֲרֵי שְׁלָשְׁתָּן כִּמְדִינָה אַחַת וּמוֹדְדִין אַלְפַּיִם אַמָּה לְכָל רוּחַ מִחוּץ לִשְׁלָשְׁתָּן. עִיר שֶׁהֻקְּפָה וּלְבַסּוֹף יָשְׁבָה מוֹדְדִין לָהּ מִישִׁיבָתָהּ. יָשְׁבָה וּלְבַסּוֹף הֻקְּפָה מוֹדְדִין לָהּ מֵחוֹמוֹתֶיהָ: \n", + "עִיר שֶׁהָיְתָה אֲרֻכָּה אוֹ מְרֻבַּעַת הוֹאִיל וְיֵשׁ לָהּ אַרְבַּע זָוִיּוֹת שָׁווֹת מַנִּיחִין אוֹתָהּ כְּמוֹת שֶׁהִיא וּמוֹדְדִין לָהּ אַלְפַּיִם אַמָּה לְכָל רוּחַ מֵאַרְבַּע רוּחוֹתֶיהָ. הָיְתָה עֲגֻלָּה עוֹשִׂין לָהּ זָוִיּוֹת וְרוֹאִין אוֹתָהּ כְּאִלּוּ הוּא בְּתוֹךְ הַמְרֻבָּע וּמוֹדְדִין חוּץ מִצַּלְעוֹת אוֹתוֹ מְרֻבָּע אַלְפַּיִם אַמָּה לְכָל רוּחַ שֶׁנִּמְצָא מִשְׂתַּכֵּר הַזָּוִיּוֹת: \n", + "וְכֵן אִם הָיְתָה הָעִיר מְשֻׁלֶּשֶׁת אוֹ שֶׁיֵּשׁ לָהּ צְלָעוֹת רַבּוֹת מְרַבְּעִין אוֹתָהּ וְאַחַר כָּךְ מוֹדְדִין חוּץ לַמְרֻבָּע אַלְפַּיִם אַמָּה לְכָל רוּחַ. וּכְשֶׁהוּא מְרַבְּעָהּ מְרַבְּעָהּ בְּרִבּוּעַ הָעוֹלָם כְּדֵי שֶׁתְּהֵא כָּל רוּחַ מִמֶּנָּה מְשׁוּכָה כְּנֶגֶד רוּחַ מֵרוּחוֹת הָעוֹלָם וּמְכֻוֶּנֶת כְּנֶגְדָּהּ: \n", + "הָיְתָה רְחָבָה מִצַּד אֶחָד וּקְצָרָה מִצַּד אֶחָד רוֹאִין אוֹתָהּ כְּאִלּוּ הִיא כֻּלָּהּ רְחָבָה. הָיְתָה עֲשׂוּיָה כְּמִין גַּ\"ם אוֹ שֶׁהָיְתָה עֲשׂוּיָה כְּקֶשֶׁת אִם יֵשׁ בֵּין שְׁנֵי רָאשֶׁיהָ פָּחוֹת מֵאַרְבַּעַת אֲלָפִים אַמָּה מוֹדְדִין לָהּ מִן הַיֶּתֶר וְרוֹאִין אֶת כָּל הָרֹחַב שֶׁבֵּין הַיֶּתֶר וְהַקֶּשֶׁת כְּאִלּוּ הוּא מָלֵא בָּתִּים. וְאִם הָיָה בֵּין שְׁנֵי רָאשֶׁיהָ אַרְבַּעַת אֲלָפִים אֵין מוֹדְדִין לָהּ אֶלָּא מִן הַקֶּשֶׁת: \n", + "עִיר שֶׁיּוֹשֶׁבֶת עַל שְׂפַת הַנַּחַל. אִם יֵשׁ לְפָנֶיהָ דַּקָּה רֹחַב אַרְבַּע אַמּוֹת עַל שְׂפַת הַנַּחַל כְּדֵי שֶׁיַּעַמְדוּ עָלֶיהָ וְיִשְׁתַּמְּשׁוּ בַּנַּחַל נִמְצָא הַנַּחַל בִּכְלַל הָעִיר וּמוֹדְדִין לָהּ אַלְפַּיִם אַמָּה מִשְּׂפַת הַנַּחַל הַשְּׁנִיָּה וְיֵעָשֶׂה הַנַּחַל כֻּלּוֹ בִּכְלַל הַמְּדִינָה מִפְּנֵי הַדַּקָּה הַבְּנוּיָה מִצִּדּוֹ. וְאִם לֹא הָיָה שָׁם דַּקָּה אֵין מוֹדְדִין לָהֶן אֶלָּא מִפֶּתַח בָּתֵּיהֶן וְנִמְצָא הַנַּחַל נִמְדָּד מִן הָאַלְפַּיִם שֶׁלָּהֶם: \n", + "יוֹשְׁבֵי צְרִיפִין אֵין מוֹדְדִין לָהֶן אֶלָּא מִפֶּתַח בָּתֵּיהֶן. וְאִם יֵשׁ שָׁם שָׁלֹשׁ חֲצֵרוֹת שֶׁל שְׁנֵי שְׁנֵי בָּתִּים הֻקְבְּעוּ כֻּלָּם וּמְרַבְּעִין אוֹתָהּ וְנוֹתְנִין לָהֶם אַלְפַּיִם אַמָּה לְכָל רוּחַ כִּשְׁאָר הָעֲיָרוֹת: \n", + "אֵין מוֹדְדִין אֶלָּא בְּחֶבֶל שֶׁל חֲמִשִּׁים אַמָּה לֹא פָּחוֹת וְלֹא יֶתֶר וּבְחֶבֶל שֶׁל פִּשְׁתָּן כְּדֵי שֶׁלֹּא יִמָּשֵׁךְ יוֹתֵר מִדַּאי. הִגִּיעַ לְגַיְא אִם הָיָה רָחְבּוֹ חֲמִשִּׁים אַמָּה שֶׁיָּכוֹל לְהַבְלִיעוֹ בְּחֶבֶל הַמִּדָּה מַבְלִיעוֹ וְהוּא שֶׁיִּהְיֶה בְּעָמְקוֹ פָּחוֹת מֵאַרְבַּעַת אֲלָפִים: \n", + "בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁהָיָה חוּט הַמִּשְׁקלֶת יוֹרֵד כְּנֶגְדּוֹ שֶׁאִי אֶפְשָׁר לְהִשְׁתַּמֵּשׁ בּוֹ. אֲבָל אִם אֵין חוּט הַמִּשְׁקלֶת יוֹרֵד כְּנֶגְדּוֹ אֵינוֹ מַבְלִיעוֹ אֶלָּא אִם כֵּן הָיָה עָמְקוֹ אַלְפַּיִם אוֹ פָּחוֹת מִכֵּן: \n", + "הָיָה גַּיְא מְעֻקָּם מְקַדֵּר וְעוֹלֶה מְקַדֵּר וְיוֹרֵד. הָיָה גַּיְא רָחָב מֵחֲמִשִּׁים שֶׁאֵינוֹ יָכוֹל לְהַבְלִיעוֹ הוֹלֵךְ לְמָקוֹם שֶׁהוּא יָכוֹל לְהַבְלִיעוֹ וּמַבְלִיעוֹ וְצוֹפֶה כְּנֶגֶד מִדָּתוֹ וְחוֹזֵר: \n", + "הִגִּיעַ לְכֹתֶל אֵין אוֹמְרִים יִקֹּב אֶת הַכֹּתֶל אֶלָּא אוֹמֵד רָחְבּוֹ וְהוֹלֵךְ לוֹ. וְאִם אֶפְשָׁר לְהִשְׁתַּמֵּשׁ בּוֹ מוֹדְדוֹ מְדִידָה יָפָה. וְאִם הָיָה חוּט הַמִּשְׁקלֶת יוֹרֵד כְּנֶגְדּוֹ מוֹדֵד רָחְבּוֹ מְדִידָה יָפָה: \n", + "הִגִּיעַ לְהַר אִם הָיָה הַר מִתְלַקֵּט מִמֶּנּוּ גָּבוֹהַּ עֲשָׂרָה טְפָחִים בְּאֹרֶךְ חָמֵשׁ אַמּוֹת מַבְלִיעוֹ וְחוֹזֵר לְמִדָּתוֹ. וְאִם הָיָה גָּבוֹהַּ הַרְבֵּה עַד שֶׁיִּתְלַקֵּט מִמֶּנּוּ עֲשָׂרָה טְפָחִים מִתּוֹךְ מֶשֶׁךְ אַרְבַּע אַמּוֹת אוֹמְדוֹ וְהוֹלֵךְ לוֹ. וְאִם אֵינוֹ יָכוֹל לְהַבְלִיעוֹ כְּגוֹן שֶׁהָיָה רָחְבּוֹ יֶתֶר מֵחֲמִשִּׁים מְקַדְּרוֹ מְעַט מְעַט. וְזֶה הוּא שֶׁאָמְרוּ מְקַדְּרִין בֶּהָרִים: \n", + "כֵּיצַד מְקַדְּרִין בְּהָרִים אוֹ בְּגֵיאָיוֹת שֶׁאֵינוֹ יָכוֹל לְהַבְלִיעָן. אוֹחֲזִין שְׁנַיִם חֶבֶל שֶׁל אַרְבַּע אַמּוֹת הָעֶלְיוֹן אוֹחֵז קְצָתוֹ מִכְּנֶגֶד מַרְגְּלוֹתָיו וְהַתַּחְתּוֹן אוֹחֵז בַּקָּצֶה הַשֵּׁנִי כְּנֶגֶד לִבּוֹ וְחוֹזֵר הָעֶלְיוֹן לַעֲמֹד בִּמְקוֹם הַתַּחְתּוֹן וְהַתַּחְתּוֹן יוֹרֵד וּמַרְחִיק מִמֶּנּוּ מִדַּת הַחֶבֶל וְכֵן מִתְגַּלְגְּלִים וְהוֹלְכִין עַד שֶׁמּוֹדְדִין אֶת כֻּלּוֹ. וּכְשֶׁיֵּלֵךְ הַמּוֹדֵד לְהַבְלִיעַ הָהָר אוֹ הַגַּיְא לֹא יֵצֵא חוּץ לַתְּחוּם שֶׁלֹּא יִרְאוּ אוֹתוֹ הָעוֹבְרִים וְיֹאמְרוּ מִדַּת תְּחוּמִין בָּאָה לְכָאן: \n", + "אֵין סוֹמְכִין אֶלָּא עַל מְדִידַת אָדָם מֻמְחֶה שֶׁהוּא יוֹדֵעַ מִדַּת הַקַּרְקַע. הָיוּ לָנוּ תְּחוּמֵי שַׁבָּת מֻחְזָקִין וּבָא מֻמְחֶה וּמָדַד רִבָּה בַּתְּחוּם מֵהֶן וּמִעֵט בַּתְּחוּם. שׁוֹמְעִין לוֹ בַּתְּחוּם שֶׁרִבָּה. וְכֵן אִם בָּאוּ שְׁנַיִם מֻמְחִין וּמָדְדוּ הַתְּחוּם אֶחָד רִבָּה וְאֶחָד מִעֵט שׁוֹמְעִין לַמְרַבֶּה. וּבִלְבַד שֶׁלֹּא יְרַבֶּה יֶתֶר מִמִּדַּת אֲלַכְסוֹנָהּ שֶׁל עִיר: \n", + "כֵּיצַד. בְּעֵת שֶׁיְּרַבֶּה זֶה נֹאמַר שֶׁמָּא הָרִאשׁוֹן מִקֶּרֶן אֲלַכְסוֹן שֶׁל עִיר מָדַד הָאַלְפַּיִם וּלְפִיכָךְ מִעֵט מִדָּתוֹ וְנִמְצָא צֶלַע הַתְּחוּם בֵּינוֹ וּבֵין הַמְּדִינָה פָּחוֹת מֵאַלְפַּיִם. וְזֶה הָאַחֲרוֹן מָדַד אַלְפַּיִם מִצֶּלַע הַמְּדִינָה. וְאֵין מַחֲזִיקִין עַל הָרִאשׁוֹן שֶׁטָּעָה בְּיוֹתֵר עַל זֶה. לְפִיכָךְ אִם רִבָּה זֶה הָאַחֲרוֹן יֶתֶר עַל הָרִאשׁוֹן אֲפִלּוּ בַּחֲמֵשׁ מֵאוֹת וּשְׁמוֹנִים אַמָּה בְּקֵרוּב שׁוֹמְעִין לוֹ. בְּיוֹתֵר עַל זֶה אֵין שׁוֹמְעִין לוֹ: \n", + "אֲפִלּוּ עֶבֶד אֲפִלּוּ שִׁפְחָה נֶאֱמָנִין לוֹמַר עַד כָּאן תְּחוּם הַשַּׁבָּת. וְנֶאֱמָן הַגָּדוֹל לוֹמַר זָכוּר אֲנִי שֶׁעַד כָּאן הָיִינוּ בָּאִים בְּשַׁבָּת כְּשֶׁהָיִיתִי קָטָן. וְסוֹמְכִין עַל עֵדוּתוֹ בְּדָבָר זֶה. שֶׁלֹּא אָמְרוּ חֲכָמִים בַּדָּבָר לְהַחֲמִיר אֶלָּא לְהָקֵל מִפְּנֵי שֶׁשִּׁעוּר אַלְפַּיִם אַמָּה מִדִּבְרֵיהֶם: \n" + ], + [ + "מִצְוַת עֲשֵׂה מִן הַתּוֹרָה לְקַדֵּשׁ אֶת יוֹם הַשַּׁבָּת בִּדְבָרִים שֶׁנֶּאֱמַר (שמות כ ח) \"זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ\". כְּלוֹמַר זָכְרֵהוּ זְכִירַת שֶׁבַח וְקִדּוּשׁ. וְצָרִיךְ לְזָכְרֵהוּ בִּכְנִיסָתוֹ וּבִיצִיאָתוֹ. בִּכְנִיסָתוֹ בְּקִדּוּשׁ הַיּוֹם וּבִיצִיאָתוֹ בְּהַבְדָּלָה: ", + "וְזֶה הוּא נֹסַח קִדּוּשׁ הַיּוֹם. בָּרוּךְ אַתָּה ה' אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְרָצָה בָנוּ וְשַׁבַּת קָדְשׁוֹ בְּאַהֲבָה וְרָצוֹן הִנְחִילָנוּ זִכָּרוֹן לְמַעֲשֵׂה בְרֵאשִׁית תְּחִלָּה לְמִקְרָאֵי קֹדֶשׁ זֵכֶר לִיצִיאַת מִצְרָיִם כִּי בָנוּ בָחַרְתָּ וְאוֹתָנוּ קִדַּשְׁתָּ מִכָּל הָעַמִּים וְשַׁבַּת קָדְשְׁךָ בְּאַהֲבָה וּבְרָצוֹן הִנְחַלְתָּנוּ בָּרוּךְ אַתָּה ה' מְקַדֵּשׁ הַשַּׁבָּת: ", + "וְזֶה הוּא נֹסַח הַהַבְדָּלָה. בָּרוּךְ אַתָּה ה' אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַמַּבְדִּיל בֵּין קֹדֶשׁ לְחל וּבֵין אוֹר לְחשֶׁךְ בֵּין יִשְׂרָאֵל לָעַמִּים וּבֵין יוֹם הַשְּׁבִיעִי לְשֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה בָּרוּךְ אַתָּה ה' הַמַּבְדִּיל בֵּין קֹדֶשׁ לְחל: ", + "עִקַּר הַקִּדּוּשׁ בַּלַּיְלָה. אִם לֹא קִדֵּשׁ בַּלַּיְלָה בֵּין בְּשׁוֹגֵג בֵּין בְּמֵזִיד מְקַדֵּשׁ וְהוֹלֵךְ כָּל הַיּוֹם כֻּלּוֹ. וְאִם לֹא הִבְדִּיל בַּלַּיְלָה מַבְדִּיל לְמָחָר וּמַבְדִּיל וְהוֹלֵךְ עַד סוֹף יוֹם שְׁלִישִׁי. אֲבָל אֵינוֹ מְבָרֵךְ עַל הָאוּר אֶלָּא בְּלֵיל מוֹצָאֵי שַׁבָּת בִּלְבַד: ", + "אָסוּר לְאָדָם לֶאֱכל אוֹ לִשְׁתּוֹת יַיִן מִשֶּׁקָּדַשׁ הַיּוֹם עַד שֶׁיְּקַדֵּשׁ. וְכֵן מִשֶּׁיָּצָא הַיּוֹם אָסוּר לוֹ לְהַתְחִיל לֶאֱכל וְלִשְׁתּוֹת וְלַעֲשׂוֹת מְלָאכָה אוֹ לִטְעֹם כְּלוּם עַד שֶׁיַּבְדִּיל. וְלִשְׁתּוֹת מַיִם מֻתָּר. שָׁכַח אוֹ עָבַר וְאָכַל וְשָׁתָה קֹדֶם שֶׁיְּקַדֵּשׁ אוֹ קֹדֶם שֶׁיַּבְדִּיל הֲרֵי זֶה מְקַדֵּשׁ וּמַבְדִּיל אַחַר שֶׁאָכַל: ", + "מִדִּבְרֵי סוֹפְרִים לְקַדֵּשׁ עַל הַיַּיִן וּלְהַבְדִּיל עַל הַיַּיִן. וְאַף עַל פִּי שֶׁהִבְדִּיל בַּתְּפִלָּה צָרִיךְ לְהַבְדִּיל עַל הַכּוֹס. וּמֵאַחַר שֶׁיַּבְדִּיל וְיֹאמַר בֵּין קֹדֶשׁ לְחל מֻתָּר לוֹ לַעֲשׂוֹת מְלָאכָה אַף עַל פִּי שֶׁלֹּא הִבְדִּיל עַל הַכּוֹס. וּמְבָרֵךְ עַל הַיַּיִן תְּחִלָּה וְאַחַר כָּךְ מְקַדֵּשׁ. וְאֵינוֹ נוֹטֵל אֶת יָדָיו עַד שֶׁיְּקַדֵּשׁ: ", + "כֵּיצַד הוּא עוֹשֶׂה. לוֹקֵחַ כּוֹס שֶׁהוּא מַחֲזִיק רְבִיעִית אוֹ יֶתֶר וּמְדִיחוֹ מִבִּפְנִים וְשׁוֹטְפוֹ מִבַּחוּץ וּמְמַלְּאֵהוּ יַיִן וְאוֹחֲזוֹ בִּימִינוֹ וּמַגְבִּיהוֹ מִן הַקַּרְקַע טֶפַח אוֹ יֶתֶר וְלֹא יְסַיֵּעַ בִּשְׂמֹאל. וּמְבָרֵךְ עַל הַגֶּפֶן וְאַחַר כָּךְ מְקַדֵּשׁ. וּמִנְהָג פָּשׁוּט בְּכָל יִשְׂרָאֵל לִקְרוֹת בַּתְּחִלָּה פָּרָשַׁת (בראשית ב א) \"וַיְכֻלּוּ\" וְאַחַר כָּךְ מְבָרֵךְ עַל הַיַּיִן וְאַחַר כָּךְ מְקַדֵּשׁ וְשׁוֹתֶה מְלֹא לֻגְמָיו וּמַשְׁקֶה לְכָל בְּנֵי חֲבוּרָה וְאַחַר כָּךְ נוֹטֵל יָדָיו וּמְבָרֵךְ הַמּוֹצִיא וְאוֹכֵל: ", + "אֵין קִדּוּשׁ אֶלָּא בִּמְקוֹם סְעֻדָּה. כֵּיצַד. לֹא יְקַדֵּשׁ בְּבַיִת זֶה וְיֹאכַל בְּבַיִת אַחֵר. אֲבָל אִם קִדֵּשׁ בְּזָוִית זוֹ אוֹכֵל בְּזָוִית שְׁנִיָּה. וְלָמָּה מְקַדְּשִׁין בְּבֵית הַכְּנֶסֶת מִפְּנֵי הָאוֹרְחִין שֶׁאוֹכְלִין וְשׁוֹתִין שָׁם: ", + "הָיָה מִתְאַוֶּה לַפַּת יוֹתֵר מִן הַיַּיִן אוֹ שֶׁלֹּא הָיָה לוֹ יַיִן הֲרֵי זֶה נוֹטֵל יָדָיו תְּחִלָּה וּמְבָרֵךְ הַמּוֹצִיא וּמְקַדֵּשׁ וְאַחַר כָּךְ בּוֹצֵעַ וְאוֹכֵל. וְאֵין מַבְדִּילִין עַל הַפַּת אֶלָּא עַל הַכּוֹס: ", + "מִי שֶׁנִּתְכַּוֵּן לְקַדֵּשׁ עַל הַיַּיִן בְּלֵילֵי שַׁבָּת וְשָׁכַח וְנָטַל יָדָיו קֹדֶם שֶׁיְּקַדֵּשׁ הֲרֵי זֶה מְקַדֵּשׁ עַל הַפַּת וְאֵינוֹ מְקַדֵּשׁ עַל הַיַּיִן אַחַר שֶׁנָּטַל יָדָיו לַסְּעֻדָּה. וּמִצְוָה לְבָרֵךְ עַל הַיַּיִן בְּיוֹם הַשַּׁבָּת קֹדֶם שֶׁיִּסְעֹד סְעֻדָּה שְׁנִיָּה. וְזֶה הוּא הַנִּקְרָא קִדּוּשָׁא רַבָּה. מְבָרֵךְ בּוֹרֵא פְּרִי הַגָּפֶן בִּלְבַד וְשׁוֹתֶה וְאַחַר כָּךְ יִטּל יָדָיו וְיִסְעֹד. וְאָסוּר לוֹ לְאָדָם שֶׁיִּטְעֹם כְּלוּם קֹדֶם שֶׁיְּקַדֵּשׁ. וְגַם קִדּוּשׁ זֶה לֹא יִהְיֶה אֶלָּא בִּמְקוֹם סְעֻדָּה: ", + "יֵשׁ לוֹ לְאָדָם לְקַדֵּשׁ עַל הַכּוֹס עֶרֶב שַׁבָּת מִבְּעוֹד יוֹם אַף עַל פִּי שֶׁלֹּא נִכְנְסָה הַשַּׁבָּת. וְכֵן מַבְדִּיל עַל הַכּוֹס מִבְּעוֹד יוֹם אַף עַל פִּי שֶׁעֲדַיִן הִיא שַׁבָּת. שֶׁמִּצְוַת זְכִירָה לְאָמְרָהּ בֵּין בִּשְׁעַת כְּנִיסָתוֹ וִיצִיאָתוֹ בֵּין קֹדֶם לְשָׁעָה זוֹ כִּמְעַט: ", + "מִי שֶׁהָיָה אוֹכֵל בְּעֶרֶב שַׁבָּת וְקָדַשׁ עָלָיו הַיּוֹם וְהוּא בְּתוֹךְ הַסְּעֻדָּה פּוֹרֵס מַפָּה עַל הַשֻּׁלְחָן וּמְקַדֵּשׁ וְגוֹמֵר סְעֻדָּתוֹ וְאַחַר כָּךְ מְבָרֵךְ בִּרְכַּת הַמָּזוֹן. הָיָה אוֹכֵל בְּשַׁבָּת וְיָצָא הַשַּׁבָּת וְהוּא בְּתוֹךְ סְעֻדָּתוֹ גּוֹמֵר סְעֻדָּתוֹ וְנוֹטֵל יָדָיו וּמְבָרֵךְ בִּרְכַּת הַמָּזוֹן עַל הַכּוֹס וְאַחַר כָּךְ מַבְדִּיל עָלָיו. וְאִם הָיָה בְּתוֹךְ הַשְּׁתִיָּה פּוֹסֵק וּמַבְדִּיל וְאַחַר כָּךְ חוֹזֵר לִשְׁתִיָּתוֹ: ", + "הָיָה אוֹכֵל וְגָמַר אֲכִילָתוֹ עִם הַכְנָסַת שַׁבָּת מְבָרֵךְ בִּרְכַּת הַמָּזוֹן תְּחִלָּה וְאַחַר כָּךְ מְקַדֵּשׁ עַל כּוֹס שֵׁנִי. וְלֹא יְבָרֵךְ וַיְקַדֵּשׁ עַל כּוֹס אֶחָד שֶׁאֵין עוֹשִׂין שְׁתֵּי מִצְוֹת בְּכוֹס אֶחָד. שֶׁמִּצְוַת קִדּוּשׁ וּמִצְוַת בִּרְכַּת הַמָּזוֹן שְׁתֵּי מִצְוֹת שֶׁל תּוֹרָה הֵן: ", + "אֵין מְקַדְּשִׁין אֶלָּא עַל הַיַּיִן הָרָאוּי לְנַסֵּךְ עַל גַּבֵּי הַמִּזְבֵּחַ. לְפִיכָךְ אִם נִתְעָרֵב בּוֹ דְּבַשׁ אוֹ שְׂאוֹר אֲפִלּוּ כְּטִפַּת הַחַרְדָּל בְּחָבִית גְּדוֹלָה אֵין מְקַדְּשִׁין עָלָיו. כָּךְ אָנוּ מוֹרִין בְּכָל הַמַּעֲרָב. וְיֵשׁ מִי שֶׁמַּתִּיר לְקַדֵּשׁ עָלָיו וְאוֹמֵר לֹא נֶאֱמַר הַיַּיִן הָרָאוּי לְנַסֵּךְ עַל גַּבֵּי הַמִּזְבֵּחַ אֶלָּא לְהוֹצִיא יַיִן שֶׁרֵיחוֹ רַע אוֹ מְגֻלֶּה אוֹ מְבֻשָּׁל שֶׁאֵין מְקַדְּשִׁין עַל אֶחָד מֵהֶן: ", + "יַיִן שֶׁטַּעֲמוֹ טַעַם חֹמֶץ אַף עַל פִּי שֶׁרֵיחוֹ רֵיחַ יַיִן אֵין מְקַדְּשִׁין עָלָיו. וְכֵן שְׁמָרִים שֶׁנָּתַן עֲלֵיהֶן מַיִם אַף עַל פִּי שֶׁיֵּשׁ בָּהֶן טַעַם יַיִן אֵין מְקַדְּשִׁין עֲלֵיהֶן. בַּמֶּה דְּבָרִים אֲמוּרִים בְּשֶׁנָּתַן עַל הַשְּׁמָרִים שְׁלֹשָׁה מַיִם וְהוֹצִיא פָּחוֹת מֵאַרְבָּעָה. אֲבָל אִם הוֹצִיא אַרְבָּעָה הֲרֵי זֶה יַיִן מָזוּג וּמְקַדְּשִׁין עָלָיו: ", + "כְּלִי שֶׁהָיָה מָלֵא יַיִן אֲפִלּוּ מַחֲזִיק כַּמָּה רְבִיעִיּוֹת אִם שָׁתָה מִמֶּנּוּ מְעַט הֲרֵי זֶה פְּגָמוֹ וְנִפְסַל וְאֵין מְקַדְּשִׁין עַל הַשְּׁאָר מִפְּנֵי שֶׁהוּא כְּשִׁיּוּרֵי כּוֹסוֹת: ", + "יַיִן שֶׁרֵיחוֹ רֵיחַ הַחֹמֶץ וְטַעֲמוֹ טַעַם יַיִן מְקַדְּשִׁין עָלָיו. וְכֵן יַיִן מָזוּג. וְכֵן יֵין צִמּוּקִים מְקַדְּשִׁין עָלָיו וְהוּא שֶׁיִּהְיוּ צִמּוּקִים שֶׁיֵּשׁ בָּהֶן לַחְלוּחִית שֶׁאִם יִדְרֹךְ אוֹתָן יֵצֵא מֵהֶן דִּבְשָׁן. וְכֵן יַיִן חָדָשׁ מִגִּתּוֹ מְקַדְּשִׁין עָלָיו. וְסוֹחֵט אָדָם אֶשְׁכּוֹל שֶׁל עֲנָבִים וּמְקַדֵּשׁ עָלָיו בִּשְׁעָתוֹ. מְדִינָה שֶׁרֹב יֵינָהּ שֵׁכָר אַף עַל פִּי שֶׁהוּא פָּסוּל לְקִדּוּשׁ מֻתָּר לְהַבְדִּיל עָלָיו הוֹאִיל וְהוּא חֲמַר הַמְּדִינָה: ", + "כְּשֵׁם שֶׁמְּקַדְּשִׁין בְּלֵילֵי שַׁבָּת וּמַבְדִּילִין בְּמוֹצָאֵי שַׁבָּת כָּךְ מְקַדְּשִׁין בְּלֵילֵי יָמִים טוֹבִים וּמַבְדִּילִין בְּמוֹצָאֵיהֶן וּבְמוֹצָאֵי יוֹם הַכִּפּוּרִים שֶׁכֻּלָּם שַׁבְּתוֹת ה' הֵן. וּמַבְדִּילִין בְּמוֹצָאֵי יָמִים טוֹבִים לְחֻלּוֹ שֶׁל מוֹעֵד וּבְמוֹצָאֵי שַׁבָּת לְיוֹם טוֹב. אֲבָל אֵין מַבְדִּילִים בְּמוֹצָאֵי יוֹם טוֹב לְשַׁבָּת: ", + "נֹסַח קִדּוּשׁ יוֹם טוֹב. בָּרוּךְ אַתָּה ה' אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר בָּחַר בָּנוּ מִכָּל עָם וְרוֹמְמָנוּ מִכָּל לָשׁוֹן בָּחַר בָּנוּ וַיְּגַדְּלֵנוּ רָצָה בָּנוּ וַיְּפָאֲרֵנוּ. וַתִּתֵּן לָנוּ ה' אֱלֹהֵינוּ בְּאַהֲבָה מוֹעֲדִים לְשִׂמְחָה חַגִּים וּזְמַנִּים לְשָׂשׂוֹן אֶת יוֹם טוֹב מִקְרָא קֹדֶשׁ הַזֶּה אֶת יוֹם חַג הַמַּצּוֹת הַזֶּה אוֹ חַג הַשָּׁבוּעוֹת אוֹ חַג הַסֻּכּוֹת זְמַן חֵרוּתֵנוּ אוֹ זְמַן מַתַּן תּוֹרָתֵנוּ אוֹ זְמַן שִׂמְחָתֵנוּ בְּאַהֲבָה זֵכֶר לִיצִיאַת מִצְרָיִם כִּי בָנוּ בָחַרְתָּ וְאוֹתָנוּ קִדַּשְׁתָּ מִכָּל הָעַמִּים וּמוֹעֲדֵי קָדְשֶׁךָ בְּשִׂמְחָה וּבְשָׂשׂוֹן הִנְחַלְתָּנוּ בָּרוּךְ אַתָּה ה' מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים. וְאִם חָל לִהְיוֹת בְּשַׁבָּת מַזְכִּיר שַׁבָּת וְחוֹתֵם כְּדֶרֶךְ שֶׁחוֹתֵם בַּתְּפִלָּה מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְהַזְּמַנִּים: ", + "בְּרֹאשׁ הַשָּׁנָה אוֹמֵר. וַתִּתֵּן לָנוּ ה' אֱלֹהֵינוּ בְּאַהֲבָה אֶת יוֹם טוֹב מִקְרָא קֹדֶשׁ הַזֶּה זִכְרוֹן תְּרוּעָה מִקְרָא קֹדֶשׁ בְּאַהֲבָה זֵכֶר לִיצִיאַת מִצְרָיִם כִּי בָנוּ בָחַרְתָּ וְאוֹתָנוּ קִדַּשְׁתָּ מִכָּל הָעַמִּים וּדְבָרְךָ אֱמֶת וְקַיָּם לָעַד בָּרוּךְ אַתָּה ה' מֶלֶךְ עַל כָּל הָאָרֶץ מְקַדֵּשׁ יִשְׂרָאֵל וְיוֹם הַזִּכָּרוֹן. וְאִם חָל לִהְיוֹת בְּשַׁבָּת חוֹתֵם מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְיוֹם הַזִּכָּרוֹן כְּדֶרֶךְ שֶׁחוֹתֵם בַּתְּפִלָּה: ", + "בְּלֵילֵי יוֹם טוֹב מְקַדֵּשׁ עַל הַיַּיִן כִּבְשַׁבָּת. וְאִם אֵין לוֹ יַיִן אוֹ שֶׁהָיָה מִתְאַוֶּה לְפַת מְקַדֵּשׁ עַל הַפַּת. וְכֵן בְּיוֹם טוֹב מְקַדֵּשׁ קִדּוּשָׁא רַבָּא כְּדֶרֶךְ שֶׁמְּקַדֵּשׁ בְּשַׁבָּת: ", + "כֵּיצַד מְבָרְכִין בְּלֵילֵי יוֹם טוֹב שֶׁחָל לִהְיוֹת בְּאֶחָד בְּשַׁבָּת. בַּתְּחִלָּה מְבָרֵךְ עַל הַגֶּפֶן. וְאַחַר כָּךְ מְקַדֵּשׁ קִדּוּשׁ יוֹם טוֹב. וְאַחַר כָּךְ מְבָרֵךְ עַל הַנֵּר. וְאַחַר כָּךְ מַבְדִּיל וְחוֹתֵם בְּהַבְדָּלָה הַמַּבְדִּיל בֵּין קֹדֶשׁ לְקֹדֶשׁ. וְאַחַר כָּךְ מְבָרֵךְ שֶׁהֶחֱיָנוּ: ", + "כָּל לֵילֵי יוֹם טוֹב וּבְלֵיל יוֹם הַכִּפּוּרִים אוֹמְרִים שֶׁהֶחֱיָנוּ. וּבִשְׁבִיעִי שֶׁל פֶּסַח אֵין מְבָרְכִין שֶׁהֶחֱיָנוּ מִפְּנֵי שֶׁאֵינוֹ רֶגֶל בִּפְנֵי עַצְמוֹ וּכְבָר בֵּרֵךְ עַל הַזְּמַן בִּתְחִלַּת הַפֶּסַח: ", + "סֵדֶר הַבְדָּלָה בְּמוֹצָאֵי שַׁבָּת. מְבָרֵךְ עַל הַיַּיִן וְאַחַר כָּךְ עַל הַבְּשָׂמִים וְאַחַר כָּךְ עַל הַנֵּר. וְכֵיצַד מְבָרֵךְ עַל הַנֵּר, בּוֹרֵא מְאוֹרֵי הָאֵשׁ. וְאַחַר כָּךְ מַבְדִּיל: ", + "אֵין מְבָרְכִין עַל הַנֵּר עַד שֶׁיֵּאוֹתוּ לְאוֹרוֹ כְּדֵי שֶׁיַּכִּיר בֵּין מַטְבֵּעַ מְדִינָה זוֹ לְמַטְבֵּעַ מְדִינָה אַחֶרֶת. וְאֵין מְבָרְכִין עַל הַנֵּר שֶׁל עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת שֶׁסְּתַם מְסִבָּתָן לַעֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת. וְאֵין מְבָרְכִין לֹא עַל הַנֵּר שֶׁל עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת וְלֹא עַל הַנֵּר שֶׁל מֵתִים: ", + "יִשְׂרָאֵל שֶׁהִדְלִיק מֵעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת אוֹ עוֹבֵד כּוֹכָבִים וּמַזָּלוֹת מִיִּשְׂרָאֵל מְבָרְכִין עָלָיו. עוֹבֵד כּוֹכָבִים וּמַזָּלוֹת מֵעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת אֵין מְבָרְכִין עָלָיו. הָיָה מְהַלֵּךְ חוּץ לַכְּרַךְ וְרָאָה אוֹר אִם רֹב אַנְשֵׁי הַכְּרַךְ עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת אֵינוֹ מְבָרֵךְ וְאִם רֹב יִשְׂרָאֵל מְבָרֵךְ. אוּר שֶׁל כִּבְשָׁן שֶׁל תַּנּוּר וְשֶׁל כִּירַיִם לְכַתְּחִלָּה לֹא יְבָרֵךְ עָלָיו. הַגֶּחָלִים אִם כְּשֶׁיַּכְנִיס קֵיסָם בֵּינֵיהֶן דּוֹלֵק מֵאֵלָיו מְבָרְכִין עֲלֵיהֶן. אוּר שֶׁל בֵּית הַמִּדְרָשׁ אִם יֵשׁ שָׁם אָדָם חָשׁוּב שֶׁמַּדְלִיקִים בִּשְׁבִילוֹ מְבָרְכִין עָלָיו. שֶׁל בֵּית הַכְּנֶסֶת אִם יֵשׁ שָׁם חַזָּן שֶׁהוּא דָּר שָׁם מְבָרְכִין עָלָיו. וַאֲבוּקָה לְהַבְדָּלָה מִצְוָה מִן הַמֻּבְחָר. וְאֵין מְחַזְּרִין עַל הָאוּר כְּדֶרֶךְ שֶׁמְּחַזְּרִין עַל כָּל הַמִּצְוֹת אֶלָּא אִם יֵשׁ לוֹ מְבָרְכִין עָלָיו: ", + "אוּר שֶׁהֻדְלַק בְּשַׁבָּת לְחוֹלֶה וּלְחַיָּה מְבָרְכִין עָלָיו בְּמוֹצָאֵי שַׁבָּת. אוּר שֶׁהֻקְדַּח מִן הָעֵצִים וּמִן הָאֲבָנִים מְבָרְכִין עָלָיו בְּמוֹצָאֵי שַׁבָּת שֶׁהִיא הָיְתָה תְּחִלַּת בְּרִיָּתוֹ בִּידֵי אָדָם. אֲבָל אֵין מְבָרְכִין עָלָיו בְּמוֹצָאֵי יוֹם הַכִּפּוּרִים שֶׁאֵין מְבָרְכִין בְּמוֹצָאֵי יוֹם הַכִּפּוּרִים אֶלָּא עַל אוּר שֶׁשָּׁבַת. אַף עַל פִּי שֶׁהֻדְלַק לְחוֹלֶה אוֹ לְחַיָּה בְּיוֹם הַכִּפּוּרִים מְבָרְכִין עָלָיו שֶׁהֲרֵי שָׁבַת מֵעֲבֵרָה: ", + "יוֹם טוֹב שֶׁחָל לִהְיוֹת בְּאֶמְצַע שַׁבָּת אוֹמֵר בְּהַבְדָּלָה הַמַּבְדִּיל בֵּין קֹדֶשׁ לְחל וּבֵין אוֹר לְחשֶׁךְ וּבֵין יִשְׂרָאֵל לָעַמִּים וּבֵין יוֹם הַשְּׁבִיעִי לְשֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה כְּדֶרֶךְ שֶׁאוֹמֵר בְּמוֹצָאֵי שַׁבָּת שֶׁסֵּדֶר הַהַבְדָּלוֹת הוּא מוֹנֶה. וְאֵינוֹ צָרִיךְ לְבָרֵךְ לֹא עַל הַבְּשָׂמִים וְלֹא עַל הַנֵּר. וְכֵן אֵינוֹ צָרִיךְ לְבָרֵךְ עַל הַבְּשָׂמִים בְּמוֹצָאֵי יוֹם הַכִּפּוּרִים: ", + "וְלָמָּה מְבָרְכִים עַל הַבְּשָׂמִים בְּמוֹצָאֵי שַׁבָּת מִפְּנֵי שֶׁהַנֶּפֶשׁ דּוֹאֶבֶת לִיצִיאַת שַׁבָּת מְשַׂמְּחִין אוֹתָהּ וּמְיַשְּׁבִין אוֹתָהּ בְּרֵיחַ טוֹב: " + ], + [ + "אַרְבָּעָה דְּבָרִים נֶאֶמְרוּ בְּשַׁבָּת. שְׁנַיִם מִן הַתּוֹרָה. וּשְׁנַיִם מִדִּבְרֵי סוֹפְרִים וְהֵן מְפֹרָשִׁין עַל יְדֵי הַנְּבִיאִים. שֶׁבַּתּוֹרָה (שמות כ ז) \"זָכוֹר\" וְ (דברים ה יא) \"שָׁמוֹר\". וְשֶׁנִּתְפָּרְשׁוּ עַל יְדֵי הַנְּבִיאִים כָּבוֹד וָעֹנֶג שֶׁנֶּאֱמַר (ישעיה נח יג) \"וְקָרָאתָ לַשַּׁבָּת עֹנֶג וְלִקְדוֹשׁ ה' מְכֻבָּד\": ", + "אֵיזֶהוּ כָּבוֹד זֶה שֶׁאָמְרוּ חֲכָמִים שֶׁמִּצְוָה עַל אָדָם לִרְחֹץ פָּנָיו יָדָיו וְרַגְלָיו בְּחַמִּין בְּעֶרֶב שַׁבָּת מִפְּנֵי כְּבוֹד הַשַּׁבָּת וּמִתְעַטֵּף בְּצִיצִית וְיוֹשֵׁב בְּכֹבֶד רֹאשׁ מְיַחֵל לְהַקְבָּלַת פְּנֵי הַשַּׁבָּת כְּמוֹ שֶׁהוּא יוֹצֵא לִקְרַאת הַמֶּלֶךְ. וַחֲכָמִים הָרִאשׁוֹנִים הָיוּ מְקַבְּצִין תַּלְמִידֵיהֶן בְּעֶרֶב שַׁבָּת וּמִתְעַטְּפִים וְאוֹמְרִים בּוֹאוּ וְנֵצֵא לִקְרַאת שַׁבָּת הַמֶּלֶךְ: ", + "וּמִכְּבוֹד הַשַּׁבָּת שֶׁיִּלְבַּשׁ כְּסוּת נְקִיָּה. וְלֹא יִהְיֶה מַלְבּוּשׁ החֹל כְּמַלְבּוּשׁ הַשַּׁבָּת. וְאִם אֵין לוֹ לְהַחֲלִיף מְשַׁלְשֵׁל טַלִּיתוֹ כְּדֵי שֶׁלֹּא יְהֵא מַלְבּוּשׁוֹ כְּמַלְבּוּשׁ הַחל. וְעֶזְרָא תִּקֵּן שֶׁיְּהוּ הָעָם מְכַבְּסִים בַּחֲמִישִׁי מִפְּנֵי כְּבוֹד הַשַּׁבָּת: ", + "אָסוּר לִקְבֹּעַ סְעֻדָּה וּמִשְׁתֶּה בְּעֶרֶב שַׁבָּת מִפְּנֵי כְּבוֹד הַשַּׁבָּת. וּמֻתָּר לֶאֱכל וְלִשְׁתּוֹת עַד שֶׁתֶּחְשַׁךְ. וְאַף עַל פִּי כֵן מִכְּבוֹד הַשַּׁבָּת שֶׁיִּמָּנַע אָדָם מִן הַמִּנְחָה וּלְמַעְלָה מִלִּקְבֹּעַ סְעֻדָּה כְּדֵי שֶׁיִּכָּנֵס לְשַׁבָּת כְּשֶׁהוּא מִתְאַוֶּה לֶאֱכל: ", + "מְסַדֵּר אָדָם שֻׁלְחָנוֹ בְּעֶרֶב שַׁבָּת וְאַף עַל פִּי שֶׁאֵינוֹ צָרִיךְ אֶלָּא לִכְזַיִת. וְכֵן מְסַדֵּר שֻׁלְחָנוֹ בְּמוֹצָאֵי שַׁבָּת וְאַף עַל פִּי שֶׁאֵינוֹ צָרִיךְ אֶלָּא לִכְזַיִת. כְּדֵי לְכַבְּדוֹ בִּכְנִיסָתוֹ וּבִיצִיאָתוֹ. וְצָרִיךְ לְתַקֵּן בֵּיתוֹ מִבְּעוֹד יוֹם מִפְּנֵי כְּבוֹד הַשַּׁבָּת. וְיִהְיֶה נֵר דָּלוּק וְשֻׁלְחָן עָרוּךְ לֶאֱכל וּמִטָּה מֻצַּעַת שֶׁכָּל אֵלּוּ לִכְבוֹד שַׁבָּת הֵן: ", + "אַף עַל פִּי שֶׁהָיָה אָדָם חָשׁוּב בְּיוֹתֵר וְאֵין דַּרְכּוֹ לִקַּח דְּבָרִים מִן הַשּׁוּק וְלֹא לְהִתְעַסֵּק בִּמְלָאכוֹת שֶׁבַּבַּיִת חַיָּב לַעֲשׂוֹת דְּבָרִים שֶׁהֵן לְצֹרֶךְ הַשַּׁבָּת בְּגוּפוֹ שֶׁזֶּה הוּא כְּבוֹדוֹ. חֲכָמִים הָרִאשׁוֹנִים מֵהֶם מִי שֶׁהָיָה מְפַצֵּל הָעֵצִים לְבַשֵּׁל בָּהֶן. וּמֵהֶן מִי שֶׁהָיָה מְבַשֵּׁל אוֹ מוֹלֵחַ בָּשָׂר אוֹ גּוֹדֵל פְּתִילוֹת אוֹ מַדְלִיק נֵרוֹת. וּמֵהֶן מִי שֶׁהָיָה יוֹצֵא וְקוֹנֶה דְּבָרִים שֶׁהֵן לְצֹרֶךְ הַשַּׁבָּת מִמַּאֲכָל וּמַשְׁקֶה אַף עַל פִּי שֶׁאֵין דַּרְכּוֹ בְּכָךְ. וְכָל הַמַּרְבֶּה בְּדָבָר זֶה הֲרֵי זֶה מְשֻׁבָּח: ", + "אֵיזֶהוּ עֹנֶג זֶהוּ שֶׁאָמְרוּ חֲכָמִים שֶׁצָּרִיךְ לְתַקֵּן תַּבְשִׁיל שָׁמֵן בְּיוֹתֵר וּמַשְׁקֶה מְבֻשָּׂם לְשַׁבָּת הַכּל לְפִי מָמוֹנוֹ שֶׁל אָדָם. וְכָל הַמַּרְבֶּה בְּהוֹצָאַת שַׁבָּת וּבְתִקּוּן מַאֲכָלִים רַבִּים וְטוֹבִים הֲרֵי זֶה מְשֻׁבָּח. וְאִם אֵין יָדוֹ מַשֶּׂגֶת אֲפִלּוּ לֹא עָשָׂה אֶלָּא שֶׁלֶק וְכַיּוֹצֵא בּוֹ מִשּׁוּם כְּבוֹד שַׁבָּת הֲרֵי זֶה עֹנֶג שַׁבָּת. וְאֵינוֹ חַיָּב לְהָצֵר לְעַצְמוֹ וְלִשְׁאל מֵאֲחֵרִים כְּדֵי לְהַרְבּוֹת בְּמַאֲכָל בְּשַׁבָּת. אָמְרוּ חֲכָמִים הָרִאשׁוֹנִים עֲשֵׂה שַׁבַּתְּךָ חֹל וְאַל תִּצְטָרֵךְ לַבְּרִיּוֹת: ", + "מִי שֶׁהָיָה עָנֹג וְעָשִׁיר וַהֲרֵי כָּל יָמָיו כְּשַׁבָּת צָרִיךְ לְשַׁנּוֹת מַאֲכַל שַׁבָּת מִמַּאֲכַל הַחל. וְאִם אִי אֶפְשָׁר לְשַׁנּוֹת מְשַׁנֶּה זְמַן הָאֲכִילָה אִם הָיָה רָגִיל לְהַקְדִּים מְאַחֵר וְאִם הָיָה רָגִיל לְאַחֵר מַקְדִּים: ", + "חַיָּב אָדָם לֶאֱכל שָׁלֹשׁ סְעֻדּוֹת בְּשַׁבָּת אַחַת עַרְבִית וְאַחַת שַׁחֲרִית וְאַחַת בְּמִנְחָה. וְצָרִיךְ לְהִזָּהֵר בְּשָׁלֹשׁ סְעֻדּוֹת אֵלּוּ שֶׁלֹּא יִפְחֹת מֵהֶן כְּלָל. וַאֲפִלּוּ עָנִי הַמִּתְפַּרְנֵס מִן הַצְּדָקָה סוֹעֵד שָׁלֹשׁ סְעֻדּוֹת. וְאִם הָיָה חוֹלֶה מֵרֹב הָאֲכִילָה אוֹ שֶׁהָיָה מִתְעַנֶּה תָּמִיד פָּטוּר מִשָּׁלֹשׁ סְעֻדּוֹת. וְצָרִיךְ לִקְבֹּעַ כָּל סְעֻדָּה מִשְּׁלָשְׁתָּן עַל הַיַּיִן וְלִבְצֹעַ עַל שְׁתֵּי כִּכָּרוֹת. וְכֵן בְּיָמִים טוֹבִים: ", + "אֲכִילַת בָּשָׂר וּשְׁתִיַּת יַיִן בְּשַׁבָּת עֹנֶג הוּא לוֹ. וְהוּא שֶׁהָיְתָה יָדוֹ מַשֶּׂגֶת. וְאָסוּר לִקְבֹּעַ סְעֻדָּה עַל הַיַּיִן בְּשַׁבָּת וּבְיָמִים טוֹבִים בִּשְׁעַת בֵּית הַמִּדְרָשׁ. אֶלָּא כָּךְ הָיָה מִנְהַג הַצַּדִּיקִים הָרִאשׁוֹנִים מִתְפַּלֵּל אָדָם בְּשַׁבָּת שַׁחֲרִית וּמוּסָף בְּבֵית הַכְּנֶסֶת וְיָבוֹא לְבֵיתוֹ וְיִסְעֹד סְעֻדָּה שְׁנִיָּה וְיֵלֵךְ לְבֵית הַמִּדְרָשׁ יִקְרָא וְיִשְׁנֶה עַד הַמִּנְחָה וְיִתְפַּלֵּל מִנְחָה וְאַחַר כָּךְ יִקְבַּע סְעֻדָּה שְׁלִישִׁית עַל הַיַּיִן וְיֹאכַל וְיִשְׁתֶּה עַד מוֹצָאֵי שַׁבָּת: ", + "אָסוּר לוֹ לָאָדָם שֶׁיְּהַלֵּךְ בְּעַרְבֵי שַׁבָּתוֹת יוֹתֵר מִשָּׁלֹשׁ פַּרְסָאוֹת מִתְּחִלַּת הַיּוֹם כְּדֵי שֶׁיַּגִּיעַ לְבֵיתוֹ וְעוֹד הַיּוֹם רַב וְיָכִין סְעֻדָּה לְשַׁבָּת. שֶׁהֲרֵי אֵין אַנְשֵׁי בֵּיתוֹ יוֹדְעִין שֶׁהַיּוֹם יָבוֹא כְּדֵי לְהָכִין לוֹ. וְאֵין צָרִיךְ לוֹמַר אִם הָיָה מִתְאָרֵחַ אֵצֶל אֲחֵרִים שֶׁהֲרֵי מְבַיְּשָׁן מִפְּנֵי שֶׁלֹּא הֵכִינוּ לָהֶן דָּבָר הָרָאוּי לְאוֹרְחִין: ", + "אָסוּר לְהִתְעַנּוֹת וְלִזְעֹק וּלְהִתְחַנֵּן וּלְבַקֵּשׁ רַחֲמִים בְּשַׁבָּת וַאֲפִלּוּ בְּצָרָה מִן הַצָּרוֹת שֶׁהַצִּבּוּר מִתְעַנִּין וּמַתְרִיעִין עֲלֵיהֶן אֵין מִתְעַנִּין וְלֹא מַתְרִיעִין בְּשַׁבָּת. וְלֹא בְּיָמִים טוֹבִים. חוּץ מֵעִיר שֶׁהִקִּיפוּהָ עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת אוֹ נָהָר אוֹ סְפִינָה הַמִּטָּרֶפֶת בַּיָּם שֶׁמַּתְרִיעִין עֲלֵיהֶן בְּשַׁבָּת לְעָזְרָן וּמִתְחַנְּנִין וּמְבַקְּשִׁין עֲלֵיהֶן רַחֲמִים: ", + "אֵין צָרִין עַל עֲיָרוֹת שֶׁל עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת פָּחוֹת מִשְּׁלֹשָׁה יָמִים קֹדֶם הַשַּׁבָּת. כְּדֵי שֶׁתִּתְיַשֵּׁב דַּעַת אַנְשֵׁי הַמִּלְחָמָה עֲלֵיהֶן וְלֹא יִהְיוּ מְבֹהָלִים וּטְרוּדִים בְּשַׁבָּת. אֵין מַפְלִיגִין בִּסְפִינָה פָּחוֹת מִשְּׁלֹשָׁה יָמִים קֹדֶם הַשַּׁבָּת כְּדֵי שֶׁתִּתְיַשֵּׁב דַּעְתּוֹ עָלָיו קֹדֶם הַשַּׁבָּת וְלֹא יִצְטַעֵר יֶתֶר מִדַּאי. וְלִדְבַר מִצְוָה מַפְלִיג בַּיָּם אֲפִלּוּ בְּעֶרֶב שַׁבָּת. וּפוֹסֵק עִמּוֹ לִשְׁבֹּת וְאֵינוֹ שׁוֹבֵת. וּמִצּוֹר לְצִידֹן וְכַיּוֹצֵא בָּהֶן אֲפִלּוּ לִדְבַר הָרְשׁוּת מֻתָּר לְהַפְלִיג בְּעֶרֶב שַׁבָּת. וּמָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא יַפְלִיג בְּעֶרֶב שַׁבָּת כְּלָל אֵין מַפְלִיגִין: ", + "תַּשְׁמִישׁ הַמִּטָּה מֵעֹנֶג שַׁבָּת הוּא. לְפִיכָךְ עוֹנַת תַּלְמִידֵי חֲכָמִים הַבְּרִיאִים מְשַׁמְּשִׁין מִלֵּילֵי שַׁבָּת לְלֵילֵי שַׁבָּת. וּמֻתָּר לִבְעל בְּתוּלָה לְכַתְּחִלָּה בְּשַׁבָּת וְאֵין בָּזֶה לֹא מִשּׁוּם חוֹבֵל וְלֹא מִשּׁוּם צַעַר לָהּ: ", + "הַשַּׁבָּת וַעֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת כָּל אַחַת מִשְּׁתֵּיהֶן שְׁקוּלָה כְּנֶגֶד שְׁאָר כָּל מִצְוֹת הַתּוֹרָה. וְהַשַּׁבָּת הִיא הָאוֹת שֶׁבֵּין הַקָּדוֹשׁ בָּרוּךְ הוּא וּבֵינֵינוּ לְעוֹלָם. לְפִיכָךְ כָּל הָעוֹבֵר עַל שְׁאָר הַמִּצְוֹת הֲרֵי הוּא בִּכְלַל רִשְׁעֵי יִשְׂרָאֵל. אֲבָל הַמְחַלֵּל שַׁבָּת בְּפַרְהֶסְיָא הֲרֵי הוּא כְּעוֹבֵד עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת וּשְׁנֵיהֶם כְּעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת לְכָל דִּבְרֵיהֶם. לְפִיכָךְ מְשַׁבֵּחַ הַנָּבִיא וְאוֹמֵר (ישעיה נו ב) \"אַשְׁרֵי אֱנוֹשׁ יַעֲשֶׂה זֹּאת וּבֶן אָדָם יַחֲזִיק בָּהּ שֹׁמֵר שַׁבָּת מֵחַלְּלוֹ\" וְגוֹ'. וְכָל הַשּׁוֹמֵר אֶת הַשַּׁבָּת כְּהִלְכָתָהּ וּמְכַבְּדָהּ וּמְעַנְּגָהּ כְּפִי כֹּחוֹ כְּבָר מְפֹרָשׁ בַּקַּבָּלָה שְׂכָרוֹ בָּעוֹלָם הַזֶּה יֶתֶר עַל הַשָּׂכָר הַצָּפוּן לָעוֹלָם הַבָּא. שֶׁנֶּאֱמַר (ישעיה נח יד) \"אָז תִּתְעַנַּג עַל ה' וְהִרְכַּבְתִּיךָ עַל בָּמֳתֵי אָרֶץ וְהַאֲכַלְתִּיךָ נַחֲלַת יַעֲקֹב אָבִיךָ כִּי פִּי ה' דִּבֵּר\". " + ] + ], + "versions": [ + [ + "Torat Emet 363", + "http://www.toratemetfreeware.com/index.html?downloads" + ] + ], + "heTitle": "משנה תורה, הלכות שבת", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Zemanim" + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sanctification of the New Month/English/Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967.json b/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sanctification of the New Month/English/Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967.json new file mode 100644 index 0000000000000000000000000000000000000000..f3a4880f38f20e4153c500ab9743fe4ce2fa41f3 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sanctification of the New Month/English/Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967.json @@ -0,0 +1,111 @@ +{ + "language": "en", + "title": "Mishneh Torah, Sanctification of the New Month", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002108864", + "versionTitle": "Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967", + "status": "locked", + "priority": 1.0, + "digitizedBySefaria": true, + "versionTitleInHebrew": "משנה תורה להרמב״ם, נערך בידי פיליפ בירנבאום, ניו יורק 1967", + "shortVersionTitle": "Philip Birnbaum, 1967", + "purchaseInformationImage": "https://storage.googleapis.com/sefaria-physical-editions/7d2adb9cb413a63e535998a405dd91d4.png", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, הלכות קידוש החודש", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Zemanim" + ], + "text": [ + [ + "The months of the year are lunar months — — and the years we reckon are solar years.— —", + "The solar year exceeds the lunar year by eleven days, approximately. Hence, whenever this excess accumulates to about thirty days, somewhat more or less, one month is added and the year is made up of thirteen months and is called leap year. The year cannot consist of twelve months plus several days, because it is written: \"Months of the year\" (Exodus 12:2), implying that the year should be reckoned by months and not by days.", + "The moon is invisible for about two days each month, or somewhat more or less: about one day at the end of the old month before it is close to the sun and about one day after its conjunction with the sun, when it reappears in the evening in the west. The night on which it becomes visible in the west after having disappeared is the beginning of the month. Twenty-nine days are counted from that day on. If the new moon appears on the night of the thirtieth day, then the thirtieth day is the first day of the new month. If it does not appear on that night, the thirtieth day belongs to the past month and the thirty-first day is the first day of the new month. We pay no attention as to whether or not the moon appeared on the night of the thirty-first day, because the lunar month never exceeds thirty days.", + "If the moon appears on the night of the thirtieth day, the past month has twenty-nine days and is called defective month. If the moon does not appear on the night of the thirtieth day, the past month has thirty days and is called intercalated month or full month.— —", + "The observation of the new moon is not entrusted to every individual, as in the case of the regular weekly Sabbath where anyone may count six days and rest on the seventh, but the authority is given to the court only, to sanctify and proclaim the day as the first of the month. The day proclaimed by the court is Rosh Hodesh, as it is written: \"This month shall be to you\" (Exodus 12:2), implying that the evidence in this matter is surrendered to you [members of the court].", + "Like astronomers who engage in calculation and know the positions and motions of the stars, the Jewish court calculates and investigates minutely so as to know if it is or is not possible for the new moon to be visible in its time, which is the night of the thirtieth day. If the members of the court found that it would be possible, they had to wait in the court house for the arrival of witnesses throughout the thirtieth day. If witnesses arrived and were duly examined and tested and found trustworthy, the thirtieth day was sanctified as the first day of the new month. If the new moon did not appear and no witnesses arrived, that day was counted as the thirtieth of the past month which became an intercalated month. If, however, the members of the court knew by calculation that the new moon could not possibly be seen, they were not required to sit and wait for the arrival of witnesses the thirtieth day. If witnesses did come to testify that they had seen the new moon, it was certain that they were false witnesses, or that a semblance of the new moon appeared to them through the clouds, and was not the real moon.", + "", + "The new moon days and the leap years are computed and proclaimed only in Eretz Yisrael, as it is written: \"Out of Zion shall go forth instruction, and the word of the Lord from Jerusalem\" (Isaiah 2:3). If, however, a great scholar was ordained in Eretz Yisrael and then emigrated to another country without leaving in Eretz Yisrael anyone equal to him in learning, he is permitted to compute and proclaim the new moon days and leap years outside the Land of Israel.— —" + ], + [ + "Two trustworthy men only are qualified to testify concerning the new moon, men that are fit to bear witness in any legal case. Women and slaves, however, are not eligible to bear witness, and their testimony is not accepted.— —", + "According to the biblical law, the court is not required to be too strict in accepting evidence concerning the new moon. If the court sanctified the new moon on the evidence of two witnesses, who were found to have given false testimony, it remains sanctified. Originally, therefore, the court used to accept evidence concerning the new moon from any Jewish man, proceeding upon the assumption that each Israelite is qualified as a witness unless he is known to be disqualified. However, after the evil doings of the heretics, who tried to confuse the sages by hiring false witnesses to bear evidence that they had observed the new moon, though they had not seen it, the sages enacted that evidence concerning the new moon should not be admitted unless the witnesses were known to the court as trustworthy men, and that the witnesses should be thoroughly tested and examined.", + "For this reason, if the court does not know the men who saw the new moon, the people of the town should send along with the witnesses who saw the new moon other witnesses to certify them before the court, vouching for their being trustworthy men; only then is their evidence accepted.", + "The court employs methods of calculation similar to those used by astronomers, ascertaining whether the new moon of the forthcoming month will be seen to the north or to the south of the sun, whether it will be wide or narrow, and in which direction the tips of the horns will point. When the witnesses arrive to testify, the court examines them: Where did you see the new moon, to the north or to the south? In which direction did its horns point? How high was its altitude, in the estimate of your eyes, and how wide its latitude? If their evidence has been found to conform with the results of astronomical calculation, it is accepted; but if it has been found not to conform, it is rejected.", + "", + "If the witnesses said: \"We noticed the moon unintentionally, but failed to see it again when we looked and wanted to see it in order to bear witness,\" their testimony is not sufficient, and the court does not sanctify the new moon on the strength of it, owing to the suspicion that combined clouds produced the illusion of a moon and then disappeared.— —", + "The evidence concerning the new moon is accepted in this fashion: Anyone who is qualified to bear witness comes to the courthouse after seeing the new moon. Then the court assembles them all to one place; they are entertained generously with large meals, so that people may make it their habit to come. The first pair of witnesses to arrive are examined first, as we have described. The elder of the two witnesses is brought in and questioned. If his testimony is found to correspond to the data of calculation, the other one is called in. If both testimonies are found to be in agreement, their evidence is declared valid. The other pairs of witnesses are asked only a few main questions, not because their testimony is needed, but that they should not go away disappointed at not being asked, and that they may make it their habit to come.", + "Thereupon, when the evidence has been sustained, the chief justice of the court proclaims Mekuddash! [the new moon is sanctified], and after him all the people present respond: Mekuddash! Mekuddash! Only a court of three may carry out the calculation and the sanctification of the new moon. The formal sanctification of the new moon is proclaimed only when the new moon has been observed in its proper time; and this must be done at daytime. If it was done at night, the sanctification is not valid. — —", + "", + "If the court sanctified the new moon erroneously, incorrectly or forcibly, the sanctification remains valid and everyone must fix the dates of the festivals in accordance with the day in which the members of the court sanctified the new moon. Even if someone knows that they have made a mistake, he must rely on their decision, because the authority in this matter rests only with them. He who has commanded us to observe the festivals has also commanded us to depend on them, as it is written: \"The festivals … which you shall proclaim\" (Leviticus 23:2)." + ], + [ + "", + "Witnesses who saw the new moon must go to the court to bear witness even if it happens to be a Sabbath, as it is written: \"Which you shall proclaim, each in its proper season\" (Leviticus 23:4); and wherever proper season is used in a biblical command, it supersedes the Sabbath. For this reason, they are allowed to break the Sabbath only when the new moon of Nisan and that of Tishri are concerned, to determine the time of the festivals. When the Temple was still in existence, the additional offering presented on Rosh Hodesh superseded the Sabbath, which was profaned on account of any Rosh Hodesh coinciding with it.", + "", + "", + "", + "", + "", + "Originally, when the court sanctified the new moon, they used to light flares on the tops of the mountains, so that those who lived far away might know of it. But when the Samaritans began to cause trouble, by kindling misleading flares, it was enacted that messengers should go forth to inform the public.— —", + "Messengers were sent out to proclaim the beginning of six months: Nisan, on account of Pesaḥ; Av, on account of the fast of Tish'ah b'Av; Elul, because of Rosh Hashanah;— — Tishri, because of Yom Kippur and Sukkoth; Kislev, because of Hanukkah; Adar, because of Purim. When the Temple was still in existence, messengers would go forth to inform about the beginning of Iyyar, because of Pesaḥ Sheni [observed on the fourteenth of Iyyar]." + ], + [ + "A leap year is a year to which an extra month is added. Only Adar is the month that is ever added, so that a leap year has two months of Adar: a first Adar and a second Adar. Why is just this month added? Because of the spring season, so that Pesaḥ should be observed during the barley season, as it is written: \"Observe the month of Aviv, and keep the Passover…\" (Deuteronomy 16:1), implying that this month of Nisan should occur during the spring. Without the addition of this month of Adar, Passover would occur sometimes in the summer and sometimes in the rainy season [of winter].", + "", + "", + "", + "", + "", + "", + "", + "A year should be intercalated only by those who were invited to participate in the act of intercalation. How is this done? The chief justice of the Supreme Court should say to certain members of the Sanhedrin: \"You are invited to come to such and such a place, that we may together calculate and find out whether this year should be intercalated or not.\" Only those invited may decide about the intercalation of the year.— —", + "If two of the five members of the council say that the year should be intercalated, and three say that it should not, the minority of two does not count. If three say that it should be intercalated, and two say that it should not, two members are added to the council from among those who have been invited, and they discuss the matter and decide with a panel of seven. If all seven of them unanimously decide to intercalate or not to intercalate, their decision is adhered to; but if they disagree, the opinion of the majority is followed.— —", + "A king or a high priest must not be placed as a member of the council on the intercalation of the year. A king is not eligible on account of his armies and far-flung campaigns, lest he may be inclined to intercalate or not to intercalate in their interests. A high priest is not eligible because he may be concerned about the cold weather; he may not be inclined to intercalate, so that the month of Tishri should not occur in the cold season, when he must take five baths of purification on Yom Kippur.", + "If the chief justice of the Supreme Court, who bears the title of Nasi, happens to be away on a distant trip, the year can be intercalated only on condition that the Nasi will consent. If he arrived and gave his consent, the intercalation remains valid; if he did not consent, the intercalation is invalid.— —" + ], + [ + "All that we have said concerning the fixation of Rosh Hodesh on the basis of observing the new moon, and concerning intercalation of the year because of the season or because of some other necessity, is applicable only to the Sanhedrin in Eretz Yisrael or to the members of the court who were ordained in Eretz Yisrael, to whom the Sanhedrin gave permission to act. Moses and Aaron were told: \"This month shall be to you the beginning of months\" (Exodus 12:2), and the sages have derived from an oral tradition going back to our teacher Moses that the meaning of this verse is: This evidence shall rest with you and your successors. When, however, no Sanhedrin exists in Eretz Yisrael, the new-moon days and the leap years are determined only by such methods of calculation as we are employing today.", + "", + "When did all Israel begin to use this method of calculation? During the last generation of the talmudic sages, when Eretz Yisrael was in ruins and no established court had survived there. In the times of [the Tannaim] the sages of the Mishnah, and also in the period of the talmudic sages prior to Abbayyé and Rava, the people relied on the courts of Eretz Yisrael for setting the calendar.", + "When the Sanhedrin still existed and the calendar was set by observation, the inhabitants of Eretz Yisrael, and the places that could be reached by the messengers of Tishri on time, observed each festival one day only; whereas those who lived in more distant places that could not be reached by the messengers of Tishri in time observed two days, because of doubt, since they failed to know which day had been proclaimed as Rosh Hodesh by the men of Eretz Yisrael.", + "At the present time, when no Sanhedrin and court of Eretz Yisrael are in existence, we set the calendar by calculation. It might be logical that the Jewish people everywhere, even those living in remote places of the Diaspora, should observe one day only [as holyday] just as the inhabitants of Eretz Yisrael do, in view of the same calculation followed by all in determining the calendar. The sages, however, have made it a rule that the people must carefully follow the custom of their forefathers.", + "Accordingly, the localities which could not be reached on time by the messengers sent to announce Rosh Hodesh Tishri must observe two days even at present, just as they used to when the men of Eretz Yisrael determined the calendar on the basis of observation. But the residents of Eretz Yisrael at our time should continue to keep only one day, according to their [ancient] custom, for they never observed two days. Hence, it becomes evident that the second day of the festival that we observe in the Diaspora nowadays is something enacted by the sages.", + "When the fixing of the month was accomplished by the observation method, the majority of the inhabitants of Eretz Yisrael observed Rosh Hashanah for two days, because they were in doubt as to which day had been declared as new-moon day, since the messengers could not go forth on a holyday [and Rosh Hashanah coincides with the first day of the month].", + "Moreover, even in Jerusalem itself, which was the seat of the court, it frequently happened that Rosh Hashanah was observed for two days. If witnesses failed to arrive on the thirtieth day of Elul, the people were accustomed to celebrate it as Rosh Hashanah, while waiting for witnesses to appear, observing the following day likewise as a holyday. Since they used to keep two days Rosh Hashanah even when the method of observation was in use, the sages ordained that even the citizens of Eretz Yisrael should keep it for two days always, at the present time when the calendar is determined by computation. You may thus infer that even the second day of Rosh Hashanah is based on the authority of the sages.", + "The observance of one day of the other festivals does not depend upon the proximity of a location to Jerusalem. For example, a locality at a distance of five days' journey or less from Jerusalem could certainly have been reached by the messengers in time; yet it cannot be said that the residents of this place should observe only one day.— — Possibly no messengers were ever sent out to this place because there were no Jews there, and when the calendar began to be determined by computation the place was settled by Jews who were required to observe two days by their previous custom. Or else, no messengers ever came to this place because of insecurity in travel, as was the case between Judea and Galilee during the period of [the Tannaim] the sages of the Mishnah, or, because non-Jews, living along the road, would prevent the messengers from passing through the area.", + "If this matter of observing one day were to depend upon the proximity to Jerusalem, all the Jews of Egypt would observe only one day, since the messengers of Tishri could have reached them in time. The distance between Jerusalem and Egypt, by way of Ashkelon, is indeed only a matter of eight days' journey or less. The same applies to most places in Syria. Hence you may infer that the thing does not depend upon the proximity of a place.", + "", + "", + "When we nowadays compute, everyone in his own town, declaring such and such a date to be Rosh Hodesh or a festival, we do not rely upon our own calculation and determination, for it is not permissible to intercalate the years or to determine new-moon days outside of Eretz Yisrael; we may rely only on the computation and fixation performed by the inhabitants of Eretz Yisrael. Our own computation is only for the purpose of making it known to the public; since we are aware that in Eretz Yisrael they use the same method of computation, we calculate in order to find out what day it is that has been determined by the residents of Eretz Yisrael.— —" + ], + [ + "When the fixing of the new month used to be based upon the observation process, the sages calculated with great precision to ascertain the moment at which the conjunction of the moon with the sun occurred, according to the practice of the astronomers, so as to know whether the moon could appear on the night of the thirtieth day or not.— —", + "The day and the night consist of twenty-four hours: twelve for the day and twelve for the night. The hour is divided into one thousand and eighty parts. Why is the hour divided into this number of parts? Because this number may be divided by two, four, eight, three, six, nine, five, and ten, without a remainder; these denominators may again be divided into many other parts.", + "According to these figures, the interval between two conjunctions of moon and sun at their average motion is twenty-nine days and twelve hours of the thirtieth day, beginning with the night of that day, and seven hundred ninety-three parts of the thirteenth hour. That is the time between one molad [conjunction] and the other, and that is the duration of the lunar month.", + "The lunar year consists of twelve months of the length just defined, totaling three hundred fifty-four days, eight hours, and eight hundred seventy-six parts; but leap year, consisting of thirteen months, totals three hundred eighty-three days, twenty-one hours, and five hundred eighty-nine parts. The solar year consists of three hundred sixty-five days and six hours. Hence, the excess of the solar year over the lunar year totals ten days, twenty-one hours, two hundred and four parts.", + "If you subtract twenty-eight days from the lunar month, or four weeks consisting of seven days each, there will remain one day, twelve hours, and seven hundred ninety-three parts, symbolized by 1d 12h 793p. This is the remainder of the lunar month. Similarly, if you subtract the multiples of seven from the number of days of the lunar year, there will remain, in the case of an ordinary year, four days, eight hours, and eight hundred seventy-six parts, symbolized by 4d 8h 876p. This is the remainder of an ordinary lunar year. In the case of a leap year, the remainder is five days, twenty-one hours, and five hundred twenty-nine parts,, symbolized by 5d 21h 589p.", + "Hence, if you know the molad [the moment in which the new moon appears] of a given month, you can obtain the next molad by adding 1d 12h 793p, and you will know on which day of the week, in which hour, and in which fraction of the hour it will occur. For example: Suppose the molad of Nisan occurred in the daytime of a Sunday the fifth hour and one hundred seven parts of an hour, symbolized by 1d 5h 107p.", + "When you add to this the remainder of the lunar month, which is 1d 12h 793p, the molad of Iyyar will emerge, occurring at five hours and nine hundred parts on the night of Tuesday, symbolized by 3d 5h 900p. The same applies to month after month until the end of time.", + "", + "", + "Each group of nineteen years, consisting of seven leap years and twelve ordinary years, is called maḥzor (cycle).— —" + ], + [ + "According to this computation, Rosh Hodesh Tishri (Rosh Hashanah) cannot occur on Sunday, Wednesday, or Friday, symbolized by 1-4-6. If the molad of Tishri occurs on one of these three days, the following day is proclaimed as the first day of the month. Suppose, for example, that the molad occurs on Sunday, the first day of the month is postponed to Monday; if the molad occurs on Wednesday, it is postponed to Thursday; if it occurs on Friday, it is posponed to Saturday.", + "Similarly, if the molad of Tishri occurs at noon or later, the first day of the month is postponed to the following day. Thus, for example, if the molad occurs on Monday at noon or later, Tuesday is made to be the first day of the month. But if the molad occurs before noon, even though by one fraction of an hour, the very day of the molad is declared as the first day of the month, that is, if that day does not happen to be 1-4-6." + ], + [ + "The lunar month consists of twenty-nine days and a half plus seven hundred ninety-three parts of an hour, as we have already pointed out. But one cannot assume that the month should begin in the middle of the day, so that one part of the day would belong to the past month while the other part would belong to the next month. It is written: \"A month of days\" (Numbers 11:20), and the traditional interpretation of this verse has been that the month should be reckoned by days and not by hours.", + "For this reason, the lunar months are adjusted to an alternate succession of one defective and one full month. The defective month contains twenty-nine days only, although the lunar month is longer than that by [more than twelve] hours; and the full month contains thirty days, although the lunar month is several hours shorter. It is because we must count the month by full days and not by hours." + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sanctification of the New Month/English/Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007.json b/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sanctification of the New Month/English/Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007.json new file mode 100644 index 0000000000000000000000000000000000000000..75f40f5ab66fa331c26e1b76a941c76f3602d6ca --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sanctification of the New Month/English/Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007.json @@ -0,0 +1,304 @@ +{ + "language": "en", + "title": "Mishneh Torah, Sanctification of the New Month", + "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI", + "versionTitle": "Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007", + "status": "locked", + "priority": 4.0, + "license": "CC-BY-NC", + "versionNotes": "\n Dedicated in memory of Irving Montak, z\"l

© Published and Copyright by Moznaim Publications.
Must obtain written permission from Moznaim Publications for any commercial use. Any use must cite Copyright by Moznaim Publications. Released into the commons with a CC-BY-NC license.\n ", + "digitizedBySefaria": false, + "shortVersionTitle": "Trans. by Eliyahu Touger, Moznaim Publishing", + "purchaseInformationImage": "https://storage.googleapis.com/sefaria-physical-editions/touger-mishneh-torah-hilkhot-teshuvah-purchase-img.png", + "purchaseInformationURL": "https://moznaim.com/products/mishneh-torah-rambam", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, הלכות קידוש החודש", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Zemanim" + ], + "text": [ + [ + "The months of the year are lunar months, as [implied by Numbers 28:14]: \"... the burnt offering of the month when it is renewed,\"1The concept of a renewal each month is relevant regarding lunar months, but not with regard to solar months. For the moon is not seen for a day or two each month, while the sun shines continually every day throughout the year. and [Exodus 12:2]: \"This month shall be for you the first of months.\"2Although the implication to a lunar month in this verse is not as obvious as in the former verse, there is an explicit teaching from our Sages indicating a connection, as the Rambam proceeds to explain. [Concerning this verse,] our Sages commented:3Mechilta D'Rashbi on the above verse; see also Midrash Tanchumah, Shemini, sec. 8; Menachot 29a. The Holy One, blessed be He, showed Moses in the vision of prophecy an image of the moon and told him, \"When you see the moon like this, sanctify it.\"
The years we follow are solar years, as [implied by Deuteronomy 16:1]: \"Keep the month of spring.\"4Sanhedrin 13b (cited by the Rambam, Chapter 4, Halachah 1) explains that this verse is a charge to arrange the calendar so that the vernal (spring) equinox always falls in the month of Nisan.", + "How much longer is a solar year than a lunar year? Approximately eleven days.5The Rambam speaks in more precise figures in Chapter 6. At present, he is speaking in general terms to give an outline of the how the Jewish calendar is structured. Therefore, [to correct the discrepancy between the lunar and the solar calendars,] when these additional days reach a sum of 30 - or slightly more, or slightly less - an additional month is added, causing the year to include thirteen months. This is called a full year.
[This is necessary,] because it is impossible to have a year with twelve months and an odd number of days, as [implied by Numbers 28:14]: \"... of the months of the year.\" [On this verse, our Sages6Megillah 5a. commented:] \"You count the months of a year, but not the days of a year.\"", + "The moon becomes hidden and cannot be seen for approximately two days - or [slightly] less or slightly more - every month: approximately one day before its conjunction with the sun at the end of the month, and one day after its conjunction with the sun, [before] it is sighted in the west in the evening.7As explained in the notes to Chapter 11, when the sun, the moon, and the earth are aligned in a straight line in that order, the moon reflects the sun's rays directly back to it, and no light can be seen from the earth. This is called the conjunction of the sun and the moon. Afterwards, the moon proceeds in its orbit away from the sun, and within approximately one day's time it will have moved a sufficient distance for it to reflect a small crescent of light to the earth. This crescent will always be sighted first in the western portion of the sky, close to the horizon.
The commentaries note that Rosh HaShanah 20b states that the moon cannot be seen for twenty-four hours every month. Aruch HaShulchan (Hilchot Kiddush HaChodesh, sec. 88) explains that there is no contradiction to the Rambam's statements here. There are twenty-four hours every month in which it is impossible to see the moon. There is in addition, however, approximately one day every month when the probability of seeing the moon is very low.
The first night when the moon is sighted in the west after being hidden is the beginning of the month. Afterwards, 29 days are counted from that day. If the moon is sighted on the night of the thirtieth [day], the thirtieth day will be Rosh Chodesh [of the following month].
If it is not sighted, Rosh Chodesh will be on the thirty-first day, and the thirtieth day will be included in the previous month. There is no need [to sight] the moon on the thirty-first night; whether or not [the moon] is sighted [the new month begins that night]. For there are no lunar months longer than thirty days.", + "When there are twenty-nine days in a month, [because] the moon was sighted on the thirtieth night, the month is called chaseir, [\"lacking\"]. If the moon is not sighted and the previous month has thirty days, the month is called me'ubar [\"pregnant\"] or malei [\"full\"].
When the moon is sighted on the thirtieth night, the moon is said to have been sighted at the appropriate time. When the moon is sighted on the thirty-first night, but not on the thirtieth night, the moon is described as having been seen on the night of its fullness.", + "The [establishment of Rosh Chodesh] based on the sighting of the moon is not the province of every individual,8I.e., in contrast to the Sabbath, a person who thinks that he has sighted the moon may not begin counting the days of the new month on his own initiative. Rather, he must go to the Sanhedrin and present his testimony to them, and it is they who decide whether or not to begin the new month. (Note the Rambam's comments in Sefer HaMitzvot , Positive Commandment 153, where he elaborates on this theme.) as is the Sabbath [of the weekly cycle]. [In the latter instance,] everyone counts six days and rests on the seventh day.
[The sanctification of the new month,] by contrast, has been entrusted to the court.9I.e., the Sanhedrin, the High Court that held sessions in Jerusalem until the Temple's destruction, and afterwards was located in various cities throughout Eretz Yisrael. [The new month does not begin] until it has been sanctified by the court, and it is the day that they establish as Rosh Chodesh that is Rosh Chodesh. [This is implied by the verse,] \"This month will be for you...,\" - i.e., the testimony [concerning the new month] will be entrusted to you.10As explained in Rosh HaShanah 22a, this command was addressed to Moses and Aaron. The words \"to you\" are seemingly unnecessary. Thus, they are interpreted to mean that just as this command is being given to you, so too, the fulfillment of it in subsequent times will be the responsibility of men like you - i.e., the judges of Israel's High Court. (See Chapter 2, Halachah 8, which mentions an application of this principle. See also Chapter 5, Halachah 1.)", + "The [High] Court would make calculations in a manner resembling11Rav Kapach explains that the Rambam chose his wording exactly. The calculations of the High Court merely \"resembled the calculations of the astronomers.\" In truth, however, they operated under a different system. As the Rambam explains in Chapter 17, Halachah 24, the prophets and the descendants of the tribe of Issachar had a method of calculating the movement of the sun, the moon, and the stars, which had been transmitted to Moses on Mount Sinai. Although this method resembled the method of calculations employed by gentile scholars, it was unique and different. (See also the Rambam's Commentary on the Mishnah, Rosh HaShanah 2:8.)
This method of calculation was lost to our people shortly after the composition of the Mishnah. Subsequent texts, including the Rambam's own system of calculation, as explained from Chapter 11 onward, were based on Greek sources. the calculations of the astronomers, who know the location of the stars and their paths [in their orbits]. They would perform careful research to determine whether or not they would be able to sight the moon at the appropriate time - i.e., the thirtieth night.
If [the judges] determined that it was possible to sight [the moon], they would sit waiting for witnesses [to come and testify] throughout the entire thirtieth day. If witnesses came, and [the court] examined their testimony according to law, and verified the truth [of their statements], the court would sanctify [the new month]. If [the moon] was not sighted, and witnesses did not come,12Because the moon was covered with clouds or for other similar reasons. (See Chapter 18, Halachah 1.) they would complete the thirtieth day, thus making the month full.
If, according to their calculations, [the judges] knew that it was impossible for the moon to be sighted, they would not sit [in session] on the thirtieth day, nor would they await [the arrival] of witnesses. If witnesses came, they would know that they are false witnesses, or that clouds appeared to them in a form resembling the moon, but it was not the real moon.", + "It is a positive commandment of the Torah13See Sefer HaMitzvot (Positive Commandment 153) and Sefer HaChinuch (Mitzvah 4), which consider this to be one of the Torah's 613 mitzvot. for the court to calculate and determine whether or not the moon will be sighted, to examine witnesses until the moon can be sanctified, and to send forth [messengers] to inform the remainder of the people on which day Rosh Chodesh was observed,14The Rambam mentions three activities imperative on the court in fulfillment of this mitzvah: the calculation of the time for the sighting of the moon, the examination of the witnesses, and the notification of the Jewish people.
It is interesting to note that the structure of Hilchot Kiddush HaChodesh represents somewhat of a departure from the Rambam's usual style of presentation in the Mishneh Torah. He generally begins by citing a mitzvah and the proof-text from which it is derived, and afterwards he describes it. In this instance, the Rambam begins by describing the basic ground rules for the sighting of the moon, and afterwards he explains the mitzvah that is associated with this sighting.
Rav Kapach suggests that this approach could have been taken in reaction to the position of Rav Sa'adiah Gaon, who maintains that the fundamental aspect of determining the calendar was not the sighting of the moon, but rather the calculations of the Sages. See the Rambam's Commentary on the Mishnah (Rosh HaShanah 2:6). so that they will know the day [on which to celebrate] the festivals [as implied by Leviticus 23:2]: \"that you will pronounce as days of holy convocation,\"15As stated in the conclusion of Chapter 2, this verse is an indication that the determination of the days on which the festivals are to be celebrated - and thus the establishment of the monthly calendar on which the former depends - was entrusted to the Jewish High Court. and [as implied by Exodus 13:10]: \"And you shall observe this statute in its appointed season.\"16This verse refers to the Paschal sacrifice and teaches us that there is an obligation to \"observe this statute,\" bring the Paschal sacrifice, \"at its appointed time\" - i.e., in the spring. This alludes to the second dimension of this mitzvah, the establishment of leap years so that the holiday of Pesach will always fall in the spring.
Note the Ramban (Hasagot to Sefer HaMitzvot, Shoresh 1), who cites opinions that consider these two dimensions - the establishment of Rosh Chodesh and the decision whether to observe leap years - as two separate mitzvot.
The Rambam's citation of this proof-text has attracted the attention of commentaries because of another difficulty. In Menachot 36b, the meaning of this verse is the subject of a difference of opinion between Rabbi Akiva and Rabbi Yosse HaG'lili. While the simple meaning of the phrase \"this statute\" is the Paschal sacrifice - and this is the interpretation of Rabbi Akiva - Rabbi Yosse HaG'lili interprets the phrase as referring to the mitzvah of wearing tefillin.
What is significant is that in the Mishneh Torah, the Rambam cites both the interpretations of Rabbi Akiva (in this halachah) and that of Rabbi Yosse HaG'lili (Hilchot Tefillin 4:10) as Torah law. The commentaries (see Radbaz, Vol. V, Responsum 1693) explain that this is indicative of a general pattern within the Mishneh Torah. The Rambam's intent in composing the Mishneh Torah was to provide us with a text of Torah practice, not a source book explaining the derivation of Torah law. He refers to verses only when they are necessary as supports. Therefore, in each instance he cites the proof-text that has the most obvious connection to the law or principle he is referring to, although it is possible that there is another verse from which this law was actually derived.", + "The calculations and the establishment of the months and the leap years is carried out only in Eretz Yisrael [as implied by Isaiah 2:3]: \"For out of Zion will emerge the law, and the word of God [will emerge] from Jerusalem.\"17See Sefer HaMitzvot, loc. cit., where the Rambam explains the connection of this mitzvah - and the Jewish people as a whole - to Eretz Yisrael in stirring terms.
If a great sage who received semichah18The ordination conveyed upon the Sages from Sage to Sage, in a chain that began with Moses himself. (See Hilchot Sanhedrin, Chapter 4.) in Eretz Yisrael left for the diaspora without leaving a colleague of equal stature in Eretz Yisrael, he may make calculations, establish the monthly calendar, and institute leap years in the diaspora.19Yevamot 122a relates that Rabbi Akiva journeyed to Neharde'a for this purpose, and from the narrative in Berachot 63a, it would appear that Chanina, Rabbi Yehoshua's nephew, lived in Babylon and ordained the order of the calendar from there for several years.If, however, it becomes known to him that a sage of his stature has arisen in Eretz Yisrael - and surely, if a sage of greater stature has arisen in Eretz Yisrael - it is forbidden for him to establish [the monthly calendar] and [institute] leap years in the diaspora.20Berachot, ibid., states that the Sages of Eretz Yisrael ordered Chanina to stop ordaining the calendar, because \"the kids that you left behind have grown and become billy-goats with horns\" - i.e., the Sages who were once on a lower level of understanding had matured and achieved a par with him. If he transgresses, and [attempts to structure the calendar in this manner], his actions are of no consequence.21The Rambam is speaking about the era when the beginning of the new month was determined through the testimony of witnesses. The use of the fixed calendar we follow at present is discussed in Chapter 5." + ], + [ + "The only testimony that is acceptable with regard to [the sighting of] the new [moon] is that of two1For all evidence must be substantiated by the testimony of two witnesses, as implied by Deuteronomy 19:15 which states, \"The testimony of a single witness will not stand.\" See Hilchot Edut, ch. 5. adult males2Both these concepts are implied by the Hebrew word anashim. who are fit to testify regarding all matters.3See Hilchot Edut, Chapters 9-10, 12-14. Women and slaves,4Who are not acceptable for testimony in court (Hilchot Edut 9:2,4). The slaves referred to here are \"Canaanite slaves,\" gentiles purchased as slaves. A Jewish servant, eved ivri, may give testimony in court on this and other matters. by contrast, are like other unacceptable witnesses and may not testify.
When a father and a son both see the new moon, they should both go the court to testify. Not because testimony regarding the [the sighting of] the new [moon] is acceptable [from witnesses who are] related, but because one of them may be disqualified because he is a thief or for other reasons, and the other will be able to join with another person and give testimony.
A person who is disqualified from serving as a witness by Rabbinical decree,5E.g., gamblers, usurers, and other individuals described in Hilchot Edut, Chapter 11. although he is acceptable according to the law of the Torah itself, may not serve as a witness with regard to [the sighting of] the new [moon].", + "According to the law of the Torah, there is no need to be precise regarding testimony about [the sighting of] the new [moon]. For even if the new moon was sanctified on the basis of the testimony of witnesses, and later it was discovered that those witnesses had perjured themselves,6More particularly, the term used by the Rambam, zomemim refers to witnesses who claimed that they saw the moon while they were located in a specific place at a specific time, and later it was proven that they had been in another place at that time. (See Hilchot Edut, Chapter 18.) [the new moon] remains sanctified.7See Halachah 10.
Accordingly, in the early generations, testimony regarding [the sighting of] the new [moon] was accepted from any Jew [without further enquiry], for any Jew can be presumed to be an acceptable witness unless one knows with certainty that he is unacceptable. When the followers of Baithos8Avot D'Rabbi Natan 5:2 relates that Antigonus of Socho had two talented students, Tzadok and Baithos. When Antigonus taught: \"Do not be like students serving a master in order to receive a reward,\" they turned away in disgust, commenting, \"Is it proper for a worker to toil the entire day without receiving any recompense?\"
They began splinter groups that rejected the core of Jewish practice and coveted material wealth. They found that they could not convince the majority of the people to reject the Torah entirely, so they adopted a different tactic. They claimed that they were true to Torah, but the only Torah that was Godly was the written law. The oral law, they maintained, was merely a human invention.
This thesis was only a ruse to sway the people from the performance of the mitzvot. Accordingly, the Sages would refer to all those who deny the Torah and its tradition as Sadducees (from Tzadok) or Baithosees (from Baithos) [the Rambam's Commentary on the Mishnah, Avot 1:3]. Not only did these individuals scorn Torah observance themselves, but they tried, as indicated by this halachah, to undermine the observance of the Jewish nation as a whole.
Our translation follows the standard printed text of the Mishneh Torah. Many original printings and manuscripts state minnim, \"non-believers,\" rather than \"the followers of Baithos.\" Similarly, the Rambam's source, Rosh HaShanah 2:1, uses this term. Some consider this as a reference to the early Christians. began conducting themselves in a debased manner and would hire people9Rosh HaShanah 22b relates that the Sadducees paid witnesses 400 zuzim to testify falsely with regard to the sighting of the moon. to testify that they had seen the moon when in fact they had not, the court decreed that it would accept testimony regarding [the sighting of] the new [moon] only from witnesses whom the court knew to be acceptable. Moreover, they would examine and question their testimony.", + "Therefore, if the [High] Court did not know [the character of] the witnesses who sighted the moon, the inhabitants of the city where the moon was sighted would send other witnesses10The Rambam uses a plural term, implying that two character witnesses are required. This prerequisite is apparent from Rosh HaShanah 22b. The Jerusalem Talmud (Rosh HaShanah 2:1), by contrast, requires only one character witness. together with the witnesses who saw the moon to substantiate their character to the court, and inform [the judges] that they are acceptable [witnesses]. [Only] afterwards would the court accept their [testimony].", + "The court would make calculations in a manner resembling the calculations of the astronomers, and would know whether the position of the moon - when it would be sighted - would be to the north of the sun, or to its south,11As the Rambam states in his Commentary on the Mishnah, Rosh HaShanah 2:7, this refers to the latitude of the moon. This subject is explained in Chapter 16. if its [crescent] would be wide or narrow,12As the Rambam explains in his Commentary on the Mishnah (loc. cit.), the size of the moon's crescent grows as it moves further away from the sun. and the direction in which its corners would be pointed.13See Chapter 19 for an explanation of how the court can determine these matters.
When the witnesses came to testify, they would ask them: \"Where did you see [the moon]: to the north or to the south [of the sun]?\", \"In which direction were its corners pointed?\", \"How high and how wide did it appear to you?\" If their replies were suitable, their testimony was accepted. If their replies were not suitable, their testimony was not accepted.", + "If the witnesses say, \"We saw [the reflection of the moon] in water,\" or \"...[its form] behind the clouds,\" or \"...[its reflection] in a mirror,\" [what they] saw is of no [consequence], and this sighting cannot be used as the basis for sanctifying [the new moon].14To sanctify the moon, it is necessary to see the moon itself - and not its reflection - and to see it clearly, not as it is hidden by clouds. [The same law applies if the witnesses say,] \"We saw a portion [of the moon] in the heavens, and a portion of [its form] behind the clouds,\" \"...a portion [reflected] in water,\" or \"...a portion [reflected] in a mirror.\"
If one [potential witness says,] \"I saw it and it appeared to me approximately two storeys high,\" and another [potential witness] says, \"It was three storeys high,\" their testimonies may be combined15Although there is a discrepancy between them, the two testimonies are not considered to contradict each other, since it is possible for a person to err slightly in making such an estimation. [and the moon sanctified on this basis]. If, however, one says \"It was approximately three storeys high,\" and the other says, \"It was approximately five storeys high,\" their testimonies may not be joined together.16For this discrepancy is too great for the two to be considered a single statement. Either one of them, however, may join together with another witness who gives identical testimony, or [who gives testimony] involving a discrepancy of merely one storey.", + "If witnesses say, \"We saw [the moon] without concentrating our attention, and, afterwards, when we concentrated our attention with the intent of sighting it so that we could testify, we did not see it,\" this is not considered [valid] testimony, and it cannot serve as the basis for sanctifying [the new moon]. Perhaps clouds came together, and appeared like the moon, and afterwards became dispersed.17Rosh HaShanah 24a and 25a mentions instances where the conjunction of the clouds appeared to resemble the moon.
If witnesses say, \"We saw [the moon] on the twenty-ninth [day] in the morning in the east before sunrise, and [afterwards,] in the evening, we saw it in the west on the thirtieth night,\" their testimony is believed, and the moon can be sanctified on this basis. [The rationale is] that they saw [the moon] at its appropriate time. [Their testimony] about [what they thought] they saw in the morning is disregarded. We need not pay any attention to what they saw in the morning, for it is obvious that it was the conjunction of clouds that appeared to them as the moon.18The Rambam's statements are based on his interpretation of the difference of opinion between Rabban Gamliel and Rabbi Yochanan ben Nuri mentioned in Rosh HaShanah 2:9. (See the Rambam's Commentary on the Mishnah for a detailed analysis of this matter.)
Rabbi Yochanan ben Nuri maintains that the witnesses' testimony should be disregarded, because it cannot possibly be true. Everyone knows that, at the beginning of the month, the moon always appears on the western horizon for a brief period after the setting of the sun. At this time of the month, seeing it in the morning, before sunrise, is impossible. (See Chapters 15 and 17 for an explanation of this phenomenon.) Since the testimony of these witnesses contains an obvious error, the testimony should be disregarded entirely.
Rabban Gamliel, as his opinion is explained by the Rambam, was aware of this astronomical concept as well. Nevertheless, in the instance mentioned in the Mishnah, he knew that according to the calculations, it would have been possible for the moon to have been sighted on the night mentioned by the witnesses. Why then, he argued, should their testimony be discounted entirely because of the error they made regarding the morning. The fact that then, they mistook the condensation of clouds for the moon should not cause their testimony to be disregarded entirely.
Similarly, if [witnesses claim] to have seen the moon at its appropriate time, but it was not seen on the thirty-first night, their [testimony] is believed. For what is significant for us is only the sighting [of the moon] on the thirtieth night.19This represents a parallel difference of opinion mentioned in Rosh HaShanah (op. cit.). Rabbi Dosa ben Hyrkanos maintains that it is impossible for the moon to be sighted on one night, and then for it not to be sighted on the following night.
Rabban Gamliel (as his position is explained by the Rambam in his Commentary on the Mishnah) accepted the witnesses' testimony in this instance, because he knew that, according to the calculations, it was possible for the moon to be sighted on the thirtieth night. The fact that it was not sighted again on the thirty-first night was merely a matter of circumstance: no one was trying to see it, their view was obstructed by clouds, or the like.", + "What is the process through which the testimony regarding the sighting of the moon is accepted? Anyone who saw the moon and is fit to testify20I.e., there is no benefit to be derived from a witness whose testimony will not be accepted by the court because of his conduct - e.g., a transgressor, a gambler, or a usurer. should come to the court. The [judges] should bring them all to a single place,21Rosh HaShanah 23b states that there was a large courtyard in Jerusalem called \"the house of Ya'azak\" where the witnesses would gather. and should make a large feast for them, so that people will come regularly. The pair [of witnesses] who arrive first are examined first according to the questions mentioned previously.22In Halachah 4. The one of greater stature is invited [into a private chamber] first and asked these questions. If his testimony is accurate according to [the data that the court arrives at through] calculations, they invite his colleague in. If their statements are comparable,23See Halachah 5. their testimony is substantiated.
[Afterwards,] the remaining pairs are asked questions of a broader nature. [In truth,] their testimony is not required at all, [and they are being asked] only so they will not depart disheartened, so that they will come frequently [in the future].24The Rambam (based on Rosh HaShanah 2:7) is communicating an important lesson in human dynamics. Since the court might need these witnesses in the future, it is important that they feel that consideration is shown to them, and that their coming was not futile.", + "Afterwards - i.e., after [the witnesses'] testimony is substantiated - the head of the court declares, \"It has been sanctified.\" And all the people respond, \"It has been sanctified. It has been sanctified.\"
A minimum of three judges is required to sanctify the new moon.25Rosh HaShanah 25b derives this concept as follows: The commandment \"This month shall be for you...\" was addressed to both Moses and Aaron, implying that at least two judges are necessary. A court must be composed of an odd number of judges, and hence a third judge is required. Similarly, the calculations [regarding the moon's position] must be made by three judges. The new moon is sanctified only when it is sighted at its appropriate time.26I.e., as the Rambam continues to explain, for the new month to be sanctified, the moon must be sighted on the thirtieth night, the witnesses must testify on the thirtieth day, and the court must declare the month to be sanctified - all before sunset of that day. Moreover, the moon is sanctified only during the day.27Based on Psalms 81:4-5, Rosh HaShanah 25b draws an equation between the sighting of the new moon and the delivery of a judgment. Just as a judgment may be delivered only during the day, so too, the mitzvah of the sanctifying the new moon applies only by day. If it was sanctified at night, the sanctification is of no consequence.
Furthermore, even if the court and the entire Jewish people saw the moon, but the court did not declare that \"It has been sanctified\"28In his Commentary on the Mishnah, Rosh HaShanah 3:1, the Rambam explains that one might think that since the court and the entire Jewish people saw the moon, there was no need to sanctify the new month. Therefore, as he concludes in this halachah, it is necessary to emphasize that it is the sanctification of the court that establishes the new month, and not the sighting of the moon alone. before the nightfall beginning the thirty-first day, or if the witnesses were cross-examined, but afterwards the court was not able to declare that \"It has been sanctified\" before the nightfall beginning the thirty-first day,29Rosh HaShanah (loc. cit.) explains that although a decision regarding a monetary case may be rendered at night if the testimony was received by the court during the day, this concept does not apply regarding the sanctification of the new month. The court must actually sanctify the new month during the day. it should not be sanctified,30Based on Chapter 3, Halachot 15-18, it would appear that the Rambam's intent is that, since the new month was not sanctified at its appropriate time, the court endeavors to have the witnesses' testimony disqualified. If, however, the witnesses' testimony is substantiated despite the court's efforts, the month can be sanctified retroactively. and the month should be full. Despite the fact that the moon was sighted on the thirtieth night, it is the thirty- first day that will be Rosh Chodesh. For [the sanctification of the new month] is not established by the sighting of the moon, but by the court that declares, \"It has been sanctified.\"31As mentioned in Chapter 1, Halachah 5, the mitzvah of sanctifying the new month has been entrusted to the court.", + "If the court themselves see [the new moon] at the conclusion of the twenty-ninth day, before a star has emerged on the thirtieth night, the court may declare, \"It has been sanctified; it has been sanctified,\"32Rosh HaShanah 25b explains that this teaches us that hearing the testimony of the witnesses is not more effective than the actual sighting of the moon itself. for it is still day.33In his Commentary on the Mishnah (Rosh HaShanah 3:1), the Rambam writes that although the sun has set, the night does not begin until the appearance of the stars, and it is still possible to sanctify the new moon.
(The Rambam's wording in this halachah and in the related portions of his Commentary on the Mishnah have raised questions concerning his conception of the limits of the day, the night, and the intermediate period referred to as beyn hash'mashot. See the Radbaz (Vol. V, Responsum 1379), the Ralbach, the Or Sameach and others, who address themselves to this issue.)
It is also significant to mention that Rashi (Rosh HaShanah, loc. cit.) and others differ with the Rambam's interpretation of the Mishnah, and consider it as referring to the sighting of the moon at the conclusion of the thirtieth day, on the eve of the thirty- first.
If [the judges] sight the moon on the night of the thirtieth day after two stars have appeared,34From this time onward, they can no longer sanctify the new month on the basis of their sighting alone. Instead, the procedure outlined by the Rambam must be followed. [they should adhere to the following procedure]. On the morrow, two other judges join one of the three [to form a court]. The other two [judges] then testify before [this court] of three, who then [sanctify the new month].", + "Once the court sanctifies the new month, it remains sanctified regardless of whether they erred unwittingly, they were led astray [by false witnesses], or they were forced [to sanctify it].35Significantly, instead of mentioning the court as being forced to sanctify the month on the wrong day, Rosh HaShanah 25a states \"even if they purposefully sanctified the moon on the wrong day\" - i.e., they accepted the testimony of witnesses even when they knew that it was flimsy. The Rambam chooses not to mention such an instance, and instead quotes the Mechilta D'Rashbi and the Sifra. We are required to calculate [the dates of] the festivals based on the day that they sanctified [as the beginning of the new month].
Even if [a person] knows that [the court] erred, he is obligated to rely on them,36Rosh HaShanah 2:10 relates that once Rabbi Yehoshua differed with Rabban Gamliel concerning the acceptance of the testimony of witnesses with regard to Rosh HaShanah. Since Rabban Gamliel was the head of the High Court, his opinion was accepted. To emphasize the importance of following the necessity for uniform adherence to the decisions of the court, Rabban Gamliel ordered Rabbi Yehoshua to appear before him carrying his staff and his wallet on the day that Rabbi Yehoshua thought should be considered as Yom Kippur.
After consulting with his colleagues, Rabbi Yehoshua obeyed Rabban Gamliel's instructions. Afterwards, Rabban Gamliel honored Rabbi Yehoshua for his humility and deference to the court's authority. for the matter is entrusted to them alone. The One who commanded us to observe the festivals is the One who commanded [us] to rely on them, as [implied by Leviticus 23:2]: \"Which you will pronounce as days of holy convocation.\"37אתם, meaning \"which\" in the above verse, can also mean \"you,\" when vocalized differently. Thus, the authority of \"you,\" the Jewish court to whom this matter is entrusted, is emphasized more powerfully (Rosh HaShanah, loc. cit.)." + ], + [ + "When witnesses see the new [moon], and there is a journey of the night and a day or less between them and the place where the court holds sessions,1The Rambam does not say \"a one-day distance from Jerusalem,\" because after the destruction of the Temple, the High Court would sanctify the new month in other places. (See Rosh HaShanah 22b.) they should undertake the journey and testify. If the distance between them is greater, they should not undertake the journey. For the testimony [that they will deliver] after the thirtieth day will be of no consequence,2Note the apparent contradiction in Halachah 15. In the light of that halachah, it would appear that the Rambam's intent is that since the court endeavors to nullify such testimony, it is undesirable for the witnesses to come and offer it (Lechem Mishneh). since the month will already have been made full.", + "The witnesses who see the new [moon] should journey to the court to testify even on the Sabbath, as [implied by Leviticus 23:2]: \"[These are the festivals] you should proclaim in their season.\" Whenever [the Torah] uses the word \"season,\" the Sabbath [prohibitions]3The Rambam is referring to the prohibitions associated with going beyond the Sabbath limits and the performance of any forbidden labors necessary for their journey - e.g., carrying food or weapons. may be overridden.
Therefore, [the Sabbath prohibitions] may be violated only for the sake of Rosh Chodesh Nisan and Rosh Chodesh Tishrei,4Significantly, the month of Sivan is not mentioned, although the holiday of Shavuot is celebrated then. The celebration of Shavuot depends, not on a particular day of the month, but on the conclusion of the counting of the Omer. Thus when Rosh Chodesh was determined by the testimony of witnesses, Shavuot could be celebrated on the fifth, sixth, or seventh of Sivan (Rosh HaShanah 6b). to commemorate the festivals in their proper season. In the era of the Temple, [the Sabbath prohibitions] were violated for the sake of every Rosh Chodesh, because of the musaf offering sacrificed on Rosh Chodesh,5See Hilchot Temidim UMusafim 7:1,4, Hilchot Korban Pesach 1:18. since its [sacrifice] supersedes the Sabbath prohibitions.6The sacrifice of any offerings associated with a fixed time supersedes the Sabbath prohibitions.", + "Just as the witnesses who see the new [moon] should violate the Sabbath [to testify], so too, the witnesses who substantiate their credibility7I.e., the character witnesses mentioned in Chapter 2, Halachah 3. should violate [the Sabbath to accompany] them, if the court is not familiar with the witnesses.
Even if only a single individual can testify regarding the witnesses, he should accompany them and violate the Sabbath,8This law is based on an actual historical account. Rabbi Nehorai traveled to Usha together with witnesses to substantiate their credibility, in the hope of finding another person there to testify together with him (Rosh HaShanah 22b). because of the possibility9The Perush questions why the Sabbath laws are broken when there is only a possibility of performing a mitzvah, citing a similar situation - a baby born after sunset on Friday. He should not be circumcised on the following Sabbath, because there is a doubt whether circumcision should be performed on Friday or on the Sabbath (Hilchot Milah 1:12).
The subsequent commentaries offer several resolutions to this difficulty. Among them:
a) Circumcision can be performed at a later date, while the sanctification of the new moon cannot be postponed (Lechem Mishneh);
b) Traveling to Jerusalem to testify always involves violating the Sabbath laws with only a possibility of performing the mitzvah, for it is possible that the court will reject the witnesses' testimony (Rav David Arameah). that they might encounter another individual who can [testify] together with him.", + "When a witness who sighted the moon on Friday night is sick, he may be mounted on a donkey [and transported to the High Court].10Leading a healthy person on a donkey is not considered to be transporting him in violation of the Sabbath labors, because \"a living being carries himself.\" If, however, the person is sick, this principle does not apply, and he is considered a burden, so that transporting him on a donkey involves a prohibition (Hilchot Shabbat 18:16, 20:1-2). Nevertheless, this prohibition is waived in the endeavor to sanctify the new moon. [Indeed,] even [if he is bedridden,] his bed [may be transported].11Rav David Arameah interprets this to mean that men are allowed to carry him to the court on his bed.
If an ambush awaits them on the way,12Rashi, Rosh HaShanah 22a, relates that the Sadducees would lie in ambush for the witnesses, with the intent of delaying their appearance in court until after the thirtieth day had passed. the witnesses may carry weapons. If the distance [to the court] is long, they may carry food.
Even if the moon was sighted [with a] large [crescent], and [one is certain that] it was also sighted by many others as well, he should not say, \"Just as we saw [the moon], so did others, and there is no necessity for us to violate the Sabbath laws.\"13In his Commentary on the Mishnah (Rosh HaShanah 1:5), the Rambam explains that although the moon might be seen very clearly in one place, in other locales it might have appeared low on the horizon, or covered by clouds. Therefore, it is desirable for all potential witnesses to journey to Jerusalem to make sure that the new moon is sanctified in its proper time. Instead, every person who saw the new moon, who is fit to serve as a witness, and who is within a distance of the night and a day14I.e., there is sufficient time for the witness(es) to arrive at the High Court on the thirtieth day. or less is commanded to violate the Sabbath laws and go and testify.15In this vein, it is worthy to note a story related in Rosh HaShanah 1:6. Forty pairs of witnesses passed through Lod on their way to Jerusalem to testify regarding the sighting of the moon. Rabbi Akiva held them back, because he saw that their testimony would not stand up under cross-examination by the court. Rabban Gamliel rebuked him, explaining that this would prevent them from journeying to Jerusalem at a future date, when their testimony might be of consequence. (See the Rambam's Commentary on the Mishnah.)", + "Originally, [the High Court] would accept testimony regarding the new moon throughout the entire thirtieth day. Once the witnesses were delayed and did not come until the evening. This created confusion in the Temple, and [the priests] did not know what to do:16More specifically, Rosh HaShanah 30b states that the problem concerns the song to be sung by the Levites in connection with the sacrifice. Had there not been a difficulty with the song, the afternoon sacrifice could have been offered conditionally: If no witnesses come, the lamb would be considered the afternoon sacrifice; and if the witnesses do come, it would be considered part of the musaf offering (Rishon LeTzion).
Significantly, as reflected in the discussion in Rosh HaShanah (ibid.), the instance in question concerned the celebration of Rosh HaShanah, and not an ordinary Rosh Chodesh. If they would offer the afternoon sacrifice, [a difficulty would result] if witnesses [in fact] came, for it is impossible to sacrifice the musaf offering [of Rosh Chodesh] after the daily afternoon sacrifice.17For once the afternoon sacrifice is offered, no other offerings may be sacrificed (Pesachim 58b; Hilchot Temidim UMusafim 1:3).
At that time, [the High] Court instituted the [following] edict: Testimony regarding the new moon would be accepted only until the time of minchah,18This refers to the time of the afternoon sacrifice, nine and a half seasonal hours (שעות זמניות) after sunrise (The Rambam's Commentary on the Mishnah, Rosh HaShanah 4:4, Hilchot Temidim UMusafim 1:3). so that there would be enough time in the daylight hours to offer the musaf sacrifices, the daily afternoon offering, and the wine libations [that accompany these sacrifices].", + "If the time of minchah arrives without witnesses having come, the daily afternoon offering should be sacrificed. If witnesses come after the time of minchah,19The Rambam is referring to Rosh HaShanah. this day should be observed as a holiday,20Indeed, the people would observe the day as a holiday from nightfall on the previous day, lest witnesses come and the new moon be sanctified (Rashi, Rosh HaShanah 30b). See Halachah 9, and Chapter 5, Halachah 8. and the following day should be observed as a holiday. The musaf offering, however, should be offered on the following day, because the new moon should not be sanctified after the time of minchah.
After the Temple was destroyed,21And there were no longer any difficulties concerning the sacrifices. Rabbi Yochanan ben Zakkai and his court22Rabban Yochanan ben Zakkai lived at the time of the Temple's destruction, and this decree was instituted shortly after that event. instituted a decree [requiring the High Court] to accept testimony regarding the new moon throughout the entire day. Even if witnesses come at the end of the thirtieth day before sunset,23The Lechem Mishneh and others have raised questions about the Rambam's choice of wording, based on his previous statements in Chapter 2, Halachah 9. Merkevet HaMishneh offers a simple resolution of this difficulty. Here we are speaking of the acceptance of the witnesses' testimony, and it is necessary to take time to cross-examine them. This process cannot be completed in the meager amount of time between sunset and the appearance of the stars. their testimony should be accepted and the thirtieth day alone should be considered a holiday.", + "When the court would make a month full because the witnesses did not appear on the thirtieth day at all, they would ascend to a previously designated place and hold a feast on the thirty-first day, which would be Rosh Chodesh.24The purpose of holding this feast would be to publicize that the month had become full.
They would not ascend there during the [thirty-first] night, but rather at daybreak, before the sun rose.25Sanhedrin 70a relates that the participants in this meal would ascend in a time that is neither day nor night. Thus, the Rambam interprets this as referring to the time between the appearance of the first rays of the sun and sunrise itself. Rashi and others maintain that the participants would ascend in the evening, between sunset and the appearance of the stars. No fewer than ten men would ascend [to participate] in this meal. They would not hold this meal without bread made from grain and legumes, of which they would partake during the meal. This is the intent of all the sources that refer to the feast associated with the mitzvah of the full month.", + "Originally, when the court would sanctify the new moon, they would light bonfires26The fires would be lit in the evening of the thirty-first night. on the mountaintops to notify the people in distant places.27There are mountains surrounding Jerusalem on all sides. The bonfires on these mountains could be seen by people on further mountains, until in a short amount of time people throughout Eretz Yisrael could be notified that the new moon had been sanctified. When the Samaritans began conducting themselves in a debased manner and would light bonfires [at the wrong times] to confuse the people,28The Samaritans lived between Jerusalem and the Galilee. At one point, they desired to disrupt the calculation of the calendar and would light bonfires on the evening before the thirty-first day, regardless of whether or not the moon was sighted. The people in the Galilee would think that the chain of bonfires had begun in Jerusalem (Rosh HaShanah 22b). [the Sages] instituted the practice of having messengers journey to notify the people.29The Jerusalem Talmud (Rosh HaShanah 2:1) states that Rabbi Yehudah HaNasi was the one who nullified the bonfires, and substituted messengers instead. This, however, is somewhat difficult to accept because, as the Rambam mentions in Halachah 9, there were times when the messengers were sent out while the Temple was standing. Perhaps the intent is that until the time of Rabbi Yehudah HaNasi there were times when both messengers were sent out and bonfires were lit. From his time onward, the bonfires were no longer used.
These messengers may not violate [the sanctity of] the holidays, nor of Yom Kippur [by traveling on these days]. Needless to say, they may not violate [the sanctity of] the Sabbath. For one may not violate the Sabbath to uphold [the sanctification of] the new month, only to [actually] sanctify it.", + "Messengers are sent out [to inform the people] for six months: For Nisan, because of Pesach. For Av, because of the fast [of Tish'ah B'Av].30Rosh HaShanah 18b relates that in that era, fasting on the other commemorative fasts - the tenth of Tevet and the seventeenth of Tammuz - was not mandatory. Therefore, it was not necessary to send out messengers for these months. For Elul, because of Rosh HaShanah - i.e., so they could wait in readiness on the thirtieth day of Elul.31The Rambam maintains that the people would observe Rosh HaShanah for two days, because of the doubt. Thus, if the people did not know when the month of Elul began, they would have to observe three days (Lechem Mishneh). If it became known to them that the High Court had sanctified the thirtieth day, they would observe only that day as a holiday. If it did not become known to them,32This is speaking about the villages in the immediate vicinity of Jerusalem. they would observe both the thirtieth and the thirty-first days [as Rosh HaShanah] until the messengers of Tishrei arrived.
For Tishrei, because of the festivals. For Kislev, because of Chanukah. For Adar, because of Purim.33The commentaries note that Rosh HaShanah 19b also mentions the possibility of the messengers' being sent out in the second month of Adar if a leap year is declared. This, however, is an infrequent event, because generally, the decision to make the year a leap year was not made at the last moment (Aruch HaShulchan). While the Beit HaMikdash was standing, [messengers] also would be sent out for the month of Iyar, because of the small Pesach.34Pesach Sheni, when all those who had not offered a sacrifice on the first Pesach were given a further opportunity to bring this offering.
Messengers were not sent out for the month of Sivan, because the celebration of Shavuot is not dependent on the date of the month, but on the Counting of the Omer (Perush).", + "[Even when the moon was clearly sighted on the previous night,] the messengers for the months of Nisan and Tishrei would not depart35The messengers for the month of Tishrei could travel only 2000 cubits beyond Jerusalem (or 4000 cubits, if they made an eruv t'chumim) on Rosh HaShanah, because of the sanctity of that day (Perush). until the sun rose and they heard the court pronounce, \"It has been sanctified.\"36Since the holidays observed in these months were prescribed by the Torah itself, this further stringency was required (ibid.). If, however, the court sanctified the moon at the conclusion of the twenty-ninth day, [which is possible,] as we have explained,37See Chapter 2, Halachah 9. and the messengers heard the court pronounce it sanctified, they might depart that evening.
The messengers for the other months, by contrast, may depart in the evening after the moon has been sighted. Although the court has not sanctified the new month, since the new moon has been sighted, they may depart, for the court will surely sanctify the new month on the following day.", + "Wherever these messengers would arrive [before the celebration of the festivals], the holidays would be observed for [only] one day, as prescribed by the Torah. In the distant places, which the messengers would not reach [before the celebration of the festivals],38The observance of an additional day of the holidays is described in greater detail in Chapter 5. the holidays would be observed for two days because of the doubt [involved]. For they would not know the day on which the High Court established the new month.39Thus, if the thirtieth day following Rosh Chodesh Adar fell on the Sabbath, they would not know whether Pesach (the fifteenth day of the following month) would be celebrated on the Sabbath or on Sunday.", + "There are places where the messengers [sent out for] Nisan would arrive [in time for the celebration of Pesach], but the messengers [sent out for] Tishrei would not arrive [in time for the celebration of Sukkot].40For, as explained in the following halachah, the messengers sent out for Tishrei would not travel on Rosh HaShanah or on Yom Kippur.
In the brackets, we mention the holiday of Sukkot, but not Yom Kippur. For Yom Kippur was never observed by a community at large for two days. Rosh HaShanah 21a relates that Rabbah would fast for two days, but this was a stringency that he accepted on himself as an individual. The people in the diaspora would fast ten days after the thirtieth day following Rosh Chodesh Elul, for the court always endeavored to make Elul a month of 29 days. (See Or Sameach.) According to [the letter of] the law, it would have been appropriate for them to observe Pesach for one day, since the messengers reached them and informed them when Rosh Chodesh had been established, and for them to observe Sukkot for two days, since the messengers had not reached them. Nevertheless, so that there would be no difference between the festivals, the Sages instituted the ruling that two days were celebrated [for all holidays] in all places that were not reached by the messengers for Tishrei. [This includes] even the festival of Shavuot.41As mentioned several times, Shavuot is unique, because its observance is dependent, not on a date in the month of Sivan, but on the Counting of the Omer, which begins after Pesach. Thus, even Jews living in the outer reaches of the diaspora were able to know when Shavuot was to be observed.", + "[How many more] days do the messengers for Nisan journey than the messengers for Tishrei? Two. For the messengers for Tishrei do not travel on the first of Tishrei, because it is a holiday, nor on the tenth, because it is Yom Kippur.42There is also the possibility of additional days, if there are more Sabbaths in Tishrei than in Nisan.", + "There is no need for there to be two messengers. Even a single individual's [statements] are believed. Moreover, this does not apply to messengers alone. Even when a [traveling] merchant of no particular distinction passes through on his journey, and says: \"I heard from the court43From the Rambam's wording, it would appear that it is necessary that the merchant receive his information from the High Court directly; hearing from others is not sufficient. that it sanctified the new month on such and such a date,\" his statements are believed, and the [celebration of] the festivals is arranged accordingly.
[The rationale is that] this is a matter that will [eventually] be revealed.44Rosh HaShanah 22b states that people will not lie about a matter when it is certain that eventually the truth will be revealed. Therefore, the testimony of a single acceptable witness is sufficient.45The commentaries compare the Rambam's statements here with those at the conclusion of Hilchot Gerushin. In the latter source, he employs the same rationale - that the truth of the matter will eventually be revealed - to explain why leniency is shown concerning testimony given to determine that a woman's husband has died, which enables her to remarry. In that instance, however, even greater leniency is shown, and the court accepts the testimony of witnesses who are otherwise unacceptable. The commentaries explain that the greater leniency is granted in consideration of the agonizing situation of the widow.", + "[The following rules apply when] the court held session throughout the entire thirtieth day, but witnesses did not arrive, [the judges] arose early in the morning and made the month full, as we stated previously in this chapter,46See Halachah 7. and after four or five days witnesses came from distant places and testified that they had sighted the moon at the appropriate time, the thirtieth night. [Indeed, the same principles apply if the witnesses] come at the end of the month.
We unnerve them in a very intimidating matter, and we seek to disorient them with queries. We cross-examine them very thoroughly and are extremely precise regarding their testimony. [For] the court endeavors not to sanctify this month, since it has already been declared full.47The Rambam's statements in this and the following four halachot are based on his interpretation of Rosh HaShanah 20a. Significantly, his understanding of that passage differs from that of Rashi.", + "If the witnesses remain steadfast in their testimony, if it is compatible [according to the calculations of the court], if the witnesses are men whose character is well known, they are men of understanding, and if their testimony was scrutinized in a proper way - the moon is sanctified [retroactively]. We recalculate the dates of the month beginning from the thirtieth day [after the previous Rosh Chodesh], since the moon was sighted [on the appropriate] night.", + "If it was necessary for the court to leave the month full, as it was before the witnesses came, it is left as it is. This is what is meant by the statement,48Rosh HaShanah, op. cit. \"The month is made full out of necessity49Note another interpretation of the expression, \"The month is made full out of necessity,\" in Chapter 18, Halachah 11..\" Some great Sages differ concerning this matter and maintain that the month is never made full out of necessity. Rather, if the witnesses come, the month is sanctified and they are not intimidated at all50This opinion is also mentioned in the above passage..", + "It appears to me51Generally, when the Rambam uses the expression \"It appears to me\" in the Mishneh Torah, he is introducing an original interpretation. In this instance, the resolution offered by the Rambam is also suggested by Abbaye in the above passage. Nevertheless, there is a certain justification for the use of the phrase, because there are other interpretations offered by the Talmud, and no conclusion is reached. Therefore, the Rambam's choice of the interpretation to follow was motivated by his own comprehension of the passage. that there is a difference of opinion among the Sages regarding this matter only in [the following circumstances]:
a) The other months besides Nisan and Tishrei, or
b) When witnesses come in Nisan and Tishrei after the holidays have passed, [all the festive practices] have already been observed, and the time to offer the sacrifices and observe the festivals has passed.
When, however, the witnesses come in Tishrei and in Nisan before the middle of the month,52When Pesach and Sukkot are celebrated. One might ask why consideration was not given to the observance of Yom Kippur on the tenth of Tishrei.
The Or Sameach offers the following resolution: Yom Kippur was observed for only one day in the outlying diaspora. The communities would assume that the moon had been sighted at its appropriate time, and they would observe Rosh HaShanah on the thirtieth day after Rosh Chodesh Elul, and Yom Kippur ten days afterwards. Thus, by accepting the witnesses' testimony, the court will have assured that a large portion of the Jewish people observed Yom Kippur on the proper date.
Although this explanation has its advantages, it does not address itself to the observance of Yom Kippur in Eretz Yisrael, or to the sacrifices that had to be offered on that sacred day in the Temple. their testimony is accepted, and no attempt is made to intimidate them at all. For we do not attempt to intimidate witnesses who testify that they sighted at the appropriate time so that the month will be full.", + "We do, however, intimidate witnesses whose testimony has been disputed, and it appears that their testimony will not be upheld, and the month will be made full. We pressure them so that their testimony will be upheld and the month will be sanctified in its proper time. Similarly, when, before the new month has been sanctified, witnesses come to nullify53The Hebrew term used, lehazim, means to nullify their testimony by stating that, at the time they claimed to have seen the moon, they were in a different place from the place where they claimed to have sighted it. the testimony of the witnesses who saw the moon at its appropriate time, [the court] intimidates the witnesses who want to nullify the original testimony, so that the challenge will not be accepted and the new month will be sanctified at its appropriate time.54It would appear that, in both of the instances mentioned in this halachah, this law applies only when, according to the court's calculations, the moon should have been sighted on the thirtieth night." + ], + [ + "A leap year is a year that includes an additional month.1This month is added to juxtapose the lunar calendar upon which the months are based, with the solar calendar, which governs the years.The extra month that is added is always Adar,2The Mechilta (commenting on Exodus 12:2 states that just as when a month is made full the addition is made at the end of the month, so too, when a year is made full the addition is made at the end. (The year is considered as beginning in Nisan and ending in Adar.) and thus the year contains two Adarin: the first Adar and the second Adar.3Based on Hilchot Nedarim 10:6, it appears that the Rambam considers the first Adar to be the additional month of the leap year. The Tur and the Ramah (Orach Chayim 427:1) differ and consider the second Adar to be the additional month.
In practice, Purim is always celebrated in the second Adar (Hilchot Megillah 1:12). There is a difference of opinion with regard to whether to commemorate birthdays, yahrzeits, and the like that took place in Adar of an ordinary year in the first or the second Adar of a leap year. The accepted custom in the Ashkenazic community is to commemorate them in the first Adar of a leap year (Kitzur Shulchan Aruch 221:3).
Why is this month added? Because of the season of spring, so that Pesach will fall then, as [implied by Deuteronomy 16:1]: \"Take heed the month of spring\"4Based on this verse, Rav Sa'adiah Gaon considers the adjustment of the yearly calendar to be a separate mitzvah. The Rambam, by contrast, considers it one dimension of the mitzvah of establishing the calendar. [This command can be interpreted to mean, \"Take heed] that this month falls in the spring season. Were the month [of Adar] not to be added [from time to time], there are times when Pesach would fall in the summer, and times [when it would fall] in the rainy season.", + "[An extra month is added,] making the year full, because of three factors: a) the vernal [spring] equinox;5In astronomical terms, the vernal equinox is defined as the entry of the sun into the constellation of Aries the ram (Chapter 9, Halachah 3). b) the ripening6We have translated the Hebrew word אביב as \"ripening,\" as in Exodus 9:31. Because the agricultural cycle was so much an integral part of the calendar, the word אביב also means \"spring\" in Hebrew. [of the barley crop], and c) the blooming of the fruit trees.
What is implied? When the court calculates7The calculations that the court would consider are outlined in Chapter 9. and determines that the vernal equinox will fall on the sixteenth of Nisan or later, the year is made full. The month that would have been Nisan is made the second Adar, and thus Pesach will fall in the spring. This factor [alone] is sufficient for the court to make the year full;8The Ra'avad (in his gloss on Halachah 16), the Ramah and others take issue with the Rambam on this point, maintaining that even when Pesach falls before the vernal equinox, another factor is necessary for a leap year to be declared. other factors need not be considered.", + "Similarly, if the court sees that [the barley crop] has not ripened, but that it is late in sprouting, or that the fruit trees that usually bloom at the time of the Pesach holiday have not bloomed, these two factors are sufficient,9Both these factors are, however, necessary. Neither in their own right is sufficient. and the year is made full, even though the vernal equinox will fall before the sixteenth of Nisan.10Based on Sanhedrin 13a,b, the Ramah (cited in the gloss of the Kessef Mishneh on Halachah 15) notes that our Sages required that the festival of Sukkot occur after the autumnal equinox. If the vernal equinox falls on the fifteenth of Nisan, it is possible that the autumnal equinox will not take place until the twenty-first of Tishrei, six days after Sukkot begins.
Several different perspectives are offered to resolve this point. Among them: The Or Sameach maintains that the Rambam's text originally contained a reference to the autumnal equinox, and it was omitted by the later printers. Aruch HaShulchan, by contrast, maintains that, according to the Rambam, the entire discussion in Sanhedrin is not accepted as halachah. We are not at all concerned with the autumnal equinox; all that is significant is that Pesach fall after the vernal equinox.
[The reason the year is] made full [because of these factors] is so that there will be [an abundant quantity] of ripened [barley] accessible, so that the wave offering of the omer can be brought from it on the sixteenth of Nisan,11See Leviticus 23:9-14; Hilchot Temidim UMusafim 7:3. and so that the fruits will bloom, as they always do in the spring.", + "There are three territories that are of consequence regarding the ripening [of the barley]: Judea, Transjordan, and the Galilee. If [the barley] ripened in two of these lands, but not in the third, the year is not made full.12The climates of these lands are different, and it is possible that the barley will have ripened in one land, but not in the others. If, however, [the barley] ripened in one of these lands, but not in the other two, the year is made full if the fruit trees have not bloomed.
These are the primary grounds for making the year full, so that the years will follow the solar calendar.13As opposed to the factors mentioned in the following halachot.", + "There are other factors for which the court makes [the year full] in the case of necessity.14I.e., these factors are not associated with the juxtaposition of the lunar and solar calendars, but rather related to the celebration of the pilgrimage festival of Pesach in a complete manner. Among them: that the roads are not suitable,15Because they were damaged by the rains. and it is impossible for the people to make the pilgrimage. [In such an instance,] the year is made full, [to allow time for] the rains to stop and the roads to be fixed.
That the bridges have been destroyed and there are rivers interrupting [the roads], and preventing the people [from continuing their journey]. The year is made full, so that the bridges can be fixed, lest the people endanger themselves and die.
That the ovens for the Paschal sacrifice were destroyed by the rains,16The ovens were earthenware, and could be damaged by substantial rains. and thus there will be no place for [the people] to roast their Paschal offerings. We therefore make the year full, so that the ovens can be built and can dry [in the sun].
That Jews from the diaspora who have left their homes have not arrived in Jerusalem. We make the year full, so that they will have the time to reach [Jerusalem].17The Jerusalem Talmud (Sanhedrin 1:2) states that an effort should be made to enable the entire Jewish people to celebrate the pilgrimage festivals in Jerusalem.", + "We do not, however, make the year full because of snow, nor because of a cold climate,18Rashi, Sanhedrin 12a, writes that these factors will make the people's journey to Jerusalem uncomfortable, but will not prevent them from making the journey. nor because of Jews from the diaspora who have not yet left their homes.
[Similarly, the year is not made full] because of ritual impurity - e.g., when most of the people or most of the priests are impure.19In his commentary on the tractate of Sanhedrin (one of the few tractates of the Gemara on which the Rambam wrote a commentary), the Rambam quotes Rav Hai Gaon as explaining that this instance refers to a situation in which the people were impure because of contact with a human corpse, and no ashes from the red heifer remained to purify them. One might think that the year should be made full to enable the priests enough time to offer a new red heifer and prepare ashes. Therefore, our Sages feel it necessary to explain that this measure is not taken, and in this instance the Paschal sacrifice should be offered by a priest in a state of ritual impurity. The year is not made full so that they will be able to purify themselves and offer [the Paschal sacrifice] in a state of ritual purity.20On the one hand, an individual who is ritually impure may not offer the Paschal sacrifice at its appropriate time, but instead should offer it a month later, on Pesach Sheni. On the other hand, when the majority of the Jewish people, or the majority of the priests, are impure, the sacrifice should be offered in a state of ritual impurity. (See Hilchot Korban Pesach 7:1; Hilchot Bi'at HaMikdash 4:16.) Instead, they should offer [the sacrifice] while ritually impure. Nevertheless, if the year has been made full because of ritual impurity, it may be left full.", + "There are factors that, in and of themselves, are never sufficient cause to make the year full. They are, however, mentioned as contributing factors when a year must be made full so that [Pesach will fall after] the vernal equinox, because of [the barley that has not] ripened, or the fruit trees.
These factors are: That young goats or lambs have not been born, or are merely few in number, or that young doves have not [matured to the point where they can] fly.
We do not make the year full so that the goats and the lambs will be available for the Paschal sacrifices, and the doves will be available for the pilgrimage sacrifice,21Our Sages interpret Deuteronomy 16:16, \"You shall not appear before God empty-handed,\" as obligating a person to bring an olah (\"burnt\") offering on the pilgrimage festivals. The Rambam maintains that doves could be brought for these offerings. (See Hilchot Chaggigah 1:1.) Other authorities differ, as explained in the commentaries on that halachah. or for those individuals22E.g., a woman who gives birth (Leviticus 12:8 , zavim (Leviticus 15:14 , and zavot (Leviticus 15:29 . It was customary for people living far from Jerusalem to delay offering the sacrifices they were obligated to bring until the pilgrimage festivals. who are obligated to bring doves as a sacrifice. Nevertheless, these are mentioned as contributing factors [to make] the year [full].", + "What does mentioning them as contributing factors [to make] the year [full] imply? The court says: \"This year must be made full because the equinox falls late, or because [the barley] has not ripened and the fruit trees have not bloomed,23By mentioning both factors (the barley and the fruit trees), the Rambam indicates that he does not follow the perspective suggested by Rashi (Sanhedrin 11a), which states that the lack of lambs or doves coupled with either a delay in the ripening of the barley or the blooming of the fruit trees is sufficient cause to make the year full. and also because the young goats are small and the doves are frail.\"", + "The year can be made full only by [judges] who were invited [to participate in the deliberations].24See Sanhedrin 11a, which relates that Rabban Gamliel once invited seven members of the Sanhedrin to participate in the deliberations regarding whether or not to make a year full. He requested that they meet him in the loft of the court early the following morning. When an additional member of the court came, Rabban Gamliel protested and taught the Sages this halachah. What is implied? The head of the High Court25For a leap year can be declared only by the High Court, or by a court deputized by the High Court (Chapter 5, Halachah 1). tells [several] members of the court, \"Be present at a particular place, where we will make calculations and decide whether or not it is necessary to make the year full\" It is only those who were invited who [have the authority to] make [the year] full.
How many [judges participate in the deliberations whether] to declare a leap year? We begin with three judges from the High Court who have received semichah. Should two [of these judges] say, \"There is no need to sit to decide whether or not [the year] should be made full\" [their opinion is accepted]. [Although] one [judge] says that they should continue their deliberations, his statements are of no consequence.
If two [of these judges] say, \"There is a need to sit [further] to decide whether or not it is necessary to make [the year] full\" and the other [judge] says that they should not continue their deliberations, we add two of the judges who had been invited previously, and the discussion of the matter [is continued].", + "Should two [judges] say that it is necessary to make [the year] full, and three say that there is no necessity, [the opinion of] the two is of no consequence. If three [judges] say that it is necessary to make [the year] full, and two say that there is no necessity, two more [judges] who were invited are added to the court, and the subject is debated.
These seven [judges should] arrive at a conclusion. If they all agree to make the year full, or not to make the year full, their decision is followed. If there is a difference of opinion among them, we follow the majority, whether to make the year full, or not to make the year full.
It is necessary that the head of the High Court - i.e., the one who presides over the seventy-one [judges of the Sanhedrin] - be one of these seven. If [the three original judges] conclude26When there are fewer than seven judges in the court, a leap year is instituted only when the decision to do so is unanimous. Only when the court is expanded to include seven judges is a majority ruling accepted as binding (Rabbenu Chananel, Sanhedrin 10b). that it is necessary for the year to be made full, it should be made full, provided the nasi27I.e., the head of the court. is among the three, or consents [to their ruling].
Concerning the institution of a leap year, the opinions of the lesser judges should be offered first.28Lest the lesser judges be intimidated after hearing the decision of the head of the court, and refrain from expressing their own opinion. Concerning the sanctification of the new month, we begin from the head of the court.29For the matter is more of a formality; the head of the court merely pronounces the month as sanctified.", + "Neither a king30Based on this ruling, Rabbi Akiva Eiger questions why King Chizkiyah was able to institute a leap year, as related in Pesachim 4:10. nor a High Priest should be [included in the group entrusted with deciding] whether or not to institute a leap year. A king [should not be included, lest he be influenced] by consideration for his soldiers and his wars.31Rashi (Sanhedrin 18b) states that the king would pay his soldiers a yearly salary, and therefore, by instituting an extra month, he would gain.
The B'nei Binyamin explains that there is also a reason for a king to desire to refrain from instituting an extra month. Bridegrooms, those who have built new homes, and those who have planted vineyards are freed from army service for a year. If a leap year is instituted, they benefit. Therefore, if a sizable portion of the population fell into these categories, and men were required for the army, it would be preferable for the king not to institute a leap year.
A High Priest should not be included because of the cold - i.e., he may choose not to institute a leap year so that Tishrei will not fall in the winter, and he would [thereby not] have to immerse himself five times on Yom Kippur [in such weather].", + "If the head of the High Court, the nasi, was on a distant journey, [the court] may institute a leap year only with the proviso that the nasi will consent. If the nasi comes and consents, the year is full. If he does not consent, it is not full.
A leap year may be instituted only in the territory of Judea, for the resting place of the Divine Presence32I.e., the Temple in Jerusalem. Curiously, however, it does not appear that the Rambam requires the proceedings to be carried out in the Temple, or even in Jerusalem. is there, as [implied by Deuteronomy 12:5]: \"And you shall seek out his dwelling\" If a leap year is instituted in the Galilee, the year remains full.
A year should be made full only during the day.33Sanhedrin 11b states that there is an equation between the institution of a leap year and the sanctification of the new moon. As mentioned in Chapter 2, Halachah 8, the new moon can be sanctified only during the day.
Based on the equation between these two practices, the Minchat Chinuch (Mitzvah 4) questions the law mentioned previously: Why may the moon be sanctified throughout Eretz Yisrael (Chapter 1, Halachah 8) if a leap year may be instituted only in the territory of Judea? If it is made full during the night, it is not full.", + "The court has the authority to calculate, institute, and decide which year(s) shall be full whenever it desires, even several years in advance.34Sanhedrin 12a relates that once, when Rabbi Akiva was imprisoned by the Romans, he instituted three leap years for the future. Nevertheless, a particular year is not declared a full year until after Rosh Hashanah, at which time a public statement [can be] made [to the effect that] the year has been made full.35Shorshei HaYam cites the fact that the year can be declared a leap year well in advance, as support for the Rambam's thesis (Halachah 2) that the fact that Pesach would be celebrated before the vernal equinox is, by itself, sufficient cause to declare a leap year. At the beginning of the year, it is impossible to know the state of the barley harvest, or the fruit trees.
[A leap year is announced at such an early date] only in a pressing situation.36Rashi (Sanhedrin, ibid.) relates that this refers to a situation when it was feared that the Romans would prevent the leap year from being instituted if the court waited for the usual time.
Note the Minchat Chinuch (Mitzvah 4), which explains that an early declaration should be made only in a pressing situation. The court may, however, calculate months and even years in advance, even in cases where the situation is not pressing. If the situation is not pressing, the announcement that a leap year has been instituted is not made until the month of Adar. [At that time, the court announces,] \"This year is a leap year, and the following month is not Nisan, but rather the second Adar\" If a court announces before Rosh HaShanah, \"The year to come will be a leap year\" this announcement does not make the year a leap year.", + "If the thirtieth day of Adar arrived without the year having been declared a leap year, it should never be made a leap year.37I.e., although, as the Rambam continues, if they instituted a leap year on this date their ruling would be binding, at the outset they should not take such a step.
Pesachim 4:10 relates that declaring a leap year on this date was one of the three acts performed by King Chizkiyah that did not find favor in the eyes of the Sages. For that date is fit to be Rosh Chodesh Nisan, and once Nisan begins without the year having been declared a leap year, [the court] no longer has that option. If, however, they declared a leap year on the thirtieth of Adar, their ruling is binding.
If witnesses came after the leap year had been declared and testified regarding [the sighting of] the moon, the court sanctifies the new month on the thirtieth day, and makes it the Rosh Chodesh of the second Adar.38Retroactively, it appears that the thirtieth day was fit to be Rosh Chodesh Nisan, and therefore the institution of the leap year would not have been effective. Nevertheless, since in actual fact, the declaration of the leap year preceded the sanctification of the new month, it is effective. If they had sanctified the new month on the thirtieth day before they declared a leap year, they would not have been able to declare the leap year. For a leap year may not be declared in Nisan.", + "A leap year may not be declared in a year of famine39Sanhedrin 12a credits Elisha the prophet with the institution of this prohibition. when everyone is hurrying to the granaries to partake [of the new year's harvest] and derive vitality. [In such a situation,] it is impossible to prolong the time when the prohibition against eating from the new harvest [is in effect].40The prohibition of chadash prevents one from partaking of grain from the new harvest until the offering of the omer of barley on the sixteenth of Nisan (Hilchot Ma'achalot Asurot 10:2-5). When the previous year has been plagued with famine, it is undesirable to keep this prohibition in effect any longer than necessary.
We do not declare the Sabbatical year41The Rambam follows the opinion in Sanhedrin (loc. cit.), which forbids instituting a leap year only in the Sabbatical year. Another opinion forbids instituting a leap year in the year following the Sabbatical year. a leap year, because everyone is entitled to take the crops that grow on their own.42Our translation follows the commentary of the Perush, which explains that according to the Torah, all agricultural labor is forbidden in the Sabbatical year. It is, nevertheless, permitted to take crops that grow from seeds strewn by the wind or that grow from other causes that did not result from conscious human labor. Although our Sages forbade benefitting from such crops for personal use, it was from these crops that the grain used for the omer offering and the two loaves of bread were harvested.
The Sages forbade using these crops for personal use. Nevertheless, since the prohibition did not originate in the Torah, our Sages feared that it would not be observed by the common people and the crops would not remain for these sacrifices.
Significantly, Rashi and others offer a second rationale for this practice, that our Sages did not want to prolong a year when it was forbidden to do agricultural work. Therefore, grain will not be available to offer the omer [of barley] and the two loaves of bread [offered on Shavuot].43See Leviticus 23:17. As the verse states, this offering and the omer must be from the harvest of the new year. It was customary to make the year preceding the Sabbatical year a leap year.44So that the farmers would have an extra month to work the land and gather its crops (Rashi, Sanhedrin, loc. cit.).", + "It appears to me45This expression indicates a ruling that the Rambam derives from his own logic without an explicit source in the works of our Sages. The Or Sameach cites a passage (Sanhedrin 26a), which appears to indicate that it is impossible to declare a Sabbatical year a leap year. There are, however, other interpretations of that passage. (See Tosafot, loc. cit..) that our Sages' statement that a leap year should not be declared in a year of famine and in the Sabbatical year means that a leap year should not be declared because of the condition of the roads or the bridges, or because of factors of this nature. If, however, it is appropriate to declare a leap year because [Pesach will fall before] the vernal equinox, because [the barley has not] ripened, or because the fruit trees [have not bloomed], a leap year is declared always.46It appears that the Rambam's logic is that since according to the Torah, it is necessary to declare a leap year under such circumstances, the leap year should be declared. There is no obligation from the Torah to declare a leap year, because of problems with the roads or because of the other circumstances mentioned in Halachah 5. The Sages prescribed ordaining a leap year in these circumstances out of consideration for the people. In a Sabbatical year or a year of famine, the considerations mentioned in the previous halachah override those that would ordinarily require the year to be declared a leap year.
Significantly, the Ra'avad, the Ramah, and others do not accept the distinction made by the Rambam, and maintain that a Sabbatical year and a year of famine should never be declared leap years.", + "When the court institutes a leap year, they write a letter to all [the people in] distant places, notifying them that a leap year has been instituted, and the reason for which it was instituted.
These letters were written in the name of the nasi.47The Rambam's statement is based on the narrative in Sanhedrin 11b, which relates that Rabban Gamliel sent letters to Jews throughout the diaspora notifying them of the declaration of a leap year. They would say, \"Let it be known that I and my colleagues have agreed to add to this year this many days\" - for it was possible for them to declare a month of twenty-nine days or a month of thirty days.
[The intent is that] the court had the option of notifying the people in the outlying areas that the month would [probably] be either full or lacking.48Since through calculations, it is possible to know whether or not it is likely for the moon to be sighted on the thirtieth night, the court would notify the people in the outlying areas accordingly. This notification would, however, be conditional on the actual sighting of the moon. [In fact, however,] the determination of whether the month is full or lacking is dependent on the sighting of the moon." + ], + [ + "All the statements made previously regarding the [prerogative to] sanctify Rosh Chodesh because of the sighting of the moon, and [to] establish a leap year to reconcile the calendar or because of a necessity, apply to the Sanhedrin in Eretz Yisrael. [For it is they] alone, or a court of judges possessing semichah that holds sessions in Eretz Yisrael and that was granted authority by the Sanhedrin, [who may authorize these decisions].1The Ramban [in his gloss on Sefer HaMitzvot (Positive Commandment 153)] differs and explains that although it was necessary for the judges who established the calendar to have semichah, there was no necessity that this function be carried out by the Sanhedrin or a court deputized by it.
[This concept is derived] from the command given Moses and Aaron [Exodus 12:2]: \"This month shall be for you the first of months\" The Oral Tradition as passed down, teacher to student, from Moses our teacher [throughout the generations, explains that] the verse is interpreted as follows:2This explanation was recorded for posterity in Rosh HaShanah 21b. This testimony is entrusted to you and those [sages] who arise after you and who function in your position.3I.e., to the Sages of the Sanhedrin, who preserve the tradition of the Jewish court as initiated by Moses and Aaron.
When, however, there is no Sanhedrin in Eretz Yisrael, we establish the monthly calendar and institute leap years solely according to the fixed calendar that is followed now.", + "This concept is a halachah communicated to Moses on [Mount] Sinai:4In the Introduction to his Commentary on the Mishnah, the Rambam defines a halachah communicated to Moses on [Mount] Sinai as a law that is neither explicitly stated nor alluded to in the Written Law, but communicated through the Oral Tradition.
See also the statements of the Ramban (loc. cit.), who objects to the Rambam's statements, and asks which source states that this is a halachah communicated to Moses on Mount Sinai. When there is a Sanhedrin, the monthly calendar is established according to the sighting of the moon. When there is no Sanhedrin, the monthly calendar is established according to the fixed calendar that we follow now, and the sighting of the moon is of no consequence.
When the fixed calendar is followed, there are times when the day established [as Rosh Chodesh] will be the day on which the moon is sighted, and there are times when the sighting will either precede or follow it by a day.5As explained in Chapter 6, the fixed calendar is based on the mean motion of the sun and the moon - i.e., their average rate of progress in the heavens. As explained in Chapter 11 onwards, the progress of the sun, and to an even greater extent that of the moon, deviates from this mean from time to time. Although ultimately these deviations will balance out, at any given time the day established as Rosh Chodesh may be before or after the day on which the moon can be sighted. It is, however, an extremely extraordinary phenomenon for [the day established as Rosh Chodesh] to be a day after the sighting [of the moon], [and this is possible only] in the lands that are west of Eretz Yisrael.6As explained in Chapter 18, Halachah 13, in the lands west of Eretz Yisrael the moon is sighted earlier than in Eretz Yisrael.", + "When did the entire Jewish people begin using this calendar? At the conclusion of the Talmudic period, when Eretz Yisrael was in ruin, and an established court no longer remained there.7Based on the Rambam's statements in Sefer HaMitzvot (loc. cit.), the Chatam Sofer (Yoreh De'ah, Responsum 234) explains that the Rambam's intent is that, from that time onward, a formal court no longer held sessions in Eretz Yisrael; the land, however, remained populated by Jews. (See the notes on Halachah 5.) In the era of the Sages of the Mishnah, and in the era of the Sages of the Gemara until the time of Abbaye and Ravvah,8This concept is derived from Rosh HaShanah 21a, which states that Ravvah fasted two days on Yom Kippur, because he did not know which day was established by the court in Eretz Yisrael. [the people] would rely on the establishment [of the calendar] in Eretz Yisrael.9This refers to the establishment of the fixed calendar by Rabbi Hillel (Hillel II), approximately two generations after the composition of the Jerusalem Talmud.
Most commentaries assume that the Rambam's intent is that until the time of Rabbi Hillel (not Hillel the Great, but a descendant of his, who lived several hundred years afterwards), the court sanctified the moon based on the testimony of witnesses. Rav Kapach objects to this interpretation, noting that the sanctification of the moon required judges with semichah, and it appears that the practice of semichah had been nullified prior to this time.
Noting the precise words used by the Rambam, \"[The people] would rely on the establishment [of the calendar] in Eretz Yisrael,\" Rav Kapach explains that the sanctification of the moon based on the testimony of witnesses had ended several generations previously, with the cessation of the practice of semichah. Nevertheless, the international Jewish community would look to the court in Eretz Yisrael for the establishment of the calendar. For the family of the Nesi'im had a private tradition regarding the calculation of the calendar. Nevertheless, at the time of Rabbi Hillel, this practice was also discontinued, and a fixed calendar was established that did not require the authority of any particular court.", + "When the Sanhedrin functioned and the calendar was established based on the sighting [of the moon], the inhabitants of Eretz Yisrael and, [similarly, the inhabitants of] all the places where the messengers of Tishrei10See Chapter 3, Halachot 11-13. would arrive, would celebrate the holidays for one day only.
The inhabitants of the distant places that were not reached by the messengers of Tishrei would celebrate two days because of the doubt involved. For they did not know the day that the inhabitants of Eretz Yisrael established as [the beginning of] the new month.", + "In the present era, when the Sanhedrin no longer exists, and the court of Eretz Yisrael establishes [the months] according to the [fixed] calendar,11Implicit in the Rambam's words is a concept explained in greater detail in Halachah 13: The determination of the calendar depends on the establishment of the calendar by the court in Eretz Yisrael. according to law, it would be appropriate for [Jews] throughout the world to celebrate the holidays for one day alone.12As prescribed by the Torah. Once the date on which the festivals should be celebrated could be universally known because of the fixed calendar, the safeguard of celebrating the holidays for two days was no longer necessary. For [the inhabitants of] the distant regions of the diaspora and the inhabitants of Eretz Yisrael rely on the same [fixed] calendar and establish [the festivals] accordingly. Nevertheless, the Sages ordained [that the inhabitants of the diaspora] retain the custom of their ancestors.13Beitzah 4b explains that this rule was ordained lest the gentile authorities oppress the Jewish people and prevent the inhabitants of the diaspora from communicating the tradition of the calendar to their descendants. They would then have to rely on information conveyed from Eretz Yisrael again.", + "Therefore, [the inhabitants of] all the places that the messengers of Tishrei would not reach in the era when the messengers were sent out should celebrate two days even in the present era, just as they did when the inhabitants of Eretz Yisrael established [the calendar] according to the sighting of the moon.
In the present era, the inhabitants of Eretz Yisrael continue their custom and celebrate one day;14See, however, Halachot 11 and 12. for they never celebrated two days. Thus, our celebration of the second day of the holidays in the diaspora at present is a Rabbinic institution.15I.e., originally, the second day of the holidays was observed because of the doubt of the day on which to observe the Torah's commandment. In the present era there is no longer any doubt, and the observance of the second day of a holiday has the status of a Rabbinic ordinance.", + "[Even] when the calendar was established based on the sighting of the moon, the majority of the inhabitants of Eretz Yisrael would celebrate Rosh HaShanah for two days, because of the doubt involved.16To explain: Generally, the court would endeavor to structure the calendar so that the moon would be sighted on the thirtieth night of Elul. In expectation of the probability that the following day would be declared Rosh HaShanah, the people would observe all the holiday prohibitions and sound the shofar on the thirtieth day. Nevertheless, since it was possible that the moon had not been sighted, the people outside the immediate surroundings of Jerusalem would observe the following day as well.
See the Jerusalem Talmud (Eruvin 3:9) which states that the observance of Rosh HaShanah for two days was ordained by \"the prophets of the earlier generations.\" Sotah 48b states that this term refers to the prophets of the First Temple era. They would not know the day on which the court established the new month, because the messengers would not depart on the holiday.17See Chapter 3, Halachah 8.", + "Moreover, even in Jerusalem, where the court would hold session, there were many times when the holiday of Rosh HaShanah was celebrated for two days. For if witnesses did not arrive on the thirtieth day [following Rosh Chodesh Elul], the day on which they had awaited [the arrival of] witnesses would be regarded as holy,18As mentioned above, except for the offering of the Rosh HaShanah sacrifices, the thirtieth day following Rosh Chodesh Elul was always observed as Rosh HaShanah in expectation of the arrival of witnesses. and the following day would be regarded as holy.19For it would actually be observed as Rosh HaShanah.
Since [there were times when] they would observe [Rosh HaShanah for] two days even when they sanctified the months according to the sighting [of the moon], [our Sages] ordained that even the inhabitants of Eretz Yisrael20Including even the inhabitants of Jerusalem. should always celebrate [Rosh HaShanah] for two days in the present era, when [the holidays] are established based on the fixed calendar. Thus, even [the observance of] the second day of Rosh HaShanah in the present era is a Rabbinic ordinance.", + "The celebration of the holidays for one or two days is not dependent on geographic distance [alone]. What is implied?
If a place is located within a five-day - or less - journey from Jerusalem, and thus it was surely possible for the messengers to reach them, we do not postulate that the inhabitants celebrate only one day. For we have no way of knowing whether or not the messengers [of the High Court] would journey to this place.21As the Rambam continues to explain, the determining factor is not the geographic distance of a place from Jerusalem, but rather the custom followed in this place at the time when the High Court sent out messengers. Perhaps the messengers did not journey to this place because it was not populated by Jews at that time. [And if] it became populated by Jews after it [had become customary] to establish [the festivals] according to the fixed calendar, they [would be] obligated to celebrate two days.
Alternatively, [perhaps the messengers did not reach there,] because there was a blockade on the way, as existed between Jerusalem and the Galilee during the time of the Mishnah,22See Bava Batra 38a and Ketubot 17b, which tell of a time when a blockade prevented communication between Jerusalem and the Galilee. or perhaps the Samaritans would prevent the messengers from passing through their [territory].", + "If the matter were dependent on geographic distance alone, all the inhabitants of Egypt would observe the holidays for only one day, for it is possible for the messengers of Tishrei to reach them. The distance between Jerusalem and Egypt via Ashkelon is a journey of eight days or less. Similar concepts apply regarding the majority of Syria. One thus can conclude that the matter is not dependent solely on geographic distance.", + "Thus, the principles governing this matter can be summarized as follows: Whenever the distance between Jerusalem and a particular place exceeds a ten-day journey, the inhabitants should observe [the holidays] for two days, as was their previous custom. For the messengers sent out for Tishrei [cannot be guaranteed] to reach places other than those within a ten-day journey from Jerusalem.23For the messengers were forbidden to travel on Rosh HaShanah, Yom Kippur, and the two Sabbaths between Rosh HaShanah and Sukkot. In the years when Rosh HaShanah is observed on the Sabbath, the messengers could proceed a further day. Nevertheless, since this is not so in the majority of the years, a ten-day journey is accepted as the standard measure.
[The following rules apply when, by contrast,] places are a ten-day journey or less from Jerusalem, and thus it is possible that the messengers could have reached them: We see whether that place is [located in the portions of] Eretz Yisrael that were inhabited by Jews during the time the calendar was established on the basis of the sighting [of the moon] during the second conquest [of the land] - e.g., Usha, Shefaram, Luz, Yavneh, Nov, Tiberias, and the like. [The inhabitants of these places] should celebrate only one day.
If the place is part of Syria24Note Hilchot Terumah 1:3, which defines Syria as referring to lands conquered by King David before the entire territory of Eretz Yisrael proper had been conquered. Therefore, it was not considered part of the Holy Land with regard to most ritual questions according to the Torah itself. Nevertheless, the Rabbis extended many of the laws applying to Eretz Yisrael to this territory as well. - e.g., Tyre, Damascus, Ashkelon,25The inclusion of Ashkelon, which is located to the southwest of Eretz Yisrael, in Syria clearly indicates that the Rambam is referring to the halachic conception of the latter term, and not the geographic one, since Syria is to the northeast of Eretz Yisrael.
There is, however, a slight difficulty with the Rambam's statements: In Hilchot Terumah 1:9, he describes Ashkelon as being part of the diaspora.and the like - they should follow the custom of their ancestors. If [the custom was to celebrate] one day, [they should celebrate] one day. [If the custom was] two days, [they should celebrate] two days.", + "When a place is located within a journey of ten days or less from Jerusalem, and it is part of Syria or the diaspora, and [its inhabitants] have no [established] custom conveyed [from previous generations], they should celebrate two days, as is customary in the world at large. [The same rules apply to] a city that was created in the desert of Eretz Yisrael, or a city first populated by Jews in the present era.26Based on this halachah, according to the Rambam, most Jews living in Eretz Yisrael today should celebrate the holidays for two days. Indeed, the Eretz Tzvi, a text that documents the prevailing customs in Eretz Yisrael before the waves of European immigration, states that in cities like Ramlah, that did not have an existing custom dating back to the Talmudic period, the holidays would be celebrated for two days, as the Rambam states.
It was not until the resettlement of Eretz Yisrael in the present era that such cities began observing the holidays for only one day. The source for this practice is the commentary of the Ritba (Rosh HaShanah 16b), who states that, in the present era, it is the geographic definitions of Eretz Yisrael and the diaspora that determine whether or not one should celebrate one day.
[It must be emphasized that even according to the Ritba, it is questionable whether the inhabitants of areas of the Negev below Beersheba should celebrate the holidays for only one day. For these places are also beyond the geographic limits of Eretz Yisrael of the Talmudic period.]
[At present,] the celebration of the second day of a holiday is always a Rabbinic institution. This applies even to the celebration of the second day of Rosh HaShanah, which is observed by all Jews in the present era.", + "The calculations that we follow in the present era, every individual in his community, to ascertain which day is Rosh Chodesh and which day is Rosh HaShanah, do not determine [the calendar], nor do we rely on these calculations. For we do not institute leap years or establish the monthly calendar in the diaspora. We rely on the calculations of the inhabitants of Eretz Yisrael and their establishment of the calendar.
The reason we make calculations is merely for the sake of information. For we know that the inhabitants of Eretz Yisrael rely on the same calendar. Thus, our calculations are intended to determine the day that the inhabitants of Eretz Yisrael establish as Rosh Chodesh or a festival. For it is the establishment of the calendar by the inhabitants of Eretz Yisrael that establishes a day as Rosh Chodesh or a festival, not our calculations of the calendar.27The Rambam's statements in this halachah are a reiteration of the principles he expresses in Sefer HaMitzvot, loc. cit. Citing Isaiah 2:3, \"Out of Zion shall come forth the Torah,\" the Rambam emphasizes that the determination of the calendar is solely the province of the inhabitants of Eretz Yisrael.
Until the time of Rabbi Hillel, the court of Eretz Yisrael determined the calendar through their independent calculations. Even after the court ceased to function and the fixed calendar was adopted, the determination of the calendar still depends on the establishment of the calendar in Eretz Yisrael. The only difference is that from the time of Rabbi Hillel onward, instead of determining the calendar independently, the inhabitants of Eretz Yisrael would rely on the fixed calendar.
For this reason, the Rambam points to a Divine covenant insuring that there will always be Jews living in our Holy Land. For were there not to be any Jews living in Eretz Yisrael, heaven forbid, we would not be able to determine the calendar. (See Chatam Sofer, Yoreh De'ah, Responsum 234)." + ], + [ + "When [the new moon] was sanctified [based on the testimony of witnesses regarding] the sighting of the moon, the court would calculate the time of the conjunction of the sun and the moon in an exact manner, as the astronomers do.1The term conjunction refers to the point when the sun, the moon and the earth are positioned in that order in a direct line. Therefore, as seen from the earth, the moon does not reflect the light of the sun. [When the sun and the moon have the same latitude (see Chapter 16) - i.e., when they are in the same plane - a conjunction is the cause of a solar eclipse. Ordinarily, however, there is a difference in latitude, and an alignment of this nature does not cause an eclipse.] [This enabled them] to know whether or not the moon would be sighted.
The first level of these calculations represent approximations of the time of the conjunction, and their accuracy is not great. This approximation of the time of the conjunction is calculated according to the mean rates of movements.2Our translation differs from the standard published text of the Mishneh Torah, and is based on the version found in authoritative manuscripts and early printings.
The term mean rate of movement refers to the average movement of the sun or the moon in angular degrees over a particular period. To explain: It was easy to calculate the number of conjunctions between one solar eclipse and another. Afterwards, this number would be multiplied by 360 (the number of degrees in a circle) and then divided by the number of years, months, days, or hours (depending on the mean one wanted to reach) that had passed between the two eclipses.
In fact, however, the sun - and to a much greater extent, the moon - would deviate from this mean rate of movement - i.e., the position in which they are located in the heavens differs from the position that would be reached by calculating the mean rate of progress. As is explained in the succeeding chapters, there are various ways of correcting and adjusting these mean calculations so that the actual position of these celestial bodies can be determined. The time of the conjunction as calculated in this manner is referred to as the molad.
The essentials of the calculations that are used when a court to sanctify [the new moon based on the testimony of witnesses of] the sighting [of the moon] does not exist - i.e., the calculations we use today - are referred to as ibbur. To explain:", + "Day and night are constantly considered a twenty-four hour composite, [on the average:] twelve [hours] of daylight and twelve [hours] of night. An hour can be divided into 1080 units. This number was chosen because it can be divided in half, into fourths, eighths, thirds, sixths, ninths, and tenths.3The only integer that cannot be divided into this sum is seven. The commentaries have noted that the number 360 also can be divided into all the fractions mentioned by the Rambam and question why he did not use this smaller figure. Each of these fractions contains many of these units.", + "According to this calculation, [the interval] between one conjunction of the moon and the sun and the subsequent conjunction according to their mean movement is twenty-nine full days, twelve hours of the thirtieth day, and 793 units of the thirteenth hour. This is the interval between one conjunction and the next, [and thus,] the length of a lunar month.", + "[Accordingly,] an [ordinary] lunar year, which includes twelve of these months, would include three hundred fifty-four days, eight hours, and eight hundred seventy-six units.
A leap year, which would include thirteen of these months, would include three hundred eighty-three days, twenty-one hours, and five hundred eighty-nine units.
A solar year is three hundred sixty-five days and six hours.4See Chapter 9, Halachah 1, which explains that there are two views concerning whether this is an approximation or an exact figure. See also Chapter 10, Halachah 6. Thus, a solar year exceeds an [ordinary] lunar year by ten days, twenty-one hours, and two hundred and four units.", + "When the days of a lunar month are counted in groups of seven, according to the weekly cycle, there is a remainder of one day, twelve hours, and 793 units (in numerical terms, 1 - 12 - 793). This is the remainder for a lunar month.
Similarly, when the days of a lunar year are counted in groups of seven, according to the weekly cycle, there is a remainder of four days, eight hours, and 876 units (in numerical terms, 4 - 8 - 876). This is the remainder for an ordinary lunar year. The remainder for a leap year will be five days, twenty-one hours, and 589 units (in numerical terms, 5 - 21 - 589).", + "When you know the time of the conjunction [of the sun and the moon] for any particular month, and add 1 - 12 - 793, you will arrive at the time of the conjunction of the following month. Thus, you will be able to determine on which day of the week and at which hour it will take place, and how many units of that hour will have passed.5As mentioned above, the Rambam is speaking about an average figure. Accordingly, this figure alone is not sufficient for the calculations of when the moon can be sighted. It is useful for structuring the fixed calendar, as explained in this and the following chapter.", + "What is implied? If the conjunction [of the moon and the sun] for the month of Nisan takes place on Sunday, five hours and 107 units after sunrise (in numerical terms 1 - 56Kinat Eliyahu suggests that the Rambam should have stated 1 - 17, since five hours after sunrise is seventeen hours after the beginning of the day. - 107), by adding the remainder for a lunar month, 1 - 12 - 793, you will be able to determine that the conjunction for the month of Iyar will take place on Tuesday night, five hours and 900 units after nightfall (in numerical terms, 3 - 5 - 900). One may follow this same method [of calculation] month after month for eternity.", + "Similarly, if you know the time of the conjunction for a particular year and you add its remainder - either the remainder of an ordinary year or the remainder of a leap year - to the time of the conjunction, you will determine the time of the conjunction of the following year. This method [of calculation] may be followed year after year for eternity.
The first conjunction from which we begin, the conjunction of the first year of creation, was on Monday night, 5 hours and 204 units after nightfall7Tosafot, Rosh HaShanah 8 a,b, explains that this follows the view of Rabbi Eliezer (Rosh HaShanah 10b), who states that the world was created in Tishrei. According to this conception, the conjunction for Rosh HaShanah, the day of Adam's creation, was the fourteenth hour of Friday (the second hour after sunrise). Since the first day of creation was the twenty-fifth of Elul, the year prior to that of Adam's creation is also significant. To calculate the conjunction of that year, we subtract the remainder of an ordinary year - 4 days, 8 hours, and 876 units - from six days and fourteen hours. This produces the figure cited by the Rambam. (in numerical terms, 2 - 5 - 204). This is the starting point for these calculations.", + "In all the calculations to determine the time of the conjunction, when the remainder [of one period] should be added to another remainder, [the following principles should be adhered to:] When a sum of 1080 units is reached, it should be counted as an hour, and added to the number of the hours. When a sum of twenty-four hours is reached, it should be counted as a day, and added to the number of days. When the number of days is greater than seven, [all multiples of] seven should be subtracted from the sum, and the remainder be focused on.
For the purpose of our calculations is not to know the number of days, but rather to know on which day of the week, and at what hour and after how many units will the conjunction take place.", + "[The fixed calendar is structured in] a nineteen-year cycle, including seven leap years and twelve ordinary years. This is called a machzor.
Why was this [structure] chosen? Because when you total the number of days in twelve ordinary years and seven leap years together with their hours and their units, counting all [sums of] 1080 units as an hour, [all sums of] twenty-four hours as a day, and adding them to the number of days, the total will equal nineteen solar years, each of these years being 365 days and six hours.
The difference between the days of the solar calendar [and the lunar calendar] will be only one hour and 485 units (in numerical terms, 1 - 485).8As mentioned in Halachah 4, each ordinary lunar year is 10 days, 21 hours, and 204 units shorter than a solar year. Thus, the difference between the 12 ordinary lunar years of a nineteen-year cycle and the corresponding solar years is 130 days, 14 hours, and 288 units.
A lunar leap year is 18 days, 15 hours, and 589 units longer than a solar year. Thus, the difference between the seven leap years of a nineteen-year cycle and the corresponding solar years is 130 days, 12 hours, and 883 units. When this sum is subtracted from the figure mentioned in the previous paragraph, the remainder mentioned by the Rambam is reached.
As explained in Chapter 10, Halachah 1, there is another reckoning, which maintains that the nineteen-year cycle produces a more exact interrelation between the two calendars.", + "Thus, in such a [nineteen-year] cycle, the months are lunar months, and the years are solar years. The seven leap years in each cycle should be the following: The third year of the cycle, the sixth year, the eighth year, the eleventh year, the fourteenth year, the seventeenth year, the nineteenth year9By structuring the pattern in this manner, an interrelation [albeit not a totally exact one] is established between the lunar and solar calendars in each of the years. After several years in which the number of days of the solar calendar exceeds those of the lunar calendar, a leap year reverses that pattern and establishes an approximate equivalence. In this way, we ensure that the Pesach is always celebrated after the vernal equinox. (in numbers, 3, 6, 8, 11, 14, 17, 19).", + "When you add the remainders of each of the twelve ordinary years, [the remainder of each year] being 4 - 8 - 876, and the remainders of the seven leap years, [the remainder of each year] being 5 - 21 - 589, and then divide the entire sum in groups of seven, there is a remainder of two days, sixteen hours, and 595 units (in numerical terms, 2 - 16 - 595). This is the remainder of a [nineteen-year] cycle.", + "When you know the time of the conjunction of the beginning of a [nineteen-year] cycle, by adding 2 - 16 - 595 to it you will be able to determine the beginning of the next [nineteen-year] cycle, and similarly all the [subsequent nineteen-year] cycles for eternity. As stated above, the conjunction [marking] the beginning of the first [nineteen-year] cycle took place on 2 - 5 - 204. [The expression,] the conjunction of a year refers to the conjunction of the month of Tishrei for that year.10This point of clarification is necessary, because there are certain halachic matters regarding which Nisan is considered the beginning of the year.", + "Using the above method, it is possible to know the conjunction [marking] the beginning of any particular year, or any particular month, whether for the years that have passed or for the years to come.
What is implied? One should take the number of years that have passed until Tishrei of the [desired] year and group them in nineteen- year cycles. Thus, one will be able to determine the number of nineteen-year cycles that have passed and the number of years that have passed within the [nineteen-year] cycle that has not been completed [until the desired year]. One should add 2 - 16 - 595 for each cycle, 4 - 8 - 876 for every ordinary year of the cycle that has not been completed, and 5 - 21 - 589 for every leap year [of the cycle that has not been completed].
One should then add together the entire sum, calculating [the groups of 1080] units as hours, the [groups of 24] hours as days, and the groups of seven days [as weeks]. [By adding] the remainder of the days, hours, and units [to 2 - 5 - 204], one can determine the time of the conjunction of the desired year.", + "The time of the conjunction of a year determined through the above method is the conjunction of Rosh Chodesh Tishrei. By adding 1 - 12 - 793 to this figure, one can determine the conjunction of Marcheshvan, and by adding 1 - 12 - 793 to [the conjunction of] Marcheshvan, one can determine the conjunction of Kislev. Similarly, one can determine the conjunction of all subsequent months for eternity." + ], + [ + "[Rosh Chodesh is generally instituted on the day of the conjunction. Nevertheless,] Rosh Chodesh Tishrei1Which is also Rosh HaShanah. should never be established on a Sunday, a Wednesday, or a Friday - in symbols, אד\"ו - although, according to these calculations, [the conjunction for the month will occur on these days]. Instead, when the conjunction for the month of Tishrei occurs on any of these three days, Rosh Chodesh should be established on the following day.2The Rambam mentions the reason for postponing Rosh Chodesh in Halachah 7.
What is implied? When the conjunction occurs on Sunday, Rosh Chodesh Tishrei should be established on Monday. When the conjunction occurs on Wednesday, Rosh Chodesh Tishrei should be established on Thursday. When the conjunction occurs on Friday, Rosh Chodesh Tishrei should be established on the Sabbath.3The first day of Rosh HaShanah is therefore celebrated frequently on Monday, Thursday, and the Sabbath, for the holiday is held on these days when the conjunction falls on the day itself or on the previous day. The first day of Rosh HaShanah is rarely celebrated on Tuesday, for the probability of the conjunction falling on that day is merely one out of seven, half that of the other days.", + "Similarly, if the conjunction [for the month of Tishrei]4The principle mentioned in this halachah - and indeed, in the entire chapter - applies to Rosh Chodesh Tishrei alone, and not to the other months. takes place at noon or after noon, Rosh Chodesh should be established on the following day.5This condition is referred to as a molad zaken, literally, \"an aged conjunction.\" The rationale for postponing Rosh HaShanah in such a situation can be explained as follows: In principle, Rosh Chodesh is dependent on the sighting of the moon, not on the conjunction. As is explained in the subsequent chapters of the text, the new moon does not become visible until several hours after the conjunction between the moon and the sun. Thus, if the conjunction takes place after noon, it is impossible for the moon to be sighted on that day. Therefore, Rosh HaShanah is celebrated on the following day. (See Rosh HaShanah 20b and commentaries.)
There is a slight difficulty in the Rambam's statements, for based on Chapter 15, Halachah 2, it would appear that at certain times it is possible to sight the moon only five hours after conjunction.
What is implied? When the conjunction takes place on Monday, six hours after daybreak or later, Rosh Chodesh is established on Tuesday. If, however, the conjunction takes place before noon, even if only a single unit prior, Rosh Chodesh is established on the day of the conjunction, provided that day is neither Sunday, Wednesday, nor Friday.", + "When the conjunction takes place at noon or after noon, and [Rosh Chodesh Tishrei would be] postponed to the following day - if that following day is either Sunday, Wednesday, or Friday, Rosh Chodesh is postponed again, and is established on the third day after the conjunction.
What is implied? If the conjunction takes place on the Sabbath after noon (in numbers, 7 - 186I.e., after the eighteenth hour of the seventh day.), in such a year Rosh Chodesh should be established on Monday.7It should not be established on the Sabbath, because of the principle of molad zaken. Nor should it be established on Sunday, as stated in Halachah 1. Similarly, if the conjunction takes place on Tuesday at noon or after noon, Rosh Chodesh should be established on Thursday.", + "In an ordinary year, when the conjunction [of the month] of Tishrei falls on the night of the third day,8I.e., the night between Monday and Tuesday. nine hours and 204 units (in numbers, 3 - 9 - 204) or more after nightfall, Rosh Chodesh is postponed, and instead of being established on Tuesday, it is established on Thursday.9The rationale for the postponement of Rosh HaShanah in such a situation can be explained as follows: As explained in the following chapter, the maximum length of a lunar year is 355 days. As mentioned previously, 4 days, 8 hours, and 876 units is the remainder of a normal year. To calculate the conjunction of Tishrei in the following year, this figure should be added to 3 - 9 - 204 (the day and the time mentioned by the Rambam above). The result is 12:00 noon on the Sabbath.
As explained above, when the conjunction takes place at 12:00 noon or later, the celebration of Rosh HaShanah is postponed to the following day. In this instance, however, the following day is Sunday, and Rosh HaShanah never begins on that day. Thus, the holiday would have to be celebrated on Monday. If Rosh HaShanah had been celebrated on Tuesday of the previous year, there would have been a six-day difference between the days on which the holiday was celebrated in these two successive years, producing a year of 356 days, one day longer than the maximum length of an ordinary year. To avoid this, Rosh HaShanah is not celebrated on Tuesday. Since it also is never celebrated on Wednesday, it is postponed until Thursday, producing a lunar year of 354 days (Tur, Orach Chayim 428).", + "A similar situation [may arise] in a year that follows a leap year: If the conjunction for Tishrei takes place on Monday, three hours and 589 units or more after daybreak (in numbers, 2 - 1510For three hours after daybreak is 15 hours after the beginning of the day. - 589), Rosh Chodesh is not established on Monday, but on Tuesday.11The rationale for the postponement of Rosh HaShanah in such a situation can be explained as follows: As explained in the following chapter, the minimum length of a lunar leap year is 383 days. As mentioned previously, the remainder of a leap year is five days, twenty-one hours, and 589 units. When, in an effort to calculate the time of the conjunction of the leap year, this figure is subtracted from 2 - 15 - 589 (the day and the time mentioned by the Rambam), the result is Tuesday at noon.
As mentioned, when the conjunction takes place at 12:00 noon or later, the celebration of Rosh HaShanah is postponed to the following day. In this instance, however, the following day is Wednesday, and Rosh HaShanah never begins on that day. Thus, in the leap year, Rosh HaShanah began on Thursday. If Rosh HaShanah were celebrated on Monday in the year after the leap year, this would produce only a four-day difference between the days on which the holiday was celebrated in these two successive years, causing the length of the year to be only 382 days. To avoid this, in the year following the leap year Rosh HaShanah is celebrated on Tuesday, rather than on Monday, causing the leap year to be 383 days long (Tur, Orach Chayim 428).", + "If, however, the conjunction of an ordinary year occurs [even] one unit earlier - i.e., were it to be 3 - 9 - 203 or earlier - [Rosh Chodesh] should be established on Tuesday, [rather than postponed until Thursday as mentioned above].
Similarly, if the conjunction of a year following a leap year occurs [even] one unit earlier - i.e., were it to be 2 - 15 - 588 or earlier - [Rosh Chodesh] should be established on Monday.
Thus, the way to determine [the day on which] Rosh Chodesh Tishrei will be established according to these calculations is as follows: One should first determine the day [of the week], the hour of the day - or night - and the number of units of the hour when the conjunction takes place. The day of the conjunction will be the day of Rosh Chodesh, except in the following instances:
a) [The conjunction] takes place on Sunday, Wednesday, or Friday;
b) The conjunction takes place at noon or after noon;
c) In an ordinary year, [the conjunction] takes place on the night of the third day, after 204 units of the tenth hour have passed, or later [that day];
d) In an ordinary year that follows a leap year, the conjunction takes place on Monday past 589 units of the fourth hour after daybreak has passed or later [that day].
If the conjunction occurs in one of these four instances, [Rosh Chodesh] is not established on the day of the conjunction, but rather on the day that follows, or on the day following that, as explained.", + "Why is [Rosh HaShanah] not established [on the day of the conjunction] when it falls on Sunday, Wednesday, or Friday? Because these calculations determine the conjunction of the sun and the moon only according to their mean [rate of] progress, and do not [necessarily] reflect the true position [of the sun and the moon in the celestial sphere], as explained. Therefore, they instituted that [on] one day [Rosh Chodesh] would be established and on the following day it would be postponed, so that they would ascertain the day when the true conjunction takes place.12The Rambam's statements have stirred the attention - and often the indignation - of the Ra'avad and other commentaries, because they appear to ignore the explanations given by Rosh HaShanah 20a why Rosh HaShanah never begins on these days. The Talmud states that if Rosh HaShanah falls on either Wednesday or Friday, Yom Kippur will fall on either Friday or Sunday, and thus there would be two consecutive days, Yom Kippur and the Sabbath, when it would be forbidden to bury the dead. In the Talmudic era, this could have caused a corpse to deteriorate, detracting from its honor and respect.
Alternatively, the Sages state that if Rosh HaShanah fell on any of these three days, there would be two successive days when it would be forbidden to pick fresh vegetables, and the people would be unable to celebrate the festivals or the Sabbath properly.
Sukkah 43a gives another reason why Rosh HaShanah is not held on Sunday: were this to be the case, Hoshana Rabbah, the seventh day of Sukkot, would fall on the Sabbath. In such an instance, restrictions were placed on the willow ritual in the Temple. (See Hilchot Shofar, Sukkah V'Lulav 7:21-22.) To avoid such an instance, the Sages structured the calendar so that Rosh HaShanah never falls on Sunday.
In defense of the Rambam's position, it must be noted that both earlier (Rabbenu Chanan'el) and subsequent (the P'nei Yehoshua) Talmudic commentaries understood the reasons given by the Talmud as being merely the external dimension of the rationale for the calendar's adjustment, while the inner meaning is associated with the actual position of the sun and the moon in the heavenly sphere.
Even according to this perspective, there is, however, a difficulty with the Rambam's statements. Although it is correct that the true positions of the sun and the moon often differ from the position determined by calculating their mean movement, the concept of postponing the celebration of Rosh HaShanah on these three days appears arbitrary and without any obvious connection to the movement of these bodies in the celestial sphere. The commentaries note that explanations why Rosh HaShanah is not celebrated on these days are found in the Kabbalah.
What is implied? [When according to our calculations, the conjunction occurs on] Tuesday, we establish [Rosh Chodesh]. [When it occurs] on Wednesday, we postpone it. [When it occurs] on Thursday, we establish [Rosh Chodesh]. [When it occurs] on Friday, we postpone it. [When it occurs] on the Sabbath, we establish [Rosh Chodesh]. [When it occurs] on Sunday, we postpone it. [When it occurs] on Monday, we establish [Rosh Chodesh].", + "This same principle, that the calculations are based on the mean rate of progress, is also the motivating factor for the other four reasons for the postponement [of Rosh Chodesh]. As proof of this, there are times when [according to the calculations] the conjunction takes place on Tuesday, and [Rosh Chodesh] is postponed until Thursday,13The instance mentioned in Halachah 4. and yet the moon will not be seen Thursday night, nor even Friday night. This indicates that the true conjunction of the sun and the moon did not take place until Thursday." + ], + [ + "A lunar month is twenty-nine and one half days, and 793 units, as we have explained.1Chapter 6, Halachah 3. It is impossible for Rosh Chodesh to begin in the middle of the day - i.e., that a portion of the day would be part of the previous month and a portion of the day would be part of the following month - as [implied by Numbers 11:20]: \"For a month of days....\" According to the Oral Tradition,2Megillah 5a. this was interpreted [to mean], \"You count the days of a month; you do not count the hours [of a month].\"", + "Therefore, some lunar months are established as lacking [a day], and others as full. A month that is lacking has only twenty- nine days, even though a lunar month is several hours longer. A full month is thirty days, even though a lunar month is several hours shorter. In this manner, the months will be calculated according to complete days, not according to hours.", + "If a lunar month were exactly twenty-nine and a half days [long], the years [would be divided evenly] into full and lacking months, and there would be exactly 354 days to a lunar year. Thus, there would be six full months and six lacking months. It is the units that exist in every month that exceed the half day - which ultimately add up to hours and days - that cause certain years to have more lacking months than full months, and other years to have more full months than lacking months.", + "According to this reckoning, the thirtieth day of the month is always established as Rosh Chodesh. If the month is lacking, the thirtieth day will be Rosh Chodesh of the coming month.
If the month is full [the coming month will have two days that are Rosh Chodesh]. The thirtieth day will be Rosh Chodesh, since a portion of it is [fit to be] Rosh Chodesh. [Nevertheless,] it will be counted as the completion of the previous month, which was full. The thirty-first day also will be Rosh Chodesh, and the reckoning [of the days of the coming month] will start from it. It is the day established [as Rosh Chodesh].
Thus, according to this calculation, there are some months that have only one day Rosh Chodesh, and other months that have two days Rosh Chodesh.", + "The following is the order of the full and lacking months according to [our] fixed calendar: Tishrei is always full. Tevet is always lacking. From Tevet on, there is one full month and one lacking month in sequence.
What is implied? Tevet is lacking; Shevat is full; Adar is lacking; Nisan is full; Iyar, lacking; Sivan, full; Tammuz, lacking; Av, full; Elul, lacking. In a leap year, the first Adar is full,3This supports the Rambam's contention that it is the first Adar that is the extra month of the year. (See the notes on Chapter 4, Halachah 1.) and the second Adar is lacking.", + "Two months remain: Marcheshvan and Kislev. Sometimes they are [both] full; sometimes they are [both] lacking; and sometimes Marcheshvan is lacking and Kislev is full.
A year in which both of these months are full is called a year of complete months. A year in which both these months are lacking is called a year of lacking months. And a year in which Marcheshvan is lacking and Kislev is full is called a year whose months [proceed] in order.4For all the months of the year from Marcheshvan onward proceed in sequence, one full and one lacking.", + "The way to know whether the months of a year will be lacking, will be complete, or will [proceed] in order [can be explained] as follows: First, determine the day on which Rosh HaShanah will fall in the year about whose months you desire to know, as explained in Chapter 7. Then determine the day on which Rosh HaShanah will fall in the year that follows.
Afterwards, count the number of days between them without including the day on which Rosh HaShanah falls in either of these years. If there are only two days between them,5The Rambam gives examples in Halachah 9 to illustrate this situation and those that follow. When there are two days between the days on which Rosh HaShanah is celebrated in successive years, the year is 50 weeks and three days - i.e., 353 days - long. the months of the year will be lacking. If there are three days between them,6When there are three days between the days on which Rosh HaShanah is celebrated in successive years, the year is 50 weeks and four days - i.e., 354 days - long. the months of the year will proceed in order. And if there are four days between them,7When there are four days between the days on which Rosh HaShanah is celebrated in successive years, the year is 50 weeks and five days - i.e., 355 days - long. The remainder of an ordinary lunar year is slightly more than four days, producing a year whose months proceed in order. Frequently, however, the year will contain an extra day, if, because of the reasons mentioned in the previous chapter, the celebration of Rosh HaShanah is postponed. Similarly, it may lack a day, because the celebration of Rosh HaShanah was postponed in the previous year. the months of the year will be complete.", + "When does the above apply? When the year in question is an ordinary year. When, however, [the year in question] is a leap year [different rules apply]: If there are only four days between the day on which [Rosh HaShanah] is established [in the leap year] and the day on which it will be established in the following year, the months of the year will be lacking.8In such a situation, there will be 54 weeks and five days in the year, a total of 383 days. If there are five days between these [two days], the months of the year will proceed in order. And if there are six days between them, the months of the year will be complete.", + "What is implied? If we desire to know the order of the months of the present year, and [we know the following]: Rosh HaShanah falls on Thursday; it is an ordinary year; and in the following year Rosh HaShanah falls on Monday, there are three days between them and the months of the year proceed in order.9For there are three days - Friday, the Sabbath, and Sunday - between the days on which Rosh HaShanah is celebrated in the years in question.
If Rosh HaShanah falls on Tuesday in the following year, the months of the year will be complete.10For there are four days - Friday, the Sabbath, Sunday, and Monday - between the days on which Rosh HaShanah is celebrated in these successive years. If Rosh HaShanah falls on the Sabbath in the present year, and on Tuesday in the following year, the months of the year will be lacking.11For there are only two days between them. Similar concepts should be applied regarding the calculation [of the order of the months] of a leap year, as was explained.", + "There are certain indications upon which one can rely, so that one will not err regarding the calculation of the order of the months of a year. These principles are based on the fundamental principles of the fixed calendar and the determination of the days on which Rosh HaShanah will be established and those that will cause it to be postponed, as we explained previously.
Whenever Rosh HaShanah is celebrated on a Tuesday, [the months of] the year will [proceed] in order. [This applies regardless of whether the year] is an ordinary year or a leap year.12As mentioned, Rosh HaShanah cannot fall on Sunday, Wednesday, or Friday. Therefore, in an ordinary year, if Rosh HaShanah falls on a Tuesday, the following year it cannot fall on a Thursday, for then there would be only one day between them, producing a year of only 352 days. Nor can it fall on a Monday, for then the year would be 356 days long. Thus, the only day on which it can fall is the Sabbath, producing a year of 354 days. In such a year, the months proceed in order.
When Rosh HaShanah falls on Tuesday in a leap year, it cannot fall on Thursday or the Sabbath in the following year, for that would produce a year that is too short (380 or 382) days. Nor can it fall on Tuesday itself, for Rosh HaShanah falls on Tuesday only when the conjunction takes place not later than Tuesday, before noon. When the remainder of a leap year - 5 days, 21 hours, and 589 units - is added to noon time on Tuesday, the result is that the conjunction of the following year will take place on Sunday. Since Rosh HaShanah is never celebrated on Sunday, the holiday will be postponed until Monday. Thus, the length of the leap year will be 384 days, the length of a year whose months proceed in order.
Whenever Rosh HaShanah is celebrated on the Sabbath or on a Monday, [the months of] the year will never [proceed] in order. [This applies regardless of whether the year] is an ordinary year or a leap year.13For the months of an ordinary year to proceed in order, the year must be 354 days long. That means that if Rosh HaShanah fell on the Sabbath, it would have to fall on Wednesday in the following year, which is impossible. Similarly, if Rosh HaShanah fell on Monday, it would have to fall on Friday in the following year, which is also impossible.
For the months of a leap year to proceed in order, the year must be 384 days long. That means that if Rosh HaShanah had fallen on the Sabbath, in the following year it would have to fall on Friday, which is impossible. Similarly, if Rosh HaShanah had fallen on Monday, in the following year it would have to fall on Sunday, which is also impossible.
[The following rules apply when] Rosh HaShanah falls on a Thursday. If the year is an ordinary year, it is impossible for its months to be lacking.14When the months of an ordinary year are lacking, the year has only 353 days. Thus, if Rosh HaShanah fell on Thursday, it would have to fall on Sunday in the following year, which is impossible. If it is a leap year, it is impossible for its months to proceed in order.15When the months of a leap year are lacking, the year has 383 days. Thus, if Rosh HaShanah fell on Thursday, it would have to fall on Wednesday in the following year, which is impossible." + ], + [ + "[There is a difference of opinion among] the Sages of Israel concerning the length of a solar year. Some Sages1Shemuel (Eruvin 56a). maintain that it is 365 days and 1/4 of a day - i.e., six hours. Others maintain that it is slightly less than that figure.2Rav Ada (Ibid.). His opinion is discussed in the following chapter. There is also a difference of opinion among the wise men of Greece and Persia concerning this matter.3Ptolemy and Albatani, astronomers whose opinions were valued by the Rambam, from Greece and Arabia respectively, both maintain that the length of a solar year is less than 365 days and six hours. There is, however, a difference between the figures each of them suggests. According to contemporary science, the length of a tropical solar year is 365 days, 5 hours, 48 minutes and 45 1/2 seconds. It is decreasing at the rate of 0.530 second per century.", + "According to the opinion that [a solar year] is [exactly] 365 and 1/4 days, there will be a remainder of one hour and 485 units after every nineteen-year cycle, as we mentioned.4Chapter 6, Halachah 10.
Between the start of each of the successive seasons of the year, there will be ninety-one days and seven and one-half hours. When you know the date and the hour of the beginning of one season, you can calculate [the beginning of] the following season by [adding the above amount]. Similarly, you can calculate the beginning of the following season, and continue forever.", + "The equinox of Nisan (spring) [takes place] at the hour and the unit when the sun enters the beginning of the constellation of Aries. The solstice of Tammuz (summer) [takes place] when the sun is located in the beginning of the constellation of Cancer. The equinox of Tishrei (autumn) [takes place] at the hour and the unit when the sun enters the beginning of the constellation of Libra. The solstice of Tevet (winter) [takes place] when the sun is located in the beginning of the constellation of Capricorn.
According to this calculation, in the first year of creation the vernal (spring) equinox took place seven days, nine hours, and 642 units before the conjunction of the month of Nisan, in numbers, 7 -9 - 642.5This figure is based on the following principles: The times of the seasons are calculated according to the opinion of Rabbi Yehoshua, who maintains that the world was created in Nisan. Although the lunar calendar is calculated according to the opinion of Rabbi Eliezer, who maintains that the world was created in Tishrei, our Sages did not see a contradiction in interrelating the two conceptions, as we will continue to explain.
The conjunction of the month of Tishrei is the hour of man's creation, the fourteenth hour of Friday, the sixth day of creation. Based on this figure, by subtracting six times 1 day, 12 hours, and 793 units (the remainder of a lunar month), we can calculate that the conjunction of the month of Nisan - six months before creation - took place on Thursday, nine hours and 642 units after nightfall.
The vernal equinox is calculated according to the conception that the world was created in Nisan. The sun was created in the first hour of the fourth day of creation. This is considered the first vernal equinox. Thus, the autumnal equinox (half a year later) took place on Wednesday, three hours after daybreak, one day and twenty-three hours before the conjunction of Tishrei.
Since there is a difference of five days, ten hours, and 642 units between six months according to the lunar calendar, and half a year according to the solar calendar, it follows that the conjunction of Nisan was seven days, nine hours, and 642 units after the vernal equinox (Perush).", + "The method of calculating [the beginning of] the seasons can be explained as follows. First, it is necessary to calculate the number of [nineteen-year] cycles that have passed until the [nineteen-year] cycle in question. Afterwards, add one hour and 485 units for every [nineteen-year] cycle. Afterwards, group all the units into hours, and all the hours into days. [Once a] total [has been reached], subtract seven days, nine hours, and 642 units [from it].6For the calculations will be based on Rosh Chodesh Nisan, which took place this amount of time after the vernal equinox. Add the remainder to [the time of] the conjunction of Nisan in the first year of the [nineteen-year] cycle in question, and you will be able to know the hour and the date of the the vernal equinox of the first year of this cycle.7A significant point arises from these statements, when one calculates the progression of the date and time of the vernal equinox by adding one hour and 485 units for each nineteen-year cycle. It follows that within the entire six millennia of the world's existence, the vernal equinox will have advanced approximately fifteen days. Thus, from the standpoint of the solar calendar, it will always be possible for Pesach, the fifteenth of Nisan, to occur in the spring. From this date, you can calculate [the beginnings of] all the subsequent seasons [by] adding ninety-one days and seven and one- half hours for every season.
If you desire to know [the time and the date of] the vernal equinox of a particular year within a given [nineteen-year] cycle, [the following procedure should be used:] Add one hour and 485 [units] for every [nineteen-year] cycle. For each complete year that has passed within the [nineteen-year] cycle [under discussion], add ten days, twenty-one hours, and 204 units,8The difference between a lunar year and a solar year, as stated in Chapter 6, Halachah 4., and then group the entire sum [into days and hours].9I.e., calculate every group of 1080 units as an hour, and every group of 24 hours as a day.
Afterwards, subtract seven days, nine hours, and 642 units [from this sum]10By making this subtraction, one bases the calculation on the conjunction of the month of Nisan, and not on the time of the first vernal equinox, which preceded that conjunction by this number of days and hours. and divide the remainder into lunar months of 29 days, 12 hours, and 793 units.11Until this point in the calculation, the Rambam has not taken into consideration the existence of leap years. He does this now by grouping the remainder into months and subtracting the complete months. The number of complete months subtracted represents the number of leap years that have passed in the nineteen-year cycle. [The number of days, hours, and units that] remain [after all the complete] lunar months [have been calculated] should be added to [the day and the time of] the conjunction of Nisan in that year. [In this manner,] you will be able to determine the date and the time of the vernal equinox of the year desired.
According to this calculation, the vernal equinox will always take place either at nightfall, at midnight, at daybreak, or at noon.12There are 30 hours between the time of the equinox (or solstice) of one year and the next. Since the first vernal equinox took place at nightfall between Tuesday and Wednesday, the second vernal equinox took place at midnight between Wednesday and Thursday, the third at daybreak on Friday, and the fourth at noon on the Sabbath. Similarly, in subsequent years, the time of the equinox will continue to advance in six (i.e., 30) hour intervals according to such a pattern. The summer solstice will always take place at either 7:30 PM, 1:30 AM, 7:30 AM, or 1:30 PM.13There is a difference of seven and a half hours between the time of the vernal equinox and the time of the summer solstice. Since the first vernal equinox took place at nightfall, the first summer solstice took place at 1:30 AM. Afterwards, the time of the summer solstice advances in six- (i.e., 30-) hour intervals every year, in a manner parallel to the progression of the vernal equinox, as described in the previous note. The autumnal equinox will always take place either at nine or at three o'clock, either in the day or the night.14The first autumnal equinox took place at 9 AM. Afterwards, the time of the equinox has advanced in six-hour intervals, as explained. The winter solstice will always take place either at 10:30 PM, 4:30 AM, 10:30 AM, or 4:30 PM.15The first winter solstice took place at 4:30 PM. Afterwards, the time of the solstice has advanced in six-hour intervals, as explained.
If you desire to know the day of the week and the hour of the equinox, [the following procedure should be used:] Count the number of complete years that have passed from the year of creation until the desired year, and divide them into groups of twenty- eight.16This number is chosen because after twenty-eight years, the equinox takes place on the same day of the week and the same hour as it did originally. This figure can be calculated as follows: 1 and 1/4 days (the difference between the time of the equinox in two successive years) times 28 equals 35 days. Thirty-five days are five full weeks.
Based on this calculation, it is each twenty-eight years that the sun returns to its original position at the time of creation. To commemorate this occurrence, a special blessing, Birkat HaChamah, is recited. (See Hilchot Berachot 10:18.) Add one day and six hours17The difference in the time of the equinox from one year to the next. for each year remaining. Total the sum [of the hours and the days], and then add three days. Afterwards, divide the days into groups of seven. The remainder of the days and the hours should be added to the time of nightfall on the first day of the week.18I.e., the night between the Sabbath and Sunday. The result will be [the day and the time] on which the vernal equinox will occur.
Why is it necessary to add three days? Because the first equinox of the year of creation took place at the beginning of the fourth day.19I.e., the night between Tuesday and Wednesday. By making this addition, it is possible for these calculations to start from the beginning of the week.", + "What is implied? If a person desires to know the day and the time of the vernal equinox of the year 4930 after creation,20The commentaries understand this as an indication that this portion of the Mishneh Torah was composed during that year. [the following procedure should be used:] [That number] should be divided by 28, leaving a remainder of one year, thus producing the figure of one day and six hours. By adding three days to this figure, it can be determined that the vernal equinox will take place on the night of the fifth day at midnight.
By adding seven and one-half hours to this figure, it can be determined that the summer solstice will take place on Thursday, an hour and one half after daybreak. By adding seven and one-half hours to this figure, it can be determined that the autumnal equinox will take place on Friday, at nine hours after daybreak. By adding seven and one-half hours to this figure, it can be determined that the winter solstice will take place on the night of the sixth day, four and one half hours after nightfall.
Similarly, by adding seven and one-half hours to this figure, it can be determined that the vernal equinox of the following year will take place on Friday, at daybreak. In this manner, it is possible to calculate [the time of the beginning of all] the seasons forever.", + "[The following procedure should be used] if one desires to know the date of the month on which the vernal equinox will fall this year:21The date of the equinox also can be determined by the calculations mentioned in Halachah 4. In this and the following halachot, however, the Rambam offers a simpler calculation, which uses approximations, but ultimately enables one to arrive at the same result. First, determine the day of the week on which [the equinox] will fall. Then determine the day [of the week] on which Rosh Chodesh of Nisan will fall, and how many complete years have passed within the nineteen-year cycle. Add eleven days for every year,22The Rambam is using an approximation. The difference between a lunar year and a solar year is ten days, twenty-one hours, and 204 units. However, to simplify the calculation, the Rambam rounds off the figure to eleven days. and then add seven days to this sum in the present time.23I.e., in the Rambam's time. The figure of seven days is reached as follows: In the year 4930, 259 nineteen-year cycles had passed. When an hour and 485 units are added for every nineteen-year cycle, a total of 15 days, 15 hours, and 335 units is obtained. Since the first equinox took place more than seven days before the conjunction of Nisan, eight days are subtracted from this figure, leaving a remainder of approximately seven days. Divide the sum by thirty,24To account for any leap years. Here, too, the Rambam is rounding off the figure; the length of a lunar month is slightly less. and begin counting the remainder of days from Rosh Chodesh Nisan.
If the date coincides with the day of the week on which the equinox falls, this is sufficient. If not, add one, two, or three days to this number until you reach the day [of the week] on which the equinox falls.25Since the calculation suggested by the Rambam contains several approximations, it may not be exact, and days may have to be added to reconcile the discrepancy. If the year in question is a leap year, begin counting from Rosh Chodesh of the second Adar.26There will be more than thirty days remaining. Therefore, the reckoning should be made from Rosh Chodesh Adar. When a day is determined through this calculation, the equinox will take place on that date.", + "What is implied? Should we desire to know the date of the vernal equinox of the year 4930, which is the ninth year of the two- hundred-sixtieth [nineteen-year] cycle, [the following procedure should be used:] We have already determined that Rosh Chodesh Nisan will take place on Thursday, and that the equinox will take place on Thursday.27Further calculations are necessary, for in this instance, it is impossible that the equinox will take place on the first of the month, the eighth, or the fifteenth.
Since this is the ninth year of the [nineteen-year] cycle, there are eight complete years [to take into consideration]. When eleven days are added for every year, we reach a sum of 88. When seven is added, the total will be 95. When this number is divided by 30, there will be a remainder of five.
When we add five days to Rosh Chodesh Nisan, which is Thursday, we reach Monday. Since we know that the equinox will not fall on Monday, but rather on Thursday, we continue adding days until Thursday, the day of the equinox. Thus, we can determine that this year the vernal equinox will take place on the eighth of Nisan. A similar process can be followed [to determine the date of the equinox] every year.", + "Although we said that one should continue to add days until one reaches the day of the week on which the equinox takes place, one should never have to add more than one, two, or three days28I.e., although the calculation mentioned by the Rambam operates using approximations, the difference between these approximations and the actual data will hardly ever exceed three days. - or in a most unusual case - four days.29The maximum difference between the approximations employed by the Rambam and the actual data is three and one half days. Thus, it is possible, but highly improbable, that there be a four-day difference. If you find it necessary to add any more days than this, know that you have made an error in your calculations, and you should recalculate carefully." + ], + [ + "According to the opinion among the Sages of Israel that a solar year is less than [365 and] one-quarter [days], there is a view that [the length of the solar year] is 365 days, 5 hours, 997 units, and 48 moments. A moment is a seventy-sixth portion of a unit.
According to this reckoning, the difference between a solar year and a lunar year will be 10 days, 21 hours, 121 units, and 48 moments (in numbers, 10 - 21 - 121 - 48). [According to this calculation,] there will be no remainder at all after a [nineteen-year] cycle. Instead, after every [nineteen-year] cycle, a perfect correspondence will be established between the solar years and the combination of ordinary and full lunar years.", + "According to this calculation, there are ninety-one days, seven hours, 519 units, and thirty-one moments (in numbers, 91 - 7 - 519 - 31). When you know the date and the time of the beginning of any particular season, you can calculate [the date and the time of the beginning of] the subsequent season according to the seasons of the year, in a way resembling the calculations [that follow the opinion that a solar year is 365 and] 1/4 days.", + "According to this calculation, the vernal equinox of the first year of creation was nine hours and 642 units1This differs from the figure given in Chapter 9, Halachah 3. The reason for this difference is that Rav Ada's calculations (the figures mentioned in this chapter) follow Rabbi Yehoshua's view, which maintains that the world was created in Nisan. In contrast, Shemuel's calculations (those mentioned in Chapter 9) depend more on the view of Rabbi Eliezer, who maintains that the world was created in Tishrei. (in numbers, 9 - 642) before the conjunction of the month of Nisan. Similarly, in every first year of a [nineteen-year] cycle, the vernal equinox is nine hours and 642 units before the conjunction of the month of Nisan.", + "When you know which is the first year of a [nineteen- year] cycle, [you will be able to calculate the beginning of every subsequent season] by adding 91 days, 7 hours, 519 units, and 31 moments for each and every season until the end of the [nineteen- year] cycle.", + "If you desire to know when the vernal equinox [of a given year] will fall according to this calculation, first determine how many complete years have passed within this [nineteen-year] cycle. For each year, add the remainder of a year 10 [days], 21 [hours], 121 [units], and 48 moments.
[Afterwards,] group all the moments as units, all the units as hours, and all the hours as days, as done when calculating the conjunction. Subtract nine hours and 642 units from the entire sum,2So that the calculation will begin from the day of the conjunction of Nisan. and divide the remainder by the length of a lunar month.3Thus accounting for all the leap years that have passed within the nineteen-year cycle. The remainder that is less than the length of a lunar month should be added to the time of the conjunction of Nisan of the year in question. The vernal equinox of that year will take place on the moment arrived at according to these calculations.", + "It appears to me that [the Sages] relied on this calculation [of the length] of the seasons regarding the institution of a leap year, in the era when the High Court held sessions and would institute a leap year because of the time [when the equinox was scheduled to occur] or for other reasons. For this calculation is more accurate than the former one. It shares a greater resemblance to the data explained by the astronomers than the first opinion, which considered a solar year to be 365 and 1/4 days.", + "Both these calculations that we have explained are approximations, based on the mean rate of progress of the sun, and not on its actual position [in the celestial sphere]. When one considers the actual position of the sun at these times, the vernal equinox will take place approximately two days before the time determined by either of these calculations.4As mentioned previously, and as is explained in the subsequent chapters, the mean position or the mean rate of progress of a body in the celestial sphere refers to the average of its monthly or yearly cycle. In actual fact, there are slight inconsistencies between the position of any of these bodies according to these calculations and its actual position as observed in the celestial sphere. Until this point, the Rambam has relied on the mean rate of progress of the celestial bodies for his calculations. In the subsequent chapters, he explains how their exact position in the celestial sphere can be determined. [This applies both] according to the opinion that [a solar year is] exactly [365 and] 1/4 days, and according to the opinion that [a solar year is] less than [365 and] 1/4 days." + ], + [ + "As stated in the laws mentioned previously,1E.g., Chapter 1, Halachah 6; Chapter 2, Halachah 4; Chapter 6, Halachah 1. the court made precise calculations and knew whether or not the [new] moon would be visible. Accordingly, we are assured that anyone with a proper spirit and heart, who desires words of wisdom and probes to grasp the mysteries, will wish to know the methods of calculation used to determine whether or not the [new] moon would be visible on a particular night.2This concept, the calculation of the place and position of the new moon, and the determination of when it will be visible, is the subject of this and the following eight chapters. In the present chapter, the Rambam outlines the general principles and ground rules governing his calculations.", + "There are many differences of opinion among the sages of the nations of the previous eras who studied astronomy and mathematics, with regard to these methods of calculation.3See Chapter 17, Halachah 24, where the Rambam states that in this text he refers to the works of Greek scientists, because the books written by the Sages of Israel on the subject were not available to him. In the following halachah, however, he mentions having accepted traditions from the Rabbis. Great wise men have blundered regarding these matters. Concepts were hidden from them and doubts arose [in their minds].
There are those who have made many calculations, but have not been able to find the correct approach to determine when the moon becomes visible. Rather, they plunged into the mighty waters, to return with merely a potsherd in their hands.4The poetic wording is borrowed, out of context, from Bava Kama 91a.", + "Over the course of history, through much research and investigation, several sages have discovered the proper methods of calculation. We also possess traditions regarding these principles that we have received from the sages, and proofs that were not written in texts that are of common knowledge. For these reasons, I have considered it proper to explain a method of calculation that will be available for anyone whose heart spurs him to approach the task and perform it.5The latter phrase is borrowed, also out of context, from Exodus 36:2.", + "A person should not regard these calculations lightly, because they are not required in the present age, for these methods are indeed abstract and deep matters. They constitute the mystery of the calendar, which was known [only] to great sages, who would not convey these matters to [most] other people, but only to ordained and perceptive [sages].6I.e., to receive this knowledge, one had to have received semichah as described in Hilchot Sanhedrin, Chapter 4. Nevertheless, not all the Sages who received semichah were privileged to this knowledge.
The calendar that is employed in the era when there is no court to determine [the months according to the testimony of] witnesses, and which we use at present [is], by contrast, [a simple matter that] can be appreciated even by school children in three or four days.", + "A wise man of the gentile nations or a sage of Israel who studied Greek wisdom may meditate on the methods of calculation I have used to determine the appearance of the moon and may detect a slight approximation [and imprecision] with regard to certain matters. He should not presume that we have overlooked this point and were not aware that there was an approximation regarding that matter.
Instead, he should assume that whenever we were not exact, it was because our mathematical calculations proved that [this inaccuracy] did not affect the knowledge of the time when the moon would become visible, and thus it was not significant. Therefore, we were not precise regarding this matter.", + "Similarly, should a person see that [our use of] one of the methods leads to a minor inadequacy that is inappropriate for this method of computation, [he should realize] that this was intentional. For this method produced an advantage from another perspective that will produce a correct result - [albeit] through approximate calculations - without requiring lengthy computations. Thus, a person who is not practiced in such matters will not be flustered by complex computations that are of no avail with regard to the visibility of the moon.", + "The [following] fundamental principles must be known by a person as a prelude to all astronomical computations, whether for the purpose of determining the visibility [of the moon] or for other purposes:
The heavenly sphere7This term is used, because from man's perspective, the earth appears flat and the heavens appear as a sphere that revolves around him, only half of which is visible at any given time. is divided into 3608The number 360 was chosen because it can be divided by all the cardinal integers except for seven (Perush). degrees [and twelve constellations].9One corresponding roughly to each of the months of the year. Each constellation includes thirty degrees, beginning with the constellation of Aries the ram.10For the year begins in spring, and during the spring the sun is located in the constellation of Aries. Every degree contains sixty minutes, every minute sixty seconds, and every second sixty thirds. You may continue and divide into further fractions to the extent that you desire.", + "Therefore, were you to calculate that a particular star's position in the heavenly sphere is seventy degrees, thirty minutes and forty seconds, you would know that this star is located in the constellation of Gemini the twins, in the middle of the eleventh degree. For the constellation of Aries includes thirty degrees, and the constellation of Taurus the bull includes thirty degrees. Thus, there remain ten and one half degrees of the constellation of Gemini, plus forty seconds of the next degree.", + "Similarly, were you to calculate that a particular star's position in the heavenly sphere is 320 degrees, you would know that this star is located in the constellation of Aquarius the water bearer, in its twentieth degree. The same applies to all other calculations.
The order of the constellations is the following: Aries the ram, Taurus the bull, Gemini the twins, Cancer the crab, Leo the lion, Virgo the virgin, Libra the balance, Scorpio the scorpion, Sagittarius the archer, Capricorn the goat, Aquarius the water-bearer, Pisces the fishes.11See Hilchot Yesodei HaTorah 3:7, which states that these constellations appeared in these forms at the time of the flood, and then they were given these names. At present, the stars have changed position somewhat, and some creativity is required to perceive how the images suggested by these names are appropriate for these constellations.", + "In all calculations, when you collect fractions or add numbers, each integer should be added to its kind, the seconds to the seconds, the minutes to the minutes, and the degrees to the degrees. When calculating seconds, they should be grouped in sets of sixty [or less]. Whenever sixty seconds are reached, they should be considered a minute and added to the sum of the minutes.
When calculating minutes, they should be grouped in sets of sixty [or less]. Whenever sixty minutes are reached, they should be considered a degree and added to the sum of the degrees.
When calculating degrees, they should be grouped in sets of 360. If a sum above 360 is reached, the remainder after 360 has been subtracted is the figure that is of consequence.", + "In all computations, whenever you desire to subtract one number from another, should the second number be greater than the first number, even if it is merely one minute greater, it is necessary to add 360 degrees to the first number so that it is possible to subtract the [greater] number from it.", + "What is implied? When it is necessary to subtract two hundred degrees, fifty minutes and forty seconds - in symbols 200° 50' 40\" - from one hundred degrees, twenty minutes and thirty seconds - in symbols 100° 20' 30\" - [one should follow this procedure]:
[First,] one adds 360 to 100, producing a sum of 460. Afterwards, one begins to subtract the seconds. Since it is impossible to subtract 40 from 30, it is necessary to convert one of the 20 minutes into 60 seconds. When added to 30, this produces a sum of 90. [From the 90] subtract 40, producing a total of 50 seconds.
Afterwards, one must subtract 50 minutes from the 19 [remaining], for one of the minutes has already been converted into seconds. Since 50 cannot be subtracted from 19, one must convert a degree into 60 minutes. When this figure is added to 19, it produces a sum of 79. When 50 is subtracted [from 79], a total of 29 minutes remain.
Afterwards, one must subtract the 200 degrees from the 459 decrees, for one of the degrees has already been converted into minutes. Thus 259 degrees remain. In symbols [the remainder is] 259° 29' 50\". All other subtractions should be performed following a similar method.", + "The sun, the moon, and the remainder of the seven stars,12The Rambam appears to be referring to his statements in Hilchot Yesodei HaTorah 3:1, which relate that there are nine spheres in which the stars revolve: The moon revolves in the first, then Mercury, Venus, the Sun, Mars, Jupiter, and then Saturn. In the eighth sphere revolve all the stars that are visible, and the ninth sphere includes and encircles all existence. each proceeds at a uniform speed in its orbit. They are never inclined to heaviness, nor to lightness. Rather, the speed at which they proceed today is the same speed at which they proceeded yesterday. And tomorrow, and indeed on every other day, they will proceed at this speed.
Although the orbits in which they all travel encircle the earth,13The Rambam is following the theory of an earth-centered universe. The term \"center\" must, however, be understood loosely, because the earth does not lie at the exact center of all these spheres. the earth is not at the center of [their orbits].", + "Therefore, if one measured the progress [of any of these stars] against the sphere that encompasses the world in which the earth is the center - i.e., the sphere of the constellations - its [rate of] progress [would appear to] change.14The early astronomers realized that at some given times, the sun appears to travel faster or slower than at others - i.e., the pace at which it appears to proceed in the heavens varies between approximately 1 1/2 degrees per day and 58 1/2 minutes per day. Similarly, they saw that at different times of the year, the sun appears larger or smaller. By postulating that the earth was not the center of the sun's orbit, they were able to resolve these anomalies. Its rate of progress in the sphere of the constellations on one day could appear less or more than its progress on the previous day or on the following day.15Were the earth to lie at the center of all the planets' orbits, the speed at which the planets progress would not only be uniform, it would appear uniform. Since the earth is not in the center, although the planets are proceeding at a uniform pace, this does not always appear to be the case.", + "The uniform speed at which a planet, the sun, or the moon progresses is referred to as its mean motion.16See the notes on Chapter 6, Halachah 1. The progress that [this celestial body appears to make] in the sphere of the constellations that is sometimes greater and sometimes less [than its actual rate of progress] is referred to as its true motion. This determines the true position of the sun17I.e., the angular location in the heavenly sphere at which the sun can be found. The stars cannot be seen during the daytime. Hence, we cannot actually see the constellations in which the sun is located. Throughout this text, the term \"the position of the sun\" generally refers to the angular position of the celestial sphere that is just below the horizon when the sun sets. or the true position of the moon.18The place of the moon in the heavenly sphere can be seen at night. It is possible for us to determine its angular position in comparison to the constellations of the Zodiac.", + "We have already stated that the calculations that we explain in these laws are intended solely to determine the visibility of the [new] moon. Therefore, we have established the starting point from which we will always begin these calculations: the eve of Thursday,19I.e., Wednesday night. the third of Nisan, of the present year, the seventeenth year of the 260th [nineteen-year] cycle - i.e., the year 4938 since creation20This year corresponds to 1178 C.E. There are several other dates cited within the Mishneh Torah with regard to the composition of that text. - which is the year 1489 with regard to contracts,21In Talmudic times, legal contracts were dated from the year when Alexander the Great ascended to the throne. and 1109 years after the destruction of the Second Temple. This is the year that will be referred to as the starting point in these calculations.", + "Since the sighting of the moon is significant only in Eretz Yisrael as explained,22For the New Moon can be sanctified only in Eretz Yisrael, as stated in Chapter 1, Halachah 8. all our calculations are centered on the city of Jerusalem and locations within six or seven days' journey [from it. [In these places,] the moon is frequently sighted, and the people come and give testimony in the court.23The positive value of testimony from locales of more than a day's journey is mentioned in Chapter 3, Halachot 15-18.
This location is situated approximately 32 degrees north of the equator,24More precisely, Jerusalem is 31° 47' north of the equator. [and the surrounding areas extend] from 29° to 35° [north]. Similarly, in longitude, it is situated approximately 24 degrees west of the center of the populated area,25The populated area refers to the land mass of Europe and Asia, for at the time the Rambam wrote his text, America had not been discovered. The center of the populated area refers to a line approximately 90° east of \"western edge of civilization\". Thus, Jerusalem, which is 66° east of \"western edge of civilization,\" is 24° west of this line.
The significance of the latitude and longitude of Jerusalem with regard to these calculations is mentioned in Chapter 17. [and the surrounding areas extend] from 21° to 27° [west]." + ], + [ + "The mean distance traveled by the sun in one day - i.e., in twenty-four hours - is 59 minutes and 8 seconds; in symbols 59' 8\".1Since the sun travels throughout the entire 360° sphere over the course of a solar year, and a year is slightly longer than 365 days, the daily distance the sun travels is slightly less than one degree - more precisely, 59 minutes, 8 seconds and 19.8 thirds. Although the Rambam does not mention the thirds in this figure, he includes them in his subsequent calculations. Thus, in ten days, it travels 9 degrees, 51 minutes and 23 seconds,2When performing simple multiplication, the sum appears to be three seconds less. These three seconds have been added because of the inclusion of the multiples of the thirds, as mentioned in the previous note. Similarly, in subsequent calculations the Rambam also adds the multiples of the thirds. in symbols 9° 51' 23\". In one hundred days, it travels 98 degrees, 33 minutes and 53 seconds, in symbols 98° 33' 53\".
The remainder [of the degrees] traveled [by the sun] over the course of one thousand days - after all the multiples of 360 have been subtracted, as explained3See Chapter 11, Halachah 10. - is 265 degrees, 38 minutes and 50 seconds, in symbols 265° 38' 50\". The remainder [of the degrees] traveled [by the sun] over the course of ten thousand days is 136 degrees, 28 minutes and 20 seconds, in symbols 136° 28' 20\".
In this manner, one can multiply [the mean distance of a day] and calculate the distance [traveled] by the sun over any number of days. Similarly, if one would like to make pre-calculated figures for the mean distance for two days, for three days, for four days, up to ten days, one may do so. Similarly, if one desires to make pre-calculated figures for the mean distance for twenty days, for thirty days, for forty days, until one hundred days, one may do so. These figures become evident once one knows the mean distance for a single day.
It would be proper for one to know and have prepared the mean distances traveled by the sun in 29 days, and in 354 days, [the latter] being the number of days in a lunar year when the months follow a regular pattern. This is called a regular year.4See Chapter 8, Halachah 6, which explains that a year in which all the months follow in order, one full and one lacking, is referred to as a regular year.
When you have these figures prepared, it will be easy to calculate the visibility of the moon. For there are 29 full days from the night when the moon was sighted in one month to the night that it may be sighted in the following month. Similarly, each and every month, there will be a difference of 29 days [between the nights on which the moon may be sighted], no more and no less.5A lunar month is slightly longer than 29 days. Therefore, potential witnesses endeavor to sight the moon in the heavens on the night between the twenty-ninth and thirtieth days. [This is what concerns us,] for our sole desire in these calculations is to know [when the moon] will be sighted.6Indeed, many of the subsequent calculations mentioned by the Rambam may be accurate only on the first night of the month and may not be accurate on the subsequent nights.
Similarly, [the difference in the sun's position] between the night when the moon will be sighted in a particular month one year and the night when it will be sighted [in that month] the following year will be that of a regular year, or that of a regular year plus one day.7The one day is added when both the months of Marcheshvan and Kislev are full. The commentaries raise the question why the Rambam does not mention the possibility of the year being lacking a day, as occurs when Marcheshvan and Kislev are both lacking.
The mean distance traveled by the sun in one month is 28 degrees, 35 minutes and one second, in symbols 28° 35' 1\". The distance it travels over the course of a regular [lunar] year is 348 degrees, 55 minutes and 15 seconds, in symbols 348° 55' 15\".", + "There is one point in the orbit of the sun around the Earth - and similarly, in the orbits of the remainder of the seven stars [around the Earth] - when [the sun or] that star will be furthest removed from the Earth.8As stated in Chapter 11, Halachah 13, the Earth is not in the exact center of the orbits of the sun, the moon, or the other five planets. Therefore, there is one point in their orbits where they are furthest removed from the Earth. The knowledge of the location of this point is significant in calculating the true position of the sun, as will be explained in the following chapter. With the exception of the moon, that point in the orbit of the sun and, similarly, in the orbit of the other planets rotates in a uniform pattern, traveling about one degree in seventy years.9As the Rambam mentions in Hilchot Yesodei HaTorah 3:3, not only do the sun and the stars move in their orbits, the orbits themselves move in the heavens. This movement can be seen most clearly by charting the movement of the apogee, the point in the orbit furthest from the Earth. The movement of the sun's orbit and similarly, that of the other stars, is relatively slow. The moon's orbit, by contrast, is moving at a much faster pace, as mentioned in the notes on Chapter 14, Halachah 1. This point is referred to as the apogee.
Accordingly, in ten days, the apogee of the sun travels one and a half seconds - i.e., [a second and] thirty thirds. Thus, in one hundred days, [the apogee] travels fifteen seconds. In one thousand days, it travels two minutes and thirty seconds, and in ten thousand days, 25 minutes. In twenty-nine days, it travels four seconds and a fraction. In a regular year, it travels 53 seconds.
As mentioned, the starting point for all our calculations is the eve of Thursday, the third of Nisan, 4938 years after creation. The position of the sun in terms of its mean distance on this date was 7 degrees, 3 minutes and 32 seconds in the constellation of Aries, in symbols 7° 3' 32\". The apogee of the sun at this starting point was 26 degrees, 45 minutes and 8 seconds in the constellation of Gemini, in symbols 26° 45' 8\".10Since more than 800 years have passed since the composition of the Mishneh Torah, the apogee of the sun has moved approximately twelve degrees and is presently located in the constellation of Cancer.
Accordingly, if you desire to know the position of the sun according to its mean distance at any given time, you should calculate the number of days from the starting point mentioned until the particular day you desire, and determine the mean distance it traveled during these days according to the figures given previously, add the entire sum together, accumulating each unit of measure separately. The result is the mean position of the sun on that particular day. For example, if we desired to determine the mean position of the sun at the beginning of the eve of the Sabbath on the fourteenth of the month of Tammuz of the present year, the starting point [for these calculations, we should do the following]: Calculate the number of days from the starting point until the date on which you desire to know the position of the sun. [In this instance,] it is one hundred days. The mean distance the sun travels in one hundred days is 98° 33' 53\". We then add that to the starting point, which is 7° 3' 32\", and arrive at a total of 105 degrees, 37 minutes and 25 seconds, in symbols 105° 37' 25\". Thus, the sun's mean position at the beginning of this night will be 15 degrees and 37 minutes of the sixteenth degree in the constellation of Cancer.
At times, the sun will be located in the mean [position] that can be determined using the above methods of calculation at the beginning of the night, and at times an hour before the setting of the sun, or an hour afterwards.11Since, as explained in the previous chapter, the mean distance does not represent the place where the sun can actually be seen in the sky, there will be a slight discrepancy. The mean position represents the sun's position at 6 PM. During the summer months, the sun will reach that position before sunset, and during the winter months, it will reach that position after sunset. This [lack of definition concerning] the sun's [position] will not be of consequence with regard to calculating the visibility [of the moon], for we will compensate for this approximation when calculating the mean position of the moon.12See the conclusion of Chapter 14.
One should follow the same procedure at all times - for any date one desires, even if it is one thousand years in the future. When [the mean distance traveled by the sun] is calculated and the remainder [after all the multiples of 360 have been subtracted] is added to [the figures of] the starting point, you will arrive at the mean position.
The same principles apply regarding the mean position of the moon, or the mean position of any other planet. Once you know the distance it travels in a single day, and you know the starting point from which to begin [calculations], total up the distance it travels throughout as many years or days as you desire, add that to the starting point, and you will arrive at its position according to its mean distance.
The same concepts apply regarding the apogee of the sun. Add to the starting point the distance it travels over the course of days or years, and you will know the position of the apogee of the sun for the day you desire.
Similarly, if you desire to establish another date as the starting point instead of the date which [we have chosen] to begin in this year, [choosing] a year that will be the beginning of a particular nineteen-year cycle, or that will be the beginning of a new century, you may. Similarly, if you would like to use as a starting point a date in the past, before the date given above, or a date many years in the future, the path [to arrive at such a starting point] is well known.
How is this figure to be calculated? We have already established the mean distance traveled by the sun in a regular year, in twenty- nine days, and in a single day. It is known that a year whose months13I.e., both Marcheshvan and Kislev. See Chapter 8, Halachot 6-10, for the ground rules regarding the determination of when a year is regular, when its months are full, and when they are lacking. are full is one day longer than a regular year. Similarly, a year whose months are lacking is one day shorter than a regular year. With regard to a leap year,14See Chapter 6, Halachah 11, which relates that seven of the years in a nineteen-year cycle are leap years, and states which of these years will be leap years. if its months are regular, it will be thirty days longer than a regular year. If its months are full, it will be thirty-one days longer than a regular year. If its months are lacking, it will be twenty-nine days longer than a regular year.
Since these principles are already established, it is possible to calculate the mean distance traveled by the sun for as many years or as many days as you desire, and add it to [the mean position of the sun on the date established previously as] the starting point, and you will be able to determine the mean [position of the sun] for any future date. Afterwards, you can use that date as a starting point.
[Conversely,] you may subtract the mean [distance traveled by the sun over the course of a particular period] from [the mean position of the sun on the date established previously as] the starting point, and you will be able to determine the mean [position of the sun] for any past date. Afterwards, you can use that date as a starting point.
The same principles also apply with regard to the mean position of the moon or any of the other planets, if [their mean positions on any particular date] are known to you. It also should be apparent that just as it is possible to determine the mean position of the sun for any future date, so too, it is possible to determine its mean position for any previous date." + ], + [ + "[The following method should be used] if you wish to know the true position1As stated in Chapter 11, the true position of the sun refers to the position at which it is seen in the heavenly sphere. The difference between the sun's true position and its mean position stems from the fact that the Earth is not located at the exact center of the sun's orbit. of the sun on any particular day you desire: First, it is necessary to calculate the mean position of the sun through the methods of calculation we have explained. Then calculate the position of the apogee of the sun.2The method through which both these figures can be calculated is stated in the previous chapter. Afterwards, subtract the apogee of the sun from the mean position of the sun. The remainder is referred to as the course of the sun.3I.e., the path the sun has traveled in its orbit from the apogee until it reached its present position.", + "[The next step is] to calculate the angular distance of the course of the sun.4The course of the sun is an arc extending from the mean position of the sun to its apogee. The angular distance of the course is derived by drawing straight lines from the mean position and the apogee to the center of the sun's orbit.
If the apogee of the sun were located at O°, the angular distance of the course and the sun's mean position would be the same. Since, however, the apogee also moves within the heavenly sphere, there is a variance between these two figures. If the angular distance of the course is less than 180 degrees, one should subtract5Before the sun reaches the perigee, the point in its orbit that is closest to the Earth, its true position will always be less than its mean position. Hence, the angle referred to as the angle [determined by the] course must be subtracted from its mean position to arrive at the true position. the angle [determined by the] course6The angle [determined by the] course refers to the extent of the deviation between the position of the sun that can be observed in the sky and its mean position. The manner of determining this figure is described in Halachah 4.
To express these concepts in geometric terms: The sun's true position represents the angle at which it can be found in the sphere of the heavens of which the Earth is the center (c). When the angle that is called the angle [determined by the] course (a) is added to this angle, the sum is equivalent to the angle of the course of the sun (b).
How is this figure derived? Refer to the accompanying diagram: The sum of the angles of the triangle a, c, and d equals 180°, and the angles b and d equal 180°. Hence, b equals c a.
Thus, the true position of the sun is equivalent to its mean position minus the figure referred to as the angle [determined by the] course. Thus, when the course is less than 180 degrees, the sun's true position is always a small amount less than its mean position. from the sun's mean position. If the angular distance of the course is more than 180 degrees, one should add7When the sun passes the perigee, its true position will always be greater than its mean position. Hence, the angle referred to as the angle [determined by the] course must be added to its mean position to arrive at the true position.
Why is this so? Refer to the following diagram: d refers to the true position of the sun, b to its mean position and a to the angle referred to as the angle [determined by the] course. E to its true position minus 180° and f refers to its mean position minus 180°. a + f + c equals 180. E + c equals 180. Thus, a + f equals e. Hence, the mean position plus the angle [determined by the] course will be equal to the true position. the angle [determined by the] course to the sun's mean position. The figure remaining after making this addition or subtraction represents [the sun's] true position.", + "If the course [of the sun] is an even 180 degrees or an even 360 degrees, there will be no angle [determined by the course to add or to subtract]. Instead, the [sun's] mean position is its true position.8I.e., when the sun is at the apogee or perigee, there will be one straight line between the Earth (the center of the heavenly sphere), the center of the sun's orbit, and the actual position of the sun.", + "What is the angle [determined by the] course? If the course is ten degrees, the [resulting] angle will be 20 minutes.
If the course is twenty degrees, the [resulting] angle will be 40 minutes.
If the course is thirty degrees, the [resulting] angle will be 58 minutes.
If the course is forty degrees, the [resulting] angle will be 1 degree and 15 minutes.
If the course is fifty degrees, the [resulting] angle will be 1 degree and 29 minutes.
If the course is sixty degrees, the [resulting] angle will be 1 degree and 41 minutes.
If the course is seventy degrees, the [resulting] angle will be 1 degree and 51 minutes.
If the course is eighty degrees, the [resulting] angle will be 1 degree and 57 minutes.
If the course is ninety degrees, the [resulting] angle will be 1 degree and 59 minutes.
If the course is one hundred degrees, the [resulting] angle will be 1 degree and 58 minutes.9The largest angle determined by the course is when the angular distance of the course itself is 96 degrees - i.e., shortly after the mean position of the sun passes directly above the center of its orbit. After this point is reached, the angle begins to decrease.
Significantly, the rate of the decrease does not correspond exactly to the rate of increase as the angles approach 96 degrees. The reason for this difference is that, as stated above, the position of the Earth is not at the center of the sun's orbit. Hence, at 100 and 80 degrees, although the mean position of the sun has moved an equal distance from the center of its orbit, it has moved different distances from the Earth.
If the course is one hundred ten degrees, the [resulting] angle will be 1 degree and 53 minutes.
If the course is one hundred twenty degrees, the [resulting] angle will be 1 degree and 45 minutes.
If the course is one hundred thirty degrees, the [resulting] angle will be 1 degree and 33 minutes.
If the course is one hundred forty degrees, the [resulting] angle will be 1 degree and 19 minutes.
If the course is one hundred fifty degrees, the [resulting] angle will be 1 degree and 1 minute.
If the course is one hundred sixty degrees, the [resulting] angle will be 42 minutes.
If the course is one hundred seventy degrees, the [resulting] angle will be 21 minutes.
If the course is an even one hundred eighty degrees, it has no measure. Instead, its mean position is its true position, as we explained.", + "[The following procedure should be used] if the course [of the sun] is greater than one hundred eighty degrees: One should subtract the course from three hundred sixty degrees and [calculate the resulting] angle accordingly.10Thus, our computations will be based on the negative of the angle measured previously. To put the Rambam's statements in layman's terms: The angle formed will be the same regardless of whether the mean position of the sun is measured in an increase from O° or a decrease from 360°.
What is implied? If the course is 200 degrees, that figure should be subtracted from 360 degrees, leaving a remainder of 160 degrees. Since you already know that the [resulting] angle of a course of 160 degrees is 42 minutes, that same figure will be the [resulting] angle of a course of 200 degrees.", + "Similarly, if the course was three hundred degrees, one should subtract that figure from three hundred sixty, leaving a remainder of sixty. Since you already know that the [resulting] angle of a course of 60 degrees is 1 degree and 41 minutes, that same figure will be the [resulting] angle of a course of 300 degrees. Similar procedures should be followed in calculating other figures.", + "[How is the angle determined by the course calculated] when the course is [an intermediate figure - e.g.,] 65 degrees? You already know that the [resulting] angle of 60 degrees is 1 degree and 41 minutes. And you know that the [resulting] angle of 70 degrees is 1 degree and 51 minutes. Thus, there are ten minutes between these [two] measures. Thus, [an increase of] a degree [of the course] will bring an increase of a minute [in the resulting angle]. Thus, the [resulting] angle of a course of 65 degrees will be 1 degree and 46 minutes.11Although the correspondence between the angular length of the course and the angle [determined by the] course is not uniform over a large span, within a span of ten degrees the difference between the actual figure and the approximation arrived at by the Rambam is not of consequence.", + "Similarly, if the course was 67 degrees, the [resulting] angle would be 1 degree and 48 minutes. A similar procedure should be followed regarding any course that has both units and tens, both for calculations regarding the sun and for calculations regarding the moon.", + "[To apply these principles]: Should we desire to know the true position of the sun at the beginning of Friday night, the fourteenth of Tammuz for this present year: First, we should calculate the mean position of the sun for this time, which is, as explained,12Chapter 12, Halachah 2. 105° 37' 25\". We should then calculate the apogee of the sun at this time, which is 86° 45' 23\". When the apogee is subtracted from the mean position, the remainder, the course [of the sun], will be 18 degrees, 52 minutes and 2 seconds, in symbols 18° 52' 2 \".
With regard to the course [of the sun], the minutes are of no consequence. If they are less than thirty, they should be disregarded entirely. If they are more than thirty, they should be considered an additional degree and added to the sum of the degrees. Accordingly, it should be considered as if there are 19 degrees in this course. The [resulting] angle of such a course can be calculated to be 38 minutes in the manner that we explained.", + "Since the course is less than 180 degrees, the [resulting] angle [of the course], 38 minutes, should be subtracted from the mean position of the sun, leaving a remainder of 104 degrees, 59 minutes and 25 seconds, in figures 104° 59' 25\". Thus, the true position of the sun at the beginning of this night will be fifteen degrees less 35 seconds in the constellation of Cancer.
One need not pay attention to the seconds at all, neither with regard to the position of the sun, nor with regard to the position of the moon, nor in any other calculations regarding the sighting [of the moon]. Instead, if the number of seconds is approximately13The commentaries have questioned the Rambam's use of the word \"approximately.\" Our bracketed additions are made in that light. thirty [or more], they should be considered a minute, and added to the sum of the minutes.", + "Since you are able to calculate the location of the sun on any desired date, you will be able to calculate the true date of the equinox or solstice for any equinox or solstice you desire,14The calculation of the equinoxes and solstices is significant with regard to the determination of the calendar, as explained in Chapters 9 and 10. Since the vernal (spring) equinox takes place when, according to the sun's true motion, it enters the constellation of Aries, the date on which that takes place can be calculated for any particular year. Similarly, the summer solstice takes place when, according to the sun's true motion, it enters the constellation of Cancer, and that date can be calculated. Similar concepts apply regarding the autumnal equinox and the winter solstice. whether for the equinoxes or solstices that will take place in the future, after the date we established as a starting point, or for the equinoxes or solstices that have taken place in previous years." + ], + [ + "There are two mean rates of progress [that are significant] with regard to the moon, for the moon revolves in a small orbit that does not encompass the earth. Its mean progress within this orbit is referred to as the mean within its path.
The small orbit [within which the moon revolves] itself rotates in a larger orbit that encompasses the earth.1As mentioned in Chapter 11, the rate of the advance of the sun, the moon, and the other planets does not appear to be uniform. For the sun, the deviation is relatively minor and can be resolved by postulating that the Earth is not at the center of the sun's orbit. The deviations of the moon from its mean rate of advance, however, are larger than that of the sun, and more irregular. (According to modern science, these deviations result from the gravitational pull of the sun and other celestial bodies.)
To resolve this difficulty, some ancient astronomers (Ptolemy and Aristotle, among others) postulated that with regard to the moon, two orbits were involved: One orbit encompassed the Earth, although the Earth was not at its center. Around this orbit existed one (and according to some opinions, more than one) smaller orbit, within which the moon rotated. This smaller orbit is referred to as an epicycle. Because of the moon's position in this smaller orbit, it would appear to be either ahead of or behind the mean position of the center of this orbit. The mean progress of the small orbit within the large orbit that encompasses the earth is referred to as the moon's mean. The rate of progress for the moon's mean in one day is 13 degrees, 10 minutes and 35 seconds, in symbols 13° 10' 35\".2This refers to the rate of progress that is apparent to an observer on the Earth. In theory, however, this figure is a result of two different motions. The entire orbit of the moon is moving in the heavens. (The orbit of the sun is also moving, as reflected in the movement of the sun's apogee, as mentioned in Chapter 12, Halachah 2. The sun's orbit is moving at a very slow pace, one and a half seconds a day. In contrast, the moon's orbit moves much faster, slightly more than 11 degrees each day. This movement is from east to west, opposite to the movement of the heavenly sphere.)
Within this larger orbit revolves the epicycle, the smaller orbit around which the moon revolves. The epicycle is revolving at approximately 24 1/2 degrees a day, from west to east. Thus, an observer on the Earth would see the epicycle as moving 13 degrees and a fraction (i.e., 24 1/2 - 11 1/5) forward (eastward) in the heavenly sphere every day, as the Rambam states.", + "Thus, its progress in ten days will be 131 degrees, 45 minutes and 50 seconds, in symbols 131° 45' 50\". The remainder [of the sum]3I.e., after the multiples of 360 have been subtracted.of its progress in one hundred days will be 237 degrees, 38 minutes and 23 seconds, in symbols 237° 38' 23\".4It appears that the Rambam has added three seconds. This addition was made because the rate of progress also includes three thirds not mentioned in the original figure, but included in this calculation.
The remainder [of the sum] of its progress in one thousand days is 216 degrees, 23 minutes and 50 seconds, in symbols 216° 23' 50\". The remainder [of the sum] of its progress in ten thousand days is 3 degrees, 58 minutes and 20 seconds, in symbols 3° 58' 20\".
The remainder [of the sum] of its progress in twenty-nine days is 22 degrees, 6 minutes and 56 seconds, in symbols 22° 6' 56\".5On this basis, we can understand why a lunar month is slightly longer than 29 1/2 days. The mean distance traveled by the sun in 29 days is approximately 28 1/2 degrees (Chapter 12, Halachah 1), approximately 6 1/2 degrees more than the remainder of the progress of the moon's mean. This distance (and the additional approximately almost half a degree traveled by the sun during this time) is travelled by the moon's mean in slightly longer than twelve hours on the following day.The remainder [of the sum] of its progress in a regular year is 344 degrees, 26 minutes and 43 seconds, in symbols 344° 26' 43\". Following these guidelines, you can multiply these figures for any number of days or years you desire.", + "The distance travelled by the mean within its path in a single day is 13 degrees, 3 minutes and 54 seconds, in symbols 13° 3' 54\".6This distance is figured east to west, opposite to the movement of the heavenly sphere. Thus, its progress in ten days will be 130 degrees, 39 minutes and no seconds, in symbols 130° 39'. The remainder [of the sum] of its progress in one hundred days will be 226 degrees, 29 minutes and 53 seconds, in symbols 226° 29' 53\".7It appears that the Rambam has subtracted seven seconds. This subtraction was carried out because his figure for the rate of progress had been rounded off. In fact, the rate is seven thirds less than the figure mentioned originally. The lack of these thirds was taken into consideration in this calculation.
The remainder [of the sum] of its progress in one thousand days is 104 degrees, 58 minutes and 50 seconds, in symbols 104° 58' 50\". The remainder [of the sum] of its progress in ten thousand days is 329 degrees, 48 minutes and 20 seconds, in symbols 329° 48' 20\".
The remainder [of the sum] of its progress in twenty-nine days is 18 degrees, 53 minutes and 4 seconds, in symbols 18° 53' 4\".", + "The remainder [of the sum] of its progress in a regular year is 305 degrees, no minutes and 13 seconds, in symbols 305° 13\".8Although we have followed the standard printed text of the Mishneh Torah and included this paragraph in Halachah 4, it is clearly part of the previous halachah.
The position of the moon's mean on Wednesday night, [the third of Nisan, 4938,] the starting point for these calculations, was 1 degree, 14 minutes and 43 seconds, in figures 1° 14' 43\", in the constellation of Taurus. The mean within its path at this date was 84 degrees, 28 minutes and 42 seconds, in symbols 84° 28' 42\".
Since you know the mean rate of progress for the moon's mean, and you know its position on the date of the starting point, you [will be able to calculate] the position of the moon's mean on any date that you desire, as you did with regard to the mean position of the sun.
After calculating [the position of] the moon's mean on the beginning of the night that you desire, [the next step in calculating where the moon can be sighted] is to focus on the sun and see the constellation in which it will be located [at that time].9As mentioned in Chapter 12, Halachah 2, and notes, the sun does not always reach its mean position at sunset. In the summer, when the days are longer, it reaches its mean position slightly earlier, and in the winter slightly later. In the following halachah, the Rambam states the values that allow us to compensate for these differences.", + "If the sun is located between midway in the constellation of Pisces and midway in the constellation of Aries, the moon's mean should be left without emendation.10This corresponds to the month of Nisan, the time of the vernal equinox, when the sun sets at approximately 6 PM. Hence, there is no need to adjust the position of the moon's mean. If the sun is located between midway in the constellation of Aries and the beginning of the constellation of Gemini, 15 minutes should be added to the moon's mean.11This corresponds to the beginning of the summer, when the days are longer. Since the moon is moving slightly more than thirteen degrees per day away from the sun, its rate of progress per hour is thus slightly more than 30 minutes. When the sun's rate of progress per hour - for it is moving (eastward) in the same direction as the moon - is also taken into consideration, it is proper to consider the moon's progress as thirty minutes per hour. Thus, the Rambam is saying that in these months, the sun will set approximately half an hour after 6 PM. If the sun is located between the beginning of the constellation of Gemini and the beginning of the constellation of Leo, 30 minutes should be added to the moon's mean.12This corresponds to the middle of the summer, the longest days of the year. To compensate for the further delay in the setting of the sun, an additional fifteen minutes should be added to the moon's mean. [It must be noted that the number 30 in our translation is based on authentic manuscripts of the Mishneh Torah. Most of the standard published texts mention 15 minutes in this clause as well.] If the sun is located between the beginning of the constellation of Leo and midway in the constellation of Virgo, 15 minutes should be added to the moon's mean.13At this time of year, the summer days are beginning to become shorter. Hence, an adjustment of only fifteen minutes is necessary.
If the sun is located between midway in the constellation of Virgo and midway in the constellation of Libra, the moon's mean should be left without emendation.14This corresponds to the month of Tishrei, the time of the autumnal equinox, when the sun sets at approximately 6 PM. Hence, there is no need to adjust the position of the moon's mean. If the sun is located between midway in the constellation of Libra and the beginning of the constellation of Sagittarius, 15 minutes should be subtracted from the moon's mean.15This represents the beginning of the winter, when the sun sets at an earlier time. Hence, rather than add minutes to the moon's mean, we subtract them. If the sun is located between the beginning of the constellation of Sagittarius and the beginning of the constellation of Aquarius, 30 minutes should be subtracted from the moon's mean.16This period represents the middle of the winter, the shortest days of the year. To compensate for the further precipitance of the setting of the sun, an additional fifteen minutes should be subtracted from the moon's mean. [It must be noted that, in this instance as well, the number 30 in our translation is a deviation from the standard published texts, based on authentic manuscripts of the Mishneh Torah.] If the sun is located between the beginning of the constellation of Aquarius and midway in the constellation of Pisces, 15 minutes should be subtracted from the moon's mean.17At this point, the days are beginning to get longer. Therefore, only a fifteen-minute adjustment is necessary.", + "The figure that remains after these additions or subtractions have been made, or when the mean was left without emendation, is the mean of the moon approximately 20 minutes after the setting of the sun18This is the time when the stars begin to appear in Eretz Yisrael. for the time when this mean was calculated. This is referred to as the mean of the moon at the time of the sighting." + ], + [ + "If you desire to know the true position of the moon1I.e., the location of the moon as it appears in the sky. on any particular date, first calculate the mean of the moon at the time of the sighting for the desired date. Then calculate the mean of the [moon within its] path and the sun's mean [position] for that date. Subtract the sun's mean from the moon's mean and double the remainder.2The Rambam is following the notion that the Earth does not lie at the center of the moon's orbit. Hence, like the sun, the moon has an apogee and a perigee.
Also of significance here is the fact that, as mentioned in the notes on the previous chapter, the orbit of the moon is moving from east to west at a relatively fast pace, 11 degrees, 12 minutes and 19 seconds per day.
A conjunction refers to the time the sun, the moon, and the Earth are aligned in a straight line. Accordingly, the sun's rays are reflected back without being observed from the Earth, and the moon is therefore not seen in the heavens. At the time of the conjunction, the moon is always at its apogee.
(This can be explained as follows: When the moon is aligned directly between the sun and the Earth, it is at the point in its orbit that is closest to the sun. Therefore, the gravitational pull of the sun draws the moon away from the Earth.)
As the moon continues in its orbit, after the conjunction, it and its apogee move away from the sun in opposite directions. Significantly, the angular distance traveled by the moon and its apogee from the sun is the same.
To explain: The moon's mean is moving at rate of 13 degrees, 10 minutes and 35 seconds per day from west to east. Since the sun is also moving from west to east at the rate of 59 minutes and eight seconds per day, every day the moon will have traveled 12 degrees, 11 minutes and 27 seconds from the sun. Its apogee is moving from east to west at a speed of 11 degrees, 12 minutes and 19 seconds per day. When the sun's mean motion is added to that figure, the same total, 12 degrees, 11 minutes and 27 seconds, is reached. Thus, the double elongation, which is calculated by doubling the angular distance between the moon's mean and the sun's mean, represents the angular distance between the moon's mean and the apogee of its orbit.
(The moon also reaches its apogee when it is full. At this point, the sun, the Earth, and the moon are aligned in a straight line, and the gravitational pull of the sun draws the Earth away from the moon. According to contemporary science, however, these two figures are not alike, and the apogee reached at conjunction is greater than the apogee reached at a full moon.) The resulting figure is referred to as the double elongation.", + "As mentioned previously, the intent of all the calculations in these chapters is to know how to sight the moon. [In this context, the size of this double elongation is significant.]
[To explain:] It is impossible for this double elongation to be less than five degrees3At this time, the mean position of the moon will have moved 2 1/2 degrees from the mean position of the sun. Unless it moves that distance, its crescent will be too small to be noticed in the sky. This distance will be covered by the moon in slightly less than five hours. Thus, within five hours of the conjunction of the sun and the moon, it will be possible to sight the new moon.
The commentaries have noted a slight incongruity between the Rambam's statements here and his statements at the beginning of Chapter 17, where he states that the longitude at the night of the sighting of the moon will not be less than nine degrees nor more than twenty-four degrees. There is a difference of approximately seven degrees between these two figures. They attempt to resolve this discrepancy by stating that in this chapter the Rambam is speaking in terms of mean distance, while in Chapter 17 he is speaking in terms of true distance. At times, there can be as great as a seven-degree fluctuation between the two figures (Perush, Ralbach). or more than 62 degrees4At this time, 61 hours will have passed since the time of the conjunction, and the moon will have moved 31 degrees from the sun. Under such circumstances, the crescent of the moon will be large enough to be openly visible to all, and no calculations will be necessary. on the night the moon is to be sighted. Its measure will never exceed or fall short of these numbers.", + "Accordingly, it is necessary to contemplate [the length of] this double elongation. If the double elongation is five degrees or near that measure, there is no need to be concerned with an increase, and its measure need not be increased. If [the length of] the double elongation is between six and eleven degrees, one should add one degree to the mean of the [the moon] within its path.5The difference between the true position of the moon and its mean position depends on the progress of the moon in its epicycle - i.e., the mean of [the moon] within its path, which is moving at approximately 13 degrees a day from east to west, as stated in the previous chapter. The Rambam is stating that a further adjustment is necessary, depending on the distance between the moon and the sun.
During the first days of the month, as the distance between the sun and the moon increases, the moon's progress in its epicycle will vary from its standard rate of progress. According to the medieval science, this variation depends on the movement of the nekudah hanochachit, the point opposite the center of the moon's orbit. According to modern science, this difference depends on the gravitational pull of the sun and other celestial bodies.
If [the length of] the double elongation is between twelve and eighteen degrees, one should add two degrees to the mean of [the moon] within its path. If [the length of] the double elongation is between nineteen and 24 degrees, one should add three degrees to the mean of [the moon] within its path. If [the length of] the double elongation is between 25 and 31 degrees, one should add four degrees to the mean of [the moon] within its path. If [the length of] the double elongation is between 32 and 38 degrees, one should add five degrees to the mean of [the moon] within its path.
If [the length of] the double elongation is between 39 and 45 degrees, one should add six degrees to the mean of [the moon] within its path. If [the length of] the double elongation is between 46 and 51 degrees, one should add seven degrees to the mean of [the moon] within its path. If [the length of] the double elongation is between 52 and 59 degrees, one should add eight degrees to the mean of [the moon] within its path. If [the length of] the double elongation is between 60 and 63 degrees, one should add nine degrees to the mean of [the moon] within its path.
The mean of [the moon] within its path that results after these additions have been made is referred to as the correct course.", + "After the angular distance of the correct course is calculated,6I.e., the progress of the moon in its epicycle. [the following procedure should be carried out]: If [the result] is less than 180 degrees, the angle of the course7This refers to the angle between the line extending from the mean position of the moon to the Earth and the line extending from the adjusted position of the moon in its epicycle to the Earth. should be subtracted8When the correct course is less than 180 degrees, the angular distance between the moon's actual position and its mean is less than the mean distance. Hence, a subtraction should be made. from the mean of the moon at the time of the sighting. If [the result] is more than 180 degrees, the angle of the course should be added9When the correct course is more than 180 degrees, the angular distance between the moon's actual position and its mean is more than the mean distance. Hence, an addition should be made. to the mean of the moon at the time of the sighting.
The figure that remains after this addition or subtraction is made is the true position of the moon at the time of sighting.", + "Know that if the correct course is an even 180 degrees or 360 degrees, there is no angle of the course. Instead, the mean position of the moon at the time of sighting is the true position of the moon at that time.", + "What is the angle of its course? If the correct course is ten degrees, its angle will be 50 minutes. If the correct course is twenty degrees, its angle will be 1 degree and 38 minutes. If it is 30, its angle will be 2 degrees and 24 minutes. If it is 40, its angle will be 3 degrees and 6 minutes.10The angle of the course of the moon is far larger than the angle of the course of the sun. The rationale for this difference is easily explainable. The moon is far closer to the Earth than the sun. Therefore, the angle between the two lines extending from either end of the course to the Earth will be greater. If it is 50, its angle will be 3 degrees and 44 minutes. If it is 60, its angle will be 4 degrees and 16 minutes.
If it is 70, its angle will be 4 degrees and 41 minutes. If it is 80, its angle will be 5 degrees. If it is 90, its angle will be 5 degrees and 5 minutes. If it is 100, its angle will be 5 degrees and 8 minutes.11The line from the Earth to the moon's mean varies only slightly, while the line from the Earth to the true position of the moon changes to a far greater degree as the moon proceeds along its epicycle, changing the size of the angle of the course. The angle of the course will be largest when the angle between the line extending from the Earth to the true position of the moon and the line extending from the true position of the moon to its mean position is ninety-six degrees - i.e., when these two lines are almost directly perpendicular to each other.
(The reason the largest angle is not at a direct 90-degree angle is that the line to the moon's mean is drawn from the center of the Earth, and the true position takes into consideration the fact that we are looking at the moon from the surface of the Earth, which is removed from its center.) If it is 110, its angle will be 4 degrees and 59 minutes. If it is 120, its angle will be 4 degrees and 40 minutes.12Our translation is based on the authentic manuscripts and early printings of the Mishneh Torah. The standard printed text reads 4 degrees and 20 minutes.
If it is 130, its angle will be 4 degrees and 11 minutes. If it is 140, its angle will be 3 degrees and 33 minutes. If it is 150, its angle will be 213Here, also, there is a printing error in the standard printed texts of the Mishneh Torah, and those texts read 3 degrees. degrees and 48 minutes. If it is 160, its angle will be 1 degree and 56 minutes. If it is 170, its angle will be 59 minutes. If it is an even 180 degrees, [the course] will not have an angle. Instead, as stated above, the moon's mean position will be identical with its true position.", + "If the correct course is more than 180 degrees, you should subtract it from 360 to obtain its angle14For the same angle is produced regardless of whether one makes an increase or a decrease from 180° or 360°., as you did for the course of the sun.15See Chapter 13, Halachot 5-6.
Similarly, if the correct course includes units as well as tens, you should [calculate the average increase per degree and add the proportionate amount to the lower figure]. The procedure used to calculate the angle of the course for the course of the sun should be used to calculate the angle of the correct course [of the moon].16See Chapter 13, Halachah 7.", + "What is implied? Should we desire to know the true position of the moon on Friday night, the second of Iyar in the present year - the starting point for these calculations - the number of complete days that have passed from the date that is the starting point until the date on which we desire to know the true position of the moon is 29. One should [first] calculate the mean position of the sun for that night; this is 35 degrees, 38 minutes and 33 seconds, in symbols 35° 38' 33\".
You should then calculate the mean of the moon at the time of the sighting, which is 53 degrees, 36 minutes and 39 seconds, in symbols 53° 36' 39\". Afterwards, calculate the mean of [the moon] within its path for this time, which is 103 degrees, 21 minutes and 46 seconds, in symbols, 103° 21' 46\". Then subtract the mean position of the sun from the moon's mean, producing a remainder of 17 degrees, 58 minutes and six seconds. This is the elongation. Doubling this figure produces a double elongation of 35 degrees, 56 minutes and 12 seconds, in symbols 35° 56' 12\". Therefore, five degrees should be added to the course, as mentioned. Thus, the correct course will be 10817In the standard printed texts of the Mishneh Torah, there is a printing error, and those texts read 180 degrees. degrees and 21 minutes. As mentioned above with regard to the sun,18See Chapter 13, Halachah 9. the minutes are of no consequence in the calculation of the course.", + "When calculating the angle for a course of 108, the result is 5 degrees and one minute. Since the correct course is less than 180 degrees, this figure should be subtracted from the moon's mean, leaving a remainder of 48 degrees, 3519Here also there is a printing error in the standard published text, which reads 33 minutes. minutes and 39 seconds.
The seconds should be rounded off and considered to be a minute. Accordingly, the true position of the moon at this time will be 18 degrees and 36 minutes of the nineteenth degree in the constellation of Taurus, in symbols 18° 36'.
In a similar manner, it is possible for you to calculate the true position of the moon at the time of sighting for any date that you desire from the beginning of this year that was chosen as the starting point until the end of all time." + ], + [ + "The orbit in which the moon revolves [intersects] the orbit in which the sun revolves at an angle,1More specifically, as mentioned in Halachah 9, the maximum angular distance between the two orbits is 5 degrees. [so that] a portion of [the moon's orbit] is inclined to the north of the sun's orbit and a portion is inclined south of the sun's orbit.2The importance of the concept the Rambam introduces here, the difference in latitude between the planes of the orbits of the sun and the moon, becomes significant in the following chapter.
To explain briefly: In the previous chapters, it was explained that the visibility of the moon depends upon the distance in longitude between it and the sun. At the time of conjunction, the sun and the moon are at the same longitudinal point. Therefore, they set at the same time. As the difference in longitude between them increases, the crescent of the moon grows and the time of its setting becomes later, increasing the chances of its visibility.
Nevertheless, the moon's latitude also affects its visibility. The greater the latitude of the moon [i.e., its inclination from the orbit of the sun] the larger its crescent will appear. Also, a northerly latitude causes the moon to set later and thus makes it easier to be sighted. A southerly latitude, by contrast, causes the moon to set earlier and thus makes sighting it more difficult. There are two points, one opposite the other, at which these orbits intersect.3The difference in latitude between the orbits of the sun and the moon explains why there is not a lunar eclipse at every full moon, and why there is not a solar eclipse at every conjunction - although at the time of the full moon, the sun, the earth and the moon are aligned in a single line, and at the time of conjunction, the sun, the moon and the earth are aligned in a single line.
Although the longitude of the sun and the moon is the same at these times, since their latitudes are different, the moon's shadow does not interfere with the light of the sun at a conjunction, and the earth's shadow does not prevent the light of the sun from reaching the moon at a full moon. Only when a conjunction or a full moon takes place at (or near) the point where the orbits of the moon and the sun intersect does an eclipse take place.
When the moon is at one of these points, it is revolving in the same plane as the sun. As the moon departs from these points, it is proceeding either to the north or to the south of the sun.
The point in the moon's [orbit] at which it begins to be inclined to the north of [the plane of] the sun's [orbit] is referred to as the head, while the point [in its orbit] from which it begins to be inclined to the south of [the plane of] the sun's [orbit] is referred to as the tail.*
This head revolves at a uniform pace,4Because of the revolution of the head, the determination of the moon's longitude will require several stages of computation. [proceeding] in opposition to the movement of the sphere of the constellations5I.e., the head revolves from east to west. without increase or decrease - i.e., it moves from [the constellation of] Pisces to [the constellation of] Aquarius. It continuously follows [this pattern].", + "The mean movement of the head in one day is 3 minutes and 11 seconds.6As evident from the later figures given by the Rambam, this number is an approximation, and the actual figure is several thirds less. Thus, its movement in ten days is 31 minutes and 47 seconds; its movement in one hundred days is 5 degrees, 17 minutes, and 43 seconds, in symbols 5° 17' 43\". In one thousand days, its movement is 52 degrees, 57 minutes and 10 seconds, in symbols 52° 57' 10\". The remainder [of the sum] of its progress in ten thousand days is 169 degrees, 31 minutes and 40 seconds, in symbols 169° 31' 40\".
Thus, the distance it travels in twenty-nine days is 1 degree, 32 minutes and 9 seconds, in symbols 1° 32' 9\". Its progress in a regular year is 18 degrees, 44 minutes and 42 seconds, in symbols 18° 44' 42\". The mean position of the head on Thursday night [of the present year,] the starting point for these calculations, is 180 degrees, 57 minutes, and 28 seconds, in symbols 180° 57' 28\".7The Rambam is giving a negative figure here, his intent being 360° - 180° 57' 28. In positive terms, it would be a position of 179° 2' 32.", + "If you desire to calculate the position of the head at any given date, [you should follow this procedure:] First, calculate the mean progress of the head as you calculated the mean of the sun and the mean of the moon. [Afterwards,] subtract this mean from 360 degrees,8This subtraction is necessary, since, as mentioned above, the head revolves from east to west, opposite to the direction of the heavenly sphere as a whole.
Thus, we begin with a negative value as a starting point and add to it the distance traveled by the head. When that total is subtracted from 360, we have a positive figure that is the true position of the head. The reason the Rambam uses a negative figure for his starting point is that as the numbers increase, it is easier to add the mean distance traveled by the head to the starting point of 180° 57' 28 and subtract the total from 360, than to define the starting point in positive terms and subtract the mean progress from it. and the remainder will be the location of the head at that time. The tail's position will always be the [place in the moon's orbit] directly opposite it.", + "What is implied? Let us suppose that we desired to know the location of the head on Friday night, the second of Iyar of this year - the starting point for these calculations. There are 29 complete days between the night of the starting point and the date for which we desire to know the location of the head.", + "We should then calculate the mean of the head according to the familiar manner, adding its distance traveled in 29 days to the starting point. Thus, the mean of the head is 182 degrees, 29 minutes and 37 seconds, in symbols 182° 29' 37\". This mean should be subtracted from 360, leaving a remainder of 177 degrees, 30 minutes and 23 seconds, in symbols 177° 30' 23\".
This is the location of the head. The seconds are of no consequence. Thus, the position of the head will be 27 degrees and 30 minutes within the constellation of Virgo. The position of the tail will be [directly] opposite it: 27 degrees and 30 minutes within the constellation of Pisces.", + "There will always be an even half of the celestial sphere between the position of the head and the position of the tail. Therefore, whenever the head is in a particular constellation, the tail will be seven constellations further in the order of constellations, at the same position with regard to degrees and minutes. For example, if the head is ten degrees within a particular constellation, the tail will be ten degrees within the seventh constellation from it.", + "After having established the position of the head, the position of the tail, and the true position of the moon, consider [these three figures]: If the position of the moon is the same, both in degrees and in minutes, as its head or tail, then the moon will not be inclined to the north or the south.9As mentioned previously, the head and the tail are the positions where the moon's orbit intersects with that of the sun. Thus, if the moon is at the head or the tail, it is not at all inclined.
If the position of the moon has passed10We have used a non-literal translation of the word ינפל in this and the following sentence based on the context in this halachah. the head11I.e., the difference between the position of the moon and the position of the head is less than 180 degrees, as stated in Halachah 10. and it is proceeding in the direction of the tail, know that the moon will be inclined to the north of the [plane] of the sun's [orbit]. If the position of the moon is before the tail12I.e., the difference between the position of the moon and the position of the head is more than 180 degrees, as stated in Halachah 10. and it is proceeding in the direction of the head, know that the moon will be inclined to the south of the [plane] of the sun's [orbit].", + "The inclination of the moon to the north or to the south is referred to as the moon's latitude.13The Hebrew term רחב הירח literally means \"the width of the moon.\" It was given this name because its range from 0° to 5° is far less than that of the longitude of the moon, ארך הירח, the angular distance between the moon and the sun, which ranges from 0° to 360°. If the moon's incline is northerly, it is referred to as a northerly latitude. If the moon's incline is southerly, it is referred to as a southerly latitude. If the moon is positioned at either [the head or the tail], it has no latitude, as explained above.", + "The moon's latitude14According to contemporary science, the Rambam is making an approximation, for the latitude of the moon can reach 5 degrees and 9 minutes. will never exceed five degrees, whether to the north or to the south. This is the pattern it follows. [The moon] begins at the head and diverges slightly [from the sun's orbit, as it proceeds on its own orbit]. [The size of] this divergence continues to increase until it reaches five degrees.15As indicated from Halachah 11, this is the mid-point between the head and the tail, 90° and 270°. At this point, [the moon] begins to come slightly closer [to the sun's orbit], until it has no latitude at all when it reaches its tail.
[After it reaches the tail, the moon] will again begin to diverge slightly [from the sun's orbit], until this divergence reaches five degrees. It will then begin to approach [the sun's orbit], until ultimately it has no latitude at all.", + "[The following procedure should be applied] if you desire to determine the latitude of the moon, and to [know] whether it is northerly or southerly: First, calculate the position of the head and the true position of the moon at the desired date. Then subtract the position of the head from the true position of the moon. The remainder is referred to as \"the course of the latitude.\"16I.e., the distance the moon has traveled in its orbit from the head to its present position.
If the course of the latitude is between one degree and 180 degrees, the latitude of the moon is northerly. If course of the latitude is more than 180 degrees, the latitude of the moon is southerly. If [the course] is an even 180 degrees or an even 360 degrees, the moon does not have any latitude at all.
Afterwards, determine the size of the angle of the course of the latitude17This refers to the angle between the plane of the sun's orbit and the position of the moon in its orbit. - i.e., the extent to which the moon is inclined to the north or to the south. This figure is referred to as the moon's southerly latitude or northerly [latitude], as we explained.", + "How large is the angle of the course of the latitude? If the course of the latitude is ten degrees, its angle will be 52 minutes. If the course is twenty degrees, its angle will be one degree and 43 minutes. If the course is thirty degrees, its angle will be 2 degrees and 30 minutes.
If the course is forty degrees, its angle will be 3 degrees and 13 minutes. If the course is fifty degrees, its angle will be 3 degrees and 50 minutes. If the course is sixty degrees, its angle will be 4 degrees and 20 minutes. If the course is seventy degrees, its angle will be 4 degrees and 42 minutes. If the course is eighty degrees, its angle will be 4 degrees and 55 minutes. If the course is ninety degrees, its angle will be 5 degrees.18As stated above, this is the greatest latitude reached.", + "If [the course of the latitude] has both units and tens, you should [calculate the average increase per degree and add the proportionate amount to the lower figure], as was done with regard to the course of the sun and the course of the moon.19See Chapter 13, Halachah 7, and Chapter 15, Halachah 7.
What is implied? When the course of the latitude is 53 degrees, [the size of the angle should be determined as follows]. It has already been established that when the course is 50 degrees, its angle is 3 degrees and 50 minutes. When the course is 60 degrees, its angle is 4 degrees and 20 minutes. Therefore, there is a difference of 30 minutes between them, 3 minutes for each degree. Accordingly, [when] calculating the angle for a course of 53 degrees, [the result] will be 3 degrees and 59 minutes. A similar process should be followed with regard to all other figures.", + "Since you know the angles for all the values of the course of the latitude until ninety degrees, as was mentioned, you will be able to know the angle for all possible values of the course. For if the course is between 90 and 180 degrees, subtract the course from 180 and find the angle for the remainder.20For, as mentioned above, 90 degrees is the even mid-point of the course, and its angle increases and decreases in the same proportions as one approaches or leaves that point.", + "21In the standard printed texts of the Mishneh Torah, there is a printing error, and the concluding phrase from the chapter was added here by mistake.Similarly, if the course is between 180 and 270 degrees,22At 270°, as at 90°, the course reaches its maximum latitude, 5 degrees. subtract 180 from [the course] and find the angle for the remainder.23For, as mentioned above, the course begins to increase as it progresses after reaching its tail in the same proportions as it increases as it progresses from its head.", + "Similarly, if the course is between 270 and 360 degrees, subtract [the course] from 360 and find the angle for the remainder.24For the rate of the angular decrease from 270 to 180 is equivalent to the rate of decrease from 90 to 180.", + "What is implied? If the course is 150°, subtract 150 from 180, leaving 30. As mentioned previously, the angle [of a course] of 30 [degrees] will be 2 degrees and 30 minutes. Thus, the angle [of a course] of 150 [degrees] also will be 2 degrees and 30 minutes.", + "If the course is 200°, subtract 180 from 200, leaving 20. As mentioned previously, the angle [of a course] of 20 [degrees] will be 1 degree and 43 minutes. Thus, the angle [of a course] of 200 [degrees] also will be 1 degree and 43 minutes.", + "If the course is 300°, subtract 300 from 360, leaving 60. As mentioned previously, the angle [of a course] of 60 [degrees] will be 4 degrees and 20 minutes. Thus, the angle [of a course] of 300 [degrees] also will be 4 degrees and 20 minutes. A similar process should be followed with regard to all other values.", + "[The following procedure should be applied] if one desires to know the latitude of the moon and whether it is either northerly or southerly at the beginning of Friday night, the second of Iyar of this year: It has already been established that the true position of the moon on this night is 18 degrees and 36 minutes within the constellation of Taurus, in symbols 18° 36\". [Similarly, it has been established that] the position of the head at that time is 27 degrees and 30 minutes within the constellation of Virgo, in symbols 27° 30'.
[To arrive at the latitude,] you must subtract the position of the head from the position of the moon, leaving a course of the latitude of 231 degrees and 6 minutes, in symbols 231° 6'. [As mentioned,] the minutes are of no consequence with regard to the course. Therefore, according to the principles explained in this chapter, the angle of this course will be 3 degrees and 53 minutes. This is the latitude of the moon at the beginning of this night. It is southerly, for the course is larger than 180 degrees." + ], + [ + "All the principles we have explained above were intended so that you will be ready and prepared to know [how] to sight [the moon]. When you desire to know [how to sight the moon on a particular night], calculate the true position of the sun, the true position of the moon, and the position of the head [of the moon's orbit] for the time of the sighting [of the moon].
Afterwards, subtract the position of the sun from the position of the moon. The remainder is referred to as the first longitude.", + "After having determined the position of the head and the moon's position,1Our translation is based on authentic manuscript editions of the Mishneh Torah and early printings. There is a printing error in the standard published text. you will be able to determine the moon's latitude and whether this latitude is northerly or southerly. This figure is referred to as the first latitude. Be careful with regard to [these two symbols,] the first longitude and the first latitude, and have them at hand [for later calculations].", + "Consider the first longitude:2In this instance as well, our translation is based on authentic manuscript editions of the Mishneh Torah and early printings. There is a printing error in the standard published text, where the words \"and the first latitude\" were added unnecessarily. If the figure you arrive at is equal to nine degrees or less, know that it will definitely be impossible for the moon to be sighted on that night throughout Eretz Yisrael; no other calculation is necessary.
If the first longitude is more than fifteen degrees, know that the moon will definitely be sighted throughout Eretz Yisrael; no other calculation is necessary.3Note the apparent contradiction to the figures the Rambam mentions in Chapter 15, Halachah 2, and the resolution suggested in Note 4 of that chapter.
If the first longitude is between nine and fifteen degrees, it will be necessary for you to make further calculations to know whether the moon will be sighted or not.", + "When does the above apply? When the true position of the moon is located [in the area] between the beginning of the constellation of Capricorn and the end of the constellation of Gemini.4In these months, the ecliptic (the plane of the sun's orbit as extended to the celestial sphere) is inclined to the north. After the conjunction, the moon proceeds away from the position of the sun. When the inclination of the ecliptic is northward, this movement places it in a more northerly position. Therefore, the moon will set later than would be foreseen otherwise, resulting in a greater possibility of seeing the new moon.
As mentioned in the notes of Chapter 16, as the longitude of the moon increases, seeing the moon also becomes easier. In these months, however, a lesser longitude is required. If, however, the position of the moon [is located in the range] between the beginning of the constellation of Cancer and the end of the constellation of Sagittarius, and the first longitude is ten degrees or less,5In these months, the ecliptic is inclined to the south. As the moon proceeds away from the position of the sun after conjunction, it will be in a more southerly position in these months. Therefore,the moon will set earlier than would be foreseen otherwise, resulting in a lesser possibility of seeing the new moon. To compensate for this difference, a greater longitude is required. know that it will definitely be impossible for the moon to be sighted on that night throughout Eretz Yisrael; no other calculation is necessary.
If the first longitude6Our translation is based on authentic manuscript editions of the Mishneh Torah and early printings. There is a printing error in the standard published text, and the word \"latitude\" was added unnecessarily. is more than twenty-four degrees, know that the moon will definitely be sighted throughout Eretz Yisrael; no other calculation is necessary.
If the first longitude is between ten and twenty-four degrees, it will be necessary to make further calculations to know whether or not the moon will be sighted.7To summarize the Rambam's statements to this point: When the longitude of the moon (the angular distance between the moon and the sun) is minimal, the moon's crescent will be small and the interval between the time of its setting and that of the sun will be small. Hence, it is unlikely that the moon will be sighted.
When the longitude of the moon is greater, the size of the moon's crescent will increase, as will the interval between the time of its setting and that of the sun. Accordingly, the possibility of sighting the moon will increase.
When the longitude is significantly large, it is obvious that the moon will be seen and no other calculations are necessary. When, however, the longitude is of intermediate size, there is a question whether the moon will be seen. The resolution of this question depends on the inclination of the ecliptic and the latitude of the moon - i.e., the angle - and the direction of that angle - to which the moon is inclined from the plane of the sun.
[In this context, it is worthy to mention a question raised by several contemporary commentaries on Hilchot Kiddush HaChodesh: Seemingly, there is a direct connection between the concepts mentioned at the conclusion of Chapter 15 and those mentioned at the beginning of this chapter. Why does the Rambam interpose the discussion of the moon's latitude (the subject matter of Chapter 16, which becomes relevant only in subsequent halachot) between them?]", + "These are the [further] calculations [necessary to determine] the sighting of the moon: Consider the constellation in which the moon is located.8The sighting adjustment for longitude is based on two different factors: a) whether the constellation is inclined to the north or to the south as it intersects the horizon of Jerusalem, and b) the extent of the southerly position of that constellation.
To explain: The constellations intersect the horizon at different angles, reflecting the pattern of their inclination in the heavenly sphere. The constellations from Capricorn until Gemini intersect the horizon at a northerly angle, and the constellations from Cancer to Sagittarius intersect the horizon at a southerly angle.
With regard to the second factor, all the constellations are located to the south of Jerusalem. Jerusalem is located 32 degrees north, and the constellation of Cancer, the most northerly of the constellations, is located 23 1/2 degrees north. The more northerly a constellation is located, however, the greater the need for a subtraction from its longitude. If it is the constellation of Aries, subtract9This is the constellation that the moon enters at the vernal (spring) equinox. It is inclined to the north and is not located in an extremely southerly position. Hence, a large sighting adjustment is necessary. 59 minutes from the first longitude. If it is the constellation of Taurus, subtract one degree from the longitude.10Since the constellation of Taurus intersects the horizon at a northerly inclination and it is located in a relatively northerly position, the largest adjustment is necessary. If it is the constellation of Gemini, subtract 58 minutes from the longitude.11Although this constellation is located in a very northerly position, its northerly inclination is less. Hence, a smaller subtraction is made. If it is the constellation of Cancer, subtract 5212Here, too, our translation is an emendation of the standard published text, based on authentic manuscript editions of the Mishneh Torah and early printings.
Although Cancer is located in the most northerly position of all the constellations, since it has a southerly inclination the sighting adjustment required is less. minutes from the longitude.
If it is the constellation of Leo, subtract 43 minutes from the longitude.13This and the four constellations that follow have southerly inclinations. Hence, the figure subtracted from their longitude is less. If it is the constellation of Virgo, subtract 37 minutes from the longitude. If it is the constellation of Libra, subtract 34 minutes from the longitude.
If it is the constellation of Scorpio, subtract 34 minutes from the longitude. If it is the constellation of Sagittarius, subtract 36 minutes from the longitude.14This is the smallest sighting adjustment, because this constellation is located in a more southerly position than the others with a southerly inclination. If it is the constellation of Capricorn, subtract 44 minutes from the longitude.15From this point on, the sighting adjustment increases, because these constellations have a northerly inclination. If it is the constellation of Aquarius, subtract 53 minutes from the longitude. If it is the constellation of Pisces, subtract 58 minutes from the longitude.16The commentaries have noted that although the general thrust of the adjustments suggested by the Rambam conform to the calculations of the astronomers, the exact figures he gives follow neither the classic Greek figures nor those of modern astronomy. It is possible to explain that the Rambam was speaking merely in approximations, giving us a figure useful enough to calculate the position where the moon would be sighted, but not an exact scientific measure. This theory is borne out by the fact that he does not provide different measures for northern and southern latitudes, although according to science these figures vary.The remainder after these minutes have been subtracted from the longitude is referred to as the second longitude.", + "Why are these minutes subtracted? Because the true position of the moon is not the place where the moon will actually be sighted [in the sky]. Instead, there is a [small] difference in both longitude and latitude.17To explain: The true position of the moon reflects the line extending from the center of the earth through the center of the moon, as it is projected against the heavenly sphere. Since Jerusalem (or for that matter, any other location on the earth's surface) is not located at the center of the earth, but rather 4000 miles away, there will be a slight difference between the line described previously and the line extending from a person standing in Jerusalem to the center of the moon, as it is projected against the heavenly sphere. The closer the moon is to the horizon, the larger the sighting adjustment that has to be made.
[The same concept applies with regard to the sun. Nevertheless, since the distance between the earth and the sun is great, the angular difference between these two lines is not of consequence. The moon, by contrast, is located much closer to the earth and, at times, a difference of close to a degree can arise.]
In the evening, the moon will always appear slightly closer to the horizon than it actually is - i.e., it will appear closer to the position of the sun. Therefore, the angular difference between the two lines mentioned above should be subtracted from the moon's true position. As explained above, the extent of the adjustment to be made depends on the inclination at which constellation intersects the horizon and its latitude in the heavenly sphere. This [difference] is referred to as the sighting adjustment.
The sighting adjustment for the moon's longitude at the hour of the sighting of the moon18This principle applies during all the PM hours. During the AM hours, by contrast, the sighting adjustment should be added to the position of the moon (Ralbach). should always be subtracted from the longitude, as we explained.", + "[The latter point is not necessarily true,] by contrast, with regard to the sighting adjustment for the moon's latitude.19The sighting adjustment for the moon's latitude is derived by creating a parallax - i.e., a line directly parallel to the line running from the point of the moon's first longitude to its first latitude is drawn from the point of its second longitude. A second line is drawn from the position of an onlooker in Jerusalem through the point of the first latitude and intersecting the line of the moon's second latitude. The point where these two lines intersect is the moon's second longitude. The adjustment mentioned in the following halachah represents the angle between these two lines.If the moon's latitude is northerly, we subtract the minutes of the sighting adjustment for the moon's latitude from the moon's first latitude.20Because Jerusalem is situated in a more northerly position than all the Zodiac constellations, the moon will always appear more southerly than it actually is. Therefore, if its latitude is northerly, a subtraction is necessary. To use geometric terms: When the moon's latitude is northerly, its second latitude will always be closer to the point of its longitude than to its first latitude. If, however, the moon's latitude is southerly, we add the minutes of the sighting adjustment for the moon's latitude to the moon's first latitude.21Since the moon will always appear more southerly, an addition is required when its original latitude is southerly. In geometric terms: When the moon's latitude is southerly, its second latitude will always be further removed from the point of its longitude than its first latitude. The result after the addition or subtraction of these minutes to or from the [moon's] first latitude is referred to as the second latitude.", + "How many minutes are added or subtracted? If the moon is in the constellation of Aries, 9 minutes.22This is the point directly after the vernal (spring) equinox, when the sun is inclined northward and enters the northern part of its orbit. If it is in the constellation of Taurus, 10 minutes. If it is in the constellation of Gemini, 16 minutes. If it is in the constellation of Cancer, 27 minutes. If it is in the constellation of Leo, 38 minutes. If it is in the constellation of Virgo, 44 minutes.
If it is in the constellation of Libra, 46 minutes.23This is the point directly after the autumnal equinox, when the sun is inclined southward and enters the southern part of its orbit. If it is in the constellation of Scorpio, 45 minutes. If it is in the constellation of Sagittarius, 44 minutes. If it is in the constellation of Capricorn, 36 minutes. If it is in the constellation of Aquarius, 2724Here, too, our translation is an emendation of the standard published text, based on authentic manuscript editions of the Mishneh Torah and early printings. minutes. If it is in the constellation of Pisces, 12 minutes.", + "Since you know the [number of] minutes [for the adjustment] for each constellation, add or subtract them to or from the first latitude, as was explained, and arrive at the second latitude. You already know whether it will be northerly or southerly,25The Rambam is speaking about the second latitude, since it is possible for the sighting adjustment to change a northerly latitude to a southerly one. and you will know the number of degrees and minutes of this second latitude. Prepare this figure and have it at hand.", + "Afterwards,26The purpose of the calculations that follow (reaching a third longitude and a fourth longitude) is to calculate the time between the setting of the sun and the setting of the moon. The first longitude is sufficient to inform us whether or not the crescent of the moon will be large enough to be visible. The subsequent calculations are necessary to determine whether or not there will be sufficient time for actually sighting the moon. For when the crescent is small, it is difficult to detect unless there is ample time before it sets.
The third longitude reflects the point in the celestial sphere that will set at the same time as the moon does, as seen by a person standing on the equator. This is not the point in the celestial sphere where the moon appears to be located, but rather a point in the celestial sphere that is reached by drawing a line originating at the equator, running parallel to the horizon of the equator, and extending through the center of the moon. The point where this line intersects the celestial sphere is the third longitude.
The reason for associating the moon's position with the equator is to establish a connection with a standard measure of time. In Jerusalem (and for that matter, anywhere else in the northern or southern hemisphere), the apparent movement of the celestial sphere varies with the seasons. On the equator, by contrast, the movement of the celestial sphere is constant at all times, 15 minutes to the hour. you must set aside [for later use in subtracting or adding] a portion of this second latitude, because the moon fluctuates slightly in its orbit.27Cf. Proverbs 2:15. What is the size of the portion you must separate? [This depends on the position of the moon in the celestial sphere.]28The angle between each particular constellation in the celestial sphere and the equator varies. The size of the adjustment to be made for the third longitude depends on that angle.
If the moon is located between the beginning of the constellation of Aries and its twentieth degree - and similarly, [when the moon is located] between the beginning of the constellation of Libra and its twentieth degree - separate two fifths of the second latitude.29These are the points in the celestial sphere that intersect the horizon of the equator at the greatest angle. Therefore, the largest adjustment is necessary.
If the moon is located between the twentieth degree of the constellation of Aries and the tenth degree of the constellation of Taurus - and similarly, [when the moon is located] between the twentieth degree of the constellation of Libra and the tenth degree of the constellation of Scorpio - separate one third from the second latitude.
If the moon is located between the tenth degree of the constellation of Taurus and its twentieth degree - and similarly, [when the moon is located] between the tenth degree of the constellation of Scorpio and its twentieth degree - separate one fourth from the second latitude.
If the moon is located between the twentieth degree of the constellation of Taurus and its end - and similarly, [if the moon is located] between the twentieth degree of the constellation of Scorpio and its end - separate one fifth from the second latitude.
If the moon is located between the beginning of the constellation of Gemini and its tenth degree - and similarly, [if the moon is located] between the beginning of the constellation of Sagittarius and its tenth degree - separate one sixth of the second latitude.
If the moon is located between the tenth degree of the constellation of Gemini and its twentieth degree - and similarly, [if the moon is located] between the tenth degree of the constellation of Sagittarius and its twentieth degree - separate one twelfth from the second latitude.
If the moon is located between the twentieth degree of the constellation of Gemini and its twenty-fifth degree - and similarly, [if the moon is located] between the twentieth degree of the constellation of Sagittarius and its twenty-fifth degree - separate one twenty-fourth from the second latitude.
If the moon is located between the twenty-fifth degree of the constellation of Gemini and the fifth degree of the constellation of Cancer - and similarly, [if the moon is located] between the twenty-fifth degree of the constellation of Sagittarius and the fifth degree of the constellation of Capricorn - do not make any separation, because at this point the moon does not fluctuate at all from its orbit.30These are the points within the celestial sphere that are more or less parallel to the equator.
If the moon is located between the fifth degree of the constellation of Cancer and its tenth degree - and similarly, [if the moon is located] between the fifth degree of the constellation of Capricorn and its tenth degree - separate one twenty-fourth from the second latitude.
If the moon is located between the tenth degree of the constellation of Cancer and its twentieth degree - and similarly, [if the moon is located] between the tenth degree of the constellation of Capricorn and its twentieth degree - separate one twelfth from the second latitude.
If the moon is located between the twentieth degree of the constellation of Cancer and its end - and similarly, [if the moon is located] between the twentieth degree of the constellation of Capricorn and its end - separate one sixth from the second latitude.
If the moon is located between the beginning of the constellation of Leo and its tenth degree - and similarly, [if the moon is located] between the beginning of the constellation of the Aquarius and its tenth degree - separate one fifth of the second latitude.
If the moon is located between the tenth degree of the constellation of Leo and its twentieth degree - and similarly, [if the moon is located] between the tenth degree of the constellation of Aquarius and its twentieth degree - separate one fourth from the second latitude.
If the moon is located between the twentieth degree of the constellation of Leo and the tenth degree of the constellation of Virgo, and similarly, [if the moon is located] between the twentieth degree of the constellation of Aquarius and tenth degree of the constellation of Pisces - separate one third from the second latitude.
If the moon is located between the tenth degree of the constellation of Virgo and its end - and similarly, [if the moon is located] between the tenth degree of the constellation of Pisces and its end - separate two fifths from the second latitude.
This portion that is separated from the second latitude is referred to as the circuit of the moon.", + "Afterwards, go back and consider whether the latitude of the moon is northerly or southerly. If it is northerly, subtract [the adjustment referred to as] the circuit of the moon from the second longitude.31This means that when the moon's latitude is northerly, the third longitude will always be closer to the equator. If the moon's longitude is southerly, add the circuit of the moon to the second longitude.32This means that when the moon's latitude is southerly, the third longitude will always be further removed from the equator.
When does the above apply? When the moon's position is located between the beginning of the constellation of Capricorn and the end of the constellation of Gemini.33These are the constellations that are inclined in a northerly direction. If, however, the moon's position is located between the beginning of the constellation of Cancer and the end of the constellation of Sagittarius,34I.e., the constellations that are inclined in a southerly direction. the opposite is true: If the moon's latitude is northerly, the circuit should be added to the second longitude,35This means that when the moon's latitude is northerly, the third longitude will always be further removed from the equator. and if the moon's latitude is southerly, the circuit should be subtracted from the second longitude.36This means that when the moon's latitude is southerly, the third longitude will always be closer to the equator.
The remainder after the additions or subtractions have been made to the second longitude is referred to as the third longitude. Know that if there is no fluctuation within the circuit, and there is no figure to be separated from the second latitude,37As happens when the moon is located in the beginning of the constellations of Cancer and Capricorn. the second longitude also will serve as the third longitude, without any decrease or increase.", + "Afterwards, go back and see the constellation in which the third longitude - i.e., [the amended figure representing] the distance between the sun and the moon - is located:38The Rambam's intent in these sets of calculations is to reach a point on the equator that will set at the same time the third longitude sets in Jerusalem. For although the third longitude was able to relate the moon's position to the equator, it did not take into consideration the difference between the horizon of the equator and the horizon of Jerusalem. This is accomplished by drawing a line from the third longitude to the equator, which is parallel to the horizon of Jerusalem. If it is located in the constellation of Pisces or Aries, add one sixth [of its length] to the third longitude.39Two factors are significant in determining the fourth longitude: a) The angle of the constellation's inclination to the horizon of the equator. The greater the inclination of the constellation, the closer the fourth longitude will be located to the equator.
b) whether the constellation is inclined to the north or to the south.
If the constellation is inclined to the north, the third longitude, and hence the place on the equator parallel to it, will be located further away from the horizon, resulting in a later setting and thus an extended fourth longitude. Conversely, if the inclination is southerly, the third longitude will be located closer to the horizon, resulting in a shortened fourth longitude.
Of these two factors, the latter is more significant, and causes a larger correction. To explain these factors with regard to the constellations of Pisces and Aries: These constellations are inclined to a great degree, a factor that would reduce the fourth longitude. Since, however, they are northerly inclined, and this is the stronger factor, a modest increase is required. If the [third] longitude is located in the constellation of Aquarius or the constellation of Taurus, add one fifth [of its length] to the third longitude.40These constellations are inclined to the north, and the degree of their inclination is less than that of Pisces and Aries. Hence, a greater increase is required. If the [third] longitude is located in the constellation of Capricorn or the constellation of Gemini, add one sixth [of its length] to the third longitude.
If the [third] longitude is located in the constellation of Sagittarius or the constellation of Cancer, leave the third longitude as it is, without making any addition or subtraction.41Here, the constellations begin a southerly inclination. Hence, although they are more parallel to the horizon of the equator, no addition is made. If the [third] longitude is located in the constellation of Scorpio or the constellation of Leo, subtract one fifth [of its length] from the third longitude. If the [third] longitude is located in the constellation of Libra or the constellation of Virgo, subtract one third [of its length] from the third longitude.42In this instance, the degree of inclination of these constellations is great and their inclination is southerly. Both of these factors lead to a reduction in the fourth longitude. Hence, the greatest subtraction is required.
The figure resulting from these subtractions or additions to the third longitude, or from leaving it without adjustment, is referred to as the fourth longitude.
[Afterwards, a further correction is necessary:] Return to the first latitude,43The Ralbach questions why the Rambam refers to the first latitude. Seemingly, it would be appropriate to make this correction based on the second latitude, for there is a significant difference between it and the first latitude. According to trigonometry, it also would appear that the calculations should be based on the second latitude. and set aside two thirds [of its length]. This is called the correction [resulting from geographic] latitude.44Although the fourth longitude established a relationship between the equator and Jerusalem, it is still dependent on the third longitude, which relates to the moon and the celestial sphere as they set on the horizon of the equator. Through the correction mentioned here, we find a place on the extension of the equator that will set at the same as the moon sets in Jerusalem. Having reached this point, we can calculate the difference in time (15 degrees to the hour) between the setting of the sun and this point (which will set at the same time as the setting of the moon). Accordingly, we will be able to determine whether or not this interval will allow for the sighting of the moon.
The correction for geographic longitude is reached by drawing a line from the position of the moon parallel to the horizon of Jerusalem. One might ask: If this was the Rambam's intent, why were so many intermediate steps - the definition of the second, third, and fourth latitudes - necessary? Why didn't he suggest drawing the above- mentioned line at the very beginning of his calculations?
The explanation is that the Rambam allowed an individual to follow his own steps in arriving at this final figure. I.e., these lines and distances are all artificial and can be determined only by calculations. Through trigonometry, if one knows the length of one side of a triangle and two angles, or the length of two sides and one angle, it is possible to calculate the size of all three angles and all three sides. To find the line extending from the moon to the equator parallel to the horizon of Jerusalem, the Rambam had to build sets of triangles, and calculate angles based on the relationship of one triangle to another. The process he followed is reflected in the series of corrections he offers.
Consider whether the latitude of the moon is northerly. If so, add the correction [resulting from geographic] latitude to the fourth longitude.45A northerly latitude means that the actual position of the moon is further removed from the horizon than the third longitude. This will result in a later setting of the moon. Accordingly, the correction based on geographic latitude will require addition to the fourth longitude. This applies regardless of whether the inclination of the constellation in which the moon is located is northerly or southerly. If the latitude of the moon is southerly, subtract the correction [resulting from geographic] latitude from the fourth longitude.46A southerly latitude means that the actual position of the moon is closer to the horizon than the third longitude. This will result in an earlier setting of the moon. Accordingly, the correction based on geographic latitude will require subtraction from the fourth longitude. This applies regardless of whether the inclination of the constellation in which the moon is located is northerly or southerly. The figure resulting from these subtractions or additions to the fourth longitude is referred to as the arc of sighting.", + "What is implied? For example, let us attempt to determine whether or not it will be possible to sight the moon on Friday night, the second of Iyar of this year: First, it is necessary to determine the true position of the sun, the true position of the moon, and the moon's latitude for this time47Our translation represents a correction of the standard printed text of the Mishneh Torah. according to the methods that were disclosed [in the previous chapters].
The result is that the true position of the sun is seven degrees and nine minutes in the constellation of Taurus, in symbols 7° 9'. The true position of the moon is eighteen degrees and thirty-six minutes in the constellation of Taurus, in symbols 18° 36'. The moon's latitude is three degrees and fifty-three minutes, in symbols 3° 53', and it is southerly. This is the first latitude.
Afterwards, you should subtract the position of the sun from the position of the moon, arriving at a remainder of eleven degrees and twenty-seven minutes, in symbols 11° 27'. This is the first longitude.
Since the moon is located in the constellation of Taurus, the sighting adjustment for the longitude will be one degree. This should be subtracted from the first longitude, producing a second longitude of 10 degrees and twenty-seven minutes, in symbols 10° 27'. The sighting adjustment for the latitude is ten minutes. Since the moon's latitude is southerly, this sighting adjustment of ten minutes should be added to the moon's latitude, producing a second latitude of four degrees and three minutes, in symbols 4° 3'.
Since the moon is located in the eighteenth minute of the constellation of Taurus, it is proper to set aside one fourth of the second latitude as the circuit of the moon. Thus, at this time, the circuit of the moon will be one degree and one minute. We pay no attention to the seconds.", + "Since the latitude of the moon is southerly and the true position of the moon is located between the beginning [of the constellation] of Capricorn and the beginning [of the constellation] of Cancer, it is correct to add the circuit of the moon to the second longitude. Thus, the third longitude will be eleven degrees and twenty-eight minutes, in symbols 11° 28'.
Since this longitude is located in the constellation of Taurus, it is fitting to add one fifth to the third longitude - i.e., two degrees and eighteen minutes. Thus, the fourth longitude will be thirteen degrees and forty-six minutes, in symbols 13° 46'.
We then go back to the first latitude and separate two thirds of it. Thus, the correction [resulting from geographic] latitude is two degrees and thirty-five minutes. Since the latitude is southerly, the correction [resulting from geographic] latitude should be subtracted from the fourth longitude, leaving a remainder of eleven degrees and eleven minutes, in symbols 11° 11'. This is the arc of sighting on this night.
Following this process, you can determine the number of degrees and the number of minutes every night for the moon's sighting48It is possible that the Rambam's wording alludes to a concept mentioned previously, that the calculations he suggests are applicable only at the beginning of the month, when the new moon might be sighted., which you desire for all time.", + "After you have determined this arc [of sighting], consider it. Know [these rules]: If the arc of sighting is nine degrees or less, it is impossible for the moon to be sighted anywhere in Eretz Yisrael. If the arc of sighting is more than fourteen degrees, it is impossible49I.e., barring clouds, as explained at the beginning of the following chapter. for it not to be seen and openly revealed throughout Eretz Yisrael.", + "If the arc of sighting is between the beginning of the tenth degree and the end of the fourteenth degree, [the following procedure should be followed:] One should consider the arc of sighting in relation to the first longitude50As mentioned at the beginning of this chapter, the first longitude gives us information regarding the size of the moon's crescent and the difference between the moon's setting and that of the sun. When the first longitude is sufficiently large or when it is sufficiently small, it is possible to determine whether or not the moon will be sighted without considering extenuating factors - e.g., its longitude, the inclination of the constellation in which it is located, and the extent of that inclination. When, however, the first longitude is of intermediate length, these extenuating factors must be considered. The establishment of a systematic method of considering these factors is the purpose of all the computations mentioned in this chapter. and determine whether or not the moon will be seen from the limits prevalent [at that time]. They are referred to as the sighting limits.", + "The following are the sighting limits: If the arc of sighting is between nine and ten degrees, or more than ten [degrees], and the first longitude is thirteen degrees or more, [the moon] will surely be sighted. If the arc is less than this, or if the first longitude is less than this, it will not be sighted.", + "If the arc of sighting is between ten and eleven degrees, or more than eleven [degrees], and the first longitude is twelve degrees or more, [the moon] will surely be sighted. If the arc is less than this, or if the first longitude is less than this, it will not be sighted.", + "If the arc of sighting is between eleven and twelve degrees, or more than twelve [degrees], and the first longitude is eleven degrees or more, [the moon] will surely be sighted. If the arc is less than this, or if the first longitude is less than this, it will not be sighted.", + "If the arc of sighting is between twelve and thirteen degrees, or more than thirteen [degrees], and the first longitude is ten degrees or more, [the moon] will surely be sighted. If the arc is less than this, or if the first longitude is less than this, it will not be sighted.", + "If the arc of sighting is between thirteen and fourteen degrees, or more than fourteen [degrees], and the first longitude is nine degrees or more, [the moon] will surely be sighted. If the arc is less than this, or if the first longitude is less than this, it will not be sighted. This concludes the sighting limits.", + "What is implied? If we were to consider the arc of sighting for Friday night, the second of Iyar of this year, we would calculate the arc of sighting to be eleven degrees and eleven minutes, as you have already determined.51See Halachot 13 and 14.
Since the arc of sighting is between ten and fourteen degrees, it is necessary to consider it in relation to the first longitude. It has already been established that on this night, the [first] longitude is ten degrees and twenty seven minutes. Since the first longitude is greater than eleven [degrees], we can be assured that the moon will be sighted on that night according to the limits established. Similar procedures should be followed [on every occasion when it is necessary to consider] the arc of sighting in relation to its first longitude.", + "From all the above, you have seen the extent of the calculations, and the additions and the subtractions that required much effort to present a method that comes close [to being exact]52As the Rambam mentioned at the very beginning of this discussion (Chapter 11, Halachah 6), the figures that he gives are not exact. They do, however, give us sufficient information to determine when and where the moon will be sighted. without necessitating extremely complicated calculations. [This process is necessary] because the moon has major incongruities in its orbit.
In this vein, our Sages said,53Rosh HaShanah 25a, commenting on Psalms 104:19. \"'The sun knows the time of its setting'; the moon does not know the time of its setting.\" Similarly, our Sages said,54Loc. cit. \"At times, its setting is prolonged, and at times, it is hastened.\" This is reflected in these calculations, where at times it is necessary to add, and at times it is necessary to subtract until we arrive at the arc of sighting. And as explained, at times the arc of sighting is great, and at times it is small.", + "The rationales for all these calculations, and the reasons why this number is added, and why that subtraction is made, and how all these concepts are known, and the proofs for each of these principles are [the subject] of the wisdom of astronomy and geometry, concerning which the Greeks wrote many books.
These texts are presently in the hands of the sages. The texts written by the Sages of Israel in the age of the prophets from the tribe of Yissachar55Commenting on I Chronicles 12:32, \"From the descendants of Yissachar, men who had understanding of the times...,\" Bereshit Rabbah 72:5 explains that the sages of the tribe of Yissachar were those responsible for the determination of the calendar. (See also the commentary of the Radak on this verse.) have not been transmitted to us. Nevertheless, since these concepts can be proven in an unshakable manner, leaving no room for question, the identity of the author, be he a prophet or a gentile, is of no concern.56The context of this commentary is not a proper place for a full discussion of the Rambam's perspective on the supposed conflicts between science and the Torah. It must be noted, however, that the statements made here, emphasizing the importance of the empirical evidence of science, should not be interpreted as indicating that the perspective science adopts at any given time should be accepted in place of the Torah's teachings. In this context, it is worthy to quote the Rambam's statements in Hilchot Shechitah 10:13:
Similarly, with regard to the conditions that we have enumerated as causing an animal to be trefah (unable to live for an extended period): Even though it appears from the medical knowledge available to us at present that some of these conditions are not fatal... all that is significant to us is what our Sages said, as [implied by Deuteronomy 17:11]: \"[You shall act] according to the instructions that they will give you.\"
 For a matter whose rationale has been revealed and has proven truthful in an unshakable manner, we do not rely on [the personal authority of] the individual who made these statements or taught these concepts, but on the proofs he presented and the reasons he made known.57Our translation is based on authoritative manuscripts and early printings of the Mishneh Torah; it differs slightly from the standard printed text." + ], + [ + "It is well-known and obvious that although the calculations indicate that the moon should be sighted on [a particular] night, its sighting is [only] probable. It is, however, also possible that it will not be sighted, because it is covered by clouds, because the place [from where it could be sighted] is in a valley,1Since the moon is always low on the horizon at the beginning of the month, it is possible that the individuals dwelling in a valley will not be able to see it. For the horizon that appears to them is always higher in the sky than the actual horizon. or because there is a tall mountain in the west,2At the beginning of the month, the moon will always be sighted in the west, for it will have completed most of its daily circuit before nightfall, and will set within a few hours of the setting of the sun. blocking [view of] the people in the place [from where it could be sighted], and it will be as if they are in a valley.
For the moon will not be able to be sighted by a person in a low place, even when [its crescent] is large. Conversely, it will be possible for a person on a high and lofty mountain to sight [the moon], even though [its crescent] is very small. Similarly, sighting it will be possible for a person dwelling on the seashore, or a person travelling on a ship in the Mediterranean Sea, even though [its crescent] is very small.", + "Similarly, in the rainy season, on a clear day, the visibility of the moon will be greater than it is in the summer. For on a clear day in the rainy season, the air is clear and the heavens appear more brilliant, because there is no dust clouding the air. In the summer, by contrast, the air is like smoke, because of the dust. Therefore, the moon will appear small.", + "When the two limits [mentioned] with regard to the arc of sighting and the first longitude are short, [the crescent of] the moon will be small, and sighting the moon will be possible only from a very high altitude. If the arc of sighting and the first longitude are long, and [several] degrees were added to their minimal limits, the moon will appear large. Its size and the extent of its visibility will increase according to the length of the arc [of sighting] and the first longitude.", + "Therefore, the court should always have its attention focused on the following two matters: a) the season when [the moon] was sighted, and b) the place [where the witnesses were located]. [The judges] should ask the witnesses, \"Where were you when you saw the moon?\" For if the arc of sighting was short, and according to the calculations there is only a limited opportunity to see the moon, [more care is taken regarding their testimony].
For example, the arc of sighting was nine degrees and five minutes, and the first longitude was exactly thirteen degrees, and witnesses came, [claiming] that they saw [the moon]: If this occurs in the summer, or if the [witnesses] were located in a low place, we suspect [the veracity of] their [testimony] and subject them to much cross-examination.
In the rainy season, or in a very high place, [under such circumstances, the moon] would surely be sighted unless clouds obscured it.", + "[Let us examine a hypothetical situation:] Witnesses saw the new moon at the appropriate time.3I.e., on the night between the twenty-ninth and thirtieth days of the month, as mentioned in Chapter 1, Halachah 4. They came [to the court], and gave testimony. The court accepted their [testimony] and sanctified this first month.
Afterwards, they counted twenty-nine days from the day that was sanctified. On the night of the thirtieth, the moon was not sighted, either because sighting it was impossible, or because it was covered by clouds. The court waited the entire thirtieth day, as we have explained,4Chapter 1, Halachah 6. [but] witnesses did not arrive. [Therefore,] they added a day to the month, and thus, Rosh Chodesh of the second month was on the thirty-first day, as explained.5Ibid.", + "They began to count twenty-nine days from the day of Rosh Chodesh in the second [month], but the moon was not sighted. If you would say that [again] a day should be added to the month - i.e., the following day would be the thirtieth of the month, and the thirty-first day should be Rosh Chodesh of the third month [an undesirable situation would arise]. For it is possible that the moon would not be sighted on the night of the thirtieth of this month as well. Thus, [hypothetically, we could see an] ongoing [pattern, in which] a day is added and the new month begins after thirty days throughout the year. Thus, in the last month, it would be possible for the moon to be seen on the night of the twenty-fifth or the night of the twenty-sixth.6Since there are slightly more than twenty-nine and one half days in a lunar month, after an entire year the conjunction of the moon would fall approximately five and one sixth days earlier than the previous year. There could be no more ludicrous and demeaning situation than this.", + "Nor can one say that the [hypothetical situation described] - that the moon is never sighted throughout the year - is an infrequent occurrence [that need not be considered]. The contrary [is true]; it is very likely [to take place]. This often occurs in countries that have long rainy seasons and cloudy [skies]. For the intent is not that the moon will never be seen throughout the year, but that it will not be sighted at the beginning of the month, and will be sighted only afterwards.
[In certain months] it will not be sighted, because sighting it is impossible, and in the months when sighting it is possible, it possibly will not be sighted because of the clouds, or because its [crescent] was very small, and no one focused [his attention] on sighting it.", + "[These difficulties were avoided due to the following] tradition which existed among our Sages, [having been] transmitted from one to another in a chain extending back to Moses our teacher: When the moon was not sighted at the beginning of the months, month after month, the court establishes [the following sequence], one full month with thirty days, one lacking month with twenty-nine days. In this manner, they would calculate and establish one full month and one lacking month - establishing these months, but not sanctifying them.7I.e., although the court would declare the beginning of a new month, they would not follow the practice of sanctifying the new month described in Chapter 2, Halachah 8. For the sanctification of the months is dependent solely on the sighting [of the moon]. At times they would have a full month follow another full month, or a lacking month follow another lacking month, depending on the results of their calculations.", + "The intent of their calculations is always that it is possible to sight the moon in the following month at its proper time,8I.e., on the night between the twenty-ninth and thirtieth days of the month. or on the night following the added day, but not to sight it beforehand - e.g., on the night of the twenty-eighth.
Through the sighting calculations mentioned above, it is possible for you to determine when it will be possible [for the moon to be] sighted, and when it is possible that it will not be sighted. [The court] relies on [similar calculations] and [accordingly,] establishes two full months in succession, or two lacking months in succession.
Never should there be fewer than four full months in a year, nor should there ever be more than eight full months.9These figures apply in the era when the moon is sanctified according to the testimony of witnesses. According to the fixed calendar we follow at present, there are never more than seven, nor fewer than five, full months. When a full month is established according to calculations, a celebratory feast is also made in honor of the full month, as mentioned previously in Chapter 3.10Halachah 7.", + "Whenever you find statements in the Talmud11E.g., Rosh HaShanah 20a. according to which it appears that the court relies on computations [rather than the testimony of witnesses], or that there is [a chain of tradition extending] from Moses at Sinai that this matter has been entrusted to them, and it is their decision whether to make the month lacking or full, and similarly, the fact that, during one year, Rabbi [Yehudah HaNasi] declared nine months as lacking12That year was a leap year, and Rabbi Yehudah HaNasi decided that it would be preferable for the additional month to be lacking rather than full (Arichin 9b). - these and all similar matters are dependent on this principle [and apply at] a time when the moon is not sighted at the appropriate time.", + "Similarly, the statements of our Sages13Rosh HaShanah, loc. cit. that a day is added to the month when necessary, applies in an instance when a full month [is declared] according to the calculations, [so that] one month is made lacking, and another month full.14Note the gloss of the Lechem Mishneh on Chapter 3, Halachah 15, which offers a different interpretation of that passage. They have the authority to declare full months in succession one after the other, and lacking months in succession.
[Only] when the moon is not seen at the appropriate time does [the court] declare full months when necessary. When, however, the moon is seen at the appropriate time - its first shining after its conjunction with the sun - it is always sanctified.", + "All the above concepts apply when there is a court that relies on the testimony of witnesses. In the present era, by contrast, we rely solely on the calculations based on the mean [motion of the sun and the moon] that are [simple and] widespread throughout Israel, as explained [previously] in these laws.15See Chapters 6-10.", + "It is explained in the texts of astronomical and geometrical calculations that if the moon is sighted in Eretz Yisrael, it will be sighted in all the lands in the world that are located to the west of Eretz Yisrael and are at the same latitude.16As one moves westward, the sun sets earlier, granting more time for the moon to be seen. If the calculations indicate that the moon will not be sighted in Eretz Yisrael, sighting it is, nevertheless, possible in those lands that are west of Eretz Yisrael and at the same latitude. Therefore, the fact that the moon is sighted in a country that lies west of Eretz Yisrael is not an indication of whether [or not] the moon will be sighted in Eretz Yisrael.17In this instance, our translation follows the version of the Mishneh Torah found in authoritative manuscripts and early printings. The standard printed text differs slightly.", + "If, however, the moon is not sighted on the mountains of the countries located west of Eretz Yisrael that are at the same latitude, the moon surely was not sighted in Eretz Yisrael.", + "Similarly, if the moon was not sighted in Eretz Yisrael, it certainly was not sighted in those countries that are east of Eretz Yisrael, and at the same latitude. If [the moon] was sighted in Eretz Yisrael, however, [there is no certainty whether it will be sighted] in these easterly lands; it may be sighted, and it may not be sighted.
Accordingly, if the moon was sighted in a country located to the east of Eretz Yisrael at the same latitude, the moon was surely sighted in Eretz Yisrael. If, however, the moon was not sighted in a country that lies east [of Eretz Yisrael], that is not an indication that the moon will not be sighted in Eretz Yisrael. On the contrary, it is possible that it will be sighted in Eretz Yisrael.", + "All the above statements apply when the countries to the west and to the east [of Eretz Yisrael] are at the same latitude as Eretz Yisrael - i.e., they are 30 to 35 degrees north [of the equator]. If they are located in a more northerly position, or in a less northerly position, different principles apply, for they are not parallel to Eretz Yisrael.
In the cities that are located to the east and west [of Eretz Yisrael], the statements we made [concerning the sighting of the moon are of abstract interest only], to clarify all the laws regarding the sighting [of the moon] to make the Torah great and glorious. [The intent is not that] the people living in the east or the west should depend on [their] sighting of the moon, or that [their sighting] should be of any consequence whatsoever. Instead, we rely only on the sanctification of the moon [performed] by the court in Eretz Yisrael, as we have explained several times previously.18See Chapter 1, Halachah 8; Chapter 5, Halachah 1." + ], + [ + "Since our Sages1Rosh HaShanah 23b, cited in Chapter 2, Halachah 4. said that among the questions posed to the witnesses [in order to verify their testimony] was \"In which direction was [the crescent of] the moon inclined,\" I feel that it is appropriate to explain how this factor can be calculated. My statements will not be exact, because [this knowledge] is of no consequence regarding the actual sighting of the moon.
The starting point of these calculations is to know the degree of inclination of the constellations' [position].", + "The orbit of the sun that passes through the center [of the sphere] of the constellations does not pass directly through the center of the earth from east to west. Instead, it is inclined above the equator which passes through the center of the earth, [slightly] to the north and to the south. Half of it is northerly in inclination and half is southerly in inclination.", + "There are two points at which the orbit of the sun intersects the equator, which passes through the center of the earth: The first point is the beginning of the constellation of Aries, and the second point, opposite to [the first], is the beginning of the constellation of Libra. Thus, there are six constellations [whose positions] are inclined to the north, those between the beginning of the constellation of Aries and the end of the constellation of Virgo. And there are six [whose positions] are inclined to the south, those between the beginning of the constellation of Libra and the end of the constellation of Pisces.2In our previous notes, we explained that the constellations from Capricorn to Gemini were northerly inclined. There is no contradiction between those statements and the statements above; the difference is in the definition of the word \"inclined.\" In the present context, the Rambam is using the word \"inclined\" to refer to the position of the ecliptic as it passes through these constellations: Is it located above or below the equator, and what is the extent of its variance from the equator?
Previously, we had used the word \"inclined\" to refer to the direction of the path of movement of the stars in the sky. In the constellations from Capricorn to Gemini, as the constellations move in their orbit, they will be moving northward. Conversely, in the constellations from Cancer to Sagittarius, as the constellations move in their orbit, they will be moving southward.
The inclination of the constellations can be observed by a careful observer with a field compass. In the spring and in the fall, the sun rises due east and sets due west. In the summer (i.e., when the sun is located in the constellations from Taurus to Virgo), it rises in the northeast and sets in the northwest. In the winter (i.e., when the sun is located in the constellations from Scorpio to Pisces), it rises in the southeast and sets in the southwest. Throughout the year, these constellations rise and set in the place where the sun rises and sets when it is in these constellations.", + "From the beginning of the constellation of Aries, the constellations' [positions] begin to be inclined slightly and diverge from the equator in a northerly direction until the beginning [of the constellation] of Cancer.
The beginning [of the constellation] of Cancer is approximately twenty-three and one half degrees north of the equator. [Afterwards,] the constellations begin to proceed toward the equator slowly until the beginning [of the constellation] of Libra, which is positioned on the equator.
From the beginning of the constellation of Libra, the constellations' [positions] begin to be inclined slightly and diverge from the equator in a southerly direction until the beginning [of the constellation] of Sagittarius.
The beginning [of the constellation] of Sagittarius is approximately twenty-three and one half degrees south of the equator. [Afterwards,] the constellations begin to proceed toward the equator slowly until the beginning [of the constellation] of Aries.", + "Thus, [in their daily orbits,] the beginning [of the constellation] of Aries and the beginning [of the constellation] of Libra revolve on the equator. Therefore, when the sun is positioned in the beginning [of these constellations],3I.e., at the vernal [spring] and autumnal equinoxes. it will not be inclined either to the north or to the south. It will rise due east and set due west, and the daytime and the nighttime [hours] will be equal throughout the world.", + "Thus, it should be clear to you that each of the degrees [in the sphere] of the constellations is inclined to the north or to the south, and that there is a specific measure to their inclination. The greatest inclination will be no more than approximately twenty-three and half degrees.", + "The following represent the extent of inclination from the equator vis-a-vis the number of degrees [in the sphere of the constellations]. Beginning with the constellation of Aries: [A point located at] 10 degrees [in the celestial sphere] will be inclined 4 degrees [from the equator]. [A point located at] 20 degrees will be inclined 8 degrees. [A point located at] 30 degrees will be inclined 11 1/2 degrees.
[A point located at] 40 degrees will be inclined 15 degrees. [A point located at] 50 degrees will be inclined 18 degrees. [A point located at] 60 degrees will be inclined 20 degrees. [A point located at] 70 degrees will be inclined 22 degrees. [A point located at] 80 degrees will be inclined 23 degrees. [A point located at] 90 degrees4I.e., the beginning of the constellation of Cancer. In these ninety degrees, we will have passed through three constellations, Aries, Taurus, and Gemini. will be inclined 23 1/2 degrees.", + "If the number [of degrees] also includes units, you should calculate [their degree of inclination] by taking an average between the two figures, as was explained with regard to [the determination of the position of] the sun and the moon.5See Chapter 13, Halachah 7, and Chapter 15, Halachah 7.
What is implied? Five degrees will be inclined 2 degrees. If the number of degrees [in the celestial sphere] is twenty-three, the inclination [from the equator] will be nine degrees. This same pattern should be followed whenever calculating a number that has both units and tens.", + "Since you know the extent of the inclination of all the degrees from one until ninety, you will be able to calculate the degree of inclination [of the entire celestial sphere] according to the method of calculation explained with regard to the moon's latitude.6See Chapter 16, Halachah 13. For if the number is between 90 and 180, the number should be subtracted from 180.7I.e., 110° has the same degree of inclination as 70°. For the angle of inclination proceeds in an even-balanced arc with 90 degrees as its center.
If the number is between 180 and 270, 180 should be subtracted from the number.8I.e., the southerly inclination beginning from the constellation of Libra parallels exactly the northerly inclination beginning from Aries. If the number is between 270 and 360, the number should be subtracted from 360.9Producing the inverse of the figures mentioned in the previous quadrant. [After these subtractions have been made], you will know the degree of inclination of the remainder, for it is the degree of inclination of the numbers mentioned previously without any addition or subtraction.", + "If you desire to know the number of degrees by which the moon's position deviates from the equator to the north or to the south, [you should follow this procedure]: Calculate the inclination of the degree [in the celestial sphere] that will be the true position, and see if its inclination is northerly or southerly. Afterwards, calculate the moon's first latitude and see whether it is northerly or southerly.
If the moon's latitude and the inclination of the degree [in the celestial sphere where it is located] have the same direction, then they should be added together.10E.g., if they are both northerly, the moon's latitude will cause it to appear further north than the constellation in which its true position is located. If they are in different directions - i.e., one is southerly and one is northerly - the smaller figure should be subtracted from the larger one.11I.e., if the moon's true position is located in a northerly position and its latitude is southerly, the latitude should be subtracted from the angular distance of its true position. The remainder is the [angular] distance of the moon from the equator to the direction in which the larger figure was inclined.", + "What is implied? Let us say that we are trying to calculate the degree of inclination of the moon from the equator on the night of sighting, the second day of the month of Iyar of this year. You have already established that the angle [in the celestial sphere] at which the moon was located is the nineteenth degree of the constellation of Taurus. Thus, its inclination to the north will be approximately 18 degrees.12Actually, the true figure is a few minutes larger.
The latitude of the moon is approximately four degrees to the south.13Actually, the true figure is a few minutes less. After you subtract the lesser figure from the larger one, the position of the moon will be fourteen degrees to the north of the equator, for the largest figure is the eighteen degrees north [at which the moon's true position was located]. All [of the phases] of this calculation are approximations and are not exact, because they are of no consequence regarding the sighting.", + "If you desire to know the direction to which the moon will appear to be inclined [when sighted, it is governed by the following principles]: Calculate [the moon's angular] distance from the equator. If it is located on the equator or within two or three degrees to the north or to the south,14The variance of two or three degrees will not produce a difference that is of consequence. it will appear due west and its crescent will appear to be pointed due east.", + "If [the moon] is inclined to the north of the equator, it will appear in the northwest, and its crescent will appear to be pointed southeast.", + "If [the moon] is inclined to the south of the equator, it will appear in the southwest, and its crescent will appear to be pointed northeast. To the extent of [the moon's] distance [from the equator], its inclination will increase.", + "Among the other dimensions of the examination of the witnesses is the question: \"How high [in the sky did the moon] appear?\" This factor can be determined by the arc of sighting. If the arc is short, the moon will appear close to the earth, and when it is long, it will appear high above the earth. The length of the arc of sighting [will determine] the height at which [the moon] will appear above the earth to the witnesses.", + "Thus, we have explained all the calculations necessary for the sighting [of the moon] and the examination of the witnesses, so that everything will be comprehensible to men of understanding, and they will not lack awareness of any of the Torah's paths. [Therefore,] they will not venture forth in search of it in other texts. \"Seek out of the book of God, read it. None of these will be lacking\" [Isaiah 34:16].15With this halachah, the Rambam explains one of his motives for the inclusion of this section in the Mishneh Torah: so that a serious student would not have to resort to other texts, particularly those of the gentile scientific community, to obtain this knowledge. In this manner, he affirms one of the purposes for the Mishneh Torah stated in its introduction, to provide a text that includes every dimension of Jewish law." + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sanctification of the New Month/English/Sefaria Community Translation.json b/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sanctification of the New Month/English/Sefaria Community Translation.json new file mode 100644 index 0000000000000000000000000000000000000000..04293e308743f1c92b3936155c15c6e5c197547a --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sanctification of the New Month/English/Sefaria Community Translation.json @@ -0,0 +1,97 @@ +{ + "language": "en", + "title": "Mishneh Torah, Sanctification of the New Month", + "versionSource": "https://www.sefaria.org", + "versionTitle": "Sefaria Community Translation", + "license": "CC0", + "versionTitleInHebrew": "תרגום קהילת ספריא", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, הלכות קידוש החודש", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Zemanim" + ], + "text": [ + [], + [ + "Only two kosher men who are suitable to testify about any single thing are valid for testimony of the month. But women and slaves are like all other invalid witnesses and can't testify. A father and son that saw the moon go to court to testify. Not because testimony of the month is valid with with relatives but rather so that if one of them is found to be invalid for being a thief or such like from the list of other invalid witnesses, the second can join with another and testify. And anyone who is invalid to testify by the words of the scribes, even though he is valid according to the Torah, is invalid for testimony of the month. ", + "It is a law of the Torah that we are not meticulous with testimony of the month. For even if they sanctified the month via witnesses and they were found to be zomemin (witnesses who are known to have lied based on the testimony of other witnesses that proves that they couldn't have been able to witness what they claim to have seen) for this testimony, it is sanctified. As such, originally, they would accept testimony from every Israelite man, for every Israelite has a presumption that he is kosher until you know that he is invalid. From when the heretics corrupted and they'd hire men to testify that they'd seen and they hadn't seen, they amended that the court would only accept testimony of the month from witnesses that the court recognised were kosher and that they'd interrogate and investigate the testimony. ", + "As such, if the court do not know the witnesses that saw the moon, the men of the city that it was seen in send with the witnesses that saw the moon other witnesses that justify them to the court and inform them that these are kosher and afterwards they are accepted. ", + "The court calculates with the methods that the astronomers calculate with and know when the moon is seen in this month whether it will be north of the sun or southwards and whether it will be wide or short and in which direction the tips of its horns will point. And when the witnesses come to testify, we check them; \"How did you see it? In the north or in the south? In which direction were its horns pointing? How high was it with the vision of your eyes and how wide was it?\" If their words are found consistent with that which is known by calculation, we accept them, and if their words are not found consistent, we don't accept them.", + "If the witnesses said \"we saw it in water\" or \"in clouds\" or \"in frost\", or they saw part of it in the sky and part of it in clouds or in water or frost, this isn't a sighting and we don't sanctify based on this sighting. One says \"I saw it with my eyes at a height of about two floors\" and the second says \"at about a height of three floors\", they join up [to form valid testimony]. One says \"about three floors\" and the second says \"about five floors\", they don't join up. And we do join up one of them with a second that testifies like him or with a single floor between them. ", + "If they said \"we saw it without intention and once we turned our attention to it and intended to see it to testify we didn't see it again\", this isn't testimony and we don't sanctify based on it. Perhaps clouds gathered and they appeared like the moon and they vanished and went from them. If the witnesses said \"we saw it on the 29th day of the month in the morning in the east before the sun would rise and we saw it in the evening in the west on the night of the 30th\", they are believed and we sanctify based on this sighting for it was seen at its time. But the sighting that they said they saw in the morning we don't relate to for we are not responsible the morning sighting and it is known that the clouds gathered and appeared to them like the moon. And similarly, if they saw it at its time and it was not seen on the night of its pregnancy the 31st night, they are believed for we are only responsible for the 30th night sighting alone. ", + "How do we accept testimony of the month? Everyone who is fitting to testify that he saw the moon comes to court. And the court brings them all into one place and makes or them a large feast in order that the people will be accustomed to coming. And the pair that came first we check first with the checks we have said. We bring in the greater and ask him. If his words are consistent with the calculation, we bring his fellow. If we find their words consistent, their testimony is established. And we ask all the other pairs preliminary matters, not because we need them but rather so that they shouldn't leave with upset spirit so they will be accustomed to come. ", + "And afterwards, after the testimony has been established, the head of the court says \"it is sanctified\" and all the people respond after him \"it is sanctified, it is sanctified\". And we don't sanctify the month except with three judges. And we don't perform calculations except with thee judges. And we only sanctify a month that is seen at its time. And we only sanctify in the day and if they sanctified it at night, it is not sanctified. Even if the court and all of Israel saw it and the court didn't say \"it is sanctified\" until it became dark on the night of the 31st, or they investigated the witnesses and the court didn't manage to say \"it is sanctified\" until it became dark on the night of the 31st, they don't sanctify it and it will be a pregnant month one with 30 days and the first of the month will only be on the 31st even though it was visible on the 30th night. For it is not the sighting that fixes, rather it is the court saying \"it is sanctified\" that fixes. ", + "If the court itself saw it at the end of the 29th day, if there still hasn't emerged a star of the night of the 30th, the court says \"it is sanctified, it is sanctified\", for it is still day. And if they saw it on the night of the 30th after two stars emerged, on the next day, we sit two judges with one of them that saw it at night and the two others testify before the three judges and the three sanctify it. ", + "A court which sanctifies the month, whether by accident, whether they were mistaken, whether they were forced, it is sanctified and everyone is obligated to fix the festivals on the day they sanctified. Even though one knows that they made a mistake, he is obligated to rely on them for the matter is only given over to them and the one who commanded to keep the festivals is the one who commanded to rely on them as it is said (Leviticus 23:2) \"that you call them…\"." + ], + [ + "Witnesses that see the month, if there is between them and the location of the court a distance of a night and day's journey or less, they go and testify. And if there is between them more than this, they don't go for their testimony after the 30th day doesn't help since the month has already been made pregnant (into a 30 day month).", + "Witnesses that saw the month go to the court to testify, even on Shabbat, as it is said (Leviticus 23:4) \"that you call them at their appointed time\" and anywhere it is said \"appointed time\" the Shabbat is pushed off. Thus, we only violate the Shabbat for the first of the month of Nissan which contains the festival of Passover and for the first of the month of Tishrei which contains the festivals of the Day of Atonement and Tabernacles in order to fix the festivals which are described with the term \"appointed time\". And in a time when the Holy Temple exists, we violate the Shabbat for all the months because of the additional sacrifice of every first of the month which pushes off the Shabbat. ", + "Just as the witnesses that saw the month desecrate the Shabbat, so too the witnesses who justify them to the court desecrate with them if the court doesn't recognise the ones who saw. And even if the one who informs the court of them is a single witness, he goes with them and desecrates in case he will find another and join up with him.", + "[If] the witness that saw the month on the night of Shabbat was ill, we ride him on a donkey and even on a bed. And if there is an ambush on the way, the witnesses take weapons in their hands. And if it was a far way, they they take food in their hands. And even if they saw it large and visible to all, they shouldn't say \"just as we saw it, others saw it and we don't need to desecrate the Shabbat\", rather anyone who sees the month and will be fitting to testify and there will be between him and the location where the court is fixed a night and a day's [journey] or less has a commandment upon him to desecrate the Shabbat and to go and testify.", + "At first, they'd accept testimony of the month the entire 30th day. One time, the witnesses delayed in coming until the late afternoon and they ruined [the service] in the Temple and didn't know what to do; whether they should do the afternoon elevation offering, perhaps the witnesses would come and it is impossible to bring up the additional [offering] of the day [of the first of the month] after the afternoon continual offering. The court arose and amended that they would only accept witnesses of the month until [the time of] minchah in order that there would be sufficient time in the day to bring up the additional [offering] and afternoon continual [offering] and their libations. ", + "And if minchah arrived and witnesses did not come, they'd do the afternoon continual [offering]. And if witnesses came from minchah an onwards, they treat that day as holy and the morrow as holy and they bring the additional [offering] on the morrow, since they didn't sanctify it after minchah. From when the Temple was destroyed, Rabban Yochanan ben Zakkai and his court amended that they'd accept testimony of the month the entire day and even if witnesses came on the 30th day at the end of the day close to sunset, they accept their testimony and sanctify only the 30th day. ", + "When the court makes the month pregnant (30 days) because witnesses didn't come the entire 30th day, they'd go up to a prepared place and they'd make a feast on the 31st day which is the first of the month. And they don't go up to there at night, rather at first light, before sunrise, and they don't go up to this feast with less than 10 [people]. And they only go up with grain bread and legumes and they eat these at the time of the feast. And this is the meal of the commandment of impregnating the month that is said in every place.", + "At first, when the court would sanctify the month, they'd burn bonfires on the tops of the mountains in order to inform those who were far away. Once the Cutites ruined it, for they'd light bonfires in order to cause the people to err, they amended that messengers would go out and they'd inform the public. And these messengers do not desecrate the holidays and there is no need to say Shabbat, for we don't desecrate Shabbat to establish it [the month], rather only to sanctify it. ", + "For 6 months the messengers would go out. For Nissan because of Passover. And for Av because of the fast (the 9th of Av). And for Elul because of Rosh Hashanah, in order that they'd sit in anticipation on the 30th day of Elul, if they'd be informed that the court had sanctified the 30th day, they'd treat that day alone as holy, and if they weren't informed, they'd keep the 30th day holy and the 31st day holy until the messengers of Tishri would come to them. And for Tishri because of fixing the festivals. And for Kislev because of Chanukah. And for Adar because of the Purim. And in the time when the Holy Temple exists, they even go out for Iyar because of Passover Minor. ", + "The messengers of Nissan and the messengers of Tishri only go out on the day of the first of the month after the sun will rise, [waiting] until after they have heard from the mouth of court \"it is sanctified\". And if the court sanctifies at the end of the 29th day as we have said and they heard from the court \"it is sanctified\", they go out in the evening. And the messengers of the other 6 months can go out in the evening after the moon has been seen, even though the court is yet to sanctify the month. Since the month has been seen, they go out, for tomorrow the court will certainly sanctify it.", + "Every place that the messengers reach, they'd make the festivals a one day holiday as is written in the Torah. And the distant places that the messengers wouldn't reach would make two days because of the doubt, for they wouldn't know which day was the day that the court fixed the first of the month. ", + "There are places that the messengers of Nissan would reach them and the messengers of Tishri would not reach them. And according to the law, they ought to make Passover one day of holiday, for the messengers reached them and they knew on which day the first of the month was fixed. And they ought to make the holiday of the festival of Tabernacles two days, for the messengers didn't reach them. And in order not to distinguish between the festivals, the sages amended that any place that the messengers of Tishri didn't reach would make two days [of holidays], even the holiday of Ceasing (Shavuot). ", + "And how much is between the messengers of Tishri and the messengers of Nissan? Two days. For the messengers of Tishri didn't travel on the 1st of Tishri because it is a holiday and not on the 10th of it because it is the Day of Atonement.", + "The messengers do not need to be two, rather even one is believed. And not only a messenger alone but even a merchant from the rest of the populace that comes on his way and says \"I heard from the mouth of the court that they sanctified the month on a particular day\" is believed and they fix the festivals by his mouth. For this matter is something which is prone to be revealed and a single kosher witness is believed for it.", + "[If] the court sat all of the 30th day and witnesses didn't come, and they awoke at first light and impregnated the month as we have explained in this chapter. And after 4 or 5 days, distant witnesses come and they testify that they saw the month at its time which is the night of the 30th. And even if they come at the end if the month. They intimidate them very threateningly and they hassle them with questions and they bother them with checks and they are meticulous with their testimony and the court attempts to not sanctify this month since its name of pregnant has gone out.", + "And if the witnesses stand with their testimony and it is found consistent and the witnesses are known and intelligent men and the testimony has been appropriately investigated. They sanctify it and retract and count for that month from the 30th day since the moon was seen on its night. ", + "And if the court need to leave this month pregnant as it was before these witnesses came, they leave it. And this is what they said \"we impregnate the month for necessity\". And there are amongst the great sages those who argue on this matter and say we never impregnate the month for necessity; since witnesses came, we sanctify and don't intimidate them. ", + "It appears to me that there is only an argument amongst the sages for the months other than Nissan and Tishri. Or with witnesses of Nissan and Tishri that came after the festivals had passed. For what has been done has been done and the time of the offerings and the time of the festivals has passed. But if the witnesses came in Nissan and Tishri before half of the month, we accept their testimony and we don't intimidate them at all. For we don't intimidate witnesses that testify about the month that it was seen at its time to impregnate it.", + "But we intimidate witnesses who's testimony has become ruined and the matter is tending such that the testimony will not stand and the month will become impregnated. We intimidate them in order that the testimony will stand and the month will be sanctified at its time. And similarly, if witnesses come to disprove the witnesses that saw it at its time before the court have sanctified it, we intimidate the disproving witnesses until their disproof doesn't stand and the month is sanctified at its time." + ], + [ + "A leap year is a year in which another month has been added. And we only ever add an Adar and make two Adars, an Adar Rishon (first Adar) and an Adar Sheini (Second Adar). And why do we add this month? Because of the spring time, so that the Passover will fall at that time, as it is said (Deuteronomy 16:1) \"Guard the month of the spring\", that this month should be in the spring. And if it wasn't for the addition of this month, Passover would sometimes come in the days of the sun (the summer) and sometimes in the days of the rain (the winter).", + "For three indicators we make the year a leap [year]. For the epoch and for the spring and for the fruit of the trees. How? The court calculates and knows; if the epoch of Nissan (when the sun enters Aries) will be on the 16th of Nissan or after this time, they make the year into a leap [year]. And they make that Nissan an Adar Sheini in order that the Passover will be in the spring time. And on this indicator, we rely and make leap [years] and we are not concerned about another indicator. ", + "And similarly, if the court saw that the spring has yet to arrive, rather it is still dark. And the fruit of the trees that tend to sprout around Passover have not sprouted. We rely on these two indicators and make the year a leap [year]. So that the spring will be present to offer up from it the waved omer (an offering of grain) on the 16th of Nissan. And in order that the fruit will sprout normally throughout the spring time. ", + "And we rely on three lands with respect to the spring. On the land of Yehuda and on the Jordan Bank and in the Galil. And if the spring arrived in two of these lands and in one it didn't, we don't make it a leap [year]. And if it arrived in one of them and it didn't arrive in two, we make it a leap [year], if the fruit of the trees is yet to sprout. And these are the main things that we make leap [years] for in order that the years will be solar years. ", + "And there exist other things that the court makes leap [years] for due to necessity. And these are they: Because of the roads that are not mended and the people are unable to go up [to Jerusalem], we make the year a leap [year] until the rain stops and the roads are mended. And because of the bridges which were demolished and the rivers are found blocking and preventing the people or they are endangering themselves and dying, we make the year a leap [year] until they mend the bridges. And because of the passover ovens that were destroyed in the rain and they don't have place to roast their passover [offerings], we make the year a leap [year] until they will have built the ovens and they will have dried. And because of the Israelite exiles that have been uprooted from their place and are yet to have arrived in Jerusalem, we make the year a leap [year] in order that they will have enough time to arrive.", + "But we don't make the year a leap [year], not for the snow and not for the cold and not for the Israelite exiles that are yet to be uprooted from their place. And not for the ritual impurity. For example, were the majority of the congregation or the majority of the priests ritually impure, we don't make the year a leap [year] in order that they will have enough time to purify themselves and do [the offerings] in purity, rather they do in impurity. And if they made the year a leap [year] because of the impurity, it is a leap [year]. ", + "There are things for which we don't make a leap [year] at all but we make them a support for a year that needs to become a leap [year] because of the epoch or because of the spring and the fruits of the trees. And these are they: Because of the goats and sheep that are yet to be born or which are few. And because of the chicks that haven't flown. We don't make a leap [year] because of these, in order that the goats and sheep should be accessible for the passover [offerings] and the chicks accessible for the Re'iah [offering] or for those who are obligated in a bird offering. But we make them a support for the year. ", + "How do we make them a support for the year? We say \"this year needs making into a leap [year] because of the epoch that has dragged\" or \"because of the spring and the fruit of the trees that are yet to arrive and further for the goats are small and the chicks are delicate.\"", + "We only make the year a leap [year] with those invited to. How? The head of the high court says to so-and-so and so-and-so from the Sanhedrin (the high court) \"you are invited to location so-and-so where we will calculate and see and know whether this year needs making into a leap [year] or doesn't need it. And those who were invited alone are the ones that make it into a leap [year]. And with how many do we make it a leap [year]? We start with three judges from the great Sanhedrin, from those that were ordained. Two said \"let's not sit and let's not see whether making a leap [year] is necessary or if not\" and one says \"let's sit and check\", the individual is nullified in his minority. Two said \"let's sit and check\" and one says \"let's not sit\", we add two from the those invited and debate the matter back and forth. ", + "Two say \"it requires making into a leap [year]\" and three say \"it doesn't require it\". The two are nullified in their minority. Three say \"it requires making into a leap [year]\" and two say \"it doesn't require making into a leap [year]\", they add two from those invited and they debate back and forth with seven. If they all conclude to make a leap [year] or not to make a leap [year], they do as they do as they concluded. And if they argue, they go after the majority, whether to make a leap [year] or whether not to make a leap [year]. And the head of the high court, who is the head of the seating of the seventy-one, needs to be amongst the seven. And if they concluded with three to make a leap [year], it is a leap [year] so long as the prince is with them or he wants. And with making the year a leap [year], we start from the side. And to sanctify the month, we start with the greatest. ", + "We don't sit for making the year a leap [year] either a king or a kohen gadol (high priest). A king because of his soldiers and his wars, perhaps his opinion will be be biased because of them to make a leap [year] or not a leap [year]. And a kohen gadol because of the cold, perhaps his opinion will be biased to not make a leap [year] in order that Tishrei will not come in the cold days and he immerses on the Day of Atonement five immersions.", + "[If] the head of the high court, and he is the one called prince, is on a far journey, we don't make it a leap [year] except under the condition of if the prince wants it. [If] he comes and wants, it is a leap [year], [if] he doesn't want, it is not a leap [year]. And we don't make a leap [year] except in the land of Yehudah for the Shechina (divine presence) is there as it said (Deuteronomy 12:5) \"for his dwelling you will seek\". And if they made it a leap [year] in the Galil, it is a leap [year]. And we only make it a leap [year] in the day. And if they made it a leap [year] at night, it is not a leap [year]. ", + "The court is able to calculate and to know which years will be leap [years] at any time they want, even several years. But they don't say \"year such-and-such is a leap [year]\", rather after Rosh Hashanah they say \"this year is a leap [year]\". And this matter is [only] because of pressure but at a time when there is no pressure, we don't inform that it is a leap [year after Rosh Hashanah], rather in Adar they say \"this year is a leap [year] and the coming month is not Nissan but rather Adar Sheini\". [If] they said before Rosh Hashanah \"this entering year is a leap [year]\", it is not a leap [year] with this statement. ", + "[If] the 30th day of Adar arrived and they were yet to make the year a leap [year], they don't make it a leap [year] at all. For that day is fitting to be the first if the month of Nissan and once Nissan has entered and they haven't made it a leap [year], they are not able to make a leap [year]. And if they made it a leap [year] on the 30th day of Adar, it is a leap [year]. [If] witnesses come after they made it a leap [year] and they testify on the moon, they sanctify the month on the 30th day and it will be the first of the month of Adar Sheini. And if they sanctify it before they make the year a leap [year], they can no longer make a leap [year] for we don't make leap [years] in Nissan. ", + "We don't make the year a leap [year] in a year of famine, for everyone runs to the granaries to eat and to live and it is impossible to add for them time to forbid the new [produce] (which will only become permissible on the 16th of Nissan). And we don't make a leap [year] in the shvi'it (the seventh year of the agricultural cycle), for everyone's hand is controlling the undergrowth, and we won't find [grain] for the omer offering and the two loaves [offering]. And they were used to making a leap [year] on the eve of shvi'it. ", + "It seems to me that this that the sages said \"we don't make a leap [year] in years of famine and shvi'it\", is that we don't make a leap [year] because of the necessity of the roads and the bridges and such like. But if the year was fitting to be made a leap [year] because of the epoch or because of the spring and the fruit of the trees, we always make a leap [year] at any time. ", + "When the court makes the year a leap [year], they write letters for all the distant places and they inform them that it has been made a leap [year] and for what reason it was made a leap [year]. And with the language of the prince they are written. And it says to them \"it is known to you that I and my colleagues have agreed and we have added on this year such and such\". [If] they want, 29 days, [if] they want, 30 days. For the leap [year] month, the court has the authority to add a full [month] or a lacking [month] for the people who are far away when they inform them. But they themselves go according to the sighting, if full or if lacking. " + ], + [ + "Everything we have said about fixing the first of the month by sight and making the year a leap [year] because of the time or for necessity is only done by the Sanhedrin (High Court) that is in the land of Israel or an ordained court in the land of Israel that has been given permission from the Sanhedrin. For such was said to Moses and Aaron, (Exodus 12:2) \"this month is for you the first month\", and according to tradition they learnt, man from man from Moses our master, that such is the explanation of the matter: this testimony will be given over to you and to all who stand after you in your place. But at a time when the Sanhedrin doesn't exist in the land of Israel, we don't fix months and we don't make leap years except with the calculations that we calculate today.", + "And this matter is a law of Moses from Sinai. That at a time that there is a Sanhedrin, we fix by the sighting, and when the Sanhedrin doesn't exist, we fix by this calculation that we calculate today and we don't relate to the sighting. Rather, sometimes the day we fix with this calculation will be the day of sighting, or a day before, or a day after. And that it will be after the sighting by a day is a wonder (i.e. very rare), and [this is so] in lands that are to the west of the land of Israel. ", + "And from when did all of Israel start to calculate with this calculation? From the end of the sages of the Talmud, at the time that the land of Israel was made desolate and there didn't remain there a fixed court. But in the days of the sages of the Mishnah and similarly in the days of the sages of the Talmud, until the days of Abaye and Rava, they'd rely on the fixing of the land of Israel. ", + "When the Sanhedrin existed and they fixed based on the sighting, the children of the land of Israel (those who lived in Israel) and all the places that would be reached by the messengers of Tishrei would make the holidays one day only. And the remaining distant places that the messengers of Tishrei wouldn't reach would make two days due to doubt, for they wouldn't know the day that the children of the land of Israel fixed the month on. ", + "In this time that the Sanhedrin doesn't exist and the court of the land of Israel fixes on this calculation, it should have been according to the law that in all places, they would only make one day holiday, even the distant places that are in the outside of the land [of Israel], like the children of the land of Israel. For everyone relies and fixes based on one calculation. But it is an amendment of the sages that they be careful with the custom of their fathers that is in their hands. ", + "Therefore, any place that the messengers of Tishri didn't arrive at when the messengers went out will make two days, even at this time, as they did in the times when the children of the land of Israel would fix based on the sighting. And the children of the land of Israel in this time make one day according to their custom for they never made two days. It is found, the second [day of] holiday that we make in the exile at this time originates from the words of the scribes that amended this matter. ", + "[Regarding] the holiday of Rosh Hashanah at the time when they fix based on the sighting, the majority of the children of the land of Israel would make it two days out of doubt. For they would not know on which day the court fixed the month for the messengers don't go out on the holiday. ", + "And not only such but even in Jerusalem itself, which is the place of the court, many times they'd make the holiday of Rosh Hashanah two days. For if the witnesses didn't come all of the 30th day, they'd treat that day that the witnesses were anticipated as holy and the morrow holy. And since they'd make it two days and even at the time of the sighting, [as such] they amended that even the children of the land of Israel would always make it two days at this time that we fix based on the calculation. Behold, you have learnt that even the second [day of] holiday of Rosh Hashanah at this time originates from the words of the scribes. ", + "Making one day of holiday is not dependent on the closeness of the place. How? If there will be a place, between it and between Jerusalem a journey of 5 days or less so that with certainty it would have been possible that the messengers would arrive there, we don't say that the people of this place make one [day] holiday. For who says to us that the messengers would go out to this place? Perhaps the messengers wouldn't go out to this place because there wasn't an Israelite there, and after they returned to fix based on the calculation, Israelites settled there that are obligated to make two days. Or because there was a siege on the way, like the way that was between Yehuda and Galil in the days of the sages of the Mishnah. Or because there were non-jews blocking the messengers to pass between them. ", + "And were the matter to depend on the closeness of the place, all the children (inhabitants) of Egypt would make one day. For it is possible that the messengers of Tishrei would arrive there. For there is only between Jerusalem and Egypt via Ashkelon a journey of 8 days or less, and similarly the majority of Syria. Behold, you have learnt that the matter is not dependent on the place's being close. ", + "It is found that the root of this matter on this way is such: Any place that has between it and between Jerusalem a journey greater than 10 complete days makes two day always like their custom from before. For the messengers of every single Tishrei would only reach a place that has between it and between Jerusalem a journey of 10 days or less. And any place that has between it and between Jerusalem a journey equal to 10 days or less, [such] that it is possible that the messengers of Tishrei would reach it, we see if that place was from [a part of] the land of Israel that had in it [people of] Israel at the time of the sighting in the second conquering [of the land], like Usha and Shaphram and Lod and Yavneh and Nov and Tiberius and such like, they make only one day alone. And if that place was from Syria, like Tyre and Damascus, and Ashkelon and such like, or from the outside of the land [of Israel], like Egypt and Amon and Moav and such like, they do like the custom of their fathers in their hands, if one day, one day, and if two days, two days. ", + "A place that has between it and between Jerusalem 10 days or less than 10, and it is [in] Syria or the outside of the land [of Israel], and they don't have a custom. Or it is a newly formed city in the desert of the land of Israel. Or a place that [people of] Israel dwells now. They make two days like the custom of the majority of the world. And every second day holiday is from the words of the scribes and even the second day of the holiday of Rosh Hashanah which everyone makes at this time.", + "This that we calculate at this time, every single one in his city, and we say \"the first of the month will be on day so-and-so and the holiday will be on day so-and-so, it is not with our calculation that we fix it and we do not rely on it. For we don't make years leap [years] and we don't fix months in the outside of the land [of Israel]. And we only rely on rely on the calculation of the children of the land of Israel and their fixing. And this that we calculate is only to reveal the matter. Since we know that on this calculation they rely, we calculate to know the day that the children of the land of Israel fixed it, whichever day it is. And via the fixing of the children of the land of Israel, it is it that the first of the month or the holiday will be. Not because of the calculation that we calculate." + ], + [], + [ + "We never set the New Month of Tishrei according to this calculation on the first day toward Sabbath (Sunday), the fourth day toward Sabbath (Wednesday), or the day before Sabbath (Friday). And a menmonic for them is \"ADU\" (1,4,6). Instead, when the molad (new moon time) for Tishrei is on one of these days, we set the New Month on the day after it. How so? Supposing the molad was on the first day toward Sabbath, we set the New Month of Tishrei on the second day (Monday). And if the molad was on the fourth day toward Sabbath, we set the New Month on the fifth day (Thursday). And if the molad was on the sixth day toward Sabbath, we set the New Month on the seventh day (Saturday)." + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sanctification of the New Month/English/Sefaria Edition. Translated by R. Francis Nataf, 2019.json b/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sanctification of the New Month/English/Sefaria Edition. Translated by R. Francis Nataf, 2019.json new file mode 100644 index 0000000000000000000000000000000000000000..a5ef96fceefaf20c7d6adb1749e2287b25f980cf --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sanctification of the New Month/English/Sefaria Edition. Translated by R. Francis Nataf, 2019.json @@ -0,0 +1,300 @@ +{ + "language": "en", + "title": "Mishneh Torah, Sanctification of the New Month", + "versionSource": "Nataf translation", + "versionTitle": "Sefaria Edition. Translated by R. Francis Nataf, 2019", + "status": "locked", + "priority": 3.0, + "license": "CC-BY", + "shortVersionTitle": "Rabbi Francis Nataf, 2019", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "משנה תורה, הלכות קידוש החודש", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Zemanim" + ], + "text": [ + [ + "The months of the year are lunar months, as it is stated (Numbers 28:14), \"the monthly burnt-offering for each new moon\"; and it is [also] stated (Exodus 12:2), \"This month shall be for you the beginning of the months.\" Thus did the Sages say: The Holy One, blessed be He, showed Moshe a likeness of the moon in a prophetic vision and said to him, \"See [when] it is like this, and sanctify it (as the beginning of the month).\" But the years that we calculate are solar years, as it is stated (Deuteronomy 16:1), \"Guard the month of the Spring.\"", + "", + "", + "If the moon appears on the night of the thirtieth day, the past month has twenty-nine days and is called defective month. If the moon does not appear on the night of the thirtieth day, the past month has thirty days and is called intercalated month or full month. And a moon that is seen on the night of the thirtieth is what is called a moon that is seen in its time. And if it is seen on the night of the thirty-first and it is not seen on the night of the thirtieth, it is what is called a moon that is seen on the night of its intercalation.", + "", + "", + "It is a positive commandment from the Torah upon the court to calculate and know if the [new] moon was seen or was not seen; and they should question the witnesses [to ascertain this] until they sanctify the [new] month. And they must send and inform the rest of the people which day is Rosh Chodesh (the first day of month), so that they would know which days are the holidays – as it is stated (Leviticus 23:2), \"which you shall proclaim as holy occasions\"; and it [also] states (Exodus 13:10), \"And you shall keep this statute at its appointed time.\" ", + "The new moon days and the leap years are computed and proclaimed only in Eretz Yisrael, as it is written: \"Out of Zion shall go forth instruction, and the word of the Lord from Jerusalem\" (Isaiah 2:3). If, however, a great scholar was ordained in Eretz Yisrael and then emigrated to another country without leaving in Eretz Yisrael anyone equal to him in learning, he is permitted to compute and proclaim the new moon days and leap years outside the Land of Israel. And if he knows that in the Land of Israel [another] man became great like him – and it is not necessary to say, greater than him – it is surely forbidden for him to set and intercalate the month outside the Land. And if he did transgress and set it and intercalate it, he did not do anything (it is not effective)." + ], + [ + "Two trustworthy men only are qualified to testify concerning the new moon, men that are fit to bear witness in any legal case. Women and slaves, however, are not eligible to bear witness, and their testimony is not accepted. A father and son that saw the moon go to court to testify. Not because testimony of the month is valid with relatives; but rather so that if one of them is found to be disqualified for being a thief or that which is similar to it from the other disqualifications, the second can join with another and they will [then] testify. And anyone who is disqualified from testimony by the words of the Scribes – even though he is fit according to the Torah – is disqualified from testimony of the month. ", + "", + "", + "", + "If the witnesses said, \"We saw it [reflected] in the water\" or \"through the clouds\" or \"through glass\"; or they saw part of it in the sky and part of it through the clouds or in the water or through glass – this is not [considered] a sighting, and we don't sanctify [it based] on this sighting. [If] one said \"I saw it with my eyes at a height of about two floors\" and the second said \"at about a height of three floors\" – they join up [to form valid testimony. If] one says, \"about three floors\" and the second says \"about five floors\" – they do not join up. But one of them joins up with a second that testifies like him or with a single floor between them. ", + "If the witnesses said: \"We noticed the moon unintentionally, but failed to see it again when we looked and wanted to see it in order to bear witness,\" their testimony is not sufficient, and the court does not sanctify the new moon on the strength of it, owing to the suspicion that combined clouds produced the illusion of a moon and then disappeared. [If] the witnesses said, \"We saw it on the twenty-ninth day of the month in the morning in the East before the sun arose and we saw it in the evening in the West on the night of the thirtieth\" – they are believed and we sanctify [it] based on this sighting. For they surely saw it in its time. But we have no concern about the sighting that they said they saw in the morning. For we are not responsible for the morning sighting; and it is known that it was the clouds that gathered and appeared to them like the moon. And likewise if they saw it in its time, but it was not seen on the night of its intercalation (the following night) – they are believed. For we are only responsible for the sighting of the thirtieth night alone. ", + "", + "Thereupon, when the evidence has been sustained, the chief justice of the court proclaims Mekuddash! [the new moon is sanctified], and after him all the people present respond: Mekuddash! Mekuddash! Only a court of three may carry out the calculation and the sanctification of the new moon. The formal sanctification of the new moon is proclaimed only when the new moon has been observed in its proper time; and this must be done at daytime. If it was done at night, the sanctification is not valid. And even if the court and all of Israel saw it, but the court didn't say, \"[It is] sanctified,\" until it became dark on the night of the thirty-first; or they investigated the witnesses and the court didn't manage to say, \"[It is] sanctified,\" until it became dark on the night of the thirty-first – they don't sanctify it; and the month will be intercalated, and Rosh Chodesh (the first of the month) will only be on the thirty-first – even though it was seen on the night of the thirtieth. For it is not the sighting that sets [it], but rather it is the court saying, \"[It is] sanctified,\" that sets [it]. ", + "[In a case in which] the court itself saw it at the end of the twenty-ninth day: If a star of the night of the thirtieth still hasn't emerged – the court says, \"[It is] sanctified, [it is] sanctified,\" as it is still day (and it can only be set by day). But if they saw it on the night of the thirtieth, after two stars emerged – we sit two judges on the morrow with one of the (three judges from the original court); and the two (others) testify before the three, and the three sanctify it. " + ], + [ + "[Regarding] witnesses that see the new moon: If there is a distance of a night and a day's journey or less between them and the location of the court – they go and testify. But if there is more than this between them – they do not go. For their testimony after the thirtieth day doesn't help, since the month has already been made intercalated. ", + "", + "Just as the witnesses that saw the new moon desecrate the Shabbat, so too do the witnesses who justify them to the court desecrate [it] with them, if the court does not recognize the ones who saw [the new moon]. And even if the one who informs the court of them is a single witness, he goes with them and desecrates [the Shabbat] in case he will find another and join up with him. ", + "[If one of] the witness that saw the new moon on the night of Shabbat was ill, we ride him on a donkey and even on a bed. And if there is an ambush on the way, the witnesses take weapons in their hands. And if it was a distant journey, they take food in their hands. And even if they saw it large and visible to all, they should not say \"Just as we saw it, others saw it; so we don't need to desecrate the Shabbat.\" Rather anyone who would see the new moon, would be fitting to testify and for whom there will be a night and a day's [journey] or less between him and the location where the court is fixed – there is a commandment upon him to desecrate the Shabbat and to go and testify. ", + "At first, they would accept testimony of the new moon the entire thirtieth day. One time, the witnesses delayed in coming until the late afternoon and they compromised [the service] in the Temple, and [its officers] did not know what to do – whether they should do the burnt-offering of the afternoon: Perhaps the witnesses would come, and it is impossible to bring up the additional [offering] of the day [of Rosh Chodesh] after the daily offering of the afternoon. [Hence] the court arose and ordained that they would only accept testimony about the new moon until [the time of] minchah (the afternoon prayer), in order that there would be sufficient time in the day to bring up the additional offerings, the daily offering of the afternoon and their libations. ", + "But if minchaharrived and witnesses did not come, they would do the daily offering of the afternoon. And if witnesses came from minchahand onward, they treat that day as holy and the morrow as holy. But they bring the additional offering on the morrow, since they did not sanctify it after minchah. From when the Temple was destroyed, Rabban Yochanan ben Zakkai and his court ordained that they would accept testimony about the new moon the entire day. So even if witnesses came on the thirtieth day at the end of the day, close to sunset – we accept their testimony and sanctify only the thirtieth day. ", + "When the court intercalates the month because witnesses did not come the entire thirtieth day, they would go up to a prepared place and make a feast on the thirty-first day – which is the first of the month. And they would not go up to there at night; rather at first light before sunrise. And they do not go up to this feast with less than ten [people]. And they only go up with bread of grains, and legumes; and they eat these at the time of the feast. And this is the meal of the commandment of inercalating the month that is mentioned in every place. ", + "Originally, when the court sanctified the new moon, they used to light flares on the tops of the mountains, so that those who lived far away might know of it. But when the Samaritans began to cause trouble, by kindling misleading flares, it was enacted that messengers should go forth to inform the public. And these messengers do not desecrate the holidays nor Yom Kippur – and it is not necessary to say Shabbat. For we do not desecrate Shabbat to observe it (the month), but rather only to sanctify it. ", + "Messengers were sent out to proclaim the beginning of six months: Nisan, on account of Pesaḥ; Av, on account of the fast of Tish'ah b'Av; Elul, because of Rosh Hashanah; So that they would sit in anticipation on the thirtieth day of Elul: If they would be informed that the court had sanctified the thirtieth day, they would treat that day alone as holy; but if they were not informed, they would keep the thirtieth day holy and the thirty-first day holy, until the messengers of Tishrei would come to them. Tishri, because of Yom Kippur and Sukkoth; Kislev, because of Hanukkah; Adar, because of Purim. When the Temple was still in existence, messengers would go forth to inform about the beginning of Iyyar, because of Pesaḥ Sheni [observed on the fourteenth of Iyyar].", + "The messengers of Nissan and the messengers of Tishrei only go out on the day of the first of the month after the sun would rise, [and not] until after they would hear from the mouth of the court \"[It is] sanctified.\" And if the court sanctifies [it] at the end of the twenty-ninth day – as we have said – and they heard from the court, \"[It is] sanctified,\" they go out in the evening. And the messengers of the other six months may go out in the evening after the moon has been seen, even though the court has not yet sanctified the month. Since the new moon has been seen, they go out – for tomorrow the court will certainly sanctify it. ", + "[In] every place that the messengers would reach, they would make the festivals, one day holidays – as is written in the Torah. But [in] the distant places that the messengers would not reach, they would make two days because of the doubt: For they would not know which day was the day that the court set as the first of the month. ", + "There are places to which the messengers of Nissan would reach but to which the messengers of Tishrei would not reach. And it would have been appropriate that [these places] make Passover one day, for the messengers reached them and they knew on which day the first of the month was fixed; and make the holiday of the festival of Sukkot two days, for the messengers surely did not reach them. But in order not to differentiate between the festivals, the Sages ordained that any place that the messengers of Tishrei do not reach would make two days [of holidays], even [on] the holiday of [Shavuot].", + "And how much is between the messengers of Tishrei and the messengers of Nissan? Two days. For the messengers of Tishrei did not travel on the first of Tishrei because it is a holiday, nor on the tenth of it because it is Yom Kippur. ", + "The messengers do not need to be two, but rather even one is trusted. And not just a messenger alone, but even a merchant from the rest of the people that comes on his way and says, \"I heard from the mouth of the court that they sanctified the month on day x,\" is believed and they set the festivals by his word. For this matter is something which is prone to be revealed, so a single fit witness is trusted for it. ", + "[If] the court sat all of the thirtieth day and witnesses did not come, and they awoke at first light and intercalated the month – as we have explained in this chapter – and after four or five days, distant witnesses came and testified that they saw the month in its time, which is the night of the thirtieth; and even [if] they come at the end of the month: They intimidate them very threateningly and confound them with questions, burden them with examinations and are meticulous about their testimony; and the court makes efforts not to sanctify this month, since its name has gone out as intercalated. ", + "But if the witnesses stuck with their testimony and it is found consistent, and the witnesses are surely known and intelligent men and the testimony has been appropriately investigated – they sanctify it and retract, and count from the thirtieth day for that month, since the moon was seen on its night. ", + "However if the court needs to leave this month intercalated as it was before these witnesses came, they leave it. And this is [the meaning of] what [the Sages] said, \"We intercalate the month for necessity.\" But there is someone among the great Sages who disagrees on this matter and says we never intercalate the month for necessity: Since witnesses came, we sanctify [it] and don't intimidate them. ", + "It appears to me that there is only a disagreement of the Sages about the months other than Nissan and Tishrei, or with witnesses of Nissan and Tishrei that came after the festivals had passed. For what has been done has already been done and the time of the offerings and the time of the festivals has passed. But if the witnesses came in Nissan and Tishrei before half of the month, we accept their testimony and we don't intimidate them at all. For we don't intimidate witnesses that testify about the new moon that was seen at its time, to intercalate it. ", + "But we do intimidate witnesses whose testimony has become compromised and the matter is leaning towards the testimony not standing, such that the month will become interclated. We intimidate them in order that the testimony will stand and the month will be sanctified in its time. And likewise, if witnesses came to undermine the witnesses that saw it in its time before the court has sanctified it – [the judges] intimidate the undermining witnesses until their undermining does not stand; and the month is sanctified in its time. " + ], + [ + "", + "For three indicators do we make the year a leap year. For the season, for the Spring [state of the barley] and for the fruit of the trees. How is that? The court calculates and determines – if the season of Nissan (when the sun enters Aries) will be on the sixteenth of Nissan or after that time, they make that year into a leap year. And they make that Nissan [into] Second Adar, so that Passover will be during the time of Spring. And we may rely on this indicator and make leap years, and [then] not be concerned about another indicator. ", + "And likewise if the court saw that the Spring [state of the barley] has yet to arrive, but it is rather still late; and the fruit of the trees that tend to sprout around Passover have not sprouted – we rely on these two indicators and make the year a leap year. And even though the season [arrived] before the sixteenth of Nissan – they surely make it a leap year, so that the Spring [barley] will be present to offer up the waved omer from it on the sixteenth of Nissan; and so that the fruit will sprout like is the way of every Spring [season]. ", + "And we rely on three lands with respect to the Spring [state of the barley]: On the Land of Yehudah, on Transjordan and on the Galilee. And if the Spring arrived in two of these [lands], but not in one – we do not make a leap year. However, if it arrived in one of them, but it did not arrive in two – we make a leap year, if the fruit of the trees has yet to sprout. And these are the main things for which we make leap years, in order that the years will be solar years. ", + "And there exist other things for which the court makes leap years due to necessity. And these are them: Because of the roads that are not mended and the people are unable to go up [to Jerusalem], we make the year a leap year until the rain stops and the roads are mended. And because of the bridges which were destroyed and the rivers are found blocking and preventing the people and [so the people] are endangering themselves and dying, we make the year a leap year until they mend the bridges. And because of the ovens [for the] Pesach sacrifice that were destroyed in the rain and [the people] do not have a place to roast their Pesach sacrifices, we make the year a leap year until they will have built the ovens and [the ovens] will have dried. And because of the Israelite exiles that have left from their place and have not yet arrived in Jerusalem, we make the year a leap year in order that they will have enough time to arrive.", + "But we don't make the year a leap [year] – not for the snow, not for the cold and not for the Israelite exiles that have not yet left from their place. And not for impurity: For example, were the majority of the congregation or the majority of the priests impure, we don't make the year a leap year in order that they will have avaialable time to purify themselves and do [the offerings] in purity. Rather they do [them] in impurity. And if they made the year a leap year because of impurity, it is surely a leap year. ", + "There are things for which we don't make a leap year at all; but we do make them a support for a year that needs to become a leap [year] because of the season or because of the Spring [state of the barley] and the fruits of the trees. And these are them: Because of the goats and sheep that are yet to be born or which are few. And because of the chicks that have not [yet grown enough to have] flown. We do not make a leap year because of these – in order that the goats and sheep should be accessible for the Pesach sacrifices; and [that] the chicks be accessible for the offering of being seen (reiah) or for those who are obligated in a sacrifice of fowl. But we do make them a support for the year.", + "How do we make them a support for the year? We say, \"This year needs intercalation because of the season that has dragged\"; or \"because of the Spring and the fruit of the trees that are yet to arrive\" – \"and further since the goats are small and the chicks are delicate.\" ", + "A year should be intercalated only by those who were invited to participate in the act of intercalation. How is this done? The chief justice of the Supreme Court should say to certain members of the Sanhedrin: \"You are invited to come to such and such a place, that we may together calculate and find out whether this year should be intercalated or not.\" Only those invited may decide about the intercalation of the year. And with how many [judges] do we make it a leap year? We start with three judges from the great Sanhedrin, from those that were ordained. [If] two said \"We should not sit and not see whether making a leap [year] is necessary or if not,\" and one says, \"We should sit and check\" – the individual is nullified from his [being a] minority. [If] two said \"We should sit and check,\" and one says, \"We should not sit\" – we add two more from those invited and debate the matter back and forth. ", + "If two of the five members of the council say that the year should be intercalated, and three say that it should not, the minority of two does not count. If three say that it should be intercalated, and two say that it should not, two members are added to the council from among those who have been invited, and they discuss the matter and decide with a panel of seven. If all seven of them unanimously decide to intercalate or not to intercalate, their decision is adhered to; but if they disagree, the opinion of the majority is followed. And there is a need to have head of the High Court – who is the head of the yeshiva of seventy-one – among the seven. And if they concluded with three to make a leap year, it is a leap year so long as the [head of the court] is with them or agrees. And with regards to making the year a leap year, we start [the discussion] from the side (from the lesser judges). But to sanctify the month, we start with the greatest. ", + "", + "If the chief justice of the Supreme Court, who bears the title of Nasi, happens to be away on a distant trip, the year can be intercalated only on condition that the Nasi will consent. If he arrived and gave his consent, the intercalation remains valid; if he did not consent, the intercalation is invalid. And we only make the year a leap year in the Land of Yehudah. For the Divine Presence is there, as it stated (Deuteronomy 12:5), \"to dwell It there; you shall seek.\" But if they made it a leap year in the Galilee, it is a leap year. And we only make it a leap year during the day. But if they made it a leap year at night, it is not a leap year. ", + "The court is able to calculate, set and determine which year will be a leap year at any time they want, even for several years. But they may not say, \"Year x is a leap year.\" Rather it is after Rosh Hashanah that they may say, \"This year is a leap year.\" And this matter is [only] because of a pressing situation. But at a time when there is no pressing situation, we may not make [it] known that it is a leap year [right after Rosh Hashanah]. Rather it is in Adar that they may say \"This year is a leap year; and the coming month is not Nissan but rather Second Adar.\" [If] they said before Rosh Hashanah, \"This year that is beginning is a leap year,\" it is not [turned into] a leap year with this statement. ", + "[If] the thirtieth day of Adar arrived and they were yet to make the year a leap year, they may not make it a leap year at all. For that day is fitting to be the first of the month of Nissan; and once Nissan has entered and they have not made it a leap year, they are not able to make a leap year. And if they made it a leap year on the thirtieth day of Adar, it is surely a leap year. [If] witnesses came after they made it a leap year and testified about the moon, they sanctify the month on the thirtieth day and it will be the first of the month of Second Adar. But if they sanctified it before they made the year a leap year, they could no longer have made [it] a leap year. For we do not make leap years in Nissan. ", + "We may not make the year a leap year in a year of famine. For everyone runs to the threshing floors to eat and to live; so it is impossible to add time to them, to forbid the new [grain] (which will only become permissible on the sixteenth of Nissan). And we may [also] not make a leap year on a sabbatical year. For everyone's hand is controlling the undergrowth; so they will not find [grain] for the omer offering and the two breads. And they were used to making a leap year on the eve of a sabbatical year. ", + "It seems to me that that which the Sages said, \"We may not make a leap year in a year of famine and on the sabbatical year,\" is that we may not make a leap [year] because of the necessity of the roads and the bridges and that which is similar to them. But if the year was fitting to be made a leap year because of the season or because of the Spring [status of the barley] and the fruit of the trees, we always make a leap year at any time. ", + "When the court makes the year a leap year, they write letters to all the distant places and inform them that it has been made a leap year, and for what reason it was made a leap year. And they are written in the wording of the [head of the court]: And he says to them, \"Let it be known to you that I and my colleagues have agreed and we have added to this year such and such [days]\" – [if] they want, twenty-nine days, [if] they want, thirty days. For [regarding] the leap year month, the court has the authority to add a full [month] or a lacking [month] for the people far away whom they are informing. But they themselves (in the Land of Israel) go according to the sighting – whether it is full or it is lacking. " + ], + [ + "", + "And this matter is a law of Moses from Sinai: That at a time that there is a Sanhedrin, we set [the new month] by sighting; and when the Sanhedrin does not exist, we set [it] according to this calculation that we [use] to calculate today, and we are not concerned about the sighting. Rather, sometimes the day we set with this calculation will be the day of sighting; [and sometimes it will be] a day before it, or a day after it. And that it will be after the sighting by a day is a wonder (i.e. very rare), and [only] in lands that are to the west of the Land of Israel. ", + "", + "", + "", + "", + "", + "", + "The observance of one day of the other festivals does not depend upon the proximity of a location to Jerusalem. For example, a locality at a distance of five days' journey or less from Jerusalem could certainly have been reached by the messengers in time; yet it cannot be said that the residents of this place should observe only one day. As who will tell us that the messengers went out to this place? possibly no messengers were ever sent out to this place because there were no Jews there, and when the calendar began to be determined by computation the place was settled by Jews who were required to observe two days by their previous custom. Or else, no messengers ever came to this place because of insecurity in travel, as was the case between Judea and Galilee during the period of [the Tannaim] the sages of the Mishnah, or, because non-Jews, living along the road, would prevent the messengers from passing through the area.", + "", + "It is found that the principle of this matter in this way is such: Any place that has a journey more than ten complete days between it and Jerusalem always makes two days, like their custom from before. For the messengers of each and every Tishrei would only reach a place that has a journey of ten days or less between it and Jerusalem. And any place that has a journey exactly ten days or less between it and Jerusalem – such that it is possible that the messengers of Tishrei would reach it – we see if that place was from [a part of] the land of Israel that had Israelites in it at the time of the sighting in the second conquest [of the Land]. For example, Usha and Shaphram and Lod and Yavneh and Nov and Tiberius and that which is similar to them. [In that case,] they make only one day alone. But if the place was of Syria – such as Tyre and Damascus, and Ashkelon and that which is similar to them; or from outside of the Land [of Israel] – like Egypt and Ammon and Moab and that which is similar to them – they do like the custom of their fathers which is in their hands: If one day, one day; and if two days, two days. ", + "[In the case of] a place that has ten days or less than ten between it and Jerusalem, and it is [in] Syria or outside of the Land, and they don't have a custom; or it is a newly formed city in the wilderness of the Land of Israel; or a place that Israelites inhabited now: They make two days like the custom of the majority of the world. And every second day holiday is from the words of the Scribes (rabbinic); and even the second day of the holiday of Rosh Hashanah which everyone makes at this time. ", + "When we nowadays compute, everyone in his own town, declaring such and such a date to be Rosh Hodesh or a festival, we do not rely upon our own calculation and determination, for it is not permissible to intercalate the years or to determine new-moon days outside of Eretz Yisrael; we may rely only on the computation and fixation performed by the inhabitants of Eretz Yisrael. Our own computation is only for the purpose of making it known to the public; since we are aware that in Eretz Yisrael they use the same method of computation, we calculate in order to find out what day it is that has been determined by the residents of Eretz Yisrael. And it is [the date] that the residents of the Land of Israel set, that will be Rosh Chodesh or the holiday. [It is] not on account of the calculation that we calculate. " + ], + [ + "When the fixing of the new month used to be based upon the observation process, the sages calculated with great precision to ascertain the moment at which the conjunction of the moon with the sun occurred, according to the practice of the astronomers, so as to know whether the moon could appear on the night of the thirtieth day or not. The beginning of this calculation that we calculate by approximation – to know the time of their conjunction without precision, but rather according to their average trajectories – is what is called the molad. But the main principles of the calculation that we calculate at a time when there is not a court to set it according to a sighting – and that is the calculation that we calculate today – are what are called, eebur.", + "", + "", + "", + "", + "", + "", + "And likewise if the molad (beginning) of this year is known to you, and you add its remainder to the days of the molad – if it is a simple [year], the remainder of a simple year; if it is a leap year, the remainder of a leap year – [it] comes out to the molad of the year after it. And likewise year after year until the end of the world. And the first molad from which you should begin is the molad that was in the first year of creation. And it was on the second night, five hours and two hundred and forty parts into the night. Its symbol is 2.5.204; and the beginning of the calculation is from it. ", + "In all of these calculations from which you can know the molad, when you add a remainder with a remainder: When there is a sum of a thousand and eighty parts, you complete an hour and you add it to the number of hours. [And] when there is a sum of twenty-four hours, you complete a day and you add it to the number of days. But when there is a sum of more than seven days, you remove seven from the number – for we are not calculating to know the number of days, but rather to know which day of the days of the week and at which hour and which part the molad will be. ", + "Each group of nineteen years, consisting of seven leap years and twelve ordinary years, is called maḥzor (cycle). And why did we rely on this number? Since when you make a sum of the number of days, their hours and their parts in the twelve simple years and the seven leap years, – and you complete every one thousand eighty parts into an hour and every twenty-four hours into a day and add it to the number of days – you will find that all of it is nineteen solar years, of which each one is exactly three hundred and sixty-five days and six hours. And there is no remainder from [this] number of solar years except for one hour and four hundred and eighty-five parts. Its symbol is 1.485.", + "It comes out that in a cycle that is like this, all of the months are lunar months and the years are solar years. And the seven leap years in each and every cycle – according to this calculation – are the third year of the cycle, the sixth year, the eighth year, the eleventh year, the fourteenth year, the seventeenth year and nineteenth year. Their symbol is 3.6.8.11.14.17.19.", + "When you make a sum of the remainders of all of the twelve simple years, [each one of] which being 4.8.876; and the remainder of the seven leap years, [each one of] which being 5.21.589; and you remove all of it seven by seven – the remainder will be two days, sixteen hours and five hundred ninety-five parts. Its symbol is 2.16.595.", + "When the molad of the beginning of the cycle is known to you, and you add 2.16.595, [it] comes out for you to the beginning of the cycle after it. And likewise the molad of each and every cycle until the end of the world. And we have already said that the molad at the beginning of the first cycle was 2.5.240. And the molad of the year is the molad of Tishrei of that year.", + "And in this way, you will know the molad of each and every year that you want, and the molad of each and every month that you want – from years that have passed or years that will come in the future. How is this? Take the years of creation that have passed and finished until Tishrei of that year and make them (divide them by) cycles of nineteen each – and you will know the number of cycles that have passed and the number of years that have passed from the cycle which has not yet concluded. And take 2.16.595 for each and every [completed] cycle, and 4.8.876 for each and every single year of the years of the cycle that has not concluded, and 5.21.589 for each [of its] leap years. Take the sum of everything, complete the parts to hours, complete the hours to days and remove the days seven by seven – and the remainder of the days and of the hours and of the parts is the molad of the next year, the molad of which you want to know.", + "The molad of the year that comes out in this calculation is the molad of the head of the month of Tishrei. And when you add 1.12.793, [it] comes out to the molad of MarCheshvan. And when you add 1.12.793 to MarCheshvan, [it] comes out to the molad of Kislev. And likewise for each and every month – one after [the other] – until the end of the world." + ], + [ + "", + "", + "When the molad would be at midday or after [it] and [the new month] would be delayed to the day after it: If the day after it is from days 1,4,6 (Sunday, Tuesday or Friday), Rosh Chodesh (the first of the new month) will be set on the third day from the molad. How is this? See when the molad is on Shabbat at midday – its symbol being 7.18 – we set Rosh Chodesh in a year the molad of which is like this on the Second Day from Shabbat (Monday). And likewise if the molad was on the Third Day (Tuesday) at noon or after [it], we set Rosh Chodesh on the Fifth Day from Shabbat (Thursday).", + "[In a case in which] the molad of Tishrei came out on the night of the Third at nine hours and two hundred and four parts of the tenth hour into the night – its symbol being 3.9.204 – or later than that: If it was a simple year, we push off Rosh Chodesh and do not set it on the Third in this year, but rather on the Fifth Day from Shabbat.", + "And likewise if the molad of Tishrei came out on the Second Day at three hours into the day and five hundred and eighty-nine parts of the fourth hour – its symbol being 2.15.589 – or later than that: If that year was at the conclusion of a leap year – such that the year adjacent to it that passed was a leap year – we do not set Rosh Chodesh on the Second from Shabbat in this year, but rather on the Third.", + "[If] the molad of the simple year that we said was delayed to the Fifth Day was one part less (earlier) – such as if it came out that its symbol was 3.9.203 – or less than this, we set it for the Third. And likewise if the molad was at the conclusion of a leap year on the Second Day minus a part – such that its symbol was 2:15:588 – or less, we set it for the Second. It comes out that the way of setting Rosh Chodesh of Tishrei according to the calculation is like this: Calculate and ascertain which day and at how many hours of the day or the night and how many parts of the hour is the molad. And the day of the molad is always the day of the setting except: If it was on the First from Shabbat, the Fourth or the eve of Shabbat; or if the molad was at midday or after midday; or if it was at two hundred and four parts of the tenth hour of the Third Night or more than this and it was a simple year; or the molad was at five hundred and eighty-nine parts of the fourth hour of the Second day and it was a simple year that was after a leap year. For if one of these four things happened, we do not set [it] on the day of the molad, but rather on the day that is after it or [the day] that is after [that], in the way that we explained.", + "And because of what do we not set [Rosh Chodesh of Tishrei] on Days 1,4,6? Because this calculation is for the conjunction of the moon and the sun in its average movement, not in its actual place – as we have made known. Hence they made one day of setting and one day of delaying, so as to [approximate] the actual conjunction. How is this? We set [it] on the Third, we delay [it] off on the Fourth; we set on the Fifth, we delay on the Sixth; we set on Shabbat, we delay on the First from Shabbat; we set on the Second.", + "And the main principle of the other delays is the main principle that we mentioned: That this calculation is of the average movement. And the proof for [the correctness of these delays] is that many times [when] the molad will be on the Third Night and delayed to the Fifth, the moon will not be seen on the Night of the Fifth nor on the Night of Shabbat. [This] implies that the actual conjunction of the sun and the moon only [occurred] on the Fifth." + ], + [ + "", + "", + "If the lunar month was only twenty-nine and a half days, all of the years would [always alternate to] be a full month and a lacking month. And the days of the lunar year would be three hundred and fifty-four: Six lacking months and six full months. But because of the parts beyond the half a day that there is in each and every month, some of their hours and days aggregate. [This happens] until some of the years have more lacking [months] than complete, and some of them have more complete than lacking.", + "According to this calculation, we always make the thirtieth day, Rosh Chodesh. If the month that passed is lacking, the thirtieth day will be Rosh Chodesh for the coming month. And if the month that passed is full, the thirtieth day [will still] be Rosh Chodesh, since part of it is Rosh Chodesh. And the rest [of it] will be the completion of the full month that passed; and the thirty-first day will be Rosh Chodesh of the coming [month]. And the counting will [start] from it; and that is the day of setting. And hence according to this calculation, one month we only make one day [of Rosh Chodesh] and one month two days.", + "The order of the full and lacking months according to this calculation is like this: Tishrei is always full; and Tevet is always lacking; and from Tevet onward, [it is] one full and one lacking, in order. How is this? Tevet is lacking, Shevat is full, Adar is lacking, Nissan is full, Iyar is lacking, Sivan is full, Tammuz is lacking, Av is full, Elul is lacking. And in a leap year, First Adar is full and Second Adar is lacking. ", + "There remain two months – which are Marchesvan and Kislev. Sometimes both of them will be full, sometimes both of them will be lacking and sometimes Marchesvan will be lacking and Kislev will be full. A year in which both of these months are full is one in which its months are called complete. And a year in which both of these months are lacking is one in which its months are called lacking. And a year in which Marchesvan is lacking and Kislev is full [is one in which] it months are called in order.", + "The way of knowing whether the months of a year are complete, lacking or in order for this calculation is like this: First know the day in which Rosh Hashanah was set [for the year] the order of the months of which you want to know – as we explained in Chapter 7. And know the day that Rosh Hashanah was set in [the year] that is after it. And [then] calculate the number of days between them, besides the day of the setting of this one and of that one. If you find two days between them, the months of that year will be lacking. And if you find three days between them, they will be in order. And if you find four days between them, they will be complete.", + "To what are these words applicable? When the year that you want to know the order of its months was simple. But if it was a leap year: If you find four days between the day of its setting and the day of the setting of the year after it, the months of that leap year will be lacking. And if you find five days between them, they will be in order. And if you find six, they will be complete.", + "How is this? See that [if] we wanted to know the order of the months of this year; and Rosh Hashanah was on the Fifth and [the year] was simple and Rosh Hashanah that was after is on the Second from Shabbat: [If] it comes out that there are three days between them, we will have known that the months of this year are in order. And if Rosh Hashanah that was after it is on the Third, the months of the year were surely complete. And if Rosh Hashanah of this year is on Shabbat, and it is on the Third from Shabbat in the year that was after it – the months of this year were lacking. And in this way do you calculate for the leap year [as well], as we have explained.", + "There are indicators that you may rely upon in order not to err in the calculation of the order of the months of the year – and they are built upon the general principles of this calculation and the settings and delays that we explained through them. And these are them: Any year in which Rosh Hashanah is the Third (Day of the week, meaning Tuesday), it will always be in order, according to this calculation – whether it is a simple or a leap year. And if Rosh Hashanah will be on Shabbat or on the Second, it will never be in order – whether it is a simple or a leap year. But if Rosh Hashanah will be on the Fifth: If it is simple, it is impossible that its months will be lacking, according to this calculation. And it if is a leap year, it is impossible that its months will be in order, according to this calculation." + ], + [ + "There are some of the Sages of Israel that say a solar year is three hundred and sixty-five days and a quarter – which is six hours. And there are some of them that say that it is less than a quarter of a day. And likewise is there a disagreement about this among the Sages of Greece and Persia.", + "[According to the ones] that say that it is three hundred and sixty-five and a quarter days, there is a remainder of one hour and four hundred and eighty-five parts from each cycle of nineteen years – as we have mentioned. And there will be ninety-one days, seven and a half hours between one season and another. And once you know which day and which hour one season is, you are able to count from it to a second season after it; and from a second to a third, until the end of the world. ", + "The season of Nissan is the hour and the part in which the sun enters the beginning of the constellation of Aries. And the season of Tammuz is with the sun being at the beginning of the constellation of Cancer. And the season of Tishrei is with the sun being at the beginning of the constellation of Libra. And the season of Tevet is with the sun being at the beginning of the constellation of Capricorn. And according to this calculation, the season of Nissan in the first year of creation was seven days, nine hours and six hundred and forty-two parts before the molad. Its symbol is 7.9.642.", + "The way of the calculation of the seasons is like this: First know how many full cycles [there have been] from the year of creation until the cycle that you want. [Then] take an hour and four hundred and eighty-five parts for each cycle. Make the sum of all the parts into hours, and of all the hours into days; and subtract seven days, nine hours and six hundred and forty-two parts from all of it. And add the remainder to the molad of Nissan of the first year of the cycle. [It] comes out for you to which hour and which [day] in the month will be the season of Nissan of that (first) year of the cycle. And from it, you begin to count ninety-one days and seven and a half hours for each and every season. And if you want to know the season of Nissan in this year – which is year such and such of the cycle in which you are standing: Take an hour and four hundred and eighty-five parts for each cycle; and ten days, twenty one hours and two hundred and four parts for each year of the cycle that has concluded. Take the sum of it all, and subtract seven days, nine hours and six hundred and forty-two parts from it. And with the remainder, remove the [complete] lunar months [of] twenty nine days, twelve hours and seven hundred parts. And add what remains less than a lunar month to the molad of Nissan of that year. And you will know which time – the day and the hour – will be the season of Nissan of that year. According to this calculation, the season of Nissan is always only at the beginning of the night, at midnight, at the beginning of the day or at midday. And the season of Tammuz is always only at seven and half or one and a half hours – whether in the day or the night. And the season of Tishrei is always only at nine hours or three hours – whether in the day or the night. And the season of Tevet is always only at ten and a half hours or four and a half hours – whether in the day or the night. If you want to know in which day of the days of the week and at which hour the season will be: Take the completed years that have passed from the year of the creation until the year that you want and remove [the years], twenty-eight by twenty-eight. And take one year, one day and six hours from each of the years left over from the [groupings of] twenty-eight. And take the sum of it all and add three [days] to it. [Now] remove all [of the days], seven by seven. And [with] the remainder of the days and of the hours, begin to count from the beginning of the First Night from Shabbat. And the season of Nissan will be that to which the calculation reaches. And why do we add three days? Since the beginning of the first season of the first year of creation was the Fourth Night.", + "How is this? See that [if] we wanted to know the season of Nissan of the year 4930 from creation: When you remove all [the years] – twenty-eight by twenty-eight – one year remains. Take one day and six hours for it and add three [days]. It comes out that the season of Nissan is on the Fifth Night, six hours into the night. And when you add seven and a half hours to it, the season of Tammuz will surely be an hour and a half from the Fifth Day. And when you add seven and a half hours to that, the season of Tishrei will be nine hours from the Fifth Day. And when you add seven and a half hours upon that, the season of Tevet will be four and a half hours from the [Sixth] Night. And when you add seven and a half hours to that, the next season of Nissan will be at the beginning of the Sixth Day. And in this way [can one continue], one season after [another], to the end of the world.", + "If you want to know on which day of the month the season of Nissan of this year will be: First ascertain on which day of the days of the week it will be and on which day they will establish [the month of] Nissan of this year and how many complete years of the cycle have passed. And take eleven days for each year and add a sum of seven days in these times (at the time of the original writing). [Then] remove it all – thirty by thirty. And [with] the remainder that is less than thirty, begin to count from Rosh Chodesh of Nissan. If it reaches the day of the season, all the better. But if not, add a day or two days or three days to the number until it reaches the day of the season. But if it is a leap year, begin to count from Rosh Chodesh of Second Adar. And the day of the month that the calculation reaches is the [beginning of] the season.", + "How is this? See that [if] we wanted to know on which [day] in the month will be the season of Nissan of the year 4930 – which is the the ninth year of the two hundred and sixtieth cycle: We found that Rosh Chodesh of Nissan is set for the Fifth [Day of the week]. And since this year is the ninth of the cycle, the full years would be eight. When you take eleven days for each year of them, all of the days will be eighty-eight. Add seven. See that the total is ninety five. Remove it all – thirty by thirty. Five days remain. When you begin to count five days from Rosh Chodesh of Nissan, the calculation reaches the Second Day. But we already know that the season [does not begin] on the Second Day but rather on the Fifth. Hence increase one day after another until your reach the Fifth which is the day of the season. It comes out that the season of Nissan [begins] on this year on the Eighth day of the month of Nissan. And you [calculate] in this fashion for each and every year.", + "[Regarding] that which we said, \"Increase one day after another until you reach the day of the season\": You will only ever need to add two or three days – and it is a great wonder if you will need to add four days. But if you find that you need to add to this, know that you have erred in your calculation. [So] go back and calculate [again] with precision." + ], + [ + "According to the one of the Sages that says that [the surfeit of the days of] a solar year is less than a quarter – there is someone that says that [the year] is three hundred and sixty five days, five hours, nine hundred and ninety-seven parts and forty-eight instants. And an instant is one seventy-sixth of a part. And according to this calculation, the surplus of a solar year over a lunar year is ten days, twenty-one hours and one hundred and twenty-one parts and forty-eight instants. Its symbol is 10.21.121.48. And you will not find a surplus in the cycle of nineteen years at all. Rather in each cycle, the solar years will end [together] with the simple and leap lunar years. ", + "According to this calculation, there are ninety-one days, seven hours, five hundred and nineteen parts and thirty-one instants in each and every season. Its symbol is 91.[7.]519.31. And when you will know when one of the seasons was: You can calculate this amount from that instant and you will know the season after it – according to the way we explained about the seasons of the year [when the surfeit of the solar year] is a fourth.", + "According to this calculation, the season of Nissan in the first year of creation was nine hours and six hundred and forty-two parts before the molad of Nissan. Its symbol is 9.642. And so it is always nine hours and six hundred and forty-two parts before the molad of Nissan in each first year of each cycle.", + "When you know the season of Nissan of the first year of the cycle: [Add to] it ninety-one days, seven hours, five hundred and nineteen parts and thirty-one instants for each and every season, until the end of the cycle.", + "If you want to know when the season of Nissan will be according to this calculation: First ascertain the complete years that have passed in this cycle; and take the remainder of each of those years – and that is 10.21.121.48. And [turn] the sum of all the instants into parts; all the parts into hours; all the hours into days – in the way that you calculate the [times of] the molad. [Then] subtract the nine hours and six hundred and forty-two parts from it. And [with] the remainder, remove the lunar months. And add the remainder [of that] – which does not comprise a lunar month – to the molad of Nissan in that year. And the season of Nissan of that year will [begin] the instant which this amount reaches. ", + "And the things appear to me that they would rely upon this calculation of the season with regards to making a leap year when the Great Court was in existence, such that they would make it a leap year because of the time or the need. [That is] because this calculation is truer than the first one; and it is closer to the things that have been clarified by astronomy than the first calculation in which the solar year was three and sixty five and a quarter days.", + "And these two calculations of the seasons through which we explained [them] are approximate and with the sun's average movement, not with its actual place. But with the actual place of the sun, the season of Nissan in these times (when this was originally written) would be around two days before the two [beginnings of the] season that come out according to this calculation – whether with the calculation of the one that calculates [the surfeit of a solar year to be] a complete quarter of a day or the one that calculates [it to be] less than a quarter of a day." + ], + [ + "Since we said in these laws that the court would calculate with precision and know whether the moon was seen or it was not seen – we have known that anyone whose spirit is correct and whose heart desires matters of wisdom and to understand the secrets will want to know the ways with which they calculated to the point that one would know if the moon would be seen on this night or not be seen.", + "And there are great disagreements among the early sages of the nations who researched the calculation of the seasons and [mathematics]. And very wise people got confounded with them and missed things and questions arose for them. And there was one who was very exacting and [yet] did not encounter the correct way in the calculation of the sighting of the moon, but rather floated on great waters but [only] brought up clay in his hand.", + "And due to the length of the years and the multitude of experiments and research, the ways of this calculation became known to some sages. Moreover we have traditions and proofs from the Sages about their main principles written in books that are not known to all. And because of all these things, it is fitting in my eyes to explain the ways of this calculation – in order that it be prepared for the one whose heart fills him to approach this discipline to do it. ", + "And these procedures should not be light in your eyes [just] because we do not need them at this time. For these procedures are unintuitive and profound procedures. And it is the secret of the intercalation (sod heeebur) that [only] the greats of the Sages would know; and they would only pass it on to ordained understanding ones. Whereas [with] the calculation at this time that we calculate with today – when there is no court to set [the month] according to sighting – even infants of their teacher's school arrive [at understanding it completely] in three or four days.", + "Lest a sage from the nations of the world or from the sages of Israel that studied the wisdom of Greece about these procedures with which I am calculating observe and see close approximations in some of these procedures and it enter his mind that something escaped us and that we did not know that there is an approximation in the procedure – let this not enter his mind. Rather every matter about which we were not exact is because we knew through the principles of [mathematics] with clear proofs that this thing does not harm the knowledge of the sighting [of the moon]. So we do not concern ourselves with it. Hence we were not exact about it.", + "And likewise when he sees a small deficiency in one of the procedures towards the calculation that is fit for that procedure – [know that] we have done this intentionally since there is a counterbalancing advantage in the different procedure: That the thing come out to what is correct by approximate procedures without a long calculation. [This is] in order that one not accustomed to the procedures not get confounded by the multitude of calculations that do not [add anything] about the sighting of the moon.", + "The main principles that one must know first for all of the astronomical calculations – whether for the procedures for the calculation of the sighting or for other procedures – are these: [Space] is divided into three hundred and sixty degrees. Each and every constellation is thirty degrees. And one begins from the beginning of the constellation of Aries. And each and every degree is sixty parts (minutes). And each and every part is sixty seconds. And each and every second is sixty thirds. And thus can you be precise in the calculation and divide [further] anytime you want.", + "Hence if a calculation came out for you that the place of star x in [space] is seventy degrees, thirty parts and forty seconds – know that this star is in the constellation of Gemini in half of the eleventh degree of this constellation: Since the constellation of Aries is thirty degrees and the constellation of Taurus is thirty degrees, there remains eleven and a half degrees from the constellation of Gemini and forty seconds from the second half of a degree.", + "And likewise if it came out that its place in [space] is three hundred and twenty degrees – know that this star is in the constellation of Aquarius in its twentieth degree. And in this way is it for all of the amounts. The order of the constellations is like this: Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius [and] Pisces. ", + "[Regarding] all of the calculations, when you take the sum of one remainder with [another] remainder; or when you add one amount to [another] amount – take the sum of each type [of unit] with its type: The seconds with the seconds; the parts with the parts; and the degrees with the degrees. And anytime there is a sum of sixty degrees, make one part and add it to the parts. And whenever there is a sum of sixty parts, make it a degree and add it to the degrees. And when you take the sum of the degrees, remove three hundred and sixty. And the remainder [of that] – from three hundred and sixty and down – is what we take for the calculation. ", + "In all of the calculations altogether, when you want to subtract an amount from an amount: If that which you are subtracting is more than the one from which you are subtracting – even by one part – add three hundred and sixty degrees to that from which you are subtracting, so that it will be possible to subtract that amount from it.", + "How is this? See that [if] the calculation required you to subtract two hundred degrees, fifty parts and forty seconds – its symbol being 200.50.40 – from one hundred degrees, twenty parts and thirty seconds – its symbol being 100.20.30: Add three hundred and sixty to the hundred – it will be four hundred and sixty degrees. [When] you begin to subtract the seconds from the seconds, for you to come to subtract forty from thirty is impossible. [So] bring over one part from the twenty parts and make it into sixty seconds. [Then] add it to the thirty, and it comes out to ninety seconds. Subtract the forty from them, and the remainder is fifty seconds. And go back to subtract fifty parts from nineteen parts – as you have already carried over one part and made it into seconds. But it is impossible to subtract fifty from nineteen. Hence bring over one of the degrees and make it into sixty parts. [Then] add it to the nineteen parts, and it comes out to seventy-nine parts. Subtract fifty from them. Twenty-nine parts remain. Go back and subtract two hundred degrees from four hundred and fifty-nine degrees – as you have already carried over one degree and made it into parts. And the remainder is two hundred and fifty-nine degrees. And it comes out that the symbol of the remainder is 259.29.50. And in this way [you can calculate] about each and every subtraction. ", + "The movement of the sun and the moon, and likewise the rest of the seven stars – each and every one in its orbit – is an even movement. There is no quickness or heaviness to it. Rather its motion today is like its motion yesterday which is like its motion tomorrow which is like its motion on each and every day. And even though the orbit of each one of them goes around the world, the Earth is not at its center.", + "Hence if you measure the movement of each one of them by the [space] that surrounds the world for which the Earth is at its center – which is the [space] of the constellations – its movement would change. And it comes out that its movement on this day in the [space] of the constellations would be less or more than its movement yesterday or its movement tomorrow.", + "The even movement that the star or the sun or the moon moves in its orbit is what is called the average movement. And the movement that would be [seen] in the [space] of the constellations – which is sometimes more and sometimes less – that is the true movement. And the true place of the sun or place of the moon is with it.", + "We have already said that these procedures that we are explaining in these laws are only for the sighting of the moon exclusively. Hence we have made the base [time] from which we are always starting for this calculation – from the beginning of the Fifth Night (Wednesday night), the date of which is the Third of the month of Nissan from this year, which is the seventeenth of the two hundred and sixtieth cycle. That is the year 4938 from the creation, which is the year 1489 for contracts, which is the year 1109 [from] the destruction of the second Temple. And that is what we are calling the base year in this calculation.", + "And since the sighting will only be in the Land of Israel – as we have explained – we have made all the procedures of this calculation built on the city of Jerusalem and the other places that surround it, during the six or seven days in which we always see the moon and come and testify in court. And this place (Jerusalem and its surroundings) is off about thirty-three degrees – from thirty-five up to twenty-nine – to the north of the equator that encircles the world. And it is also off about twenty-four degrees – from twenty-seven up to twenty-one – to the west of the median line of civilization. " + ], + [ + "The average movement of the sun in one day – which is twenty-four hours – is fifty-nine parts (minutes) and nine seconds. Its symbol is 24:59.9. It comes out that its movement in ten days is nine degrees, fifty-one parts and twenty-three seconds. Its symbol is 9.51.23. And it comes out that its movement in a hundred days is ninety-eight degrees, thirty-three parts and fifty-three seconds. Its symbol is 98.33.53. And it comes out that the remainder of its movement in a thousand days – after you remove each [set of] three hundred and sixty degrees, as we explained – is two hundred sixty-five degrees, thirty-eight parts and fifty seconds. Its symbol is 265.38.50. And it comes out that the remainder of its movement in ten thousand days is one hundred and thirty-six degrees, twenty-eight parts and twenty seconds. Its symbol is 136..28.20. And in this way you can multiply and come out with [the sun's] movement for any amount [of time] that you want. And so if you want to make familiar indicators for yourself for its movement in two days, three and four up until ten, you should do [so]. And likewise if you want to make familiar indicators ready for yourself for its movement in twenty days, thirty and forty up until a hundred, you should do [so]. And this is something revealed and known, once you have known the movement of one day. And it is fitting that the average movement of the sun in twenty-nine days and in three hundred and fifty-four days – which is a lunar year at the time when its months are in order, which is called an ordered year – be ready and familiar to you. For when these average movements will be known, this calculation for the sighting of the moon will be easy for you – since there are twenty-nine complete days from the night of one sighting to the night of the next new moon. And likewise for each and every month – there is no less than twenty-nine days and no more. For our desire in all of these calculations is only to know the sighting of the moon exclusively. And likewise from the night of the sighting of this month to the night of the sighting in the same month in the next year is an ordered year or a year and a day. And likewise for each and every year. And the average movement of the sun for twenty-nine days is twenty eight degrees, thirty-five parts and one second. Its symbol is 28.35.1. And its movement in an ordered year is two hundred and forty-eight degrees, fifty-five parts and fifteen seconds. Its symbol is 248.55.15.", + "And there is one point in the orbit of the sun – and likewise in the orbits of the other seven stars – at which time the star is all of its light away from the Earth. And this point of the orbit of the sun and of the other seven stars rotates evenly. And its movement every seventy years is approximately one degree. And this point is called the apogee of the sun. Its movement every ten days is one and a half seconds – which is ninety thirds. It comes out that its movement in a hundred days is fifteen seconds, its movement in a thousand days is two parts and thirty seconds and its movement in ten thousand days is twenty-five parts. And it comes out that its movement in twenty-nine days is four seconds and a bit and its movement in an ordered year is fifty-three seconds. We have already said that the base time from which the calculation begins is from the beginning of the Fifth Night, the date of which is the Third of the month of Nissan of the year 4938 from the creation. And the place of the sun in its average movement [from] this base time was at seven degrees, three parts and thirty-two seconds from the [beginning of the] constellation of Aries. Its symbol is 7.3.32. And the place of the sun's apogee [from] this base time was at twenty-six degrees, forty-five parts and eight seconds from the constellation of Gemini. Its symbol is 26.45.8. When you want to know the place of the sun in its average movement at any time you want – take the amount of days from the beginning of the base time until the day you want. And you can arrive at its average movement for those days from the indicators that we have made known. [Then] add everything to the base time and take the sum of each type [of units] with its type. And what comes out is the place of the sun in its average movement for that day. How is this? See that [if] we wanted to know the place of the sun in its average movement from the beginning of Shabbat night, the date of which was the Fourteenth of the month of Tammuz from this year – which is the year of the base time: We found that the amount of days from the day of the base time until the beginning of this day for which we want to know the place of the sun is a hundred days. We took the average movement for one hundred days – which is 98.33.53 – and we added it to the base time – which is 7.3.32. From the calculation, it came out to one hundred and five degrees, thirty-seven parts and twenty-five seconds. Its symbol is 105.37.25. It comes out that its place according to its average movement at the beginning of this night is in the constellation of Cancer at fifteen degrees in it and thirty-seven parts of the sixteenth degree. The average movement that comes out from this calculation will sometimes be precisely at the beginning of the night [and sometimes] an hour before the sunset or an hour after the sunset. And you should not be concerned about this thing regarding the sun in the calculation of the sighting, as we will compensate for this approximation when we calculate the average [movement] of the moon. And you can do like this anytime you want, even after a thousand years: To take the sum of all of the remainders and add it to the base time – and it will come out for you [to] the place of the average [movement]. And likewise can you do this for the average [movement] of the moon and for the average [movement] of each and every star: Once you know how much its movement is for one day and know the base time from which you start – take the sum of its movement for all of the years and days that you want, and add it to base time. And what comes out is its place in its average movement. And likewise can you do this for the apogee of the sun: Add its movement for those days or years to the base time. What comes out is the place of the sun's apogee for that day that you want. And likewise if you want to make another base time from which to start, besides the base time from which we have started in this year – in order that [such a] base time be at the beginning of the [first] year of a specific cycle or at the beginning of one of the centuries – you have permission in your hand [to do so]. And if you want to make the base time from which you start to be in years that have passed before this base date or after several years from this base date, the procedure is known. How is the procedure? You already know the movement of the sun in an ordered year, its movement for twenty-nine days and its movement for one day. And it is well-known that a year the months of which are complete is one day more than an ordered year; and that a year the months of which are lacking is one day less than an ordered [one]. And [regarding] a leap year: If its months would be in their order, it will be thirty days more than a [simple] ordered year. And if its months would be complete, it will be thirty-one days more than an ordered [year]. And if its months would be lacking, it will be twenty-nine days more than an ordered [year]. And once all of these things are known, you may come out with the average movement of the sun for all of the years and days that you want. So you can add to the [original] base time that we made – and you will have the average [place of the movement] for the day that you want from the years to come. [Then] you can make that the base time. Or you can subtract the movement that you have come up with from the base time that we have made – and you will have the base time that you want from years that have passed. [Then] you can make that average [place of the movement] the base time. And you can do like this for the average [movement] of the moon and the other stars if they be known to you. And it has already been explained that in the same way that you can know the average [movement] of the sun from the days to come, so can you know its average [movement] for every day that you want from the days that have passed." + ], + [ + "If you want to know the true place of the sun on any day you want: First produce its average place for that day according to the way we have explained, and produce the place of the sun's apogee. [Then] subtract the place of the sun's apogee from the average place of the sun. And the remainder is what is called the path of the sun.", + "[Then] see how much is the path of the sun. If the path is less than one hundred and eighty degrees, remove the divergence of the path from the average place of the sun. But if the path is greater than one hundred and eighty degrees – up to three hundred and sixty degrees – add the divergence of the path to the average place of the sun. And that which there is after you add to it or subtract from it is its true place. ", + "And know that if the path is precisely one hundred and eighty or precisely three hundred and sixty, there is no divergence. Rather the average place is [also] the true place. ", + "And how much is the divergence of the path? If the path will be ten degrees, its divergence will be twenty parts (minutes). And if it will be twenty degrees, its divergence will be forty parts. And if it will be thirty degrees, its divergence will be fifty-eight parts. And if it will be forty degrees, its divergence will be one degree and fifteen parts. And if it will be fifty degrees, its divergence will be one degree and twenty-nine parts. And if it will be sixty degrees, its divergence will be one degree and forty-one parts. And if it will be seventy degrees, its divergence will be one degree and fifty-one parts. And if it will be eighty degrees, its divergence will be one degree and fifty-seven parts. And if it will be ninety degrees, its divergence will be one degree and fifty-nine parts. And if it will be one hundred degrees, its divergence will be one degree and fifty-eight parts. And if it will be one hundred and ten degrees, its divergence will be one degree and fifty-three parts. And if it will be one hundred and twenty degrees, its divergence will be one degree and forty-five parts. And if it will be one hundred and thirty degrees, its divergence will be one degree and thirty-three parts. And if it will be one hundred and forty degrees, its divergence will be one degree and nineteen parts. And if it will be one hundred and fifty degrees, its divergence will be one degree and one part. And if it will be one hundred and sixty degrees, its divergence will be forty-two parts. And if it will be one hundred and seventy degrees, its divergence will be twenty-one parts. And if it will be precisely one hundred and eighty degrees, it does not have a divergence, as we have explained. Rather the average place of the sun is its true place. ", + "[If] the path was more than one hundred and eighty degrees: Subtract it from three hundred and sixty and you will know its divergence. How is that? See that [if] the path was two hundred degrees – subtract it from three hundred and sixty. The remainder is one hundred and sixty degrees. And we have already made known that the divergence of one hundred and sixty is forty-two parts. And likewise is the divergence of two hundred, forty-two parts.", + "And likewise if the path was three hundred degrees – subtract it from three hundred and sixty. The remainder is sixty. And you have already known that the divergence of sixty is one degree and forty-one parts. And likewise is the divergence of the three hundred degrees. And [you can calculate] in this way for each and every amount.", + "See that [if] the divergence was sixty-five degrees; and you have already known that the divergence of sixty is one degree and forty-one parts, and that the divergence of seventy is one degree and fifty-one parts – it comes out that there are ten parts between the two divergences. And according to the calculation of the degrees, there would be one part for each degree. So the divergence of the path that is sixty-five would be one degree and forty-six parts.", + "And likewise if its path was sixty-seven, its divergence would have been one degree and forty-eight parts. And you can do like this for every path the amount of which is single digits with [units of] tens – whether it is for the calculation of the sun or the calculation of the moon. ", + "How is that? Behold that [if] we wanted to know the true place of the sun at the beginning of the night of Shabbat, the Fourteenth of Tammuz of this year: First produce the average [place] of the sun at this time. Its symbol is 120.37.28, as we have explained. And produce the place of the sun's apogee at this time, [which] comes out to the symbol, 86.45.23. [Then] subtract the place of the apogee from the average [place]. The path comes out for you to be eighteen degrees, fifty-two parts and two seconds. Its symbol is 18.52.2. And do not be exacting with any path about the parts. Rather if they be less than thirty, do not [pay attention] to them. And if they be thirty or more, count them as one degree, and add it to the amount of the degrees of the path. Hence this path will be nineteen degrees; and its divergence will be – according to the procedure we explained – thirty-eight degrees. ", + "And since this path is less than one hundred and eighty, subtract the divergence – which is thirty-eight parts – from the average [place] of the sun. The remainder is one hundred and four degrees, fifty-nine parts and twenty-five seconds. Its symbol is 104.59.25. And it comes out that the true place of the sun at the beginning of this night is in the constellation of Cancer at fifteen degrees in it – minus 35 seconds. And do not [pay attention] to the seconds at all – whether regarding the place of the sun, the place of the moon or in the other calculations of sighting. Rather only seek the parts. But if the seconds were close to thirty, make them into one part, and add it to the parts.", + "And once you know the place of the sun at any time you want, you will know the day of the true season [of] any season you want – whether the seasons that come after the base time from which we started, or the seasons that passed from earlier years." + ], + [ + "The moon has two average movements: The moon itself revolves in a small orbit that does not encircle the [Earth] at all – and its average movement in that small orbit is called the average of the path. And the small orbit itself revolves in another large orbit that does encircle the world. And regarding this average movement of the small orbit in the large orbit that encircles the world – it is called the average movement of the moon. And the average movement of the moon in one day is thirteen degrees, ten parts (minutes) and thirty-eight seconds. Its symbol is 13.10.38. ", + "It comes out that its movement in ten days is one hundred thirty-one degrees, forty-five parts and fifty seconds. Its symbol is 131.45.50. And it comes out that the remainder (according to the earlier equation) of its movement in one hundred days is two hundred and thirty-seven degrees, thirty-eight parts and twenty-three seconds. Its symbol is 237.38.23. And it comes out that the remainder of its movement in a thousand days is two hundred and sixteen degrees, twenty-three parts and fifty seconds. Its symbol is 216.23.50. And it comes out that the remainder of its movement in ten thousand days is three degrees, fifty-eight parts and twenty seconds. Its symbol is 3.58.20. And it comes out that the remainder of its movement in in twenty-nine days is twenty-two degrees, six parts and fifty-six seconds. Its symbol is 22.6.56. And it comes out that the remainder of its movement in an ordered year is three hundred forty-four degrees, twenty-six parts and forty-three seconds. Its symbol is 344. 26.43. And in this way, you can multiply [it] for any amount of days or years that you want. ", + "And the average movement of the path in one day is thirteen degrees, three parts and fifty-four seconds. Its symbol is 13.3.54. It comes out that its movement in ten days is one hundred thirty degrees, thirty-nine parts and no seconds. Its symbol is 130.39. And it comes out that the remainder of its movement in one hundred days is two hundred and thirty-six degrees, twenty-nine parts and fifty-three seconds. Its symbol is 236.29.53. And it comes out that the remainder of its movement in a thousand days is one hundred and four degrees, fifty-eight parts and fifty seconds. Its symbol is 104.58.50. And it comes out that the remainder of its movement in ten thousand days is three hundred and twenty-nine degrees, forty-eight parts and twenty seconds. Its symbol is 329.48.20. And it comes out that the remainder of its movement in twenty-nine days is eighteen degrees, fifty-three parts and four seconds. Its symbol is 18.53.4. ", + "And it comes out that the remainder of its movement in an ordered year is three hundred five degrees, thirteen parts and no seconds. Its symbol is 305.13. The place of the average [movement] of the moon at the beginning of the Fifth Night – which is the base of these calculations – was one degree, fourteen parts and forty-three seconds in the constellation of Taurus. Its symbol is [1.]14.43. And the [place of the] average movement of the path at this base time was eighty-four degrees, twenty-eight parts and forty-two seconds. Its symbol is 84.28.42. Once you know the average movement of the moon and the center, which is the base time upon which you add – you can know the place of the average movement of the moon at any time you want, according to the way that you used for the average movement of the sun. And once you have produced the [place of the] average movement of the moon for the beginning of the night that you want – [then] examine the sun and ascertain which constellation it is in:", + "If the sun was from half the constellation of Pisces to half of the constellation of Aries, leave the [place] of the average [movement] of the moon as it is. And if the sun would be from half the constellation of Aries until the beginning of the constellation of Gemini, add fifteen parts to the [place of the] average [movement] of the moon. And if the sun would be from the beginning of the constellation of Gemini until the beginning of the constellation of Leo, add (fifteen) [thirty] parts to the [place of the] average [movement] of the moon. And if the sun would be from the beginning of the constellation of Leo until half the constellation of Virgo, add fifteen parts to the [place of the] average [movement] of the moon. And if the sun would be from half of the constellation of Virgo until half of Libra, leave the [place of the] average [movement] of the moon as it is. And if the sun would be from half of Libra to the beginning of the constellation of Sagittarius, subtract fifteen parts from the [place of the] average [movement] of the moon. And if the sun would be from the beginning of the constellation of Sagittarius until the beginning of the constellation of Aquarius, subtract thirty parts from the [place of the] average [movement] of the moon. And if the sun would be from the beginning of the constellation of Aquarius until the middle of the constellation of Pisces, subtract fifteen parts from the [place of the] average [movement] of the moon.", + "And that which will be the average after you add or remove or leave alone (as above) is the [place of the] average position of the moon after the setting of the sun – within about a third of an hour – for that time for which you produce the average. This is what is called the average moon for the time of the sighting." + ], + [ + "If you want to know the true place of the moon on any day that you want, first produce the [place of the] average [movement] of the month at the time of the sighting for that night that you want. And likewise produce the average of the path and the [place of the] average [movement] of the sun at that time. [Then] subtract the average of the sun from the average of the moon; and then double the remainder. This is what is called the double elongation. ", + "And we have already made known that we have only come to all of these calculations that we have done in these chapters to know the sighting of the moon. And [accordingly], it is never possible that this double elongation on the night upon which the moon is sighted be anything other than from five degrees to sixty-two degrees. And it is impossible that it be more than this or that it be less than this.", + "And since the matter is like this, consider this double elongation: If the double elongation would be five degrees or close to five degrees, we are not concerned with the addition; so you should not add anything. And if the double elongation would be from six degrees to eleven degrees, add one degree to [the place of] the average [movement] of the path. And if the double elongation would be from twelve degrees to eighteen degrees, add two degrees to [the place of] the average [movement] of the path. And if the double elongation would be from nineteen degrees to twenty-four degrees, add three degrees to [the place of] the average [movement] of the path. And if the double elongation would be from twenty-five degrees to thirty-one degrees, add four degrees to [the place of] the average [movement] of the path. And if the double elongation would be from thirty-two degrees to thirty-eight degrees, add five degrees to [the place of] the average [movement] of the path. And if the double elongation would be from thirty-nine degrees to forty-five degrees, add six degrees to [the place of] the average [movement] of the path. And if the double elongation would be from forty-six degrees to fifty-one degrees, add seven degrees to [the place of] the average [movement] of the path. And if the double elongation would be from fifty-two degrees to fifty-nine degrees, add eight degrees to [the place of] the average [movement] of the path. And if the double elongation would be from sixty degrees to sixty-three degrees, add nine degrees to [the place of] the average [movement] of the path. And [the place of] the average [movement] of the path after you add these degrees to it is what is called the correct path. ", + "And afterwards, see how many degrees the correct path is: If it was less than one hundred and eighty degrees, subtract the divergence of this correct path from [the place of] the average [movement] of the moon for the time of sighting. But if the correct path was more than one hundred and eighty degrees – up to three hundred and sixty – add the divergence of this correct path to the[place of] the average [movement] of the moon for the time of sighting. And that which is the average after you add to it or subtract from it is the true place of the moon for the time of sighting.", + "And you should know that if the correct path is precisely one hundred and eighty or precisely three hundred and sixty, the average place of the moon is the true place. ", + "And how much is the divergence of the path? If the correct path would be ten degrees, its divergence is fifty parts (minutes). And if the correct path would be twenty degrees, its divergence is one degree and thirty-eight parts. And if the correct path would be thirty, its divergence is two degrees and twenty-four parts. And if the correct path would be forty, its divergence is three degrees and six parts. And if the correct path would be fifty, its divergence is three degrees and forty-four parts. And if the correct path would be sixty, its divergence is four degrees and sixteen parts. And if the correct path would be seventy, its divergence is four degrees and forty-one parts. And if the correct path would be eighty, its divergence is five degrees. And if the correct path would be ninety, its divergence is five degrees and five parts. And if the correct path would be one hundred, its divergence is five degrees and eight parts. And if the correct path would be one hundred and ten, its divergence is four degrees and fifty-nine parts. And if the correct path would be one hundred and twenty, its divergence is four degrees and twenty parts. And if the correct path would be one hundred and thirty, its divergence is four degrees and eleven parts. And if the correct path would be one hundred and forty, its divergence is three degrees and thirty-three parts. And if the correct path would be one hundred and fifty, its divergence is three degrees and forty-eight parts. And if the correct path would be one hundred and sixty, its divergence is one degree and fifty-six parts. And if the correct path would be one hundred and seventy, its divergence is fifty-nine parts. And if the correct path would be precisely one hundred and eighty, it has no divergence – as we explained. Rather the place of the average moon is the true place. ", + "And if the correct path is more than one hundred and eighty degrees; subtract it from three hundred and sixty, and you will know its divergence – in the [same] way that you did for the path of the sun. And likewise, if there be single digits in the amount of the path with the [units of] tens, reduce the [proportion of the] single digits from the greater of the two divergences. Like the way that we explained about the path of the sun with its divergences, so shall you do with with the divergences of the correct path. ", + "How is that? See that [if] we wanted to know the true place of the moon at the beginning of the night of the eve of Shabbat (Friday night), the date of which is the Second of the month of Iyar from this year, which is the year of the base time; and the number of days days completed from the beginning of the night of the base time until the beginning of this night about which we want to know the true place of the moon is twenty-nine days: Produce the average [place of the] sun for the beginning of this night. The product for you of its average is thirty-five degrees, thirty-eight parts and thirty-three seconds. Its symbol is 35.38.33. [Then] produce the average [place of the] moon at the time of sighting for this time. Its product for you is fifty-three degrees, thirty-six parts and thirty-nine seconds. Its symbol is 53.36.39. [Then] produce the average [place of the] moon at the path for this time. Its product for you is one hundred and three degrees, twenty-one parts and forty-six seconds. Its symbol is 103.21.46. Subtract the average sun from the average moon. The remainder will be seventeen degrees, fifty-eight parts and six seconds – and that is the elongation. Double it – its product for you is the double elongations of thirty-five degrees, fifty-six parts and twelve seconds. Its symbol is 35.56.12. Hence add five degrees to the average path – as we have made known. And the product for you will be the correct path of one hundred and eighty degrees and twenty-one parts. But we are not concerned with the parts regarding the path – in the [same] way that we explained with the sun.", + "And we have come [now] to deduce the divergence of this correct path which is one hundred and eight: It comes out that its divergence is five degrees and one part. And since the correct path was less than one hundred and eighty degrees, subtract the divergence – which is five degrees and one part – from the average of the moon. The remainder will be forty-eight degrees, thirty-three parts, and thirty-nine seconds. Make the seconds into a part and add [it] to the [other] parts. And it comes out that the true place of the moon at this time is eighteen degrees and thirty-six parts in the constellation of Taurus. Its symbol is 18.36. And in this way you will know the true place of the moon at any time of sighting that you want, from the beginning of this year – which is the base year – to the end of the world. " + ], + [ + "The orbit in which the moon always veers from the orbit in which the sun always moves. Half of [the moon's] orbit veers to the north and half of it veers to the south. And there are two points in it – one across from the other – in which the two orbits intersect one another. Hence when the moon is in one of those two points, it comes out that it is moving [along] the orbit of the sun exactly opposite to the sun. But if the moon moves out of one of these two points, it comes out that it moves north of the sun or south of it. The point from which the moon starts to veer to the north of the sun is called the head. And the point from which the moon begins to veer to the south of the sun is called the tail. And there is an even movement to this head that has no addition or subtraction; and it moves backwards through the constellations, from Aries to Pisces, and Pisces to Aquarius. And likewise does it always move [regarding the other constellations].", + "The average movement of the head in one day is three parts and eleven seconds. It comes out that its movement in ten days is thirty-one parts and forty-seven seconds. And it comes out that its movement in a hundred days is five degrees, seventeen parts and forty-three seconds. Its symbol is 5.17.43. And it comes out that its movement in a thousand days is fifty-two degrees, fifty-seven parts and ten seconds. Its symbol is 52.57.10. And it comes out that its movement in ten thousand days is one hundred and sixty-nine degrees, thirty-one parts and forty seconds. Its symbol is 169.31.40. And it comes out that its movement in twenty-nine days is one degree, thirty-two parts and nine seconds. Its symbol is 1.32.9. And it comes out that its movement in an ordered year is eighteen degrees, forty-four parts and forty-two seconds. And the average [place] of the head at the beginning of the Night of the Fifth (Wednesday night) which was the base time is one hundred and eighty degrees, fifty-seven parts and twenty-eight seconds. Its symbol is 180. 57. 28.", + "If you want to know the place of the head at any time that you want, produce their average [place] for that time in the way that you produce the average [place] of the sun and the average [place] of the moon. [Then] subtract the average from three hundred and sixty degrees; and the remainder is the place of the head at that time. And the place of the tail will always be across from it.", + "How is this? See that [if] we wanted to know the place of the head of the beginning of the night [following] the eve of Shabbat (Friday night), the day of which was the Second of Iyar from this year, which is the base year. And the completed days from the beginning of the night of the base time until the beginning of this night upon which we want to know the place of the head is twenty-nine days.", + "Produce the mean [place] of the moon at that time in the way that you know. And that is that you add its movement for twenty days upon [its place] at the base time. It comes out for you that the mean [place] of the head is one hundred and eighty-two degrees, twenty-nine parts and thirty-seven seconds. Its symbol is 182.29.37. Subtract this mean from three hundred and sixty. Your remainder is one hundred and seventy five degrees, thirty parts and twenty-three seconds. Its symbol is 177.30.23. And do not pay attention to the seconds. It comes out that the place of the head is twenty-seven degrees and thirty parts into the constellation of Virgo. And [so] the place of the tail is across from it at twenty-seven degrees and thirty parts into the constellation of Pisces.", + "There will always be exactly half an orbit between the head and the tail. Hence [for] any constellation in which you find the place of the head, you will find the tail in the constellation that is seventh from it, exactly in the same amount of degrees and parts [as the head]. If the head would be at ten degrees in constellation x, the tail would be at ten degrees in the seventh constellation from it.", + "And once you know the place of the head, the place of the tail and the true place of the moon, consider the three of them: If you found that the moon is with the head or with the tail, on the same degree and the same part – know that the moon is not inclining to the north of the sun, nor to its south. But if you saw that the place of the moon is past the place of the head and it is moving towards the tail, know that the moon is inclining to the north of the sun. And if the moon is past the place of the tail and it is surely moving towards the head, know that the moon is inclining to the south of the sun. ", + "The incline that the moon inclines to the north of the sun or to its south is that which is called the width of the moon. If it was inclining to the north, it is called a northern width; and if the moon was inclining to the south, it is called a southern width. But if the the moon was in one of the two points, it would not have a width, as we explained.", + "The width of the moon will never be more than five degrees – whether to the north or to the south. Rather this is its way: It will begin at the head and diverge from it little by little. And the distance continues to grow until it gets to five degrees; and then it again approaches little by little until there be no width when it reaches the tail. And it again diverges little by little, and the divergence grows until it reaches five degrees. And it again approaches until it will not have a width.", + "If you want to know how much the width of the moon is at any time that you want, and whether it is northern or southern: Produce the place of the head and the true place of the moon for that time. Then subtract the place of the head from the true place of the moon. And the remainder is what is called the path of the width. And if the path of the width would be from one degree to one hundred and eighty, know that the width of the moon is northern. And if the path was more than one hundred and eighty, know that the width of the moon is southern. And if it was exactly one hundred and eighty or exactly three hundred and sixty, the moon has no width at all. Then go back and see how much is the divergence of the path of the width. And that is the amount of its incline to the north or to the south; and that is what is called the northern or southern width of the moon, as we explained.", + "And how much is the divergence of the path of the width? If the path of the width would be ten degrees, its divergence would be fifty-two parts (minutes). And if this path would be twenty degrees, its divergence would be one degree and forty-three parts. And if the path would be thirty, its divergence would be two degrees and thirty parts. And if the path would be forty, its divergence would be three degrees and thirteen parts. And if the path would be fifty, its divergence would be three degrees and fifty parts. And if the path would be sixty, its divergence would be four degrees and twenty parts. And if the path would be seventy, its divergence would be four degrees and forty-two parts. And if the path would be eighty, its divergence would be four degrees and fifty-five parts. And if the path would be ninety, its divergence would be five degrees.", + "And if there would be single digits with the tens, take [the proportional amount] that is fit for them according to the remainder between the two tens, as you did with the path of the sun and the path of the moon. How is that? See that [if] the path of the width was fifty-three degrees; and you already know that if the path was fifty, its divergence would be three degrees and fifty parts, and if the path was sixty degrees, the divergence would be four degrees and twenty parts. It comes out that the remainder between the two tens (after subtracting one from the other) is thirty parts – three parts for every degree. And it comes out according to the calculation of this path which is fifty-three, [that] it is three degrees and fifty-nine parts. And in this way you [can calculate] each and every amount.", + "Once you know the divergence of the path of the width up to ninety – as we have informed you – you will know the divergence of all the amounts of the path. For if the path is more than ninety, up to one hundred and eighty; subtract the width from one hundred and eighty. And you will know that the remainder is the divergence.", + "(And that is the width of the moon on the beginning of that night; and it is southern. For the path is surely more than one hundred and eighty.) And likewise if the path was more than one hundred and eighty, up until two hundred and seventy; subtract one hundred and eighty from it. And you will know that the remainder is the divergence.", + "And if the path was more than two hundred and seventy, up until three hundred and sixty; subtract it from two hundred and sixty. And you will know that the remainder is the divergence. ", + "How is that? See that [if] the path was one hundred and fifty, subtract it from one hundred and eighty. The remainder is thirty. And you already know that the divergence of thirty is two degrees and thirty parts. Hence the divergence of one hundred and fifty is two degrees and thirty parts.", + "See that [if] the path was two hundred, subtract one hundred and sixty from it. The remainder is twenty. And you already know that the divergence of twenty is one degree and forty-three parts. Hence the divergence of one hundred and fifty is one degree and forty-three parts. ", + "See that [if] the path was three hundred, subtract it from three hundred and sixty. The remainder is sixty. And you already know that the divergence of sixty is four degrees and twenty parts. Hence the divergence of one hundred and fifty is four degrees and twenty parts. And in this way [is the calculation] for all the amounts.", + "See that [if] we wanted to know how much is the width of the moon and in which direction it is – whether north or south – at the beginning of the night of the eve of Shabbat on the Second of the month of Iyar from this year: And you already know that the true place of the moon on this night was eighteen degrees and thirty-six degrees into the Constellation of Taurus. Its symbol is 18.36. [Likewise you know that] the place of the head at that time was twenty-seven degrees and thirty parts into the Constellation of Virgo. Its symbol is 27.30. Subtract the place of the head from the place of the moon. Your result will be a path of the width of two hundred thirty-one degrees and six parts. Its symbol is 236.6. Since we do not concern ourselves with the parts in any of the paths, it comes out that the divergence of this path according to the procedures that we have explained in this chapter is three hundred degrees and fifty-three parts. And that is the width of the moon on the beginning of that night; and it is southern. For the path is surely more than one hundred and eighty." + ], + [ + "All of the things that we prefaced are in order to be ready and prepared for knowing the sighting [of the moon]. And when you want to know this: Start and calculate and produce the true place of the sun, the true place of the moon and the place of the head at the time of the sighting. Then subtract the true place of the sun from the true place of the moon. And the remainder is what is called the first length.", + "And once you know the place of the head and the place of the moon, you will know how much is the [width] of the moon and whether it is a northern or southern width. And that is called the first width. And be careful with this first length and with the first width, so that they will both be prepared for you.", + "Then consider this first length (and this first width). If [the first length] comes out for you to exactly nine degrees or less, know that it is certainly always impossible that the moon be seen on that night in any of the Land of Israel. So you do not need another calculation. And if the first length is more than fifteen degrees, know that the moon is certainly seen in all of the Land of Israel. So you [likewise] do not need another calculation. But if the first length is from nine degrees up to fifteen degrees, you will need to investigate and analyze [it] with calculations of the sighting in order for you to know if [it] was seen or [it] was not seen.", + "To what do these words apply? When the true place of the moon was from the beginning of the constellation of Capricorn to the end of the constellation of Gemini. But if the place of the moon was from the beginning of the constellation of Cancer up to the end of the constellation of Sagittarius and the first length was ten degrees or less, know that the moon is not seen at all on that night in the Land of Israel. And if the first [length] was more than twenty-four degrees, know that the moon is certainly seen in all the borders of Israel. But if the first length is from ten degrees up to twenty-four degrees, you will need to investigate and analyze [it] with calculations of the sighting [to know] if [it] was seen or [it] was not seen.", + "And these are the calculations of the sighting: Observe and see which constellation the moon is in. If it would be in the constellation of Aries, subtract fifty-nine parts (minutes) from the first length. And if it would be in the constellation of Taurus, subtract one degree from the length. And if it would be in the constellation of Gemini, subtract fifty-eight parts from the length. And if it would be in the constellation of Cancer, subtract [fifty-two] (forty-three) parts from the length. And if it would be in the constellation of Leo, subtract forty-three parts from the length. And if it would be in the constellation of Virgo, subtract thirty-seven parts from the length. And if it would be in the constellation of Libra, subtract thirty-four parts from the length. And if it would be in the constellation of Scorpio, subtract thirty-four parts from the length. And if it would be in the constellation of Sagittarius, subtract thirty-six parts from the length. And if it would be in the constellation of Capricorn, subtract forty-four parts from the length. And if it would be in the constellation of Aquarius, subtract fifty-three parts from the length. And if it would be in the constellation of Pisces, subtract fifty-eight parts from the length. And the remainder of the length, after you have subtracted these parts from it, is what is called the second length. ", + "And why do we subtract these parts? Because the true place of the moon is not the place that it is seen. Rather there is a difference between them in the length and width. And that is called the difference of the sighting. And we always subtract the difference of the sighting of the length at the time of the sighting from the length, as we have said.", + "However concerning the difference of the sighting of the width: If the width of the moon was northern, we subtract the parts of the difference of the sighting of the width from the first width. But if the width of the moon was southern, we add the parts of the difference of the sighting of the width to the first width. And what the first width is after we add those parts to it or subtract [them] from it is what is called the second width.", + "And how much are the parts that we add to, or subtract from them? If the moon would be in the constellation of Aries, it is nine parts. And if it would be in the constellation of Taurus, it would be ten parts. And if it would be in the constellation of Gemini, it would be sixteen parts. And if it would be in the constellation of Cancer, it would be twenty-seven parts. And if it would be in the constellation of Leo, it would be ten parts. And if it would be in the constellation of Taurus, it would be thirty-six parts. And if it would be in the constellation of Virgo, it would be forty-four parts. And if it would be in the constellation of Scorpio, it would be forty-five parts. And if it would be in the constellation of Sagittarius, it would be forty-four parts. And if it would be in the constellation of Capricorn, it would be thirty-six parts. And if it would be in the constellation of Aquarius, it would be (twenty-four) [twenty-seven] parts. And if it would be in the constellation of Pisces, it would be twelve parts. ", + "Once you know [the number of] these parts, subtract them from the first width, or add them to it, as we have let you know; and it will come out for you to the second width. And you have already known whether it is northern or southern. And you will [now] know how many degrees and how many parts this second width is. And prepare this in front of you so it will be [ready for you in the] future.", + "And afterwards, come back to take a portion of this second width, since the moon deviates a little in its orbit. And how much is the portion that you take from it? If the place of the moon would be from the beginning of the constellation of Aries up to twenty degrees into it or from the beginning of the constellation of Libra up to twenty degrees into it, take two fifths of the second width. And if the place of the moon would be from twenty degrees into the constellation of Aries up to ten degrees into the constellation of Taurus or from twenty degrees into the constellation of Libra up to ten degrees into the constellation of Scorpio, take a third of the second width. And if the moon would be from ten degrees into the constellation of Taurus up to twenty degrees into it or from ten degrees into the constellation of Scorpio up to twenty degrees into it, take a quarter of the second width. And if the moon was from twenty degrees into the constellation of Taurus up to its end or from twenty degrees into the constellation of Scorpio up to its end, take a fifth of the second width. And if the moon would be from the beginning of the constellation of Gemini up to ten degrees into it or from the beginning of the constellation of Sagittarius up to ten degrees into it, take a sixth of the second width. And if the moon would be from ten degrees into the constellation of Gemini up to twenty degrees into it or from ten degrees into the constellation of Sagittarius up to twenty degrees into it, take half of a sixth of the second width. And if the moon would be from twenty degrees into the constellation of Gemini up to twenty-five degrees into it or from twenty degrees into the constellation of Sagittarius up to twenty-five degrees into it, take a quarter of a sixth of the second width. And if the moon would be from twenty-five degrees into the constellation of Gemini up to five degrees into the constellation of Cancer or from twenty-five degrees into the constellation of Sagittarius up to five degrees into the constellation of Capricorn, do not take anything – since there is no deviation of the orbit. And if the moon would be from five degrees into the constellation of Cancer up to ten degrees into it or from five degrees into the constellation of Capricorn up to ten degrees into it, take a quarter of a sixth of the second width. And if the moon would be from ten degrees into the constellation of Cancer up to twenty degrees into it or ten degrees into the constellation of Capricorn up to twenty degrees into it, take a half of a sixth of the second width. And if the moon would be from twenty degrees into the constellation of Cancer up to its end or from twenty degrees into the constellation of Capricorn up to its end, take a sixth of the second width. And if the moon would be from the beginning of the constellation of Leo up to ten degrees into it or from the beginning of the constellation of Aquarius up to ten degrees into it, take a fifth of the second width. And if the moon would be from ten degrees into the constellation of Leo up to twenty degrees into it or ten degrees into the constellation of Aquarius up to twenty degrees into it, take a quarter of the second width. And if the moon would be from twenty degrees into the constellation of Leo up to ten degrees into the constellation of Virgo or from twenty degrees into the constellation of Aquarius up to ten degrees into the constellation of Pisces, take a third of the second width. And if the moon would be from ten degrees into the constellation of Virgo up to its end or from ten degrees into the constellation of Pisces up to its end, take two fifths of the second width. And this portion that you take from the second width is that which is called the orbit of the moon.", + "And afterwards go back and consider the width of the moon and see whether it is northern or southern. If it was northern, subtract this orbit of the moon from the second length. But if it was southern, add this orbit to the second length. To what are these words applicable? When the place of the moon was from the beginning of the constellation of Aries to the end of the constellation of Gemini. But if the moon was from the beginning of the constellation of Cancer to the end of the constellation of Capricorn, the thing would be the opposite. Such that if the width of the moon would be northern, add the orbit to the second length. But if the width of the moon was southern, subtract the orbit from the second length. And that which is the second length after you have added to it or subtracted from it is that which is called the third length. And know that if there is no deviation of the orbit, that second length itself is the third length – no less and no more.", + "And afterwards go back and see in which constellation is this third length – and that is the degrees that are between the moon and the sun: If it would be in the constellation of Pisces, add a sixth to the third length. And if the length would be in the constellation of Aquarius or the constellation of Taurus, add a fifth to the third length. And if the length would be in the constellation of Aries or the constellation of Gemini, add a sixth to the third length. And if the length would be in the constellation of Capricorn or the constellation of Cancer, leave the third length as it is, and do not add upon it or subtract from it. And if the length would be in the constellation of Scorpio or the constellation of Leo, subtract a third from the third length. And if the length would be in the constellation of Libra or the constellation of Virgo, subtract a fifth from the third length. And that which is the third length after you have added to it or subtracted from it or left it as it is, is that which is called the fourth length. And then go back to the first width of the moon, and always take two thirds of it. And that is what is called the divergence of the height (latitude) of the province. And consider and see: If the width of the moon is northern, add the divergence of the height of the province to the fourth length. But if the width of the moon is southern, subtract the divergence of the province from the fourth length. And that which is the fourth length after we add to it or subtract from it is that which is called the arc of the sighting. ", + "How is this? See that [if] we came to determine if the moon would be visible or not on the night of the eve of Shabbat (Friday night) on the Second of the month of Iyar of this year: Produce the true place of the sun and the true place of the moon for this year, as we have informed you. It will come out for you that the true place of the sun is seven degrees and nine parts into the constellation of Taurus. Its symbol is 7.9. And the true place of the moon will come out for you to be eighteen degrees and thirty-six parts. Its symbol is 18.36. And it will come out for you that the width of the moon is three degrees and fifty-three parts on the southern side. Its symbol is 3.53. And that is the first width. Then subtract the the place of the sun from the place of the moon. The remainder will be eleven degrees and twenty-seven parts. Its symbol is 11. 27. And that is the first length. And since the moon was in the constellation of Taurus, the difference of the sighting of the length would be one degree. And it is fitting to subtract if from the first length. It comes out for you that the second length is ten degrees and twenty-seven parts. Its symbol is 10.27. And similarly would the difference of the sighting of the width be ten parts. And since the width of the sun was southern, it is fit to add the difference of the sighting – which is ten parts – to it. It comes out for you that the second width is four degrees and three parts. Its symbol is 4.3. And since the moon was eighteen degrees into the constellation of Taurus, it is fit to take a quarter from the second width; and that is called the orbit of the moon. It comes out for you that the orbit of the moon at that time is one degree and one part – for we are not exacting about seconds.", + "And since the width of the moon is southern and the true place of the moon is between the [beginning] of Capricorn and the [beginning] of Cancer, it is fitting to add the orbit to the second length. It comes out for you that the third length is eleven degrees and twenty-eight parts. Its symbol is 11.28. And since this length is in the constellation of Taurus, it is fitting to add its fifth – which is two degrees and eighteen parts – to the third length. And it comes out for you that the fourth length is thirteen degrees and forty-six parts. Its symbol is 13:46. And we go back to the first width and take two thirds and it comes out to the divergence of the height of the province, which is two degrees and thirty-five parts. And since it was a southern width, it is fitting to subtract the height of the divergence of the province from the fourth length. The remainder for you is eleven degrees and eleven parts. Its symbol is 11.11. And that is the arc of the sighting on this night. And in this way you can [calculate] and know how many degrees and how many parts is the arc of the sighting for any night of sighting that you will ever want.", + "And after you produce this arc, understand it and know that if the arc of the vision would be nine degrees or less, it is (then) [im]possible to see it in all of the Land of Israel. But if the arc of the sighting is more than fourteen degrees, it is impossible not to see it, and it would be visible in all of the Land of Israel.", + "And if the arc of the sighting would be from the beginning of the tenth degree to the end of the fourteenth degree, measure the arc of the sighting with the first length; and you will know if it will be seen or not from the edges that it has – and they are called the edges of the sighting.", + "And these are the edges of the sighting: If the arc of the sighting would be from more than nine degrees to the end of ten degrees or more than ten; and the first length would be thirteen degrees or more – it will certainly be seen. But if the arc will be less than this or the length will be less than this, it will not be seen. ", + "And if the arc of the sighting would be from more than ten degrees to the end of eleven degrees or more than eleven; and the first length would be twelve degrees or more – it will certainly be seen. But if the arc will be less than this or the length will be less than this, it will not be seen. ", + "And if the arc of the sighting would be from more than eleven degrees to the end of twelve degrees or more than twelve; and the first length would be eleven degrees or more – it will certainly be seen. But if the arc will be less than this or the length will be less than this, it will not be seen. ", + "And if the arc of the sighting would be from more than twelve degrees to the end of thirteen degrees or more than thirteen; and the first length would be ten degrees or more – it will certainly be seen. But if the arc will be less than this or the length will be less than this, it will not be seen. ", + "And if the arc of the sighting would be from more than thirteen degrees to the end of fourteen degrees or more than fourteen; and the first length would be nine degrees or more – it will certainly be seen. But if the arc will be less than this or the length will be less than this, it will not be seen. ", + "How is this? We have come to examine [the sighting] with the arc of the sighting of the night of the eve of the Shabbat, the Second of the month of Iyar of this year. It came out in the calculation of the arc of the sighting to be eleven degrees and eleven parts, as you know. And since the arc of the sighting was between ten and fourteen, we measured it with the first length. And you have already known that the length on this night was eleven degrees and twenty-seven parts. And since the arc of the sighting was more than eleven degrees and the first length was more than (ten) [eleven], it is known that it will certainly be seen on this night, according to the edges fixed. And so should you estimate for each and every arc with its first length.", + "And you have already seen from all of these actions, how many calculations are in it and how many additions and how many subtractions to the point that we have toiled much before we could produce approximate ways that do not have great sophistication to their calculations. For the [trajectory of the] moon is crooked. And therefore the Sages said (Rosh Hashanah 25a), \"'The sun knows its way' (Psalms 104:19); the moon does not know its way.\" And the Sages [also] said, \"Sometimes it comes long, sometimes it comes short.\" As you can see from these calculations that sometimes you add and sometimes you subtract until there is the arc of the sighting; and sometimes the arc of the sighting is long and sometimes short, as we have explained. ", + "And the explanation of all these calculations and what reason we add this amount and what reason we subtract and how we know each and every thing from these things and the proof for each and every thing is [all from] the wisdom of the seasons and of geometry, about which the sages of Greece composed many books. And they are now found in the hands of the sages. But the books that were composed by the Sages of Israel that were in the times of the prophets from the Children of Yissachar did not reach us. But since all of these things are with clear proofs that have no doubt and it is impossible for a person to question them, we are not concerned about the author – whether the prophets composed them or the nations composed them. As [regarding] anything the explanation of which is revealed and its truth is known from proofs that have no doubt, we relay on the man that said it or taught it with the proof that is revealed and the reason that is known. " + ], + [ + "It is well-known and clear that if the calculation [demonstrated] that the moon will be seen at night, it is [only] possible that it will be seen. But it is [also] possible that it will not be seen because of the clouds covering it or because of the place which is a valley or that there is a tall mountain blocking the western direction from the people of that place, such that it is as if they are residing in a valley. For the moon is not visible to someone in a low place even if it is big, but it is seen to someone standing on the top of a tall and steep mountain even when the moon is very small. And likewise is it visible to one dwelling by the seashore or to one traveling on a boat in the Great (Mediterranean) Sea, even though it is very small. ", + "And likewise if it is a clear day in the winter, the moon will be more visible than it would be in the summer. [This is] because if it would be a clear day in the winter, the air would very pure and the sky would be seen with greater transparency; as there is no dust there to mix into the sky. But in the summer the air is as if it is smoky because of the dust, so the moon looks small.", + "And anytime you find the arc of the sighting and the first length that you measure with it [to establish] the two edges to be narrow, the moon will be very small and it will only be visible in a very high place. But if you find the arc of the sighting and the first length to be very large and they have more degrees to the end of their edges, the moon will look large. So the size and visibility will be according to the largeness of the arc and the first length. ", + "Hence it is fitting for the court to [pay attention] to these two things, which are the time of the sighting and its place. And they ask the witnesses, \"In which place did you see [it]?\" As if the arc of sighting was small and the calculation [demonstrates] that it will be seen narrowly – such as if the arc of the sighting was thirteen degrees and five parts, and the first length was exactly thirteen degrees – and witnesses came that saw it: If it was in the summer or they were in a low place, we suspect them and examine them much. But if it was in the winter or in a very high place, it was certainly seen unless there were clouds there intervening. ", + "Witnesses that saw the [new] moon in its time and came and testified, and the court accepted them and sanctified this first month; and [then the court] counted twenty-nine days from the sanctified day and the moon was not visible on the thirtieth day, because it was impossible to see it, or it was covered with clouds – and surely the court anticipates it the whole thirtieth day, as we have explained – and witnesses do not come that the moon be ratified, it comes out that the second Rosh Chodesh (first day of the month) is the thirty-first day, as we have explained. ", + "And they began to count twenty-nine days from the second Rosh Chodesh and the moon is not seen on the Night of the Thirtieth: If you say that we ratify it this way and make [that month] thirty and set the third Rosh Chodesh [on] the thirty-first day, it is thus possible that the moon will not be seen on the thirtieth night of this month as well, and they will come out continuing to ratify the months after the Thirtieth the whole entire year! And it comes out that in the last month, it is possible that the moon be seen on the Night of the Twenty-fifth or the the Night of the Twenty-sixth. And there is no more laughable and injurious matter than this.", + "And do not say that this thing is not common, that the moon not be visible the whole year. Rather it is something very likely. As many times this, or that which is similar to it, happens in the provinces in which their winters are long and the clouds many. For we are not saying that the moon is not seen the whole year, but rather that it is not seen at the beginning of the month, but it is seen afterwards. And sometimes it is not seen because it is impossible to see it on [those times], and on the months that it is possible for one to see them, he does not see [it] because of the clouds or because it was very small and he did not focus on it.", + "Rather the tradition that was in the hand of the Sages – one man from the mouth of another, from the mouth of Moshe, our teacher – is thus: That at a time when the moon is not seen at the beginning of [several] months – one month after the other – the court sets a [full] month of thirty days and a lacking month of twenty-nine day. And so they calculate and set the [full] month and the lacking month by setting – not by sanctification. For we only sanctify based on sighting. And sometimes they make a full [month] after a full [month], and sometimes a lacking [month] after a lacking [month], as it appears to them from the calculation. ", + "And they always intend in their calculations that if the moon be sighted in the next month, it would be sighted in its time or on the night of the intercalation; not that it be seen before its time, which is the night of the twenty-eighth. And in these calculations of the sighting that we have explained it will be become elucidated to you and you will know when it is possible that it will be seen and when it is possible that it will not be seen. And upon this do we rely and intercalate one month after [another] or make one lacking month after [another]. But we never have less than four intercalated months in a year nor more than eight intercalated months. And also when we intercalate these months according to the calculation, we make the meal of intercalating the month, [that] we mentioned in the third chapter.", + "And all that you find in the Gemara of the things that show that the court relies on the calculation, or from the mouth of Moshe from Sinai that the thing is given over to them and authority is in their hand to make a lacking [month] or to intercalate – and likewise that which one made nine lacking months in a year, or anything that is similar to it – it is all built on this principle, at a time when the new moon is not seen at its time. ", + "And likewise that which the Sages said that we intercalate the month for a purpose is with these months that we intercalate according to the calculation and make one full and one lacking. And they may [thus] intercalate one month after another or make [two consecutive months] lacking. It is in this that we intercalate for a purpose, as the moon was not seen in its time. But when the moon is seen in its time, which is the beginning of its being seen after it intersects the [orbit of the] sun, we always sanctify it.", + "And all of these things are at a time when there is a court and we rely upon the sighting. But in these times, we only rely upon the fixing with this intermediate calculation which has spread among all of Israel, as we have explained in these laws.", + "It is explained in the books of the seasons and geometry that if the moon is seen in the Land of Israel, it will be seen in all of the provinces of the world that are to the west of the Land of Israel across from it. But if the calculation comes out that it will not be seen in the Land of Israel, it is possible that it will be seen in [other] provinces that are to the west of the Land of Israel across from it. Hence if the moon would be seen in a province that is to the west of the Land of Israel, there is no proof in this that it will not be seen in the Land of Israel. Rather it is possible that the moon will be seen in the Land of Israel. ", + "But if the moon would not be seen at the top of the hills in the western province across from the Land of Israel, it is known that it was not visible in the Land of Israel. ", + "And likewise, if the moon will not be seen in the Land of Israel, it is known that it not visible in all of the provinces of the world that are to the east of the Land of Israel across from it. But if it will be seen in the Land of Israel, it is possible that it will be seen in the eastern provinces, but it is [also] possible that it will not be seen. Hence if it will be seen in a province that is east of the Land of Israel and across from it, it is known that it is visible in the Land of Israel. But if it is not visible in the eastern provinces, there is no proof in this. Rather it is possible that it will be seen in the Land of Israel. ", + "And all of these things are when the province in the west or in the east were across [from it], such that they extended to the north of the world (from its midpoint, meaning the equator) from thirty degrees to thirty-five degrees. But if they extended further or less than this to the north, they have different properties. For they are surely not across from the Land of Israel. And these things that we have explained about the cities of the East and the West are only to tell you the properties of sighting, 'to enlarge the Torah and to magnify it.' It is not that the residents of the East or the residents of the West rely upon the [local] sighting of the moon, or that it helps them at all. Rather we always only rely upon the sanctification of the court in the Land of Israel, as we have mentioned several times." + ], + [ + "Since the Sages said that among the things with which they would examine the witnesses was that they would say to them, \"Towards where was the moon inclining\" – it is proper in my eyes to make known the way of the calculation of this thing. But I will not be precise about it, since it is not useful in the sighting at all. And the beginning of this calculation is to know the incline of the constellations first.", + "The orbit that the sun passes through half of the constellations is not one in which it passes through the middle of the [universe] from the eastern side to the western side. Rather it diverts from the even [circle] that circles in the middle of the [universe], towards the north or the south. Half of [its orbit] inclines towards the north and half of it inclines towards the south.", + "And there are two points in it in which it meets the orbit of the even circle that circles in the middle of the [universe]. One point is at the [beginning] of the constellation of Aries. The second point across from it is at the [beginning] of the constellation of Libra. And it comes out that six constellation incline to the north, from the beginning of Aries to the end of Libra. And six incline to the south, from the beginning of the constellation of Libra to the end of the constellation of Pisces.", + "And from the beginning of the constellation of Aries, the constellations begin to inline, little by little, and to move away from the even [circle] towards the north, to the [beginning] of Cancer. And the beginning of Cancer is approximately twenty-three and a half degrees away to the north of the even [circle]. And the constellations return to approach, little by little, the even [circle], until the [beginning] of Libra, which is on the even [circle]. And from the beginning of Libra, they begins to inline and to move away towards the south, to the [beginning] of Capricorn. And the [the beginning] of Capricorn is approximately twenty-three and a half degrees away to the south of the even [circle]. And the constellations return to approach, little by little, the even [circle], until the [beginning] of Aries. ", + "It comes out that the [beginning] of Aries and the [beginning] of Libra orbit on the even [circle]. And hence when the sun will be in these two [beginnings], it will not incline – not to the north and not to the south. And it will rise at the midpoint of the east and it will set at the midpoint of the west. And day and night will be the same [amount of time] in all of civilization. ", + "See that it is elucidated for you that each and every degree of the degrees of the constellations inclines to the north or to the south, and there is a [standard] measurement to its incline. And (the largeness) [the width] of the incline will not be more than approximately twenty-three and a half degrees.", + "And these are the standard measures of the inclines according to the amount of degrees of the constellations: The incline of ten degrees is four degrees. The incline of twenty degrees is eight degrees. The incline of thirty degrees is eleven degrees. The incline of forty degrees is fifteen degrees. The incline of fifty degrees is eighteen degrees. The incline of sixty degrees is twenty degrees. The incline of seventy degrees is twenty-two degrees. The incline of eighty degrees is twenty-three degrees. The incline of ninety degrees is twenty-three and a half degrees.", + "And if there be single digits, take their divergence for them from between the two [proximate] inclines [of tens], like we explained with the sun and with the moon. How is this? The incline of five degrees is two degrees. And if the amount of degrees was twenty-three, their incline is nine degrees. And in this way [should you calculate] with all the single digits that are with the tens. ", + "And once you know the incline of the degrees up to ninety, you will know the incline of all of [the degrees], in the way that we informed you about the width of the moon: That if the amount was more than ninety up to one hundred and eighty, subtract it from one hundred and eighty. And if the amount was more than one hundred and eighty to two hundred and seventy, subtract one hundred and eighty from it. And if it was more than two hundred and seventy to three hundred and sixty, subtract it from three hundred and sixty. And you will know the incline of the remainder, and it is the incline of that amount that is in your hand (from 19:7-8 above) – without subtraction and without addition.", + "If you want to know how many degrees the moon inclines from the the even [circle] towards the north of the universe or towards the south of the universe: First know how much is the incline of the degree which is the true place of the moon, and to which direction it inclines – to the north or to the south. Then go back and calculate and produce the first width of the moon and see if it is northern or southern. If the width of the moon and the incline of its degree are in one direction – such as if both of them were northern or southern – gather the sum of both of them. But if it comes out about the two directions that one is northern and one is southern, subtract the smaller of the two of them from the larger. And the remainder is the distance of the moon from the even [circle] in that direction which was the larger of the two of them.", + "How is this? [If] we came to know how much the moon is inclining from the even [circle] on the night of the sighting, which is the Second of the month of Iyar of this year: And you have already known that the degree of the moon was nineteen degrees into the constellation of Taurus – its incline is about eighteen degrees to the north – and [that] the width of the moon was about four degrees to the south. Subtract the smaller from the larger. The remainder will be fourteen degrees. And it comes out that the moon is fourteen degrees from the even [circle] in the northern direction. As the larger amount – which is eighteen – was surely northern. And all of this calculation is approximate, as it is not useful in the sighting.", + "If you want to know to which direction of the directions of the [universe] the moon inclines, calculate and know its distance from the even [circle]: If it is exactly on the even [circle] or within two or three degrees close to it to the north or to the south, it will appear even in the middle of the west and its [shady side] will appear exactly towards the east of the universe.", + "But if it would be further to the north of the universe from the even [circle], it will be seen between the west of the universe and its north. And its [shady side] will be appear inclining across from the east of the universe towards the north of the universe. ", + "And if it was further to the south of the universe from the even [circle], it will be seen between the west of the universe and its south. And its [shady side] will appear inclining across from the east of the universe towards the north of the universe. And according to the greatness of the distance [is] the greatness of the incline. ", + "And among the investigations of the witnesses is that we say to them, \"How high was [it]?\" And this thing is known by the arc of the sighting: At the time that the arc of the sighting is small, the moon will appear as if it it close to the earth. And at a time when it is long, it will appear high from upon the earth. So its height from upon the earth as seen by the eyes [is] according to the size of the arc of the sighting. ", + "See that we have elucidated the calculations of all of the ways that we require about the knowledge of the sighting and the investigating of the witnesses; so that all will be known to those who understand and that no path of the paths of the Torah be missing and that they [need] to stray to seek after it in other books. \"Search and read it in the book of the Lord; not one of these shall be absent\" (Isaiah 34:16).", + "The End of the Laws of the Sanctification of the Month." + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sanctification of the New Month/English/merged.json b/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sanctification of the New Month/English/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..e1658e21ea2a120df3a389369dc1a1e063fed133 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sanctification of the New Month/English/merged.json @@ -0,0 +1,302 @@ +{ + "title": "Mishneh Torah, Sanctification of the New Month", + "language": "en", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Mishneh_Torah,_Sanctification_of_the_New_Month", + "text": [ + [ + "The months of the year are lunar months, as [implied by Numbers 28:14]: \"... the burnt offering of the month when it is renewed,\"1The concept of a renewal each month is relevant regarding lunar months, but not with regard to solar months. For the moon is not seen for a day or two each month, while the sun shines continually every day throughout the year. and [Exodus 12:2]: \"This month shall be for you the first of months.\"2Although the implication to a lunar month in this verse is not as obvious as in the former verse, there is an explicit teaching from our Sages indicating a connection, as the Rambam proceeds to explain. [Concerning this verse,] our Sages commented:3Mechilta D'Rashbi on the above verse; see also Midrash Tanchumah, Shemini, sec. 8; Menachot 29a. The Holy One, blessed be He, showed Moses in the vision of prophecy an image of the moon and told him, \"When you see the moon like this, sanctify it.\"
The years we follow are solar years, as [implied by Deuteronomy 16:1]: \"Keep the month of spring.\"4Sanhedrin 13b (cited by the Rambam, Chapter 4, Halachah 1) explains that this verse is a charge to arrange the calendar so that the vernal (spring) equinox always falls in the month of Nisan.", + "How much longer is a solar year than a lunar year? Approximately eleven days.5The Rambam speaks in more precise figures in Chapter 6. At present, he is speaking in general terms to give an outline of the how the Jewish calendar is structured. Therefore, [to correct the discrepancy between the lunar and the solar calendars,] when these additional days reach a sum of 30 - or slightly more, or slightly less - an additional month is added, causing the year to include thirteen months. This is called a full year.
[This is necessary,] because it is impossible to have a year with twelve months and an odd number of days, as [implied by Numbers 28:14]: \"... of the months of the year.\" [On this verse, our Sages6Megillah 5a. commented:] \"You count the months of a year, but not the days of a year.\"", + "The moon becomes hidden and cannot be seen for approximately two days - or [slightly] less or slightly more - every month: approximately one day before its conjunction with the sun at the end of the month, and one day after its conjunction with the sun, [before] it is sighted in the west in the evening.7As explained in the notes to Chapter 11, when the sun, the moon, and the earth are aligned in a straight line in that order, the moon reflects the sun's rays directly back to it, and no light can be seen from the earth. This is called the conjunction of the sun and the moon. Afterwards, the moon proceeds in its orbit away from the sun, and within approximately one day's time it will have moved a sufficient distance for it to reflect a small crescent of light to the earth. This crescent will always be sighted first in the western portion of the sky, close to the horizon.
The commentaries note that Rosh HaShanah 20b states that the moon cannot be seen for twenty-four hours every month. Aruch HaShulchan (Hilchot Kiddush HaChodesh, sec. 88) explains that there is no contradiction to the Rambam's statements here. There are twenty-four hours every month in which it is impossible to see the moon. There is in addition, however, approximately one day every month when the probability of seeing the moon is very low.
The first night when the moon is sighted in the west after being hidden is the beginning of the month. Afterwards, 29 days are counted from that day. If the moon is sighted on the night of the thirtieth [day], the thirtieth day will be Rosh Chodesh [of the following month].
If it is not sighted, Rosh Chodesh will be on the thirty-first day, and the thirtieth day will be included in the previous month. There is no need [to sight] the moon on the thirty-first night; whether or not [the moon] is sighted [the new month begins that night]. For there are no lunar months longer than thirty days.", + "When there are twenty-nine days in a month, [because] the moon was sighted on the thirtieth night, the month is called chaseir, [\"lacking\"]. If the moon is not sighted and the previous month has thirty days, the month is called me'ubar [\"pregnant\"] or malei [\"full\"].
When the moon is sighted on the thirtieth night, the moon is said to have been sighted at the appropriate time. When the moon is sighted on the thirty-first night, but not on the thirtieth night, the moon is described as having been seen on the night of its fullness.", + "The [establishment of Rosh Chodesh] based on the sighting of the moon is not the province of every individual,8I.e., in contrast to the Sabbath, a person who thinks that he has sighted the moon may not begin counting the days of the new month on his own initiative. Rather, he must go to the Sanhedrin and present his testimony to them, and it is they who decide whether or not to begin the new month. (Note the Rambam's comments in Sefer HaMitzvot , Positive Commandment 153, where he elaborates on this theme.) as is the Sabbath [of the weekly cycle]. [In the latter instance,] everyone counts six days and rests on the seventh day.
[The sanctification of the new month,] by contrast, has been entrusted to the court.9I.e., the Sanhedrin, the High Court that held sessions in Jerusalem until the Temple's destruction, and afterwards was located in various cities throughout Eretz Yisrael. [The new month does not begin] until it has been sanctified by the court, and it is the day that they establish as Rosh Chodesh that is Rosh Chodesh. [This is implied by the verse,] \"This month will be for you...,\" - i.e., the testimony [concerning the new month] will be entrusted to you.10As explained in Rosh HaShanah 22a, this command was addressed to Moses and Aaron. The words \"to you\" are seemingly unnecessary. Thus, they are interpreted to mean that just as this command is being given to you, so too, the fulfillment of it in subsequent times will be the responsibility of men like you - i.e., the judges of Israel's High Court. (See Chapter 2, Halachah 8, which mentions an application of this principle. See also Chapter 5, Halachah 1.)", + "The [High] Court would make calculations in a manner resembling11Rav Kapach explains that the Rambam chose his wording exactly. The calculations of the High Court merely \"resembled the calculations of the astronomers.\" In truth, however, they operated under a different system. As the Rambam explains in Chapter 17, Halachah 24, the prophets and the descendants of the tribe of Issachar had a method of calculating the movement of the sun, the moon, and the stars, which had been transmitted to Moses on Mount Sinai. Although this method resembled the method of calculations employed by gentile scholars, it was unique and different. (See also the Rambam's Commentary on the Mishnah, Rosh HaShanah 2:8.)
This method of calculation was lost to our people shortly after the composition of the Mishnah. Subsequent texts, including the Rambam's own system of calculation, as explained from Chapter 11 onward, were based on Greek sources. the calculations of the astronomers, who know the location of the stars and their paths [in their orbits]. They would perform careful research to determine whether or not they would be able to sight the moon at the appropriate time - i.e., the thirtieth night.
If [the judges] determined that it was possible to sight [the moon], they would sit waiting for witnesses [to come and testify] throughout the entire thirtieth day. If witnesses came, and [the court] examined their testimony according to law, and verified the truth [of their statements], the court would sanctify [the new month]. If [the moon] was not sighted, and witnesses did not come,12Because the moon was covered with clouds or for other similar reasons. (See Chapter 18, Halachah 1.) they would complete the thirtieth day, thus making the month full.
If, according to their calculations, [the judges] knew that it was impossible for the moon to be sighted, they would not sit [in session] on the thirtieth day, nor would they await [the arrival] of witnesses. If witnesses came, they would know that they are false witnesses, or that clouds appeared to them in a form resembling the moon, but it was not the real moon.", + "It is a positive commandment of the Torah13See Sefer HaMitzvot (Positive Commandment 153) and Sefer HaChinuch (Mitzvah 4), which consider this to be one of the Torah's 613 mitzvot. for the court to calculate and determine whether or not the moon will be sighted, to examine witnesses until the moon can be sanctified, and to send forth [messengers] to inform the remainder of the people on which day Rosh Chodesh was observed,14The Rambam mentions three activities imperative on the court in fulfillment of this mitzvah: the calculation of the time for the sighting of the moon, the examination of the witnesses, and the notification of the Jewish people.
It is interesting to note that the structure of Hilchot Kiddush HaChodesh represents somewhat of a departure from the Rambam's usual style of presentation in the Mishneh Torah. He generally begins by citing a mitzvah and the proof-text from which it is derived, and afterwards he describes it. In this instance, the Rambam begins by describing the basic ground rules for the sighting of the moon, and afterwards he explains the mitzvah that is associated with this sighting.
Rav Kapach suggests that this approach could have been taken in reaction to the position of Rav Sa'adiah Gaon, who maintains that the fundamental aspect of determining the calendar was not the sighting of the moon, but rather the calculations of the Sages. See the Rambam's Commentary on the Mishnah (Rosh HaShanah 2:6). so that they will know the day [on which to celebrate] the festivals [as implied by Leviticus 23:2]: \"that you will pronounce as days of holy convocation,\"15As stated in the conclusion of Chapter 2, this verse is an indication that the determination of the days on which the festivals are to be celebrated - and thus the establishment of the monthly calendar on which the former depends - was entrusted to the Jewish High Court. and [as implied by Exodus 13:10]: \"And you shall observe this statute in its appointed season.\"16This verse refers to the Paschal sacrifice and teaches us that there is an obligation to \"observe this statute,\" bring the Paschal sacrifice, \"at its appointed time\" - i.e., in the spring. This alludes to the second dimension of this mitzvah, the establishment of leap years so that the holiday of Pesach will always fall in the spring.
Note the Ramban (Hasagot to Sefer HaMitzvot, Shoresh 1), who cites opinions that consider these two dimensions - the establishment of Rosh Chodesh and the decision whether to observe leap years - as two separate mitzvot.
The Rambam's citation of this proof-text has attracted the attention of commentaries because of another difficulty. In Menachot 36b, the meaning of this verse is the subject of a difference of opinion between Rabbi Akiva and Rabbi Yosse HaG'lili. While the simple meaning of the phrase \"this statute\" is the Paschal sacrifice - and this is the interpretation of Rabbi Akiva - Rabbi Yosse HaG'lili interprets the phrase as referring to the mitzvah of wearing tefillin.
What is significant is that in the Mishneh Torah, the Rambam cites both the interpretations of Rabbi Akiva (in this halachah) and that of Rabbi Yosse HaG'lili (Hilchot Tefillin 4:10) as Torah law. The commentaries (see Radbaz, Vol. V, Responsum 1693) explain that this is indicative of a general pattern within the Mishneh Torah. The Rambam's intent in composing the Mishneh Torah was to provide us with a text of Torah practice, not a source book explaining the derivation of Torah law. He refers to verses only when they are necessary as supports. Therefore, in each instance he cites the proof-text that has the most obvious connection to the law or principle he is referring to, although it is possible that there is another verse from which this law was actually derived.", + "The calculations and the establishment of the months and the leap years is carried out only in Eretz Yisrael [as implied by Isaiah 2:3]: \"For out of Zion will emerge the law, and the word of God [will emerge] from Jerusalem.\"17See Sefer HaMitzvot, loc. cit., where the Rambam explains the connection of this mitzvah - and the Jewish people as a whole - to Eretz Yisrael in stirring terms.
If a great sage who received semichah18The ordination conveyed upon the Sages from Sage to Sage, in a chain that began with Moses himself. (See Hilchot Sanhedrin, Chapter 4.) in Eretz Yisrael left for the diaspora without leaving a colleague of equal stature in Eretz Yisrael, he may make calculations, establish the monthly calendar, and institute leap years in the diaspora.19Yevamot 122a relates that Rabbi Akiva journeyed to Neharde'a for this purpose, and from the narrative in Berachot 63a, it would appear that Chanina, Rabbi Yehoshua's nephew, lived in Babylon and ordained the order of the calendar from there for several years.If, however, it becomes known to him that a sage of his stature has arisen in Eretz Yisrael - and surely, if a sage of greater stature has arisen in Eretz Yisrael - it is forbidden for him to establish [the monthly calendar] and [institute] leap years in the diaspora.20Berachot, ibid., states that the Sages of Eretz Yisrael ordered Chanina to stop ordaining the calendar, because \"the kids that you left behind have grown and become billy-goats with horns\" - i.e., the Sages who were once on a lower level of understanding had matured and achieved a par with him. If he transgresses, and [attempts to structure the calendar in this manner], his actions are of no consequence.21The Rambam is speaking about the era when the beginning of the new month was determined through the testimony of witnesses. The use of the fixed calendar we follow at present is discussed in Chapter 5." + ], + [ + "The only testimony that is acceptable with regard to [the sighting of] the new [moon] is that of two1For all evidence must be substantiated by the testimony of two witnesses, as implied by Deuteronomy 19:15 which states, \"The testimony of a single witness will not stand.\" See Hilchot Edut, ch. 5. adult males2Both these concepts are implied by the Hebrew word anashim. who are fit to testify regarding all matters.3See Hilchot Edut, Chapters 9-10, 12-14. Women and slaves,4Who are not acceptable for testimony in court (Hilchot Edut 9:2,4). The slaves referred to here are \"Canaanite slaves,\" gentiles purchased as slaves. A Jewish servant, eved ivri, may give testimony in court on this and other matters. by contrast, are like other unacceptable witnesses and may not testify.
When a father and a son both see the new moon, they should both go the court to testify. Not because testimony regarding the [the sighting of] the new [moon] is acceptable [from witnesses who are] related, but because one of them may be disqualified because he is a thief or for other reasons, and the other will be able to join with another person and give testimony.
A person who is disqualified from serving as a witness by Rabbinical decree,5E.g., gamblers, usurers, and other individuals described in Hilchot Edut, Chapter 11. although he is acceptable according to the law of the Torah itself, may not serve as a witness with regard to [the sighting of] the new [moon].", + "According to the law of the Torah, there is no need to be precise regarding testimony about [the sighting of] the new [moon]. For even if the new moon was sanctified on the basis of the testimony of witnesses, and later it was discovered that those witnesses had perjured themselves,6More particularly, the term used by the Rambam, zomemim refers to witnesses who claimed that they saw the moon while they were located in a specific place at a specific time, and later it was proven that they had been in another place at that time. (See Hilchot Edut, Chapter 18.) [the new moon] remains sanctified.7See Halachah 10.
Accordingly, in the early generations, testimony regarding [the sighting of] the new [moon] was accepted from any Jew [without further enquiry], for any Jew can be presumed to be an acceptable witness unless one knows with certainty that he is unacceptable. When the followers of Baithos8Avot D'Rabbi Natan 5:2 relates that Antigonus of Socho had two talented students, Tzadok and Baithos. When Antigonus taught: \"Do not be like students serving a master in order to receive a reward,\" they turned away in disgust, commenting, \"Is it proper for a worker to toil the entire day without receiving any recompense?\"
They began splinter groups that rejected the core of Jewish practice and coveted material wealth. They found that they could not convince the majority of the people to reject the Torah entirely, so they adopted a different tactic. They claimed that they were true to Torah, but the only Torah that was Godly was the written law. The oral law, they maintained, was merely a human invention.
This thesis was only a ruse to sway the people from the performance of the mitzvot. Accordingly, the Sages would refer to all those who deny the Torah and its tradition as Sadducees (from Tzadok) or Baithosees (from Baithos) [the Rambam's Commentary on the Mishnah, Avot 1:3]. Not only did these individuals scorn Torah observance themselves, but they tried, as indicated by this halachah, to undermine the observance of the Jewish nation as a whole.
Our translation follows the standard printed text of the Mishneh Torah. Many original printings and manuscripts state minnim, \"non-believers,\" rather than \"the followers of Baithos.\" Similarly, the Rambam's source, Rosh HaShanah 2:1, uses this term. Some consider this as a reference to the early Christians. began conducting themselves in a debased manner and would hire people9Rosh HaShanah 22b relates that the Sadducees paid witnesses 400 zuzim to testify falsely with regard to the sighting of the moon. to testify that they had seen the moon when in fact they had not, the court decreed that it would accept testimony regarding [the sighting of] the new [moon] only from witnesses whom the court knew to be acceptable. Moreover, they would examine and question their testimony.", + "Therefore, if the [High] Court did not know [the character of] the witnesses who sighted the moon, the inhabitants of the city where the moon was sighted would send other witnesses10The Rambam uses a plural term, implying that two character witnesses are required. This prerequisite is apparent from Rosh HaShanah 22b. The Jerusalem Talmud (Rosh HaShanah 2:1), by contrast, requires only one character witness. together with the witnesses who saw the moon to substantiate their character to the court, and inform [the judges] that they are acceptable [witnesses]. [Only] afterwards would the court accept their [testimony].", + "The court would make calculations in a manner resembling the calculations of the astronomers, and would know whether the position of the moon - when it would be sighted - would be to the north of the sun, or to its south,11As the Rambam states in his Commentary on the Mishnah, Rosh HaShanah 2:7, this refers to the latitude of the moon. This subject is explained in Chapter 16. if its [crescent] would be wide or narrow,12As the Rambam explains in his Commentary on the Mishnah (loc. cit.), the size of the moon's crescent grows as it moves further away from the sun. and the direction in which its corners would be pointed.13See Chapter 19 for an explanation of how the court can determine these matters.
When the witnesses came to testify, they would ask them: \"Where did you see [the moon]: to the north or to the south [of the sun]?\", \"In which direction were its corners pointed?\", \"How high and how wide did it appear to you?\" If their replies were suitable, their testimony was accepted. If their replies were not suitable, their testimony was not accepted.", + "If the witnesses say, \"We saw [the reflection of the moon] in water,\" or \"...[its form] behind the clouds,\" or \"...[its reflection] in a mirror,\" [what they] saw is of no [consequence], and this sighting cannot be used as the basis for sanctifying [the new moon].14To sanctify the moon, it is necessary to see the moon itself - and not its reflection - and to see it clearly, not as it is hidden by clouds. [The same law applies if the witnesses say,] \"We saw a portion [of the moon] in the heavens, and a portion of [its form] behind the clouds,\" \"...a portion [reflected] in water,\" or \"...a portion [reflected] in a mirror.\"
If one [potential witness says,] \"I saw it and it appeared to me approximately two storeys high,\" and another [potential witness] says, \"It was three storeys high,\" their testimonies may be combined15Although there is a discrepancy between them, the two testimonies are not considered to contradict each other, since it is possible for a person to err slightly in making such an estimation. [and the moon sanctified on this basis]. If, however, one says \"It was approximately three storeys high,\" and the other says, \"It was approximately five storeys high,\" their testimonies may not be joined together.16For this discrepancy is too great for the two to be considered a single statement. Either one of them, however, may join together with another witness who gives identical testimony, or [who gives testimony] involving a discrepancy of merely one storey.", + "If witnesses say, \"We saw [the moon] without concentrating our attention, and, afterwards, when we concentrated our attention with the intent of sighting it so that we could testify, we did not see it,\" this is not considered [valid] testimony, and it cannot serve as the basis for sanctifying [the new moon]. Perhaps clouds came together, and appeared like the moon, and afterwards became dispersed.17Rosh HaShanah 24a and 25a mentions instances where the conjunction of the clouds appeared to resemble the moon.
If witnesses say, \"We saw [the moon] on the twenty-ninth [day] in the morning in the east before sunrise, and [afterwards,] in the evening, we saw it in the west on the thirtieth night,\" their testimony is believed, and the moon can be sanctified on this basis. [The rationale is] that they saw [the moon] at its appropriate time. [Their testimony] about [what they thought] they saw in the morning is disregarded. We need not pay any attention to what they saw in the morning, for it is obvious that it was the conjunction of clouds that appeared to them as the moon.18The Rambam's statements are based on his interpretation of the difference of opinion between Rabban Gamliel and Rabbi Yochanan ben Nuri mentioned in Rosh HaShanah 2:9. (See the Rambam's Commentary on the Mishnah for a detailed analysis of this matter.)
Rabbi Yochanan ben Nuri maintains that the witnesses' testimony should be disregarded, because it cannot possibly be true. Everyone knows that, at the beginning of the month, the moon always appears on the western horizon for a brief period after the setting of the sun. At this time of the month, seeing it in the morning, before sunrise, is impossible. (See Chapters 15 and 17 for an explanation of this phenomenon.) Since the testimony of these witnesses contains an obvious error, the testimony should be disregarded entirely.
Rabban Gamliel, as his opinion is explained by the Rambam, was aware of this astronomical concept as well. Nevertheless, in the instance mentioned in the Mishnah, he knew that according to the calculations, it would have been possible for the moon to have been sighted on the night mentioned by the witnesses. Why then, he argued, should their testimony be discounted entirely because of the error they made regarding the morning. The fact that then, they mistook the condensation of clouds for the moon should not cause their testimony to be disregarded entirely.
Similarly, if [witnesses claim] to have seen the moon at its appropriate time, but it was not seen on the thirty-first night, their [testimony] is believed. For what is significant for us is only the sighting [of the moon] on the thirtieth night.19This represents a parallel difference of opinion mentioned in Rosh HaShanah (op. cit.). Rabbi Dosa ben Hyrkanos maintains that it is impossible for the moon to be sighted on one night, and then for it not to be sighted on the following night.
Rabban Gamliel (as his position is explained by the Rambam in his Commentary on the Mishnah) accepted the witnesses' testimony in this instance, because he knew that, according to the calculations, it was possible for the moon to be sighted on the thirtieth night. The fact that it was not sighted again on the thirty-first night was merely a matter of circumstance: no one was trying to see it, their view was obstructed by clouds, or the like.", + "What is the process through which the testimony regarding the sighting of the moon is accepted? Anyone who saw the moon and is fit to testify20I.e., there is no benefit to be derived from a witness whose testimony will not be accepted by the court because of his conduct - e.g., a transgressor, a gambler, or a usurer. should come to the court. The [judges] should bring them all to a single place,21Rosh HaShanah 23b states that there was a large courtyard in Jerusalem called \"the house of Ya'azak\" where the witnesses would gather. and should make a large feast for them, so that people will come regularly. The pair [of witnesses] who arrive first are examined first according to the questions mentioned previously.22In Halachah 4. The one of greater stature is invited [into a private chamber] first and asked these questions. If his testimony is accurate according to [the data that the court arrives at through] calculations, they invite his colleague in. If their statements are comparable,23See Halachah 5. their testimony is substantiated.
[Afterwards,] the remaining pairs are asked questions of a broader nature. [In truth,] their testimony is not required at all, [and they are being asked] only so they will not depart disheartened, so that they will come frequently [in the future].24The Rambam (based on Rosh HaShanah 2:7) is communicating an important lesson in human dynamics. Since the court might need these witnesses in the future, it is important that they feel that consideration is shown to them, and that their coming was not futile.", + "Afterwards - i.e., after [the witnesses'] testimony is substantiated - the head of the court declares, \"It has been sanctified.\" And all the people respond, \"It has been sanctified. It has been sanctified.\"
A minimum of three judges is required to sanctify the new moon.25Rosh HaShanah 25b derives this concept as follows: The commandment \"This month shall be for you...\" was addressed to both Moses and Aaron, implying that at least two judges are necessary. A court must be composed of an odd number of judges, and hence a third judge is required. Similarly, the calculations [regarding the moon's position] must be made by three judges. The new moon is sanctified only when it is sighted at its appropriate time.26I.e., as the Rambam continues to explain, for the new month to be sanctified, the moon must be sighted on the thirtieth night, the witnesses must testify on the thirtieth day, and the court must declare the month to be sanctified - all before sunset of that day. Moreover, the moon is sanctified only during the day.27Based on Psalms 81:4-5, Rosh HaShanah 25b draws an equation between the sighting of the new moon and the delivery of a judgment. Just as a judgment may be delivered only during the day, so too, the mitzvah of the sanctifying the new moon applies only by day. If it was sanctified at night, the sanctification is of no consequence.
Furthermore, even if the court and the entire Jewish people saw the moon, but the court did not declare that \"It has been sanctified\"28In his Commentary on the Mishnah, Rosh HaShanah 3:1, the Rambam explains that one might think that since the court and the entire Jewish people saw the moon, there was no need to sanctify the new month. Therefore, as he concludes in this halachah, it is necessary to emphasize that it is the sanctification of the court that establishes the new month, and not the sighting of the moon alone. before the nightfall beginning the thirty-first day, or if the witnesses were cross-examined, but afterwards the court was not able to declare that \"It has been sanctified\" before the nightfall beginning the thirty-first day,29Rosh HaShanah (loc. cit.) explains that although a decision regarding a monetary case may be rendered at night if the testimony was received by the court during the day, this concept does not apply regarding the sanctification of the new month. The court must actually sanctify the new month during the day. it should not be sanctified,30Based on Chapter 3, Halachot 15-18, it would appear that the Rambam's intent is that, since the new month was not sanctified at its appropriate time, the court endeavors to have the witnesses' testimony disqualified. If, however, the witnesses' testimony is substantiated despite the court's efforts, the month can be sanctified retroactively. and the month should be full. Despite the fact that the moon was sighted on the thirtieth night, it is the thirty- first day that will be Rosh Chodesh. For [the sanctification of the new month] is not established by the sighting of the moon, but by the court that declares, \"It has been sanctified.\"31As mentioned in Chapter 1, Halachah 5, the mitzvah of sanctifying the new month has been entrusted to the court.", + "If the court themselves see [the new moon] at the conclusion of the twenty-ninth day, before a star has emerged on the thirtieth night, the court may declare, \"It has been sanctified; it has been sanctified,\"32Rosh HaShanah 25b explains that this teaches us that hearing the testimony of the witnesses is not more effective than the actual sighting of the moon itself. for it is still day.33In his Commentary on the Mishnah (Rosh HaShanah 3:1), the Rambam writes that although the sun has set, the night does not begin until the appearance of the stars, and it is still possible to sanctify the new moon.
(The Rambam's wording in this halachah and in the related portions of his Commentary on the Mishnah have raised questions concerning his conception of the limits of the day, the night, and the intermediate period referred to as beyn hash'mashot. See the Radbaz (Vol. V, Responsum 1379), the Ralbach, the Or Sameach and others, who address themselves to this issue.)
It is also significant to mention that Rashi (Rosh HaShanah, loc. cit.) and others differ with the Rambam's interpretation of the Mishnah, and consider it as referring to the sighting of the moon at the conclusion of the thirtieth day, on the eve of the thirty- first.
If [the judges] sight the moon on the night of the thirtieth day after two stars have appeared,34From this time onward, they can no longer sanctify the new month on the basis of their sighting alone. Instead, the procedure outlined by the Rambam must be followed. [they should adhere to the following procedure]. On the morrow, two other judges join one of the three [to form a court]. The other two [judges] then testify before [this court] of three, who then [sanctify the new month].", + "Once the court sanctifies the new month, it remains sanctified regardless of whether they erred unwittingly, they were led astray [by false witnesses], or they were forced [to sanctify it].35Significantly, instead of mentioning the court as being forced to sanctify the month on the wrong day, Rosh HaShanah 25a states \"even if they purposefully sanctified the moon on the wrong day\" - i.e., they accepted the testimony of witnesses even when they knew that it was flimsy. The Rambam chooses not to mention such an instance, and instead quotes the Mechilta D'Rashbi and the Sifra. We are required to calculate [the dates of] the festivals based on the day that they sanctified [as the beginning of the new month].
Even if [a person] knows that [the court] erred, he is obligated to rely on them,36Rosh HaShanah 2:10 relates that once Rabbi Yehoshua differed with Rabban Gamliel concerning the acceptance of the testimony of witnesses with regard to Rosh HaShanah. Since Rabban Gamliel was the head of the High Court, his opinion was accepted. To emphasize the importance of following the necessity for uniform adherence to the decisions of the court, Rabban Gamliel ordered Rabbi Yehoshua to appear before him carrying his staff and his wallet on the day that Rabbi Yehoshua thought should be considered as Yom Kippur.
After consulting with his colleagues, Rabbi Yehoshua obeyed Rabban Gamliel's instructions. Afterwards, Rabban Gamliel honored Rabbi Yehoshua for his humility and deference to the court's authority. for the matter is entrusted to them alone. The One who commanded us to observe the festivals is the One who commanded [us] to rely on them, as [implied by Leviticus 23:2]: \"Which you will pronounce as days of holy convocation.\"37אתם, meaning \"which\" in the above verse, can also mean \"you,\" when vocalized differently. Thus, the authority of \"you,\" the Jewish court to whom this matter is entrusted, is emphasized more powerfully (Rosh HaShanah, loc. cit.)." + ], + [ + "When witnesses see the new [moon], and there is a journey of the night and a day or less between them and the place where the court holds sessions,1The Rambam does not say \"a one-day distance from Jerusalem,\" because after the destruction of the Temple, the High Court would sanctify the new month in other places. (See Rosh HaShanah 22b.) they should undertake the journey and testify. If the distance between them is greater, they should not undertake the journey. For the testimony [that they will deliver] after the thirtieth day will be of no consequence,2Note the apparent contradiction in Halachah 15. In the light of that halachah, it would appear that the Rambam's intent is that since the court endeavors to nullify such testimony, it is undesirable for the witnesses to come and offer it (Lechem Mishneh). since the month will already have been made full.", + "The witnesses who see the new [moon] should journey to the court to testify even on the Sabbath, as [implied by Leviticus 23:2]: \"[These are the festivals] you should proclaim in their season.\" Whenever [the Torah] uses the word \"season,\" the Sabbath [prohibitions]3The Rambam is referring to the prohibitions associated with going beyond the Sabbath limits and the performance of any forbidden labors necessary for their journey - e.g., carrying food or weapons. may be overridden.
Therefore, [the Sabbath prohibitions] may be violated only for the sake of Rosh Chodesh Nisan and Rosh Chodesh Tishrei,4Significantly, the month of Sivan is not mentioned, although the holiday of Shavuot is celebrated then. The celebration of Shavuot depends, not on a particular day of the month, but on the conclusion of the counting of the Omer. Thus when Rosh Chodesh was determined by the testimony of witnesses, Shavuot could be celebrated on the fifth, sixth, or seventh of Sivan (Rosh HaShanah 6b). to commemorate the festivals in their proper season. In the era of the Temple, [the Sabbath prohibitions] were violated for the sake of every Rosh Chodesh, because of the musaf offering sacrificed on Rosh Chodesh,5See Hilchot Temidim UMusafim 7:1,4, Hilchot Korban Pesach 1:18. since its [sacrifice] supersedes the Sabbath prohibitions.6The sacrifice of any offerings associated with a fixed time supersedes the Sabbath prohibitions.", + "Just as the witnesses who see the new [moon] should violate the Sabbath [to testify], so too, the witnesses who substantiate their credibility7I.e., the character witnesses mentioned in Chapter 2, Halachah 3. should violate [the Sabbath to accompany] them, if the court is not familiar with the witnesses.
Even if only a single individual can testify regarding the witnesses, he should accompany them and violate the Sabbath,8This law is based on an actual historical account. Rabbi Nehorai traveled to Usha together with witnesses to substantiate their credibility, in the hope of finding another person there to testify together with him (Rosh HaShanah 22b). because of the possibility9The Perush questions why the Sabbath laws are broken when there is only a possibility of performing a mitzvah, citing a similar situation - a baby born after sunset on Friday. He should not be circumcised on the following Sabbath, because there is a doubt whether circumcision should be performed on Friday or on the Sabbath (Hilchot Milah 1:12).
The subsequent commentaries offer several resolutions to this difficulty. Among them:
a) Circumcision can be performed at a later date, while the sanctification of the new moon cannot be postponed (Lechem Mishneh);
b) Traveling to Jerusalem to testify always involves violating the Sabbath laws with only a possibility of performing the mitzvah, for it is possible that the court will reject the witnesses' testimony (Rav David Arameah). that they might encounter another individual who can [testify] together with him.", + "When a witness who sighted the moon on Friday night is sick, he may be mounted on a donkey [and transported to the High Court].10Leading a healthy person on a donkey is not considered to be transporting him in violation of the Sabbath labors, because \"a living being carries himself.\" If, however, the person is sick, this principle does not apply, and he is considered a burden, so that transporting him on a donkey involves a prohibition (Hilchot Shabbat 18:16, 20:1-2). Nevertheless, this prohibition is waived in the endeavor to sanctify the new moon. [Indeed,] even [if he is bedridden,] his bed [may be transported].11Rav David Arameah interprets this to mean that men are allowed to carry him to the court on his bed.
If an ambush awaits them on the way,12Rashi, Rosh HaShanah 22a, relates that the Sadducees would lie in ambush for the witnesses, with the intent of delaying their appearance in court until after the thirtieth day had passed. the witnesses may carry weapons. If the distance [to the court] is long, they may carry food.
Even if the moon was sighted [with a] large [crescent], and [one is certain that] it was also sighted by many others as well, he should not say, \"Just as we saw [the moon], so did others, and there is no necessity for us to violate the Sabbath laws.\"13In his Commentary on the Mishnah (Rosh HaShanah 1:5), the Rambam explains that although the moon might be seen very clearly in one place, in other locales it might have appeared low on the horizon, or covered by clouds. Therefore, it is desirable for all potential witnesses to journey to Jerusalem to make sure that the new moon is sanctified in its proper time. Instead, every person who saw the new moon, who is fit to serve as a witness, and who is within a distance of the night and a day14I.e., there is sufficient time for the witness(es) to arrive at the High Court on the thirtieth day. or less is commanded to violate the Sabbath laws and go and testify.15In this vein, it is worthy to note a story related in Rosh HaShanah 1:6. Forty pairs of witnesses passed through Lod on their way to Jerusalem to testify regarding the sighting of the moon. Rabbi Akiva held them back, because he saw that their testimony would not stand up under cross-examination by the court. Rabban Gamliel rebuked him, explaining that this would prevent them from journeying to Jerusalem at a future date, when their testimony might be of consequence. (See the Rambam's Commentary on the Mishnah.)", + "Originally, [the High Court] would accept testimony regarding the new moon throughout the entire thirtieth day. Once the witnesses were delayed and did not come until the evening. This created confusion in the Temple, and [the priests] did not know what to do:16More specifically, Rosh HaShanah 30b states that the problem concerns the song to be sung by the Levites in connection with the sacrifice. Had there not been a difficulty with the song, the afternoon sacrifice could have been offered conditionally: If no witnesses come, the lamb would be considered the afternoon sacrifice; and if the witnesses do come, it would be considered part of the musaf offering (Rishon LeTzion).
Significantly, as reflected in the discussion in Rosh HaShanah (ibid.), the instance in question concerned the celebration of Rosh HaShanah, and not an ordinary Rosh Chodesh. If they would offer the afternoon sacrifice, [a difficulty would result] if witnesses [in fact] came, for it is impossible to sacrifice the musaf offering [of Rosh Chodesh] after the daily afternoon sacrifice.17For once the afternoon sacrifice is offered, no other offerings may be sacrificed (Pesachim 58b; Hilchot Temidim UMusafim 1:3).
At that time, [the High] Court instituted the [following] edict: Testimony regarding the new moon would be accepted only until the time of minchah,18This refers to the time of the afternoon sacrifice, nine and a half seasonal hours (שעות זמניות) after sunrise (The Rambam's Commentary on the Mishnah, Rosh HaShanah 4:4, Hilchot Temidim UMusafim 1:3). so that there would be enough time in the daylight hours to offer the musaf sacrifices, the daily afternoon offering, and the wine libations [that accompany these sacrifices].", + "If the time of minchah arrives without witnesses having come, the daily afternoon offering should be sacrificed. If witnesses come after the time of minchah,19The Rambam is referring to Rosh HaShanah. this day should be observed as a holiday,20Indeed, the people would observe the day as a holiday from nightfall on the previous day, lest witnesses come and the new moon be sanctified (Rashi, Rosh HaShanah 30b). See Halachah 9, and Chapter 5, Halachah 8. and the following day should be observed as a holiday. The musaf offering, however, should be offered on the following day, because the new moon should not be sanctified after the time of minchah.
After the Temple was destroyed,21And there were no longer any difficulties concerning the sacrifices. Rabbi Yochanan ben Zakkai and his court22Rabban Yochanan ben Zakkai lived at the time of the Temple's destruction, and this decree was instituted shortly after that event. instituted a decree [requiring the High Court] to accept testimony regarding the new moon throughout the entire day. Even if witnesses come at the end of the thirtieth day before sunset,23The Lechem Mishneh and others have raised questions about the Rambam's choice of wording, based on his previous statements in Chapter 2, Halachah 9. Merkevet HaMishneh offers a simple resolution of this difficulty. Here we are speaking of the acceptance of the witnesses' testimony, and it is necessary to take time to cross-examine them. This process cannot be completed in the meager amount of time between sunset and the appearance of the stars. their testimony should be accepted and the thirtieth day alone should be considered a holiday.", + "When the court would make a month full because the witnesses did not appear on the thirtieth day at all, they would ascend to a previously designated place and hold a feast on the thirty-first day, which would be Rosh Chodesh.24The purpose of holding this feast would be to publicize that the month had become full.
They would not ascend there during the [thirty-first] night, but rather at daybreak, before the sun rose.25Sanhedrin 70a relates that the participants in this meal would ascend in a time that is neither day nor night. Thus, the Rambam interprets this as referring to the time between the appearance of the first rays of the sun and sunrise itself. Rashi and others maintain that the participants would ascend in the evening, between sunset and the appearance of the stars. No fewer than ten men would ascend [to participate] in this meal. They would not hold this meal without bread made from grain and legumes, of which they would partake during the meal. This is the intent of all the sources that refer to the feast associated with the mitzvah of the full month.", + "Originally, when the court would sanctify the new moon, they would light bonfires26The fires would be lit in the evening of the thirty-first night. on the mountaintops to notify the people in distant places.27There are mountains surrounding Jerusalem on all sides. The bonfires on these mountains could be seen by people on further mountains, until in a short amount of time people throughout Eretz Yisrael could be notified that the new moon had been sanctified. When the Samaritans began conducting themselves in a debased manner and would light bonfires [at the wrong times] to confuse the people,28The Samaritans lived between Jerusalem and the Galilee. At one point, they desired to disrupt the calculation of the calendar and would light bonfires on the evening before the thirty-first day, regardless of whether or not the moon was sighted. The people in the Galilee would think that the chain of bonfires had begun in Jerusalem (Rosh HaShanah 22b). [the Sages] instituted the practice of having messengers journey to notify the people.29The Jerusalem Talmud (Rosh HaShanah 2:1) states that Rabbi Yehudah HaNasi was the one who nullified the bonfires, and substituted messengers instead. This, however, is somewhat difficult to accept because, as the Rambam mentions in Halachah 9, there were times when the messengers were sent out while the Temple was standing. Perhaps the intent is that until the time of Rabbi Yehudah HaNasi there were times when both messengers were sent out and bonfires were lit. From his time onward, the bonfires were no longer used.
These messengers may not violate [the sanctity of] the holidays, nor of Yom Kippur [by traveling on these days]. Needless to say, they may not violate [the sanctity of] the Sabbath. For one may not violate the Sabbath to uphold [the sanctification of] the new month, only to [actually] sanctify it.", + "Messengers are sent out [to inform the people] for six months: For Nisan, because of Pesach. For Av, because of the fast [of Tish'ah B'Av].30Rosh HaShanah 18b relates that in that era, fasting on the other commemorative fasts - the tenth of Tevet and the seventeenth of Tammuz - was not mandatory. Therefore, it was not necessary to send out messengers for these months. For Elul, because of Rosh HaShanah - i.e., so they could wait in readiness on the thirtieth day of Elul.31The Rambam maintains that the people would observe Rosh HaShanah for two days, because of the doubt. Thus, if the people did not know when the month of Elul began, they would have to observe three days (Lechem Mishneh). If it became known to them that the High Court had sanctified the thirtieth day, they would observe only that day as a holiday. If it did not become known to them,32This is speaking about the villages in the immediate vicinity of Jerusalem. they would observe both the thirtieth and the thirty-first days [as Rosh HaShanah] until the messengers of Tishrei arrived.
For Tishrei, because of the festivals. For Kislev, because of Chanukah. For Adar, because of Purim.33The commentaries note that Rosh HaShanah 19b also mentions the possibility of the messengers' being sent out in the second month of Adar if a leap year is declared. This, however, is an infrequent event, because generally, the decision to make the year a leap year was not made at the last moment (Aruch HaShulchan). While the Beit HaMikdash was standing, [messengers] also would be sent out for the month of Iyar, because of the small Pesach.34Pesach Sheni, when all those who had not offered a sacrifice on the first Pesach were given a further opportunity to bring this offering.
Messengers were not sent out for the month of Sivan, because the celebration of Shavuot is not dependent on the date of the month, but on the Counting of the Omer (Perush).", + "[Even when the moon was clearly sighted on the previous night,] the messengers for the months of Nisan and Tishrei would not depart35The messengers for the month of Tishrei could travel only 2000 cubits beyond Jerusalem (or 4000 cubits, if they made an eruv t'chumim) on Rosh HaShanah, because of the sanctity of that day (Perush). until the sun rose and they heard the court pronounce, \"It has been sanctified.\"36Since the holidays observed in these months were prescribed by the Torah itself, this further stringency was required (ibid.). If, however, the court sanctified the moon at the conclusion of the twenty-ninth day, [which is possible,] as we have explained,37See Chapter 2, Halachah 9. and the messengers heard the court pronounce it sanctified, they might depart that evening.
The messengers for the other months, by contrast, may depart in the evening after the moon has been sighted. Although the court has not sanctified the new month, since the new moon has been sighted, they may depart, for the court will surely sanctify the new month on the following day.", + "Wherever these messengers would arrive [before the celebration of the festivals], the holidays would be observed for [only] one day, as prescribed by the Torah. In the distant places, which the messengers would not reach [before the celebration of the festivals],38The observance of an additional day of the holidays is described in greater detail in Chapter 5. the holidays would be observed for two days because of the doubt [involved]. For they would not know the day on which the High Court established the new month.39Thus, if the thirtieth day following Rosh Chodesh Adar fell on the Sabbath, they would not know whether Pesach (the fifteenth day of the following month) would be celebrated on the Sabbath or on Sunday.", + "There are places where the messengers [sent out for] Nisan would arrive [in time for the celebration of Pesach], but the messengers [sent out for] Tishrei would not arrive [in time for the celebration of Sukkot].40For, as explained in the following halachah, the messengers sent out for Tishrei would not travel on Rosh HaShanah or on Yom Kippur.
In the brackets, we mention the holiday of Sukkot, but not Yom Kippur. For Yom Kippur was never observed by a community at large for two days. Rosh HaShanah 21a relates that Rabbah would fast for two days, but this was a stringency that he accepted on himself as an individual. The people in the diaspora would fast ten days after the thirtieth day following Rosh Chodesh Elul, for the court always endeavored to make Elul a month of 29 days. (See Or Sameach.) According to [the letter of] the law, it would have been appropriate for them to observe Pesach for one day, since the messengers reached them and informed them when Rosh Chodesh had been established, and for them to observe Sukkot for two days, since the messengers had not reached them. Nevertheless, so that there would be no difference between the festivals, the Sages instituted the ruling that two days were celebrated [for all holidays] in all places that were not reached by the messengers for Tishrei. [This includes] even the festival of Shavuot.41As mentioned several times, Shavuot is unique, because its observance is dependent, not on a date in the month of Sivan, but on the Counting of the Omer, which begins after Pesach. Thus, even Jews living in the outer reaches of the diaspora were able to know when Shavuot was to be observed.", + "[How many more] days do the messengers for Nisan journey than the messengers for Tishrei? Two. For the messengers for Tishrei do not travel on the first of Tishrei, because it is a holiday, nor on the tenth, because it is Yom Kippur.42There is also the possibility of additional days, if there are more Sabbaths in Tishrei than in Nisan.", + "There is no need for there to be two messengers. Even a single individual's [statements] are believed. Moreover, this does not apply to messengers alone. Even when a [traveling] merchant of no particular distinction passes through on his journey, and says: \"I heard from the court43From the Rambam's wording, it would appear that it is necessary that the merchant receive his information from the High Court directly; hearing from others is not sufficient. that it sanctified the new month on such and such a date,\" his statements are believed, and the [celebration of] the festivals is arranged accordingly.
[The rationale is that] this is a matter that will [eventually] be revealed.44Rosh HaShanah 22b states that people will not lie about a matter when it is certain that eventually the truth will be revealed. Therefore, the testimony of a single acceptable witness is sufficient.45The commentaries compare the Rambam's statements here with those at the conclusion of Hilchot Gerushin. In the latter source, he employs the same rationale - that the truth of the matter will eventually be revealed - to explain why leniency is shown concerning testimony given to determine that a woman's husband has died, which enables her to remarry. In that instance, however, even greater leniency is shown, and the court accepts the testimony of witnesses who are otherwise unacceptable. The commentaries explain that the greater leniency is granted in consideration of the agonizing situation of the widow.", + "[The following rules apply when] the court held session throughout the entire thirtieth day, but witnesses did not arrive, [the judges] arose early in the morning and made the month full, as we stated previously in this chapter,46See Halachah 7. and after four or five days witnesses came from distant places and testified that they had sighted the moon at the appropriate time, the thirtieth night. [Indeed, the same principles apply if the witnesses] come at the end of the month.
We unnerve them in a very intimidating matter, and we seek to disorient them with queries. We cross-examine them very thoroughly and are extremely precise regarding their testimony. [For] the court endeavors not to sanctify this month, since it has already been declared full.47The Rambam's statements in this and the following four halachot are based on his interpretation of Rosh HaShanah 20a. Significantly, his understanding of that passage differs from that of Rashi.", + "If the witnesses remain steadfast in their testimony, if it is compatible [according to the calculations of the court], if the witnesses are men whose character is well known, they are men of understanding, and if their testimony was scrutinized in a proper way - the moon is sanctified [retroactively]. We recalculate the dates of the month beginning from the thirtieth day [after the previous Rosh Chodesh], since the moon was sighted [on the appropriate] night.", + "If it was necessary for the court to leave the month full, as it was before the witnesses came, it is left as it is. This is what is meant by the statement,48Rosh HaShanah, op. cit. \"The month is made full out of necessity49Note another interpretation of the expression, \"The month is made full out of necessity,\" in Chapter 18, Halachah 11..\" Some great Sages differ concerning this matter and maintain that the month is never made full out of necessity. Rather, if the witnesses come, the month is sanctified and they are not intimidated at all50This opinion is also mentioned in the above passage..", + "It appears to me51Generally, when the Rambam uses the expression \"It appears to me\" in the Mishneh Torah, he is introducing an original interpretation. In this instance, the resolution offered by the Rambam is also suggested by Abbaye in the above passage. Nevertheless, there is a certain justification for the use of the phrase, because there are other interpretations offered by the Talmud, and no conclusion is reached. Therefore, the Rambam's choice of the interpretation to follow was motivated by his own comprehension of the passage. that there is a difference of opinion among the Sages regarding this matter only in [the following circumstances]:
a) The other months besides Nisan and Tishrei, or
b) When witnesses come in Nisan and Tishrei after the holidays have passed, [all the festive practices] have already been observed, and the time to offer the sacrifices and observe the festivals has passed.
When, however, the witnesses come in Tishrei and in Nisan before the middle of the month,52When Pesach and Sukkot are celebrated. One might ask why consideration was not given to the observance of Yom Kippur on the tenth of Tishrei.
The Or Sameach offers the following resolution: Yom Kippur was observed for only one day in the outlying diaspora. The communities would assume that the moon had been sighted at its appropriate time, and they would observe Rosh HaShanah on the thirtieth day after Rosh Chodesh Elul, and Yom Kippur ten days afterwards. Thus, by accepting the witnesses' testimony, the court will have assured that a large portion of the Jewish people observed Yom Kippur on the proper date.
Although this explanation has its advantages, it does not address itself to the observance of Yom Kippur in Eretz Yisrael, or to the sacrifices that had to be offered on that sacred day in the Temple. their testimony is accepted, and no attempt is made to intimidate them at all. For we do not attempt to intimidate witnesses who testify that they sighted at the appropriate time so that the month will be full.", + "We do, however, intimidate witnesses whose testimony has been disputed, and it appears that their testimony will not be upheld, and the month will be made full. We pressure them so that their testimony will be upheld and the month will be sanctified in its proper time. Similarly, when, before the new month has been sanctified, witnesses come to nullify53The Hebrew term used, lehazim, means to nullify their testimony by stating that, at the time they claimed to have seen the moon, they were in a different place from the place where they claimed to have sighted it. the testimony of the witnesses who saw the moon at its appropriate time, [the court] intimidates the witnesses who want to nullify the original testimony, so that the challenge will not be accepted and the new month will be sanctified at its appropriate time.54It would appear that, in both of the instances mentioned in this halachah, this law applies only when, according to the court's calculations, the moon should have been sighted on the thirtieth night." + ], + [ + "A leap year is a year that includes an additional month.1This month is added to juxtapose the lunar calendar upon which the months are based, with the solar calendar, which governs the years.The extra month that is added is always Adar,2The Mechilta (commenting on Exodus 12:2 states that just as when a month is made full the addition is made at the end of the month, so too, when a year is made full the addition is made at the end. (The year is considered as beginning in Nisan and ending in Adar.) and thus the year contains two Adarin: the first Adar and the second Adar.3Based on Hilchot Nedarim 10:6, it appears that the Rambam considers the first Adar to be the additional month of the leap year. The Tur and the Ramah (Orach Chayim 427:1) differ and consider the second Adar to be the additional month.
In practice, Purim is always celebrated in the second Adar (Hilchot Megillah 1:12). There is a difference of opinion with regard to whether to commemorate birthdays, yahrzeits, and the like that took place in Adar of an ordinary year in the first or the second Adar of a leap year. The accepted custom in the Ashkenazic community is to commemorate them in the first Adar of a leap year (Kitzur Shulchan Aruch 221:3).
Why is this month added? Because of the season of spring, so that Pesach will fall then, as [implied by Deuteronomy 16:1]: \"Take heed the month of spring\"4Based on this verse, Rav Sa'adiah Gaon considers the adjustment of the yearly calendar to be a separate mitzvah. The Rambam, by contrast, considers it one dimension of the mitzvah of establishing the calendar. [This command can be interpreted to mean, \"Take heed] that this month falls in the spring season. Were the month [of Adar] not to be added [from time to time], there are times when Pesach would fall in the summer, and times [when it would fall] in the rainy season.", + "[An extra month is added,] making the year full, because of three factors: a) the vernal [spring] equinox;5In astronomical terms, the vernal equinox is defined as the entry of the sun into the constellation of Aries the ram (Chapter 9, Halachah 3). b) the ripening6We have translated the Hebrew word אביב as \"ripening,\" as in Exodus 9:31. Because the agricultural cycle was so much an integral part of the calendar, the word אביב also means \"spring\" in Hebrew. [of the barley crop], and c) the blooming of the fruit trees.
What is implied? When the court calculates7The calculations that the court would consider are outlined in Chapter 9. and determines that the vernal equinox will fall on the sixteenth of Nisan or later, the year is made full. The month that would have been Nisan is made the second Adar, and thus Pesach will fall in the spring. This factor [alone] is sufficient for the court to make the year full;8The Ra'avad (in his gloss on Halachah 16), the Ramah and others take issue with the Rambam on this point, maintaining that even when Pesach falls before the vernal equinox, another factor is necessary for a leap year to be declared. other factors need not be considered.", + "Similarly, if the court sees that [the barley crop] has not ripened, but that it is late in sprouting, or that the fruit trees that usually bloom at the time of the Pesach holiday have not bloomed, these two factors are sufficient,9Both these factors are, however, necessary. Neither in their own right is sufficient. and the year is made full, even though the vernal equinox will fall before the sixteenth of Nisan.10Based on Sanhedrin 13a,b, the Ramah (cited in the gloss of the Kessef Mishneh on Halachah 15) notes that our Sages required that the festival of Sukkot occur after the autumnal equinox. If the vernal equinox falls on the fifteenth of Nisan, it is possible that the autumnal equinox will not take place until the twenty-first of Tishrei, six days after Sukkot begins.
Several different perspectives are offered to resolve this point. Among them: The Or Sameach maintains that the Rambam's text originally contained a reference to the autumnal equinox, and it was omitted by the later printers. Aruch HaShulchan, by contrast, maintains that, according to the Rambam, the entire discussion in Sanhedrin is not accepted as halachah. We are not at all concerned with the autumnal equinox; all that is significant is that Pesach fall after the vernal equinox.
[The reason the year is] made full [because of these factors] is so that there will be [an abundant quantity] of ripened [barley] accessible, so that the wave offering of the omer can be brought from it on the sixteenth of Nisan,11See Leviticus 23:9-14; Hilchot Temidim UMusafim 7:3. and so that the fruits will bloom, as they always do in the spring.", + "There are three territories that are of consequence regarding the ripening [of the barley]: Judea, Transjordan, and the Galilee. If [the barley] ripened in two of these lands, but not in the third, the year is not made full.12The climates of these lands are different, and it is possible that the barley will have ripened in one land, but not in the others. If, however, [the barley] ripened in one of these lands, but not in the other two, the year is made full if the fruit trees have not bloomed.
These are the primary grounds for making the year full, so that the years will follow the solar calendar.13As opposed to the factors mentioned in the following halachot.", + "There are other factors for which the court makes [the year full] in the case of necessity.14I.e., these factors are not associated with the juxtaposition of the lunar and solar calendars, but rather related to the celebration of the pilgrimage festival of Pesach in a complete manner. Among them: that the roads are not suitable,15Because they were damaged by the rains. and it is impossible for the people to make the pilgrimage. [In such an instance,] the year is made full, [to allow time for] the rains to stop and the roads to be fixed.
That the bridges have been destroyed and there are rivers interrupting [the roads], and preventing the people [from continuing their journey]. The year is made full, so that the bridges can be fixed, lest the people endanger themselves and die.
That the ovens for the Paschal sacrifice were destroyed by the rains,16The ovens were earthenware, and could be damaged by substantial rains. and thus there will be no place for [the people] to roast their Paschal offerings. We therefore make the year full, so that the ovens can be built and can dry [in the sun].
That Jews from the diaspora who have left their homes have not arrived in Jerusalem. We make the year full, so that they will have the time to reach [Jerusalem].17The Jerusalem Talmud (Sanhedrin 1:2) states that an effort should be made to enable the entire Jewish people to celebrate the pilgrimage festivals in Jerusalem.", + "We do not, however, make the year full because of snow, nor because of a cold climate,18Rashi, Sanhedrin 12a, writes that these factors will make the people's journey to Jerusalem uncomfortable, but will not prevent them from making the journey. nor because of Jews from the diaspora who have not yet left their homes.
[Similarly, the year is not made full] because of ritual impurity - e.g., when most of the people or most of the priests are impure.19In his commentary on the tractate of Sanhedrin (one of the few tractates of the Gemara on which the Rambam wrote a commentary), the Rambam quotes Rav Hai Gaon as explaining that this instance refers to a situation in which the people were impure because of contact with a human corpse, and no ashes from the red heifer remained to purify them. One might think that the year should be made full to enable the priests enough time to offer a new red heifer and prepare ashes. Therefore, our Sages feel it necessary to explain that this measure is not taken, and in this instance the Paschal sacrifice should be offered by a priest in a state of ritual impurity. The year is not made full so that they will be able to purify themselves and offer [the Paschal sacrifice] in a state of ritual purity.20On the one hand, an individual who is ritually impure may not offer the Paschal sacrifice at its appropriate time, but instead should offer it a month later, on Pesach Sheni. On the other hand, when the majority of the Jewish people, or the majority of the priests, are impure, the sacrifice should be offered in a state of ritual impurity. (See Hilchot Korban Pesach 7:1; Hilchot Bi'at HaMikdash 4:16.) Instead, they should offer [the sacrifice] while ritually impure. Nevertheless, if the year has been made full because of ritual impurity, it may be left full.", + "There are factors that, in and of themselves, are never sufficient cause to make the year full. They are, however, mentioned as contributing factors when a year must be made full so that [Pesach will fall after] the vernal equinox, because of [the barley that has not] ripened, or the fruit trees.
These factors are: That young goats or lambs have not been born, or are merely few in number, or that young doves have not [matured to the point where they can] fly.
We do not make the year full so that the goats and the lambs will be available for the Paschal sacrifices, and the doves will be available for the pilgrimage sacrifice,21Our Sages interpret Deuteronomy 16:16, \"You shall not appear before God empty-handed,\" as obligating a person to bring an olah (\"burnt\") offering on the pilgrimage festivals. The Rambam maintains that doves could be brought for these offerings. (See Hilchot Chaggigah 1:1.) Other authorities differ, as explained in the commentaries on that halachah. or for those individuals22E.g., a woman who gives birth (Leviticus 12:8 , zavim (Leviticus 15:14 , and zavot (Leviticus 15:29 . It was customary for people living far from Jerusalem to delay offering the sacrifices they were obligated to bring until the pilgrimage festivals. who are obligated to bring doves as a sacrifice. Nevertheless, these are mentioned as contributing factors [to make] the year [full].", + "What does mentioning them as contributing factors [to make] the year [full] imply? The court says: \"This year must be made full because the equinox falls late, or because [the barley] has not ripened and the fruit trees have not bloomed,23By mentioning both factors (the barley and the fruit trees), the Rambam indicates that he does not follow the perspective suggested by Rashi (Sanhedrin 11a), which states that the lack of lambs or doves coupled with either a delay in the ripening of the barley or the blooming of the fruit trees is sufficient cause to make the year full. and also because the young goats are small and the doves are frail.\"", + "The year can be made full only by [judges] who were invited [to participate in the deliberations].24See Sanhedrin 11a, which relates that Rabban Gamliel once invited seven members of the Sanhedrin to participate in the deliberations regarding whether or not to make a year full. He requested that they meet him in the loft of the court early the following morning. When an additional member of the court came, Rabban Gamliel protested and taught the Sages this halachah. What is implied? The head of the High Court25For a leap year can be declared only by the High Court, or by a court deputized by the High Court (Chapter 5, Halachah 1). tells [several] members of the court, \"Be present at a particular place, where we will make calculations and decide whether or not it is necessary to make the year full\" It is only those who were invited who [have the authority to] make [the year] full.
How many [judges participate in the deliberations whether] to declare a leap year? We begin with three judges from the High Court who have received semichah. Should two [of these judges] say, \"There is no need to sit to decide whether or not [the year] should be made full\" [their opinion is accepted]. [Although] one [judge] says that they should continue their deliberations, his statements are of no consequence.
If two [of these judges] say, \"There is a need to sit [further] to decide whether or not it is necessary to make [the year] full\" and the other [judge] says that they should not continue their deliberations, we add two of the judges who had been invited previously, and the discussion of the matter [is continued].", + "Should two [judges] say that it is necessary to make [the year] full, and three say that there is no necessity, [the opinion of] the two is of no consequence. If three [judges] say that it is necessary to make [the year] full, and two say that there is no necessity, two more [judges] who were invited are added to the court, and the subject is debated.
These seven [judges should] arrive at a conclusion. If they all agree to make the year full, or not to make the year full, their decision is followed. If there is a difference of opinion among them, we follow the majority, whether to make the year full, or not to make the year full.
It is necessary that the head of the High Court - i.e., the one who presides over the seventy-one [judges of the Sanhedrin] - be one of these seven. If [the three original judges] conclude26When there are fewer than seven judges in the court, a leap year is instituted only when the decision to do so is unanimous. Only when the court is expanded to include seven judges is a majority ruling accepted as binding (Rabbenu Chananel, Sanhedrin 10b). that it is necessary for the year to be made full, it should be made full, provided the nasi27I.e., the head of the court. is among the three, or consents [to their ruling].
Concerning the institution of a leap year, the opinions of the lesser judges should be offered first.28Lest the lesser judges be intimidated after hearing the decision of the head of the court, and refrain from expressing their own opinion. Concerning the sanctification of the new month, we begin from the head of the court.29For the matter is more of a formality; the head of the court merely pronounces the month as sanctified.", + "Neither a king30Based on this ruling, Rabbi Akiva Eiger questions why King Chizkiyah was able to institute a leap year, as related in Pesachim 4:10. nor a High Priest should be [included in the group entrusted with deciding] whether or not to institute a leap year. A king [should not be included, lest he be influenced] by consideration for his soldiers and his wars.31Rashi (Sanhedrin 18b) states that the king would pay his soldiers a yearly salary, and therefore, by instituting an extra month, he would gain.
The B'nei Binyamin explains that there is also a reason for a king to desire to refrain from instituting an extra month. Bridegrooms, those who have built new homes, and those who have planted vineyards are freed from army service for a year. If a leap year is instituted, they benefit. Therefore, if a sizable portion of the population fell into these categories, and men were required for the army, it would be preferable for the king not to institute a leap year.
A High Priest should not be included because of the cold - i.e., he may choose not to institute a leap year so that Tishrei will not fall in the winter, and he would [thereby not] have to immerse himself five times on Yom Kippur [in such weather].", + "If the head of the High Court, the nasi, was on a distant journey, [the court] may institute a leap year only with the proviso that the nasi will consent. If the nasi comes and consents, the year is full. If he does not consent, it is not full.
A leap year may be instituted only in the territory of Judea, for the resting place of the Divine Presence32I.e., the Temple in Jerusalem. Curiously, however, it does not appear that the Rambam requires the proceedings to be carried out in the Temple, or even in Jerusalem. is there, as [implied by Deuteronomy 12:5]: \"And you shall seek out his dwelling\" If a leap year is instituted in the Galilee, the year remains full.
A year should be made full only during the day.33Sanhedrin 11b states that there is an equation between the institution of a leap year and the sanctification of the new moon. As mentioned in Chapter 2, Halachah 8, the new moon can be sanctified only during the day.
Based on the equation between these two practices, the Minchat Chinuch (Mitzvah 4) questions the law mentioned previously: Why may the moon be sanctified throughout Eretz Yisrael (Chapter 1, Halachah 8) if a leap year may be instituted only in the territory of Judea? If it is made full during the night, it is not full.", + "The court has the authority to calculate, institute, and decide which year(s) shall be full whenever it desires, even several years in advance.34Sanhedrin 12a relates that once, when Rabbi Akiva was imprisoned by the Romans, he instituted three leap years for the future. Nevertheless, a particular year is not declared a full year until after Rosh Hashanah, at which time a public statement [can be] made [to the effect that] the year has been made full.35Shorshei HaYam cites the fact that the year can be declared a leap year well in advance, as support for the Rambam's thesis (Halachah 2) that the fact that Pesach would be celebrated before the vernal equinox is, by itself, sufficient cause to declare a leap year. At the beginning of the year, it is impossible to know the state of the barley harvest, or the fruit trees.
[A leap year is announced at such an early date] only in a pressing situation.36Rashi (Sanhedrin, ibid.) relates that this refers to a situation when it was feared that the Romans would prevent the leap year from being instituted if the court waited for the usual time.
Note the Minchat Chinuch (Mitzvah 4), which explains that an early declaration should be made only in a pressing situation. The court may, however, calculate months and even years in advance, even in cases where the situation is not pressing. If the situation is not pressing, the announcement that a leap year has been instituted is not made until the month of Adar. [At that time, the court announces,] \"This year is a leap year, and the following month is not Nisan, but rather the second Adar\" If a court announces before Rosh HaShanah, \"The year to come will be a leap year\" this announcement does not make the year a leap year.", + "If the thirtieth day of Adar arrived without the year having been declared a leap year, it should never be made a leap year.37I.e., although, as the Rambam continues, if they instituted a leap year on this date their ruling would be binding, at the outset they should not take such a step.
Pesachim 4:10 relates that declaring a leap year on this date was one of the three acts performed by King Chizkiyah that did not find favor in the eyes of the Sages. For that date is fit to be Rosh Chodesh Nisan, and once Nisan begins without the year having been declared a leap year, [the court] no longer has that option. If, however, they declared a leap year on the thirtieth of Adar, their ruling is binding.
If witnesses came after the leap year had been declared and testified regarding [the sighting of] the moon, the court sanctifies the new month on the thirtieth day, and makes it the Rosh Chodesh of the second Adar.38Retroactively, it appears that the thirtieth day was fit to be Rosh Chodesh Nisan, and therefore the institution of the leap year would not have been effective. Nevertheless, since in actual fact, the declaration of the leap year preceded the sanctification of the new month, it is effective. If they had sanctified the new month on the thirtieth day before they declared a leap year, they would not have been able to declare the leap year. For a leap year may not be declared in Nisan.", + "A leap year may not be declared in a year of famine39Sanhedrin 12a credits Elisha the prophet with the institution of this prohibition. when everyone is hurrying to the granaries to partake [of the new year's harvest] and derive vitality. [In such a situation,] it is impossible to prolong the time when the prohibition against eating from the new harvest [is in effect].40The prohibition of chadash prevents one from partaking of grain from the new harvest until the offering of the omer of barley on the sixteenth of Nisan (Hilchot Ma'achalot Asurot 10:2-5). When the previous year has been plagued with famine, it is undesirable to keep this prohibition in effect any longer than necessary.
We do not declare the Sabbatical year41The Rambam follows the opinion in Sanhedrin (loc. cit.), which forbids instituting a leap year only in the Sabbatical year. Another opinion forbids instituting a leap year in the year following the Sabbatical year. a leap year, because everyone is entitled to take the crops that grow on their own.42Our translation follows the commentary of the Perush, which explains that according to the Torah, all agricultural labor is forbidden in the Sabbatical year. It is, nevertheless, permitted to take crops that grow from seeds strewn by the wind or that grow from other causes that did not result from conscious human labor. Although our Sages forbade benefitting from such crops for personal use, it was from these crops that the grain used for the omer offering and the two loaves of bread were harvested.
The Sages forbade using these crops for personal use. Nevertheless, since the prohibition did not originate in the Torah, our Sages feared that it would not be observed by the common people and the crops would not remain for these sacrifices.
Significantly, Rashi and others offer a second rationale for this practice, that our Sages did not want to prolong a year when it was forbidden to do agricultural work. Therefore, grain will not be available to offer the omer [of barley] and the two loaves of bread [offered on Shavuot].43See Leviticus 23:17. As the verse states, this offering and the omer must be from the harvest of the new year. It was customary to make the year preceding the Sabbatical year a leap year.44So that the farmers would have an extra month to work the land and gather its crops (Rashi, Sanhedrin, loc. cit.).", + "It appears to me45This expression indicates a ruling that the Rambam derives from his own logic without an explicit source in the works of our Sages. The Or Sameach cites a passage (Sanhedrin 26a), which appears to indicate that it is impossible to declare a Sabbatical year a leap year. There are, however, other interpretations of that passage. (See Tosafot, loc. cit..) that our Sages' statement that a leap year should not be declared in a year of famine and in the Sabbatical year means that a leap year should not be declared because of the condition of the roads or the bridges, or because of factors of this nature. If, however, it is appropriate to declare a leap year because [Pesach will fall before] the vernal equinox, because [the barley has not] ripened, or because the fruit trees [have not bloomed], a leap year is declared always.46It appears that the Rambam's logic is that since according to the Torah, it is necessary to declare a leap year under such circumstances, the leap year should be declared. There is no obligation from the Torah to declare a leap year, because of problems with the roads or because of the other circumstances mentioned in Halachah 5. The Sages prescribed ordaining a leap year in these circumstances out of consideration for the people. In a Sabbatical year or a year of famine, the considerations mentioned in the previous halachah override those that would ordinarily require the year to be declared a leap year.
Significantly, the Ra'avad, the Ramah, and others do not accept the distinction made by the Rambam, and maintain that a Sabbatical year and a year of famine should never be declared leap years.", + "When the court institutes a leap year, they write a letter to all [the people in] distant places, notifying them that a leap year has been instituted, and the reason for which it was instituted.
These letters were written in the name of the nasi.47The Rambam's statement is based on the narrative in Sanhedrin 11b, which relates that Rabban Gamliel sent letters to Jews throughout the diaspora notifying them of the declaration of a leap year. They would say, \"Let it be known that I and my colleagues have agreed to add to this year this many days\" - for it was possible for them to declare a month of twenty-nine days or a month of thirty days.
[The intent is that] the court had the option of notifying the people in the outlying areas that the month would [probably] be either full or lacking.48Since through calculations, it is possible to know whether or not it is likely for the moon to be sighted on the thirtieth night, the court would notify the people in the outlying areas accordingly. This notification would, however, be conditional on the actual sighting of the moon. [In fact, however,] the determination of whether the month is full or lacking is dependent on the sighting of the moon." + ], + [ + "All the statements made previously regarding the [prerogative to] sanctify Rosh Chodesh because of the sighting of the moon, and [to] establish a leap year to reconcile the calendar or because of a necessity, apply to the Sanhedrin in Eretz Yisrael. [For it is they] alone, or a court of judges possessing semichah that holds sessions in Eretz Yisrael and that was granted authority by the Sanhedrin, [who may authorize these decisions].1The Ramban [in his gloss on Sefer HaMitzvot (Positive Commandment 153)] differs and explains that although it was necessary for the judges who established the calendar to have semichah, there was no necessity that this function be carried out by the Sanhedrin or a court deputized by it.
[This concept is derived] from the command given Moses and Aaron [Exodus 12:2]: \"This month shall be for you the first of months\" The Oral Tradition as passed down, teacher to student, from Moses our teacher [throughout the generations, explains that] the verse is interpreted as follows:2This explanation was recorded for posterity in Rosh HaShanah 21b. This testimony is entrusted to you and those [sages] who arise after you and who function in your position.3I.e., to the Sages of the Sanhedrin, who preserve the tradition of the Jewish court as initiated by Moses and Aaron.
When, however, there is no Sanhedrin in Eretz Yisrael, we establish the monthly calendar and institute leap years solely according to the fixed calendar that is followed now.", + "This concept is a halachah communicated to Moses on [Mount] Sinai:4In the Introduction to his Commentary on the Mishnah, the Rambam defines a halachah communicated to Moses on [Mount] Sinai as a law that is neither explicitly stated nor alluded to in the Written Law, but communicated through the Oral Tradition.
See also the statements of the Ramban (loc. cit.), who objects to the Rambam's statements, and asks which source states that this is a halachah communicated to Moses on Mount Sinai. When there is a Sanhedrin, the monthly calendar is established according to the sighting of the moon. When there is no Sanhedrin, the monthly calendar is established according to the fixed calendar that we follow now, and the sighting of the moon is of no consequence.
When the fixed calendar is followed, there are times when the day established [as Rosh Chodesh] will be the day on which the moon is sighted, and there are times when the sighting will either precede or follow it by a day.5As explained in Chapter 6, the fixed calendar is based on the mean motion of the sun and the moon - i.e., their average rate of progress in the heavens. As explained in Chapter 11 onwards, the progress of the sun, and to an even greater extent that of the moon, deviates from this mean from time to time. Although ultimately these deviations will balance out, at any given time the day established as Rosh Chodesh may be before or after the day on which the moon can be sighted. It is, however, an extremely extraordinary phenomenon for [the day established as Rosh Chodesh] to be a day after the sighting [of the moon], [and this is possible only] in the lands that are west of Eretz Yisrael.6As explained in Chapter 18, Halachah 13, in the lands west of Eretz Yisrael the moon is sighted earlier than in Eretz Yisrael.", + "When did the entire Jewish people begin using this calendar? At the conclusion of the Talmudic period, when Eretz Yisrael was in ruin, and an established court no longer remained there.7Based on the Rambam's statements in Sefer HaMitzvot (loc. cit.), the Chatam Sofer (Yoreh De'ah, Responsum 234) explains that the Rambam's intent is that, from that time onward, a formal court no longer held sessions in Eretz Yisrael; the land, however, remained populated by Jews. (See the notes on Halachah 5.) In the era of the Sages of the Mishnah, and in the era of the Sages of the Gemara until the time of Abbaye and Ravvah,8This concept is derived from Rosh HaShanah 21a, which states that Ravvah fasted two days on Yom Kippur, because he did not know which day was established by the court in Eretz Yisrael. [the people] would rely on the establishment [of the calendar] in Eretz Yisrael.9This refers to the establishment of the fixed calendar by Rabbi Hillel (Hillel II), approximately two generations after the composition of the Jerusalem Talmud.
Most commentaries assume that the Rambam's intent is that until the time of Rabbi Hillel (not Hillel the Great, but a descendant of his, who lived several hundred years afterwards), the court sanctified the moon based on the testimony of witnesses. Rav Kapach objects to this interpretation, noting that the sanctification of the moon required judges with semichah, and it appears that the practice of semichah had been nullified prior to this time.
Noting the precise words used by the Rambam, \"[The people] would rely on the establishment [of the calendar] in Eretz Yisrael,\" Rav Kapach explains that the sanctification of the moon based on the testimony of witnesses had ended several generations previously, with the cessation of the practice of semichah. Nevertheless, the international Jewish community would look to the court in Eretz Yisrael for the establishment of the calendar. For the family of the Nesi'im had a private tradition regarding the calculation of the calendar. Nevertheless, at the time of Rabbi Hillel, this practice was also discontinued, and a fixed calendar was established that did not require the authority of any particular court.", + "When the Sanhedrin functioned and the calendar was established based on the sighting [of the moon], the inhabitants of Eretz Yisrael and, [similarly, the inhabitants of] all the places where the messengers of Tishrei10See Chapter 3, Halachot 11-13. would arrive, would celebrate the holidays for one day only.
The inhabitants of the distant places that were not reached by the messengers of Tishrei would celebrate two days because of the doubt involved. For they did not know the day that the inhabitants of Eretz Yisrael established as [the beginning of] the new month.", + "In the present era, when the Sanhedrin no longer exists, and the court of Eretz Yisrael establishes [the months] according to the [fixed] calendar,11Implicit in the Rambam's words is a concept explained in greater detail in Halachah 13: The determination of the calendar depends on the establishment of the calendar by the court in Eretz Yisrael. according to law, it would be appropriate for [Jews] throughout the world to celebrate the holidays for one day alone.12As prescribed by the Torah. Once the date on which the festivals should be celebrated could be universally known because of the fixed calendar, the safeguard of celebrating the holidays for two days was no longer necessary. For [the inhabitants of] the distant regions of the diaspora and the inhabitants of Eretz Yisrael rely on the same [fixed] calendar and establish [the festivals] accordingly. Nevertheless, the Sages ordained [that the inhabitants of the diaspora] retain the custom of their ancestors.13Beitzah 4b explains that this rule was ordained lest the gentile authorities oppress the Jewish people and prevent the inhabitants of the diaspora from communicating the tradition of the calendar to their descendants. They would then have to rely on information conveyed from Eretz Yisrael again.", + "Therefore, [the inhabitants of] all the places that the messengers of Tishrei would not reach in the era when the messengers were sent out should celebrate two days even in the present era, just as they did when the inhabitants of Eretz Yisrael established [the calendar] according to the sighting of the moon.
In the present era, the inhabitants of Eretz Yisrael continue their custom and celebrate one day;14See, however, Halachot 11 and 12. for they never celebrated two days. Thus, our celebration of the second day of the holidays in the diaspora at present is a Rabbinic institution.15I.e., originally, the second day of the holidays was observed because of the doubt of the day on which to observe the Torah's commandment. In the present era there is no longer any doubt, and the observance of the second day of a holiday has the status of a Rabbinic ordinance.", + "[Even] when the calendar was established based on the sighting of the moon, the majority of the inhabitants of Eretz Yisrael would celebrate Rosh HaShanah for two days, because of the doubt involved.16To explain: Generally, the court would endeavor to structure the calendar so that the moon would be sighted on the thirtieth night of Elul. In expectation of the probability that the following day would be declared Rosh HaShanah, the people would observe all the holiday prohibitions and sound the shofar on the thirtieth day. Nevertheless, since it was possible that the moon had not been sighted, the people outside the immediate surroundings of Jerusalem would observe the following day as well.
See the Jerusalem Talmud (Eruvin 3:9) which states that the observance of Rosh HaShanah for two days was ordained by \"the prophets of the earlier generations.\" Sotah 48b states that this term refers to the prophets of the First Temple era. They would not know the day on which the court established the new month, because the messengers would not depart on the holiday.17See Chapter 3, Halachah 8.", + "Moreover, even in Jerusalem, where the court would hold session, there were many times when the holiday of Rosh HaShanah was celebrated for two days. For if witnesses did not arrive on the thirtieth day [following Rosh Chodesh Elul], the day on which they had awaited [the arrival of] witnesses would be regarded as holy,18As mentioned above, except for the offering of the Rosh HaShanah sacrifices, the thirtieth day following Rosh Chodesh Elul was always observed as Rosh HaShanah in expectation of the arrival of witnesses. and the following day would be regarded as holy.19For it would actually be observed as Rosh HaShanah.
Since [there were times when] they would observe [Rosh HaShanah for] two days even when they sanctified the months according to the sighting [of the moon], [our Sages] ordained that even the inhabitants of Eretz Yisrael20Including even the inhabitants of Jerusalem. should always celebrate [Rosh HaShanah] for two days in the present era, when [the holidays] are established based on the fixed calendar. Thus, even [the observance of] the second day of Rosh HaShanah in the present era is a Rabbinic ordinance.", + "The celebration of the holidays for one or two days is not dependent on geographic distance [alone]. What is implied?
If a place is located within a five-day - or less - journey from Jerusalem, and thus it was surely possible for the messengers to reach them, we do not postulate that the inhabitants celebrate only one day. For we have no way of knowing whether or not the messengers [of the High Court] would journey to this place.21As the Rambam continues to explain, the determining factor is not the geographic distance of a place from Jerusalem, but rather the custom followed in this place at the time when the High Court sent out messengers. Perhaps the messengers did not journey to this place because it was not populated by Jews at that time. [And if] it became populated by Jews after it [had become customary] to establish [the festivals] according to the fixed calendar, they [would be] obligated to celebrate two days.
Alternatively, [perhaps the messengers did not reach there,] because there was a blockade on the way, as existed between Jerusalem and the Galilee during the time of the Mishnah,22See Bava Batra 38a and Ketubot 17b, which tell of a time when a blockade prevented communication between Jerusalem and the Galilee. or perhaps the Samaritans would prevent the messengers from passing through their [territory].", + "If the matter were dependent on geographic distance alone, all the inhabitants of Egypt would observe the holidays for only one day, for it is possible for the messengers of Tishrei to reach them. The distance between Jerusalem and Egypt via Ashkelon is a journey of eight days or less. Similar concepts apply regarding the majority of Syria. One thus can conclude that the matter is not dependent solely on geographic distance.", + "Thus, the principles governing this matter can be summarized as follows: Whenever the distance between Jerusalem and a particular place exceeds a ten-day journey, the inhabitants should observe [the holidays] for two days, as was their previous custom. For the messengers sent out for Tishrei [cannot be guaranteed] to reach places other than those within a ten-day journey from Jerusalem.23For the messengers were forbidden to travel on Rosh HaShanah, Yom Kippur, and the two Sabbaths between Rosh HaShanah and Sukkot. In the years when Rosh HaShanah is observed on the Sabbath, the messengers could proceed a further day. Nevertheless, since this is not so in the majority of the years, a ten-day journey is accepted as the standard measure.
[The following rules apply when, by contrast,] places are a ten-day journey or less from Jerusalem, and thus it is possible that the messengers could have reached them: We see whether that place is [located in the portions of] Eretz Yisrael that were inhabited by Jews during the time the calendar was established on the basis of the sighting [of the moon] during the second conquest [of the land] - e.g., Usha, Shefaram, Luz, Yavneh, Nov, Tiberias, and the like. [The inhabitants of these places] should celebrate only one day.
If the place is part of Syria24Note Hilchot Terumah 1:3, which defines Syria as referring to lands conquered by King David before the entire territory of Eretz Yisrael proper had been conquered. Therefore, it was not considered part of the Holy Land with regard to most ritual questions according to the Torah itself. Nevertheless, the Rabbis extended many of the laws applying to Eretz Yisrael to this territory as well. - e.g., Tyre, Damascus, Ashkelon,25The inclusion of Ashkelon, which is located to the southwest of Eretz Yisrael, in Syria clearly indicates that the Rambam is referring to the halachic conception of the latter term, and not the geographic one, since Syria is to the northeast of Eretz Yisrael.
There is, however, a slight difficulty with the Rambam's statements: In Hilchot Terumah 1:9, he describes Ashkelon as being part of the diaspora.and the like - they should follow the custom of their ancestors. If [the custom was to celebrate] one day, [they should celebrate] one day. [If the custom was] two days, [they should celebrate] two days.", + "When a place is located within a journey of ten days or less from Jerusalem, and it is part of Syria or the diaspora, and [its inhabitants] have no [established] custom conveyed [from previous generations], they should celebrate two days, as is customary in the world at large. [The same rules apply to] a city that was created in the desert of Eretz Yisrael, or a city first populated by Jews in the present era.26Based on this halachah, according to the Rambam, most Jews living in Eretz Yisrael today should celebrate the holidays for two days. Indeed, the Eretz Tzvi, a text that documents the prevailing customs in Eretz Yisrael before the waves of European immigration, states that in cities like Ramlah, that did not have an existing custom dating back to the Talmudic period, the holidays would be celebrated for two days, as the Rambam states.
It was not until the resettlement of Eretz Yisrael in the present era that such cities began observing the holidays for only one day. The source for this practice is the commentary of the Ritba (Rosh HaShanah 16b), who states that, in the present era, it is the geographic definitions of Eretz Yisrael and the diaspora that determine whether or not one should celebrate one day.
[It must be emphasized that even according to the Ritba, it is questionable whether the inhabitants of areas of the Negev below Beersheba should celebrate the holidays for only one day. For these places are also beyond the geographic limits of Eretz Yisrael of the Talmudic period.]
[At present,] the celebration of the second day of a holiday is always a Rabbinic institution. This applies even to the celebration of the second day of Rosh HaShanah, which is observed by all Jews in the present era.", + "The calculations that we follow in the present era, every individual in his community, to ascertain which day is Rosh Chodesh and which day is Rosh HaShanah, do not determine [the calendar], nor do we rely on these calculations. For we do not institute leap years or establish the monthly calendar in the diaspora. We rely on the calculations of the inhabitants of Eretz Yisrael and their establishment of the calendar.
The reason we make calculations is merely for the sake of information. For we know that the inhabitants of Eretz Yisrael rely on the same calendar. Thus, our calculations are intended to determine the day that the inhabitants of Eretz Yisrael establish as Rosh Chodesh or a festival. For it is the establishment of the calendar by the inhabitants of Eretz Yisrael that establishes a day as Rosh Chodesh or a festival, not our calculations of the calendar.27The Rambam's statements in this halachah are a reiteration of the principles he expresses in Sefer HaMitzvot, loc. cit. Citing Isaiah 2:3, \"Out of Zion shall come forth the Torah,\" the Rambam emphasizes that the determination of the calendar is solely the province of the inhabitants of Eretz Yisrael.
Until the time of Rabbi Hillel, the court of Eretz Yisrael determined the calendar through their independent calculations. Even after the court ceased to function and the fixed calendar was adopted, the determination of the calendar still depends on the establishment of the calendar in Eretz Yisrael. The only difference is that from the time of Rabbi Hillel onward, instead of determining the calendar independently, the inhabitants of Eretz Yisrael would rely on the fixed calendar.
For this reason, the Rambam points to a Divine covenant insuring that there will always be Jews living in our Holy Land. For were there not to be any Jews living in Eretz Yisrael, heaven forbid, we would not be able to determine the calendar. (See Chatam Sofer, Yoreh De'ah, Responsum 234)." + ], + [ + "When [the new moon] was sanctified [based on the testimony of witnesses regarding] the sighting of the moon, the court would calculate the time of the conjunction of the sun and the moon in an exact manner, as the astronomers do.1The term conjunction refers to the point when the sun, the moon and the earth are positioned in that order in a direct line. Therefore, as seen from the earth, the moon does not reflect the light of the sun. [When the sun and the moon have the same latitude (see Chapter 16) - i.e., when they are in the same plane - a conjunction is the cause of a solar eclipse. Ordinarily, however, there is a difference in latitude, and an alignment of this nature does not cause an eclipse.] [This enabled them] to know whether or not the moon would be sighted.
The first level of these calculations represent approximations of the time of the conjunction, and their accuracy is not great. This approximation of the time of the conjunction is calculated according to the mean rates of movements.2Our translation differs from the standard published text of the Mishneh Torah, and is based on the version found in authoritative manuscripts and early printings.
The term mean rate of movement refers to the average movement of the sun or the moon in angular degrees over a particular period. To explain: It was easy to calculate the number of conjunctions between one solar eclipse and another. Afterwards, this number would be multiplied by 360 (the number of degrees in a circle) and then divided by the number of years, months, days, or hours (depending on the mean one wanted to reach) that had passed between the two eclipses.
In fact, however, the sun - and to a much greater extent, the moon - would deviate from this mean rate of movement - i.e., the position in which they are located in the heavens differs from the position that would be reached by calculating the mean rate of progress. As is explained in the succeeding chapters, there are various ways of correcting and adjusting these mean calculations so that the actual position of these celestial bodies can be determined. The time of the conjunction as calculated in this manner is referred to as the molad.
The essentials of the calculations that are used when a court to sanctify [the new moon based on the testimony of witnesses of] the sighting [of the moon] does not exist - i.e., the calculations we use today - are referred to as ibbur. To explain:", + "Day and night are constantly considered a twenty-four hour composite, [on the average:] twelve [hours] of daylight and twelve [hours] of night. An hour can be divided into 1080 units. This number was chosen because it can be divided in half, into fourths, eighths, thirds, sixths, ninths, and tenths.3The only integer that cannot be divided into this sum is seven. The commentaries have noted that the number 360 also can be divided into all the fractions mentioned by the Rambam and question why he did not use this smaller figure. Each of these fractions contains many of these units.", + "According to this calculation, [the interval] between one conjunction of the moon and the sun and the subsequent conjunction according to their mean movement is twenty-nine full days, twelve hours of the thirtieth day, and 793 units of the thirteenth hour. This is the interval between one conjunction and the next, [and thus,] the length of a lunar month.", + "[Accordingly,] an [ordinary] lunar year, which includes twelve of these months, would include three hundred fifty-four days, eight hours, and eight hundred seventy-six units.
A leap year, which would include thirteen of these months, would include three hundred eighty-three days, twenty-one hours, and five hundred eighty-nine units.
A solar year is three hundred sixty-five days and six hours.4See Chapter 9, Halachah 1, which explains that there are two views concerning whether this is an approximation or an exact figure. See also Chapter 10, Halachah 6. Thus, a solar year exceeds an [ordinary] lunar year by ten days, twenty-one hours, and two hundred and four units.", + "When the days of a lunar month are counted in groups of seven, according to the weekly cycle, there is a remainder of one day, twelve hours, and 793 units (in numerical terms, 1 - 12 - 793). This is the remainder for a lunar month.
Similarly, when the days of a lunar year are counted in groups of seven, according to the weekly cycle, there is a remainder of four days, eight hours, and 876 units (in numerical terms, 4 - 8 - 876). This is the remainder for an ordinary lunar year. The remainder for a leap year will be five days, twenty-one hours, and 589 units (in numerical terms, 5 - 21 - 589).", + "When you know the time of the conjunction [of the sun and the moon] for any particular month, and add 1 - 12 - 793, you will arrive at the time of the conjunction of the following month. Thus, you will be able to determine on which day of the week and at which hour it will take place, and how many units of that hour will have passed.5As mentioned above, the Rambam is speaking about an average figure. Accordingly, this figure alone is not sufficient for the calculations of when the moon can be sighted. It is useful for structuring the fixed calendar, as explained in this and the following chapter.", + "What is implied? If the conjunction [of the moon and the sun] for the month of Nisan takes place on Sunday, five hours and 107 units after sunrise (in numerical terms 1 - 56Kinat Eliyahu suggests that the Rambam should have stated 1 - 17, since five hours after sunrise is seventeen hours after the beginning of the day. - 107), by adding the remainder for a lunar month, 1 - 12 - 793, you will be able to determine that the conjunction for the month of Iyar will take place on Tuesday night, five hours and 900 units after nightfall (in numerical terms, 3 - 5 - 900). One may follow this same method [of calculation] month after month for eternity.", + "Similarly, if you know the time of the conjunction for a particular year and you add its remainder - either the remainder of an ordinary year or the remainder of a leap year - to the time of the conjunction, you will determine the time of the conjunction of the following year. This method [of calculation] may be followed year after year for eternity.
The first conjunction from which we begin, the conjunction of the first year of creation, was on Monday night, 5 hours and 204 units after nightfall7Tosafot, Rosh HaShanah 8 a,b, explains that this follows the view of Rabbi Eliezer (Rosh HaShanah 10b), who states that the world was created in Tishrei. According to this conception, the conjunction for Rosh HaShanah, the day of Adam's creation, was the fourteenth hour of Friday (the second hour after sunrise). Since the first day of creation was the twenty-fifth of Elul, the year prior to that of Adam's creation is also significant. To calculate the conjunction of that year, we subtract the remainder of an ordinary year - 4 days, 8 hours, and 876 units - from six days and fourteen hours. This produces the figure cited by the Rambam. (in numerical terms, 2 - 5 - 204). This is the starting point for these calculations.", + "In all the calculations to determine the time of the conjunction, when the remainder [of one period] should be added to another remainder, [the following principles should be adhered to:] When a sum of 1080 units is reached, it should be counted as an hour, and added to the number of the hours. When a sum of twenty-four hours is reached, it should be counted as a day, and added to the number of days. When the number of days is greater than seven, [all multiples of] seven should be subtracted from the sum, and the remainder be focused on.
For the purpose of our calculations is not to know the number of days, but rather to know on which day of the week, and at what hour and after how many units will the conjunction take place.", + "[The fixed calendar is structured in] a nineteen-year cycle, including seven leap years and twelve ordinary years. This is called a machzor.
Why was this [structure] chosen? Because when you total the number of days in twelve ordinary years and seven leap years together with their hours and their units, counting all [sums of] 1080 units as an hour, [all sums of] twenty-four hours as a day, and adding them to the number of days, the total will equal nineteen solar years, each of these years being 365 days and six hours.
The difference between the days of the solar calendar [and the lunar calendar] will be only one hour and 485 units (in numerical terms, 1 - 485).8As mentioned in Halachah 4, each ordinary lunar year is 10 days, 21 hours, and 204 units shorter than a solar year. Thus, the difference between the 12 ordinary lunar years of a nineteen-year cycle and the corresponding solar years is 130 days, 14 hours, and 288 units.
A lunar leap year is 18 days, 15 hours, and 589 units longer than a solar year. Thus, the difference between the seven leap years of a nineteen-year cycle and the corresponding solar years is 130 days, 12 hours, and 883 units. When this sum is subtracted from the figure mentioned in the previous paragraph, the remainder mentioned by the Rambam is reached.
As explained in Chapter 10, Halachah 1, there is another reckoning, which maintains that the nineteen-year cycle produces a more exact interrelation between the two calendars.", + "Thus, in such a [nineteen-year] cycle, the months are lunar months, and the years are solar years. The seven leap years in each cycle should be the following: The third year of the cycle, the sixth year, the eighth year, the eleventh year, the fourteenth year, the seventeenth year, the nineteenth year9By structuring the pattern in this manner, an interrelation [albeit not a totally exact one] is established between the lunar and solar calendars in each of the years. After several years in which the number of days of the solar calendar exceeds those of the lunar calendar, a leap year reverses that pattern and establishes an approximate equivalence. In this way, we ensure that the Pesach is always celebrated after the vernal equinox. (in numbers, 3, 6, 8, 11, 14, 17, 19).", + "When you add the remainders of each of the twelve ordinary years, [the remainder of each year] being 4 - 8 - 876, and the remainders of the seven leap years, [the remainder of each year] being 5 - 21 - 589, and then divide the entire sum in groups of seven, there is a remainder of two days, sixteen hours, and 595 units (in numerical terms, 2 - 16 - 595). This is the remainder of a [nineteen-year] cycle.", + "When you know the time of the conjunction of the beginning of a [nineteen-year] cycle, by adding 2 - 16 - 595 to it you will be able to determine the beginning of the next [nineteen-year] cycle, and similarly all the [subsequent nineteen-year] cycles for eternity. As stated above, the conjunction [marking] the beginning of the first [nineteen-year] cycle took place on 2 - 5 - 204. [The expression,] the conjunction of a year refers to the conjunction of the month of Tishrei for that year.10This point of clarification is necessary, because there are certain halachic matters regarding which Nisan is considered the beginning of the year.", + "Using the above method, it is possible to know the conjunction [marking] the beginning of any particular year, or any particular month, whether for the years that have passed or for the years to come.
What is implied? One should take the number of years that have passed until Tishrei of the [desired] year and group them in nineteen- year cycles. Thus, one will be able to determine the number of nineteen-year cycles that have passed and the number of years that have passed within the [nineteen-year] cycle that has not been completed [until the desired year]. One should add 2 - 16 - 595 for each cycle, 4 - 8 - 876 for every ordinary year of the cycle that has not been completed, and 5 - 21 - 589 for every leap year [of the cycle that has not been completed].
One should then add together the entire sum, calculating [the groups of 1080] units as hours, the [groups of 24] hours as days, and the groups of seven days [as weeks]. [By adding] the remainder of the days, hours, and units [to 2 - 5 - 204], one can determine the time of the conjunction of the desired year.", + "The time of the conjunction of a year determined through the above method is the conjunction of Rosh Chodesh Tishrei. By adding 1 - 12 - 793 to this figure, one can determine the conjunction of Marcheshvan, and by adding 1 - 12 - 793 to [the conjunction of] Marcheshvan, one can determine the conjunction of Kislev. Similarly, one can determine the conjunction of all subsequent months for eternity." + ], + [ + "[Rosh Chodesh is generally instituted on the day of the conjunction. Nevertheless,] Rosh Chodesh Tishrei1Which is also Rosh HaShanah. should never be established on a Sunday, a Wednesday, or a Friday - in symbols, אד\"ו - although, according to these calculations, [the conjunction for the month will occur on these days]. Instead, when the conjunction for the month of Tishrei occurs on any of these three days, Rosh Chodesh should be established on the following day.2The Rambam mentions the reason for postponing Rosh Chodesh in Halachah 7.
What is implied? When the conjunction occurs on Sunday, Rosh Chodesh Tishrei should be established on Monday. When the conjunction occurs on Wednesday, Rosh Chodesh Tishrei should be established on Thursday. When the conjunction occurs on Friday, Rosh Chodesh Tishrei should be established on the Sabbath.3The first day of Rosh HaShanah is therefore celebrated frequently on Monday, Thursday, and the Sabbath, for the holiday is held on these days when the conjunction falls on the day itself or on the previous day. The first day of Rosh HaShanah is rarely celebrated on Tuesday, for the probability of the conjunction falling on that day is merely one out of seven, half that of the other days.", + "Similarly, if the conjunction [for the month of Tishrei]4The principle mentioned in this halachah - and indeed, in the entire chapter - applies to Rosh Chodesh Tishrei alone, and not to the other months. takes place at noon or after noon, Rosh Chodesh should be established on the following day.5This condition is referred to as a molad zaken, literally, \"an aged conjunction.\" The rationale for postponing Rosh HaShanah in such a situation can be explained as follows: In principle, Rosh Chodesh is dependent on the sighting of the moon, not on the conjunction. As is explained in the subsequent chapters of the text, the new moon does not become visible until several hours after the conjunction between the moon and the sun. Thus, if the conjunction takes place after noon, it is impossible for the moon to be sighted on that day. Therefore, Rosh HaShanah is celebrated on the following day. (See Rosh HaShanah 20b and commentaries.)
There is a slight difficulty in the Rambam's statements, for based on Chapter 15, Halachah 2, it would appear that at certain times it is possible to sight the moon only five hours after conjunction.
What is implied? When the conjunction takes place on Monday, six hours after daybreak or later, Rosh Chodesh is established on Tuesday. If, however, the conjunction takes place before noon, even if only a single unit prior, Rosh Chodesh is established on the day of the conjunction, provided that day is neither Sunday, Wednesday, nor Friday.", + "When the conjunction takes place at noon or after noon, and [Rosh Chodesh Tishrei would be] postponed to the following day - if that following day is either Sunday, Wednesday, or Friday, Rosh Chodesh is postponed again, and is established on the third day after the conjunction.
What is implied? If the conjunction takes place on the Sabbath after noon (in numbers, 7 - 186I.e., after the eighteenth hour of the seventh day.), in such a year Rosh Chodesh should be established on Monday.7It should not be established on the Sabbath, because of the principle of molad zaken. Nor should it be established on Sunday, as stated in Halachah 1. Similarly, if the conjunction takes place on Tuesday at noon or after noon, Rosh Chodesh should be established on Thursday.", + "In an ordinary year, when the conjunction [of the month] of Tishrei falls on the night of the third day,8I.e., the night between Monday and Tuesday. nine hours and 204 units (in numbers, 3 - 9 - 204) or more after nightfall, Rosh Chodesh is postponed, and instead of being established on Tuesday, it is established on Thursday.9The rationale for the postponement of Rosh HaShanah in such a situation can be explained as follows: As explained in the following chapter, the maximum length of a lunar year is 355 days. As mentioned previously, 4 days, 8 hours, and 876 units is the remainder of a normal year. To calculate the conjunction of Tishrei in the following year, this figure should be added to 3 - 9 - 204 (the day and the time mentioned by the Rambam above). The result is 12:00 noon on the Sabbath.
As explained above, when the conjunction takes place at 12:00 noon or later, the celebration of Rosh HaShanah is postponed to the following day. In this instance, however, the following day is Sunday, and Rosh HaShanah never begins on that day. Thus, the holiday would have to be celebrated on Monday. If Rosh HaShanah had been celebrated on Tuesday of the previous year, there would have been a six-day difference between the days on which the holiday was celebrated in these two successive years, producing a year of 356 days, one day longer than the maximum length of an ordinary year. To avoid this, Rosh HaShanah is not celebrated on Tuesday. Since it also is never celebrated on Wednesday, it is postponed until Thursday, producing a lunar year of 354 days (Tur, Orach Chayim 428).", + "A similar situation [may arise] in a year that follows a leap year: If the conjunction for Tishrei takes place on Monday, three hours and 589 units or more after daybreak (in numbers, 2 - 1510For three hours after daybreak is 15 hours after the beginning of the day. - 589), Rosh Chodesh is not established on Monday, but on Tuesday.11The rationale for the postponement of Rosh HaShanah in such a situation can be explained as follows: As explained in the following chapter, the minimum length of a lunar leap year is 383 days. As mentioned previously, the remainder of a leap year is five days, twenty-one hours, and 589 units. When, in an effort to calculate the time of the conjunction of the leap year, this figure is subtracted from 2 - 15 - 589 (the day and the time mentioned by the Rambam), the result is Tuesday at noon.
As mentioned, when the conjunction takes place at 12:00 noon or later, the celebration of Rosh HaShanah is postponed to the following day. In this instance, however, the following day is Wednesday, and Rosh HaShanah never begins on that day. Thus, in the leap year, Rosh HaShanah began on Thursday. If Rosh HaShanah were celebrated on Monday in the year after the leap year, this would produce only a four-day difference between the days on which the holiday was celebrated in these two successive years, causing the length of the year to be only 382 days. To avoid this, in the year following the leap year Rosh HaShanah is celebrated on Tuesday, rather than on Monday, causing the leap year to be 383 days long (Tur, Orach Chayim 428).", + "If, however, the conjunction of an ordinary year occurs [even] one unit earlier - i.e., were it to be 3 - 9 - 203 or earlier - [Rosh Chodesh] should be established on Tuesday, [rather than postponed until Thursday as mentioned above].
Similarly, if the conjunction of a year following a leap year occurs [even] one unit earlier - i.e., were it to be 2 - 15 - 588 or earlier - [Rosh Chodesh] should be established on Monday.
Thus, the way to determine [the day on which] Rosh Chodesh Tishrei will be established according to these calculations is as follows: One should first determine the day [of the week], the hour of the day - or night - and the number of units of the hour when the conjunction takes place. The day of the conjunction will be the day of Rosh Chodesh, except in the following instances:
a) [The conjunction] takes place on Sunday, Wednesday, or Friday;
b) The conjunction takes place at noon or after noon;
c) In an ordinary year, [the conjunction] takes place on the night of the third day, after 204 units of the tenth hour have passed, or later [that day];
d) In an ordinary year that follows a leap year, the conjunction takes place on Monday past 589 units of the fourth hour after daybreak has passed or later [that day].
If the conjunction occurs in one of these four instances, [Rosh Chodesh] is not established on the day of the conjunction, but rather on the day that follows, or on the day following that, as explained.", + "Why is [Rosh HaShanah] not established [on the day of the conjunction] when it falls on Sunday, Wednesday, or Friday? Because these calculations determine the conjunction of the sun and the moon only according to their mean [rate of] progress, and do not [necessarily] reflect the true position [of the sun and the moon in the celestial sphere], as explained. Therefore, they instituted that [on] one day [Rosh Chodesh] would be established and on the following day it would be postponed, so that they would ascertain the day when the true conjunction takes place.12The Rambam's statements have stirred the attention - and often the indignation - of the Ra'avad and other commentaries, because they appear to ignore the explanations given by Rosh HaShanah 20a why Rosh HaShanah never begins on these days. The Talmud states that if Rosh HaShanah falls on either Wednesday or Friday, Yom Kippur will fall on either Friday or Sunday, and thus there would be two consecutive days, Yom Kippur and the Sabbath, when it would be forbidden to bury the dead. In the Talmudic era, this could have caused a corpse to deteriorate, detracting from its honor and respect.
Alternatively, the Sages state that if Rosh HaShanah fell on any of these three days, there would be two successive days when it would be forbidden to pick fresh vegetables, and the people would be unable to celebrate the festivals or the Sabbath properly.
Sukkah 43a gives another reason why Rosh HaShanah is not held on Sunday: were this to be the case, Hoshana Rabbah, the seventh day of Sukkot, would fall on the Sabbath. In such an instance, restrictions were placed on the willow ritual in the Temple. (See Hilchot Shofar, Sukkah V'Lulav 7:21-22.) To avoid such an instance, the Sages structured the calendar so that Rosh HaShanah never falls on Sunday.
In defense of the Rambam's position, it must be noted that both earlier (Rabbenu Chanan'el) and subsequent (the P'nei Yehoshua) Talmudic commentaries understood the reasons given by the Talmud as being merely the external dimension of the rationale for the calendar's adjustment, while the inner meaning is associated with the actual position of the sun and the moon in the heavenly sphere.
Even according to this perspective, there is, however, a difficulty with the Rambam's statements. Although it is correct that the true positions of the sun and the moon often differ from the position determined by calculating their mean movement, the concept of postponing the celebration of Rosh HaShanah on these three days appears arbitrary and without any obvious connection to the movement of these bodies in the celestial sphere. The commentaries note that explanations why Rosh HaShanah is not celebrated on these days are found in the Kabbalah.
What is implied? [When according to our calculations, the conjunction occurs on] Tuesday, we establish [Rosh Chodesh]. [When it occurs] on Wednesday, we postpone it. [When it occurs] on Thursday, we establish [Rosh Chodesh]. [When it occurs] on Friday, we postpone it. [When it occurs] on the Sabbath, we establish [Rosh Chodesh]. [When it occurs] on Sunday, we postpone it. [When it occurs] on Monday, we establish [Rosh Chodesh].", + "This same principle, that the calculations are based on the mean rate of progress, is also the motivating factor for the other four reasons for the postponement [of Rosh Chodesh]. As proof of this, there are times when [according to the calculations] the conjunction takes place on Tuesday, and [Rosh Chodesh] is postponed until Thursday,13The instance mentioned in Halachah 4. and yet the moon will not be seen Thursday night, nor even Friday night. This indicates that the true conjunction of the sun and the moon did not take place until Thursday." + ], + [ + "A lunar month is twenty-nine and one half days, and 793 units, as we have explained.1Chapter 6, Halachah 3. It is impossible for Rosh Chodesh to begin in the middle of the day - i.e., that a portion of the day would be part of the previous month and a portion of the day would be part of the following month - as [implied by Numbers 11:20]: \"For a month of days....\" According to the Oral Tradition,2Megillah 5a. this was interpreted [to mean], \"You count the days of a month; you do not count the hours [of a month].\"", + "Therefore, some lunar months are established as lacking [a day], and others as full. A month that is lacking has only twenty- nine days, even though a lunar month is several hours longer. A full month is thirty days, even though a lunar month is several hours shorter. In this manner, the months will be calculated according to complete days, not according to hours.", + "If a lunar month were exactly twenty-nine and a half days [long], the years [would be divided evenly] into full and lacking months, and there would be exactly 354 days to a lunar year. Thus, there would be six full months and six lacking months. It is the units that exist in every month that exceed the half day - which ultimately add up to hours and days - that cause certain years to have more lacking months than full months, and other years to have more full months than lacking months.", + "According to this reckoning, the thirtieth day of the month is always established as Rosh Chodesh. If the month is lacking, the thirtieth day will be Rosh Chodesh of the coming month.
If the month is full [the coming month will have two days that are Rosh Chodesh]. The thirtieth day will be Rosh Chodesh, since a portion of it is [fit to be] Rosh Chodesh. [Nevertheless,] it will be counted as the completion of the previous month, which was full. The thirty-first day also will be Rosh Chodesh, and the reckoning [of the days of the coming month] will start from it. It is the day established [as Rosh Chodesh].
Thus, according to this calculation, there are some months that have only one day Rosh Chodesh, and other months that have two days Rosh Chodesh.", + "The following is the order of the full and lacking months according to [our] fixed calendar: Tishrei is always full. Tevet is always lacking. From Tevet on, there is one full month and one lacking month in sequence.
What is implied? Tevet is lacking; Shevat is full; Adar is lacking; Nisan is full; Iyar, lacking; Sivan, full; Tammuz, lacking; Av, full; Elul, lacking. In a leap year, the first Adar is full,3This supports the Rambam's contention that it is the first Adar that is the extra month of the year. (See the notes on Chapter 4, Halachah 1.) and the second Adar is lacking.", + "Two months remain: Marcheshvan and Kislev. Sometimes they are [both] full; sometimes they are [both] lacking; and sometimes Marcheshvan is lacking and Kislev is full.
A year in which both of these months are full is called a year of complete months. A year in which both these months are lacking is called a year of lacking months. And a year in which Marcheshvan is lacking and Kislev is full is called a year whose months [proceed] in order.4For all the months of the year from Marcheshvan onward proceed in sequence, one full and one lacking.", + "The way to know whether the months of a year will be lacking, will be complete, or will [proceed] in order [can be explained] as follows: First, determine the day on which Rosh HaShanah will fall in the year about whose months you desire to know, as explained in Chapter 7. Then determine the day on which Rosh HaShanah will fall in the year that follows.
Afterwards, count the number of days between them without including the day on which Rosh HaShanah falls in either of these years. If there are only two days between them,5The Rambam gives examples in Halachah 9 to illustrate this situation and those that follow. When there are two days between the days on which Rosh HaShanah is celebrated in successive years, the year is 50 weeks and three days - i.e., 353 days - long. the months of the year will be lacking. If there are three days between them,6When there are three days between the days on which Rosh HaShanah is celebrated in successive years, the year is 50 weeks and four days - i.e., 354 days - long. the months of the year will proceed in order. And if there are four days between them,7When there are four days between the days on which Rosh HaShanah is celebrated in successive years, the year is 50 weeks and five days - i.e., 355 days - long. The remainder of an ordinary lunar year is slightly more than four days, producing a year whose months proceed in order. Frequently, however, the year will contain an extra day, if, because of the reasons mentioned in the previous chapter, the celebration of Rosh HaShanah is postponed. Similarly, it may lack a day, because the celebration of Rosh HaShanah was postponed in the previous year. the months of the year will be complete.", + "When does the above apply? When the year in question is an ordinary year. When, however, [the year in question] is a leap year [different rules apply]: If there are only four days between the day on which [Rosh HaShanah] is established [in the leap year] and the day on which it will be established in the following year, the months of the year will be lacking.8In such a situation, there will be 54 weeks and five days in the year, a total of 383 days. If there are five days between these [two days], the months of the year will proceed in order. And if there are six days between them, the months of the year will be complete.", + "What is implied? If we desire to know the order of the months of the present year, and [we know the following]: Rosh HaShanah falls on Thursday; it is an ordinary year; and in the following year Rosh HaShanah falls on Monday, there are three days between them and the months of the year proceed in order.9For there are three days - Friday, the Sabbath, and Sunday - between the days on which Rosh HaShanah is celebrated in the years in question.
If Rosh HaShanah falls on Tuesday in the following year, the months of the year will be complete.10For there are four days - Friday, the Sabbath, Sunday, and Monday - between the days on which Rosh HaShanah is celebrated in these successive years. If Rosh HaShanah falls on the Sabbath in the present year, and on Tuesday in the following year, the months of the year will be lacking.11For there are only two days between them. Similar concepts should be applied regarding the calculation [of the order of the months] of a leap year, as was explained.", + "There are certain indications upon which one can rely, so that one will not err regarding the calculation of the order of the months of a year. These principles are based on the fundamental principles of the fixed calendar and the determination of the days on which Rosh HaShanah will be established and those that will cause it to be postponed, as we explained previously.
Whenever Rosh HaShanah is celebrated on a Tuesday, [the months of] the year will [proceed] in order. [This applies regardless of whether the year] is an ordinary year or a leap year.12As mentioned, Rosh HaShanah cannot fall on Sunday, Wednesday, or Friday. Therefore, in an ordinary year, if Rosh HaShanah falls on a Tuesday, the following year it cannot fall on a Thursday, for then there would be only one day between them, producing a year of only 352 days. Nor can it fall on a Monday, for then the year would be 356 days long. Thus, the only day on which it can fall is the Sabbath, producing a year of 354 days. In such a year, the months proceed in order.
When Rosh HaShanah falls on Tuesday in a leap year, it cannot fall on Thursday or the Sabbath in the following year, for that would produce a year that is too short (380 or 382) days. Nor can it fall on Tuesday itself, for Rosh HaShanah falls on Tuesday only when the conjunction takes place not later than Tuesday, before noon. When the remainder of a leap year - 5 days, 21 hours, and 589 units - is added to noon time on Tuesday, the result is that the conjunction of the following year will take place on Sunday. Since Rosh HaShanah is never celebrated on Sunday, the holiday will be postponed until Monday. Thus, the length of the leap year will be 384 days, the length of a year whose months proceed in order.
Whenever Rosh HaShanah is celebrated on the Sabbath or on a Monday, [the months of] the year will never [proceed] in order. [This applies regardless of whether the year] is an ordinary year or a leap year.13For the months of an ordinary year to proceed in order, the year must be 354 days long. That means that if Rosh HaShanah fell on the Sabbath, it would have to fall on Wednesday in the following year, which is impossible. Similarly, if Rosh HaShanah fell on Monday, it would have to fall on Friday in the following year, which is also impossible.
For the months of a leap year to proceed in order, the year must be 384 days long. That means that if Rosh HaShanah had fallen on the Sabbath, in the following year it would have to fall on Friday, which is impossible. Similarly, if Rosh HaShanah had fallen on Monday, in the following year it would have to fall on Sunday, which is also impossible.
[The following rules apply when] Rosh HaShanah falls on a Thursday. If the year is an ordinary year, it is impossible for its months to be lacking.14When the months of an ordinary year are lacking, the year has only 353 days. Thus, if Rosh HaShanah fell on Thursday, it would have to fall on Sunday in the following year, which is impossible. If it is a leap year, it is impossible for its months to proceed in order.15When the months of a leap year are lacking, the year has 383 days. Thus, if Rosh HaShanah fell on Thursday, it would have to fall on Wednesday in the following year, which is impossible." + ], + [ + "[There is a difference of opinion among] the Sages of Israel concerning the length of a solar year. Some Sages1Shemuel (Eruvin 56a). maintain that it is 365 days and 1/4 of a day - i.e., six hours. Others maintain that it is slightly less than that figure.2Rav Ada (Ibid.). His opinion is discussed in the following chapter. There is also a difference of opinion among the wise men of Greece and Persia concerning this matter.3Ptolemy and Albatani, astronomers whose opinions were valued by the Rambam, from Greece and Arabia respectively, both maintain that the length of a solar year is less than 365 days and six hours. There is, however, a difference between the figures each of them suggests. According to contemporary science, the length of a tropical solar year is 365 days, 5 hours, 48 minutes and 45 1/2 seconds. It is decreasing at the rate of 0.530 second per century.", + "According to the opinion that [a solar year] is [exactly] 365 and 1/4 days, there will be a remainder of one hour and 485 units after every nineteen-year cycle, as we mentioned.4Chapter 6, Halachah 10.
Between the start of each of the successive seasons of the year, there will be ninety-one days and seven and one-half hours. When you know the date and the hour of the beginning of one season, you can calculate [the beginning of] the following season by [adding the above amount]. Similarly, you can calculate the beginning of the following season, and continue forever.", + "The equinox of Nisan (spring) [takes place] at the hour and the unit when the sun enters the beginning of the constellation of Aries. The solstice of Tammuz (summer) [takes place] when the sun is located in the beginning of the constellation of Cancer. The equinox of Tishrei (autumn) [takes place] at the hour and the unit when the sun enters the beginning of the constellation of Libra. The solstice of Tevet (winter) [takes place] when the sun is located in the beginning of the constellation of Capricorn.
According to this calculation, in the first year of creation the vernal (spring) equinox took place seven days, nine hours, and 642 units before the conjunction of the month of Nisan, in numbers, 7 -9 - 642.5This figure is based on the following principles: The times of the seasons are calculated according to the opinion of Rabbi Yehoshua, who maintains that the world was created in Nisan. Although the lunar calendar is calculated according to the opinion of Rabbi Eliezer, who maintains that the world was created in Tishrei, our Sages did not see a contradiction in interrelating the two conceptions, as we will continue to explain.
The conjunction of the month of Tishrei is the hour of man's creation, the fourteenth hour of Friday, the sixth day of creation. Based on this figure, by subtracting six times 1 day, 12 hours, and 793 units (the remainder of a lunar month), we can calculate that the conjunction of the month of Nisan - six months before creation - took place on Thursday, nine hours and 642 units after nightfall.
The vernal equinox is calculated according to the conception that the world was created in Nisan. The sun was created in the first hour of the fourth day of creation. This is considered the first vernal equinox. Thus, the autumnal equinox (half a year later) took place on Wednesday, three hours after daybreak, one day and twenty-three hours before the conjunction of Tishrei.
Since there is a difference of five days, ten hours, and 642 units between six months according to the lunar calendar, and half a year according to the solar calendar, it follows that the conjunction of Nisan was seven days, nine hours, and 642 units after the vernal equinox (Perush).", + "The method of calculating [the beginning of] the seasons can be explained as follows. First, it is necessary to calculate the number of [nineteen-year] cycles that have passed until the [nineteen-year] cycle in question. Afterwards, add one hour and 485 units for every [nineteen-year] cycle. Afterwards, group all the units into hours, and all the hours into days. [Once a] total [has been reached], subtract seven days, nine hours, and 642 units [from it].6For the calculations will be based on Rosh Chodesh Nisan, which took place this amount of time after the vernal equinox. Add the remainder to [the time of] the conjunction of Nisan in the first year of the [nineteen-year] cycle in question, and you will be able to know the hour and the date of the the vernal equinox of the first year of this cycle.7A significant point arises from these statements, when one calculates the progression of the date and time of the vernal equinox by adding one hour and 485 units for each nineteen-year cycle. It follows that within the entire six millennia of the world's existence, the vernal equinox will have advanced approximately fifteen days. Thus, from the standpoint of the solar calendar, it will always be possible for Pesach, the fifteenth of Nisan, to occur in the spring. From this date, you can calculate [the beginnings of] all the subsequent seasons [by] adding ninety-one days and seven and one- half hours for every season.
If you desire to know [the time and the date of] the vernal equinox of a particular year within a given [nineteen-year] cycle, [the following procedure should be used:] Add one hour and 485 [units] for every [nineteen-year] cycle. For each complete year that has passed within the [nineteen-year] cycle [under discussion], add ten days, twenty-one hours, and 204 units,8The difference between a lunar year and a solar year, as stated in Chapter 6, Halachah 4., and then group the entire sum [into days and hours].9I.e., calculate every group of 1080 units as an hour, and every group of 24 hours as a day.
Afterwards, subtract seven days, nine hours, and 642 units [from this sum]10By making this subtraction, one bases the calculation on the conjunction of the month of Nisan, and not on the time of the first vernal equinox, which preceded that conjunction by this number of days and hours. and divide the remainder into lunar months of 29 days, 12 hours, and 793 units.11Until this point in the calculation, the Rambam has not taken into consideration the existence of leap years. He does this now by grouping the remainder into months and subtracting the complete months. The number of complete months subtracted represents the number of leap years that have passed in the nineteen-year cycle. [The number of days, hours, and units that] remain [after all the complete] lunar months [have been calculated] should be added to [the day and the time of] the conjunction of Nisan in that year. [In this manner,] you will be able to determine the date and the time of the vernal equinox of the year desired.
According to this calculation, the vernal equinox will always take place either at nightfall, at midnight, at daybreak, or at noon.12There are 30 hours between the time of the equinox (or solstice) of one year and the next. Since the first vernal equinox took place at nightfall between Tuesday and Wednesday, the second vernal equinox took place at midnight between Wednesday and Thursday, the third at daybreak on Friday, and the fourth at noon on the Sabbath. Similarly, in subsequent years, the time of the equinox will continue to advance in six (i.e., 30) hour intervals according to such a pattern. The summer solstice will always take place at either 7:30 PM, 1:30 AM, 7:30 AM, or 1:30 PM.13There is a difference of seven and a half hours between the time of the vernal equinox and the time of the summer solstice. Since the first vernal equinox took place at nightfall, the first summer solstice took place at 1:30 AM. Afterwards, the time of the summer solstice advances in six- (i.e., 30-) hour intervals every year, in a manner parallel to the progression of the vernal equinox, as described in the previous note. The autumnal equinox will always take place either at nine or at three o'clock, either in the day or the night.14The first autumnal equinox took place at 9 AM. Afterwards, the time of the equinox has advanced in six-hour intervals, as explained. The winter solstice will always take place either at 10:30 PM, 4:30 AM, 10:30 AM, or 4:30 PM.15The first winter solstice took place at 4:30 PM. Afterwards, the time of the solstice has advanced in six-hour intervals, as explained.
If you desire to know the day of the week and the hour of the equinox, [the following procedure should be used:] Count the number of complete years that have passed from the year of creation until the desired year, and divide them into groups of twenty- eight.16This number is chosen because after twenty-eight years, the equinox takes place on the same day of the week and the same hour as it did originally. This figure can be calculated as follows: 1 and 1/4 days (the difference between the time of the equinox in two successive years) times 28 equals 35 days. Thirty-five days are five full weeks.
Based on this calculation, it is each twenty-eight years that the sun returns to its original position at the time of creation. To commemorate this occurrence, a special blessing, Birkat HaChamah, is recited. (See Hilchot Berachot 10:18.) Add one day and six hours17The difference in the time of the equinox from one year to the next. for each year remaining. Total the sum [of the hours and the days], and then add three days. Afterwards, divide the days into groups of seven. The remainder of the days and the hours should be added to the time of nightfall on the first day of the week.18I.e., the night between the Sabbath and Sunday. The result will be [the day and the time] on which the vernal equinox will occur.
Why is it necessary to add three days? Because the first equinox of the year of creation took place at the beginning of the fourth day.19I.e., the night between Tuesday and Wednesday. By making this addition, it is possible for these calculations to start from the beginning of the week.", + "What is implied? If a person desires to know the day and the time of the vernal equinox of the year 4930 after creation,20The commentaries understand this as an indication that this portion of the Mishneh Torah was composed during that year. [the following procedure should be used:] [That number] should be divided by 28, leaving a remainder of one year, thus producing the figure of one day and six hours. By adding three days to this figure, it can be determined that the vernal equinox will take place on the night of the fifth day at midnight.
By adding seven and one-half hours to this figure, it can be determined that the summer solstice will take place on Thursday, an hour and one half after daybreak. By adding seven and one-half hours to this figure, it can be determined that the autumnal equinox will take place on Friday, at nine hours after daybreak. By adding seven and one-half hours to this figure, it can be determined that the winter solstice will take place on the night of the sixth day, four and one half hours after nightfall.
Similarly, by adding seven and one-half hours to this figure, it can be determined that the vernal equinox of the following year will take place on Friday, at daybreak. In this manner, it is possible to calculate [the time of the beginning of all] the seasons forever.", + "[The following procedure should be used] if one desires to know the date of the month on which the vernal equinox will fall this year:21The date of the equinox also can be determined by the calculations mentioned in Halachah 4. In this and the following halachot, however, the Rambam offers a simpler calculation, which uses approximations, but ultimately enables one to arrive at the same result. First, determine the day of the week on which [the equinox] will fall. Then determine the day [of the week] on which Rosh Chodesh of Nisan will fall, and how many complete years have passed within the nineteen-year cycle. Add eleven days for every year,22The Rambam is using an approximation. The difference between a lunar year and a solar year is ten days, twenty-one hours, and 204 units. However, to simplify the calculation, the Rambam rounds off the figure to eleven days. and then add seven days to this sum in the present time.23I.e., in the Rambam's time. The figure of seven days is reached as follows: In the year 4930, 259 nineteen-year cycles had passed. When an hour and 485 units are added for every nineteen-year cycle, a total of 15 days, 15 hours, and 335 units is obtained. Since the first equinox took place more than seven days before the conjunction of Nisan, eight days are subtracted from this figure, leaving a remainder of approximately seven days. Divide the sum by thirty,24To account for any leap years. Here, too, the Rambam is rounding off the figure; the length of a lunar month is slightly less. and begin counting the remainder of days from Rosh Chodesh Nisan.
If the date coincides with the day of the week on which the equinox falls, this is sufficient. If not, add one, two, or three days to this number until you reach the day [of the week] on which the equinox falls.25Since the calculation suggested by the Rambam contains several approximations, it may not be exact, and days may have to be added to reconcile the discrepancy. If the year in question is a leap year, begin counting from Rosh Chodesh of the second Adar.26There will be more than thirty days remaining. Therefore, the reckoning should be made from Rosh Chodesh Adar. When a day is determined through this calculation, the equinox will take place on that date.", + "What is implied? Should we desire to know the date of the vernal equinox of the year 4930, which is the ninth year of the two- hundred-sixtieth [nineteen-year] cycle, [the following procedure should be used:] We have already determined that Rosh Chodesh Nisan will take place on Thursday, and that the equinox will take place on Thursday.27Further calculations are necessary, for in this instance, it is impossible that the equinox will take place on the first of the month, the eighth, or the fifteenth.
Since this is the ninth year of the [nineteen-year] cycle, there are eight complete years [to take into consideration]. When eleven days are added for every year, we reach a sum of 88. When seven is added, the total will be 95. When this number is divided by 30, there will be a remainder of five.
When we add five days to Rosh Chodesh Nisan, which is Thursday, we reach Monday. Since we know that the equinox will not fall on Monday, but rather on Thursday, we continue adding days until Thursday, the day of the equinox. Thus, we can determine that this year the vernal equinox will take place on the eighth of Nisan. A similar process can be followed [to determine the date of the equinox] every year.", + "Although we said that one should continue to add days until one reaches the day of the week on which the equinox takes place, one should never have to add more than one, two, or three days28I.e., although the calculation mentioned by the Rambam operates using approximations, the difference between these approximations and the actual data will hardly ever exceed three days. - or in a most unusual case - four days.29The maximum difference between the approximations employed by the Rambam and the actual data is three and one half days. Thus, it is possible, but highly improbable, that there be a four-day difference. If you find it necessary to add any more days than this, know that you have made an error in your calculations, and you should recalculate carefully." + ], + [ + "According to the opinion among the Sages of Israel that a solar year is less than [365 and] one-quarter [days], there is a view that [the length of the solar year] is 365 days, 5 hours, 997 units, and 48 moments. A moment is a seventy-sixth portion of a unit.
According to this reckoning, the difference between a solar year and a lunar year will be 10 days, 21 hours, 121 units, and 48 moments (in numbers, 10 - 21 - 121 - 48). [According to this calculation,] there will be no remainder at all after a [nineteen-year] cycle. Instead, after every [nineteen-year] cycle, a perfect correspondence will be established between the solar years and the combination of ordinary and full lunar years.", + "According to this calculation, there are ninety-one days, seven hours, 519 units, and thirty-one moments (in numbers, 91 - 7 - 519 - 31). When you know the date and the time of the beginning of any particular season, you can calculate [the date and the time of the beginning of] the subsequent season according to the seasons of the year, in a way resembling the calculations [that follow the opinion that a solar year is 365 and] 1/4 days.", + "According to this calculation, the vernal equinox of the first year of creation was nine hours and 642 units1This differs from the figure given in Chapter 9, Halachah 3. The reason for this difference is that Rav Ada's calculations (the figures mentioned in this chapter) follow Rabbi Yehoshua's view, which maintains that the world was created in Nisan. In contrast, Shemuel's calculations (those mentioned in Chapter 9) depend more on the view of Rabbi Eliezer, who maintains that the world was created in Tishrei. (in numbers, 9 - 642) before the conjunction of the month of Nisan. Similarly, in every first year of a [nineteen-year] cycle, the vernal equinox is nine hours and 642 units before the conjunction of the month of Nisan.", + "When you know which is the first year of a [nineteen- year] cycle, [you will be able to calculate the beginning of every subsequent season] by adding 91 days, 7 hours, 519 units, and 31 moments for each and every season until the end of the [nineteen- year] cycle.", + "If you desire to know when the vernal equinox [of a given year] will fall according to this calculation, first determine how many complete years have passed within this [nineteen-year] cycle. For each year, add the remainder of a year 10 [days], 21 [hours], 121 [units], and 48 moments.
[Afterwards,] group all the moments as units, all the units as hours, and all the hours as days, as done when calculating the conjunction. Subtract nine hours and 642 units from the entire sum,2So that the calculation will begin from the day of the conjunction of Nisan. and divide the remainder by the length of a lunar month.3Thus accounting for all the leap years that have passed within the nineteen-year cycle. The remainder that is less than the length of a lunar month should be added to the time of the conjunction of Nisan of the year in question. The vernal equinox of that year will take place on the moment arrived at according to these calculations.", + "It appears to me that [the Sages] relied on this calculation [of the length] of the seasons regarding the institution of a leap year, in the era when the High Court held sessions and would institute a leap year because of the time [when the equinox was scheduled to occur] or for other reasons. For this calculation is more accurate than the former one. It shares a greater resemblance to the data explained by the astronomers than the first opinion, which considered a solar year to be 365 and 1/4 days.", + "Both these calculations that we have explained are approximations, based on the mean rate of progress of the sun, and not on its actual position [in the celestial sphere]. When one considers the actual position of the sun at these times, the vernal equinox will take place approximately two days before the time determined by either of these calculations.4As mentioned previously, and as is explained in the subsequent chapters, the mean position or the mean rate of progress of a body in the celestial sphere refers to the average of its monthly or yearly cycle. In actual fact, there are slight inconsistencies between the position of any of these bodies according to these calculations and its actual position as observed in the celestial sphere. Until this point, the Rambam has relied on the mean rate of progress of the celestial bodies for his calculations. In the subsequent chapters, he explains how their exact position in the celestial sphere can be determined. [This applies both] according to the opinion that [a solar year is] exactly [365 and] 1/4 days, and according to the opinion that [a solar year is] less than [365 and] 1/4 days." + ], + [ + "As stated in the laws mentioned previously,1E.g., Chapter 1, Halachah 6; Chapter 2, Halachah 4; Chapter 6, Halachah 1. the court made precise calculations and knew whether or not the [new] moon would be visible. Accordingly, we are assured that anyone with a proper spirit and heart, who desires words of wisdom and probes to grasp the mysteries, will wish to know the methods of calculation used to determine whether or not the [new] moon would be visible on a particular night.2This concept, the calculation of the place and position of the new moon, and the determination of when it will be visible, is the subject of this and the following eight chapters. In the present chapter, the Rambam outlines the general principles and ground rules governing his calculations.", + "There are many differences of opinion among the sages of the nations of the previous eras who studied astronomy and mathematics, with regard to these methods of calculation.3See Chapter 17, Halachah 24, where the Rambam states that in this text he refers to the works of Greek scientists, because the books written by the Sages of Israel on the subject were not available to him. In the following halachah, however, he mentions having accepted traditions from the Rabbis. Great wise men have blundered regarding these matters. Concepts were hidden from them and doubts arose [in their minds].
There are those who have made many calculations, but have not been able to find the correct approach to determine when the moon becomes visible. Rather, they plunged into the mighty waters, to return with merely a potsherd in their hands.4The poetic wording is borrowed, out of context, from Bava Kama 91a.", + "Over the course of history, through much research and investigation, several sages have discovered the proper methods of calculation. We also possess traditions regarding these principles that we have received from the sages, and proofs that were not written in texts that are of common knowledge. For these reasons, I have considered it proper to explain a method of calculation that will be available for anyone whose heart spurs him to approach the task and perform it.5The latter phrase is borrowed, also out of context, from Exodus 36:2.", + "A person should not regard these calculations lightly, because they are not required in the present age, for these methods are indeed abstract and deep matters. They constitute the mystery of the calendar, which was known [only] to great sages, who would not convey these matters to [most] other people, but only to ordained and perceptive [sages].6I.e., to receive this knowledge, one had to have received semichah as described in Hilchot Sanhedrin, Chapter 4. Nevertheless, not all the Sages who received semichah were privileged to this knowledge.
The calendar that is employed in the era when there is no court to determine [the months according to the testimony of] witnesses, and which we use at present [is], by contrast, [a simple matter that] can be appreciated even by school children in three or four days.", + "A wise man of the gentile nations or a sage of Israel who studied Greek wisdom may meditate on the methods of calculation I have used to determine the appearance of the moon and may detect a slight approximation [and imprecision] with regard to certain matters. He should not presume that we have overlooked this point and were not aware that there was an approximation regarding that matter.
Instead, he should assume that whenever we were not exact, it was because our mathematical calculations proved that [this inaccuracy] did not affect the knowledge of the time when the moon would become visible, and thus it was not significant. Therefore, we were not precise regarding this matter.", + "Similarly, should a person see that [our use of] one of the methods leads to a minor inadequacy that is inappropriate for this method of computation, [he should realize] that this was intentional. For this method produced an advantage from another perspective that will produce a correct result - [albeit] through approximate calculations - without requiring lengthy computations. Thus, a person who is not practiced in such matters will not be flustered by complex computations that are of no avail with regard to the visibility of the moon.", + "The [following] fundamental principles must be known by a person as a prelude to all astronomical computations, whether for the purpose of determining the visibility [of the moon] or for other purposes:
The heavenly sphere7This term is used, because from man's perspective, the earth appears flat and the heavens appear as a sphere that revolves around him, only half of which is visible at any given time. is divided into 3608The number 360 was chosen because it can be divided by all the cardinal integers except for seven (Perush). degrees [and twelve constellations].9One corresponding roughly to each of the months of the year. Each constellation includes thirty degrees, beginning with the constellation of Aries the ram.10For the year begins in spring, and during the spring the sun is located in the constellation of Aries. Every degree contains sixty minutes, every minute sixty seconds, and every second sixty thirds. You may continue and divide into further fractions to the extent that you desire.", + "Therefore, were you to calculate that a particular star's position in the heavenly sphere is seventy degrees, thirty minutes and forty seconds, you would know that this star is located in the constellation of Gemini the twins, in the middle of the eleventh degree. For the constellation of Aries includes thirty degrees, and the constellation of Taurus the bull includes thirty degrees. Thus, there remain ten and one half degrees of the constellation of Gemini, plus forty seconds of the next degree.", + "Similarly, were you to calculate that a particular star's position in the heavenly sphere is 320 degrees, you would know that this star is located in the constellation of Aquarius the water bearer, in its twentieth degree. The same applies to all other calculations.
The order of the constellations is the following: Aries the ram, Taurus the bull, Gemini the twins, Cancer the crab, Leo the lion, Virgo the virgin, Libra the balance, Scorpio the scorpion, Sagittarius the archer, Capricorn the goat, Aquarius the water-bearer, Pisces the fishes.11See Hilchot Yesodei HaTorah 3:7, which states that these constellations appeared in these forms at the time of the flood, and then they were given these names. At present, the stars have changed position somewhat, and some creativity is required to perceive how the images suggested by these names are appropriate for these constellations.", + "In all calculations, when you collect fractions or add numbers, each integer should be added to its kind, the seconds to the seconds, the minutes to the minutes, and the degrees to the degrees. When calculating seconds, they should be grouped in sets of sixty [or less]. Whenever sixty seconds are reached, they should be considered a minute and added to the sum of the minutes.
When calculating minutes, they should be grouped in sets of sixty [or less]. Whenever sixty minutes are reached, they should be considered a degree and added to the sum of the degrees.
When calculating degrees, they should be grouped in sets of 360. If a sum above 360 is reached, the remainder after 360 has been subtracted is the figure that is of consequence.", + "In all computations, whenever you desire to subtract one number from another, should the second number be greater than the first number, even if it is merely one minute greater, it is necessary to add 360 degrees to the first number so that it is possible to subtract the [greater] number from it.", + "What is implied? When it is necessary to subtract two hundred degrees, fifty minutes and forty seconds - in symbols 200° 50' 40\" - from one hundred degrees, twenty minutes and thirty seconds - in symbols 100° 20' 30\" - [one should follow this procedure]:
[First,] one adds 360 to 100, producing a sum of 460. Afterwards, one begins to subtract the seconds. Since it is impossible to subtract 40 from 30, it is necessary to convert one of the 20 minutes into 60 seconds. When added to 30, this produces a sum of 90. [From the 90] subtract 40, producing a total of 50 seconds.
Afterwards, one must subtract 50 minutes from the 19 [remaining], for one of the minutes has already been converted into seconds. Since 50 cannot be subtracted from 19, one must convert a degree into 60 minutes. When this figure is added to 19, it produces a sum of 79. When 50 is subtracted [from 79], a total of 29 minutes remain.
Afterwards, one must subtract the 200 degrees from the 459 decrees, for one of the degrees has already been converted into minutes. Thus 259 degrees remain. In symbols [the remainder is] 259° 29' 50\". All other subtractions should be performed following a similar method.", + "The sun, the moon, and the remainder of the seven stars,12The Rambam appears to be referring to his statements in Hilchot Yesodei HaTorah 3:1, which relate that there are nine spheres in which the stars revolve: The moon revolves in the first, then Mercury, Venus, the Sun, Mars, Jupiter, and then Saturn. In the eighth sphere revolve all the stars that are visible, and the ninth sphere includes and encircles all existence. each proceeds at a uniform speed in its orbit. They are never inclined to heaviness, nor to lightness. Rather, the speed at which they proceed today is the same speed at which they proceeded yesterday. And tomorrow, and indeed on every other day, they will proceed at this speed.
Although the orbits in which they all travel encircle the earth,13The Rambam is following the theory of an earth-centered universe. The term \"center\" must, however, be understood loosely, because the earth does not lie at the exact center of all these spheres. the earth is not at the center of [their orbits].", + "Therefore, if one measured the progress [of any of these stars] against the sphere that encompasses the world in which the earth is the center - i.e., the sphere of the constellations - its [rate of] progress [would appear to] change.14The early astronomers realized that at some given times, the sun appears to travel faster or slower than at others - i.e., the pace at which it appears to proceed in the heavens varies between approximately 1 1/2 degrees per day and 58 1/2 minutes per day. Similarly, they saw that at different times of the year, the sun appears larger or smaller. By postulating that the earth was not the center of the sun's orbit, they were able to resolve these anomalies. Its rate of progress in the sphere of the constellations on one day could appear less or more than its progress on the previous day or on the following day.15Were the earth to lie at the center of all the planets' orbits, the speed at which the planets progress would not only be uniform, it would appear uniform. Since the earth is not in the center, although the planets are proceeding at a uniform pace, this does not always appear to be the case.", + "The uniform speed at which a planet, the sun, or the moon progresses is referred to as its mean motion.16See the notes on Chapter 6, Halachah 1. The progress that [this celestial body appears to make] in the sphere of the constellations that is sometimes greater and sometimes less [than its actual rate of progress] is referred to as its true motion. This determines the true position of the sun17I.e., the angular location in the heavenly sphere at which the sun can be found. The stars cannot be seen during the daytime. Hence, we cannot actually see the constellations in which the sun is located. Throughout this text, the term \"the position of the sun\" generally refers to the angular position of the celestial sphere that is just below the horizon when the sun sets. or the true position of the moon.18The place of the moon in the heavenly sphere can be seen at night. It is possible for us to determine its angular position in comparison to the constellations of the Zodiac.", + "We have already stated that the calculations that we explain in these laws are intended solely to determine the visibility of the [new] moon. Therefore, we have established the starting point from which we will always begin these calculations: the eve of Thursday,19I.e., Wednesday night. the third of Nisan, of the present year, the seventeenth year of the 260th [nineteen-year] cycle - i.e., the year 4938 since creation20This year corresponds to 1178 C.E. There are several other dates cited within the Mishneh Torah with regard to the composition of that text. - which is the year 1489 with regard to contracts,21In Talmudic times, legal contracts were dated from the year when Alexander the Great ascended to the throne. and 1109 years after the destruction of the Second Temple. This is the year that will be referred to as the starting point in these calculations.", + "Since the sighting of the moon is significant only in Eretz Yisrael as explained,22For the New Moon can be sanctified only in Eretz Yisrael, as stated in Chapter 1, Halachah 8. all our calculations are centered on the city of Jerusalem and locations within six or seven days' journey [from it. [In these places,] the moon is frequently sighted, and the people come and give testimony in the court.23The positive value of testimony from locales of more than a day's journey is mentioned in Chapter 3, Halachot 15-18.
This location is situated approximately 32 degrees north of the equator,24More precisely, Jerusalem is 31° 47' north of the equator. [and the surrounding areas extend] from 29° to 35° [north]. Similarly, in longitude, it is situated approximately 24 degrees west of the center of the populated area,25The populated area refers to the land mass of Europe and Asia, for at the time the Rambam wrote his text, America had not been discovered. The center of the populated area refers to a line approximately 90° east of \"western edge of civilization\". Thus, Jerusalem, which is 66° east of \"western edge of civilization,\" is 24° west of this line.
The significance of the latitude and longitude of Jerusalem with regard to these calculations is mentioned in Chapter 17. [and the surrounding areas extend] from 21° to 27° [west]." + ], + [ + "The mean distance traveled by the sun in one day - i.e., in twenty-four hours - is 59 minutes and 8 seconds; in symbols 59' 8\".1Since the sun travels throughout the entire 360° sphere over the course of a solar year, and a year is slightly longer than 365 days, the daily distance the sun travels is slightly less than one degree - more precisely, 59 minutes, 8 seconds and 19.8 thirds. Although the Rambam does not mention the thirds in this figure, he includes them in his subsequent calculations. Thus, in ten days, it travels 9 degrees, 51 minutes and 23 seconds,2When performing simple multiplication, the sum appears to be three seconds less. These three seconds have been added because of the inclusion of the multiples of the thirds, as mentioned in the previous note. Similarly, in subsequent calculations the Rambam also adds the multiples of the thirds. in symbols 9° 51' 23\". In one hundred days, it travels 98 degrees, 33 minutes and 53 seconds, in symbols 98° 33' 53\".
The remainder [of the degrees] traveled [by the sun] over the course of one thousand days - after all the multiples of 360 have been subtracted, as explained3See Chapter 11, Halachah 10. - is 265 degrees, 38 minutes and 50 seconds, in symbols 265° 38' 50\". The remainder [of the degrees] traveled [by the sun] over the course of ten thousand days is 136 degrees, 28 minutes and 20 seconds, in symbols 136° 28' 20\".
In this manner, one can multiply [the mean distance of a day] and calculate the distance [traveled] by the sun over any number of days. Similarly, if one would like to make pre-calculated figures for the mean distance for two days, for three days, for four days, up to ten days, one may do so. Similarly, if one desires to make pre-calculated figures for the mean distance for twenty days, for thirty days, for forty days, until one hundred days, one may do so. These figures become evident once one knows the mean distance for a single day.
It would be proper for one to know and have prepared the mean distances traveled by the sun in 29 days, and in 354 days, [the latter] being the number of days in a lunar year when the months follow a regular pattern. This is called a regular year.4See Chapter 8, Halachah 6, which explains that a year in which all the months follow in order, one full and one lacking, is referred to as a regular year.
When you have these figures prepared, it will be easy to calculate the visibility of the moon. For there are 29 full days from the night when the moon was sighted in one month to the night that it may be sighted in the following month. Similarly, each and every month, there will be a difference of 29 days [between the nights on which the moon may be sighted], no more and no less.5A lunar month is slightly longer than 29 days. Therefore, potential witnesses endeavor to sight the moon in the heavens on the night between the twenty-ninth and thirtieth days. [This is what concerns us,] for our sole desire in these calculations is to know [when the moon] will be sighted.6Indeed, many of the subsequent calculations mentioned by the Rambam may be accurate only on the first night of the month and may not be accurate on the subsequent nights.
Similarly, [the difference in the sun's position] between the night when the moon will be sighted in a particular month one year and the night when it will be sighted [in that month] the following year will be that of a regular year, or that of a regular year plus one day.7The one day is added when both the months of Marcheshvan and Kislev are full. The commentaries raise the question why the Rambam does not mention the possibility of the year being lacking a day, as occurs when Marcheshvan and Kislev are both lacking.
The mean distance traveled by the sun in one month is 28 degrees, 35 minutes and one second, in symbols 28° 35' 1\". The distance it travels over the course of a regular [lunar] year is 348 degrees, 55 minutes and 15 seconds, in symbols 348° 55' 15\".", + "There is one point in the orbit of the sun around the Earth - and similarly, in the orbits of the remainder of the seven stars [around the Earth] - when [the sun or] that star will be furthest removed from the Earth.8As stated in Chapter 11, Halachah 13, the Earth is not in the exact center of the orbits of the sun, the moon, or the other five planets. Therefore, there is one point in their orbits where they are furthest removed from the Earth. The knowledge of the location of this point is significant in calculating the true position of the sun, as will be explained in the following chapter. With the exception of the moon, that point in the orbit of the sun and, similarly, in the orbit of the other planets rotates in a uniform pattern, traveling about one degree in seventy years.9As the Rambam mentions in Hilchot Yesodei HaTorah 3:3, not only do the sun and the stars move in their orbits, the orbits themselves move in the heavens. This movement can be seen most clearly by charting the movement of the apogee, the point in the orbit furthest from the Earth. The movement of the sun's orbit and similarly, that of the other stars, is relatively slow. The moon's orbit, by contrast, is moving at a much faster pace, as mentioned in the notes on Chapter 14, Halachah 1. This point is referred to as the apogee.
Accordingly, in ten days, the apogee of the sun travels one and a half seconds - i.e., [a second and] thirty thirds. Thus, in one hundred days, [the apogee] travels fifteen seconds. In one thousand days, it travels two minutes and thirty seconds, and in ten thousand days, 25 minutes. In twenty-nine days, it travels four seconds and a fraction. In a regular year, it travels 53 seconds.
As mentioned, the starting point for all our calculations is the eve of Thursday, the third of Nisan, 4938 years after creation. The position of the sun in terms of its mean distance on this date was 7 degrees, 3 minutes and 32 seconds in the constellation of Aries, in symbols 7° 3' 32\". The apogee of the sun at this starting point was 26 degrees, 45 minutes and 8 seconds in the constellation of Gemini, in symbols 26° 45' 8\".10Since more than 800 years have passed since the composition of the Mishneh Torah, the apogee of the sun has moved approximately twelve degrees and is presently located in the constellation of Cancer.
Accordingly, if you desire to know the position of the sun according to its mean distance at any given time, you should calculate the number of days from the starting point mentioned until the particular day you desire, and determine the mean distance it traveled during these days according to the figures given previously, add the entire sum together, accumulating each unit of measure separately. The result is the mean position of the sun on that particular day. For example, if we desired to determine the mean position of the sun at the beginning of the eve of the Sabbath on the fourteenth of the month of Tammuz of the present year, the starting point [for these calculations, we should do the following]: Calculate the number of days from the starting point until the date on which you desire to know the position of the sun. [In this instance,] it is one hundred days. The mean distance the sun travels in one hundred days is 98° 33' 53\". We then add that to the starting point, which is 7° 3' 32\", and arrive at a total of 105 degrees, 37 minutes and 25 seconds, in symbols 105° 37' 25\". Thus, the sun's mean position at the beginning of this night will be 15 degrees and 37 minutes of the sixteenth degree in the constellation of Cancer.
At times, the sun will be located in the mean [position] that can be determined using the above methods of calculation at the beginning of the night, and at times an hour before the setting of the sun, or an hour afterwards.11Since, as explained in the previous chapter, the mean distance does not represent the place where the sun can actually be seen in the sky, there will be a slight discrepancy. The mean position represents the sun's position at 6 PM. During the summer months, the sun will reach that position before sunset, and during the winter months, it will reach that position after sunset. This [lack of definition concerning] the sun's [position] will not be of consequence with regard to calculating the visibility [of the moon], for we will compensate for this approximation when calculating the mean position of the moon.12See the conclusion of Chapter 14.
One should follow the same procedure at all times - for any date one desires, even if it is one thousand years in the future. When [the mean distance traveled by the sun] is calculated and the remainder [after all the multiples of 360 have been subtracted] is added to [the figures of] the starting point, you will arrive at the mean position.
The same principles apply regarding the mean position of the moon, or the mean position of any other planet. Once you know the distance it travels in a single day, and you know the starting point from which to begin [calculations], total up the distance it travels throughout as many years or days as you desire, add that to the starting point, and you will arrive at its position according to its mean distance.
The same concepts apply regarding the apogee of the sun. Add to the starting point the distance it travels over the course of days or years, and you will know the position of the apogee of the sun for the day you desire.
Similarly, if you desire to establish another date as the starting point instead of the date which [we have chosen] to begin in this year, [choosing] a year that will be the beginning of a particular nineteen-year cycle, or that will be the beginning of a new century, you may. Similarly, if you would like to use as a starting point a date in the past, before the date given above, or a date many years in the future, the path [to arrive at such a starting point] is well known.
How is this figure to be calculated? We have already established the mean distance traveled by the sun in a regular year, in twenty- nine days, and in a single day. It is known that a year whose months13I.e., both Marcheshvan and Kislev. See Chapter 8, Halachot 6-10, for the ground rules regarding the determination of when a year is regular, when its months are full, and when they are lacking. are full is one day longer than a regular year. Similarly, a year whose months are lacking is one day shorter than a regular year. With regard to a leap year,14See Chapter 6, Halachah 11, which relates that seven of the years in a nineteen-year cycle are leap years, and states which of these years will be leap years. if its months are regular, it will be thirty days longer than a regular year. If its months are full, it will be thirty-one days longer than a regular year. If its months are lacking, it will be twenty-nine days longer than a regular year.
Since these principles are already established, it is possible to calculate the mean distance traveled by the sun for as many years or as many days as you desire, and add it to [the mean position of the sun on the date established previously as] the starting point, and you will be able to determine the mean [position of the sun] for any future date. Afterwards, you can use that date as a starting point.
[Conversely,] you may subtract the mean [distance traveled by the sun over the course of a particular period] from [the mean position of the sun on the date established previously as] the starting point, and you will be able to determine the mean [position of the sun] for any past date. Afterwards, you can use that date as a starting point.
The same principles also apply with regard to the mean position of the moon or any of the other planets, if [their mean positions on any particular date] are known to you. It also should be apparent that just as it is possible to determine the mean position of the sun for any future date, so too, it is possible to determine its mean position for any previous date." + ], + [ + "[The following method should be used] if you wish to know the true position1As stated in Chapter 11, the true position of the sun refers to the position at which it is seen in the heavenly sphere. The difference between the sun's true position and its mean position stems from the fact that the Earth is not located at the exact center of the sun's orbit. of the sun on any particular day you desire: First, it is necessary to calculate the mean position of the sun through the methods of calculation we have explained. Then calculate the position of the apogee of the sun.2The method through which both these figures can be calculated is stated in the previous chapter. Afterwards, subtract the apogee of the sun from the mean position of the sun. The remainder is referred to as the course of the sun.3I.e., the path the sun has traveled in its orbit from the apogee until it reached its present position.", + "[The next step is] to calculate the angular distance of the course of the sun.4The course of the sun is an arc extending from the mean position of the sun to its apogee. The angular distance of the course is derived by drawing straight lines from the mean position and the apogee to the center of the sun's orbit.
If the apogee of the sun were located at O°, the angular distance of the course and the sun's mean position would be the same. Since, however, the apogee also moves within the heavenly sphere, there is a variance between these two figures. If the angular distance of the course is less than 180 degrees, one should subtract5Before the sun reaches the perigee, the point in its orbit that is closest to the Earth, its true position will always be less than its mean position. Hence, the angle referred to as the angle [determined by the] course must be subtracted from its mean position to arrive at the true position. the angle [determined by the] course6The angle [determined by the] course refers to the extent of the deviation between the position of the sun that can be observed in the sky and its mean position. The manner of determining this figure is described in Halachah 4.
To express these concepts in geometric terms: The sun's true position represents the angle at which it can be found in the sphere of the heavens of which the Earth is the center (c). When the angle that is called the angle [determined by the] course (a) is added to this angle, the sum is equivalent to the angle of the course of the sun (b).
How is this figure derived? Refer to the accompanying diagram: The sum of the angles of the triangle a, c, and d equals 180°, and the angles b and d equal 180°. Hence, b equals c a.
Thus, the true position of the sun is equivalent to its mean position minus the figure referred to as the angle [determined by the] course. Thus, when the course is less than 180 degrees, the sun's true position is always a small amount less than its mean position. from the sun's mean position. If the angular distance of the course is more than 180 degrees, one should add7When the sun passes the perigee, its true position will always be greater than its mean position. Hence, the angle referred to as the angle [determined by the] course must be added to its mean position to arrive at the true position.
Why is this so? Refer to the following diagram: d refers to the true position of the sun, b to its mean position and a to the angle referred to as the angle [determined by the] course. E to its true position minus 180° and f refers to its mean position minus 180°. a + f + c equals 180. E + c equals 180. Thus, a + f equals e. Hence, the mean position plus the angle [determined by the] course will be equal to the true position. the angle [determined by the] course to the sun's mean position. The figure remaining after making this addition or subtraction represents [the sun's] true position.", + "If the course [of the sun] is an even 180 degrees or an even 360 degrees, there will be no angle [determined by the course to add or to subtract]. Instead, the [sun's] mean position is its true position.8I.e., when the sun is at the apogee or perigee, there will be one straight line between the Earth (the center of the heavenly sphere), the center of the sun's orbit, and the actual position of the sun.", + "What is the angle [determined by the] course? If the course is ten degrees, the [resulting] angle will be 20 minutes.
If the course is twenty degrees, the [resulting] angle will be 40 minutes.
If the course is thirty degrees, the [resulting] angle will be 58 minutes.
If the course is forty degrees, the [resulting] angle will be 1 degree and 15 minutes.
If the course is fifty degrees, the [resulting] angle will be 1 degree and 29 minutes.
If the course is sixty degrees, the [resulting] angle will be 1 degree and 41 minutes.
If the course is seventy degrees, the [resulting] angle will be 1 degree and 51 minutes.
If the course is eighty degrees, the [resulting] angle will be 1 degree and 57 minutes.
If the course is ninety degrees, the [resulting] angle will be 1 degree and 59 minutes.
If the course is one hundred degrees, the [resulting] angle will be 1 degree and 58 minutes.9The largest angle determined by the course is when the angular distance of the course itself is 96 degrees - i.e., shortly after the mean position of the sun passes directly above the center of its orbit. After this point is reached, the angle begins to decrease.
Significantly, the rate of the decrease does not correspond exactly to the rate of increase as the angles approach 96 degrees. The reason for this difference is that, as stated above, the position of the Earth is not at the center of the sun's orbit. Hence, at 100 and 80 degrees, although the mean position of the sun has moved an equal distance from the center of its orbit, it has moved different distances from the Earth.
If the course is one hundred ten degrees, the [resulting] angle will be 1 degree and 53 minutes.
If the course is one hundred twenty degrees, the [resulting] angle will be 1 degree and 45 minutes.
If the course is one hundred thirty degrees, the [resulting] angle will be 1 degree and 33 minutes.
If the course is one hundred forty degrees, the [resulting] angle will be 1 degree and 19 minutes.
If the course is one hundred fifty degrees, the [resulting] angle will be 1 degree and 1 minute.
If the course is one hundred sixty degrees, the [resulting] angle will be 42 minutes.
If the course is one hundred seventy degrees, the [resulting] angle will be 21 minutes.
If the course is an even one hundred eighty degrees, it has no measure. Instead, its mean position is its true position, as we explained.", + "[The following procedure should be used] if the course [of the sun] is greater than one hundred eighty degrees: One should subtract the course from three hundred sixty degrees and [calculate the resulting] angle accordingly.10Thus, our computations will be based on the negative of the angle measured previously. To put the Rambam's statements in layman's terms: The angle formed will be the same regardless of whether the mean position of the sun is measured in an increase from O° or a decrease from 360°.
What is implied? If the course is 200 degrees, that figure should be subtracted from 360 degrees, leaving a remainder of 160 degrees. Since you already know that the [resulting] angle of a course of 160 degrees is 42 minutes, that same figure will be the [resulting] angle of a course of 200 degrees.", + "Similarly, if the course was three hundred degrees, one should subtract that figure from three hundred sixty, leaving a remainder of sixty. Since you already know that the [resulting] angle of a course of 60 degrees is 1 degree and 41 minutes, that same figure will be the [resulting] angle of a course of 300 degrees. Similar procedures should be followed in calculating other figures.", + "[How is the angle determined by the course calculated] when the course is [an intermediate figure - e.g.,] 65 degrees? You already know that the [resulting] angle of 60 degrees is 1 degree and 41 minutes. And you know that the [resulting] angle of 70 degrees is 1 degree and 51 minutes. Thus, there are ten minutes between these [two] measures. Thus, [an increase of] a degree [of the course] will bring an increase of a minute [in the resulting angle]. Thus, the [resulting] angle of a course of 65 degrees will be 1 degree and 46 minutes.11Although the correspondence between the angular length of the course and the angle [determined by the] course is not uniform over a large span, within a span of ten degrees the difference between the actual figure and the approximation arrived at by the Rambam is not of consequence.", + "Similarly, if the course was 67 degrees, the [resulting] angle would be 1 degree and 48 minutes. A similar procedure should be followed regarding any course that has both units and tens, both for calculations regarding the sun and for calculations regarding the moon.", + "[To apply these principles]: Should we desire to know the true position of the sun at the beginning of Friday night, the fourteenth of Tammuz for this present year: First, we should calculate the mean position of the sun for this time, which is, as explained,12Chapter 12, Halachah 2. 105° 37' 25\". We should then calculate the apogee of the sun at this time, which is 86° 45' 23\". When the apogee is subtracted from the mean position, the remainder, the course [of the sun], will be 18 degrees, 52 minutes and 2 seconds, in symbols 18° 52' 2 \".
With regard to the course [of the sun], the minutes are of no consequence. If they are less than thirty, they should be disregarded entirely. If they are more than thirty, they should be considered an additional degree and added to the sum of the degrees. Accordingly, it should be considered as if there are 19 degrees in this course. The [resulting] angle of such a course can be calculated to be 38 minutes in the manner that we explained.", + "Since the course is less than 180 degrees, the [resulting] angle [of the course], 38 minutes, should be subtracted from the mean position of the sun, leaving a remainder of 104 degrees, 59 minutes and 25 seconds, in figures 104° 59' 25\". Thus, the true position of the sun at the beginning of this night will be fifteen degrees less 35 seconds in the constellation of Cancer.
One need not pay attention to the seconds at all, neither with regard to the position of the sun, nor with regard to the position of the moon, nor in any other calculations regarding the sighting [of the moon]. Instead, if the number of seconds is approximately13The commentaries have questioned the Rambam's use of the word \"approximately.\" Our bracketed additions are made in that light. thirty [or more], they should be considered a minute, and added to the sum of the minutes.", + "Since you are able to calculate the location of the sun on any desired date, you will be able to calculate the true date of the equinox or solstice for any equinox or solstice you desire,14The calculation of the equinoxes and solstices is significant with regard to the determination of the calendar, as explained in Chapters 9 and 10. Since the vernal (spring) equinox takes place when, according to the sun's true motion, it enters the constellation of Aries, the date on which that takes place can be calculated for any particular year. Similarly, the summer solstice takes place when, according to the sun's true motion, it enters the constellation of Cancer, and that date can be calculated. Similar concepts apply regarding the autumnal equinox and the winter solstice. whether for the equinoxes or solstices that will take place in the future, after the date we established as a starting point, or for the equinoxes or solstices that have taken place in previous years." + ], + [ + "There are two mean rates of progress [that are significant] with regard to the moon, for the moon revolves in a small orbit that does not encompass the earth. Its mean progress within this orbit is referred to as the mean within its path.
The small orbit [within which the moon revolves] itself rotates in a larger orbit that encompasses the earth.1As mentioned in Chapter 11, the rate of the advance of the sun, the moon, and the other planets does not appear to be uniform. For the sun, the deviation is relatively minor and can be resolved by postulating that the Earth is not at the center of the sun's orbit. The deviations of the moon from its mean rate of advance, however, are larger than that of the sun, and more irregular. (According to modern science, these deviations result from the gravitational pull of the sun and other celestial bodies.)
To resolve this difficulty, some ancient astronomers (Ptolemy and Aristotle, among others) postulated that with regard to the moon, two orbits were involved: One orbit encompassed the Earth, although the Earth was not at its center. Around this orbit existed one (and according to some opinions, more than one) smaller orbit, within which the moon rotated. This smaller orbit is referred to as an epicycle. Because of the moon's position in this smaller orbit, it would appear to be either ahead of or behind the mean position of the center of this orbit. The mean progress of the small orbit within the large orbit that encompasses the earth is referred to as the moon's mean. The rate of progress for the moon's mean in one day is 13 degrees, 10 minutes and 35 seconds, in symbols 13° 10' 35\".2This refers to the rate of progress that is apparent to an observer on the Earth. In theory, however, this figure is a result of two different motions. The entire orbit of the moon is moving in the heavens. (The orbit of the sun is also moving, as reflected in the movement of the sun's apogee, as mentioned in Chapter 12, Halachah 2. The sun's orbit is moving at a very slow pace, one and a half seconds a day. In contrast, the moon's orbit moves much faster, slightly more than 11 degrees each day. This movement is from east to west, opposite to the movement of the heavenly sphere.)
Within this larger orbit revolves the epicycle, the smaller orbit around which the moon revolves. The epicycle is revolving at approximately 24 1/2 degrees a day, from west to east. Thus, an observer on the Earth would see the epicycle as moving 13 degrees and a fraction (i.e., 24 1/2 - 11 1/5) forward (eastward) in the heavenly sphere every day, as the Rambam states.", + "Thus, its progress in ten days will be 131 degrees, 45 minutes and 50 seconds, in symbols 131° 45' 50\". The remainder [of the sum]3I.e., after the multiples of 360 have been subtracted.of its progress in one hundred days will be 237 degrees, 38 minutes and 23 seconds, in symbols 237° 38' 23\".4It appears that the Rambam has added three seconds. This addition was made because the rate of progress also includes three thirds not mentioned in the original figure, but included in this calculation.
The remainder [of the sum] of its progress in one thousand days is 216 degrees, 23 minutes and 50 seconds, in symbols 216° 23' 50\". The remainder [of the sum] of its progress in ten thousand days is 3 degrees, 58 minutes and 20 seconds, in symbols 3° 58' 20\".
The remainder [of the sum] of its progress in twenty-nine days is 22 degrees, 6 minutes and 56 seconds, in symbols 22° 6' 56\".5On this basis, we can understand why a lunar month is slightly longer than 29 1/2 days. The mean distance traveled by the sun in 29 days is approximately 28 1/2 degrees (Chapter 12, Halachah 1), approximately 6 1/2 degrees more than the remainder of the progress of the moon's mean. This distance (and the additional approximately almost half a degree traveled by the sun during this time) is travelled by the moon's mean in slightly longer than twelve hours on the following day.The remainder [of the sum] of its progress in a regular year is 344 degrees, 26 minutes and 43 seconds, in symbols 344° 26' 43\". Following these guidelines, you can multiply these figures for any number of days or years you desire.", + "The distance travelled by the mean within its path in a single day is 13 degrees, 3 minutes and 54 seconds, in symbols 13° 3' 54\".6This distance is figured east to west, opposite to the movement of the heavenly sphere. Thus, its progress in ten days will be 130 degrees, 39 minutes and no seconds, in symbols 130° 39'. The remainder [of the sum] of its progress in one hundred days will be 226 degrees, 29 minutes and 53 seconds, in symbols 226° 29' 53\".7It appears that the Rambam has subtracted seven seconds. This subtraction was carried out because his figure for the rate of progress had been rounded off. In fact, the rate is seven thirds less than the figure mentioned originally. The lack of these thirds was taken into consideration in this calculation.
The remainder [of the sum] of its progress in one thousand days is 104 degrees, 58 minutes and 50 seconds, in symbols 104° 58' 50\". The remainder [of the sum] of its progress in ten thousand days is 329 degrees, 48 minutes and 20 seconds, in symbols 329° 48' 20\".
The remainder [of the sum] of its progress in twenty-nine days is 18 degrees, 53 minutes and 4 seconds, in symbols 18° 53' 4\".", + "The remainder [of the sum] of its progress in a regular year is 305 degrees, no minutes and 13 seconds, in symbols 305° 13\".8Although we have followed the standard printed text of the Mishneh Torah and included this paragraph in Halachah 4, it is clearly part of the previous halachah.
The position of the moon's mean on Wednesday night, [the third of Nisan, 4938,] the starting point for these calculations, was 1 degree, 14 minutes and 43 seconds, in figures 1° 14' 43\", in the constellation of Taurus. The mean within its path at this date was 84 degrees, 28 minutes and 42 seconds, in symbols 84° 28' 42\".
Since you know the mean rate of progress for the moon's mean, and you know its position on the date of the starting point, you [will be able to calculate] the position of the moon's mean on any date that you desire, as you did with regard to the mean position of the sun.
After calculating [the position of] the moon's mean on the beginning of the night that you desire, [the next step in calculating where the moon can be sighted] is to focus on the sun and see the constellation in which it will be located [at that time].9As mentioned in Chapter 12, Halachah 2, and notes, the sun does not always reach its mean position at sunset. In the summer, when the days are longer, it reaches its mean position slightly earlier, and in the winter slightly later. In the following halachah, the Rambam states the values that allow us to compensate for these differences.", + "If the sun is located between midway in the constellation of Pisces and midway in the constellation of Aries, the moon's mean should be left without emendation.10This corresponds to the month of Nisan, the time of the vernal equinox, when the sun sets at approximately 6 PM. Hence, there is no need to adjust the position of the moon's mean. If the sun is located between midway in the constellation of Aries and the beginning of the constellation of Gemini, 15 minutes should be added to the moon's mean.11This corresponds to the beginning of the summer, when the days are longer. Since the moon is moving slightly more than thirteen degrees per day away from the sun, its rate of progress per hour is thus slightly more than 30 minutes. When the sun's rate of progress per hour - for it is moving (eastward) in the same direction as the moon - is also taken into consideration, it is proper to consider the moon's progress as thirty minutes per hour. Thus, the Rambam is saying that in these months, the sun will set approximately half an hour after 6 PM. If the sun is located between the beginning of the constellation of Gemini and the beginning of the constellation of Leo, 30 minutes should be added to the moon's mean.12This corresponds to the middle of the summer, the longest days of the year. To compensate for the further delay in the setting of the sun, an additional fifteen minutes should be added to the moon's mean. [It must be noted that the number 30 in our translation is based on authentic manuscripts of the Mishneh Torah. Most of the standard published texts mention 15 minutes in this clause as well.] If the sun is located between the beginning of the constellation of Leo and midway in the constellation of Virgo, 15 minutes should be added to the moon's mean.13At this time of year, the summer days are beginning to become shorter. Hence, an adjustment of only fifteen minutes is necessary.
If the sun is located between midway in the constellation of Virgo and midway in the constellation of Libra, the moon's mean should be left without emendation.14This corresponds to the month of Tishrei, the time of the autumnal equinox, when the sun sets at approximately 6 PM. Hence, there is no need to adjust the position of the moon's mean. If the sun is located between midway in the constellation of Libra and the beginning of the constellation of Sagittarius, 15 minutes should be subtracted from the moon's mean.15This represents the beginning of the winter, when the sun sets at an earlier time. Hence, rather than add minutes to the moon's mean, we subtract them. If the sun is located between the beginning of the constellation of Sagittarius and the beginning of the constellation of Aquarius, 30 minutes should be subtracted from the moon's mean.16This period represents the middle of the winter, the shortest days of the year. To compensate for the further precipitance of the setting of the sun, an additional fifteen minutes should be subtracted from the moon's mean. [It must be noted that, in this instance as well, the number 30 in our translation is a deviation from the standard published texts, based on authentic manuscripts of the Mishneh Torah.] If the sun is located between the beginning of the constellation of Aquarius and midway in the constellation of Pisces, 15 minutes should be subtracted from the moon's mean.17At this point, the days are beginning to get longer. Therefore, only a fifteen-minute adjustment is necessary.", + "The figure that remains after these additions or subtractions have been made, or when the mean was left without emendation, is the mean of the moon approximately 20 minutes after the setting of the sun18This is the time when the stars begin to appear in Eretz Yisrael. for the time when this mean was calculated. This is referred to as the mean of the moon at the time of the sighting." + ], + [ + "If you desire to know the true position of the moon1I.e., the location of the moon as it appears in the sky. on any particular date, first calculate the mean of the moon at the time of the sighting for the desired date. Then calculate the mean of the [moon within its] path and the sun's mean [position] for that date. Subtract the sun's mean from the moon's mean and double the remainder.2The Rambam is following the notion that the Earth does not lie at the center of the moon's orbit. Hence, like the sun, the moon has an apogee and a perigee.
Also of significance here is the fact that, as mentioned in the notes on the previous chapter, the orbit of the moon is moving from east to west at a relatively fast pace, 11 degrees, 12 minutes and 19 seconds per day.
A conjunction refers to the time the sun, the moon, and the Earth are aligned in a straight line. Accordingly, the sun's rays are reflected back without being observed from the Earth, and the moon is therefore not seen in the heavens. At the time of the conjunction, the moon is always at its apogee.
(This can be explained as follows: When the moon is aligned directly between the sun and the Earth, it is at the point in its orbit that is closest to the sun. Therefore, the gravitational pull of the sun draws the moon away from the Earth.)
As the moon continues in its orbit, after the conjunction, it and its apogee move away from the sun in opposite directions. Significantly, the angular distance traveled by the moon and its apogee from the sun is the same.
To explain: The moon's mean is moving at rate of 13 degrees, 10 minutes and 35 seconds per day from west to east. Since the sun is also moving from west to east at the rate of 59 minutes and eight seconds per day, every day the moon will have traveled 12 degrees, 11 minutes and 27 seconds from the sun. Its apogee is moving from east to west at a speed of 11 degrees, 12 minutes and 19 seconds per day. When the sun's mean motion is added to that figure, the same total, 12 degrees, 11 minutes and 27 seconds, is reached. Thus, the double elongation, which is calculated by doubling the angular distance between the moon's mean and the sun's mean, represents the angular distance between the moon's mean and the apogee of its orbit.
(The moon also reaches its apogee when it is full. At this point, the sun, the Earth, and the moon are aligned in a straight line, and the gravitational pull of the sun draws the Earth away from the moon. According to contemporary science, however, these two figures are not alike, and the apogee reached at conjunction is greater than the apogee reached at a full moon.) The resulting figure is referred to as the double elongation.", + "As mentioned previously, the intent of all the calculations in these chapters is to know how to sight the moon. [In this context, the size of this double elongation is significant.]
[To explain:] It is impossible for this double elongation to be less than five degrees3At this time, the mean position of the moon will have moved 2 1/2 degrees from the mean position of the sun. Unless it moves that distance, its crescent will be too small to be noticed in the sky. This distance will be covered by the moon in slightly less than five hours. Thus, within five hours of the conjunction of the sun and the moon, it will be possible to sight the new moon.
The commentaries have noted a slight incongruity between the Rambam's statements here and his statements at the beginning of Chapter 17, where he states that the longitude at the night of the sighting of the moon will not be less than nine degrees nor more than twenty-four degrees. There is a difference of approximately seven degrees between these two figures. They attempt to resolve this discrepancy by stating that in this chapter the Rambam is speaking in terms of mean distance, while in Chapter 17 he is speaking in terms of true distance. At times, there can be as great as a seven-degree fluctuation between the two figures (Perush, Ralbach). or more than 62 degrees4At this time, 61 hours will have passed since the time of the conjunction, and the moon will have moved 31 degrees from the sun. Under such circumstances, the crescent of the moon will be large enough to be openly visible to all, and no calculations will be necessary. on the night the moon is to be sighted. Its measure will never exceed or fall short of these numbers.", + "Accordingly, it is necessary to contemplate [the length of] this double elongation. If the double elongation is five degrees or near that measure, there is no need to be concerned with an increase, and its measure need not be increased. If [the length of] the double elongation is between six and eleven degrees, one should add one degree to the mean of the [the moon] within its path.5The difference between the true position of the moon and its mean position depends on the progress of the moon in its epicycle - i.e., the mean of [the moon] within its path, which is moving at approximately 13 degrees a day from east to west, as stated in the previous chapter. The Rambam is stating that a further adjustment is necessary, depending on the distance between the moon and the sun.
During the first days of the month, as the distance between the sun and the moon increases, the moon's progress in its epicycle will vary from its standard rate of progress. According to the medieval science, this variation depends on the movement of the nekudah hanochachit, the point opposite the center of the moon's orbit. According to modern science, this difference depends on the gravitational pull of the sun and other celestial bodies.
If [the length of] the double elongation is between twelve and eighteen degrees, one should add two degrees to the mean of [the moon] within its path. If [the length of] the double elongation is between nineteen and 24 degrees, one should add three degrees to the mean of [the moon] within its path. If [the length of] the double elongation is between 25 and 31 degrees, one should add four degrees to the mean of [the moon] within its path. If [the length of] the double elongation is between 32 and 38 degrees, one should add five degrees to the mean of [the moon] within its path.
If [the length of] the double elongation is between 39 and 45 degrees, one should add six degrees to the mean of [the moon] within its path. If [the length of] the double elongation is between 46 and 51 degrees, one should add seven degrees to the mean of [the moon] within its path. If [the length of] the double elongation is between 52 and 59 degrees, one should add eight degrees to the mean of [the moon] within its path. If [the length of] the double elongation is between 60 and 63 degrees, one should add nine degrees to the mean of [the moon] within its path.
The mean of [the moon] within its path that results after these additions have been made is referred to as the correct course.", + "After the angular distance of the correct course is calculated,6I.e., the progress of the moon in its epicycle. [the following procedure should be carried out]: If [the result] is less than 180 degrees, the angle of the course7This refers to the angle between the line extending from the mean position of the moon to the Earth and the line extending from the adjusted position of the moon in its epicycle to the Earth. should be subtracted8When the correct course is less than 180 degrees, the angular distance between the moon's actual position and its mean is less than the mean distance. Hence, a subtraction should be made. from the mean of the moon at the time of the sighting. If [the result] is more than 180 degrees, the angle of the course should be added9When the correct course is more than 180 degrees, the angular distance between the moon's actual position and its mean is more than the mean distance. Hence, an addition should be made. to the mean of the moon at the time of the sighting.
The figure that remains after this addition or subtraction is made is the true position of the moon at the time of sighting.", + "Know that if the correct course is an even 180 degrees or 360 degrees, there is no angle of the course. Instead, the mean position of the moon at the time of sighting is the true position of the moon at that time.", + "What is the angle of its course? If the correct course is ten degrees, its angle will be 50 minutes. If the correct course is twenty degrees, its angle will be 1 degree and 38 minutes. If it is 30, its angle will be 2 degrees and 24 minutes. If it is 40, its angle will be 3 degrees and 6 minutes.10The angle of the course of the moon is far larger than the angle of the course of the sun. The rationale for this difference is easily explainable. The moon is far closer to the Earth than the sun. Therefore, the angle between the two lines extending from either end of the course to the Earth will be greater. If it is 50, its angle will be 3 degrees and 44 minutes. If it is 60, its angle will be 4 degrees and 16 minutes.
If it is 70, its angle will be 4 degrees and 41 minutes. If it is 80, its angle will be 5 degrees. If it is 90, its angle will be 5 degrees and 5 minutes. If it is 100, its angle will be 5 degrees and 8 minutes.11The line from the Earth to the moon's mean varies only slightly, while the line from the Earth to the true position of the moon changes to a far greater degree as the moon proceeds along its epicycle, changing the size of the angle of the course. The angle of the course will be largest when the angle between the line extending from the Earth to the true position of the moon and the line extending from the true position of the moon to its mean position is ninety-six degrees - i.e., when these two lines are almost directly perpendicular to each other.
(The reason the largest angle is not at a direct 90-degree angle is that the line to the moon's mean is drawn from the center of the Earth, and the true position takes into consideration the fact that we are looking at the moon from the surface of the Earth, which is removed from its center.) If it is 110, its angle will be 4 degrees and 59 minutes. If it is 120, its angle will be 4 degrees and 40 minutes.12Our translation is based on the authentic manuscripts and early printings of the Mishneh Torah. The standard printed text reads 4 degrees and 20 minutes.
If it is 130, its angle will be 4 degrees and 11 minutes. If it is 140, its angle will be 3 degrees and 33 minutes. If it is 150, its angle will be 213Here, also, there is a printing error in the standard printed texts of the Mishneh Torah, and those texts read 3 degrees. degrees and 48 minutes. If it is 160, its angle will be 1 degree and 56 minutes. If it is 170, its angle will be 59 minutes. If it is an even 180 degrees, [the course] will not have an angle. Instead, as stated above, the moon's mean position will be identical with its true position.", + "If the correct course is more than 180 degrees, you should subtract it from 360 to obtain its angle14For the same angle is produced regardless of whether one makes an increase or a decrease from 180° or 360°., as you did for the course of the sun.15See Chapter 13, Halachot 5-6.
Similarly, if the correct course includes units as well as tens, you should [calculate the average increase per degree and add the proportionate amount to the lower figure]. The procedure used to calculate the angle of the course for the course of the sun should be used to calculate the angle of the correct course [of the moon].16See Chapter 13, Halachah 7.", + "What is implied? Should we desire to know the true position of the moon on Friday night, the second of Iyar in the present year - the starting point for these calculations - the number of complete days that have passed from the date that is the starting point until the date on which we desire to know the true position of the moon is 29. One should [first] calculate the mean position of the sun for that night; this is 35 degrees, 38 minutes and 33 seconds, in symbols 35° 38' 33\".
You should then calculate the mean of the moon at the time of the sighting, which is 53 degrees, 36 minutes and 39 seconds, in symbols 53° 36' 39\". Afterwards, calculate the mean of [the moon] within its path for this time, which is 103 degrees, 21 minutes and 46 seconds, in symbols, 103° 21' 46\". Then subtract the mean position of the sun from the moon's mean, producing a remainder of 17 degrees, 58 minutes and six seconds. This is the elongation. Doubling this figure produces a double elongation of 35 degrees, 56 minutes and 12 seconds, in symbols 35° 56' 12\". Therefore, five degrees should be added to the course, as mentioned. Thus, the correct course will be 10817In the standard printed texts of the Mishneh Torah, there is a printing error, and those texts read 180 degrees. degrees and 21 minutes. As mentioned above with regard to the sun,18See Chapter 13, Halachah 9. the minutes are of no consequence in the calculation of the course.", + "When calculating the angle for a course of 108, the result is 5 degrees and one minute. Since the correct course is less than 180 degrees, this figure should be subtracted from the moon's mean, leaving a remainder of 48 degrees, 3519Here also there is a printing error in the standard published text, which reads 33 minutes. minutes and 39 seconds.
The seconds should be rounded off and considered to be a minute. Accordingly, the true position of the moon at this time will be 18 degrees and 36 minutes of the nineteenth degree in the constellation of Taurus, in symbols 18° 36'.
In a similar manner, it is possible for you to calculate the true position of the moon at the time of sighting for any date that you desire from the beginning of this year that was chosen as the starting point until the end of all time." + ], + [ + "The orbit in which the moon revolves [intersects] the orbit in which the sun revolves at an angle,1More specifically, as mentioned in Halachah 9, the maximum angular distance between the two orbits is 5 degrees. [so that] a portion of [the moon's orbit] is inclined to the north of the sun's orbit and a portion is inclined south of the sun's orbit.2The importance of the concept the Rambam introduces here, the difference in latitude between the planes of the orbits of the sun and the moon, becomes significant in the following chapter.
To explain briefly: In the previous chapters, it was explained that the visibility of the moon depends upon the distance in longitude between it and the sun. At the time of conjunction, the sun and the moon are at the same longitudinal point. Therefore, they set at the same time. As the difference in longitude between them increases, the crescent of the moon grows and the time of its setting becomes later, increasing the chances of its visibility.
Nevertheless, the moon's latitude also affects its visibility. The greater the latitude of the moon [i.e., its inclination from the orbit of the sun] the larger its crescent will appear. Also, a northerly latitude causes the moon to set later and thus makes it easier to be sighted. A southerly latitude, by contrast, causes the moon to set earlier and thus makes sighting it more difficult. There are two points, one opposite the other, at which these orbits intersect.3The difference in latitude between the orbits of the sun and the moon explains why there is not a lunar eclipse at every full moon, and why there is not a solar eclipse at every conjunction - although at the time of the full moon, the sun, the earth and the moon are aligned in a single line, and at the time of conjunction, the sun, the moon and the earth are aligned in a single line.
Although the longitude of the sun and the moon is the same at these times, since their latitudes are different, the moon's shadow does not interfere with the light of the sun at a conjunction, and the earth's shadow does not prevent the light of the sun from reaching the moon at a full moon. Only when a conjunction or a full moon takes place at (or near) the point where the orbits of the moon and the sun intersect does an eclipse take place.
When the moon is at one of these points, it is revolving in the same plane as the sun. As the moon departs from these points, it is proceeding either to the north or to the south of the sun.
The point in the moon's [orbit] at which it begins to be inclined to the north of [the plane of] the sun's [orbit] is referred to as the head, while the point [in its orbit] from which it begins to be inclined to the south of [the plane of] the sun's [orbit] is referred to as the tail.*
This head revolves at a uniform pace,4Because of the revolution of the head, the determination of the moon's longitude will require several stages of computation. [proceeding] in opposition to the movement of the sphere of the constellations5I.e., the head revolves from east to west. without increase or decrease - i.e., it moves from [the constellation of] Pisces to [the constellation of] Aquarius. It continuously follows [this pattern].", + "The mean movement of the head in one day is 3 minutes and 11 seconds.6As evident from the later figures given by the Rambam, this number is an approximation, and the actual figure is several thirds less. Thus, its movement in ten days is 31 minutes and 47 seconds; its movement in one hundred days is 5 degrees, 17 minutes, and 43 seconds, in symbols 5° 17' 43\". In one thousand days, its movement is 52 degrees, 57 minutes and 10 seconds, in symbols 52° 57' 10\". The remainder [of the sum] of its progress in ten thousand days is 169 degrees, 31 minutes and 40 seconds, in symbols 169° 31' 40\".
Thus, the distance it travels in twenty-nine days is 1 degree, 32 minutes and 9 seconds, in symbols 1° 32' 9\". Its progress in a regular year is 18 degrees, 44 minutes and 42 seconds, in symbols 18° 44' 42\". The mean position of the head on Thursday night [of the present year,] the starting point for these calculations, is 180 degrees, 57 minutes, and 28 seconds, in symbols 180° 57' 28\".7The Rambam is giving a negative figure here, his intent being 360° - 180° 57' 28. In positive terms, it would be a position of 179° 2' 32.", + "If you desire to calculate the position of the head at any given date, [you should follow this procedure:] First, calculate the mean progress of the head as you calculated the mean of the sun and the mean of the moon. [Afterwards,] subtract this mean from 360 degrees,8This subtraction is necessary, since, as mentioned above, the head revolves from east to west, opposite to the direction of the heavenly sphere as a whole.
Thus, we begin with a negative value as a starting point and add to it the distance traveled by the head. When that total is subtracted from 360, we have a positive figure that is the true position of the head. The reason the Rambam uses a negative figure for his starting point is that as the numbers increase, it is easier to add the mean distance traveled by the head to the starting point of 180° 57' 28 and subtract the total from 360, than to define the starting point in positive terms and subtract the mean progress from it. and the remainder will be the location of the head at that time. The tail's position will always be the [place in the moon's orbit] directly opposite it.", + "What is implied? Let us suppose that we desired to know the location of the head on Friday night, the second of Iyar of this year - the starting point for these calculations. There are 29 complete days between the night of the starting point and the date for which we desire to know the location of the head.", + "We should then calculate the mean of the head according to the familiar manner, adding its distance traveled in 29 days to the starting point. Thus, the mean of the head is 182 degrees, 29 minutes and 37 seconds, in symbols 182° 29' 37\". This mean should be subtracted from 360, leaving a remainder of 177 degrees, 30 minutes and 23 seconds, in symbols 177° 30' 23\".
This is the location of the head. The seconds are of no consequence. Thus, the position of the head will be 27 degrees and 30 minutes within the constellation of Virgo. The position of the tail will be [directly] opposite it: 27 degrees and 30 minutes within the constellation of Pisces.", + "There will always be an even half of the celestial sphere between the position of the head and the position of the tail. Therefore, whenever the head is in a particular constellation, the tail will be seven constellations further in the order of constellations, at the same position with regard to degrees and minutes. For example, if the head is ten degrees within a particular constellation, the tail will be ten degrees within the seventh constellation from it.", + "After having established the position of the head, the position of the tail, and the true position of the moon, consider [these three figures]: If the position of the moon is the same, both in degrees and in minutes, as its head or tail, then the moon will not be inclined to the north or the south.9As mentioned previously, the head and the tail are the positions where the moon's orbit intersects with that of the sun. Thus, if the moon is at the head or the tail, it is not at all inclined.
If the position of the moon has passed10We have used a non-literal translation of the word ינפל in this and the following sentence based on the context in this halachah. the head11I.e., the difference between the position of the moon and the position of the head is less than 180 degrees, as stated in Halachah 10. and it is proceeding in the direction of the tail, know that the moon will be inclined to the north of the [plane] of the sun's [orbit]. If the position of the moon is before the tail12I.e., the difference between the position of the moon and the position of the head is more than 180 degrees, as stated in Halachah 10. and it is proceeding in the direction of the head, know that the moon will be inclined to the south of the [plane] of the sun's [orbit].", + "The inclination of the moon to the north or to the south is referred to as the moon's latitude.13The Hebrew term רחב הירח literally means \"the width of the moon.\" It was given this name because its range from 0° to 5° is far less than that of the longitude of the moon, ארך הירח, the angular distance between the moon and the sun, which ranges from 0° to 360°. If the moon's incline is northerly, it is referred to as a northerly latitude. If the moon's incline is southerly, it is referred to as a southerly latitude. If the moon is positioned at either [the head or the tail], it has no latitude, as explained above.", + "The moon's latitude14According to contemporary science, the Rambam is making an approximation, for the latitude of the moon can reach 5 degrees and 9 minutes. will never exceed five degrees, whether to the north or to the south. This is the pattern it follows. [The moon] begins at the head and diverges slightly [from the sun's orbit, as it proceeds on its own orbit]. [The size of] this divergence continues to increase until it reaches five degrees.15As indicated from Halachah 11, this is the mid-point between the head and the tail, 90° and 270°. At this point, [the moon] begins to come slightly closer [to the sun's orbit], until it has no latitude at all when it reaches its tail.
[After it reaches the tail, the moon] will again begin to diverge slightly [from the sun's orbit], until this divergence reaches five degrees. It will then begin to approach [the sun's orbit], until ultimately it has no latitude at all.", + "[The following procedure should be applied] if you desire to determine the latitude of the moon, and to [know] whether it is northerly or southerly: First, calculate the position of the head and the true position of the moon at the desired date. Then subtract the position of the head from the true position of the moon. The remainder is referred to as \"the course of the latitude.\"16I.e., the distance the moon has traveled in its orbit from the head to its present position.
If the course of the latitude is between one degree and 180 degrees, the latitude of the moon is northerly. If course of the latitude is more than 180 degrees, the latitude of the moon is southerly. If [the course] is an even 180 degrees or an even 360 degrees, the moon does not have any latitude at all.
Afterwards, determine the size of the angle of the course of the latitude17This refers to the angle between the plane of the sun's orbit and the position of the moon in its orbit. - i.e., the extent to which the moon is inclined to the north or to the south. This figure is referred to as the moon's southerly latitude or northerly [latitude], as we explained.", + "How large is the angle of the course of the latitude? If the course of the latitude is ten degrees, its angle will be 52 minutes. If the course is twenty degrees, its angle will be one degree and 43 minutes. If the course is thirty degrees, its angle will be 2 degrees and 30 minutes.
If the course is forty degrees, its angle will be 3 degrees and 13 minutes. If the course is fifty degrees, its angle will be 3 degrees and 50 minutes. If the course is sixty degrees, its angle will be 4 degrees and 20 minutes. If the course is seventy degrees, its angle will be 4 degrees and 42 minutes. If the course is eighty degrees, its angle will be 4 degrees and 55 minutes. If the course is ninety degrees, its angle will be 5 degrees.18As stated above, this is the greatest latitude reached.", + "If [the course of the latitude] has both units and tens, you should [calculate the average increase per degree and add the proportionate amount to the lower figure], as was done with regard to the course of the sun and the course of the moon.19See Chapter 13, Halachah 7, and Chapter 15, Halachah 7.
What is implied? When the course of the latitude is 53 degrees, [the size of the angle should be determined as follows]. It has already been established that when the course is 50 degrees, its angle is 3 degrees and 50 minutes. When the course is 60 degrees, its angle is 4 degrees and 20 minutes. Therefore, there is a difference of 30 minutes between them, 3 minutes for each degree. Accordingly, [when] calculating the angle for a course of 53 degrees, [the result] will be 3 degrees and 59 minutes. A similar process should be followed with regard to all other figures.", + "Since you know the angles for all the values of the course of the latitude until ninety degrees, as was mentioned, you will be able to know the angle for all possible values of the course. For if the course is between 90 and 180 degrees, subtract the course from 180 and find the angle for the remainder.20For, as mentioned above, 90 degrees is the even mid-point of the course, and its angle increases and decreases in the same proportions as one approaches or leaves that point.", + "21In the standard printed texts of the Mishneh Torah, there is a printing error, and the concluding phrase from the chapter was added here by mistake.Similarly, if the course is between 180 and 270 degrees,22At 270°, as at 90°, the course reaches its maximum latitude, 5 degrees. subtract 180 from [the course] and find the angle for the remainder.23For, as mentioned above, the course begins to increase as it progresses after reaching its tail in the same proportions as it increases as it progresses from its head.", + "Similarly, if the course is between 270 and 360 degrees, subtract [the course] from 360 and find the angle for the remainder.24For the rate of the angular decrease from 270 to 180 is equivalent to the rate of decrease from 90 to 180.", + "What is implied? If the course is 150°, subtract 150 from 180, leaving 30. As mentioned previously, the angle [of a course] of 30 [degrees] will be 2 degrees and 30 minutes. Thus, the angle [of a course] of 150 [degrees] also will be 2 degrees and 30 minutes.", + "If the course is 200°, subtract 180 from 200, leaving 20. As mentioned previously, the angle [of a course] of 20 [degrees] will be 1 degree and 43 minutes. Thus, the angle [of a course] of 200 [degrees] also will be 1 degree and 43 minutes.", + "If the course is 300°, subtract 300 from 360, leaving 60. As mentioned previously, the angle [of a course] of 60 [degrees] will be 4 degrees and 20 minutes. Thus, the angle [of a course] of 300 [degrees] also will be 4 degrees and 20 minutes. A similar process should be followed with regard to all other values.", + "[The following procedure should be applied] if one desires to know the latitude of the moon and whether it is either northerly or southerly at the beginning of Friday night, the second of Iyar of this year: It has already been established that the true position of the moon on this night is 18 degrees and 36 minutes within the constellation of Taurus, in symbols 18° 36\". [Similarly, it has been established that] the position of the head at that time is 27 degrees and 30 minutes within the constellation of Virgo, in symbols 27° 30'.
[To arrive at the latitude,] you must subtract the position of the head from the position of the moon, leaving a course of the latitude of 231 degrees and 6 minutes, in symbols 231° 6'. [As mentioned,] the minutes are of no consequence with regard to the course. Therefore, according to the principles explained in this chapter, the angle of this course will be 3 degrees and 53 minutes. This is the latitude of the moon at the beginning of this night. It is southerly, for the course is larger than 180 degrees." + ], + [ + "All the principles we have explained above were intended so that you will be ready and prepared to know [how] to sight [the moon]. When you desire to know [how to sight the moon on a particular night], calculate the true position of the sun, the true position of the moon, and the position of the head [of the moon's orbit] for the time of the sighting [of the moon].
Afterwards, subtract the position of the sun from the position of the moon. The remainder is referred to as the first longitude.", + "After having determined the position of the head and the moon's position,1Our translation is based on authentic manuscript editions of the Mishneh Torah and early printings. There is a printing error in the standard published text. you will be able to determine the moon's latitude and whether this latitude is northerly or southerly. This figure is referred to as the first latitude. Be careful with regard to [these two symbols,] the first longitude and the first latitude, and have them at hand [for later calculations].", + "Consider the first longitude:2In this instance as well, our translation is based on authentic manuscript editions of the Mishneh Torah and early printings. There is a printing error in the standard published text, where the words \"and the first latitude\" were added unnecessarily. If the figure you arrive at is equal to nine degrees or less, know that it will definitely be impossible for the moon to be sighted on that night throughout Eretz Yisrael; no other calculation is necessary.
If the first longitude is more than fifteen degrees, know that the moon will definitely be sighted throughout Eretz Yisrael; no other calculation is necessary.3Note the apparent contradiction to the figures the Rambam mentions in Chapter 15, Halachah 2, and the resolution suggested in Note 4 of that chapter.
If the first longitude is between nine and fifteen degrees, it will be necessary for you to make further calculations to know whether the moon will be sighted or not.", + "When does the above apply? When the true position of the moon is located [in the area] between the beginning of the constellation of Capricorn and the end of the constellation of Gemini.4In these months, the ecliptic (the plane of the sun's orbit as extended to the celestial sphere) is inclined to the north. After the conjunction, the moon proceeds away from the position of the sun. When the inclination of the ecliptic is northward, this movement places it in a more northerly position. Therefore, the moon will set later than would be foreseen otherwise, resulting in a greater possibility of seeing the new moon.
As mentioned in the notes of Chapter 16, as the longitude of the moon increases, seeing the moon also becomes easier. In these months, however, a lesser longitude is required. If, however, the position of the moon [is located in the range] between the beginning of the constellation of Cancer and the end of the constellation of Sagittarius, and the first longitude is ten degrees or less,5In these months, the ecliptic is inclined to the south. As the moon proceeds away from the position of the sun after conjunction, it will be in a more southerly position in these months. Therefore,the moon will set earlier than would be foreseen otherwise, resulting in a lesser possibility of seeing the new moon. To compensate for this difference, a greater longitude is required. know that it will definitely be impossible for the moon to be sighted on that night throughout Eretz Yisrael; no other calculation is necessary.
If the first longitude6Our translation is based on authentic manuscript editions of the Mishneh Torah and early printings. There is a printing error in the standard published text, and the word \"latitude\" was added unnecessarily. is more than twenty-four degrees, know that the moon will definitely be sighted throughout Eretz Yisrael; no other calculation is necessary.
If the first longitude is between ten and twenty-four degrees, it will be necessary to make further calculations to know whether or not the moon will be sighted.7To summarize the Rambam's statements to this point: When the longitude of the moon (the angular distance between the moon and the sun) is minimal, the moon's crescent will be small and the interval between the time of its setting and that of the sun will be small. Hence, it is unlikely that the moon will be sighted.
When the longitude of the moon is greater, the size of the moon's crescent will increase, as will the interval between the time of its setting and that of the sun. Accordingly, the possibility of sighting the moon will increase.
When the longitude is significantly large, it is obvious that the moon will be seen and no other calculations are necessary. When, however, the longitude is of intermediate size, there is a question whether the moon will be seen. The resolution of this question depends on the inclination of the ecliptic and the latitude of the moon - i.e., the angle - and the direction of that angle - to which the moon is inclined from the plane of the sun.
[In this context, it is worthy to mention a question raised by several contemporary commentaries on Hilchot Kiddush HaChodesh: Seemingly, there is a direct connection between the concepts mentioned at the conclusion of Chapter 15 and those mentioned at the beginning of this chapter. Why does the Rambam interpose the discussion of the moon's latitude (the subject matter of Chapter 16, which becomes relevant only in subsequent halachot) between them?]", + "These are the [further] calculations [necessary to determine] the sighting of the moon: Consider the constellation in which the moon is located.8The sighting adjustment for longitude is based on two different factors: a) whether the constellation is inclined to the north or to the south as it intersects the horizon of Jerusalem, and b) the extent of the southerly position of that constellation.
To explain: The constellations intersect the horizon at different angles, reflecting the pattern of their inclination in the heavenly sphere. The constellations from Capricorn until Gemini intersect the horizon at a northerly angle, and the constellations from Cancer to Sagittarius intersect the horizon at a southerly angle.
With regard to the second factor, all the constellations are located to the south of Jerusalem. Jerusalem is located 32 degrees north, and the constellation of Cancer, the most northerly of the constellations, is located 23 1/2 degrees north. The more northerly a constellation is located, however, the greater the need for a subtraction from its longitude. If it is the constellation of Aries, subtract9This is the constellation that the moon enters at the vernal (spring) equinox. It is inclined to the north and is not located in an extremely southerly position. Hence, a large sighting adjustment is necessary. 59 minutes from the first longitude. If it is the constellation of Taurus, subtract one degree from the longitude.10Since the constellation of Taurus intersects the horizon at a northerly inclination and it is located in a relatively northerly position, the largest adjustment is necessary. If it is the constellation of Gemini, subtract 58 minutes from the longitude.11Although this constellation is located in a very northerly position, its northerly inclination is less. Hence, a smaller subtraction is made. If it is the constellation of Cancer, subtract 5212Here, too, our translation is an emendation of the standard published text, based on authentic manuscript editions of the Mishneh Torah and early printings.
Although Cancer is located in the most northerly position of all the constellations, since it has a southerly inclination the sighting adjustment required is less. minutes from the longitude.
If it is the constellation of Leo, subtract 43 minutes from the longitude.13This and the four constellations that follow have southerly inclinations. Hence, the figure subtracted from their longitude is less. If it is the constellation of Virgo, subtract 37 minutes from the longitude. If it is the constellation of Libra, subtract 34 minutes from the longitude.
If it is the constellation of Scorpio, subtract 34 minutes from the longitude. If it is the constellation of Sagittarius, subtract 36 minutes from the longitude.14This is the smallest sighting adjustment, because this constellation is located in a more southerly position than the others with a southerly inclination. If it is the constellation of Capricorn, subtract 44 minutes from the longitude.15From this point on, the sighting adjustment increases, because these constellations have a northerly inclination. If it is the constellation of Aquarius, subtract 53 minutes from the longitude. If it is the constellation of Pisces, subtract 58 minutes from the longitude.16The commentaries have noted that although the general thrust of the adjustments suggested by the Rambam conform to the calculations of the astronomers, the exact figures he gives follow neither the classic Greek figures nor those of modern astronomy. It is possible to explain that the Rambam was speaking merely in approximations, giving us a figure useful enough to calculate the position where the moon would be sighted, but not an exact scientific measure. This theory is borne out by the fact that he does not provide different measures for northern and southern latitudes, although according to science these figures vary.The remainder after these minutes have been subtracted from the longitude is referred to as the second longitude.", + "Why are these minutes subtracted? Because the true position of the moon is not the place where the moon will actually be sighted [in the sky]. Instead, there is a [small] difference in both longitude and latitude.17To explain: The true position of the moon reflects the line extending from the center of the earth through the center of the moon, as it is projected against the heavenly sphere. Since Jerusalem (or for that matter, any other location on the earth's surface) is not located at the center of the earth, but rather 4000 miles away, there will be a slight difference between the line described previously and the line extending from a person standing in Jerusalem to the center of the moon, as it is projected against the heavenly sphere. The closer the moon is to the horizon, the larger the sighting adjustment that has to be made.
[The same concept applies with regard to the sun. Nevertheless, since the distance between the earth and the sun is great, the angular difference between these two lines is not of consequence. The moon, by contrast, is located much closer to the earth and, at times, a difference of close to a degree can arise.]
In the evening, the moon will always appear slightly closer to the horizon than it actually is - i.e., it will appear closer to the position of the sun. Therefore, the angular difference between the two lines mentioned above should be subtracted from the moon's true position. As explained above, the extent of the adjustment to be made depends on the inclination at which constellation intersects the horizon and its latitude in the heavenly sphere. This [difference] is referred to as the sighting adjustment.
The sighting adjustment for the moon's longitude at the hour of the sighting of the moon18This principle applies during all the PM hours. During the AM hours, by contrast, the sighting adjustment should be added to the position of the moon (Ralbach). should always be subtracted from the longitude, as we explained.", + "[The latter point is not necessarily true,] by contrast, with regard to the sighting adjustment for the moon's latitude.19The sighting adjustment for the moon's latitude is derived by creating a parallax - i.e., a line directly parallel to the line running from the point of the moon's first longitude to its first latitude is drawn from the point of its second longitude. A second line is drawn from the position of an onlooker in Jerusalem through the point of the first latitude and intersecting the line of the moon's second latitude. The point where these two lines intersect is the moon's second longitude. The adjustment mentioned in the following halachah represents the angle between these two lines.If the moon's latitude is northerly, we subtract the minutes of the sighting adjustment for the moon's latitude from the moon's first latitude.20Because Jerusalem is situated in a more northerly position than all the Zodiac constellations, the moon will always appear more southerly than it actually is. Therefore, if its latitude is northerly, a subtraction is necessary. To use geometric terms: When the moon's latitude is northerly, its second latitude will always be closer to the point of its longitude than to its first latitude. If, however, the moon's latitude is southerly, we add the minutes of the sighting adjustment for the moon's latitude to the moon's first latitude.21Since the moon will always appear more southerly, an addition is required when its original latitude is southerly. In geometric terms: When the moon's latitude is southerly, its second latitude will always be further removed from the point of its longitude than its first latitude. The result after the addition or subtraction of these minutes to or from the [moon's] first latitude is referred to as the second latitude.", + "How many minutes are added or subtracted? If the moon is in the constellation of Aries, 9 minutes.22This is the point directly after the vernal (spring) equinox, when the sun is inclined northward and enters the northern part of its orbit. If it is in the constellation of Taurus, 10 minutes. If it is in the constellation of Gemini, 16 minutes. If it is in the constellation of Cancer, 27 minutes. If it is in the constellation of Leo, 38 minutes. If it is in the constellation of Virgo, 44 minutes.
If it is in the constellation of Libra, 46 minutes.23This is the point directly after the autumnal equinox, when the sun is inclined southward and enters the southern part of its orbit. If it is in the constellation of Scorpio, 45 minutes. If it is in the constellation of Sagittarius, 44 minutes. If it is in the constellation of Capricorn, 36 minutes. If it is in the constellation of Aquarius, 2724Here, too, our translation is an emendation of the standard published text, based on authentic manuscript editions of the Mishneh Torah and early printings. minutes. If it is in the constellation of Pisces, 12 minutes.", + "Since you know the [number of] minutes [for the adjustment] for each constellation, add or subtract them to or from the first latitude, as was explained, and arrive at the second latitude. You already know whether it will be northerly or southerly,25The Rambam is speaking about the second latitude, since it is possible for the sighting adjustment to change a northerly latitude to a southerly one. and you will know the number of degrees and minutes of this second latitude. Prepare this figure and have it at hand.", + "Afterwards,26The purpose of the calculations that follow (reaching a third longitude and a fourth longitude) is to calculate the time between the setting of the sun and the setting of the moon. The first longitude is sufficient to inform us whether or not the crescent of the moon will be large enough to be visible. The subsequent calculations are necessary to determine whether or not there will be sufficient time for actually sighting the moon. For when the crescent is small, it is difficult to detect unless there is ample time before it sets.
The third longitude reflects the point in the celestial sphere that will set at the same time as the moon does, as seen by a person standing on the equator. This is not the point in the celestial sphere where the moon appears to be located, but rather a point in the celestial sphere that is reached by drawing a line originating at the equator, running parallel to the horizon of the equator, and extending through the center of the moon. The point where this line intersects the celestial sphere is the third longitude.
The reason for associating the moon's position with the equator is to establish a connection with a standard measure of time. In Jerusalem (and for that matter, anywhere else in the northern or southern hemisphere), the apparent movement of the celestial sphere varies with the seasons. On the equator, by contrast, the movement of the celestial sphere is constant at all times, 15 minutes to the hour. you must set aside [for later use in subtracting or adding] a portion of this second latitude, because the moon fluctuates slightly in its orbit.27Cf. Proverbs 2:15. What is the size of the portion you must separate? [This depends on the position of the moon in the celestial sphere.]28The angle between each particular constellation in the celestial sphere and the equator varies. The size of the adjustment to be made for the third longitude depends on that angle.
If the moon is located between the beginning of the constellation of Aries and its twentieth degree - and similarly, [when the moon is located] between the beginning of the constellation of Libra and its twentieth degree - separate two fifths of the second latitude.29These are the points in the celestial sphere that intersect the horizon of the equator at the greatest angle. Therefore, the largest adjustment is necessary.
If the moon is located between the twentieth degree of the constellation of Aries and the tenth degree of the constellation of Taurus - and similarly, [when the moon is located] between the twentieth degree of the constellation of Libra and the tenth degree of the constellation of Scorpio - separate one third from the second latitude.
If the moon is located between the tenth degree of the constellation of Taurus and its twentieth degree - and similarly, [when the moon is located] between the tenth degree of the constellation of Scorpio and its twentieth degree - separate one fourth from the second latitude.
If the moon is located between the twentieth degree of the constellation of Taurus and its end - and similarly, [if the moon is located] between the twentieth degree of the constellation of Scorpio and its end - separate one fifth from the second latitude.
If the moon is located between the beginning of the constellation of Gemini and its tenth degree - and similarly, [if the moon is located] between the beginning of the constellation of Sagittarius and its tenth degree - separate one sixth of the second latitude.
If the moon is located between the tenth degree of the constellation of Gemini and its twentieth degree - and similarly, [if the moon is located] between the tenth degree of the constellation of Sagittarius and its twentieth degree - separate one twelfth from the second latitude.
If the moon is located between the twentieth degree of the constellation of Gemini and its twenty-fifth degree - and similarly, [if the moon is located] between the twentieth degree of the constellation of Sagittarius and its twenty-fifth degree - separate one twenty-fourth from the second latitude.
If the moon is located between the twenty-fifth degree of the constellation of Gemini and the fifth degree of the constellation of Cancer - and similarly, [if the moon is located] between the twenty-fifth degree of the constellation of Sagittarius and the fifth degree of the constellation of Capricorn - do not make any separation, because at this point the moon does not fluctuate at all from its orbit.30These are the points within the celestial sphere that are more or less parallel to the equator.
If the moon is located between the fifth degree of the constellation of Cancer and its tenth degree - and similarly, [if the moon is located] between the fifth degree of the constellation of Capricorn and its tenth degree - separate one twenty-fourth from the second latitude.
If the moon is located between the tenth degree of the constellation of Cancer and its twentieth degree - and similarly, [if the moon is located] between the tenth degree of the constellation of Capricorn and its twentieth degree - separate one twelfth from the second latitude.
If the moon is located between the twentieth degree of the constellation of Cancer and its end - and similarly, [if the moon is located] between the twentieth degree of the constellation of Capricorn and its end - separate one sixth from the second latitude.
If the moon is located between the beginning of the constellation of Leo and its tenth degree - and similarly, [if the moon is located] between the beginning of the constellation of the Aquarius and its tenth degree - separate one fifth of the second latitude.
If the moon is located between the tenth degree of the constellation of Leo and its twentieth degree - and similarly, [if the moon is located] between the tenth degree of the constellation of Aquarius and its twentieth degree - separate one fourth from the second latitude.
If the moon is located between the twentieth degree of the constellation of Leo and the tenth degree of the constellation of Virgo, and similarly, [if the moon is located] between the twentieth degree of the constellation of Aquarius and tenth degree of the constellation of Pisces - separate one third from the second latitude.
If the moon is located between the tenth degree of the constellation of Virgo and its end - and similarly, [if the moon is located] between the tenth degree of the constellation of Pisces and its end - separate two fifths from the second latitude.
This portion that is separated from the second latitude is referred to as the circuit of the moon.", + "Afterwards, go back and consider whether the latitude of the moon is northerly or southerly. If it is northerly, subtract [the adjustment referred to as] the circuit of the moon from the second longitude.31This means that when the moon's latitude is northerly, the third longitude will always be closer to the equator. If the moon's longitude is southerly, add the circuit of the moon to the second longitude.32This means that when the moon's latitude is southerly, the third longitude will always be further removed from the equator.
When does the above apply? When the moon's position is located between the beginning of the constellation of Capricorn and the end of the constellation of Gemini.33These are the constellations that are inclined in a northerly direction. If, however, the moon's position is located between the beginning of the constellation of Cancer and the end of the constellation of Sagittarius,34I.e., the constellations that are inclined in a southerly direction. the opposite is true: If the moon's latitude is northerly, the circuit should be added to the second longitude,35This means that when the moon's latitude is northerly, the third longitude will always be further removed from the equator. and if the moon's latitude is southerly, the circuit should be subtracted from the second longitude.36This means that when the moon's latitude is southerly, the third longitude will always be closer to the equator.
The remainder after the additions or subtractions have been made to the second longitude is referred to as the third longitude. Know that if there is no fluctuation within the circuit, and there is no figure to be separated from the second latitude,37As happens when the moon is located in the beginning of the constellations of Cancer and Capricorn. the second longitude also will serve as the third longitude, without any decrease or increase.", + "Afterwards, go back and see the constellation in which the third longitude - i.e., [the amended figure representing] the distance between the sun and the moon - is located:38The Rambam's intent in these sets of calculations is to reach a point on the equator that will set at the same time the third longitude sets in Jerusalem. For although the third longitude was able to relate the moon's position to the equator, it did not take into consideration the difference between the horizon of the equator and the horizon of Jerusalem. This is accomplished by drawing a line from the third longitude to the equator, which is parallel to the horizon of Jerusalem. If it is located in the constellation of Pisces or Aries, add one sixth [of its length] to the third longitude.39Two factors are significant in determining the fourth longitude: a) The angle of the constellation's inclination to the horizon of the equator. The greater the inclination of the constellation, the closer the fourth longitude will be located to the equator.
b) whether the constellation is inclined to the north or to the south.
If the constellation is inclined to the north, the third longitude, and hence the place on the equator parallel to it, will be located further away from the horizon, resulting in a later setting and thus an extended fourth longitude. Conversely, if the inclination is southerly, the third longitude will be located closer to the horizon, resulting in a shortened fourth longitude.
Of these two factors, the latter is more significant, and causes a larger correction. To explain these factors with regard to the constellations of Pisces and Aries: These constellations are inclined to a great degree, a factor that would reduce the fourth longitude. Since, however, they are northerly inclined, and this is the stronger factor, a modest increase is required. If the [third] longitude is located in the constellation of Aquarius or the constellation of Taurus, add one fifth [of its length] to the third longitude.40These constellations are inclined to the north, and the degree of their inclination is less than that of Pisces and Aries. Hence, a greater increase is required. If the [third] longitude is located in the constellation of Capricorn or the constellation of Gemini, add one sixth [of its length] to the third longitude.
If the [third] longitude is located in the constellation of Sagittarius or the constellation of Cancer, leave the third longitude as it is, without making any addition or subtraction.41Here, the constellations begin a southerly inclination. Hence, although they are more parallel to the horizon of the equator, no addition is made. If the [third] longitude is located in the constellation of Scorpio or the constellation of Leo, subtract one fifth [of its length] from the third longitude. If the [third] longitude is located in the constellation of Libra or the constellation of Virgo, subtract one third [of its length] from the third longitude.42In this instance, the degree of inclination of these constellations is great and their inclination is southerly. Both of these factors lead to a reduction in the fourth longitude. Hence, the greatest subtraction is required.
The figure resulting from these subtractions or additions to the third longitude, or from leaving it without adjustment, is referred to as the fourth longitude.
[Afterwards, a further correction is necessary:] Return to the first latitude,43The Ralbach questions why the Rambam refers to the first latitude. Seemingly, it would be appropriate to make this correction based on the second latitude, for there is a significant difference between it and the first latitude. According to trigonometry, it also would appear that the calculations should be based on the second latitude. and set aside two thirds [of its length]. This is called the correction [resulting from geographic] latitude.44Although the fourth longitude established a relationship between the equator and Jerusalem, it is still dependent on the third longitude, which relates to the moon and the celestial sphere as they set on the horizon of the equator. Through the correction mentioned here, we find a place on the extension of the equator that will set at the same as the moon sets in Jerusalem. Having reached this point, we can calculate the difference in time (15 degrees to the hour) between the setting of the sun and this point (which will set at the same time as the setting of the moon). Accordingly, we will be able to determine whether or not this interval will allow for the sighting of the moon.
The correction for geographic longitude is reached by drawing a line from the position of the moon parallel to the horizon of Jerusalem. One might ask: If this was the Rambam's intent, why were so many intermediate steps - the definition of the second, third, and fourth latitudes - necessary? Why didn't he suggest drawing the above- mentioned line at the very beginning of his calculations?
The explanation is that the Rambam allowed an individual to follow his own steps in arriving at this final figure. I.e., these lines and distances are all artificial and can be determined only by calculations. Through trigonometry, if one knows the length of one side of a triangle and two angles, or the length of two sides and one angle, it is possible to calculate the size of all three angles and all three sides. To find the line extending from the moon to the equator parallel to the horizon of Jerusalem, the Rambam had to build sets of triangles, and calculate angles based on the relationship of one triangle to another. The process he followed is reflected in the series of corrections he offers.
Consider whether the latitude of the moon is northerly. If so, add the correction [resulting from geographic] latitude to the fourth longitude.45A northerly latitude means that the actual position of the moon is further removed from the horizon than the third longitude. This will result in a later setting of the moon. Accordingly, the correction based on geographic latitude will require addition to the fourth longitude. This applies regardless of whether the inclination of the constellation in which the moon is located is northerly or southerly. If the latitude of the moon is southerly, subtract the correction [resulting from geographic] latitude from the fourth longitude.46A southerly latitude means that the actual position of the moon is closer to the horizon than the third longitude. This will result in an earlier setting of the moon. Accordingly, the correction based on geographic latitude will require subtraction from the fourth longitude. This applies regardless of whether the inclination of the constellation in which the moon is located is northerly or southerly. The figure resulting from these subtractions or additions to the fourth longitude is referred to as the arc of sighting.", + "What is implied? For example, let us attempt to determine whether or not it will be possible to sight the moon on Friday night, the second of Iyar of this year: First, it is necessary to determine the true position of the sun, the true position of the moon, and the moon's latitude for this time47Our translation represents a correction of the standard printed text of the Mishneh Torah. according to the methods that were disclosed [in the previous chapters].
The result is that the true position of the sun is seven degrees and nine minutes in the constellation of Taurus, in symbols 7° 9'. The true position of the moon is eighteen degrees and thirty-six minutes in the constellation of Taurus, in symbols 18° 36'. The moon's latitude is three degrees and fifty-three minutes, in symbols 3° 53', and it is southerly. This is the first latitude.
Afterwards, you should subtract the position of the sun from the position of the moon, arriving at a remainder of eleven degrees and twenty-seven minutes, in symbols 11° 27'. This is the first longitude.
Since the moon is located in the constellation of Taurus, the sighting adjustment for the longitude will be one degree. This should be subtracted from the first longitude, producing a second longitude of 10 degrees and twenty-seven minutes, in symbols 10° 27'. The sighting adjustment for the latitude is ten minutes. Since the moon's latitude is southerly, this sighting adjustment of ten minutes should be added to the moon's latitude, producing a second latitude of four degrees and three minutes, in symbols 4° 3'.
Since the moon is located in the eighteenth minute of the constellation of Taurus, it is proper to set aside one fourth of the second latitude as the circuit of the moon. Thus, at this time, the circuit of the moon will be one degree and one minute. We pay no attention to the seconds.", + "Since the latitude of the moon is southerly and the true position of the moon is located between the beginning [of the constellation] of Capricorn and the beginning [of the constellation] of Cancer, it is correct to add the circuit of the moon to the second longitude. Thus, the third longitude will be eleven degrees and twenty-eight minutes, in symbols 11° 28'.
Since this longitude is located in the constellation of Taurus, it is fitting to add one fifth to the third longitude - i.e., two degrees and eighteen minutes. Thus, the fourth longitude will be thirteen degrees and forty-six minutes, in symbols 13° 46'.
We then go back to the first latitude and separate two thirds of it. Thus, the correction [resulting from geographic] latitude is two degrees and thirty-five minutes. Since the latitude is southerly, the correction [resulting from geographic] latitude should be subtracted from the fourth longitude, leaving a remainder of eleven degrees and eleven minutes, in symbols 11° 11'. This is the arc of sighting on this night.
Following this process, you can determine the number of degrees and the number of minutes every night for the moon's sighting48It is possible that the Rambam's wording alludes to a concept mentioned previously, that the calculations he suggests are applicable only at the beginning of the month, when the new moon might be sighted., which you desire for all time.", + "After you have determined this arc [of sighting], consider it. Know [these rules]: If the arc of sighting is nine degrees or less, it is impossible for the moon to be sighted anywhere in Eretz Yisrael. If the arc of sighting is more than fourteen degrees, it is impossible49I.e., barring clouds, as explained at the beginning of the following chapter. for it not to be seen and openly revealed throughout Eretz Yisrael.", + "If the arc of sighting is between the beginning of the tenth degree and the end of the fourteenth degree, [the following procedure should be followed:] One should consider the arc of sighting in relation to the first longitude50As mentioned at the beginning of this chapter, the first longitude gives us information regarding the size of the moon's crescent and the difference between the moon's setting and that of the sun. When the first longitude is sufficiently large or when it is sufficiently small, it is possible to determine whether or not the moon will be sighted without considering extenuating factors - e.g., its longitude, the inclination of the constellation in which it is located, and the extent of that inclination. When, however, the first longitude is of intermediate length, these extenuating factors must be considered. The establishment of a systematic method of considering these factors is the purpose of all the computations mentioned in this chapter. and determine whether or not the moon will be seen from the limits prevalent [at that time]. They are referred to as the sighting limits.", + "The following are the sighting limits: If the arc of sighting is between nine and ten degrees, or more than ten [degrees], and the first longitude is thirteen degrees or more, [the moon] will surely be sighted. If the arc is less than this, or if the first longitude is less than this, it will not be sighted.", + "If the arc of sighting is between ten and eleven degrees, or more than eleven [degrees], and the first longitude is twelve degrees or more, [the moon] will surely be sighted. If the arc is less than this, or if the first longitude is less than this, it will not be sighted.", + "If the arc of sighting is between eleven and twelve degrees, or more than twelve [degrees], and the first longitude is eleven degrees or more, [the moon] will surely be sighted. If the arc is less than this, or if the first longitude is less than this, it will not be sighted.", + "If the arc of sighting is between twelve and thirteen degrees, or more than thirteen [degrees], and the first longitude is ten degrees or more, [the moon] will surely be sighted. If the arc is less than this, or if the first longitude is less than this, it will not be sighted.", + "If the arc of sighting is between thirteen and fourteen degrees, or more than fourteen [degrees], and the first longitude is nine degrees or more, [the moon] will surely be sighted. If the arc is less than this, or if the first longitude is less than this, it will not be sighted. This concludes the sighting limits.", + "What is implied? If we were to consider the arc of sighting for Friday night, the second of Iyar of this year, we would calculate the arc of sighting to be eleven degrees and eleven minutes, as you have already determined.51See Halachot 13 and 14.
Since the arc of sighting is between ten and fourteen degrees, it is necessary to consider it in relation to the first longitude. It has already been established that on this night, the [first] longitude is ten degrees and twenty seven minutes. Since the first longitude is greater than eleven [degrees], we can be assured that the moon will be sighted on that night according to the limits established. Similar procedures should be followed [on every occasion when it is necessary to consider] the arc of sighting in relation to its first longitude.", + "From all the above, you have seen the extent of the calculations, and the additions and the subtractions that required much effort to present a method that comes close [to being exact]52As the Rambam mentioned at the very beginning of this discussion (Chapter 11, Halachah 6), the figures that he gives are not exact. They do, however, give us sufficient information to determine when and where the moon will be sighted. without necessitating extremely complicated calculations. [This process is necessary] because the moon has major incongruities in its orbit.
In this vein, our Sages said,53Rosh HaShanah 25a, commenting on Psalms 104:19. \"'The sun knows the time of its setting'; the moon does not know the time of its setting.\" Similarly, our Sages said,54Loc. cit. \"At times, its setting is prolonged, and at times, it is hastened.\" This is reflected in these calculations, where at times it is necessary to add, and at times it is necessary to subtract until we arrive at the arc of sighting. And as explained, at times the arc of sighting is great, and at times it is small.", + "The rationales for all these calculations, and the reasons why this number is added, and why that subtraction is made, and how all these concepts are known, and the proofs for each of these principles are [the subject] of the wisdom of astronomy and geometry, concerning which the Greeks wrote many books.
These texts are presently in the hands of the sages. The texts written by the Sages of Israel in the age of the prophets from the tribe of Yissachar55Commenting on I Chronicles 12:32, \"From the descendants of Yissachar, men who had understanding of the times...,\" Bereshit Rabbah 72:5 explains that the sages of the tribe of Yissachar were those responsible for the determination of the calendar. (See also the commentary of the Radak on this verse.) have not been transmitted to us. Nevertheless, since these concepts can be proven in an unshakable manner, leaving no room for question, the identity of the author, be he a prophet or a gentile, is of no concern.56The context of this commentary is not a proper place for a full discussion of the Rambam's perspective on the supposed conflicts between science and the Torah. It must be noted, however, that the statements made here, emphasizing the importance of the empirical evidence of science, should not be interpreted as indicating that the perspective science adopts at any given time should be accepted in place of the Torah's teachings. In this context, it is worthy to quote the Rambam's statements in Hilchot Shechitah 10:13:
Similarly, with regard to the conditions that we have enumerated as causing an animal to be trefah (unable to live for an extended period): Even though it appears from the medical knowledge available to us at present that some of these conditions are not fatal... all that is significant to us is what our Sages said, as [implied by Deuteronomy 17:11]: \"[You shall act] according to the instructions that they will give you.\"
 For a matter whose rationale has been revealed and has proven truthful in an unshakable manner, we do not rely on [the personal authority of] the individual who made these statements or taught these concepts, but on the proofs he presented and the reasons he made known.57Our translation is based on authoritative manuscripts and early printings of the Mishneh Torah; it differs slightly from the standard printed text." + ], + [ + "It is well-known and obvious that although the calculations indicate that the moon should be sighted on [a particular] night, its sighting is [only] probable. It is, however, also possible that it will not be sighted, because it is covered by clouds, because the place [from where it could be sighted] is in a valley,1Since the moon is always low on the horizon at the beginning of the month, it is possible that the individuals dwelling in a valley will not be able to see it. For the horizon that appears to them is always higher in the sky than the actual horizon. or because there is a tall mountain in the west,2At the beginning of the month, the moon will always be sighted in the west, for it will have completed most of its daily circuit before nightfall, and will set within a few hours of the setting of the sun. blocking [view of] the people in the place [from where it could be sighted], and it will be as if they are in a valley.
For the moon will not be able to be sighted by a person in a low place, even when [its crescent] is large. Conversely, it will be possible for a person on a high and lofty mountain to sight [the moon], even though [its crescent] is very small. Similarly, sighting it will be possible for a person dwelling on the seashore, or a person travelling on a ship in the Mediterranean Sea, even though [its crescent] is very small.", + "Similarly, in the rainy season, on a clear day, the visibility of the moon will be greater than it is in the summer. For on a clear day in the rainy season, the air is clear and the heavens appear more brilliant, because there is no dust clouding the air. In the summer, by contrast, the air is like smoke, because of the dust. Therefore, the moon will appear small.", + "When the two limits [mentioned] with regard to the arc of sighting and the first longitude are short, [the crescent of] the moon will be small, and sighting the moon will be possible only from a very high altitude. If the arc of sighting and the first longitude are long, and [several] degrees were added to their minimal limits, the moon will appear large. Its size and the extent of its visibility will increase according to the length of the arc [of sighting] and the first longitude.", + "Therefore, the court should always have its attention focused on the following two matters: a) the season when [the moon] was sighted, and b) the place [where the witnesses were located]. [The judges] should ask the witnesses, \"Where were you when you saw the moon?\" For if the arc of sighting was short, and according to the calculations there is only a limited opportunity to see the moon, [more care is taken regarding their testimony].
For example, the arc of sighting was nine degrees and five minutes, and the first longitude was exactly thirteen degrees, and witnesses came, [claiming] that they saw [the moon]: If this occurs in the summer, or if the [witnesses] were located in a low place, we suspect [the veracity of] their [testimony] and subject them to much cross-examination.
In the rainy season, or in a very high place, [under such circumstances, the moon] would surely be sighted unless clouds obscured it.", + "[Let us examine a hypothetical situation:] Witnesses saw the new moon at the appropriate time.3I.e., on the night between the twenty-ninth and thirtieth days of the month, as mentioned in Chapter 1, Halachah 4. They came [to the court], and gave testimony. The court accepted their [testimony] and sanctified this first month.
Afterwards, they counted twenty-nine days from the day that was sanctified. On the night of the thirtieth, the moon was not sighted, either because sighting it was impossible, or because it was covered by clouds. The court waited the entire thirtieth day, as we have explained,4Chapter 1, Halachah 6. [but] witnesses did not arrive. [Therefore,] they added a day to the month, and thus, Rosh Chodesh of the second month was on the thirty-first day, as explained.5Ibid.", + "They began to count twenty-nine days from the day of Rosh Chodesh in the second [month], but the moon was not sighted. If you would say that [again] a day should be added to the month - i.e., the following day would be the thirtieth of the month, and the thirty-first day should be Rosh Chodesh of the third month [an undesirable situation would arise]. For it is possible that the moon would not be sighted on the night of the thirtieth of this month as well. Thus, [hypothetically, we could see an] ongoing [pattern, in which] a day is added and the new month begins after thirty days throughout the year. Thus, in the last month, it would be possible for the moon to be seen on the night of the twenty-fifth or the night of the twenty-sixth.6Since there are slightly more than twenty-nine and one half days in a lunar month, after an entire year the conjunction of the moon would fall approximately five and one sixth days earlier than the previous year. There could be no more ludicrous and demeaning situation than this.", + "Nor can one say that the [hypothetical situation described] - that the moon is never sighted throughout the year - is an infrequent occurrence [that need not be considered]. The contrary [is true]; it is very likely [to take place]. This often occurs in countries that have long rainy seasons and cloudy [skies]. For the intent is not that the moon will never be seen throughout the year, but that it will not be sighted at the beginning of the month, and will be sighted only afterwards.
[In certain months] it will not be sighted, because sighting it is impossible, and in the months when sighting it is possible, it possibly will not be sighted because of the clouds, or because its [crescent] was very small, and no one focused [his attention] on sighting it.", + "[These difficulties were avoided due to the following] tradition which existed among our Sages, [having been] transmitted from one to another in a chain extending back to Moses our teacher: When the moon was not sighted at the beginning of the months, month after month, the court establishes [the following sequence], one full month with thirty days, one lacking month with twenty-nine days. In this manner, they would calculate and establish one full month and one lacking month - establishing these months, but not sanctifying them.7I.e., although the court would declare the beginning of a new month, they would not follow the practice of sanctifying the new month described in Chapter 2, Halachah 8. For the sanctification of the months is dependent solely on the sighting [of the moon]. At times they would have a full month follow another full month, or a lacking month follow another lacking month, depending on the results of their calculations.", + "The intent of their calculations is always that it is possible to sight the moon in the following month at its proper time,8I.e., on the night between the twenty-ninth and thirtieth days of the month. or on the night following the added day, but not to sight it beforehand - e.g., on the night of the twenty-eighth.
Through the sighting calculations mentioned above, it is possible for you to determine when it will be possible [for the moon to be] sighted, and when it is possible that it will not be sighted. [The court] relies on [similar calculations] and [accordingly,] establishes two full months in succession, or two lacking months in succession.
Never should there be fewer than four full months in a year, nor should there ever be more than eight full months.9These figures apply in the era when the moon is sanctified according to the testimony of witnesses. According to the fixed calendar we follow at present, there are never more than seven, nor fewer than five, full months. When a full month is established according to calculations, a celebratory feast is also made in honor of the full month, as mentioned previously in Chapter 3.10Halachah 7.", + "Whenever you find statements in the Talmud11E.g., Rosh HaShanah 20a. according to which it appears that the court relies on computations [rather than the testimony of witnesses], or that there is [a chain of tradition extending] from Moses at Sinai that this matter has been entrusted to them, and it is their decision whether to make the month lacking or full, and similarly, the fact that, during one year, Rabbi [Yehudah HaNasi] declared nine months as lacking12That year was a leap year, and Rabbi Yehudah HaNasi decided that it would be preferable for the additional month to be lacking rather than full (Arichin 9b). - these and all similar matters are dependent on this principle [and apply at] a time when the moon is not sighted at the appropriate time.", + "Similarly, the statements of our Sages13Rosh HaShanah, loc. cit. that a day is added to the month when necessary, applies in an instance when a full month [is declared] according to the calculations, [so that] one month is made lacking, and another month full.14Note the gloss of the Lechem Mishneh on Chapter 3, Halachah 15, which offers a different interpretation of that passage. They have the authority to declare full months in succession one after the other, and lacking months in succession.
[Only] when the moon is not seen at the appropriate time does [the court] declare full months when necessary. When, however, the moon is seen at the appropriate time - its first shining after its conjunction with the sun - it is always sanctified.", + "All the above concepts apply when there is a court that relies on the testimony of witnesses. In the present era, by contrast, we rely solely on the calculations based on the mean [motion of the sun and the moon] that are [simple and] widespread throughout Israel, as explained [previously] in these laws.15See Chapters 6-10.", + "It is explained in the texts of astronomical and geometrical calculations that if the moon is sighted in Eretz Yisrael, it will be sighted in all the lands in the world that are located to the west of Eretz Yisrael and are at the same latitude.16As one moves westward, the sun sets earlier, granting more time for the moon to be seen. If the calculations indicate that the moon will not be sighted in Eretz Yisrael, sighting it is, nevertheless, possible in those lands that are west of Eretz Yisrael and at the same latitude. Therefore, the fact that the moon is sighted in a country that lies west of Eretz Yisrael is not an indication of whether [or not] the moon will be sighted in Eretz Yisrael.17In this instance, our translation follows the version of the Mishneh Torah found in authoritative manuscripts and early printings. The standard printed text differs slightly.", + "If, however, the moon is not sighted on the mountains of the countries located west of Eretz Yisrael that are at the same latitude, the moon surely was not sighted in Eretz Yisrael.", + "Similarly, if the moon was not sighted in Eretz Yisrael, it certainly was not sighted in those countries that are east of Eretz Yisrael, and at the same latitude. If [the moon] was sighted in Eretz Yisrael, however, [there is no certainty whether it will be sighted] in these easterly lands; it may be sighted, and it may not be sighted.
Accordingly, if the moon was sighted in a country located to the east of Eretz Yisrael at the same latitude, the moon was surely sighted in Eretz Yisrael. If, however, the moon was not sighted in a country that lies east [of Eretz Yisrael], that is not an indication that the moon will not be sighted in Eretz Yisrael. On the contrary, it is possible that it will be sighted in Eretz Yisrael.", + "All the above statements apply when the countries to the west and to the east [of Eretz Yisrael] are at the same latitude as Eretz Yisrael - i.e., they are 30 to 35 degrees north [of the equator]. If they are located in a more northerly position, or in a less northerly position, different principles apply, for they are not parallel to Eretz Yisrael.
In the cities that are located to the east and west [of Eretz Yisrael], the statements we made [concerning the sighting of the moon are of abstract interest only], to clarify all the laws regarding the sighting [of the moon] to make the Torah great and glorious. [The intent is not that] the people living in the east or the west should depend on [their] sighting of the moon, or that [their sighting] should be of any consequence whatsoever. Instead, we rely only on the sanctification of the moon [performed] by the court in Eretz Yisrael, as we have explained several times previously.18See Chapter 1, Halachah 8; Chapter 5, Halachah 1." + ], + [ + "Since our Sages1Rosh HaShanah 23b, cited in Chapter 2, Halachah 4. said that among the questions posed to the witnesses [in order to verify their testimony] was \"In which direction was [the crescent of] the moon inclined,\" I feel that it is appropriate to explain how this factor can be calculated. My statements will not be exact, because [this knowledge] is of no consequence regarding the actual sighting of the moon.
The starting point of these calculations is to know the degree of inclination of the constellations' [position].", + "The orbit of the sun that passes through the center [of the sphere] of the constellations does not pass directly through the center of the earth from east to west. Instead, it is inclined above the equator which passes through the center of the earth, [slightly] to the north and to the south. Half of it is northerly in inclination and half is southerly in inclination.", + "There are two points at which the orbit of the sun intersects the equator, which passes through the center of the earth: The first point is the beginning of the constellation of Aries, and the second point, opposite to [the first], is the beginning of the constellation of Libra. Thus, there are six constellations [whose positions] are inclined to the north, those between the beginning of the constellation of Aries and the end of the constellation of Virgo. And there are six [whose positions] are inclined to the south, those between the beginning of the constellation of Libra and the end of the constellation of Pisces.2In our previous notes, we explained that the constellations from Capricorn to Gemini were northerly inclined. There is no contradiction between those statements and the statements above; the difference is in the definition of the word \"inclined.\" In the present context, the Rambam is using the word \"inclined\" to refer to the position of the ecliptic as it passes through these constellations: Is it located above or below the equator, and what is the extent of its variance from the equator?
Previously, we had used the word \"inclined\" to refer to the direction of the path of movement of the stars in the sky. In the constellations from Capricorn to Gemini, as the constellations move in their orbit, they will be moving northward. Conversely, in the constellations from Cancer to Sagittarius, as the constellations move in their orbit, they will be moving southward.
The inclination of the constellations can be observed by a careful observer with a field compass. In the spring and in the fall, the sun rises due east and sets due west. In the summer (i.e., when the sun is located in the constellations from Taurus to Virgo), it rises in the northeast and sets in the northwest. In the winter (i.e., when the sun is located in the constellations from Scorpio to Pisces), it rises in the southeast and sets in the southwest. Throughout the year, these constellations rise and set in the place where the sun rises and sets when it is in these constellations.", + "From the beginning of the constellation of Aries, the constellations' [positions] begin to be inclined slightly and diverge from the equator in a northerly direction until the beginning [of the constellation] of Cancer.
The beginning [of the constellation] of Cancer is approximately twenty-three and one half degrees north of the equator. [Afterwards,] the constellations begin to proceed toward the equator slowly until the beginning [of the constellation] of Libra, which is positioned on the equator.
From the beginning of the constellation of Libra, the constellations' [positions] begin to be inclined slightly and diverge from the equator in a southerly direction until the beginning [of the constellation] of Sagittarius.
The beginning [of the constellation] of Sagittarius is approximately twenty-three and one half degrees south of the equator. [Afterwards,] the constellations begin to proceed toward the equator slowly until the beginning [of the constellation] of Aries.", + "Thus, [in their daily orbits,] the beginning [of the constellation] of Aries and the beginning [of the constellation] of Libra revolve on the equator. Therefore, when the sun is positioned in the beginning [of these constellations],3I.e., at the vernal [spring] and autumnal equinoxes. it will not be inclined either to the north or to the south. It will rise due east and set due west, and the daytime and the nighttime [hours] will be equal throughout the world.", + "Thus, it should be clear to you that each of the degrees [in the sphere] of the constellations is inclined to the north or to the south, and that there is a specific measure to their inclination. The greatest inclination will be no more than approximately twenty-three and half degrees.", + "The following represent the extent of inclination from the equator vis-a-vis the number of degrees [in the sphere of the constellations]. Beginning with the constellation of Aries: [A point located at] 10 degrees [in the celestial sphere] will be inclined 4 degrees [from the equator]. [A point located at] 20 degrees will be inclined 8 degrees. [A point located at] 30 degrees will be inclined 11 1/2 degrees.
[A point located at] 40 degrees will be inclined 15 degrees. [A point located at] 50 degrees will be inclined 18 degrees. [A point located at] 60 degrees will be inclined 20 degrees. [A point located at] 70 degrees will be inclined 22 degrees. [A point located at] 80 degrees will be inclined 23 degrees. [A point located at] 90 degrees4I.e., the beginning of the constellation of Cancer. In these ninety degrees, we will have passed through three constellations, Aries, Taurus, and Gemini. will be inclined 23 1/2 degrees.", + "If the number [of degrees] also includes units, you should calculate [their degree of inclination] by taking an average between the two figures, as was explained with regard to [the determination of the position of] the sun and the moon.5See Chapter 13, Halachah 7, and Chapter 15, Halachah 7.
What is implied? Five degrees will be inclined 2 degrees. If the number of degrees [in the celestial sphere] is twenty-three, the inclination [from the equator] will be nine degrees. This same pattern should be followed whenever calculating a number that has both units and tens.", + "Since you know the extent of the inclination of all the degrees from one until ninety, you will be able to calculate the degree of inclination [of the entire celestial sphere] according to the method of calculation explained with regard to the moon's latitude.6See Chapter 16, Halachah 13. For if the number is between 90 and 180, the number should be subtracted from 180.7I.e., 110° has the same degree of inclination as 70°. For the angle of inclination proceeds in an even-balanced arc with 90 degrees as its center.
If the number is between 180 and 270, 180 should be subtracted from the number.8I.e., the southerly inclination beginning from the constellation of Libra parallels exactly the northerly inclination beginning from Aries. If the number is between 270 and 360, the number should be subtracted from 360.9Producing the inverse of the figures mentioned in the previous quadrant. [After these subtractions have been made], you will know the degree of inclination of the remainder, for it is the degree of inclination of the numbers mentioned previously without any addition or subtraction.", + "If you desire to know the number of degrees by which the moon's position deviates from the equator to the north or to the south, [you should follow this procedure]: Calculate the inclination of the degree [in the celestial sphere] that will be the true position, and see if its inclination is northerly or southerly. Afterwards, calculate the moon's first latitude and see whether it is northerly or southerly.
If the moon's latitude and the inclination of the degree [in the celestial sphere where it is located] have the same direction, then they should be added together.10E.g., if they are both northerly, the moon's latitude will cause it to appear further north than the constellation in which its true position is located. If they are in different directions - i.e., one is southerly and one is northerly - the smaller figure should be subtracted from the larger one.11I.e., if the moon's true position is located in a northerly position and its latitude is southerly, the latitude should be subtracted from the angular distance of its true position. The remainder is the [angular] distance of the moon from the equator to the direction in which the larger figure was inclined.", + "What is implied? Let us say that we are trying to calculate the degree of inclination of the moon from the equator on the night of sighting, the second day of the month of Iyar of this year. You have already established that the angle [in the celestial sphere] at which the moon was located is the nineteenth degree of the constellation of Taurus. Thus, its inclination to the north will be approximately 18 degrees.12Actually, the true figure is a few minutes larger.
The latitude of the moon is approximately four degrees to the south.13Actually, the true figure is a few minutes less. After you subtract the lesser figure from the larger one, the position of the moon will be fourteen degrees to the north of the equator, for the largest figure is the eighteen degrees north [at which the moon's true position was located]. All [of the phases] of this calculation are approximations and are not exact, because they are of no consequence regarding the sighting.", + "If you desire to know the direction to which the moon will appear to be inclined [when sighted, it is governed by the following principles]: Calculate [the moon's angular] distance from the equator. If it is located on the equator or within two or three degrees to the north or to the south,14The variance of two or three degrees will not produce a difference that is of consequence. it will appear due west and its crescent will appear to be pointed due east.", + "If [the moon] is inclined to the north of the equator, it will appear in the northwest, and its crescent will appear to be pointed southeast.", + "If [the moon] is inclined to the south of the equator, it will appear in the southwest, and its crescent will appear to be pointed northeast. To the extent of [the moon's] distance [from the equator], its inclination will increase.", + "Among the other dimensions of the examination of the witnesses is the question: \"How high [in the sky did the moon] appear?\" This factor can be determined by the arc of sighting. If the arc is short, the moon will appear close to the earth, and when it is long, it will appear high above the earth. The length of the arc of sighting [will determine] the height at which [the moon] will appear above the earth to the witnesses.", + "Thus, we have explained all the calculations necessary for the sighting [of the moon] and the examination of the witnesses, so that everything will be comprehensible to men of understanding, and they will not lack awareness of any of the Torah's paths. [Therefore,] they will not venture forth in search of it in other texts. \"Seek out of the book of God, read it. None of these will be lacking\" [Isaiah 34:16].15With this halachah, the Rambam explains one of his motives for the inclusion of this section in the Mishneh Torah: so that a serious student would not have to resort to other texts, particularly those of the gentile scientific community, to obtain this knowledge. In this manner, he affirms one of the purposes for the Mishneh Torah stated in its introduction, to provide a text that includes every dimension of Jewish law.", + "The End of the Laws of the Sanctification of the Month." + ] + ], + "versions": [ + [ + "Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007", + "https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI" + ], + [ + "Sefaria Edition. Translated by R. Francis Nataf, 2019", + "Nataf translation" + ] + ], + "heTitle": "משנה תורה, הלכות קידוש החודש", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Zemanim" + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sanctification of the New Month/Hebrew/Torat Emet 363.json b/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sanctification of the New Month/Hebrew/Torat Emet 363.json new file mode 100644 index 0000000000000000000000000000000000000000..276dd6e861e03453d63bde22b7a51920df4ca825 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sanctification of the New Month/Hebrew/Torat Emet 363.json @@ -0,0 +1,301 @@ +{ + "language": "he", + "title": "Mishneh Torah, Sanctification of the New Month", + "versionSource": "http://www.toratemetfreeware.com/index.html?downloads", + "versionTitle": "Torat Emet 363", + "status": "locked", + "priority": 1.0, + "license": "Public Domain", + "versionTitleInHebrew": "תורת אמת 363", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "משנה תורה, הלכות קידוש החודש", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Zemanim" + ], + "text": [ + [ + "חָדְשֵׁי הַשָּׁנָה הֵם חָדְשֵׁי הַלְּבָנָה שֶׁנֶּאֱמַר (במדבר כח יד) \"עלַת חֹדֶשׁ בְּחָדְשׁוֹ\" וְנֶאֱמַר (שמות יב ב) \"הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים\". כָּךְ אָמְרוּ חֲכָמִים הֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה בְּמַרְאֵה הַנְּבוּאָה דְּמוּת לְבָנָה וְאָמַר לוֹ כָּזֶה רְאֵה וְקַדֵּשׁ. וְהַשָּׁנִים שֶׁאָנוּ מְחַשְּׁבִין הֵם שְׁנֵי הַחַמָּה שֶׁנֶּאֱמַר (דברים טז א) \"שָׁמוֹר אֶת חֹדֶשׁ הָאָבִיב\": \n", + "וְכַמָּה יְתֵרָה שְׁנַת הַחַמָּה עַל שְׁנַת הַלְּבָנָה קָרוֹב מֵאַחַד עָשָׂר יוֹם. לְפִיכָךְ כְּשֶׁיִּתְקַבֵּץ מִן הַתּוֹסֶפֶת הַזֹּאת כְּמוֹ שְׁלֹשִׁים יוֹם אוֹ פָּחוֹת מְעַט אוֹ יוֹתֵר מְעַט מוֹסִיפִין חֹדֶשׁ אֶחָד וְעוֹשִׂין אוֹתָהּ הַשָּׁנָה שְׁלֹשָׁה עָשָׂר חֹדֶשׁ וְהִיא הַנִּקְרֵאת שָׁנָה מְעֵבֶּרֶת. שֶׁאִי אֶפְשָׁר לִהְיוֹת הַשָּׁנָה שְׁנֵים עָשָׂר חֹדֶשׁ וְכָךְ וְכָךְ יָמִים שֶׁנֶּאֱמַר (שמות יב ב) \"לְחָדְשֵׁי הַשָּׁנָה\". חֳדָשִׁים אַתָּה מוֹנֶה לְשָׁנָה וְאֵין אַתָּה מוֹנֶה יָמִים: \n", + "הַלְּבָנָה נִסְתֶּרֶת בְּכָל חֹדֶשׁ וְאֵינָהּ נִרְאֵית כְּמוֹ שְׁנֵי יָמִים אוֹ פָּחוֹת אוֹ יוֹתֵר מְעַט. כְּמוֹ יוֹם אֶחָד קֹדֶם שֶׁתִּדְבַּק בַּשֶּׁמֶשׁ בְּסוֹף הַחֹדֶשׁ וּכְמוֹ יוֹם אֶחָד אַחַר שֶׁתִּדְבַּק בַּשֶּׁמֶשׁ וְתֵרָאֶה בַּמַּעֲרָב בָּעֶרֶב. וּבַלַּיִל שֶׁתֵּרָאֶה בַּמַּעֲרָב אַחַר שֶׁנִּסְתְּרָה הוּא תְּחִלַּת הַחֹדֶשׁ וּמוֹנִין מֵאוֹתוֹ הַיּוֹם תִּשְׁעָה וְעֶשְׂרִים יוֹם. וְאִם יֵרָאֶה הַיָּרֵחַ לֵיל שְׁלֹשִׁים יִהְיֶה יוֹם שְׁלֹשִׁים רֹאשׁ הַחֹדֶשׁ. וְאִם לֹא יֵרָאֶה יִהְיֶה רֹאשׁ הַחֹדֶשׁ יוֹם אֶחָד וּשְׁלֹשִׁים וְיִהְיֶה יוֹם שְׁלֹשִׁים מֵחֹדֶשׁ שֶׁעָבַר. וְאֵין נִזְקָקִין לַיָּרֵחַ בְּלֵיל אֶחָד וּשְׁלֹשִׁים בֵּין שֶׁנִּרְאָה בֵּין שֶׁלֹּא נִרְאָה. שֶׁאֵין לְךָ חֹדֶשׁ לְבָנָה יוֹתֵר עַל שְׁלֹשִׁים יוֹם: \n", + "חֹדֶשׁ שֶׁיִּהְיֶה תִּשְׁעָה וְעֶשְׂרִים וְיֵרָאֶה יָרֵחַ בְּלֵיל שְׁלֹשִׁים נִקְרָא חֹדֶשׁ חָסֵר. וְאִם לֹא יֵרָאֶה הַיָּרֵחַ וְיִהְיֶה הַחֹדֶשׁ שֶׁעָבַר שְׁלֹשִׁים יוֹם נִקְרָא חֹדֶשׁ מְעֻבָּר וְנִקְרָא חֹדֶשׁ מָלֵא. וְיָרֵחַ שֶׁיֵּרָאֶה בְּלֵיל שְׁלֹשִׁים הוּא הַנִּקְרָא יָרֵחַ שֶׁנִּרְאָה בִּזְמַנּוֹ. וְאִם נִרְאָה בְּלֵיל אֶחָד וּשְׁלֹשִׁים וְלֹא נִרְאָה בְּלֵיל שְׁלֹשִׁים הוּא נִקְרָא יָרֵחַ שֶׁנִּרְאָה בְּלֵיל עִבּוּרוֹ: \n", + "אֵין רְאִיַּת הַיָּרֵחַ מְסוּרָה לְכָל אָדָם כְּמוֹ שַׁבַּת בְּרֵאשִׁית שֶׁכָּל אֶחָד מוֹנֶה שִׁשָּׁה וְשׁוֹבֵת בַּשְּׁבִיעִי. אֶלָּא לְבֵית דִּין הַדָּבָר מָסוּר עַד שֶׁיְּקַדְּשׁוּהוּ בֵּית דִּין וְיִקְבְּעוּ אוֹתוֹ הַיּוֹם רֹאשׁ חֹדֶשׁ הוּא שֶׁיִּהְיֶה רֹאשׁ חֹדֶשׁ. שֶׁנֶּאֱמַר (שמות יב ב) \"הַחֹדֶשׁ הַזֶּה לָכֶם\" עֵדוּת זוֹ תִּהְיֶה מְסוּרָה לָכֶם: \n", + "בֵּית דִּין מְחַשְּׁבִין בְּחֶשְׁבּוֹנוֹת כְּדֶרֶךְ שֶׁמְּחַשְּׁבִים הָאִיצְטַגְנִינִים שֶׁיּוֹדְעִין מְקוֹמוֹת הַכּוֹכָבִים וּמַהֲלָכָם וְחוֹקְרִים וּמְדַקְדְּקִים עַד שֶׁיֵּדְעוּ אִם אֶפְשָׁר שֶׁיֵּרָאֶה הַיָּרֵחַ בִּזְמַנּוֹ שֶׁהוּא לֵיל שְׁלֹשִׁים אוֹ אִי אֶפְשָׁר. אִם יָדְעוּ שֶׁאֶפְשָׁר שֶׁיֵּרָאֶה יוֹשְׁבִין וּמְצַפִּין לָעֵדִים כָּל הַיּוֹם כֻּלּוֹ שֶׁהוּא יוֹם שְׁלֹשִׁים. אִם בָּאוּ עֵדִים וּדְרָשׁוּם וַחֲקָרוּם כַּהֲלָכָה וְנֶאֶמְנוּ דִּבְרֵיהֶם מְקַדְּשִׁין אוֹתוֹ. וְאִם לֹא נִרְאָה וְלֹא בָּאוּ עֵדִים מַשְׁלִימִין שְׁלֹשִׁים וְיִהְיֶה חֹדֶשׁ מְעֵבָּר. וְאִם יָדְעוּ בְּחֶשְׁבּוֹן שֶׁאִי אֶפְשָׁר שֶׁיֵּרָאֶה אֵין יוֹשְׁבִים יוֹם שְׁלֹשִׁים וְאֵין מְצַפִּין לָעֵדִים. וְאִם בָּאוּ עֵדִים יוֹדְעִין בְּוַדַּאי שֶׁהֵן עֵדֵי שֶׁקֶר אוֹ שֶׁנִּרְאֵית לָהֶם דְּמוּת לְבָנָה מִן הֶעָבִים וְאֵינָהּ הַלְּבָנָה הַוַּדָּאִית: \n", + "מִצְוַת עֲשֵׂה מִן הַתּוֹרָה עַל בֵּית דִּין שֶׁיְּחַשְּׁבוּ וְיֵדְעוּ אִם יֵרָאֶה הַיָּרֵחַ אוֹ לֹא יֵרָאֶה. וְשֶׁיִּדְרְשׁוּ אֶת הָעֵדִים עַד שֶׁיְּקַדְּשׁוּ אֶת הַחֹדֶשׁ. וְיִשְׁלְחוּ וְיוֹדִיעוּ שְׁאָר הָעָם בְּאֵי זֶה יוֹם הוּא רֹאשׁ חֹדֶשׁ כְּדֵי שֶׁיֵּדְעוּ בְּאֵי זֶה יוֹם הֵן הַמּוֹעֲדוֹת. שֶׁנֶּאֱמַר (ויקרא כג ב) \"אֲשֶׁר תִּקְרְאוּ אֹתָם מִקְרָאֵי קֹדֶשׁ\" וְנֶאֱמַר (שמות יג י) \"וְשָׁמַרְתָּ אֶת הַחֻקָּה הַזֹּאת לְמוֹעֲדָהּ\": \n", + "אֵין מְחַשְּׁבִין וְקוֹבְעִין חֳדָשִׁים וּמְעַבְּרִין שָׁנִים אֶלָּא בְּאֶרֶץ יִשְׂרָאֵל שֶׁנֶּאֱמַר (ישעיה ב ג) \"כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה וּדְבַר ה' מִירוּשָׁלָיִם\". וְאִם הָיָה אָדָם גָּדוֹל בְּחָכְמָה וְנִסְמַךְ בְּאֶרֶץ יִשְׂרָאֵל וְיָצָא לְחוּצָה לָאָרֶץ וְלֹא הִנִּיחַ בְּאֶרֶץ יִשְׂרָאֵל כְּמוֹתוֹ הֲרֵי זֶה מְחַשֵּׁב וְקוֹבֵעַ חֳדָשִׁים וּמְעַבֵּר שָׁנִים בְּחוּצָה לָאָרֶץ. וְאִם נוֹדַע לוֹ שֶׁנַּעֲשָׂה בְּאֶרֶץ יִשְׂרָאֵל אָדָם גָּדוֹל כְּמוֹתוֹ וְאֵין צָרִיךְ לוֹמַר גָּדוֹל מִמֶּנּוּ הֲרֵי זֶה אָסוּר לִקְבֹּעַ וּלְעַבֵּר בְּחוּצָה לָאָרֶץ וְאִם עָבַר וְקָבַע וְעִבֵּר לֹא עָשָׂה כְּלוּם: \n" + ], + [ + "אֵין כָּשֵׁר לְעֵדוּת הַחֹדֶשׁ אֶלָּא שְׁנֵי אֲנָשִׁים כְּשֵׁרִים הָרְאוּיִין לְהָעִיד בְּכָל דָּבָר וְדָבָר. אֲבָל נָשִׁים וַעֲבָדִים הֲרֵי הֵן כִּשְׁאָר פְּסוּלֵי עֵדוּת וְאֵין מְעִידִין. אָב וּבְנוֹ שֶׁרָאוּ אֶת הַיָּרֵחַ יֵלְכוּ לְבֵית דִּין לְהָעִיד. לֹא מִפְּנֵי שֶׁעֵדוּת הַחֹדֶשׁ כְּשֵׁרָה בִּקְרוֹבִים אֶלָּא שֶׁאִם יִמָּצֵא אֶחָד מֵהֶן פָּסוּל מִפְּנֵי שֶׁהוּא גַּזְלָן וְכַיּוֹצֵא בּוֹ מִשְּׁאָר הַפַּסְלָנוּת יִצְטָרֵף הַשֵּׁנִי עִם אַחֵר וְיָעִידוּ. וְכָל הַפָּסוּל לְעֵדוּת מִדִּבְרֵי סוֹפְרִים אַף עַל פִּי שֶׁהוּא כָּשֵׁר מִן הַתּוֹרָה פָּסוּל לְעֵדוּת הַחֹדֶשׁ: ", + "דִּין תּוֹרָה שֶׁאֵין מְדַקְדְּקִין בְּעֵדוּת הַחֹדֶשׁ. שֶׁאֲפִלּוּ קִדְּשׁוּ אֶת הַחֹדֶשׁ עַל פִּי עֵדִים וְנִמְצְאוּ זוֹמְמִין בְּעֵדוּת זוֹ הֲרֵי זֶה מְקֻדָּשׁ. לְפִיכָךְ הָיוּ בָּרִאשׁוֹנָה מְקַבְּלִין עֵדוּת הַחֹדֶשׁ מִכָּל אָדָם מִיִּשְׂרָאֵל שֶׁכָּל יִשְׂרָאֵל בְּחֶזְקַת כַּשְׁרוּת עַד שֶׁיִּוָּדַע לְךָ שֶׁזֶּה פָּסוּל. מִשֶּׁקִּלְקְלוּ הַבַּיְתוֹסִים וְהָיוּ שׂוֹכְרִין אֲנָשִׁים לְהָעִיד שֶׁרָאוּ וְהֵם לֹא רָאוּ הִתְקִינוּ שֶׁלֹּא יְקַבְּלוּ בֵּית דִּין עֵדוּת הַחֹדֶשׁ אֶלָּא מֵעֵדִים שֶׁמַּכִּירִין בֵּית דִּין אוֹתָן שֶׁהֵם כְּשֵׁרִים וְשֶׁיִּהְיוּ דּוֹרְשִׁין וְחוֹקְרִים בָּעֵדוּת: ", + "לְפִיכָךְ אִם לֹא יִהְיוּ בֵּית דִּין יוֹדְעִים אֶת הָעֵדִים שֶׁרָאוּ אֶת הַיָּרֵחַ מְשַׁלְּחִין אַנְשֵׁי הָעִיר שֶׁנִּרְאָה בָּהּ עִם הָעֵדִים שֶׁרָאוּ עֵדִים אֲחֵרִים שֶׁמְּזַכִּין אוֹתָן לְבֵית דִּין וּמוֹדִיעִין אוֹתָן שֶׁאֵלּוּ כְּשֵׁרִים הֵם וְאַחַר כָּךְ מְקַבְּלִין מֵהֶם: ", + "בֵּית דִּין מְחַשְּׁבִין בַּדְּרָכִים שֶׁהָאִיצְטַגְנִינִין מְחַשְּׁבִין בָּהֶם וְיוֹדְעִין הַלְּבָנָה כְּשֶׁתֵּרָאֶה בְּחֹדֶשׁ זֶה אִם תִּהְיֶה בִּצְפוֹן הַשֶּׁמֶשׁ אוֹ בִּדְרוֹמָהּ וְאִם תִּהְיֶה רְחָבָה אוֹ קְצָרָה וּלְהֵיכָן יִהְיוּ רָאשֵׁי קַרְנֶיהָ נוֹטִין. וּכְשֶׁיָּבוֹאוּ הָעֵדִים לְהָעִיד בּוֹדְקִין אוֹתָם כֵּיצַד רְאִיתֶם אוֹתָהּ בְּצָפוֹן אוֹ בְּדָרוֹם. לְהֵיכָן הָיוּ קַרְנֶיהָ נוֹטוֹת. כַּמָּה הָיְתָה גְּבוֹהָה בִּרְאִיַּת עֵינֵיכֶם וְכַמָּה הָיְתָה רְחָבָה. אִם נִמְצְאוּ דִּבְרֵיהֶם מְכֻוָּנִין לְמַה שֶּׁנּוֹדַע בַּחֶשְׁבּוֹן מְקַבְּלִין אוֹתָם וְאִם לֹא נִמְצְאוּ דִּבְרֵיהֶם מְכֻוָּנִין אֵין מְקַבְּלִין אוֹתָם: ", + "אָמְרוּ הָעֵדִים רְאִינוּהוּ בַּמַּיִם אוֹ בֶּעָבִים אוֹ בַּעֲשָׁשִׁית. אוֹ שֶׁרָאוּ מִקְצָתוֹ בָּרָקִיעַ וּמִקְצָתוֹ בֶּעָבִים אוֹ בַּמַּיִם אוֹ בַּעֲשָׁשִׁית אֵין זוֹ רְאִיָּה וְאֵין מְקַדְּשִׁין עַל רְאִיָּה זֹאת. אָמַר אֶחָד רְאִיתִיו גָּבוֹהַּ בְּעֵינַי כְּמוֹ שְׁתֵּי קוֹמוֹת וְאָמַר הַשֵּׁנִי כְּמוֹ שָׁלֹשׁ קוֹמוֹת הָיָה גָּבוֹהַּ מִצְטָרְפִין. אָמַר הָאֶחָד כְּמוֹ שָׁלֹשׁ קוֹמוֹת וְהַשֵּׁנִי אוֹמֵר כְּמוֹ חָמֵשׁ אֵין מִצְטָרְפִין. וּמִצְטָרֵף אֶחָד מֵהֶם עִם שֵׁנִי שֶׁיָּעִיד כְּמוֹתוֹ אוֹ יִהְיֶה בֵּינֵיהֶן קוֹמָה אַחַת: ", + "אָמְרוּ רְאִינוּהוּ בְּלֹא כַּוָּנָה וְכֵיוָן שֶׁהִתְבּוֹנַנְנוּ בּוֹ וְנִתְכַּוַּנְנוּ לִרְאוֹתוֹ לְהָעִיד שׁוּב לֹא רְאִינוּהוּ אֵין זוֹ עֵדוּת וְאֵין מְקַדְּשִׁין עָלֶיהָ. שֶׁמָּא עָבִים נִתְקַשְּׁרוּ וְנִרְאוּ כַּלְּבָנָה וְכָלוּ וְהָלְכוּ לָהֶם. אָמְרוּ עֵדִים רְאִינוּהוּ בְּיוֹם תִּשְׁעָה וְעֶשְׂרִים שַׁחֲרִית בַּמִּזְרָח קֹדֶם שֶׁתַּעֲלֶה הַשֶּׁמֶשׁ וּרְאִינוּהוּ עַרְבִית בַּמַּעֲרָב בְּלֵיל שְׁלֹשִׁים הֲרֵי אֵלּוּ נֶאֱמָנִים וּמְקַדְּשִׁין עַל רְאִיָּה זוֹ שֶׁהֲרֵי רָאוּהוּ בִּזְמַנּוֹ. אֲבָל הָרְאִיָּה שֶׁאָמְרוּ שֶׁרָאוּהוּ בְּשַׁחֲרִית אֵין נִזְקָקִין לָהּ שֶׁאֵין אָנוּ אַחְרָאִין לִרְאִיַּת שַׁחֲרִית וּבְיָדוּעַ שֶׁהֶעָבִים הֵם שֶׁנִּתְקַשְּׁרוּ וְנִרְאָה לָהֶם כִּלְבָנָה. וְכֵן אִם רָאוּהוּ בִּזְמַנּוֹ וּבְלֵיל עִבּוּרוֹ לֹא נִרְאָה הֲרֵי אֵלּוּ נֶאֱמָנִין שֶׁאֵין אָנוּ אַחְרָאִין אֶלָּא לִרְאִיַּת לֵיל שְׁלֹשִׁים בִּלְבַד: ", + "כֵּיצַד מְקַבְּלִין עֵדוּת הַחֹדֶשׁ. כָּל מִי שֶׁרָאוּי לְהָעִיד שֶׁרָאָה אֶת הַיָּרֵחַ בָּא לְבֵית דִּין. וּבֵית דִּין מַכְנִיסִים אוֹתָן כֻּלָּן לְמָקוֹם אֶחָד וְעוֹשִׂין לָהֶן סְעֻדּוֹת גְּדוֹלוֹת כְּדֵי שֶׁיִּהְיוּ הָעָם רְגִילִין לָבוֹא. וְזוּג שֶׁבָּא רִאשׁוֹן בּוֹדְקִין אוֹתָן רִאשׁוֹן בַּבְּדִיקוֹת שֶׁאָמַרְנוּ. מַכְנִיסִין אֶת הַגָּדוֹל וְשׁוֹאֲלִין אוֹתוֹ. נִמְצְאוּ דְּבָרָיו מְכֻוָּנִים לַחֶשְׁבּוֹן מַכְנִיסִים אֶת חֲבֵרוֹ. נִמְצְאוּ דִּבְרֵיהֶם מְכֻוָּנִין עֵדוּתָן קַיֶּמֶת. וּשְׁאָר כָּל הַזּוּגוֹת שׁוֹאֲלִין אוֹתָם רָאשֵׁי דְּבָרִים. לֹא שֶׁצְּרִיכִים לָהֶם אֶלָּא כְּדֵי שֶׁלֹּא יֵצְאוּ בְּפַחֵי נֶפֶשׁ, כְּדֵי שֶׁיִּהְיוּ רְגִילִין לָבוֹא: ", + "וְאַחַר כָּךְ אַחַר שֶׁתִּתְקַיֵּם הָעֵדוּת רֹאשׁ בֵּית דִּין אוֹמֵר מְקֻדָּשׁ וְכָל הָעָם עוֹנִים אַחֲרָיו מְקֻדָּשׁ מְקֻדָּשׁ. וְאֵין מְקַדְּשִׁין אֶת הַחֹדֶשׁ אֶלָּא בִּשְׁלֹשָׁה. וְאֵין מְחַשְּׁבִין אֶלָּא בִּשְׁלֹשָׁה. וְאֵין מְקַדְּשִׁין אֶלָּא חֹדֶשׁ שֶׁנִּרְאֶה בִּזְמַנּוֹ. וְאֵין מְקַדְּשִׁין אֶלָּא בַּיּוֹם וְאִם קִדְּשׁוּהוּ בַּלַּיְלָה אֵינוֹ מְקֻדָּשׁ. ואֲפִלּוּ רָאוּהוּ בֵּית דִּין וְכָל יִשְׂרָאֵל וְלֹא אָמְרוּ בֵּית דִּין מְקֻדָּשׁ עַד שֶׁחָשְׁכָה לֵיל אֶחָד וּשְׁלֹשִׁים. אוֹ שֶׁנֶּחְקְרוּ הָעֵדִים וְלֹא הִסְפִּיקוּ בֵּית דִּין לוֹמַר מְקֻדָּשׁ עַד שֶׁחָשְׁכָה לֵיל אֶחָד וּשְׁלֹשִׁים. אֵין מְקַדְּשִׁין אוֹתוֹ וְיִהְיֶה הַחֹדֶשׁ מְעֻבָּר וְלֹא יִהְיֶה רֹאשׁ חֹדֶשׁ אֶלָּא יוֹם אֶחָד וּשְׁלֹשִׁים אַף עַל פִּי שֶׁנִּרְאֵית בְּלֵיל שְׁלֹשִׁים. שֶׁאֵין הָרְאִיָּה קוֹבַעַת אֶלָּא בֵּית דִּין שֶׁאָמְרוּ מְקֻדָּשׁ הֵם שֶׁקּוֹבְעִין: ", + "רָאוּהוּ בֵּית דִּין עַצְמָן בְּסוֹף יוֹם תִּשְׁעָה וְעֶשְׂרִים. אִם עֲדַיִן לֹא יָצָא כּוֹכַב לֵיל שְׁלֹשִׁים. בֵּית דִּין אוֹמְרִים מְקֻדָּשׁ שֶׁעֲדַיִן יוֹם הוּא. וְאִם רָאוּהוּ בְּלֵיל שְׁלֹשִׁים אַחַר שֶׁיָּצְאוּ שְׁנֵי כּוֹכָבִים. לְמָחָר מוֹשִׁיבִין שְׁנֵי דַּיָּנִין אֵצֶל אֶחָד מֵהֶם וְיָעִידוּ הַשְּׁנַיִם בִּפְנֵי הַשְּׁלֹשָׁה וִיקַדְּשׁוּהוּ הַשְּׁלֹשָׁה: ", + "בֵּית דִּין שֶׁקִּדְּשׁוּ אֶת הַחֹדֶשׁ בֵּין שׁוֹגְגִין בֵּין מֻטְעִין בֵּין אֲנוּסִים הֲרֵי זֶה מְקֻדָּשׁ וְחַיָּבִין הַכּל לְתַקֵּן הַמּוֹעֲדוֹת עַל הַיּוֹם שֶׁקִּדְּשׁוּ בּוֹ. אַף עַל פִּי שֶׁזֶּה יוֹדֵעַ שֶׁטָּעוּ חַיָּב לִסְמֹךְ עֲלֵיהֶם שֶׁאֵין הַדָּבָר מָסוּר אֶלָּא לָהֶם וּמִי שֶׁצִּוָּה לִשְׁמֹר הַמּוֹעֲדוֹת הוּא צִוָּה לִסְמֹךְ עֲלֵיהֶם שֶׁנֶּאֱמַר אֲשֶׁר תִּקְרְאוּ אֹתָם וְגוֹ': " + ], + [ + "עֵדִים שֶׁרָאוּ אֶת הַחֹדֶשׁ אִם הָיָה בֵּינֵיהֶם וּבֵין מָקוֹם שֶׁיֵּשׁ בּוֹ בֵּית דִּין מַהֲלַךְ לַיְלָה וָיוֹם אוֹ פָּחוֹת הוֹלְכִין וּמְעִידִין. וְאִם הָיָה בֵּינֵיהֶן יֶתֶר עַל כֵּן לֹא יֵלְכוּ שֶׁאֵין עֵדוּתָן אַחַר יוֹם שְׁלֹשִׁים מוֹעֶלֶת שֶׁכְּבָר נִתְעַבֵּר הַחֹדֶשׁ: ", + "עֵדִים שֶׁרָאוּ אֶת הַחֹדֶשׁ הֲרֵי אֵלּוּ הוֹלְכִין לְבֵית דִּין לְהָעִיד וַאֲפִלּוּ הָיָה שַׁבָּת שֶׁנֶּאֱמַר (ויקרא כג ד) \"אֲשֶׁר תִּקְרְאוּ אֹתָם בְּמוֹעֲדָם\" וְכָל מָקוֹם שֶׁנֶּאֱמַר מוֹעֵד דּוֹחֶה אֶת הַשַּׁבָּת. לְפִיכָךְ אֵין מְחַלְּלִין אֶלָּא עַל רֹאשׁ חֹדֶשׁ נִיסָן וְעַל רֹאשׁ חֹדֶשׁ תִּשְׁרֵי בִּלְבַד מִפְּנֵי תַּקָּנַת הַמּוֹעֲדוֹת. וּבִזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּם מְחַלְּלִין עַל כֻּלָּן מִפְּנֵי קָרְבַּן מוּסָף שֶׁבְּכָל רֹאשׁ חֹדֶשׁ וְחֹדֶשׁ שֶׁהוּא דּוֹחֶה אֶת הַשַּׁבָּת: ", + "כְּשֵׁם שֶׁמְּחַלְּלִין הָעֵדִים שֶׁרָאוּ אֶת הַחֹדֶשׁ אֶת הַשַּׁבָּת כָּךְ מְחַלְּלִין עִמָּהֶן הָעֵדִים שֶׁמְּזַכִּין אוֹתָן בְּבֵית דִּין אִם לֹא הָיוּ בֵּית דִּין מַכִּירִין אֶת הָרוֹאִין. וַאֲפִלּוּ הָיָה זֶה שֶׁמּוֹדִיעַ אוֹתָן לְבֵית דִּין עֵד אֶחָד הֲרֵי זֶה הוֹלֵךְ עִמָּהֶן וּמְחַלֵּל מִסָּפֵק שֶׁמָּא יִמָּצֵא אַחֵר וְיִצְטָרֵף עִמּוֹ: ", + "הָיָה הָעֵד שֶׁרָאָה אֶת הַחֹדֶשׁ בְּלֵיל הַשַּׁבָּת חוֹלֶה מַרְכִּיבִין אוֹתוֹ עַל הַחֲמוֹר וַאֲפִלּוּ בַּמִּטָּה. וְאִם יֵשׁ לָהֶן אוֹרֵב בַּדֶּרֶךְ לוֹקְחִין הָעֵדִים בְּיָדָן כְּלֵי זַיִן. וְאִם הָיָה דֶּרֶךְ רְחוֹקָה לוֹקְחִים בְּיָדָם מְזוֹנוֹת. וַאֲפִלּוּ רָאוּהוּ גָּדוֹל וְנִרְאֶה לַכּל לֹא יֹאמְרוּ כְּשֵׁם שֶׁרְאִינוּהוּ אֲנַחְנוּ רָאוּהוּ אֲחֵרִים וְאֵין אָנוּ צְרִיכִין לְחַלֵּל אֶת הַשַּׁבָּת אֶלָּא כָּל מִי שֶׁיִּרְאֶה הַחֹדֶשׁ וְיִהְיֶה רָאוּי לְהָעִיד וְיִהְיֶה בֵּינוֹ וּבֵין הַמָּקוֹם שֶׁקָּבוּעַ בּוֹ בֵּית דִּין לַיְלָה וָיוֹם אוֹ פָּחוֹת מִצְוָה עָלָיו לְחַלֵּל אֶת הַשַּׁבָּת וְלֵילֵךְ וּלְהָעִיד: ", + "בָּרִאשׁוֹנָה הָיוּ מְקַבְּלִין עֵדוּת הַחֹדֶשׁ בְּכָל יוֹם שְׁלֹשִׁים. פַּעַם אַחַת נִשְׁתַּהוּ הָעֵדִים מִלָּבוֹא עַד בֵּין הָעַרְבַּיִם וְנִתְקַלְקְלוּ בַּמִּקְדָּשׁ וְלֹא יָדְעוּ מַה יַּעֲשׂוּ אִם יַעֲשׂוּ עוֹלָה שֶׁל בֵּין הָעַרְבַּיִם שֶׁמָּא יָבוֹאוּ הָעֵדִים וְאִי אֶפְשָׁר שֶׁיַּקְרִיבוּ מוּסַף הַיּוֹם אַחַר תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם. עָמְדוּ בֵּית דִּין וְהִתְקִינוּ שֶׁלֹּא יִהְיוּ מְקַבְּלִים עֵדוּת הַחֹדֶשׁ אֶלָּא עַד הַמִּנְחָה כְּדֵי שֶׁיְּהֵא שָׁהוּת בַּיּוֹם לְהַקְרִיב מוּסָפִין וְתָמִיד שֶׁל בֵּין הָעַרְבַּיִם וְנִסְכֵּיהֶם: ", + "וְאִם הִגִּיעַ מִנְחָה וְלֹא בָּאוּ עֵדִים עוֹשִׂין תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם. וְאִם בָּאוּ עֵדִים מִן הַמִּנְחָה וּלְמַעְלָה נוֹהֲגִין אוֹתוֹ הַיּוֹם קֹדֶשׁ וּלְמָחָר קֹדֶשׁ וּמַקְרִיבִין מוּסָף לְמָחָר לְפִי שֶׁלֹּא הָיוּ מְקַדְּשִׁין אוֹתוֹ אַחַר מִנְחָה. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ הִתְקִין רַבָּן יוֹחָנָן בֵּן זַכַּאי וּבֵית דִּינוֹ שֶׁיִּהְיוּ מְקַבְּלִין עֵדוּת הַחֹדֶשׁ כָּל הַיּוֹם כֻּלּוֹ וַאֲפִלּוּ בָּאוּ עֵדִים יוֹם שְׁלֹשִׁים בְּסוֹף הַיּוֹם סָמוּךְ לִשְׁקִיעַת הַחַמָּה מְקַבְּלִין עֵדוּתָן וּמְקַדְּשִׁין יוֹם שְׁלֹשִׁים בִּלְבַד: ", + "כְּשֶׁמְּעַבְּרִין בֵּית דִּין אֶת הַחֹדֶשׁ מִפְּנֵי שֶׁלֹּא בָּאוּ עֵדִים כָּל יוֹם שְׁלֹשִׁים הָיוּ עוֹלִין לְמָקוֹם מוּכָן וְעוֹשִׂין בּוֹ סְעֻדָּה בְּיוֹם אֶחָד וּשְׁלֹשִׁים שֶׁהוּא רֹאשׁ חֹדֶשׁ. וְאֵין עוֹלִין לְשָׁם בַּלַּיְלָה אֶלָּא בַּנֶּשֶׁף קֹדֶם עֲלוֹת הַשֶּׁמֶשׁ. וְאֵין עוֹלִין לִסְעֻדָּה זוֹ פָּחוֹת מֵעֲשָׂרָה. וְאֵין עוֹלִין לָהּ אֶלָּא בְּפַת דָּגָן וְקִטְנִית. וְאוֹכְלִין בְּעֵת הַסְּעֻדָּה. וְזוֹ הִיא סְעֻדַּת מִצְוָה שֶׁל עִבּוּר הַחֹדֶשׁ הָאֲמוּרָה בְּכָל מָקוֹם: ", + "בָּרִאשׁוֹנָה כְּשֶׁהָיוּ בֵּית דִּין מְקַדְּשִׁין אֶת הַחֹדֶשׁ הָיוּ מַשִּׂיאִין מַשּׂוּאוֹת בְּרָאשֵׁי הֶהָרִים כְּדֵי שֶׁיֵּדְעוּ הָרְחוֹקִים. מִשֶּׁקִּלְקְלוּ הַכּוּתִים שֶׁהָיוּ מַשִּׂיאִין מַשּׂוּאוֹת כְּדֵי לְהַטְעוֹת אֶת הָעָם הִתְקִינוּ שֶׁיְּהוּ שְׁלוּחִים יוֹצְאִין וּמוֹדִיעִין לָרַבִּים. וּשְׁלוּחִים אֵלּוּ אֵינָן מְחַלְּלִין אֶת יוֹם טוֹב וְלֹא אֶת יוֹם הַכִּפּוּרִים וְאֵין צָרִיךְ לוֹמַר שַׁבָּת שֶׁאֵין מְחַלְּלִין אֶת הַשַּׁבָּת לְקַיְּמוֹ אֶלָּא לְקַדְּשׁוֹ בִּלְבַד: ", + "עַל שִׁשָּׁה חֳדָשִׁים הָיוּ שְׁלוּחִים יוֹצְאִין. עַל נִיסָן מִפְּנֵי הַפֶּסַח. וְעַל אָב מִפְּנֵי הַתַּעֲנִית. וְעַל אֱלוּל מִפְּנֵי רֹאשׁ הַשָּׁנָה. כְּדֵי שֶׁיֵּשְׁבוּ מְצַפִּין בְּיוֹם שְׁלֹשִׁים לֶאֱלוּל אִם נוֹדַע לָהֶם שֶׁקִּדְּשׁוּ בֵּית דִּין יוֹם שְׁלֹשִׁים נוֹהֲגִים אוֹתוֹ הַיּוֹם קֹדֶשׁ בִּלְבַד. וְאִם לֹא נוֹדַע לָהֶם נוֹהֲגִים יוֹם שְׁלֹשִׁים קֹדֶשׁ וְיוֹם אֶחָד וּשְׁלֹשִׁים קֹדֶשׁ עַד שֶׁיָּבוֹאוּ לָהֶם שְׁלוּחֵי תִּשְׁרֵי. וְעַל תִּשְׁרֵי מִפְּנֵי תַּקָּנַת הַמּוֹעֲדוֹת. וְעַל כִּסְלֵו מִפְּנֵי חֲנֻכָּה. וְעַל אֲדָר מִפְּנֵי הַפּוּרִים. וּבִזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּם יוֹצְאִין אַף עַל אִיָּר מִפְּנֵי פֶּסַח קָטָן: ", + "שְׁלוּחֵי נִיסָן וּשְׁלוּחֵי תִּשְׁרֵי אֵין יוֹצְאִין אֶלָּא בְּיוֹם רֹאשׁ חֹדֶשׁ אַחַר שֶׁתַּעֲלֶה הַשֶּׁמֶשׁ עַד שֶׁיִּשְׁמְעוּ מִפִּי בֵּית דִּין מְקֻדָּשׁ. וְאִם קִדְּשׁוּ בֵּית דִּין בְּסוֹף יוֹם תִּשְׁעָה וְעֶשְׂרִים כְּמוֹ שֶׁאָמַרְנוּ וְשָׁמְעוּ מִפִּי בֵּית דִּין מְקֻדָּשׁ יוֹצְאִין מִבָּעֶרֶב. וּשְׁלוּחֵי שְׁאָר הַשִּׁשָּׁה חֳדָשִׁים יֵשׁ לָהֶם לָצֵאת מִבָּעֶרֶב אַחַר שֶׁנִּרְאָה הַיָּרֵחַ אַף עַל פִּי שֶׁעֲדַיִן לֹא קִדְּשׁוּ בֵּית דִּין אֶת הַחֹדֶשׁ הוֹאִיל וְנִרְאֶה הַחֹדֶשׁ יָצְאוּ שֶׁהֲרֵי לְמָחָר בְּוַדַּאי מְקַדְּשִׁין אוֹתוֹ בֵּית דִּין: ", + "כָּל מָקוֹם שֶׁהָיוּ הַשְּׁלוּחִין מַגִּיעִין הָיוּ עוֹשִׂין אֶת הַמּוֹעֲדוֹת יוֹם טוֹב אֶחָד כַּכָּתוּב בַּתּוֹרָה. וּמְקוֹמוֹת הָרְחוֹקִים שֶׁאֵין הַשְּׁלוּחִים מַגִּיעִין אֲלֵיהֶם הָיוּ עוֹשִׂין שְׁנֵי יָמִים מִפְּנֵי הַסָּפֵק לְפִי שֶׁאֵינָם יוֹדְעִים יוֹם שֶׁקָּבְעוּ בּוֹ בֵּית דִּין אֶת הַחֹדֶשׁ אֵי זֶה יוֹם הוּא: ", + "יֵשׁ מְקוֹמוֹת שֶׁהָיוּ מַגִּיעִין אֲלֵיהֶם שְׁלוּחֵי נִיסָן וְלֹא הָיוּ מַגִּיעִין לָהֶן שְׁלוּחֵי תִּשְׁרֵי. וּמִן הַדִּין הָיָה שֶׁיַּעֲשׂוּ פֶּסַח יוֹם אֶחָד שֶׁהֲרֵי הִגִּיעוּ לָהֶן שְׁלוּחִין וְיָדְעוּ בְּאֵי זֶה יוֹם נִקְבַּע רֹאשׁ חֹדֶשׁ. וְיַעֲשׂוּ יוֹם טוֹב שֶׁל חַג הַסֻּכּוֹת שְׁנֵי יָמִים שֶׁהֲרֵי לֹא הִגִּיעוּ אֲלֵיהֶן הַשְּׁלוּחִין. וּכְדֵי שֶׁלֹּא לַחֲלֹק בַּמּוֹעֲדוֹת הִתְקִינוּ חֲכָמִים שֶׁכָּל מָקוֹם שֶׁאֵין שְׁלוּחֵי תִּשְׁרֵי מַגִּיעִין שָׁם עוֹשִׂין שְׁנֵי יָמִים אֲפִלּוּ יוֹם טוֹב שֶׁל עֲצֶרֶת: ", + "וְכַמָּה בֵּין שְׁלוּחֵי נִיסָן לִשְׁלוּחֵי תִּשְׁרֵי. שְׁנֵי יָמִים. שֶׁשְּׁלוּחֵי תִּשְׁרֵי אֵינָן מְהַלְּכִין בְּאֶחָד בְּתִשְׁרֵי מִפְּנֵי שֶׁהוּא יוֹם טוֹב וְלֹא בַּעֲשִׂירִי בּוֹ מִפְּנֵי שֶׁהוּא יוֹם כִּפּוּר: ", + "אֵין הַשְּׁלוּחִין צְרִיכִין לִהְיוֹתָן שְׁנַיִם אֶלָּא אֲפִלּוּ אֶחָד נֶאֱמָן. וְלֹא שָׁלִיחַ בִּלְבַד אֶלָּא אֲפִלּוּ תַּגָּר מִשְּׁאָר הָעָם שֶׁבָּא כְּדַרְכּוֹ וְאָמַר אֲנִי שָׁמַעְתִּי מִפִּי בֵּית דִּין שֶׁקִּדְּשׁוּ אֶת הַחֹדֶשׁ בְּיוֹם פְּלוֹנִי נֶאֱמָן וּמְתַקְּנִין אֶת הַמּוֹעֲדוֹת עַל פִּיו. שֶׁדָּבָר זֶה דָּבָר הֶעָשׂוּי לְהִגָּלוֹת הוּא וְעֵד אֶחָד כָּשֵׁר נֶאֱמָן עָלָיו: ", + "בֵּית דִּין שֶׁיָּשְׁבוּ כָּל יוֹם שְׁלֹשִׁים וְלֹא בָּאוּ עֵדִים וְהִשְׁכִּימוּ בַּנֶּשֶׁף וְעִבְּרוּ אֶת הַחֹדֶשׁ כְּמוֹ שֶׁבֵּאַרְנוּ בְּפֶרֶק זֶה. וְאַחַר אַרְבָּעָה אוֹ חֲמִשָּׁה יָמִים בָּאוּ עֵדִים רְחוֹקִים וְהֵעִידוּ שֶׁרָאוּ אֶת הַחֹדֶשׁ בִּזְמַנּוֹ שֶׁהוּא לֵיל שְׁלֹשִׁים. וַאֲפִלּוּ בָּאוּ בְּסוֹף הַחֹדֶשׁ. מְאַיְּמִין עֲלֵיהֶן אִיּוּם גָּדוֹל וּמַטְרִיפִים אוֹתָם בִּשְׁאֵלוֹת וּמַטְרִיחִין עֲלֵיהֶן בִּבְדִיקוֹת וּמְדַקְדְּקִין בְּעֵדוּת וּמִשְׁתַּדְּלִין בֵּית דִּין שֶׁלֹּא יְקַדְּשׁוּ חֹדֶשׁ זֶה הוֹאִיל וְיָצָא שְׁמוֹ מְעֻבָּר: ", + "וְאִם עָמְדוּ הָעֵדִים בְּעֵדוּתָן וְנִמְצֵאת מְכֻוֶּנֶת וַהֲרֵי הָעֵדִים אֲנָשִׁים יְדוּעִים וּנְבוֹנִים וְנֶחְקְרָה הָעֵדוּת כָּרָאוּי. מְקַדְּשִׁין אוֹתוֹ וְחוֹזְרִין וּמוֹנִין לְאוֹתוֹ הַחֹדֶשׁ מִיּוֹם שְׁלֹשִׁים הוֹאִיל וְנִרְאֶה הַיָּרֵחַ בְּלֵילוֹ: ", + "וְאִם הֻצְרְכוּ בֵּית דִּין לְהַנִּיחַ חֹדֶשׁ זֶה מְעֻבָּר כְּשֶׁהָיָה קֹדֶם שֶׁיָּבוֹאוּ הָעֵדִים אֵלּוּ מַנִּיחִין. וְזֶה הוּא שֶׁאָמְרוּ מְעַבְּרִין אֶת הַחֹדֶשׁ לְצֹרֶךְ. וְיֵשׁ מִן הַחֲכָמִים הַגְּדוֹלִים מִי שֶׁחוֹלֵק בְּדָבָר זֶה וְאוֹמֵר לְעוֹלָם אֵין מְעַבְּרִין אֶת הַחֹדֶשׁ לְצֹרֶךְ. הוֹאִיל וּבָאוּ עֵדִים מְקַדְּשִׁין וְאֵין מְאַיְּמִין עֲלֵיהֶן: ", + "יֵרָאֶה לִי שֶׁאֵין מַחֲלֹקֶת הַחֲכָמִים בְּדָבָר זֶה אֶלָּא בִּשְׁאָר הֶחֳדָשִׁים חוּץ מִן נִיסָן וְתִשְׁרֵי. אוֹ בְּעֵדֵי נִיסָן וְתִשְׁרֵי שֶׁבָּאוּ אַחַר שֶׁעָבְרוּ הָרְגָלִים. שֶׁכְּבָר נַעֲשָׂה מַה שֶּׁנַּעֲשָׂה וְעָבַר זְמַן הַקָּרְבָּנוֹת וּזְמַן הַמּוֹעֲדוֹת. אֲבָל אִם בָּאוּ הָעֵדִים בְּנִיסָן וְתִשְׁרֵי קֹדֶם חֲצִי הַחֹדֶשׁ מְקַבְּלִין עֵדוּתָן וְאֵין מְאַיְּמִין עֲלֵיהֶן כְּלָל. שֶׁאֵין מְאַיְּמִין עַל עֵדִים שֶׁהֵעִידוּ עַל הַחֹדֶשׁ שֶׁרָאוּהוּ בִּזְמַנּוֹ כְּדֵי לְעַבְּרוֹ: ", + "אֲבָל מְאַיְּמִין עַל עֵדִים שֶׁנִּתְקַלְקְלָה עֵדוּתָן וַהֲרֵי הַדָּבָר נוֹטֶה וּגְנַאי שֶׁלֹּא תִּתְקַיֵּם הָעֵדוּת וְיִתְעַבֵּר הַחֹדֶשׁ. מְאַיְּמִין עֲלֵיהֶן כְּדֵי שֶׁתִּתְקַיֵּם הָעֵדוּת וְיִתְקַיֵּם הַחֹדֶשׁ בִּזְמַנּוֹ. וְכֵן אִם בָּאוּ עֵדִים לְהָזִים אֶת הָעֵדִים שֶׁרָאוּהוּ בִּזְמַנּוֹ קֹדֶם שֶׁקִּדְּשׁוּהוּ בֵּית דִּין הֲרֵי אֵלּוּ מְאַיְּמִין עַל הַמְּזִימִין עַד שֶׁלֹּא תִּתְקַיֵּם הַהֲזָמָה וְיִתְקַדֵּשׁ הַחֹדֶשׁ בִּזְמַנּוֹ: " + ], + [ + "שָׁנָּה מְעֻבֶּרֶת הִיא שָׁנָה שֶׁמּוֹסִיפִין בָּהּ חֹדֶשׁ. וְאֵין מוֹסִיפִין לְעוֹלָם אֶלָּא אֲדָר וְעוֹשִׂין אוֹתָהּ שָׁנָה שְׁנֵי אֲדָרִין אֲדָר רִאשׁוֹן וַאֲדָר שֵׁנִי. וּמִפְּנֵי מָה מוֹסִיפִין חֹדֶשׁ זֶה מִפְּנֵי זְמַן הָאָבִיב כְּדֵי שֶׁיְּהֵא הַפֶּסַח בְּאוֹתוֹ זְמַן שֶׁנֶּאֱמַר (דברים טז א) \"שָׁמוֹר אֶת חֹדֶשׁ הָאָבִיב\" שֶׁיִּהְיֶה חֹדֶשׁ זֶה בִּזְמַן הָאָבִיב. וְלוּלֵא הוֹסָפַת הַחֹדֶשׁ הַזֶּה הַפֶּסַח בָּא פְּעָמִים בִּימוֹת הַחַמָּה וּפְעָמִים בִּימוֹת הַגְּשָׁמִים: ", + "עַל שְׁלֹשָׁה סִימָנִין מְעַבְּרִין אֶת הַשָּׁנָה. עַל הַתְּקוּפָה וְעַל הָאָבִיב וְעַל פֵּרוֹת הָאִילָן. כֵּיצַד. בֵּית דִּין מְחַשְּׁבִין וְיוֹדְעִין אִם תִּהְיֶה תְּקוּפַת נִיסָן בְּשִׁשָּׁה עָשָׂר בְּנִיסָן אוֹ אַחַר זְמַן זֶה מְעַבְּרִין אוֹתָהּ הַשָּׁנָה. וְיַעֲשׂוּ אוֹתוֹ נִיסָן אֲדָר שֵׁנִי כְּדֵי שֶׁיִּהְיֶה הַפֶּסַח בִּזְמַן הָאָבִיב. וְעַל סִימָן זֶה סוֹמְכִין וּמְעַבְּרִין וְאֵין חוֹשְׁשִׁין לְסִימָן אַחֵר: ", + "וְכֵן אִם רָאוּ בֵּית דִּין שֶׁעֲדַיִן לֹא הִגִּיעַ הָאָבִיב אֶלָּא עֲדַיִן אָפֵל הוּא. וְלֹא צָמְחוּ פֵּרוֹת הָאִילָן שֶׁדַּרְכָּן לִצְמֹחַ בִּזְמַן הַפֶּסַח. סוֹמְכִין עַל שְׁנֵי סִימָנִין אֵלּוּ וּמְעַבְּרִין אֶת הַשָּׁנָה. וְאַף עַל פִּי שֶׁהַתְּקוּפָה קֹדֶם לְשִׁשָּׁה עָשָׂר בְּנִיסָן הֲרֵי הֵן מְעַבְּרִין. כְּדֵי שֶׁיִּהְיֶה הָאָבִיב מָצוּי לְהַקְרִיב מִמֶּנּוּ עֹמֶר הַתְּנוּפָה בְּשִׁשָּׁה עָשָׂר בְּנִיסָן. וּכְדֵי שֶׁיִּהְיוּ הַפֵּרוֹת צוֹמְחִין כְּדֶרֶךְ כָּל זְמַן הָאָבִיב: ", + "וְעַל שָׁלֹשׁ אֲרָצוֹת הָיוּ סוֹמְכִין בָּאָבִיב. עַל אֶרֶץ יְהוּדָה וְעַל עֵבֶר הַיַּרְדֵּן וְעַל הַגָּלִיל. וְאִם הִגִּיעַ הָאָבִיב בִּשְׁתֵּי אֲרָצוֹת מֵאֵלּוּ וּבְאַחַת לֹא הִגִּיעַ אֵין מְעַבְּרִין. וְאִם הִגִּיעַ בְּאַחַת מֵהֶן וְלֹא הִגִּיעַ בִּשְׁתַּיִם מְעַבְּרִין אִם עֲדַיִן לֹא צָמְחוּ פֵּרוֹת הָאִילָן. וְאִלּוּ הֵן הַדְּבָרִים שֶׁהֵן הָעִקָּר שֶׁמְּעַבְּרִין בִּשְׁבִילָן כְּדֵי שֶׁיִּהְיוּ הַשָּׁנִים שְׁנֵי חַמָּה: ", + "וְיֵשׁ שָׁם דְּבָרִים אֲחֵרִים שֶׁהָיוּ בֵּית דִּין מְעַבְּרִין בִּשְׁבִילָן מִפְּנֵי הַצֹּרֶךְ. וְאֵלּוּ הֵן. מִפְּנֵי הַדְּרָכִים שֶׁאֵינָן מְתֻקָּנִין וְאֵין הָעָם יְכוֹלִין לַעֲלוֹת מְעַבְּרִין אֶת הַשָּׁנָה עַד שֶׁיִּפָּסְקוּ הַגְּשָׁמִים וִיתַקְּנוּ הַדְּרָכִים. וּמִפְּנֵי הַגְּשָׁרִים שֶׁנֶּהֶרְסוּ וְנִמְצְאוּ הַנְּהָרוֹת מַפְסִיקִין וּמוֹנְעִין אֶת הָעָם וּמִסְתַּכְּנִין בְּעַצְמָן וּמֵתִים מְעַבְּרִין אֶת הַשָּׁנָה עַד שֶׁיְּתַקְּנוּ הַגְּשָׁרִים. וּמִפְּנֵי תַּנּוּרֵי פְּסָחִים שֶׁאָבְדוּ בַּגְּשָׁמִים וְאֵין לָהֶם מָקוֹם לִצְלוֹת אֶת פִּסְחֵיהֶם מְעַבְּרִין אֶת הַשָּׁנָה עַד שֶׁיִּבָּנוּ הַתַּנּוּרִים וְיִיבְשׁוּ. וּמִפְּנֵי גָּלֻיּוֹת יִשְׂרָאֵל שֶׁנֶּעֶקְרוּ מִמְּקוֹמָן וַעֲדַיִן לֹא הִגִּיעוּ לִירוּשָׁלַיִם מְעַבְּרִין אֶת הַשָּׁנָה כְּדֵי שֶׁיִּהְיֶה לָהֶם פְּנַאי לְהַגִּיעַ: ", + "אֲבָל אֵין מְעַבְּרִין אֶת הַשָּׁנָה לֹא מִפְּנֵי הַשֶּׁלֶג וְלֹא מִפְּנֵי הַצִּנָּה וְלֹא מִפְּנֵי גָּלֻיּוֹת יִשְׂרָאֵל שֶׁעֲדַיִן לֹא נֶעֶקְרוּ מִמְּקוֹמָם. וְלֹא מִפְּנֵי הַטֻּמְאָה. כְּגוֹן שֶׁהָיוּ רֹב הַקָּהָל אוֹ רֹב הַכֹּהֲנִים טְמֵאִים אֵין מְעַבְּרִין אֶת הַשָּׁנָה כְּדֵי שֶׁיִּהְיֶה לָהֶם פְּנַאי לִטַּהֵר וְיַעֲשׂוּ בְּטָהֳרָה אֶלָּא יַעֲשׂוּ בְּטֻמְאָה. וְאִם עִבְּרוּ אֶת הַשָּׁנָה מִפְּנֵי הַטֻּמְאָה הֲרֵי זוֹ מְעֻבֶּרֶת: ", + "יֵשׁ דְּבָרִים שֶׁאֵין מְעַבְּרִין בִּשְׁבִילָן כְּלָל אֲבָל עוֹשִׂין אוֹתָן סַעַד לְשָׁנָה שֶׁצְּרִיכָה עִבּוּר מִפְּנֵי הַתְּקוּפָה אוֹ מִפְּנֵי הָאָבִיב וּפֵרוֹת הָאִילָן. וְאֵלּוּ הֵן. מִפְּנֵי הַגְּדָיִים וְהַטְּלָאִים שֶׁעֲדַיִן לֹא נוֹלְדוּ אוֹ שֶׁהֵן מְעַט. ומִפְּנֵי הַגּוֹזָלוֹת שֶׁלֹּא פָּרְחוּ. אֵין מְעַבְּרִין בִּשְׁבִיל אֵלּוּ כְּדֵי שֶׁיִּהְיוּ הַגְּדָיִים וְהַטְּלָאִים מְצוּיִין לִפְסָחִים וְהַגּוֹזָלוֹת מְצוּיִין לִרְאִיָּה אוֹ לְמִי שֶׁנִּתְחַיֵּב בְּקָרְבַּן הָעוֹף. אֲבָל עוֹשִׂין אוֹתָן סַעַד לְשָׁנָה: ", + "כֵּיצַד עוֹשִׂין אוֹתָן סַעַד לְשָׁנָה. אוֹמְרִין שָׁנָה זוֹ צְרִיכָה עִבּוּר מִפְּנֵי הַתְּקוּפָה שֶׁמָּשְׁכָה אוֹ מִפְּנֵי הָאָבִיב וּפֵרוֹת הָאִילָן שֶׁלֹּא הִגִּיעוּ וְעוֹד שֶׁהַגְּדָיִים קְטַנִּים וְהַגּוֹזָלוֹת רַכִּים: ", + "אֵין מְעַבְּרִין אֶת הַשָּׁנָה אֶלָּא בִּמְזֻמָּנִין לָהּ. כֵּיצַד. יֹאמַר רֹאשׁ בֵּית דִּין הַגָּדוֹל לִפְלוֹנִי וּפְלוֹנִי מִן הַסַּנְהֶדְרִין הֱיוּ מְזֻמָּנִין לְמָקוֹם פְּלוֹנִי שֶׁנְּחַשֵּׁב וְנִרְאֶה וְנֵדַע אִם שָׁנָה זוֹ צְרִיכָה עִבּוּר אוֹ אֵינָהּ צְרִיכָה. וְאוֹתָן שֶׁהֻזְמְנוּ בִּלְבַד הֵן שֶׁמְּעַבְּרִין אוֹתָהּ. וּבְכַמָּה מְעַבְּרִין אוֹתָהּ. מַתְחִילִין בִּשְׁלֹשָׁה דַּיָּנִין מִכְּלַל סַנְהֶדְרֵי גְּדוֹלָה מִמִּי שֶּׁסָּמְכוּ אוֹתָן. אָמְרוּ שְׁנַיִם לֹא נֵשֵׁב וְלֹא נִרְאֶה אִם צְרִיכָה עִבּוּר אִם לָאו וְאֶחָד אָמַר נֵשֵׁב וְנִבְדֹּק. בָּטֵל יָחִיד בְּמִעוּטוֹ. אָמְרוּ שְׁנַיִם נֵשֵׁב וְנִרְאֶה וְאֶחָד אוֹמֵר לֹא נֵשֵׁב. מוֹסִיפִין עוֹד שְׁנַיִם מִן הַמְזֻמָּנִים וְנוֹשְׂאִים וְנוֹתְנִין בַּדָּבָר: ", + "שְׁנַיִם אוֹמְרִים צְרִיכָה עִבּוּר וּשְׁלֹשָׁה אוֹמְרִין אֵינָהּ צְרִיכָה. בָּטְלוּ שְׁנַיִם בְּמִעוּטָן. שְׁלֹשָׁה אוֹמְרִין צְרִיכָה עִבּוּר וּשְׁנַיִם אוֹמְרִין אֵינָהּ צְרִיכָה עִבּוּר. מוֹסִיפִין שְׁנַיִם מִן הַמְזֻמָּנִין לָהּ וְנוֹשְׂאִין וְנוֹתְנִין וְגוֹמְרִין בְּשִׁבְעָה. אִם גָּמְרוּ כֻּלָּם לְעַבֵּר אוֹ שֶׁלֹּא לְעַבֵּר עוֹשִׂין כְּמוֹ שֶׁגָּמְרוּ. וְאִם נֶחְלְקוּ הוֹלְכִים אַחַר הָרֹב בֵּין לְעַבֵּר בֵּין שֶׁלֹּא לְעַבֵּר. וְצָרִיךְ שֶׁיְּהֵא רֹאשׁ בֵּית דִּין הַגָּדוֹל שֶׁהוּא רֹאשׁ יְשִׁיבָה שֶׁל אֶחָד וְשִׁבְעִים מִכְּלַל הַשִּׁבְעָה. וְאִם גָּמְרוּ בִּשְׁלֹשָׁה לְעַבֵּר הֲרֵי זוֹ מְעֻבֶּרֶת וְהוּא שֶׁיְּהֵא הַנָּשִׂיא עִמָּהֶן אוֹ שֶׁיִּרְצֶה. וּבְעִבּוּר הַשָּׁנָה מַתְחִילִין מִן הַצַּד. וּלְקִדּוּשׁ הַחֹדֶשׁ מַתְחִילִין מִן הַגָּדוֹל: ", + "אֵין מוֹשִׁיבִין לְעִבּוּר הַשָּׁנָה לֹא מֶלֶךְ וְלֹא כֹּהֵן גָּדוֹל. מֶלֶךְ מִפְּנֵי חֵילוֹתָיו וּמִלְחֲמוֹתָיו שֶׁמָּא דַּעְתּוֹ נוֹטָה בִּשְׁבִילָן לְעַבֵּר אוֹ שֶׁלֹּא לְעַבֵּר. וְכֹהֵן גָּדוֹל מִפְּנֵי הַצִּנָּה שֶׁמָּא לֹא תִּהְיֶה דַּעְתּוֹ נוֹטָה לְעַבֵּר כְּדֵי שֶׁלֹּא יָבֹא תִּשְׁרֵי בִּימֵי הַקֹּר וְהוּא טוֹבֵל בְּיוֹם הַכִּפּוּרִים חָמֵשׁ טְבִילוֹת: ", + "הָיָה רֹאשׁ בֵּית דִּין הַגָּדוֹל וְהוּא הַנִּקְרָא נָשִׂיא בְּדֶרֶךְ רְחוֹקָה אֵין מְעַבְּרִין אוֹתָהּ אֶלָּא עַל תְּנַאי אִם יִרְצֶה הַנָּשִׂיא. בָּא וְרָצָה הֲרֵי זוֹ מְעֻבֶּרֶת. לֹא רָצָה אֵינָהּ מְעֻבֶּרֶת. וְאֵין מְעַבְּרִין אֶת הַשָּׁנָה אֶלָּא בְּאֶרֶץ יְהוּדָה שֶׁהַשְּׁכִינָה בְּתוֹכָהּ שֶׁנֶּאֱמַר (דברים יב ה) \"לְשִׁכְנוֹ תִדְרְשׁוּ\". וְאִם עִבְּרוּהָ בַּגָּלִיל מְעֻבֶּרֶת. וְאֵין מְעַבְּרִין אֶלָּא בַּיּוֹם. וְאִם עִבְּרוּהָ בַּלַּיְלָה אֵינָהּ מְעֻבֶּרֶת: ", + "יֵשׁ לְבֵית דִּין לְחַשֵּׁב וְלִקְבֹּעַ וְלֵידַע אֵי זוֹ שָׁנָה תִּהְיֶה מְעֻבֶּרֶת בְּכָל עֵת שֶׁיִּרְצֶה אֲפִלּוּ לְכַמָּה שָׁנִים. אֲבָל אֵין אוֹמְרִין שָׁנָה פְּלוֹנִית מְעֻבֶּרֶת אֶלָּא אַחַר רֹאשׁ הַשָּׁנָה הוּא שֶׁאוֹמֵר שָׁנָה זוֹ מְעֻבֶּרֶת. וְדָבָר זֶה מִפְּנֵי הַדְּחָק אֲבָל שֶׁלֹּא בִּשְׁעַת הַדְּחָק אֵין מוֹדִיעִין שֶׁהִיא מְעֻבֶּרֶת אֶלָּא בַּאֲדָר הוּא שֶׁאוֹמֵר שָׁנָה זוֹ מְעֻבֶּרֶת וְחֹדֶשׁ הַבָּא אֵינוֹ נִיסָן אֶלָּא אֲדָר שֵׁנִי. אָמְרוּ לִפְנֵי רֹאשׁ הַשָּׁנָה שָׁנָה זוֹ שֶׁתִּכָּנֵס מְעֻבֶּרֶת אֵינָהּ מְעֻבֶּרֶת בַּאֲמִירָה זוֹ: ", + "הִגִּיעַ יוֹם שְׁלֹשִׁים בַּאֲדָר וְלֹא עִבְּרוּ עֲדַיִן הַשָּׁנָה לֹא יְעַבְּרוּ אוֹתָהּ כְּלָל. שֶׁאוֹתוֹ הַיּוֹם רָאוּי לִהְיוֹת רֹאשׁ חֹדֶשׁ נִיסָן וּמִשֶּׁיִּכָּנֵס נִיסָן וְלֹא עִבְּרוּ אֵינָן יְכוֹלִים לְעַבֵּר. וְאִם עִבְּרוּהָ בְּיוֹם שְׁלֹשִׁים שֶׁל אֲדָר הֲרֵי זוֹ מְעֻבֶּרֶת. בָּאוּ עֵדִים אַחַר שֶׁעִבְּרוּ וְהֵעִידוּ עַל הַיָּרֵחַ הֲרֵי אֵלּוּ מְקַדְּשִׁין אֶת הַחֹדֶשׁ בְּיוֹם שְׁלֹשִׁים וְיִהְיֶה רֹאשׁ חֹדֶשׁ אֲדָר שֵׁנִי. וְאִלּוּ קִדְּשׁוּהוּ קֹדֶם שֶׁיְּעַבְּרוּ אֶת הַשָּׁנָה שׁוּב לֹא הָיוּ מְעַבְּרִין שֶׁאֵין מְעַבְּרִין בְּנִיסָן: ", + "אֵין מְעַבְּרִין אֶת הַשָּׁנָה בִּשְׁנַת רְעָבוֹן שֶׁהַכּל רָצִים לְבַיִת הַגְּרָנוֹת לֶאֱכל וְלִחְיוֹת וְאִי אֶפְשָׁר לְהוֹסִיף לָהֶן זְמַן לֶאֱסֹר הֶחָדָשׁ. וְאֵין מְעַבְּרִין בִּשְׁבִיעִית שֶׁיַּד הַכּל שׁוֹלֶטֶת עַל הַסְּפִיחִין וְלֹא יִמְצְאוּ לְקַּרֵב הָעֹמֶר וּשְׁתֵּי הַלֶּחֶם. וּרְגִילִין הָיוּ לְעַבֵּר בְּעֶרֶב שְׁבִיעִית: ", + "יֵרָאֶה לִי שֶׁזֶּה שֶׁאָמְרוּ חֲכָמִים אֵין מְעַבְּרִין בִּשְׁנַת רְעָבוֹן וּבִשְׁבִיעִית. שֶׁלֹּא יְעַבְּרוּ בָּהֶם מִפְּנֵי צֹרֶךְ הַדְּרָכִים וְהַגְּשָׁרִים וְכַיּוֹצֵא בָּהֶם. אֲבָל אִם הָיְתָה הַשָּׁנָה רְאוּיָה לְהִתְעַבֵּר מִפְּנֵי הַתְּקוּפָה אוֹ מִפְּנֵי הָאָבִיב וּפֵרוֹת הָאִילָן מְעַבְּרִין לְעוֹלָם בְּכָל זְמַן: ", + "כְּשֶׁמְּעַבְּרִין בֵּית דִּין אֶת הַשָּׁנָה כּוֹתְבִין אִגְּרוֹת לְכָל הַמְּקוֹמוֹת הָרְחוֹקִים וּמוֹדִיעִים אוֹתָן שֶׁעִבְּרוּהָ וּמִפְּנֵי מָה עִבְּרוּ. וְעַל לְשׁוֹן הַנָּשִׂיא נִכְתָּבוֹת. וְאוֹמֵר לָהֶן יוֹדֵעַ לָכֶם שֶׁהִסְכַּמְתִּי אֲנִי וַחֲבֵרַי וְהוֹסַפְנוּ עַל שָׁנָה זוֹ כָּךְ וְכָךְ. רָצוּ תִּשְׁעָה וְעֶשְׂרִים יוֹם רָצוּ שְׁלֹשִׁים יוֹם. שֶׁחֹדֶשׁ הָעִבּוּר הָרְשׁוּת לְבֵית דִּין לְהוֹסִיפוֹ מָלֵא אוֹ חָסֵר לָאֲנָשִׁים הָרְחוֹקִים שֶׁמּוֹדִיעִין אוֹתָם. אֲבָל הֵם לְפִי הָרְאִיָּה הֵם עוֹשִׂים אִם מָלֵא אִם חָסֵר: " + ], + [ + "כָּל מַה שֶּׁאָמַרְנוּ מִקְּבִיעוֹת רֹאשׁ חֹדֶשׁ עַל הָרְאִיָּה וְעִבּוּר הַשָּׁנָה מִפְּנֵי הַזְּמַן אוֹ מִפְּנֵי הַצֹּרֶךְ. אֵין עוֹשִׂין אוֹתוֹ אֶלָּא סַנְהֶדְרִין שֶׁבְּאֶרֶץ יִשְׂרָאֵל אוֹ בֵּית דִּין הַסְּמוּכִים בְּאֶרֶץ יִשְׂרָאֵל שֶׁנָּתְנוּ לָהֶן הַסַּנְהֶדְרִין רְשׁוּת. שֶׁכָּךְ נֶאֱמַר לְמשֶׁה וּלְאַהֲרֹן (שמות יב ב) \"הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים\" וּמִפִּי הַשְּׁמוּעָה לָמְדוּ אִישׁ מֵאִישׁ מִמּשֶׁה רַבֵּנוּ שֶׁכָּךְ הוּא פֵּרוּשׁ הַדָּבָר עֵדוּת זוֹ תִּהְיֶה מְסוּרָה לָכֶם וּלְכָל הָעוֹמֵד אַחֲרֵיכֶם בִּמְקוֹמְכֶם. אֲבָל בִּזְמַן שֶׁאֵין שָׁם סַנְהֶדְרִין בְּאֶרֶץ יִשְׂרָאֵל אֵין קוֹבְעִין חֳדָשִׁים וְאֵין מְעַבְּרִין שָׁנִים אֶלָּא בְּחֶשְׁבּוֹן זֶה שֶׁאָנוּ מְחַשְּׁבִין בּוֹ הַיּוֹם: \n", + "וְדָבָר זֶה הֲלָכָה לְמשֶׁה מִסִּינַי הוּא. שֶׁבִּזְמַן שֶׁיֵּשׁ סַנְהֶדְרִין קוֹבְעִין עַל פִּי הָרְאִיָּה וּבִזְמַן שֶׁאֵין שָׁם סַנְהֶדְרִין קוֹבְעִין עַל פִּי הַחֶשְׁבּוֹן הַזֶּה שֶׁאָנוּ מְחַשְּׁבִין בּוֹ הַיּוֹם וְאֵין נִזְקָקִין לִרְאִיָּה. אֶלָּא פְּעָמִים שֶׁיִּהְיֶה יוֹם שֶׁקּוֹבְעִין בּוֹ בְּחֶשְׁבּוֹן זֶה הוּא יוֹם הָרְאִיָּה אוֹ קוֹדֵם לוֹ בַּיּוֹם אוֹ אַחֲרָיו בַּיּוֹם. וְזֶה שֶׁיִּהְיֶה אַחַר הָרְאִיָּה בְּיוֹם פֶּלֶא הוּא וּבַאֲרָצוֹת שֶׁהֵן לְמַעֲרַב אֶרֶץ יִשְׂרָאֵל: \n", + "וּמֵאֵימָתַי הִתְחִילוּ כָּל יִשְׂרָאֵל לְחַשֵּׁב בְּחֶשְׁבּוֹן זֶה. מִסּוֹף חַכְמֵי הַגְּמָרָא בְּעֵת שֶׁחָרְבָה אֶרֶץ יִשְׂרָאֵל וְלֹא נִשְׁאַר שָׁם בֵּית דִּין קָבוּעַ. אֲבָל בִּימֵי חַכְמֵי מִשְׁנָה וְכֵן בִּימֵי חַכְמֵי הַגְּמָרָא עַד יְמֵי אַבַּיֵּי וְרָבָא עַל קְבִיעַת אֶרֶץ יִשְׂרָאֵל הָיוּ סוֹמְכִין: \n", + "כְּשֶׁהָיְתָה סַנְהֶדְרִין קַיֶּמֶת וְהֵן קוֹבְעִין עַל הָרְאִיָּה. הָיוּ בְּנֵי אֶרֶץ יִשְׂרָאֵל וְכָל הַמְּקוֹמוֹת שֶׁמַּגִּיעִין אֲלֵיהֶן שְׁלוּחֵי תִּשְׁרֵי עוֹשִׂין יָמִים טוֹבִים יוֹם אֶחָד בִּלְבַד. וּשְׁאָר הַמְּקוֹמוֹת הָרְחוֹקוֹת שֶׁאֵין שְׁלוּחֵי תִּשְׁרֵי מַגִּיעִין אֲלֵיהֶם הָיוּ עוֹשִׂים שְׁנֵי יָמִים מִסָּפֵק לְפִי שֶׁלֹּא הָיוּ יוֹדְעִין יוֹם שֶׁקָּבְעוּ בּוֹ בְּנֵי אֶרֶץ יִשְׂרָאֵל אֶת הַחֹדֶשׁ: \n", + "בַּזְּמַן הַזֶּה שֶׁאֵין שָׁם סַנְהֶדְרִין וּבֵית דִּין שֶׁל אֶרֶץ יִשְׂרָאֵל קוֹבְעִין עַל חֶשְׁבּוֹן זֶה. הָיָה מִן הַדִּין שֶׁיִּהְיוּ בְּכָל הַמְּקוֹמוֹת עוֹשִׂין יוֹם טוֹב אֶחָד בִּלְבַד אֲפִלּוּ הַמְּקוֹמוֹת הָרְחוֹקוֹת שֶׁבְּחוּצָה לָאָרֶץ כְּמוֹ בְּנֵי אֶרֶץ יִשְׂרָאֵל. שֶׁהַכּל עַל חֶשְׁבּוֹן אֶחָד סוֹמְכִין וְקוֹבְעִין. אֲבָל תַּקָּנַת חֲכָמִים הוּא שֶׁיִּזָּהֲרוּ בְּמִנְהַג אֲבוֹתֵיהֶם שֶׁבִּידֵיהֶם: \n", + "לְפִיכָךְ כָּל מָקוֹם שֶׁלֹּא הָיוּ שְׁלוּחֵי תִּשְׁרֵי מַגִּיעִין אֵלָיו כְּשֶׁהָיוּ הַשְּׁלוּחִין יוֹצְאִין. יַעֲשׂוּ שְׁנֵי יָמִים וַאֲפִלּוּ בַּזְּמַן הַזֶּה כְּמוֹ שֶׁהָיוּ עוֹשִׂין בִּזְמַן שֶׁבְּנֵי אֶרֶץ יִשְׂרָאֵל קוֹבְעִין עַל הָרְאִיָּה. וּבְנֵי אֶרֶץ יִשְׂרָאֵל בַּזְּמַן הַזֶּה עוֹשִׂין יוֹם אֶחָד כְּמִנְהָגָן שֶׁמֵּעוֹלָם לֹא עָשׂוּ שְׁנֵי יָמִים. נִמְצָא יוֹם טוֹב שֵׁנִי שֶׁאָנוּ עוֹשִׂין בְּגָלֻיּוֹת בַּזְּמַן הַזֶּה מִדִּבְרֵי סוֹפְרִים שֶׁתִּקְּנוּ דָּבָר זֶה: \n", + "יוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה בִּזְמַן שֶׁהָיוּ קוֹבְעִין עַל הָרְאִיָּה הָיוּ רֹב בְּנֵי אֶרֶץ יִשְׂרָאֵל עוֹשִׂין אוֹתוֹ שְׁנֵי יָמִים מִסָּפֵק. לְפִי שֶׁלֹּא הָיוּ יוֹדְעִין יוֹם שֶׁקָּבְעוּ בּוֹ בֵּית דִּין אֶת הַחֹדֶשׁ שֶׁאֵין הַשְּׁלוּחִין יוֹצְאִין בְּיוֹם טוֹב: \n", + "וְלֹא עוֹד אֶלָּא אֲפִלּוּ בִּירוּשָׁלַיִם עַצְמָהּ שֶׁהוּא מְקוֹם בֵּית דִּין פְּעָמִים רַבּוֹת הָיוּ עוֹשִׂין יוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה שְׁנֵי יָמִים. שֶׁאִם לֹא בָּאוּ הָעֵדִים כָּל יוֹם שְׁלֹשִׁים נוֹהֲגִין הָיוּ בְּאוֹתוֹ הַיּוֹם שֶׁמְּצַפִּין לְעֵדִים קֹדֶשׁ וּלְמָחָר קֹדֶשׁ. וְהוֹאִיל וְהָיוּ עוֹשִׂין אוֹתוֹ שְׁנֵי יָמִים וַאֲפִלּוּ בִּזְמַן הָרְאִיָּה הִתְקִינוּ שֶׁיִּהְיוּ עוֹשִׂין אֲפִלּוּ בְּנֵי אֶרֶץ יִשְׂרָאֵל אוֹתוֹ תָּמִיד שְׁנֵי יָמִים בַּזְּמַן הַזֶּה שֶׁקּוֹבְעִין עַל הַחֶשְׁבּוֹן. הִנֵּה לָמַדְתָּ שֶׁאֲפִלּוּ יוֹם טוֹב שֵׁנִי שֶׁל רֹאשׁ הַשָּׁנָה בַּזְּמַן הַזֶּה מִדִּבְרֵי סוֹפְרִים: \n", + "אֵין עֲשִׂיַּת יוֹם טוֹב אֶחָד תְּלוּיָה בִּקְרִיבַת הַמָּקוֹם. כֵּיצַד. אִם יִהְיֶה מָקוֹם בֵּינוֹ וּבֵין יְרוּשָׁלַיִם מַהֲלַךְ חֲמִשָּׁה יָמִים אוֹ פָּחוֹת שֶׁבְּוַדַּאי אֶפְשָׁר שֶׁיַּגִּיעוּ לָהֶן שְׁלוּחִין. אֵין אוֹמְרִין שֶׁאַנְשֵׁי מָקוֹם זֶה עוֹשִׂין יוֹם טוֹב אֶחָד. שֶׁמִּי יֹאמַר לָנוּ שֶׁהָיוּ הַשְּׁלוּחִים יוֹצְאִין לְמָקוֹם זֶה. שֶׁמָּא לֹא הָיוּ הַשְּׁלוּחִים יוֹצְאִין לְמָקוֹם זֶה מִפְּנֵי שֶׁלֹּא הָיוּ שָׁם יִשְׂרָאֵל וְאַחַר שֶׁחָזְרוּ לִקְבֹּעַ עַל הַחֶשְׁבּוֹן יָשְׁבוּ שָׁם יִשְׂרְאֵלִים שֶׁהֵן חַיָּבִין לַעֲשׂוֹת שְׁנֵי יָמִים. אוֹ מִפְּנֵי שֶׁהָיָה חֵרוּם בַּדֶּרֶךְ כְּדֶרֶךְ שֶׁהָיָה בֵּין יְהוּדָה וְגָלִיל בִּימֵי חַכְמֵי הַמִּשְׁנָה. אוֹ מִפְּנֵי שֶׁהָיוּ הַכּוּתִים מוֹנְעִין אֶת הַשְּׁלוּחִין לַעֲבֹר בֵּינֵיהֶן: \n", + "וְאִלּוּ הָיָה הַדָּבָר תָּלוּי בִּקְרִיבַת הַמָּקוֹם הָיוּ כָּל בְּנֵי מִצְרַיִם עוֹשִׂין יוֹם אֶחָד. שֶׁהֲרֵי אֶפְשָׁר שֶׁיַּגִּיעוּ לָהֶם שְׁלוּחֵי תִּשְׁרֵי. שֶׁאֵין בֵּין יְרוּשָׁלַיִם וּמִצְרַיִם עַל דֶּרֶךְ אַשְׁקְלוֹן אֶלָּא מַהֲלַךְ שְׁמוֹנָה יָמִים אוֹ פָּחוֹת וְכֵן רֹב סוּרְיָא. הָא לָמַדְתָּ שֶׁאֵין הַדָּבָר תָּלוּי בִּהְיוֹת הַמָּקוֹם קָרוֹב: \n", + "נִמְצָא עִקַּר דָּבָר זֶה עַל דֶּרֶךְ זוֹ כָּךְ הוּא. כָּל מָקוֹם שֶׁיֵּשׁ בֵּינוֹ וּבֵין יְרוּשָׁלַיִם מַהֲלָךְ יֶתֶר עַל עֲשָׂרָה יָמִים גְּמוּרִים עוֹשִׂין שְׁנֵי יָמִים לְעוֹלָם כְּמִנְהָגָם מִקֹּדֶם. שֶׁאֵין שְׁלוּחֵי כָּל תִּשְׁרֵי וְתִשְׁרֵי מַגִּיעִין אֶלָּא לְמָקוֹם שֶׁבֵּינוֹ וּבֵין יְרוּשָׁלַיִם מַהֲלַךְ עֲשָׂרָה יָמִים אוֹ פָּחוֹת. וְכָל מָקוֹם שֶׁבֵּינוֹ לְבֵין יְרוּשָׁלַיִם מַהֲלַךְ עֲשָׂרָה יָמִים בְּשָׁוֶה אוֹ פָּחוֹת שֶׁאֶפְשָׁר שֶׁיִּהְיוּ שְׁלוּחִין מַגִּיעִין אֵלָיו. רוֹאִים אִם אוֹתוֹ הַמָּקוֹם מֵאֶרֶץ יִשְׂרָאֵל שֶׁהָיוּ בָּהּ יִשְׂרָאֵל בִּשְׁעַת הָרְאִיָּה בְּכִבּוּשׁ שֵׁנִי כְּגוֹן אוּשָׁא וּשְׁפַרְעָם וְלוּז וְיַבְנֵה וְנֹב וּטְבֶרְיָה וְכַיּוֹצֵא בָּהֶן עוֹשִׂין יוֹם אֶחָד בִּלְבַד. וְאִם אוֹתוֹ הַמָּקוֹם מִסּוּרְיָא כְּגוֹן צוֹר וְדַמֶּשֶׂק וְאַשְׁקְלוֹן וְכַיּוֹצֵא בָּהֶן. אוֹ מִחוּצָה לָאָרֶץ כְּגוֹן מִצְרַיִם וְעַמּוֹן וּמוֹאָב וְכַיּוֹצֵא בָּהֶן. עוֹשִׂין כְּמִנְהַג אֲבוֹתֵיהֶן שֶׁבִּידֵיהֶן אִם יוֹם אֶחָד יוֹם אֶחָד וְאִם שְׁנֵי יָמִים שְׁנֵי יָמִים: \n", + "מָקוֹם שֶׁבֵּינוֹ וּבֵין יְרוּשָׁלַיִם עֲשָׂרָה יָמִים אוֹ פָּחוֹת מֵעֲשָׂרָה וְהוּא סוּרְיָא אוֹ חוּצָה לָאָרֶץ וְאֵין לָהֶם מִנְהָג. אוֹ שֶׁהִיא עִיר שֶׁנִּתְחַדְּשָׁה בְּמִדְבַּר אֶרֶץ יִשְׂרָאֵל. אוֹ מָקוֹם שֶׁשָּׁכְנוּ בּוֹ יִשְׂרָאֵל עַתָּה. עוֹשִׂין שְׁנֵי יָמִים כְּמִנְהַג רֹב הָעוֹלָם. וְכָל יוֹם טוֹב שֵׁנִי מִדִּבְרֵי סוֹפְרִים וַאֲפִלּוּ יוֹם טוֹב שֵׁנִי שֶׁל רֹאשׁ הַשָּׁנָה שֶׁהַכּל עוֹשִׂין אוֹתוֹ בַּזְּמַן הַזֶּה: \n", + "זֶה שֶׁאָנוּ מְחַשְּׁבִין בַּזְּמַן הַזֶּה כָּל אֶחָד וְאֶחָד בְּעִירוֹ וְאוֹמְרִין שֶׁרֹאשׁ חֹדֶשׁ יוֹם פְּלוֹנִי וְיוֹם טוֹב בְּיוֹם פְּלוֹנִי. לֹא בַּחֶשְׁבּוֹן שֶׁלָּנוּ אָנוּ קוֹבְעִין וְלֹא עָלָיו אָנוּ סוֹמְכִין. שֶׁאֵין מְעַבְּרִין שָׁנִים וְקוֹבְעִין חֳדָשִׁים בְּחוּצָה לָאָרֶץ. וְאֵין אָנוּ סוֹמְכִין אֶלָּא עַל חֶשְׁבּוֹן בְּנֵי אֶרֶץ יִשְׂרָאֵל וּקְבִיעָתָם. וְזֶה שֶׁאָנוּ מְחַשְּׁבִין לְגַלּוֹת הַדָּבָר בִּלְבַד הוּא. כֵּיוָן שֶׁאָנוּ יוֹדְעִין שֶׁעַל חֶשְׁבּוֹן זֶה הֵן סוֹמְכִין אָנוּ מְחַשְּׁבִין לֵידַע יוֹם שֶׁקָּבְעוּ בּוֹ בְּנֵי אֶרֶץ יִשְׂרָאֵל אֵי זֶה יוֹם הוּא. וּקְבִיעַת בְּנֵי אֶרֶץ יִשְׂרָאֵל אוֹתוֹ הוּא שֶׁיִּהְיֶה רֹאשׁ חֹדֶשׁ אוֹ יוֹם טוֹב. לֹא מִפְּנֵי חֶשְׁבּוֹן שֶׁאָנוּ מְחַשְּׁבִין: \n" + ], + [ + "בִזְמַן שֶׁעוֹשִׂין עַל הָרְאִיָּה הָיוּ מְחַשְּׁבִין וְיוֹדְעִין שָׁעָה שֶׁיִּתְקַבֵּץ בּוֹ הַיָּרֵחַ עִם הַחַמָּה בְּדִקְדּוּק הַרְבֵּה כְּדֶרֶךְ שֶׁהָאִיצְטַגְנִינִין עוֹשִׂין. כְּדֵי לֵידַע אִם יֵרָאֶה הַיָּרֵחַ אוֹ לֹא יֵרָאֶה. וּתְחִלַּת אוֹתוֹ הַחֶשְׁבּוֹן הוּא הַחֶשְׁבּוֹן שֶׁמְּחַשְּׁבִין אוֹתוֹ בְּקֵרוּב וְיוֹדְעִין שְׁעַת קִבּוּצָם בְּלֹא דִּקְדּוּק אֶלָּא בְּמַהֲלָכָם הָאֶמְצָעִי הוּא הַנִּקְרָא מוֹלָד. וְעִקְּרֵי הַחֶשְׁבּוֹן שֶׁמְּחַשְּׁבִין בִּזְמַן שֶׁאֵין שָׁם בֵּית דִּין שֶׁיִּקְבְּעוּ בּוֹ עַל הָרְאִיָּה וְהוּא חֶשְׁבּוֹן שֶׁאָנוּ מְחַשְּׁבִין הַיּוֹם הוּא הַנִּקְרָא עִבּוּר: \n", + "הַיּוֹם וְהַלַּיְלָה אַרְבַּע וְעֶשְׂרִים שָׁעוֹת בְּכָל זְמַן. שְׁתֵּים עֶשְׂרֵה בַּיּוֹם וּשְׁתֵּים עֶשְׂרֵה בַּלַּיְלָה. וְהַשָּׁעָה מְחֻלֶּקֶת לְאֶלֶף וּשְׁמוֹנִים חֲלָקִים. וְלָמָּה חִלְּקוּ הַשָּׁעָה לְמִנְיָן זֶה. לְפִי שֶׁמִּנְיָן זֶה יֵשׁ בּוֹ חֲצִי וּרְבִיעַ וּשְׁמִינִית וּשְׁלִישׁ וּשְׁתוּת וְתֵשַׁע וְחֹמֶשׁ וְעִשּׂוּר. וְהַרְבֵּה חֲלָקִים יֵשׁ לְכָל אֵלּוּ הַשֵּׁמוֹת: \n", + "מִשֶּׁיִּתְקַבֵּץ הַיָּרֵחַ וְהַחַמָּה לְפִי חֶשְׁבּוֹן זֶה עַד שֶׁיִּתְקַבְּצוּ פַּעַם שְׁנִיָּה בְּמַהֲלָכָם הָאֶמְצָעִי. תִּשְׁעָה וְעֶשְׂרִים יוֹם וּשְׁתֵּים עֶשְׂרֵה שָׁעוֹת מִיּוֹם שְׁלֹשִׁים מִתְּחִלַּת לֵילוֹ. וּשְׁבַע מֵאוֹת וּשְׁלֹשָׁה וְתִשְׁעִים חֲלָקִים מִשְּׁעַת שְׁלֹשׁ עֶשְׂרֵה. וְזֶה הוּא הַזְּמַן שֶׁבֵּין כָּל מוֹלָד וּמוֹלָד וְזֶה הוּא חָדְשָׁהּ שֶׁל לְבָנָה: \n", + "שָׁנָה שֶׁל לְבָנָה אִם תִּהְיֶה שְׁנֵים עָשָׂר חֹדֶשׁ מֵחֳדָשִׁים אֵלּוּ יִהְיֶה כְּלָלָהּ שְׁלֹשׁ מֵאוֹת יוֹם וְאַרְבָּעָה וַחֲמִשִּׁים יוֹם וּשְׁמוֹנֶה שָׁעוֹת וּשְׁמוֹנֶה מֵאוֹת וְשִׁשָּׁה וְשִׁבְעִים חֲלָקִים. וְאִם תִּהְיֶה מְעֻבֶּרֶת וְתִהְיֶה הַשָּׁנָה שְׁלֹשָׁה עָשָׂר חֹדֶשׁ יִהְיֶה כְּלָלָהּ שְׁלֹשׁ מֵאוֹת וּשְׁמוֹנִים וּשְׁלֹשָׁה יוֹם וְאַחַת וְעֶשְׂרִים שָׁעוֹת וַחֲמֵשׁ מֵאוֹת וְתִשְׁעָה וּשְׁמוֹנִים חֲלָקִים. וּשְׁנַת הַחַמָּה הִיא שְׁלֹשׁ מֵאוֹת חֲמִשָּׁה וְשִׁשִּׁים יוֹם וְשֵׁשׁ שָׁעוֹת. נִמְצָא תּוֹסֶפֶת שְׁנַת הַחַמָּה עַל שְׁנַת הַלְּבָנָה עֲשָׂרָה יָמִים וְאַחַת וְעֶשְׂרִים שָׁעוֹת וּמָאתַיִם וְאַרְבָּעָה חֲלָקִים: \n", + "כְּשֶׁתַּשְׁלִיךְ יְמֵי חֹדֶשׁ הַלְּבָנָה שִׁבְעָה שִׁבְעָה שֶׁהֵן יְמֵי הַשָּׁבוּעַ. יִשָּׁאֵר יוֹם אֶחָד וּשְׁתֵּים עֶשְׂרֵה שָׁעוֹת וּשְׁבַע מֵאוֹת וּשְׁלֹשָׁה וְתִשְׁעִים חֲלָקִים. סִימָן לָהֶם אי\"ב תשצ\"ג. וְזוֹ הִיא שְׁאֵרִית חֹדֶשׁ הַלְּבָנָה. וְכֵן כְּשֶׁתַּשְׁלִיךְ יְמֵי שְׁנַת הַלְּבָנָה שִׁבְעָה שִׁבְעָה. אִם שָׁנָה פְּשׁוּטָה הִיא יִשָּׁאֵר מִמֶּנָּה אַרְבָּעָה יָמִים וּשְׁמוֹנֶה שָׁעוֹת וּשְׁמוֹנֶה מֵאוֹת וְשִׁשָּׁה וְשִׁבְעִים חֲלָקִים. סִימָן לָהֶם ד\"ח תתע\"ו. וְזוֹ הִיא שְׁאֵרִית שָׁנָה פְּשׁוּטָה. וְאִם שָׁנָה מְעֵבֶּרֶת הִיא תִּהְיֶה שְׁאֵרִיתָהּ חֲמִשָּׁה יָמִים וְאַחַת וְעֶשְׂרִים שָׁעוֹת וַחֲמֵשׁ מֵאוֹת וְתִשְׁעָה וּשְׁמוֹנִים חֲלָקִים. סִימָן לָהֶם הכ\"א תקפ\"ט: \n", + "כְּשֶׁיִּהְיֶה עִמְּךָ יָדוּעַ מוֹלַד חֹדֶשׁ מִן הֶחֳדָשִׁים וְתוֹסִיף עָלָיו אי\"ב תשצ\"ג יֵצֵא מוֹלָד שֶׁאַחֲרָיו. וְתֵדַע בְּאֵי זֶה יוֹם מִימֵי הַשָּׁבוּעַ וּבְאֵי זוֹ שָׁעָה וּבְכַמָּה חֲלָקִים יִהְיֶה: \n", + "כֵּיצַד. הֲרֵי שֶׁהָיָה מוֹלַד נִיסָן בְּאֶחָד בְּשַׁבָּת בְּחָמֵשׁ שָׁעוֹת בַּיּוֹם וּמֵאָה וְשִׁבְעָה חֲלָקִים סִימָן לָהֶם אהק\"ז. כְּשֶׁתּוֹסִיף עָלָיו שְׁאֵרִית חֹדֶשׁ הַלְּבָנָה וְהוּא אי\"ב תשצ\"ג. יֵצֵא מוֹלַד אִיָּר בְּלֵיל שְׁלִישִׁי חָמֵשׁ שָׁעוֹת בַּלַּיְלָה וּתְשַׁע מֵאוֹת חֲלָקִים. סִימָן לָהֶם ג\"ה תת\"ק. וְעַל דֶּרֶךְ זוֹ עַד סוֹף הָעוֹלָם חֹדֶשׁ אַחַר חֹדֶשׁ: \n", + "וְכֵן כְּשֶׁיִּהְיֶה עִמְּךָ יָדוּעַ מוֹלַד שָׁנָה זוֹ וְתוֹסִיף שְׁאֵרִיתָהּ עַל יְמֵי הַמּוֹלָד. אִם פְּשׁוּטָה הִיא שְׁאֵרִית הַפְּשׁוּטָה וְאִם מְעֻבֶּרֶת הִיא שְׁאֵרִית הַמְעֻבֶּרֶת. יֵצֵא לְךָ מוֹלַד שָׁנָה שֶׁלְּאַחֲרֶיהָ. וְכֵן שָׁנָה אַחַר שָׁנָה עַד סוֹף הָעוֹלָם. וְהַמּוֹלָד הָרִאשׁוֹן שֶׁמִּמֶּנּוּ תַּתְחִיל הוּא מוֹלַד שֶׁהָיָה בַּשָּׁנָה הָרִאשׁוֹנָה שֶׁל יְצִירָה. וְהוּא הָיָה בְּלֵיל שֵׁנִי חָמֵשׁ שָׁעוֹת בַּלַּיְלָה וּמָאתַיִם וְאַרְבָּעָה חֲלָקִים. סִימָן לָהֶם בהר\"ד וּמִמֶּנּוּ הוּא תְּחִלַּת הַחֶשְׁבּוֹן: \n", + "בְּכָל הַחֶשְׁבּוֹנוֹת הָאֵלּוּ שֶׁתֵּדַע מֵהֶן הַמּוֹלָד. כְּשֶׁתּוֹסִיף שְׁאֵרִית עִם שְׁאֵרִית. כְּשֶׁיִּתְקַבֵּץ מִן הַחֲלָקִים אֶלֶף וּשְׁמוֹנִים תַּשְׁלִים שָׁעָה אַחַת וְתוֹסִיף אוֹתָהּ לְמִנְיַן הַשָּׁעוֹת. וּכְשֶׁיִּתְקַבֵּץ מִן הַשָּׁעוֹת אַרְבַּע וְעֶשְׂרִים תַּשְׁלִים יוֹם וְתוֹסִיף מִמֶּנּוּ לְמִנְיַן הַיָּמִים. וּכְשֶׁיִּתְקַבֵּץ מִן הַיָּמִים יוֹתֵר עַל שִׁבְעָה תַּשְׁלִיךְ שִׁבְעָה מִן הַמִּנְיָן וְתַנִּיחַ הַשְּׁאָר. שֶׁאֵין אָנוּ מְחַשְּׁבִין לֵידַע מִנְיַן הַיָּמִים אֶלָּא לֵידַע בְּאֵי זֶה יוֹם מִימֵי הַשָּׁבוּעַ וּבְאֵי זֶה שָׁעָה וְאֵי זֶה חֵלֶק יִהְיֶה הַמּוֹלָד: \n", + "כָּל תְּשַׁע עֶשְׂרֵה שָׁנָה שֶׁיִּהְיוּ מֵהֶן שֶׁבַע שָׁנִים מְעֵבָּרוֹת וּשְׁתֵּים עֶשְׂרֵה פְּשׁוּטוֹת נִקְרָא מַחֲזוֹר. וְלָמָּה סָמַכְנוּ עַל מִנְיָן זֶה. שֶׁבִּזְמַן שֶׁאַתָּה מְקַבֵּץ מִנְיַן יְמֵי שְׁתֵּים עֶשְׂרֵה שָׁנָה פְּשׁוּטוֹת וְשֶׁבַע מְעֵבָּרוֹת וּשְׁעוֹתֵיהֶן וְחֶלְקֵיהֶן וְתַשְׁלִים כָּל אֶלֶף וּשְׁמֹנִים חֲלָקִים שָׁעָה. וְכָל אַרְבַּע וְעֶשְׂרִים שָׁעוֹת יוֹם. וְתוֹסִיף לְמִנְיַן הַיָּמִים. תִּמְצָא הַכּל תְּשַׁע עֶשְׂרֵה שָׁנָה מִשְּׁנֵי הַחַמָּה שֶׁכָּל שָׁנָה מֵהֶן שְׁלֹשׁ מֵאוֹת וַחֲמִשָּׁה וְשִׁשִּׁים יוֹם וְשֵׁשׁ שָׁעוֹת בְּשָׁוֶה. וְלֹא יִשָּׁאֵר מִמִּנְיַן יְמֵי הַחַמָּה בְּכָל תְּשַׁע עֶשְׂרֵה שָׁנָה חוּץ מִשָּׁעָה אַחַת וְאַרְבַּע מֵאוֹת וּשְׁמוֹנִים וַחֲמִשָּׁה חֲלָקִים. סִימָן לָהֶם אתפ\"ה: \n", + "נִמְצָא בְּמַחֲזוֹר שֶׁהוּא כָּזֶה הֶחֳדָשִׁים כֻּלָּם חָדְשֵׁי הַלְּבָנָה וְהַשָּׁנִים שְׁנֵי הַחַמָּה. וְהַשֶּׁבַע שָׁנִים הַמְעֻבָּרוֹת שֶׁבְּכָל מַחֲזוֹר וּמַחֲזוֹר לְפִי חֶשְׁבּוֹן זֶה הֵם שָׁנָה שְׁלִישִׁית מִן הַמַּחֲזוֹר וְשִׁשִּׁית וּשְׁמִינִית וּשְׁנַת אַחַת עֶשְׂרֵה וּשְׁנַת אַרְבַּע עֶשְׂרֵה וּשְׁנַת שְׁבַע עֶשְׂרֵה וּשְׁנַת י\"ט. סִימָן לָהֶם גו\"ח י\"א י\"ד י\"ז י\"ט: \n", + "כְּשֶׁתְּקַבֵּץ שְׁאֵרִית כָּל שָׁנָה מִשְּׁתֵּים עֶשְׂרֵה שָׁנָה הַפְּשׁוּטוֹת שֶׁהִיא ד\"ח תתע\"ו. וּשְׁאֵרִית כָּל שָׁנָה מִשֶּׁבַע שָׁנִים הַמְעֻבָּרוֹת שֶׁהִיא הכ\"א תקפ\"ט. וְתַשְׁלִיךְ הַכּל שִׁבְעָה שִׁבְעָה יִשָּׁאֵר שְׁנֵי יָמִים וְשֵׁשׁ עֶשְׂרֵה שָׁעוֹת וַחֲמֵשׁ מֵאוֹת וַחֲמִשָּׁה וְתִשְׁעִים חֲלָקִים. סִימָן לָהֶם בי\"ו תקצ\"ה. וְזֶה הוּא שְׁאֵרִית הַמַּחֲזוֹר: \n", + "כְּשֶׁיִּהְיֶה לְךָ יָדוּעַ מוֹלַד תְּחִלַּת מַחֲזוֹר וְתוֹסִיף עָלָיו בי\"ו תקצ\"ה. יָצָא לְךָ תְּחִלַּת הַמַּחֲזוֹר שֶׁאַחֲרָיו וְכֵן מוֹלַד כָּל מַחֲזוֹר וּמַחֲזוֹר עַד סוֹף הָעוֹלָם. וּכְבָר אָמַרְנוּ שֶׁמּוֹלַד תְּחִלַּת הַמַּחֲזוֹר הָרִאשׁוֹן הָיָה לבהר\"ד. וּמוֹלַד הַשָּׁנָה הוּא מוֹלַד תִּשְׁרֵי שֶׁל אוֹתָהּ הַשָּׁנָה: \n", + "וּבַדֶּרֶךְ הַזֹּאת תֵּדַע מוֹלַד כָּל שָׁנָה וְשָׁנָה שֶׁתִּרְצֶה. וּמוֹלַד כָּל חֹדֶשׁ וְחֹדֶשׁ שֶׁתִּרְצֶה. מִשָּׁנִים שֶׁעָבְרוּ אוֹ מִשָּׁנִים שֶׁעֲתִידִים לָבֹא. כֵּיצַד. תִּקַּח שְׁנֵי יְצִירָה שֶׁעָבְרוּ וְגָמְרוּ וְתַעֲשֶׂה אוֹתָם מַחֲזוֹרִין שֶׁל תְּשַׁע עֶשְׂרֵה תְּשַׁע עֶשְׂרֵה שָׁנָה עַד תִּשְׁרֵי שֶׁל אוֹתָהּ הַשָּׁנָה. וְתֵדַע מִנְיַן הַמַּחֲזוֹרִין שֶׁעָבְרוּ וּמִנְיַן הַשָּׁנִים שֶׁעָבְרוּ מִמַּחֲזוֹר שֶׁעֲדַיִן לֹא נִשְׁלַם. וְתִקַּח לְכָל מַחֲזוֹר וּמַחֲזוֹר בי\"ו תקצ\"ה. וּלְכָל שָׁנָה וְשָׁנָה פְּשׁוּטָה מִשְּׁנֵי הַמַּחֲזוֹר שֶׁלֹּא נִשְׁלַם ד\"ח תתע\"ו. וּלְכָל שָׁנָה מְעֵבֶּרֶת הכ\"א תקפ\"ט. וּתְקַבֵּץ הַכּל וְתַשְׁלִים הַחֲלָקִים שָׁעוֹת. וְתַשְׁלִים הַשָּׁעוֹת יָמִים. וְהַיָּמִים תַּשְׁלִיכֵם שִׁבְעָה שִׁבְעָה. וְהַנִּשְׁאָר מִן הַיָּמִים וּמִן הַשָּׁעוֹת וְהַחֲלָקִים הוּא מוֹלַד שָׁנָה הַבָּאָה שֶׁתִּרְצֶה לֵידַע מוֹלָדָהּ: \n", + "מוֹלַד הַשָּׁנָה שֶׁיֵּצֵא בְּחֶשְׁבּוֹן זֶה הוּא מוֹלַד רֹאשׁ חֹדֶשׁ תִּשְׁרֵי. וּכְשֶׁתּוֹסִיף עָלָיו אי\"ב תשצ\"ג יֵצֵא מוֹלַד מַרְחֶשְׁוָן. וּכְשֶׁתּוֹסִיף עַל מַרְחֶשְׁוָן אי\"ב תשצ\"ג יֵצֵא מוֹלַד כִּסְלֵו. וְכֵן לְכָל חֹדֶשׁ וְחֹדֶשׁ זֶה אַחַר זֶה עַד סוֹף הָעוֹלָם: \n" + ], + [ + "אֵין קוֹבְעִין לְעוֹלָם רֹאשׁ חֹדֶשׁ תִּשְׁרֵי לְפִי חֶשְׁבּוֹן זֶה לֹא בְּאֶחָד בְּשַׁבָּת וְלֹא בִּרְבִיעִי בְּשַׁבָּת וְלֹא בְּעֶרֶב שַׁבָּת. סִימָן לָהֶם אד\"ו. אֶלָּא כְּשֶׁיִּהְיֶה מוֹלַד תִּשְׁרֵי בְּאֶחָד מִשְּׁלֹשָׁה יָמִים הָאֵלּוּ קוֹבְעִין רֹאשׁ חֹדֶשׁ בַּיּוֹם שֶׁלְּאַחֲרָיו. כֵּיצַד. הֲרֵי שֶׁהָיָה הַמּוֹלָד בְּאֶחָד בְּשַׁבָּת קוֹבְעִין רֹאשׁ חֹדֶשׁ תִּשְׁרֵי יוֹם שֵׁנִי. וְאִם הָיָה הַמּוֹלָד בִּרְבִיעִי קוֹבְעִין רֹאשׁ חֹדֶשׁ יוֹם חֲמִישִׁי. וְאִם הָיָה הַמּוֹלָד בְּשִׁשִּׁי קוֹבְעִין רֹאשׁ חֹדֶשׁ בִּשְׁבִיעִי: \n", + "וְכֵן אִם יִהְיֶה הַמּוֹלָד בַּחֲצִי הַיּוֹם אוֹ לְמַעְלָה מֵחֲצִי הַיּוֹם קוֹבְעִין רֹאשׁ חֹדֶשׁ בַּיּוֹם שֶׁלְּאַחֲרָיו. כֵּיצַד. הֲרֵי שֶׁהָיָה הַמּוֹלָד בְּיוֹם שֵׁנִי בְּשֵׁשׁ שָׁעוֹת בַּיּוֹם אוֹ יֶתֶר עַל שֵׁשׁ שָׁעוֹת קוֹבְעִין רֹאשׁ חֹדֶשׁ בִּשְׁלִישִׁי. וְאִם יִהְיֶה הַמּוֹלָד קֹדֶם חֲצִי הַיּוֹם אֲפִלּוּ בְּחֵלֶק אֶחָד קוֹבְעִין רֹאשׁ הַחֹדֶשׁ בְּאוֹתוֹ יוֹם הַמּוֹלָד עַצְמוֹ. וְהוּא שֶׁלֹּא יִהְיֶה אוֹתוֹ הַיּוֹם מִימֵי אד\"ו: \n", + "כְּשֶׁיִּהְיֶה הַמּוֹלָד בַּחֲצִי הַיּוֹם אוֹ אַחַר חֲצוֹת וְיִדָּחֶה לַיּוֹם שֶׁלְּאַחֲרָיו. אִם יִהְיֶה יוֹם שֶׁלְּאַחֲרָיו מִימֵי אד\"ו הֲרֵי זֶה נִדְחֶה לְשֶׁלְּאַחֲרָיו וְיִהְיֶה רֹאשׁ הַחֹדֶשׁ קָבוּעַ בִּשְׁלִישִׁי מִיּוֹם הַמּוֹלָד. כֵּיצַד. הֲרֵי שֶׁיִּהְיֶה הַמּוֹלָד בְּשַׁבָּת בַּחֲצוֹת סִימָן זי\"ח קוֹבְעִין רֹאשׁ הַחֹדֶשׁ בַּשָּׁנָה שֶׁמּוֹלָדָהּ כָּזֶה בְּשֵׁנִי בְּשַׁבָּת. וְכֵן אִם הָיָה הַמּוֹלָד בִּשְׁלִישִׁי בַּחֲצוֹת אוֹ אַחַר חֲצוֹת קוֹבְעִין רֹאשׁ הַחֹדֶשׁ בַּחֲמִישִׁי בְּשַׁבָּת: \n", + "מוֹלַד תִּשְׁרֵי שֶׁיָּצָא בְּחֶשְׁבּוֹן זֶה בְּלֵיל שְׁלִישִׁי בְּתֵשַׁע שָׁעוֹת בַּלַּיְלָה וּמָאתַיִם וְאַרְבָּעָה חֲלָקִים מִשָּׁעָה עֲשִׂירִית סִימָנָהּ ג\"ט ר\"ד. אוֹ יוֹתֵר עַל זֶה. אִם הָיְתָה שָׁנָה פְּשׁוּטָה דּוֹחִין אֶת רֹאשׁ הַחֹדֶשׁ וְאֵין קוֹבְעִים אוֹתוֹ בִּשְׁלִישִׁי בְּשָׁנָה זוֹ אֶלָּא בַּחֲמִישִׁי בְּשַׁבָּת: \n", + "וְכֵן אִם יָצָא מוֹלַד תִּשְׁרֵי בְּיוֹם שֵׁנִי בְּשָׁלֹשׁ שָׁעוֹת בְּיוֹם וְתקפ\"ט חֲלָקִים מִשָּׁעָה רְבִיעִית. סִימָנָהּ בט\"ו תקפ\"ט. אוֹ יֶתֶר עַל כֵּן. אִם הָיְתָה אוֹתָהּ הַשָּׁנָה מוֹצָאֵי הַמְעֻבֶּרֶת שֶׁהָיְתָה הַשָּׁנָה הַסְּמוּכָה לָהּ שֶׁעָבְרָה מְעֻבֶּרֶת. אֵין קוֹבְעִין רֹאשׁ הַחֹדֶשׁ בְּשֵׁנִי בְּשָׁנָה זוֹ אֶלָּא בִּשְׁלִישִׁי: \n", + "הָיָה מוֹלַד הַשָּׁנָה הַפְּשׁוּטָה שֶׁאָמַרְנוּ שֶׁתִּדָּחֶה לַחֲמִישִׁי פָּחוֹת חֵלֶק אֶחָד. כְּגוֹן שֶׁיָּצָא סִימָנָהּ ג\"ט ר\"ג אוֹ פָּחוֹת מִזֶּה. קוֹבְעִין אוֹתָהּ בִּשְׁלִישִׁי. וְכֵן אִם הָיָה מוֹלַד מוֹצָאֵי הָעִבּוּר בְּיוֹם שֵׁנִי פָּחוֹת חֵלֶק. כְּגוֹן שֶׁהָיָה סִימָנָהּ בט\"ו תקפ\"ח אוֹ פָּחוֹת מִזֶּה. קוֹבְעִין אוֹתָהּ בְּשֵׁנִי. נִמְצָא דֶּרֶךְ קְבִיעַת רֹאשׁ חֹדֶשׁ תִּשְׁרֵי לְפִי חֶשְׁבּוֹן זֶה כָּךְ הוּא. תַּחְשֹׁב וְתֵדַע הַמּוֹלָד בְּאֵי זֶה יוֹם יִהְיֶה וּבְכַמָּה שָׁעוֹת מִן הַיּוֹם אוֹ מִן הַלַּיְלָה וּבְכַמָּה חֲלָקִים מִן הַשָּׁעָה. וְיוֹם הַמּוֹלָד הוּא יוֹם הַקְּבִיעָה לְעוֹלָם. אֶלָּא אִם כֵּן הָיָה בְּאֶחָד בְּשַׁבָּת אוֹ בִּרְבִיעִי אוֹ בְּעֶרֶב שַׁבָּת. אוֹ אִם הָיָה הַמּוֹלָד בַּחֲצוֹת הַיּוֹם אוֹ אַחַר חֲצוֹת. אוֹ אִם הָיָה בר\"ד חֲלָקִים מִשָּׁעָה עֲשִׂירִית מִלֵּיל שְׁלִישִׁי אוֹ יוֹתֵר עַל זֶה וְהָיְתָה שָׁנָה פְּשׁוּטָה. אוֹ שֶׁהָיָה הַמּוֹלָד בתקפ\"ט חֲלָקִים מִשָּׁעָה רְבִיעִית מִיּוֹם שֵׁנִי וְהָיְתָה הַשָּׁנָה פְּשׁוּטָה שֶׁאַחַר הַמְעֵבֶּרֶת. שֶׁאִם יֶאֱרַע בְּאֶחָד מֵאַרְבָּעָה דְּבָרִים הָאֵלּוּ אֵין קוֹבְעִין בְּיוֹם הַמּוֹלָד אֶלָּא בַּיּוֹם שֶׁלְּאַחֲרָיו אוֹ שֶׁלְּאַחַר אַחֲרָיו כַּדֶּרֶךְ שֶׁבֵּאַרְנוּ: \n", + "וּמִפְּנֵי מָה אֵין קוֹבְעִין בְּחֶשְׁבּוֹן זֶה בִּימֵי אד\"ו. לְפִי שֶׁהַחֶשְׁבּוֹן הַזֶּה הוּא לְקִבּוּץ הַיָּרֵחַ וְהַשֶּׁמֶשׁ בְּהִלּוּכָהּ הָאֶמְצָעִי לֹא בַּמָּקוֹם הָאֲמִתִּי כְּמוֹ שֶׁהוֹדַעְנוּ. לְפִיכָךְ עָשׂוּ יוֹם קְבִיעָה וְיוֹם דְּחִיָּה כְּדֵי לִפְגֹּעַ בְּיוֹם קִבּוּץ הָאֲמִתִּי. כֵּיצַד. בִּשְׁלִישִׁי קוֹבְעִין בִּרְבִיעִי דּוֹחִין. בַּחֲמִישִׁי קוֹבְעִין בְּשִׁשִּׁי דּוֹחִין. בְּשַׁבָּת קוֹבְעִין אֶחָד בְּשַׁבָּת דּוֹחִין. בְּשֵׁנִי קוֹבְעִין: \n", + "וְעִקַּר שְׁאָר הָאַרְבַּע דְּחִיּוֹת אֵלּוּ הוּא זֶה הָעִקָּר שֶׁאָמַרְנוּ שֶׁהַחֶשְׁבּוֹן הַזֶּה בְּמַהֲלָךְ אֶמְצָעִי. וּרְאָיָה לַדָּבָר שֶׁהַמּוֹלָד יִהְיֶה בְּלֵיל שְׁלִישִׁי וְיִדָּחֶה לַחֲמִישִׁי פְּעָמִים רַבּוֹת לֹא יֵרָאֶה יָרֵחַ בְּלֵיל חֲמִישִׁי וְלֹא בְּלֵיל שִׁשִּׁי מִכְּלַל שֶׁלֹּא נִתְקַבְּצוּ הַשֶּׁמֶשׁ וְהַיָּרֵחַ קִבּוּץ אֲמִתִּי אֶלָּא בַּחֲמִישִׁי: \n" + ], + [ + "חָדְשָׁה שֶׁל לְבָנָה תִּשְׁעָה וְעֶשְׂרִים יוֹם וּמֶחֱצָה וְתשצ\"ג חֲלָקִים כְּמוֹ שֶׁבֵּאַרְנוּ. וְאִי אֶפְשָׁר לוֹמַר שֶׁרֹאשׁ הַחֹדֶשׁ יִהְיֶה בְּמִקְצָת הַיּוֹם עַד שֶׁיִּהְיֶה מִקְצָת הַיּוֹם מֵחֹדֶשׁ שֶׁעָבַר וּמִקְצָתוֹ מֵהַבָּא. שֶׁנֶּאֱמַר (במדבר יא כ) \"עַד חֹדֶשׁ יָמִים\" מִפִּי הַשְּׁמוּעָה לָמְדוּ שֶׁיָּמִים אַתָּה מְחַשֵּׁב לְחֹדֶשׁ וְאִי אַתָּה מְחַשֵּׁב שָׁעוֹת: \n", + "לְפִיכָךְ עוֹשִׂין חָדְשֵׁי הַלְּבָנָה מֵהֶן חֹדֶשׁ חָסֵר וּמֵהֶם חֹדֶשׁ מָלֵא. חֹדֶשׁ חָסֵר תִּשְׁעָה וְעֶשְׂרִים יוֹם בִּלְבַד וְאַף עַל פִּי שֶׁחָדְשָׁהּ שֶׁל לְבָנָה יֶתֶר עַל זֶה בְּשָׁעוֹת. וְחֹדֶשׁ מָלֵא מִשְּׁלֹשִׁים יוֹם וְאַף עַל פִּי שֶׁחָדְשָׁהּ שֶׁל לְבָנָה פָּחוֹת מִזֶּה בְּשָׁעוֹת. כְּדֵי שֶׁלֹּא לְחַשֵּׁב שָׁעוֹת בַּחֹדֶשׁ אֶלָּא יָמִים שְׁלֵמִים: \n", + "אִלּוּ הָיָה חָדְשָׁהּ שֶׁל לְבָנָה תִּשְׁעָה וְעֶשְׂרִים יוֹם וּמֶחֱצָה בִּלְבַד הָיוּ כָּל הַשָּׁנִים חֹדֶשׁ מָלֵא וְחֹדֶשׁ חָסֵר. וְיִהְיוּ יְמֵי שְׁנַת הַלְּבָנָה שנ\"ד, שִׁשָּׁה חֳדָשִׁים חֲסֵרִים וְשִׁשָּׁה חֳדָשִׁים מְלֵאִים. אֲבָל מִפְּנֵי הַחֲלָקִים שֶׁיֵּשׁ בְּכָל חֹדֶשׁ וְחֹדֶשׁ יוֹתֵר עַל חֲצִי הַיּוֹם יִתְקַבֵּץ מֵהֶן שָׁעוֹת וְיָמִים. עַד שֶׁיִּהְיוּ מִקְצָת הַשָּׁנִים חֳדָשִׁים חֲסֵרִים יוֹתֵר עַל הַמְּלֵאִים וּבְמִקְצָת הַשָּׁנִים חֳדָשִׁים מְלֵאִים יוֹתֵר עַל הַחֲסֵרִים: \n", + "יוֹם שְׁלֹשִׁים לְעוֹלָם עוֹשִׂין אוֹתוֹ רֹאשׁ חֹדֶשׁ בְּחֶשְׁבּוֹן זֶה. אִם הָיָה הַחֹדֶשׁ שֶׁעָבַר חָסֵר יִהְיֶה יוֹם שְׁלֹשִׁים רֹאשׁ חֹדֶשׁ הַבָּא. וְאִם יִהְיֶה הַחֹדֶשׁ שֶׁעָבַר מָלֵא יִהְיֶה יוֹם שְׁלֹשִׁים רֹאשׁ חֹדֶשׁ הוֹאִיל וּמִקְצָתוֹ רֹאשׁ חֹדֶשׁ. וְיִהְיֶה תַּשְׁלוּם הַחֹדֶשׁ הַמָּלֵא שֶׁעָבַר. וְיִהְיֶה יוֹם אֶחָד וּשְׁלֹשִׁים רֹאשׁ הַחֹדֶשׁ הַבָּא וּמִמֶּנּוּ הוּא הַמִּנְיָן. וְהוּא יוֹם הַקְּבִיעָה. וּלְפִיכָךְ עוֹשִׂין רָאשֵׁי חֳדָשִׁים בְּחֶשְׁבּוֹן זֶה חֹדֶשׁ אֶחָד יוֹם אֶחָד בִּלְבַד וְחֹדֶשׁ אֶחָד שְׁנֵי יָמִים: \n", + "סֵדֶר הֶחֳדָשִׁים הַמְּלֵאִים וְהַחֲסֵרִים לְפִי חֶשְׁבּוֹן זֶה כָּךְ הוּא. תִּשְׁרֵי לְעוֹלָם מָלֵא. וְטֵבֵת לְעוֹלָם חָסֵר. וּמִטֵּבֵת וְאֵילָךְ אֶחָד מָלֵא וְאֶחָד חָסֵר עַל הַסֵּדֶר. כֵּיצַד. טֵבֵת חָסֵר שְׁבָט מָלֵא. אֲדָר חָסֵר נִיסָן מָלֵא. אִיָּר חָסֵר סִיוָן מָלֵא. תַּמּוּז חָסֵר אָב מָלֵא. אֱלוּל חָסֵר. וּבְשָׁנָה הַמְעֻבֶּרֶת אֲדָר רִאשׁוֹן מָלֵא וַאֲדָר שֵׁנִי חָסֵר: \n", + "נִשְׁאֲרוּ שְׁנֵי הֶחֳדָשִׁים שֶׁהֵן מַרְחֶשְׁוָן וְכִסְלֵו. פְּעָמִים יִהְיוּ שְׁנֵיהֶם מְלֵאִים וּפְעָמִים יִהְיוּ שְׁנֵיהֶם חֲסֵרִים וּפְעָמִים יִהְיֶה מַרְחֶשְׁוָן חָסֵר וְכִסְלֵו מָלֵא. וְשָׁנָה שֶׁיִּהְיוּ בָּהּ שְׁנֵי חֳדָשִׁים אֵלּוּ מְלֵאִים הִיא שֶׁנִּקְרְאוּ חֳדָשֶׁיהָ שְׁלֵמִים. וְשָׁנָה שֶׁיִּהְיוּ בָּהּ שְׁנֵי חֳדָשִׁים אֵלּוּ חֲסֵרִים נִקְרְאוּ חֳדָשֶׁיהָ חֲסֵרִין. וְשָׁנָה שֶׁיִּהְיוּ בָּהּ מַרְחֶשְׁוָן חָסֵר וְכִסְלֵו מָלֵא נִקְרְאוּ חֳדָשֶׁיהָ כְּסִדְרָן: \n", + "דֶּרֶךְ יְדִיעַת הַשָּׁנָה אִם חֳדָשֶׁיהָ מְלֵאִים אוֹ חֲסֵרִין אוֹ כְּסִדְרָן לְפִי חֶשְׁבּוֹן זֶה כָּךְ הוּא. תֵּדַע תְּחִלָּה יוֹם שֶׁנִּקְבַּע בּוֹ רֹאשׁ הַשָּׁנָה שֶׁתִּרְצֶה לֵידַע סִדּוּר חֳדָשֶׁיהָ כְּמוֹ שֶׁבֵּאַרְנוּ בְּפֶרֶק שְׁבִיעִי. וְתֵדַע יוֹם שֶׁיִּקָּבַע בּוֹ רֹאשׁ הַשָּׁנָה שֶׁלְּאַחֲרֶיהָ. וּתְחַשֵּׁב מִנְיַן הַיָּמִים שֶׁבֵּינֵיהֶן חוּץ מִיּוֹם הַקְּבִיעָה שֶׁל זוֹ וְשֶׁל זוֹ. אִם תִּמְצָא בֵּינֵיהֶן שְׁנֵי יָמִים יִהְיוּ חָדְשֵׁי הַשָּׁנָה חֲסֵרִין. וְאִם תִּמְצָא בֵּינֵיהֶם שְׁלֹשָׁה יָמִים יִהְיוּ כְּסִדְרָן. וְאִם תִּמְצָא בֵּינֵיהֶם אַרְבָּעָה יָמִים יִהְיוּ חָדְשֵׁי הַשָּׁנָה שְׁלֵמִים: \n", + "בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁהָיְתָה הַשָּׁנָה שֶׁתִּרְצֶה לֵידַע סִדּוּר חֳדָשֶׁיהָ פְּשׁוּטָה. אֲבָל אִם הָיְתָה מְעֵבֶּרֶת. אִם תִּמְצָא בֵּין יוֹם קְבִיעָתָהּ וּבֵין יוֹם קְבִיעַת שָׁנָה שֶׁלְּאַחֲרֶיהָ אַרְבָּעָה יָמִים יִהְיוּ חָדְשֵׁי אוֹתָהּ שָׁנָה הַמְעֻבֶּרֶת חֲסֵרִים. וְאִם תִּמְצָא בֵּינֵיהֶם חֲמִשָּׁה יָמִים יִהְיוּ כְּסִדְרָן. וְאִם תִּמְצָא בֵּינֵיהֶם שִׁשָּׁה יִהְיוּ שְׁלֵמִים: \n", + "כֵּיצַד. הֲרֵי שֶׁרָצִינוּ לֵידַע סִדּוּר חָדְשֵׁי שָׁנָה זוֹ. וְהָיָה רֹאשׁ הַשָּׁנָה בַּחֲמִישִׁי וְהִיא פְּשׁוּטָה וְרֹאשׁ הַשָּׁנָה שֶׁלְּאַחֲרֶיהָ בְּשֵׁנִי בְּשַׁבָּת. נִמְצָא בֵּינֵיהֶן שְׁלֹשָׁה יָמִים. יָדַעְנוּ שֶׁשָּׁנָה זוֹ חֳדָשֶׁיהָ כְּסִדְרָן. וְאִלּוּ הָיָה רֹאשׁ הַשָּׁנָה שֶׁלְּאַחֲרֶיהָ בִּשְׁלִישִׁי הָיוּ חָדְשֵׁי הַשָּׁנָה זוֹ שְׁלֵמִים. וְאִלּוּ הָיָה רֹאשׁ הַשָּׁנָה בְּשָׁנָה זוֹ בְּשַׁבָּת וּבַשָּׁנָה שֶׁלְּאַחֲרֶיהָ בִּשְׁלִישִׁי בְּשַׁבָּת הָיוּ חָדְשֵׁי שָׁנָה זוֹ חֲסֵרִין. וְעַל דֶּרֶךְ זוֹ תְּחַשֵּׁב לַשָּׁנָה הַמְעֻבֶּרֶת כְּמוֹ שֶׁבֵּאַרְנוּ: \n", + "יֵשׁ שָׁם סִימָנִין שֶׁתִּסְמֹךְ עֲלֵיהֶם כְּדֵי שֶׁלֹּא תִּטְעֶה בְּחֶשְׁבּוֹן סִדּוּר חָדְשֵׁי הַשָּׁנָה וְהֵן בְּנוּיִין עַל עִקְּרֵי זֶה הַחֶשְׁבּוֹן וְהַקְּבִיעוֹת וְהַדְּחִיּוֹת שֶׁבֵּאַרְנוּ דַּרְכָּם. וְאֵלּוּ הֵן. כָּל שָׁנָה שֶׁיִּהְיֶה רֹאשׁ הַשָּׁנָה בָּהּ בַּשְּׁלִישִׁי תִּהְיֶה לְעוֹלָם כְּסִדְרָן לְפִי חֶשְׁבּוֹן זֶה. בֵּין פְּשׁוּטָה בֵּין מְעֻבֶּרֶת. וְאִם יִהְיֶה רֹאשׁ הַשָּׁנָה בְּשַׁבָּת אוֹ בְּשֵׁנִי לֹא תִּהְיֶה כְּסִדְרָן לְעוֹלָם בֵּין בִּפְשׁוּטָה בֵּין בִּמְעֵבֶּרֶת. וְאִם יִהְיֶה רֹאשׁ הַשָּׁנָה בַּחֲמִישִׁי. אִם פְּשׁוּטָה הִיא אִי אֶפְשָׁר שֶׁיִּהְיוּ חֳדָשֶׁיהָ חֲסֵרִים לְפִי חֶשְׁבּוֹן זֶה. וְאִם מְעֻבֶּרֶת הִיא אִי אֶפְשָׁר שֶׁיִּהְיוּ חֳדָשֶׁיהָ כְּסִדְרָן לְפִי חֶשְׁבּוֹן זֶה: \n" + ], + [ + "שְׁנַּת הַחַמָּה יֵשׁ מֵחַכְמֵי יִשְׂרָאֵל שֶׁאוֹמְרִים שֶׁהִיא שְׁסַ\"ה יוֹם וּרְבִיעַ יוֹם שֶׁהוּא שֵׁשׁ שָׁעוֹת. וְיֵשׁ מֵהֶן שֶׁאוֹמְרִים שֶׁהוּא פָּחוֹת מֵרְבִיעַ הַיּוֹם. וְכֵן חַכְמֵי יָוָן וּפָרַס יֵשׁ בֵּינֵיהֶן מַחֲלֹקֶת בְּדָבָר זֶה: \n", + "מִי שֶׁהוּא אוֹמֵר שֶׁהִיא שְׁסַ\"ה יוֹם וּרְבִיעַ יוֹם. יִשָּׁאֵר מִכָּל מַחֲזוֹר שֶׁל תְּשַׁע עֶשְׂרֵה שָׁנָה שָׁעָה אַחַת וְתפ\"ה חֲלָקִים כְּמוֹ שֶׁאָמַרְנוּ. וְיִהְיֶה בֵּין תְּקוּפָה לִתְקוּפָה אֶחָד וְתִשְׁעִים יוֹם וְשֶׁבַע שָׁעוֹת וַחֲצִי שָׁעָה. וּמִשֶּׁתֵּדַע תְּקוּפָה אַחַת בְּאֵי זֶה יוֹם בְּאֵיזוֹ שָׁעָה הִיא תַּתְחִיל לִמְנוֹת מִמֶּנָּה לַתְּקוּפָה הַשְּׁנִיָּה שֶׁאַחֲרֶיהָ וּמִן הַשְּׁנִיָּה לַשְּׁלִישִׁית עַד סוֹף הָעוֹלָם: \n", + "תְּקוּפַת נִיסָן הִיא הַשָּׁעָה וְהַחֵלֶק שֶׁתִּכָּנֵס בּוֹ הַשֶּׁמֶשׁ בְּרֹאשׁ מַזַּל טָלֶה. וּתְקוּפַת תַּמּוּז הֱיוֹת הַשֶּׁמֶשׁ בְּרֹאשׁ מַזַּל סַרְטָן. וּתְקוּפַת תִּשְׁרֵי הֱיוֹת הַשֶּׁמֶשׁ בְּרֹאשׁ מַזַּל מֹאזְנַיִם. וּתְקוּפַת טֵבֵת הֱיוֹת הַשֶּׁמֶשׁ בְּרֹאשׁ מַזַּל גְּדִי. וּתְקוּפַת נִיסָן הָיְתָה בַּשָּׁנָה הָרִאשׁוֹנָה שֶׁל יְצִירָה לְפִי חֶשְׁבּוֹן זֶה קֹדֶם מוֹלַד נִיסָן בְּשִׁבְעָה יָמִים וְתֵשַׁע שָׁעוֹת וְתרמ\"ב חֲלָקִים, סִימָנָהּ ז\"ט תרמ\"ב: \n", + "דֶּרֶךְ חֶשְׁבּוֹן הַתְּקוּפָה כָּךְ הִיא. תֵּדַע תְּחִלָּה כַּמָּה מַחֲזוֹרִין שְׁלֵמִים מִשְּׁנַת הַיְצִירָה עַד מַחֲזוֹר שֶׁתִּרְצֶה. וְקַח לְכָל מַחֲזוֹר מֵהֶן שָׁעָה אַחַת וְתפ\"ה חֲלָקִים. קַבֵּץ כָּל הַחֲלָקִים שָׁעוֹת וְכָל הַשָּׁעוֹת יָמִים וְתִגְרַע מִן הַכּל שִׁבְעָה יָמִים וְתֵשַׁע שָׁעוֹת וְתרמ\"ב חֲלָקִים. וְהַשְּׁאָר תּוֹסִיף אוֹתוֹ עַל מוֹלַד נִיסָן שֶׁל שָׁנָה רִאשׁוֹנָה מִן הַמַּחֲזוֹר. יֵצֵא לְךָ בְּאֵי זוֹ שָׁעָה וּבְכַמָּה בַּחֹדֶשׁ תִּהְיֶה תְּקוּפַת נִיסָן שֶׁל אוֹתָהּ הַשָּׁנָה מִן הַמַּחֲזוֹר. וּמִמֶּנָּה תַּתְחִיל לִמְנוֹת אֶחָד וְתִשְׁעִים יוֹם וְשֶׁבַע שָׁעוֹת וּמֶחֱצָה לְכָל תְּקוּפָה וּתְקוּפָה. וְאִם תִּרְצֶה לֵידַע תְּקוּפַת נִיסָן שֶׁל שָׁנָה זוֹ שֶׁהִיא שְׁנַת כָּךְ וְכָךְ בַּמַּחֲזוֹר שֶׁאַתָּה עוֹמֵד בּוֹ. קַח לְכָל הַמַּחֲזוֹרִין הַשְּׁלֵמִים שָׁעָה וְתפ\"ה לְכָל מַחֲזוֹר. וּלְכָל הַשָּׁנִים הַגְּמוּרוֹת שֶׁשָּׁלְמוּ מִן הַמַּחֲזוֹר עֲשָׂרָה יָמִים וְכ\"א שָׁעוֹת וְר\"ד חֲלָקִים לְכָל שָׁנָה וְקַבֵּץ הַכּל. וְתִגְרַע מִמֶּנּוּ ז' יָמִים וְט' שָׁעוֹת וְתרמ\"ב חֲלָקִים. וְהַשְּׁאָר תַּשְׁלִיכֵם חָדְשֵׁי הַלְּבָנָה כ\"ט יוֹם וְי\"ב שָׁעוֹת וְז' מֵאוֹת וְצ\"ג חֲלָקִים. וְהַנִּשְׁאָר פָּחוֹת מֵחֹדֶשׁ הַלְּבָנָה תּוֹסִיף אוֹתוֹ עַל מוֹלַד נִיסָן שֶׁל אוֹתָהּ הַשָּׁנָה. וְתֵדַע זְמַן תְּקוּפַת נִיסָן שֶׁל אוֹתָהּ הַשָּׁנָה בְּכַמָּה יוֹם בַּחֹדֶשׁ הִיא וּבְכַמָּה שָׁעָה. תְּקוּפַת נִיסָן לְפִי חֶשְׁבּוֹן זֶה אֵינָהּ לְעוֹלָם אֶלָּא אוֹ בִּתְחִלַּת הַלַּיְלָה אוֹ בַּחֲצִי הַלַּיְלָה אוֹ בִּתְחִלַּת הַיּוֹם אוֹ בַּחֲצִי הַיּוֹם. וּתְקוּפַת תַּמּוּז לְעוֹלָם אֵינָהּ אֶלָּא אוֹ בְּז' שָׁעוֹת וּמֶחֱצָה אוֹ בְּשָׁעָה אַחַת וּמֶחֱצָה בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה. וּתְקוּפַת תִּשְׁרֵי לְעוֹלָם אֵינָהּ אֶלָּא אוֹ בְּט' שָׁעוֹת אוֹ בְּג' שָׁעוֹת בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה. וּתְקוּפַת טֵבֵת לְעוֹלָם אֵינָהּ אֶלָּא אוֹ בְּי' שָׁעוֹת וּמֶחֱצָה אוֹ בְּאַרְבַּע שָׁעוֹת וּמֶחֱצָה בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה. אִם תִּרְצֶה לֵידַע בְּאֵי זֶה יוֹם מִימֵי הַשָּׁבוּעַ וּבְאֵי זוֹ שָׁעָה תִּהְיֶה הַתְּקוּפָה. קַח שָׁנִים גְּמוּרוֹת שֶׁעָבְרוּ מִשְּׁנַת הַיְצִירָה עַד שָׁנָה שֶׁתִּרְצֶה וְהַשְׁלֵךְ הַכּל כ\"ח כ\"ח וְהַנִּשְׁאָר יוֹתֵר מִכ\"ח קַח לְכָל שָׁנָה יוֹם אֶחָד ו' שָׁעוֹת. וְקַבֵּץ הַכּל וְהוֹסֵיף עָלָיו ג' וְהַשְׁלֵךְ הַכּל ז' ז'. וְהַנִּשְׁאָר מִן הַיָּמִים וּמִן הַשָּׁעוֹת תַּתְחִיל לִמְנוֹת מִתְּחִלַּת לֵיל אֶחָד בְּשַׁבָּת וְלַאֲשֶׁר יַגִּיעַ הַחֶשְׁבּוֹן בּוֹ תִּהְיֶה תְּקוּפַת נִיסָן. וְלָמָּה מוֹסִיפִין שְׁלֹשָׁה לְפִי שֶׁתְּקוּפָה רִאשׁוֹנָה שֶׁל שְׁנַת הַיְצִירָה הָיְתָה בִּתְחִלַּת לֵיל רְבִיעִי: \n", + "כֵּיצַד. הֲרֵי שֶׁרָצִינוּ לֵידַע תְּקוּפַת נִיסָן שֶׁל שְׁנַת תְּשַׁע מֵאוֹת שְׁלֹשִׁים וְאַרְבַּעַת אֲלָפִים לַיְצִירָה. כְּשֶׁתַּשְׁלִיךְ הַכּל כ\"ח כ\"ח תִּשָּׁאֵר שָׁנָה אַחַת. תִּקַּח לָהּ יוֹם אֶחָד וְשֵׁשׁ שָׁעוֹת וְתוֹסִיף עָלָיו ג' נִמְצֵאת תְּקוּפַת נִיסָן בְּלֵיל חֲמִישִׁי שֵׁשׁ שָׁעוֹת בַּלַּיְלָה. וּכְשֶׁתּוֹסִיף עָלֶיהָ שֶׁבַע שָׁעוֹת וּמֶחֱצָה הֲרֵי תִּהְיֶה תְּקוּפַת תַּמּוּז בְּשָׁעָה וּמֶחֱצָה מִיּוֹם ה'. וּכְשֶׁתּוֹסִיף עָלֶיהָ שֶׁבַע שָׁעוֹת וּמֶחֱצָה תִּהְיֶה תְּקוּפַת תִּשְׁרֵי בְּט' שָׁעוֹת מִיּוֹם ה'. וּכְשֶׁתּוֹסִיף עָלֶיהָ שֶׁבַע שָׁעוֹת וּמֶחֱצָה תִּהְיֶה תְּקוּפַת טֵבֵת בְּד' שָׁעוֹת וּמֶחֱצָה מִלֵּיל ז'. וּכְשֶׁתּוֹסִיף עָלֶיהָ שֶׁבַע שָׁעוֹת וּמֶחֱצָה תִּהְיֶה תְּקוּפַת נִיסָן הַבָּאָה בִּתְחִלַּת יוֹם ו'. וְעַל דֶּרֶךְ זוֹ עַד סוֹף הָעוֹלָם תְּקוּפָה אַחַר תְּקוּפָה: \n", + "אִם תִּרְצֶה לֵידַע בְּכַמָּה יוֹם בַּחֹדֶשׁ תִּהְיֶה תְּקוּפַת נִיסָן שֶׁל שָׁנָה זוֹ. תֵּדַע תְּחִלָּה בְּאֵי זֶה יוֹם מִימֵי הַשָּׁבוּעַ תִּהְיֶה וּבְאֵי זֶה יוֹם יִקְבְּעוּ נִיסָן שֶׁל שָׁנָה זוֹ וְכַמָּה שָׁנִים גְּמוּרוֹת עָבְרוּ מִן הַמַּחֲזוֹר. וְתִקַּח לְכָל שָׁנָה אַחַד עָשָׂר יוֹם וְתוֹסִיף עַל סִכּוּם הַיָּמִים ז' יָמִים בִּזְמַנִּים אֵלּוּ. וְהַשְׁלֵךְ הַכּל ל' ל' וְהַנִּשְׁאָר פָּחוֹת מִל' תַּתְחִיל לִמְנוֹתוֹ מֵרֹאשׁ חֹדֶשׁ נִיסָן. אִם יַגִּיעַ לְיוֹם הַתְּקוּפָה מוּטָב וְאִם לָאו הוֹסֵיף יוֹם אוֹ שְׁנֵי יָמִים אוֹ שְׁלֹשָׁה יָמִים עַל הַמִּנְיָן עַד שֶׁיַּגִּיעַ לְיוֹם הַתְּקוּפָה. וְאִם תִּהְיֶה הַשָּׁנָה מְעֵבֶּרֶת תַּתְחִיל לִמְנוֹת מֵרֹאשׁ חֹדֶשׁ אֲדָר שֵׁנִי וְלַיּוֹם שֶׁיַּגִּיעַ הַחֶשְׁבּוֹן בְּאוֹתוֹ הַיּוֹם מִן הַחֹדֶשׁ תִּהְיֶה הַתְּקוּפָה: \n", + "כֵּיצַד. הֲרֵי שֶׁרָצִינוּ לֵידַע בְּכַמָּה בַּחֹדֶשׁ תִּהְיֶה תְּקוּפַת נִיסָן שֶׁל שְׁנַת תתק\"ל. שֶׁהִיא שָׁנָה תְּשִׁיעִית מִמַּחֲזוֹר ר\"ס. מָצָאנוּ רֹאשׁ חֹדֶשׁ נִיסָן נִקְבָּע בָּהּ בַּחֲמִישִׁי וּתְקוּפַת נִיסָן בַּחֲמִישִׁי. וּלְפִי שֶׁהָיְתָה שָׁנָה זוֹ תְּשִׁיעִית לַמַּחֲזוֹר יִהְיוּ הַשָּׁנִים הַגְּמוּרוֹת שְׁמוֹנֶה. כְּשֶׁתִּקַּח לְכָל שָׁנָה מֵהֶן י\"א יוֹם יִהְיוּ כָּל הַיָּמִים פ\"ח. תּוֹסִיף ז' הֲרֵי הַכּל צ\"ה. תַּשְׁלִיךְ הַכּל ל' ל' נִשְׁאֲרוּ ה' יָמִים. כְּשֶׁתַּתְחִיל לִמְנוֹת ה' יָמִים מֵרֹאשׁ חֹדֶשׁ נִיסָן שֶׁהָיָה בַּחֲמִישִׁי יַגִּיעַ הַחֶשְׁבּוֹן לְיוֹם שֵׁנִי. וּכְבָר יָדַעְנוּ שֶׁאֵין הַתְּקוּפָה בְּשֵׁנִי בְּשַׁבָּת אֶלָּא בַּחֲמִישִׁי. לְפִיכָךְ תּוֹסִיף יוֹם אַחַר יוֹם עַד שֶׁתַּגִּיעַ לַחֲמִישִׁי שֶׁהוּא יוֹם הַתְּקוּפָה. נִמְצֵאת תְּקוּפַת נִיסָן בְּשָׁנָה זוֹ בְּיוֹם שְׁמִינִי מֵחֹדֶשׁ נִיסָן. וְעַל הַדֶּרֶךְ הַזֹּאת תַּעֲשֶׂה בְּכָל שָׁנָה וְשָׁנָה: \n", + "זֶה שֶׁאָמַרְנוּ תּוֹסִיף יוֹם אַחַר יוֹם עַד שֶׁתַּגִּיעַ לְיוֹם הַתְּקוּפָה. לְעוֹלָם לֹא תִּהְיֶה צָרִיךְ לְהוֹסִיף אֶלָּא יוֹם אֶחָד אוֹ ב' אוֹ ג'. וּפֶלֶא גָּדוֹל הוּא שֶׁתִּהְיֶה צָרִיךְ לְהוֹסִיף אַרְבָּעָה יָמִים. וְאִם מָצָאתָ שֶׁאַתָּה צָרִיךְ לְהוֹסִיף עַל זֶה תֵּדַע שֶׁטָּעִיתָ בַּחֶשְׁבּוֹן וְתַחֲזֹר וְתַחְשֹׁב בְּדִקְדּוּק: \n" + ], + [ + "שְׁנַּת הַחַמָּה לְמִי שֶׁהוּא אוֹמֵר שֶׁהִיא פָּחוֹת מֵרְבִיעַ מֵחַכְמֵי יִשְׂרָאֵל. יֵשׁ מִי שֶׁאוֹמֵר שס\"ה יוֹם וְחָמֵשׁ שָׁעוֹת וְתתקצ\"ז חֲלָקִים וּמ\"ח רֶגַע. וְהָרֶגַע אֶחָד מֵע\"ו בְּחֵלֶק. וּלְפִי חֶשְׁבּוֹן זֶה תִּהְיֶה תּוֹסֶפֶת שְׁנַת הַחַמָּה עַל שְׁנַת הַלְּבָנָה י' יָמִים וְכ\"א שָׁעָה וְקכ\"א חֵלֶק וּמ\"ח רֶגַע. סִימָן לָהֶן יכ\"א קכ\"א מ\"ח. וְלֹא תִּמְצָא תּוֹסֶפֶת בְּמַחֲזוֹר שֶׁל י\"ט שָׁנָה כְּלָל אֶלָּא בְּכָל מַחֲזוֹר מֵהֶם יִשְׁלְמוּ שְׁנֵי הַחַמָּה עִם שְׁנֵי הַלְּבָנָה הַפְּשׁוּטוֹת וְהַמְעֵבָּרוֹת: \n", + "בֵּין כָּל תְּקוּפָה וּתְקוּפָה לְפִי חֶשְׁבּוֹן זֶה צ\"א יוֹם וְז' שָׁעוֹת וְתקי\"ט חֲלָקִים וְל\"א רֶגַע. סִימָן לָהֶם צ\"א ת\"ק י\"ט ל\"א. וּכְשֶׁתֵּדַע תְּקוּפָה מִן הַתְּקוּפוֹת אֵימָתַי הָיְתָה. תַּחְשֹׁב מֵאוֹתוֹ רֶגַע מִנְיָן זֶה וְתֵדַע תְּקוּפָה שֶׁאַחֲרֶיהָ עַל הַדֶּרֶךְ שֶׁבֵּאַרְנוּ בִּתְקוּפַת הַשָּׁנָה שֶׁהִיא רְבִיעַ: \n", + "תְּקוּפַת נִיסָן לְפִי חֶשְׁבּוֹן זֶה הָיְתָה בְּשָׁנָה רִאשׁוֹנָה שֶׁל יְצִירָה קֹדֶם מוֹלַד נִיסָן בְּט' שָׁעוֹת וְתרמ\"ב חֲלָקִים. סִימָן לָהֶם ט' תרמ\"ב. וְכֵן הִיא לְעוֹלָם בְּכָל שָׁנָה רִאשׁוֹנָה שֶׁל כָּל מַחֲזוֹר קֹדֶם מוֹלַד נִיסָן בְּתֵשַׁע שָׁעוֹת וְתרמ\"ב חֲלָקִים: \n", + "כְּשֶׁתֵּדַע תְּקוּפַת נִיסָן שֶׁל שָׁנָה רִאשׁוֹנָה מִן הַמַּחֲזוֹר. תַּחְשֹׁב מִמֶּנָּה צ\"א יוֹם וְז' שָׁעוֹת וְתקי\"ט חֲלָקִים וְל\"א רֶגַע לְכָל תְּקוּפָה וּתְקוּפָה עַד סוֹף הַמַּחֲזוֹר: \n", + "אִם תִּרְצֶה לֵידַע מָתַי תִּהְיֶה תְּקוּפַת נִיסָן לְפִי חֶשְׁבּוֹן זֶה. תֵּדַע תְּחִלָּה שָׁנִים גְּמוּרוֹת שֶׁעָבְרוּ מִן הַמַּחֲזוֹר. וְתִקַּח לְכָל שָׁנָה מֵהֶן תּוֹסֶפֶת. וְהִיא יכ\"א קכ\"א מ\"ח. וְקַבֵּץ כָּל הָרְגָעִים חֲלָקִים וְכָל הַחֲלָקִים שָׁעוֹת וְכָל הַשָּׁעוֹת יָמִים כְּדֶרֶךְ שֶׁתַּחְשֹׁב בַּמּוֹלָדוֹת. וְתִגְרַע מִן הַכּל הַט' שָׁעוֹת וְתרמ\"ב חֲלָקִים. וְהַנִּשְׁאָר תַּשְׁלִיךְ חָדְשֵׁי לְבָנָה. וְהַנִּשְׁאָר שֶׁאֵין בּוֹ חֹדֶשׁ לְבָנָה תּוֹסִיף אוֹתוֹ עַל מוֹלַד נִיסָן שֶׁל אוֹתָהּ שָׁנָה. וּבְרֶגַע שֶׁיַּגִּיעַ הַמִּנְיָן בּוֹ תִּהְיֶה תְּקוּפַת נִיסָן שֶׁל אוֹתָהּ שָׁנָה: \n", + "וְנִרְאִין לִי הַדְּבָרִים שֶׁעַל חֶשְׁבּוֹן תְּקוּפָה זוֹ הָיוּ סוֹמְכִין לְעִנְיַן עִבּוּר הַשָּׁנָה בְּעֵת שֶׁבֵּית דִּין הַגָּדוֹל מָצוּי. שֶׁהָיוּ מְעַבְּרִין מִפְּנֵי הַזְּמַן אוֹ מִפְּנֵי הַצֹּרֶךְ. לְפִי שֶׁחֶשְׁבּוֹן זֶה הוּא הָאֱמֶת יוֹתֵר מִן הָרִאשׁוֹן. וְהוּא קָרוֹב מִן הַדְּבָרִים שֶׁנִּתְבָּאֲרוּ בְּאִצְטַגְנִינוּת יוֹתֵר מִן הַחֶשְׁבּוֹן הָרִאשׁוֹן שֶׁהָיְתָה בּוֹ שְׁנַת הַחַמָּה שס\"ה יוֹם וּרְבִיעַ יוֹם: \n", + "וְחֶשְׁבּוֹן שְׁתֵּי תְּקוּפוֹת הָאֵלּוּ שֶׁבֵּאַרְנוּ דַּרְכָּם הַכּל בְּקֵרוּב הוּא וּבְמַהֲלַךְ הַשֶּׁמֶשׁ הָאֶמְצָעִי לֹא בִּמְקוֹמָהּ הָאֲמִתִּי. אֲבָל בִּמְקוֹם הַשֶּׁמֶשׁ הָאֲמִתִּי תִּהְיֶה תְּקוּפַת נִיסָן בִּזְמַנִּים אֵלּוּ בִּכְמוֹ שְׁנֵי יָמִים קֹדֶם שְׁתֵּי הַתְּקוּפוֹת שֶׁיּוֹצְאִין בְּחֶשְׁבּוֹן זֶה. בֵּין בְּחֶשְׁבּוֹן מִי שֶׁחָשַׁב רְבִיעַ יוֹם גָּמוּר בֵּין לְמִי שֶׁמְּחַשֵּׁב לְפָחוֹת מֵרְבִיעַ יוֹם: \n" + ], + [ + "לְפִי שֶׁאָמַרְנוּ בַּהֲלָכוֹת אלּוּ שֶׁבֵּית דִּין הָיוּ מְחַשְּׁבִין בְּדִקְדּוּק וְיוֹדְעִים אִם יֵרָאֶה הַיָּרֵחַ אוֹ לֹא יֵרָאֶה. יָדַעְנוּ שֶׁכָּל מִי שֶׁרוּחוֹ נְכוֹנָה וְלִבּוֹ תָּאֵב לְדִבְרֵי הַחָכְמוֹת וְלַעֲמֹד עַל הַסּוֹדוֹת יִתְאַוֶּה לֵידַע אוֹתָן הַדְּרָכִים שֶׁמְּחַשְּׁבִין בָּהֶם עַד שֶׁיֵּדַע אָדָם אִם יֵרָאֶה הַיָּרֵחַ בְּלַיִל זֶה אוֹ לֹא יֵרָאֶה: ", + "וְדַרְכֵי הַחֶשְׁבּוֹן יֵשׁ בָּהֶן מַחֲלוֹקוֹת גְּדוֹלוֹת בֵּין חַכְמֵי הַגּוֹיִם הַקַּדְמוֹנִים שֶׁחָקְרוּ עַל חֶשְׁבּוֹן הַתְּקוּפוֹת וְהַגִּימַטְרִיָּאוֹת. וַאֲנָשִׁים חֲכָמִים גְּדוֹלִים נִשְׁתַּבְּשׁוּ בָּהֶן וְנִתְעַלְּמוּ מֵהֶן דְּבָרִים וְנוֹלְדוּ לָהֶן סְפֵקוֹת. וְיֵשׁ מִי שֶׁדִּקְדֵּק הַרְבֵּה וְלֹא פָּגַע בַּדֶּרֶךְ הַנְּכוֹנָה בְּחֶשְׁבּוֹן רְאִיַּת הַיָּרֵחַ אֶלָּא צָלַל בְּמַיִם אַדִּירִים וְהֶעֱלָה חֶרֶס בְּיָדוֹ: ", + "וּלְפִי אֹרֶךְ הַיָּמִים וְרֹב הַבְּדִיקוֹת וְהַחֲקִירוֹת נוֹדְעוּ לְמִקְצָת הַחֲכָמִים דַּרְכֵי חֶשְׁבּוֹן זֶה. וְעוֹד שֶׁיֵּשׁ לָנוּ בְּעִקָּרִים אֵלּוּ קַבָּלוֹת מִפִּי הַחֲכָמִים וּרְאָיוֹת שֶׁלֹּא נִכְתְּבוּ בַּסְּפָרִים הַיְדוּעִים לַכּל. וּמִפְּנֵי כָּל אֵלּוּ הַדְּבָרִים כָּשֵׁר בְּעֵינַי לְבָאֵר דַּרְכֵי חֶשְׁבּוֹן זֶה כְּדֵי שֶׁיִּהְיֶה נָכוֹן לְמִי שֶׁמְּלָאוֹ לִבּוֹ לְקָרְבָה אֶל הַמְּלָאכָה לַעֲשׂוֹת אוֹתָהּ: ", + "וְאַל יִהְיוּ דְּרָכִים אֵלּוּ קַלִּים בְּעֵינֶיךָ מִפְּנֵי שֶׁאֵין אָנוּ צְרִיכִין לָהֶם בַּזְּמַן הַזֶּה. שֶׁאֵלּוּ הַדְּרָכִים דְּרָכִים רְחוֹקִים וַעֲמֻקִּים הֵן. וְהוּא סוֹד הָעִבּוּר שֶׁהָיוּ הַחֲכָמִים הַגְּדוֹלִים יוֹדְעִים אוֹתוֹ וְאֵין מוֹסְרִין אוֹתוֹ לְכָל אָדָם אֶלָּא לִסְמוּכִים נְבוֹנִים. אֲבָל זֶה הַחֶשְׁבּוֹן בַּזְּמַן הַזֶּה שֶׁאֵין בֵּית דִּין לִקְבֹּעַ עַל פִּי הָרְאִיָּה שֶׁאָנוּ מְחַשְּׁבִין בּוֹ הַיּוֹם אֲפִלּוּ תִּינוֹקוֹת שֶׁל בֵּית רַבָּן מַגִּיעִין עַד סוֹפוֹ בִּשְׁלֹשָׁה וְאַרְבָּעָה יָמִים: ", + "שֶׁמָּא יִתְבּוֹנֵן חָכָם מֵחַכְמֵי הָאֻמּוֹת אוֹ מֵחַכְמֵי יִשְׂרָאֵל שֶׁלָּמְדוּ חָכְמַת יָוָן בִּדְרָכִים אֵלּוּ שֶׁאֲנִי מְחַשֵּׁב בָּהֶן לִרְאִיַּת הַיָּרֵחַ וְיִרְאֶה קֵרוּב מְעַט בְּמִקְצָת הַדְּרָכִים. וְיַעֲלֶה עַל דַּעְתּוֹ שֶׁנִּתְעַלֵּם מִמֶּנּוּ דָּבָר זֶה וְלֹא יָדַעְנוּ שֶׁיֵּשׁ בְּאוֹתוֹ הַדֶּרֶךְ קֵרוּב. אַל יַעֲלֶה זֶה עַל דַּעְתּוֹ אֶלָּא כָּל דָּבָר שֶׁלֹּא דִּקְדַּקְנוּ בּוֹ מִפְּנֵי שֶׁיָּדַעְנוּ בְּעִקְּרֵי הַגִּימַטְרִיָּאוֹת בִּרְאָיוֹת בְּרוּרוֹת שֶׁאֵין דָּבָר זֶה מַפְסִיד בִּידִיעַת הָרְאִיָּה וְאֵין חוֹשְׁשִׁין לוֹ. לְפִיכָךְ לֹא דִּקְדַּקְנוּ בּוֹ: ", + "וְכֵן כְּשֶׁיִּרְאֶה בְּדֶרֶךְ מִן הַדְּרָכִים חֶסְרוֹן מְעַט מֵחֶשְׁבּוֹן הָרָאוּי לְאוֹתָהּ הַדֶּרֶךְ. בְּכַוָּנָה עָשִׂינוּ זֶה לְפִי שֶׁיֵּשׁ כְּנֶגְדּוֹ יִתְרוֹן בְּדֶרֶךְ אַחֶרֶת עַד שֶׁיֵּצֵא הַדָּבָר לַאֲמִתּוֹ בִּדְרָכִים קְרוֹבִים בְּלֹא חֶשְׁבּוֹן אָרֹךְ. כְּדֵי שֶׁלֹּא יִבָּהֵל הָאָדָם שֶׁאֵינוֹ רָגִיל בִּדְבָרִים אֵלּוּ בְּרֹב הַחֶשְׁבּוֹנוֹת שֶׁאֵין מוֹעִילִין בִּרְאִיַּת הַיָּרֵחַ: ", + "הָעִקָּרִים שֶׁצָּרִיךְ אָדָם לֵידַע תְּחִלָּה לְכָל חֶשְׁבּוֹנוֹת הָאִצְטַגְנִינוּת. בֵּין לְדַרְכֵי חֶשְׁבּוֹן הָרְאִיָּה בֵּין לִשְׁאָר דְּבָרִים. אֵלּוּ הֵן. הַגַּלְגַּל מוחלק בְּש\"ס מַעֲלוֹת. כָּל מַזָּל וּמַזָּל שְׁלֹשִׁים מַעֲלוֹת. וּמַתְחִיל מִתְּחִלַּת מַזַּל טָלֶה וְכָל מַעֲלָה וּמַעֲלָה ס' חֲלָקִים. וְכָל חֵלֶק וְחֵלֶק ס' שְׁנִיּוֹת. וְכָל שְׁנִיָּה וּשְׁנִיָּה שִׁשִּׁים שְׁלִישִׁיּוֹת. וְכֵן תְּדַקְדֵּק הַחֶשְׁבּוֹן וּתְחַלֵּק כָּל זְמַן שֶׁתִּרְצֶה: ", + "לְפִיכָךְ אִם יָצָא לְךָ בַּחֶשְׁבּוֹן שֶׁכּוֹכָב פְּלוֹנִי מְקוֹמוֹ בַּגַּלְגַּל בְּע' מַעֲלוֹת וְל' חֲלָקִים וּמ' שְׁנִיּוֹת. תֵּדַע שֶׁכּוֹכָב זֶה הוּא בְּמַזַּל תְּאוֹמִים בַּחֲצִי מַעֲלָה אַחַת עֶשְׂרֵה מִמַּזָּל זֶה. לְפִי שֶׁמַּזַּל טָלֶה ל' מַעֲלוֹת וּמַזַּל שׁוֹר ל' מַעֲלוֹת נִשְׁאַר עֶשֶׂר מַעֲלוֹת וּמֶחֱצָה מִמַּזַּל תְּאוֹמִים וּמ' שְׁנִיּוֹת מֵחֲצִי הַמַּעֲלָה הָאַחֲרוֹן: ", + "וְכֵן אִם יָצָא מְקוֹמוֹ בַּגַּלְגַּל בְּש\"כ מַעֲלוֹת. תֵּדַע שֶׁכּוֹכָב זֶה בְּמַזַּל דְּלִי בְּכ' מַעֲלָה בּוֹ. וְעַל דֶּרֶךְ זוֹ בְּכָל הַמִּנְיָנוֹת. וְסֵדֶר הַמַּזָּלוֹת כָּךְ הוּא. טָלֶה שׁוֹר תְּאוֹמִים סַרְטָן אַרְיֵה בְּתוּלָה מֹאזְנַיִם עַקְרָב קֶשֶׁת גְּדִי דְּלִי דָּגִים: ", + "הַחֶשְׁבּוֹנוֹת כֻּלָּם כְּשֶׁתְּקַבֵּץ שְׁאֵרִית לִשְׁאֵרִית אוֹ כְּשֶׁתּוֹסִיף מִנְיָן עַל מִנְיָן. תְּקַבֵּץ כָּל מִין עִם מִינוֹ. הַשְּׁנִיּוֹת עִם הַשְּׁנִיּוֹת וְהַחֲלָקִים עִם הַחֲלָקִים וְהַמַּעֲלוֹת עִם הַמַּעֲלוֹת. וְכָל זְמַן שֶׁיִּתְקַבֵּץ מִן הַשְּׁנִיּוֹת ס' תָּשִׂים חֵלֶק אֶחָד וְתוֹסִיף עַל הַחֲלָקִים. וְכָל שֶׁיִּתְקַבֵּץ מִן הַחֲלָקִים ס' תָּשִׂים אוֹתוֹ מַעֲלָה וְתוֹסִיף אוֹתָהּ עַל הַמַּעֲלוֹת. וּכְשֶׁתְּקַבֵּץ הַמַּעֲלוֹת תַּשְׁלִיךְ אוֹתָן ש\"ס וְהַנִּשְׁאָר מִש\"ס וּלְמַטָּה הוּא שֶׁתּוֹפְסִין אוֹתוֹ לְחֶשְׁבּוֹן: ", + "בְּכָל הַחֶשְׁבּוֹנוֹת כֻּלָּן כְּשֶׁתִּרְצֶה לִגְרֹעַ מִנְיָן מִמִּנְיָן. אִם יִהְיֶה זֶה שֶׁגּוֹרְעִין אוֹתוֹ יֶתֶר עַל זֶה שֶׁגּוֹרְעִין מִמֶּנּוּ אֲפִלּוּ בְּחֵלֶק אֶחָד תּוֹסִיף עַל זֶה שֶׁגּוֹרְעִין מִמֶּנּוּ ש\"ס מַעֲלוֹת כְּדֵי שֶׁיְּהֵא אֶפְשָׁר לִגְרֹעַ זֶה הַמִּנְיָן מִמֶּנּוּ: ", + "כֵּיצַד. הֲרֵי שֶׁהִצְרִיכְךָ הַחֶשְׁבּוֹן לִגְרֹעַ מָאתַיִם מַעֲלוֹת וְנ' חֲלָקִים וּמ' שְׁנִיּוֹת. סִימָן רנ\"ם. מִק' מַעֲלוֹת וְכ' חֲלָקִים וְל' שְׁנִיּוֹת. סִימָנָן קכ\"ל. תּוֹסִיף עַל הַק' ש\"ס יִהְיוּ הַמַּעֲלוֹת ת\"ס וְתַתְחִיל לִגְרֹעַ הַשְּׁנִיּוֹת מִן הַשְּׁנִיּוֹת תָּבוֹא לִגְרֹעַ אַרְבָּעִים מִשְּׁלֹשִׁים אִי אֶפְשָׁר. תָּרִים חֵלֶק אֶחָד מִן הָעֶשְׂרִים חֲלָקִים וְתַעֲשֶׂה אוֹתוֹ שִׁשִּׁים שְׁנִיּוֹת וְתוֹסִיף עַל הַשְּׁלֹשִׁים וְנִמְצְאוּ הַשְּׁנִיּוֹת תִּשְׁעִים. תִּגְרַע מֵהֶם הַמ' יִשָּׁאֵר חֲמִשִּׁים שְׁנִיּוֹת. וְתַחֲזֹר לִגְרֹעַ חֲמִשִּׁים חֲלָקִים מִי\"ט חֲלָקִים שֶׁכְּבָר הֲרִימוֹתָ מֵהֶם חֵלֶק אֶחָד וַעֲשִׂיתוֹ שְׁנִיּוֹת. וְאִי אֶפְשָׁר לִגְרֹעַ חֲמִשִּׁים מִתִּשְׁעָה עָשָׂר. לְפִיכָךְ תָּרִים מַעֲלָה אַחַת מִן הַמַּעֲלוֹת וְתַעֲשֶׂה אוֹתָהּ שִׁשִּׁים חֲלָקִים וְתוֹסִיף עַל הַתִּשְׁעָה עָשָׂר וְנִמְצְאוּ הַחֲלָקִים ע\"ט. תִּגְרַע מֵהֶן הַחֲמִשִּׁים יִשָּׁאֵר תִּשְׁעָה וְעֶשְׂרִים חֲלָקִים. וְתַחֲזֹר לִגְרֹעַ הַמָּאתַיִם מַעֲלוֹת מִן אַרְבַּע מֵאוֹת וְנ\"ט מַעֲלוֹת שֶׁכְּבָר הֲרִימוֹתָ מַעֲלָה אַחַת וְעָשִׂיתָ חֲלָקִים. יִשָּׁאֵר מָאתַיִם וְתֵשַׁע וַחֲמִשִּׁים מַעֲלוֹת וְנִמְצָא הַשְּׁאָר סִימָנוֹ רנ\"ט כ\"ט נ'. וְעַל דֶּרֶךְ זוֹ בְּכָל גֵּרָעוֹן וְגֵרָעוֹן: ", + "הַשֶּׁמֶשׁ וְהַיָּרֵחַ וְכֵן שְׁאָר הַשִּׁבְעָה כּוֹכָבִים מַהֲלַךְ כָּל אֶחָד וְאֶחָד מֵהֶן בַּגַּלְגַּל שֶׁלּוֹ מַהֲלָךְ שָׁוֶה. אֵין בּוֹ לֹא קַלּוּת וְלֹא כְּבֵדוּת אֶלָּא כְּמוֹ מַהֲלָכוֹ הַיּוֹם כְּמוֹ מַהֲלָכוֹ אֶמֶשׁ כְּמוֹ מַהֲלָכוֹ לְמָחָר כְּמוֹ מַהֲלָכוֹ בְּכָל יוֹם וָיוֹם. וְגַלְגַּל שֶׁל כָּל אֶחָד מֵהֶם אַף עַל פִּי שֶׁהוּא מַקִּיף אֶת הָעוֹלָם אֵין הָאָרֶץ בְּאֶמְצָעוֹ: ", + "לְפִיכָךְ אִם תַּעֲרֹךְ מַהֲלַךְ כָּל אֶחָד מֵהֶן לַגַּלְגַּל הַמַּקִּיף אֶת הָעוֹלָם שֶׁהָאָרֶץ בְּאֶמְצָעוֹ שֶׁהוּא גַּלְגַּל הַמַּזָּלוֹת. יִשְׁתַּנֶּה הִלּוּכוֹ וְנִמְצָא מַהֲלָכוֹ בְּיוֹם זֶה בְּגַלְגַּל הַמַּזָּלוֹת פָּחוֹת אוֹ יוֹתֵר עַל מַהֲלָכוֹ אֶמֶשׁ אוֹ עַל מַהֲלָכוֹ לְמָחָר: ", + "הַמַּהֲלָךְ הַשָּׁוֶה שֶׁמְּהַלֵּךְ הַכּוֹכָב אוֹ הַשֶּׁמֶשׁ אוֹ הַיָּרֵחַ בְּגַלְגַּלּוֹ הוּא הַנִּקְרָא אֶמְצַע הַמַּהֲלָךְ. וְהַמַּהֲלָךְ שֶׁיִּהְיֶה בְּגַלְגַּל הַמַּזָּלוֹת שֶׁהוּא פְּעָמִים יוֹתֵר וּפְעָמִים חָסֵר הוּא הַמַּהֲלָךְ הָאֲמִתִּי. וּבוֹ יִהְיֶה מְקוֹם הַשֶּׁמֶשׁ אוֹ מְקוֹם הַיָּרֵחַ הָאֲמִתִּי: ", + "כְּבָר אָמַרְנוּ שֶׁאֵלּוּ הַדְּרָכִים שֶׁאָנוּ מְבָאֲרִים בַּהֲלָכוֹת אֵלּוּ אֵינָן אֶלָּא לְחֶשְׁבּוֹן רְאִיַּת הַיָּרֵחַ בִּלְבַד. לְפִיכָךְ עָשִׂינוּ הָעִקָּר שֶׁמִּמֶּנּוּ מַתְחִילִין לְעוֹלָם לְחֶשְׁבּוֹן זֶה מִתְּחִלַּת לֵיל חֲמִישִׁי שֶׁיּוֹמוֹ יוֹם שְׁלִישִׁי לְחֹדֶשׁ נִיסָן מִשָּׁנָה זוֹ שֶׁהִיא שְׁנַת י\"ז מִמַּחֲזוֹר ר\"ס. שֶׁהִיא שְׁנַת תתקל\"ח וְאַרְבַּעַת אַלְפַּיִם לַיְצִירָה. שֶׁהִיא שְׁנַת תפ\"ט וְאֶלֶף לַשְּׁטָרוֹת. שֶׁהִיא שְׁנַת ק\"ט וְאֶלֶף לְחֻרְבַּן בַּיִת שֵׁנִי. וְזוֹ הִיא שֶׁאָנוּ קוֹרְאִים אוֹתָהּ שְׁנַת הָעִקָּר בְּחֶשְׁבּוֹן זֶה: ", + "וּלְפִי שֶׁהָרְאִיָּה לֹא תִּהְיֶה אֶלָּא בְּאֶרֶץ יִשְׂרָאֵל כְּמוֹ שֶׁבֵּאַרְנוּ. עָשִׂינוּ כָּל דַּרְכֵי חֶשְׁבּוֹן הַזֶּה בְּנוּיִים עַל עִיר יְרוּשָׁלַיִם וְלִשְׁאָר הַמְּקוֹמוֹת הַסּוֹבְבִין אוֹתָהּ בִּכְמוֹ שִׁשָּׁה אוֹ שִׁבְעָה יָמִים שֶׁבָּהֶן רוֹאִין אֶת הַיָּרֵחַ תָּמִיד וּבָאִים וּמְעִידִים בְּבֵית דִּין. וּמָקוֹם זֶה הוּא נוֹטֶה מִתַּחַת הַקַּו הַשָּׁוֶה הַמְסַבֵּב בְּאֶמְצַע הָעוֹלָם כְּנֶגֶד רוּחַ צְפוֹנִית בִּכְמוֹ ל\"ב מַעֲלוֹת עַד ל\"ה וְעַד כ\"ט. וְכֵן הוּא נוֹטֶה מֵאֶמְצַע הַיִּשּׁוּב כְּנֶגֶד רוּחַ מַעֲרָב בִּכְמוֹ כ\"ד מַעֲלוֹת עַד כ\"ז וְעַד כ\"א: " + ], + [ + "מַהֲלַךְ הַשֶּׁמֶשׁ הָאֶמְצָעִי בְּיוֹם אֶחָד שֶׁהוּא כ\"ד שָׁעוֹת נ\"ט חֲלָקִים וּשְׁמוֹנֶה שְׁנִיּוֹת. סִימָנָם כ\"ד נט\"ח. נִמְצָא מַהֲלָכָהּ בַּעֲשָׂרָה יָמִים תֵּשַׁע מַעֲלוֹת וְנ\"א חֲלָקִים וְכ\"ג שְׁנִיּוֹת. סִימָנָם טנ\"א כ\"ג. וְנִמְצָא מַהֲלָכָהּ בְּמֵאָה יוֹם צ\"ח מַעֲלוֹת וּשְׁלֹשָׁה וּשְׁלֹשִׁים חֲלָקִים וְנ\"ג שְׁנִיּוֹת. סִימָנָם צ\"ח ל\"ג נ\"ג. וְנִמְצָא שְׁאֵרִית מַהֲלָכָהּ בְּאֶלֶף יוֹם אַחַר שֶׁתַּשְׁלִיךְ כָּל ש\"ס מַעֲלוֹת כְּמוֹ שֶׁבֵּאַרְנוּ. רס\"ה מַעֲלוֹת וְל\"ח חֲלָקִים וְנ' שְׁנִיּוֹת. סִימָנָם רס\"ה לח\"ן. וְנִמְצָא שְׁאֵרִית מַהֲלָכָהּ בַּעֲשֶׂרֶת אֲלָפִים יוֹם. קל\"ו מַעֲלוֹת וְכ\"ח חֲלָקִים וְכ' שְׁנִיּוֹת. סִימָנָם קל\"ו כ\"ח כ'. וְעַל הַדֶּרֶךְ הַזֶּה תִּכְפּל וְתוֹצִיא מַהֲלָכָהּ לְכָל מִנְיָן שֶׁתִּרְצֶה. וְכֵן אִם תִּרְצֶה לַעֲשׂוֹת סִימָנִין יְדוּעִים אֶצְלְךָ לְמַהֲלָכָהּ לִשְׁנֵי יָמִים וְלִשְׁלֹשָׁה וּלְאַרְבָּעָה עַד עֲשָׂרָה תַּעֲשֶׂה. וְכֵן אִם תִּרְצֶה לִהְיוֹת לְךָ סִימָנִין יְדוּעִים מוּכָנִין לְמַהֲלָכָהּ לְכ' יוֹם וּלְל' וּלְמ' עַד מֵאָה תַּעֲשֶׂה. וְדָבָר גָּלוּי הוּא וְיָדוּעַ מֵאַחַר שֶׁיָּדַעְתָּ מַהֲלַךְ יוֹם אֶחָד. וְרָאוּי הוּא לִהְיוֹת מוּכָן וְיָדוּעַ אֶצְלְךָ מַהֲלַךְ אֶמְצַע הַשֶּׁמֶשׁ לְכ\"ט יוֹם וּלְשנ\"ד יוֹם שֶׁהֵן יְמֵי שְׁנַת הַלְּבָנָה בִּזְמַן שֶׁחֳדָשֶׁיהָ כְּסִדְרָן. וְהִיא הַנִּקְרֵאת שָׁנָה סְדוּרָה. שֶׁבִּזְמַן שֶׁיִּהְיוּ לְךָ אֶמְצָעִיּוֹת אֵלּוּ מוּכָנִין יִהְיֶה הַחֶשְׁבּוֹן הַזֶּה קַל עָלֶיךָ לִרְאִיַּת הַחֹדֶשׁ. לְפִי שֶׁכ\"ט יוֹם גְּמוּרִים מִלֵּיל הָרְאִיָּה עַד לֵיל הָרְאִיָּה שֶׁל חֹדֶשׁ הַבָּא וְכֵן בְּכָל חֹדֶשׁ וְחֹדֶשׁ אֵין פָּחוֹת מִכ\"ט יוֹם וְלֹא יוֹתֵר. שֶׁאֵין חֶפְצֵנוּ בְּכָל אֵלּוּ הַחֶשְׁבּוֹנוֹת אֶלָּא לָדַעַת הָרְאִיָּה בִּלְבַד. וְכֵן מִלֵּיל הָרְאִיָּה שֶׁל חֹדֶשׁ זֶה עַד לֵיל הָרְאִיָּה לְאוֹתוֹ הַחֹדֶשׁ לַשָּׁנָה הַבָּאָה שָׁנָה סְדוּרָה אוֹ שָׁנָה וְיוֹם אֶחָד. וְכֵן בְּכָל שָׁנָה וְשָׁנָה. וּמַהֲלַךְ הַשֶּׁמֶשׁ הָאֶמְצָעִי לְכ\"ט יוֹם כ\"ח מַעֲלוֹת וְל\"ה חֲלָקִים וּשְׁנִיָּה אַחַת. סִימָנָן כ\"ח ל\"ה א'. וּמַהֲלָכָהּ לְשָׁנָה סְדוּרָה שמ\"ח מַעֲלוֹת וְנ\"ה חֲלָקִים וְט\"ו שְׁנִיּוֹת סִימָנָן שמ\"ח נ\"ה ט\"ו: ", + "נְקֻדָּה אַחַת יֵשׁ בְּגַלְגַּל הַשֶּׁמֶשׁ וְכֵן בִּשְׁאָר גַּלְגַּלֵּי הַשִּׁבְעָה כּוֹכָבִים. בְּעֵת שֶׁיִּהְיֶה הַכּוֹכָב בָּהּ יִהְיֶה גָּבוֹהַּ מֵעַל הָאָרֶץ כָּל מְאוֹרוֹ. וְאוֹתָהּ הַנְּקֻדָּה שֶׁל גַּלְגַּל הַשֶּׁמֶשׁ וּשְׁאָר הַכּוֹכָבִים חוּץ מִן הַיָּרֵחַ סוֹבֶבֶת בְּשָׁוֶה. וּמַהֲלָכָהּ בְּכָל שִׁבְעִים שָׁנָה בְּקֵרוּב מַעֲלָה אַחַת. וּנְקֻדָּה זוֹ הִיא הַנִּקְרֵאת גֹּבַהּ הַשֶּׁמֶשׁ. מַהֲלָכוֹ בְּכָל עֲשָׂרָה יָמִים שְׁנִיָּה אַחַת וַחֲצִי שְׁנִיָּה שֶׁהִיא ל' שְׁלִישִׁיּוֹת. נִמְצָא מַהֲלָכוֹ בְּק' יוֹם ט\"ו שְׁנִיּוֹת. וּמַהֲלָכוֹ בְּאֶלֶף יוֹם שְׁנֵי חֲלָקִים וּשְׁלֹשִׁים שְׁנִיּוֹת. וּמַהֲלָכוֹ בַּעֲשֶׂרֶת אֲלָפִים יוֹם כ\"ה חֲלָקִים. וְנִמְצָא מַהֲלָכוֹ לְתִשְׁעָה וְעֶשְׂרִים יוֹם אַרְבַּע שְׁנִיּוֹת וְעוֹד. וּמַהֲלָכוֹ בְּשָׁנָה סְדוּרָה נ\"ג שְׁנִיּוֹת. כְּבָר אָמַרְנוּ שֶׁהָעִקָּר שֶׁמִּמֶּנּוּ הַתְחָלַת חֶשְׁבּוֹן זֶה הוּא מִתְּחִלַּת לֵיל חֲמִישִׁי שֶׁיּוֹמוֹ שְׁלִישִׁי לְחֹדֶשׁ נִיסָן מִשְּׁנַת תתקל\"ח וְאַרְבַּעַת אֲלָפִים לַיְצִירָה. וּמְקוֹם הַשֶּׁמֶשׁ בְּמַהֲלָכָהּ הָאֶמְצָעִי הָיָה בָּעִקָּר הַזֶּה בְּשֶׁבַע מַעֲלוֹת וּשְׁלֹשָׁה חֲלָקִים וְל\"ב שְׁנִיּוֹת מִמַּזַּל טָלֶה. סִימָנָן ז\"ג ל\"ב. וּמְקוֹם גֹּבַהּ הַשֶּׁמֶשׁ הָיָה בְּעִקָּר זֶה בְּכ\"ו מַעֲלוֹת מ\"ה חֲלָקִים וּשְׁמוֹנֶה שְׁנִיּוֹת מִמַּזַּל תְּאוֹמִים. סִימָנָם כ\"ו מ\"ה ח'. כְּשֶׁתִּרְצֶה לֵידַע מְקוֹם הַשֶּׁמֶשׁ בְּמַהֲלָכָהּ הָאֶמְצָעִי בְּכָל זְמַן שֶׁתִּרְצֶה. תִּקַּח מִנְיַן הַיָּמִים שֶׁמִּתְּחִלַּת יוֹם הָעִקָּר עַד הַיּוֹם שֶׁתִּרְצֶה. וְתוֹצִיא מַהֲלָכָהּ הָאֶמְצָעִי בְּאוֹתָן הַיָּמִים מִן הַסִּימָנִין שֶׁהוֹדַעְנוּ. וְהוֹסֵיף הַכּל עַל הָעִקָּר וּתְקַבֵּץ כָּל מִין עִם מִינוֹ. וְהַיּוֹצֵא הוּא מְקוֹם הַשֶּׁמֶשׁ בְּמַהֲלָכָהּ הָאֶמְצָעִי לְאוֹתוֹ הַיּוֹם. כֵּיצַד. הֲרֵי שֶׁרָצִינוּ לֵידַע מְקוֹם הַשֶּׁמֶשׁ הָאֶמְצָעִי בִּתְחִלַּת לֵיל הַשַּׁבָּת שֶׁיּוֹמוֹ אַרְבָּעָה עָשָׂר לְחֹדֶשׁ תַּמּוּז מִשָּׁנָה זוֹ שֶׁהִיא שְׁנַת הָעִקָּר. מָצָאנוּ מִנְיַן הַיָּמִים מִיּוֹם הָעִקָּר עַד תְּחִלַּת הַיּוֹם זֶה שֶׁאָנוּ רוֹצִים לֵידַע מְקוֹם הַשֶּׁמֶשׁ בּוֹ מֵאָה יוֹם. לָקַחְנוּ אֶמְצַע מַהֲלָכָהּ לְק' יוֹם שֶׁהוּא צ\"ח ל\"ג נ\"ג וְהוֹסַפְנוּ עַל הָעִקָּר שֶׁהוּא ז\"ג ל\"ב. יָצָא מִן הַחֶשְׁבּוֹן מֵאָה וְחָמֵשׁ מַעֲלוֹת וְל\"ז חֲלָקִים וְכ\"ה שְׁנִיּוֹת. סִימָנָן ק\"ה ל\"ז כ\"ה. וְנִמְצָא מְקוֹמָהּ בְּמַהֲלַךְ אֶמְצָעִי בִּתְחִלַּת לַיִל זֶה בְּמַזַּל סַרְטָן בְּט\"ו מַעֲלוֹת בּוֹ וְל\"ז חֲלָקִים מִמַּעֲלַת ט\"ז. וְהָאֶמְצָעִי שֶׁיָּצָא בְּחֶשְׁבּוֹן זֶה פְּעָמִים יִהְיֶה בִּתְחִלַּת הַלַּיְלָה בְּשָׁוֶה. אוֹ קֹדֶם שְׁקִיעַת הַחַמָּה בְּשָׁעָה. אוֹ אַחַר שְׁקִיעַת הַחַמָּה בְּשָׁעָה. וְדָבָר זֶה לֹא תָּחוּשׁ לוֹ בַּשֶּׁמֶשׁ בְּחֶשְׁבּוֹן הָרְאִיָּה. שֶׁהֲרֵי אָנוּ מַשְׁלִימִים קֵרוּב זֶה כְּשֶׁנַּחֲשֹׁב לְאֶמְצַע הַיָּרֵחַ. וְעַל הַדֶּרֶךְ הַזֹּאת תַּעֲשֶׂה תָּמִיד לְכָל עֵת שֶׁתִּרְצֶה וַאֲפִלּוּ אַחַר אֶלֶף שָׁנִים. שֶׁתְּקַבֵּץ כָּל הַשְּׁאֵרִית וְתוֹסִיף עַל הָעִקָּר יֵצֵא לְךָ הַמָּקוֹם הָאֶמְצָעִי. וְכֵן תַּעֲשֶׂה בְּאֶמְצַע הַיָּרֵחַ וּבְאֶמְצַע כָּל כּוֹכָב וְכוֹכָב. מֵאַחַר שֶׁתֵּדַע מַהֲלָכוֹ בְּיוֹם אֶחָד כַּמָּה הוּא וְתֵדַע הָעִקָּר שֶׁמִּמֶּנּוּ תַּתְחִיל. וּתְקַבֵּץ מַהֲלָכוֹ לְכָל הַשָּׁנִים וְהַיָּמִים שֶׁתִּרְצֶה וְתוֹסִיף עַל הָעִקָּר וְיֵצֵא לְךָ מְקוֹמוֹ בְּמַהֲלָךְ אֶמְצָעִי. וְכֵן תַּעֲשֶׂה בְּגֹבַהּ הַשֶּׁמֶשׁ תּוֹסִיף מַהֲלָכוֹ בְּאוֹתָם הַיָּמִים אוֹ הַשָּׁנִים עַל הָעִקָּר יֵצֵא לְךָ מְקוֹם גֹּבַהּ הַשֶּׁמֶשׁ לְאוֹתוֹ הַיּוֹם שֶׁתִּרְצֶה. וְכֵן אִם תִּרְצֶה לַעֲשׂוֹת עִקָּר אַחֵר שֶׁתַּתְחִיל מִמֶּנּוּ חוּץ מֵעִקָּר זֶה שֶׁהִתְחַלְנוּ מִמֶּנּוּ בְּשָׁנָה זוֹ. כְּדֵי שֶׁיִּהְיֶה אוֹתוֹ עִקָּר בִּתְחִלַּת שְׁנַת מַחֲזוֹר יָדוּעַ. אוֹ בִּתְחִלַּת מֵאָה מִן הַמֵּאוֹת. הָרְשׁוּת בְּיָדְךָ. וְאִם תִּרְצֶה לִהְיוֹת הָעִקָּר שֶׁתַּתְחִיל מִמֶּנּוּ מִשָּׁנִים שֶׁעָבְרוּ קֹדֶם עִקָּר זֶה אוֹ לְאַחַר כַּמָּה שָׁנִים מֵעִקָּר זֶה הַדֶּרֶךְ יְדוּעָה. כֵּיצַד הִיא הַדֶּרֶךְ. כְּבָר יָדַעְתָּ מַהֲלַךְ הַשֶּׁמֶשׁ לְשָׁנָה סְדוּרָה וּמַהֲלָכָהּ לְכ\"ט יוֹם וּמַהֲלָכָהּ לְיוֹם אֶחָד. וְדָבָר יָדוּעַ שֶׁהַשָּׁנָה שֶׁחֳדָשֶׁיהָ שְׁלֵמִים הִיא יְתֵרָה עַל הַסְּדוּרָה יוֹם אֶחָד. וְהַשָּׁנָה שֶׁחֳדָשֶׁיהָ חֲסֵרִין הִיא חֲסֵרָה מִן הַסְּדוּרָה יוֹם אֶחָד. וְהַשָּׁנָה הַמְעֻבֶּרֶת אִם יִהְיוּ חֳדָשֶׁיהָ כְּסִדְרָן תִּהְיֶה יְתֵרָה עַל הַשָּׁנָה הַסְּדוּרָה שְׁלֹשִׁים יוֹם. וְאִם יִהְיוּ חֳדָשֶׁיהָ שְׁלֵמִים הִיא יְתֵרָה עַל הַסְּדוּרָה ל\"א יוֹם. וְאִם יִהְיוּ חֳדָשֶׁיהָ חֲסֵרִין הִיא יְתֵרָה עַל הַסְּדוּרָה כ\"ט יוֹם. וּמֵאַחַר שֶׁכָּל הַדְּבָרִים הָאֵלּוּ יְדוּעִים תּוֹצִיא מַהֲלַךְ אֶמְצַע הַשֶּׁמֶשׁ לְכָל הַשָּׁנִים וְהַיָּמִים שֶׁתִּרְצֶה וְתוֹסִיף עַל הָעִקָּר שֶׁעָשִׂינוּ. יֵצֵא לְךָ אֶמְצָעָהּ לַיּוֹם שֶׁתִּרְצֶה מִשָּׁנִים הַבָּאוֹת. וְתַעֲשֶׂה אוֹתוֹ הַיּוֹם עִקָּר. אוֹ תִּגְרַע הָאֶמְצַע שֶׁהוֹצֵאתָ מִן הָעִקָּר שֶׁעָשִׂינוּ וְיֵצֵא לְךָ הָעִקָּר לַיּוֹם שֶׁתִּרְצֶה מִשָּׁנִים שֶׁעָבְרוּ. וְתַעֲשֶׂה אוֹתוֹ אֶמְצַע הָעִקָּר. וְכָזֶה תַּעֲשֶׂה בְּאֶמְצַע הַיָּרֵחַ וּשְׁאָר הַכּוֹכָבִים אִם יִהְיוּ יְדוּעִים לְךָ. וּכְבָר נִתְבָּאֵר לְךָ מִכְּלַל דְּבָרֵינוּ שֶׁכְּשֵׁם שֶׁתֵּדַע אֶמְצַע הַשֶּׁמֶשׁ לְכָל יוֹם שֶׁתִּרְצֶה מִיָּמִים הַבָּאִים כָּךְ תֵּדַע אֶמְצָעָהּ לְכָל יוֹם שֶׁתִּרְצֶה מִיָּמִים שֶׁעָבְרוּ: " + ], + [ + "אִם תִּרְצֶה לֵידַע מְקוֹם הַשְּׁמֶשׁ הָאֲמִתִּי בְּכָל יוֹם שֶׁתִּרְצֶה. תּוֹצִיא תְּחִלָּה מְקוֹמָהּ הָאֶמְצָעִי לְאוֹתוֹ הַיּוֹם עַל הַדֶּרֶךְ שֶׁבֵּאַרְנוּ. וְתוֹצִיא מְקוֹם גֹּבַהּ הַשֶּׁמֶשׁ. וְתִגְרַע מְקוֹם גֹּבַהּ הַשֶּׁמֶשׁ מִמְּקוֹם הַשֶּׁמֶשׁ הָאֶמְצָעִי וְהַנִּשְׁאָר הוּא הַנִּקְרָא מַסְלוּל הַשֶּׁמֶשׁ: ", + "וְתִרְאֶה כַּמָּה מַעֲלוֹת הוּא מַסְלוּל הַשֶּׁמֶשׁ. אִם הָיָה הַמַּסְלוּל פָּחוֹת מִק\"פ מַעֲלוֹת. תִּגְרַע מְנַת הַמַּסְלוּל מִמְּקוֹם הַשֶּׁמֶשׁ הָאֶמְצָעִי. וְאִם הָיָה הַמַּסְלוּל יוֹתֵר עַל ק\"פ מַעֲלוֹת עַד ש\"ס תּוֹסִיף מְנַת הַמַּסְלוּל עַל מְקוֹם הַשֶּׁמֶשׁ הָאֶמְצָעִי. וּמַה שֶּׁיִּהְיֶה אַחַר שֶׁתּוֹסִיף עָלָיו אוֹ תִּגְרַע מִמֶּנּוּ הוּא הַמָּקוֹם הָאֲמִתִּי: ", + "וְדַע שֶׁאִם יִהְיֶה הַמַּסְלוּל ק\"פ בְּשָׁוֶה אוֹ ש\"ס בְּשָׁוֶה. אֵין לוֹ מָנָה אֶלָּא יִהְיֶה הַמָּקוֹם הָאֶמְצָעִי הוּא הַמָּקוֹם הָאֲמִתִּי: ", + "וְכַמָּה הִיא מְנַת הַמַּסְלוּל. אִם יִהְיֶה הַמַּסְלוּל עֶשֶׂר מַעֲלוֹת. תִּהְיֶה מְנָתוֹ כ' חֲלָקִים. וְאִם יִהְיֶה כ' מַעֲלוֹת תִּהְיֶה מְנָתוֹ מ' חֲלָקִים. וְאִם יִהְיֶה ל' מַעֲלוֹת תִּהְיֶה מְנָתוֹ נ\"ח חֲלָקִים. וְאִם יִהְיֶה מ' מַעֲלוֹת תִּהְיֶה מְנָתוֹ מַעֲלָה אַחַת וְט\"ו חֲלָקִים. וְאִם יִהְיֶה נ' מַעֲלוֹת תִּהְיֶה מְנָתוֹ מַעֲלָה אַחַת וְכ\"ט חֲלָקִים. וְאִם יִהְיֶה ס' מַעֲלוֹת תִּהְיֶה מְנָתוֹ מַעֲלָה אַחַת וּמ\"א חֲלָקִים. וְאִם יִהְיֶה ע' מַעֲלוֹת תִּהְיֶה מְנָתוֹ מַעֲלָה אַחַת וְנ\"א חֲלָקִים. וְאִם יִהְיֶה פ' מַעֲלוֹת תִּהְיֶה מְנָתוֹ מַעֲלָה אַחַת וְנ\"ז חֲלָקִים. וְאִם יִהְיֶה צ' מַעֲלוֹת תִּהְיֶה מְנָתוֹ מַעֲלָה אַחַת וְנ\"ט חֲלָקִים. וְאִם יִהְיֶה ק' מַעֲלוֹת תִּהְיֶה מְנָתוֹ מַעֲלָה אַחַת וְנ\"ח חֲלָקִים. וְאִם יִהְיֶה ק\"י תִּהְיֶה מְנָתוֹ מַעֲלָה אַחַת וְנ\"ג חֲלָקִים. וְאִם יִהְיֶה ק\"כ תִּהְיֶה מְנָתוֹ מַעֲלָה אַחַת וּמ\"ה חֲלָקִים. וְאִם יִהְיֶה ק\"ל תִּהְיֶה מְנָתוֹ מַעֲלָה אַחַת ל\"ג חֲלָקִים. וְאִם יִהְיֶה ק\"מ תִּהְיֶה מְנָתוֹ מַעֲלָה אַחַת וְי\"ט חֲלָקִים. וְאִם יִהְיֶה ק\"נ תִּהְיֶה מְנָתוֹ מַעֲלָה אַחַת וְחֵלֶק אֶחָד. וְאִם יִהְיֶה ק\"ס תִּהְיֶה מְנָתוֹ מ\"ב חֲלָקִים. וְאִם יִהְיֶה ק\"ע תִּהְיֶה מְנָתוֹ כ\"א חֲלָקִים. וְאִם יִהְיֶה ק\"פ בְּשָׁוֶה אֵין לוֹ מָנָה כְּמוֹ שֶׁבֵּאַרְנוּ אֶלָּא מְקוֹם הַשֶּׁמֶשׁ הָאֶמְצָעִי הוּא מְקוֹמָהּ הָאֲמִתִּי: ", + "הָיָה הַמַּסְלוּל יֶתֶר עַל ק\"פ מַעֲלוֹת. תִּגְרַע אוֹתוֹ מִש\"ס מַעֲלוֹת וְתֵדַע מְנָתוֹ. כֵּיצַד. הֲרֵי שֶׁהָיָה הַמַּסְלוּל ר' מַעֲלוֹת. תִּגְרַע אוֹתוֹ מִש\"ס תִּשָּׁאֵר ק\"ס מַעֲלוֹת. וּכְבָר הוֹדַעְנוּ שֶׁמְּנַת ק\"ס מַעֲלוֹת מ\"ב חֲלָקִים. וְכֵן מְנַת הַמָּאתַיִם מ\"ב חֲלָקִים: ", + "וְכֵן אִם הָיָה הַמַּסְלוּל ש' מַעֲלוֹת. תִּגְרַע אוֹתוֹ מִש\"ס יִשָּׁאֵר ס'. וּכְבָר יָדַעְתָּ שֶׁמְּנַת ס' מַעֲלוֹת מַעֲלָה אַחַת וּמ\"א חֲלָקִים. וְכֵן הִיא מְנַת הַש' מַעֲלוֹת. וְעַל דֶּרֶךְ זוֹ בְּכָל מִנְיָן וּמִנְיָן: ", + "הֲרֵי שֶׁהָיָה הַמַּסְלוּל ס\"ה מַעֲלוֹת. וּכְבָר יָדַעְנוּ שֶׁמְּנַת הַשִּׁשִּׁים הִיא מַעֲלָה אַחַת וּמ\"א חֲלָקִים. וּמְנַת הָע' הִיא מַעֲלָה אַחַת וְנ\"א חֲלָקִים. נִמְצָא בֵּין שְׁתֵּי הַמָּנוֹת י' חֲלָקִים. וּלְפִי חֶשְׁבּוֹן הַמַּעֲלוֹת יִהְיֶה לְכָל מַעְלָה חֵלֶק אֶחָד. וְיִהְיֶה מְנַת הַמַּסְלוּל שֶׁהוּא ס\"ה מַעֲלָה אַחַת וּמ\"ו חֲלָקִים: ", + "וְכֵן אִלּוּ הָיָה הַמַּסְלוּל ס\"ז הָיְתָה מְנָתוֹ מַעֲלָה אַחַת וּמ\"ח חֲלָקִים. וְעַל דֶּרֶךְ זוֹ תַּעֲשֶׂה בְּכָל מַסְלוּל שֶׁיִּהְיֶה בְּמִנְיָנוֹ אֲחָדִים עִם הָעֲשָׂרוֹת. בֵּין בְּחֶשְׁבּוֹן הַשֶּׁמֶשׁ בֵּין בְּחֶשְׁבּוֹן הַיָּרֵחַ: ", + "כֵּיצַד. הֲרֵי שֶׁרָצִינוּ לֵידַע מְקוֹם הַשֶּׁמֶשׁ הָאֲמִתִּי בִּתְחִלַּת לֵיל הַשַּׁבָּת י\"ד יוֹם לְחֹדֶשׁ תַּמּוּז מִשָּׁנָה זוֹ. תּוֹצִיא אֶמְצַע הַשֶּׁמֶשׁ תְּחִלָּה לָעֵת הַזֹּאת. וְסִימָנוֹ ק\"ה ל\"ז כ\"ה כְּמוֹ שֶׁבֵּאַרְנוּ. וְתוֹצִיא מְקוֹם גֹּבַהּ הַשֶּׁמֶשׁ לָעֵת הַזֹּאת. יֵצֵא לְךָ סִימָנוֹ פ\"ו מ\"ה כ\"ג. וְתִגְרַע מְקוֹם הַגֹּבַהּ מִן הָאֶמְצָעִי. יֵצֵא לְךָ הַמַּסְלוּל י\"ח מַעֲלוֹת וְנ\"ב חֲלָקִים וּשְׁתֵּי שְׁנִיּוֹת. סִימָנָם י\"ח נ\"ב ב'. וְאַל תַּקְפִּיד בְּכָל מַסְלוּל עַל הַחֲלָקִים אֶלָּא אִם יִהְיוּ פָּחוֹת מִשְּׁלֹשִׁים אַל תִּפְנֶה אֲלֵיהֶם. וְאִם הָיוּ שְׁלֹשִׁים אוֹ יוֹתֵר תַּחְשֹׁב אוֹתָם מַעֲלָה אַחַת וְתוֹסִיף אוֹתָהּ עַל מִנְיַן מַעֲלוֹת הַמַּסְלוּל. לְפִיכָךְ יִהְיֶה מַסְלוּל זֶה י\"ט מַעֲלוֹת וְתִהְיֶה מְנָתוֹ עַל הַדֶּרֶךְ שֶׁבֵּאַרְנוּ ל\"ח חֲלָקִים: ", + "וּלְפִי שֶׁהַמַּסְלוּל הַזֶּה הָיָה פָּחוֹת מִק\"פ. תִּגְרַע הַמָּנָה שֶׁהִיא ל\"ח חֲלָקִים מֵאֶמְצַע הַשֶּׁמֶשׁ יִשָּׁאֵר ק\"ד מַעֲלוֹת וְנ\"ט חֲלָקִים וְכ\"ה שְׁנִיּוֹת. סִימָנָם ק\"ד נ\"ט כ\"ה. וְנִמְצָא מְקוֹם הַשֶּׁמֶשׁ הָאֲמִתִּי בִּתְחִלַּת לֵיל זֶה בְּמַזַּל סַרְטָן בְּט\"ו מַעֲלוֹת בּוֹ פָּחוֹת ל\"ה שְׁנִיּוֹת. וְאַל תִּפְנֶה אֶל הַשְּׁנִיּוֹת כְּלָל לֹא בִּמְקוֹם הַשֶּׁמֶשׁ וְלֹא בִּמְקוֹם הַיָּרֵחַ וְלֹא בִּשְׁאָר חֶשְׁבּוֹנוֹת הָרְאִיָּה. אֶלָּא חֲקֹר עַל הַחֲלָקִים בִּלְבַד. וְאִם יִהְיוּ הַשְּׁנִיּוֹת קָרוֹב לִשְׁלֹשִׁים עֲשֵׂה אוֹתָם חֵלֶק אֶחָד וְהוֹסִיפוֹ עַל הַחֲלָקִים: ", + "וּמֵאַחַר שֶׁתֵּדַע מְקוֹם הַשֶּׁמֶשׁ בְּכָל עֵת שֶׁתִּרְצֶה. תֵּדַע יוֹם הַתְּקוּפָה הָאֲמִתִּי כָּל תְּקוּפָה שֶׁתִּרְצֶה. בֵּין תְּקוּפוֹת הַבָּאוֹת אַחַר עִקָּר זֶה שֶׁמִּמֶּנּוּ הִתְחַלְנוּ. בֵּין תְּקוּפוֹת שֶׁעָבְרוּ מִשָּׁנִים קַדְמוֹנִיּוֹת: " + ], + [ + "הַיָּרֵחַ שְׁנֵי מַהֲלָכִים אְמְצָעיּים יֵשׁ לוֹ. הַיָּרֵחַ עַצְמוֹ מְסַבֵּב בְּגַלְגַּל קָטָן שֶׁאֵינוֹ מַקִּיף אֶת הָעוֹלָם כֻּלּוֹ. וּמַהֲלָכוֹ הָאֶמְצָעִי בְּאוֹתוֹ הַגַּלְגַּל הַקָּטָן נִקְרָא אֶמְצָעִי הַמַּסְלוּל. וְהַגַּלְגַּל הַקָּטָן עַצְמוֹ מְסַבֵּב בְּגַלְגַּל גָּדוֹל הַמַּקִּיף אֶת הָעוֹלָם. וּבְמַהֲלַךְ אֶמְצָעִי זֶה שֶׁל גַּלְגַּל הַקָּטָן בְּאוֹתוֹ הַגַּלְגַּל הַגָּדוֹל הַמַּקִּיף אֶת הָעוֹלָם הוּא הַנִּקְרָא אֶמְצַע הַיָּרֵחַ. מַהֲלַךְ אֶמְצַע הַיָּרֵחַ בְּיוֹם אֶחָד י\"ג מַעֲלוֹת וְי' חֲלָקִים וְל\"ה שְׁנִיּוֹת. סִימָנָם י\"ג יל\"ה: \n", + "נִמְצָא מַהֲלָכוֹ בַּעֲשָׂרָה יָמִים קל\"א מַעֲלוֹת וּמ\"ה חֲלָקִים וַחֲמִשִּׁים שְׁנִיּוֹת. סִימָנָם קל\"א מה\"נ. וְנִמְצָא שְׁאֵרִית מַהֲלָכוֹ בְּק' יוֹם רל\"ז מַעֲלוֹת וְל\"ח חֲלָקִים וְכ\"ג שְׁנִיּוֹת. סִימָנָם רל\"ז ל\"ח כ\"ג. וְנִמְצָא שְׁאֵרִית מַהֲלָכוֹ בְּאֶלֶף יוֹם רי\"ו מַעֲלוֹת וְכ\"ג חֲלָקִים וְנ' שְׁנִיּוֹת. סִימָנָם רי\"ו כג\"ן. וְנִמְצָא שְׁאֵרִית מַהֲלָכוֹ בְּי' אֲלָפִים יוֹם ג' מַעֲלוֹת וְנ\"ח חֲלָקִים וְכ' שְׁנִיּוֹת. סִימָנָם ג' נ\"ח כ'. וְנִמְצָא שְׁאֵרִית מַהֲלָכוֹ בְּכ\"ט יוֹם כ\"ב מַעֲלוֹת וְשִׁשָּׁה חֲלָקִים וְנ\"ו שְׁנִיּוֹת. סִימָנָם כב\"ו ונ\"ו. וְנִמְצָא שְׁאֵרִית מַהֲלָכוֹ בְּשָׁנָה סְדוּרָה שמ\"ד מַעֲלוֹת וְכ\"ו חֲלָקִים וּמ\"ג שְׁנִיּוֹת. סִימָן לָהֶם שד\"ם כ\"ו מ\"ג. וְעַל דֶּרֶךְ זוֹ תִּכְפּל לְכָל מִנְיַן יָמִים אוֹ שָׁנִים שֶׁתִּרְצֶה: \n", + "וּמַהֲלַךְ אֶמְצַע הַמַּסְלוּל בְּיוֹם אֶחָד י\"ג מַעֲלוֹת וּשְׁלֹשָׁה חֲלָקִים וְנ\"ד שְׁנִיּוֹת. סִימָנָם י\"ג גנ\"ד. נִמְצָא מַהֲלָכוֹ בַּעֲשָׂרָה יָמִים ק\"ל מַעֲלוֹת ל\"ט חֲלָקִים בְּלֹא שְׁנִיּוֹת. סִימָנָם ק\"ל ל\"ט. וְנִמְצָא שְׁאֵרִית מַהֲלָכוֹ בְּמֵאָה יוֹם רכ\"ו מַעֲלוֹת וְכ\"ט חֲלָקִים וְנ\"ג שְׁנִיּוֹת. סִימָנָם רכ\"ו כ\"ט נ\"ג. וְנִמְצָא שְׁאֵרִית מַהֲלָכוֹ בְּאֶלֶף יוֹם ק\"ד מַעֲלוֹת וְנ\"ח חֲלָקִים וַחֲמִשִּׁים שְׁנִיּוֹת. סִימָנָם ק\"ד נח\"ן. וְנִמְצָא שְׁאֵרִית מַהֲלָכוֹ בַּעֲשֶׂרֶת אֲלָפִים יוֹם שכ\"ט וּמ\"ח חֲלָקִים וְעֶשְׂרִים שְׁנִיּוֹת. סִימָנָם שכ\"ט מח\"כ. וְנִמְצָא שְׁאֵרִית מַהֲלָכוֹ בְּכ\"ט יוֹם י\"ח מַעֲלוֹת וְנ\"ג חֲלָקִים וְד' שְׁנִיּוֹת. סִימָנָם י\"ח נג\"ד: \n", + "וְנִמְצָא שְׁאֵרִית מַהֲלָכוֹ בְּשָׁנָה סְדוּרָה ש\"ה מַעֲלוֹת וְי\"ג שְׁנִיּוֹת בְּלֹא חֲלָקִים. סִימָנָם ש\"ה י\"ג. מְקוֹם אֶמְצַע הַיָּרֵחַ הָיָה בִּתְחִלַּת לֵיל חֲמִישִׁי שֶׁהוּא הָעִקָּר לְחֶשְׁבּוֹנוֹת אֵלּוּ בְּמַזַּל שׁוֹר מַעֲלָה אַחַת וְי\"ד חֲלָקִים וּמ\"ג שְׁנִיּוֹת. סִימָנָם (א') [ל\"א] י\"ד מ\"ג. וְאֶמְצַע הַמַּסְלוּל הָיָה בְּעִקָּר זֶה פ\"ד מַעֲלוֹת וְכ\"ח חֲלָקִים וּמ\"ב שְׁנִיּוֹת. סִימָנָם פ\"ד כ\"ח מ\"ב. מֵאַחֵר שֶׁתֵּדַע מַהֲלַךְ אֶמְצַע הַיָּרֵחַ וְהָאֶמְצַע שֶׁהוּא הָעִקָּר שֶׁעָלָיו תּוֹסִיף. תֵּדַע מְקוֹם אֶמְצַע הַיָּרֵחַ בְּכָל יוֹם שֶׁתִּרְצֶה עַל דֶּרֶךְ שֶׁעָשִׂיתָ בְּאֶמְצַע הַשֶּׁמֶשׁ. וְאַחַר שֶׁתּוֹצִיא אֶמְצַע הַיָּרֵחַ לִתְחִלַּת הַלַּיְלָה שֶׁתִּרְצֶה הִתְבּוֹנֵן בַּשֶּׁמֶשׁ וְדַע בְּאֵי זֶה מַזָּל הוּא: \n", + "אִם הָיְתָה הַשֶּׁמֶשׁ מֵחֲצִי מַזַּל דָּגִים עַד חֲצִי מַזַּל טָלֶה. תָּנִיחַ אֶמְצַע הַיָּרֵחַ כְּמוֹת שֶׁהוּא. וְאִם תִּהְיֶה הַשֶּׁמֶשׁ מֵחֲצִי מַזַּל טָלֶה עַד תְּחִלַּת מַזַּל תְּאוֹמִים. תּוֹסִיף עַל אֶמְצַע הַיָּרֵחַ ט\"ו חֲלָקִים. וְאִם תִּהְיֶה הַשֶּׁמֶשׁ מִתְּחִלַּת מַזַּל תְּאוֹמִים עַד תְּחִלַּת מַזַּל אַרְיֵה. תּוֹסִיף עַל אֶמְצַע הַיָּרֵחַ ט\"ו חֲלָקִים. וְאִם תִּהְיֶה הַשֶּׁמֶשׁ מִתְּחִלַּת מַזַּל אַרְיֵה עַד חֲצִי מַזַּל בְּתוּלָה תּוֹסִיף עַל אֶמְצַע הַיָּרֵחַ ט\"ו חֲלָקִים. וְאִם תִּהְיֶה הַשֶּׁמֶשׁ מֵחֲצִי מַזַּל בְּתוּלָה עַד חֲצִי מֹאזְנַיִם. הָנַח אֶמְצַע הַיָּרֵחַ כְּמוֹת שֶׁהוּא. וְאִם תִּהְיֶה הַשֶּׁמֶשׁ מֵחֲצִי מֹאזְנַיִם עַד תְּחִלַּת מַזַּל קֶשֶׁת. תִּגְרַע מֵאֶמְצַע הַיָּרֵחַ ט\"ו חֲלָקִים. וְאִם תִּהְיֶה הַשֶּׁמֶשׁ מִתְּחִלַּת מַזַּל קֶשֶׁת עַד תְּחִלַּת מַזַּל דְּלִי. תִּגְרַע מֵאֶמְצַע הַיָּרֵחַ ל' חֲלָקִים. וְאִם תִּהְיֶה הַשֶּׁמֶשׁ מִתְּחִלַּת מַזַּל דְּלִי עַד חֲצִי מַזַּל דָּגִים. תִּגְרַע מֵאֶמְצַע הַיָּרֵחַ ט\"ו חֲלָקִים: \n", + "וּמַה שֶּׁיִּהְיֶה הָאֶמְצַע אַחַר שֶׁתּוֹסִיף עָלָיו אוֹ תִּגְרַע מִמֶּנּוּ אוֹ תָּנִיחַ אוֹתוֹ כְּמוֹת שֶׁהוּא. הוּא אֶמְצַע הַיָּרֵחַ לְאַחַר שְׁקִיעַת הַחַמָּה בִּכְמוֹ שְׁלִישׁ שָׁעָה בְּאוֹתוֹ הַזְּמַן שֶׁתּוֹצִיא הָאֶמְצַע לוֹ. וְזֶה הוּא הַנִּקְרָא אֶמְצַע הַיָּרֵחַ לִשְׁעַת הָרְאִיָּה: \n" + ], + [ + "אִם תִּרְצֶה לֵידַע מְקוֹם הַיָּרֵח הָאֲמִתִּי בְּכָל יוֹם שֶׁתִּרְצֶה. תּוֹצִיא תְּחִלָּה אֶמְצַע הַיָּרֵחַ לִשְׁעַת הָרְאִיָּה לְאוֹתוֹ הַלַּיְלָה שֶׁתִּרְצֶה. וְכֵן תּוֹצִיא אֶמְצַע הַמַּסְלוּל וְאֶמְצַע הַשֶּׁמֶשׁ לְאוֹתוֹ הָעֵת. וְתִגְרַע אֶמְצַע הַשֶּׁמֶשׁ מֵאֶמְצַע הַיָּרֵחַ. וְהַנִּשְׁאָר תִּכְפּל אוֹתוֹ. וְזֶה הוּא הַנִּקְרָא מֶרְחָק הַכָּפוּל: \n", + "וּכְבָר הוֹדַעְנוּ שֶׁלֹּא בָּאנוּ בְּכָל אֵלּוּ הַחֶשְׁבּוֹנוֹת שֶׁעָשִׂינוּ בִּפְרָקִים אֵלּוּ אֶלָּא לָדַעַת רְאִיַּת הַיָּרֵחַ. וּלְעוֹלָם אִי אֶפְשָׁר שֶׁיִּהְיֶה מֶרְחָק זֶה הַכָּפוּל בְּלֵיל הָרְאִיָּה שֶׁיִּרְאֶה בָּהּ הַיָּרֵחַ אֶלָּא מֵחָמֵשׁ מַעֲלוֹת עַד ס\"ב מַעֲלוֹת. וְאִי אֶפְשָׁר שֶׁיּוֹסִיף עַל זֶה וְלֹא יִגְרַע מִמֶּנּוּ: \n", + "וְהוֹאִיל וְהַדָּבָר כֵּן. הִתְבּוֹנֵן בְּמֶרְחָק זֶה הַכָּפוּל. אִם יִהְיֶה הַמֶּרְחָק הַכָּפוּל חָמֵשׁ מַעֲלוֹת אוֹ קָרוֹב לְחָמֵשׁ אֵין חוֹשְׁשִׁין לְתוֹסֶפֶת וְלֹא תּוֹסִיף כְּלוּם. וְאִם יִהְיֶה הַמֶּרְחָק הַכָּפוּל מִשֵּׁשׁ מַעֲלוֹת עַד אַחַת עֶשְׂרֵה מַעֲלוֹת תּוֹסִיף עַל אֶמְצַע הַמַּסְלוּל מַעֲלָה אַחַת. וְאִם יִהְיֶה מֶרְחָק הַכָּפוּל מִשְּׁתֵּים עֶשְׂרֵה מַעֲלוֹת עַד י\"ח מַעֲלוֹת תּוֹסִיף עַל אֶמְצַע הַמַּסְלוּל שְׁתֵּי מַעֲלוֹת. וְאִם יִהְיֶה הַמֶּרְחָק הַכָּפוּל מִי\"ט מַעֲלוֹת עַד כ\"ד מַעֲלוֹת תּוֹסִיף עַל אֶמְצַע הַמַּסְלוּל שָׁלֹשׁ מַעֲלוֹת. וְאִם יִהְיֶה הַמֶּרְחָק הַכָּפוּל מִכ\"ה מַעֲלוֹת עַד ל\"א מַעֲלוֹת תּוֹסִיף עַל אֶמְצַע הַמַּסְלוּל ד' מַעֲלוֹת. וְאִם יִהְיֶה הַמֶּרְחָק הַכָּפוּל מִל\"ב מַעֲלוֹת עַד ל\"ח מַעֲלוֹת תּוֹסִיף עַל אֶמְצַע הַמַּסְלוּל ה' מַעֲלוֹת. וְאִם יִהְיֶה הַמֶּרְחָק הַכָּפוּל מִל\"ט מַעֲלוֹת עַד מ\"ה מַעֲלוֹת תּוֹסִיף עַל אֶמְצַע הַמַּסְלוּל שֵׁשׁ מַעֲלוֹת. וְאִם יִהְיֶה הַמֶּרְחָק הַכָּפוּל מִמ\"ו מַעֲלוֹת עַד נ\"א מַעֲלוֹת תּוֹסִיף עַל אֶמְצַע הַמַּסְלוּל שֶׁבַע מַעֲלוֹת. וְאִם יִהְיֶה הַמֶּרְחָק הַכָּפוּל מִנ\"ב מַעֲלוֹת עַד נ\"ט מַעֲלוֹת תּוֹסִיף עַל אֶמְצַע הַמַּסְלוּל ח' מַעֲלוֹת. וְאִם יִהְיֶה הַמֶּרְחָק הַכָּפוּל מִס' מַעֲלוֹת עַד ס\"ג מַעֲלוֹת תּוֹסִיף עַל אֶמְצַע הַמַּסְלוּל ט' מַעֲלוֹת. וּמַה שֶּׁיִּהְיֶה אֶמְצַע הַמַּסְלוּל אַחַר שֶׁתּוֹסִיף עָלָיו מַעֲלוֹת אֵלּוּ הוּא הַנִּקְרָא מַסְלוּל הַנָּכוֹן: \n", + "וְאַחַר כָּךְ תִּרְאֶה כַּמָּה מַעֲלוֹת הוּא הַמַּסְלוּל הַנָּכוֹן. אִם הָיָה פָּחוֹת מִק\"פ מַעֲלוֹת תִּגְרַע מְנַת הַמַּסְלוּל הַזֶּה הַנָּכוֹן מֵאֶמְצַע הַיָּרֵחַ לִשְׁעַת הָרְאִיָּה. וְאִם הָיָה הַמַּסְלוּל הַנָּכוֹן יוֹתֵר עַל ק\"פ מַעֲלוֹת עַד ש\"ס תּוֹסִיף מְנַת זֶה הַמַּסְלוּל הַנָּכוֹן עַל אֶמְצַע הַיָּרֵחַ לִשְׁעַת הָרְאִיָּה. וּמַה שֶּׁיִּהְיֶה הָאֶמְצַע אַחַר שֶׁתּוֹסִיף עָלָיו אוֹ תִּגְרַע מִמֶּנּוּ הוּא מְקוֹם הַיָּרֵחַ הָאֲמִתִּי לִשְׁעַת הָרְאִיָּה: \n", + "וְדַע שֶׁאִם יִהְיֶה הַמַּסְלוּל הַנָּכוֹן ק\"פ בְּשָׁוֶה אוֹ ש\"ס בְּשָׁוֶה אֵין לוֹ מָנָה. אֶלָּא יִהְיֶה מְקוֹם הַיָּרֵחַ הָאֶמְצָעִי לִשְׁעַת הָרְאִיָּה הוּא מָקוֹם הָאֲמִתִּי: \n", + "וְכַמָּה הִיא מְנַת הַמַּסְלוּל. אִם יִהְיֶה הַמַּסְלוּל הַנָּכוֹן עֶשֶׂר מַעֲלוֹת תִּהְיֶה מְנָתוֹ נ' חֲלָקִים. וְאִם יִהְיֶה הַמַּסְלוּל הַנָּכוֹן כ' מַעֲלוֹת תִּהְיֶה מְנָתוֹ מַעֲלָה אַחַת וְל\"ח חֲלָקִים. וְאִם יִהְיֶה שְׁלֹשִׁים תִּהְיֶה מְנָתוֹ שְׁתֵּי מַעֲלוֹת וְכ\"ד חֲלָקִים. וְאִם יִהְיֶה מ' תִּהְיֶה מְנָתוֹ שָׁלֹשׁ מַעֲלוֹת וְשִׁשָּׁה חֲלָקִים. וְאִם יִהְיֶה נ' תִּהְיֶה מְנָתוֹ שָׁלֹשׁ מַעֲלוֹת וּמ\"ד חֲלָקִים. וְאִם יִהְיֶה ס' תִּהְיֶה מְנָתוֹ אַרְבַּע מַעֲלוֹת וְט\"ז חֲלָקִים. וְאִם יִהְיֶה ע' תִּהְיֶה מְנָתוֹ אַרְבַּע מַעֲלוֹת וּמ\"א חֲלָקִים. וְאִם יִהְיֶה פ' תִּהְיֶה מְנָתוֹ חָמֵשׁ מַעֲלוֹת. וְאִם יִהְיֶה צ' תִּהְיֶה מְנָתוֹ חָמֵשׁ מַעֲלוֹת וְה' חֲלָקִים. וְאִם יִהְיֶה ק' תִּהְיֶה מְנָתוֹ ה' מַעֲלוֹת וְח' חֲלָקִים. וְאִם יִהְיֶה ק\"י תִּהְיֶה מְנָתוֹ ד' מַעֲלוֹת וְנ\"ט חֲלָקִים. וְאִם יִהְיֶה ק\"כ תִּהְיֶה מְנָתוֹ ד' מַעֲלוֹת וְכ' חֲלָקִים. וְאִם יִהְיֶה ק\"ל תִּהְיֶה מְנָתוֹ ד' מַעֲלוֹת וְי\"א חֲלָקִים. וְאִם יִהְיֶה ק\"מ תִּהְיֶה מְנָתוֹ ג' מַעֲלוֹת וְל\"ג חֲלָקִים. וְאִם יִהְיֶה ק\"נ תִּהְיֶה מְנָתוֹ שָׁלֹשׁ מַעֲלוֹת וּמ\"ח חֲלָקִים. וְאִם יִהְיֶה ק\"ס תִּהְיֶה מְנָתוֹ מַעֲלָה אַחַת וְנ\"ו חֲלָקִים. וְאִם יִהְיֶה ק\"ע תִּהְיֶה מְנָתוֹ מַעֲלָה אַחַת וְנ\"ט חֲלָקִים. וְאִם יִהְיֶה ק\"פ בְּשָׁוֶה אֵין לוֹ מָנָה כְּמוֹ שֶׁאָמַרְנוּ אֶלָּא מְקוֹם הַיָּרֵחַ הָאֶמְצָעִי הוּא הַמָּקוֹם הָאֲמִתִּי: \n", + "וְאִם יִהְיֶה הַמַּסְלוּל הַנָּכוֹן יוֹתֵר עַל ק\"פ מַעֲלוֹת. תִּגְרַע אוֹתוֹ מִש\"ס וְתֵדַע מְנָתוֹ כְּדֶרֶךְ שֶׁעָשִׂיתָ בְּמַסְלוּל הַשֶּׁמֶשׁ. וְכֵן אִם יִהְיוּ בְּמִנְיַן הַמַּסְלוּל אֲחָדִים עִם הָעֲשָׂרוֹת תִּקַּח מִן הַיּוֹתֵר שֶׁבֵּין שְׁתֵּי הַמָּנוֹת הָאֲחָדִים. כְּדֶרֶךְ שֶׁבֵּאַרְנוּ בְּמַסְלוּל הַשֶּׁמֶשׁ בַּמָּנוֹת שֶׁלּוֹ כָּךְ תַּעֲשֶׂה בַּמַּסְלוּל הַנָּכוֹן בַּמָּנוֹת שֶׁלּוֹ: \n", + "כֵּיצַד. הֲרֵי שֶׁרָצִינוּ לֵידַע מְקוֹם הַיָּרֵחַ הָאֲמִתִּי בִּתְחִלַּת לֵיל עֶרֶב שַׁבָּת שֶׁיּוֹמוֹ שֵׁנִי לְחֹדֶשׁ אִיָּר מִשָּׁנָה זוֹ שֶׁהִיא שְׁנַת הָעִקָּר. וּמִנְיַן הַיָּמִים הַגְּמוּרִים מִתְּחִלַּת לֵיל הָעִקָּר עַד תְּחִלַּת לַיִל זֶה שֶׁאָנוּ רוֹצִים לֵידַע מְקוֹם הַיָּרֵחַ הָאֲמִתִּי בּוֹ כ\"ט יוֹם. תּוֹצִיא אֶמְצַע הַשֶּׁמֶשׁ תְּחִלַּת לַיִל זֶה. יֵצֵא לְךָ אֶמְצָעוֹ ל\"ה מַעֲלוֹת וְל\"ח חֲלָקִים וְל\"ג שְׁנִיּוֹת. סִימָנָם ל\"ה ל\"ח ל\"ג. וְתוֹצִיא אֶמְצַע הַיָּרֵחַ לִשְׁעַת הָרְאִיָּה לְעֵת זוֹ. יֵצֵא לְךָ אֶמְצָעוֹ נ\"ג מַעֲלוֹת וְל\"ו חֲלָקִים וְל\"ט שְׁנִיּוֹת. סִימָנָם נ\"ג ל\"ו ל\"ט. וְתוֹצִיא אֶמְצַע הַמַּסְלוּל לְעֵת זוֹ יֵצֵא לְךָ אֶמְצָעוֹ ק\"ג מַעֲלוֹת וְכ\"א חֲלָקִים וּמ\"ו שְׁנִיּוֹת. סִימָנָם ק\"ג כ\"א מ\"ו. תִּגְרַע אֶמְצַע הַשֶּׁמֶשׁ מֵאֶמְצַע הַיָּרֵחַ יִשָּׁאֵר י\"ז מַעֲלוֹת וְנ\"ח חֲלָקִים וְשֵׁשׁ שְׁנִיּוֹת. וְזֶה הוּא הַמֶּרְחָק. תִּכְפּל אוֹתוֹ יֵצֵא לְךָ הַמֶּרְחָק הַכָּפוּל ל\"ה מַעֲלוֹת וְנ\"ו חֲלָקִים וְי\"ב שְׁנִיּוֹת. סִימָנָם ל\"ה נ\"ו י\"ב. לְפִיכָךְ תּוֹסִיף עַל אֶמְצַע הַמַּסְלוּל חָמֵשׁ מַעֲלוֹת כְּמוֹ שֶׁהוֹדַעְנוּ וְיֵצֵא לְךָ הַמַּסְלוּל הַנָּכוֹן ק\"פ מַעֲלוֹת וְכ\"א חֲלָקִים. וְאֵין מַקְפִּידִין עַל הַחֲלָקִים בְּמַסְלוּל כְּדֶרֶךְ שֶׁבֵּאַרְנוּ בַּשֶּׁמֶשׁ: \n", + "וּבָאנוּ לַחְקֹר עַל מְנַת זֶה הַמַּסְלוּל הַנָּכוֹן שֶׁהוּא ק\"ח נִמְצֵאת מָנָה שֶׁלּוֹ חָמֵשׁ מַעֲלוֹת וְחֵלֶק אֶחָד. וּלְפִי שֶׁהַמַּסְלוּל הַנָּכוֹן הָיָה פָּחוֹת מִק\"פ תִּגְרַע הַמָּנָה שֶׁהוּא חָמֵשׁ מַעֲלוֹת וְחֵלֶק אֶחָד מִן אֶמְצַע הַיָּרֵחַ. יִשָּׁאֵר מ\"ח מַעֲלוֹת וְל\"ג חֲלָקִים וְל\"ט שְׁנִיּוֹת. תַּעֲשֶׂה הַשְּׁנִיּוֹת חֵלֶק וְתוֹסִיף עַל הַחֲלָקִים. וְנִמְצָא מְקוֹם הַיָּרֵחַ הָאֲמִתִּי בְּשָׁעָה זוֹ בְּמַזַּל שׁוֹר בְּי\"ח מַעֲלוֹת וְל\"ו חֲלָקִים מִמַּעֲלַת י\"ט. סִימָנָם י\"ח ל\"ו. וְעַל הַדֶּרֶךְ הַזֶּה תֵּדַע מְקוֹם הַיָּרֵחַ הָאֲמִתִּי בְּכָל עֵת רְאִיָּה שֶׁתִּרְצֶה מִתְּחִלַּת שָׁנָה זוֹ שֶׁהִיא הָעִקָּר עַד סוֹף הָעוֹלָם: \n" + ], + [ + "הָעֲגֻלָה שֶׁסּוֹבֶבֶת בָּהּ הַיָּרֵחַ תָּמִיד הִיא נוֹטָה מֵעַל הָעֲגֵלָּה שֶׁסּוֹבֶבֶת בָּהּ הַשֶּׁמֶשׁ תָּמִיד. חֶצְיָהּ נוֹטֶה לְצָפוֹן וְחֶצְיָהּ נוֹטֶה לְדָרוֹם. וּשְׁתֵּי נְקֻדּוֹת יֵשׁ בָּהּ זוֹ כְּנֶגֶד זוֹ שֶׁבָּהֶן פּוֹגְעוֹת שְׁתֵּי הָעֲגֻלּוֹת זוֹ בָּזוֹ. לְפִיכָךְ כְּשֶׁיִּהְיֶה הַיָּרֵחַ בְּאַחַת מִשְּׁתֵּיהֶן נִמְצָא סוֹבֵב בְּעִגּוּלָהּ שֶׁל שֶׁמֶשׁ כְּנֶגֶד הַשֶּׁמֶשׁ בְּשָׁוֶה. וְאִם יֵצֵא הַיָּרֵחַ מֵאַחַת מִשְּׁתֵּי הַנְּקֻדּוֹת נִמְצָא מְהַלֵּךְ לִצְפוֹן הַשֶּׁמֶשׁ אוֹ לִדְרוֹמָהּ. הַנְּקֻדָּה שֶׁמִּמֶּנָּה יַתְחִיל הַיָּרֵחַ לִנְטוֹת לִצְפוֹן הַשֶּׁמֶשׁ הִיא הַנִּקְרֵאת רֹאשׁ. וְהַנְּקֻדָּה שֶׁמִּמֶּנָּה יַתְחִיל הַיָּרֵחַ לִנְטוֹת לִדְרוֹם הַשֶּׁמֶשׁ הִיא הַנִּקְרֵאת זָנָב. וּמַהֲלָךְ שָׁוֶה יֵשׁ לְזֶה הָרֹאשׁ שֶׁאֵין בּוֹ לֹא תּוֹסֶפֶת וְלֹא גֵּרָעוֹן. וְהוּא הוֹלֵךְ בַּמַּזָּלוֹת אֲחוֹרַנִּית מִטָּלֶה לְדָגִים וּמִדָּגִים לִדְלִי וְכֵן הוּא סוֹבֵב תָּמִיד: \n", + "מַהֲלַךְ הָרֹאשׁ הָאֶמְצָעִי בְּיוֹם אֶחָד ג' חֲלָקִים וְי\"א שְׁנִיּוֹת. נִמְצָא מַהֲלָכוֹ בְּי' יָמִים ל\"א חֲלָקִים וּמ\"ז שְׁנִיּוֹת. וְנִמְצָא מַהֲלָכוֹ בְּק' יוֹם ה' מַעֲלוֹת וְי\"ז חֲלָקִים וּמ\"ג שְׁנִיּוֹת. סִימָנָם הי\"ז מ\"ג. וְנִמְצָא מַהֲלָכוֹ בְּאֶלֶף יוֹם נ\"ב מַעֲלוֹת וְנ\"ז חֲלָקִים וְי' שְׁנִיּוֹת. סִימָנָם נ\"ב נז\"י. וְנִמְצָא שְׁאֵרִית מַהֲלָכוֹ בַּעֲשֶׂרֶת אֲלָפִים יוֹם קס\"ט מַעֲלוֹת וְל\"א חֲלָקִים וּמ' שְׁנִיּוֹת. סִימָנָם קס\"ט לא\"מ. וְנִמְצָא מַהֲלָכוֹ לְכ\"ט יוֹם מַעֲלָה אַחַת וְל\"ב חֲלָקִים וְט' שְׁנִיּוֹת. סִימָנָם א' לב\"ט. וְנִמְצָא מַהֲלָכוֹ לְשָׁנָה סְדוּרָה י\"ח מַעֲלוֹת וּמ\"ד חֲלָקִים וּמ\"ב שְׁנִיּוֹת. סִימָנָם י\"ח מ\"ד מ\"ב. וְאֶמְצַע הָרֹאשׁ בִּתְחִלַּת לֵיל ה' שֶׁהוּא הָעִקָּר הָיָה ק\"פ מַעֲלוֹת וְנ\"ז חֲלָקִים וְכ\"ח שְׁנִיּוֹת. סִימָנָם ק\"פ נ\"ז כ\"ח: \n", + "אִם תִּרְצֶה לֵידַע מְקוֹם הָרֹאשׁ בְּכָל עֵת שֶׁתִּרְצֶה. תּוֹצִיא אֶמְצָעָם לְאוֹתוֹ הָעֵת כְּדֶרֶךְ שֶׁתּוֹצִיא אֶמְצַע הַשֶּׁמֶשׁ וְאֶמְצַע הַיָּרֵחַ. וְתִגְרַע הָאֶמְצַע מִש\"ס מַעֲלוֹת. וְהַנִּשְׁאָר הוּא מְקוֹם הָרֹאשׁ בְּאוֹתָהּ הָעֵת. וּכְנֶגְדּוֹ לְעוֹלָם יִהְיֶה מְקוֹם הַזָּנָב: \n", + "כֵּיצַד. הֲרֵי שֶׁרָצִינוּ לֵידַע מְקוֹם הָרֹאשׁ לִתְחִלַּת לֵיל עֶרֶב שַׁבָּת שֶׁיּוֹמוֹ שֵׁנִי לְחֹדֶשׁ אִיָּר מִשָּׁנָה זוֹ שֶׁהִיא שְׁנַת הָעִקָּר. וּמִנְיַן הַיָּמִים הַגְּמוּרִים מִתְּחִלַּת לֵיל הָעִקָּר עַד תְּחִלַּת לַיִל זוֹ שֶׁאָנוּ רוֹצִים לֵידַע מְקוֹם הָרֹאשׁ בּוֹ כ\"ט יוֹם: \n", + "תּוֹצִיא אֶמְצַע הָרֹאשׁ לָעֵת הַזֹּאת עַל הַדֶּרֶךְ שֶׁיָּדַעְתָּ. וְהוּא שֶׁתּוֹסִיף מַהֲלָכוֹ לְכ\"ט יוֹם עַל הָעִקָּר. יֵצֵא לְךָ אֶמְצַע הָרֹאשׁ קפ\"ב מַעֲלוֹת וְכ\"ט חֲלָקִים וְל\"ז שְׁנִיּוֹת. סִימָנָם קפ\"ב כ\"ט ל\"ז. תִּגְרַע אֶמְצַע זֶה מִש\"ס יִשָּׁאֵר לְךָ קע\"ז מַעֲלוֹת וְל' חֲלָקִים וְכ\"ג שְׁנִיּוֹת. סִימָנָם קע\"ז לִכְ\"ג. וְזֶה הוּא מְקוֹם הָרֹאשׁ. וְאַל תִּפְנֶה אֶל הַשְּׁנִיּוֹת. נִמְצָא מְקוֹם הָרֹאשׁ בְּמַזַּל בְּתוּלָה בְּכ\"ז מַעֲלוֹת וְל' חֲלָקִים. וּמְקוֹם הַזָּנָב כְּנֶגְדּוֹ בְּמַזַּל דָּגִים בְּכ\"ז מַעֲלוֹת וּשְׁלֹשִׁים חֲלָקִים: \n", + "לְעוֹלָם יִהְיֶה בֵּין הָרֹאשׁ וּבֵין הַזָּנָב חֲצִי הַגַּלְגַּל בְּשָׁוֶה. לְפִיכָךְ כָּל מַזָּל שֶׁתִּמְצָא בּוֹ מְקוֹם הָרֹאשׁ יִהְיֶה הַזָּנָב בְּמַזַּל ז' מִמֶּנּוּ בִּכְמוֹ מִנְיַן הַמַּעֲלוֹת וְהַחֲלָקִים בְּשָׁוֶה. אִם יִהְיֶה הָרֹאשׁ בְּי' מַעֲלוֹת בְּמַזַּל פְּלוֹנִי יִהְיֶה הַזָּנָב בְּי' מַעֲלוֹת מִמַּזַּל ז' מִמֶּנּוּ: \n", + "וּמֵאַחַר שֶׁתֵּדַע מְקוֹם הָרֹאשׁ וּמְקוֹם הַזָּנָב וּמְקוֹם הַיָּרֵחַ הָאֲמִתִּי. הִתְבּוֹנֵן בִּשְׁלָשְׁתָּן. אִם מָצָאתָ הַיָּרֵחַ עִם הָרֹאשׁ אוֹ עִם הַזָּנָב בְּמַעֲלָה אַחַת בְּחֵלֶק אֶחָד. תֵּדַע שֶׁאֵין הַיָּרֵחַ נוֹטֶה לֹא לִצְפוֹן הַשֶּׁמֶשׁ וְלֹא לִדְרוֹמָהּ. וְאִם רָאִיתָ מְקוֹם הַיָּרֵחַ לִפְנֵי מְקוֹם הָרֹאשׁ וְהוּא הוֹלֵךְ כְּנֶגֶד הַזָּנָב. תֵּדַע שֶׁהַיָּרֵחַ נוֹטֶה לִצְפוֹן הַשֶּׁמֶשׁ. וְאִם הָיָה הַיָּרֵחַ לִפְנֵי מְקוֹם הַזָּנָב וַהֲרֵי הוּא הוֹלֵךְ כְּנֶגֶד הָרֹאשׁ. תֵּדַע שֶׁהַיָּרֵחַ נוֹטֶה לִדְרוֹם הַשֶּׁמֶשׁ: \n", + "הַנְּטִיָּה שֶׁנּוֹטֶה הַיָּרֵחַ לִצְפוֹן הַשֶּׁמֶשׁ אוֹ לִדְרוֹמָהּ. הִיא הַנִּקְרֵאת רֹחַב הַיָּרֵחַ. וְאִם הָיָה נוֹטֶה לַצָּפוֹן נִקְרָא רֹחַב צְפוֹנִי. וְאִם הָיָה נוֹטֶה לַדָּרוֹם נִקְרָא רֹחַב דְּרוֹמִי. וְאִם הָיָה הַיָּרֵחַ בְּאַחַת מִשְּׁתֵּי הַנְּקֻדּוֹת לֹא יִהְיֶה לוֹ רֹחַב כְּמוֹ שֶׁבֵּאַרְנוּ: \n", + "לְעוֹלָם לֹא יִהְיֶה רֹחַב הַיָּרֵחַ יֶתֶר עַל ה' מַעֲלוֹת בֵּין בַּצָּפוֹן בֵּין בַּדָּרוֹם. אֶלָּא כָּךְ הוּא דַּרְכּוֹ יַתְחִיל מִן הָרֹאשׁ וְיִתְרַחֵק מִמֶּנּוּ מְעַט מְעַט. וְהַמֶּרְחָק הוֹלֵךְ וְנוֹסָף עַד שֶׁיַּגִּיעַ לְחָמֵשׁ מַעֲלוֹת. וְיַחֲזֹר וְיִתְקָרֵב מְעַט מְעַט עַד שֶׁלֹּא יִהְיֶה לוֹ רֹחַב כְּשֶׁיַּגִּיעַ לַזָּנָב. וְיַחֲזֹר וְיִתְרַחֵק מְעַט מְעַט וְהַמֶּרְחָק נוֹסָף עַד שֶׁיַּגִּיעַ לְחָמֵשׁ מַעֲלוֹת. וְיַחֲזֹר וְיִתְקָרֵב עַד שֶׁלֹּא יִהְיֶה לוֹ רֹחַב: \n", + "אִם תִּרְצֶה לֵידַע רֹחַב הַיָּרֵחַ כַּמָּה הוּא בְּכָל עֵת שֶׁתִּרְצֶה. וְאִם צְפוֹנִי הוּא אוֹ דְּרוֹמִי. תּוֹצִיא מְקוֹם הָרֹאשׁ וּמְקוֹם הַיָּרֵחַ הָאֲמִתִּי לְאוֹתָהּ הָעֵת. וְתִגְרַע מְקוֹם הָרֹאשׁ מִמְּקוֹם הַיָּרֵחַ הָאֲמִתִּי. וְהַנִּשְׁאָר הוּא הַנִּקְרָא מַסְלוּל הָרֹחַב. וְאִם יִהְיֶה מַסְלוּל הָרֹחַב מִמַּעֲלָה אַחַת עַד ק\"פ. תֵּדַע שֶׁרֹחַב הַיָּרֵחַ צְפוֹנִי. וְאִם הָיָה הַמַּסְלוּל יֶתֶר עַל ק\"פ תֵּדַע שֶׁרֹחַב הַיָּרֵחַ דְּרוֹמִי. וְאִם הָיָה ק\"פ בְּשָׁוֶה אוֹ ש\"ס בְּשָׁוֶה אֵין לַיָּרֵחַ רֹחַב כְּלָל. וְתַחֲזֹר וְתִרְאֶה מְנַת מַסְלוּל הָרֹחַב כַּמָּה הִיא. וְהוּא שִׁעוּר נְטִיָּתוֹ לַצָּפוֹן אוֹ לַדָּרוֹם. וְהוּא הַנִּקְרָא רֹחַב הַיָּרֵחַ הַדְּרוֹמִי אוֹ הַצְּפוֹנִי כְּמוֹ שֶׁבֵּאַרְנוּ: \n", + "וְכַמָּה הִיא מְנַת מַסְלוּל הָרֹחַב. אִם יִהְיֶה מַסְלוּל הָרֹחַב עֶשֶׂר מַעֲלוֹת תִּהְיֶה מְנָתוֹ נ\"ב חֲלָקִים. וְאִם יִהְיֶה הַמַּסְלוּל הַזֶּה כ' מַעֲלוֹת תִּהְיֶה מְנָתוֹ מַעֲלָה אַחַת וּמ\"ג חֲלָקִים. וְאִם יִהְיֶה הַמַּסְלוּל ל' תִּהְיֶה מְנָתוֹ שְׁתֵּי מַעֲלוֹת וְל' חֲלָקִים. וְאִם יִהְיֶה הַמַּסְלוּל מ' תִּהְיֶה מְנָתוֹ שָׁלֹשׁ מַעֲלוֹת וְי\"ג חֲלָקִים. וְאִם יִהְיֶה הַמַּסְלוּל נ' מַעֲלוֹת תִּהְיֶה מְנָתוֹ שָׁלֹשׁ מַעֲלוֹת וְנ' חֲלָקִים. וְאִם יִהְיֶה הַמַּסְלוּל ס' תִּהְיֶה מְנָתוֹ אַרְבַּע מַעֲלוֹת וְכ' חֲלָקִים. וְאִם יִהְיֶה הַמַּסְלוּל ע' תִּהְיֶה מְנָתוֹ ד' מַעֲלוֹת וּמ\"ב חֲלָקִים. וְאִם יִהְיֶה הַמַּסְלוּל פ' תִּהְיֶה מְנָתוֹ ד' מַעֲלוֹת וְנ\"ה חֲלָקִים. וְאִם יִהְיֶה הַמַּסְלוּל צ' תִּהְיֶה מְנָתוֹ ה' מַעֲלוֹת: \n", + "וְאִם יִהְיוּ אֲחָדִים עִם הָעֲשָׂרוֹת תִּקַּח הָרָאוּי לָהֶם לְפִי הַיֶּתֶר שֶׁבֵּין שְׁתֵּי הַמָּנוֹת כְּמוֹ שֶׁעָשִׂיתָ בְּמַסְלוּל הַשֶּׁמֶשׁ וּבְמַסְלוּל הַיָּרֵחַ. כֵּיצַד. הֲרֵי שֶׁהָיָה מַסְלוּל הָרֹחַב נ\"ג מַעֲלוֹת. וּכְבָר יָדַעְתָּ שֶׁאִלּוּ הָיָה הַמַּסְלוּל נ' הָיְתָה מְנָתוֹ שָׁלֹשׁ מַעֲלוֹת וְנ' חֲלָקִים. וְאִלּוּ הָיָה הַמַּסְלוּל ס' הָיְתָה מְנָתוֹ ד' מַעֲלוֹת וְכ' חֲלָקִים. נִמְצָא הַיֶּתֶר בֵּין שְׁתֵּי הַמָּנוֹת ל' חֲלָקִים ג' חֲלָקִים לְכָל מַעֲלָה. וְנִמְצָא לְפִי חֶשְׁבּוֹן מַסְלוּל זֶה שֶׁהוּא נ\"ג שָׁלֹשׁ מַעֲלוֹת וְנ\"ט חֲלָקִים. וְעַל דֶּרֶךְ זוֹ תַּעֲשֶׂה בְּכָל מִנְיָן וּמִנְיָן: \n", + "מֵאַחַר שֶׁתֵּדַע מְנָתוֹ שֶׁל מַסְלוּל הָרֹחַב עַד צ' כְּמוֹ שֶׁהוֹדַעְנוּךָ. תֵּדַע מָנוֹת שֶׁל כָּל מִנְיְנוֹת הַמַּסְלוּל. שֶׁאִם יִהְיֶה הַמַּסְלוּל יֶתֶר עַל צ' עַד ק\"פ תִּגְרַע הַמַּסְלוּל מִק\"פ וְהַנִּשְׁאָר תֵּדַע בּוֹ הַמָּנָה: \n", + "וְזֶה הוּא רֹחַב הַיָּרֵחַ בִּתְחִלַּת לַיִל זֶה. וְהוּא דְּרוֹמִי שֶׁהֲרֵי הַמַּסְלוּל יֶתֶר עַל ק\"פ. וְכֵן אִם הָיָה הַמַּסְלוּל יֶתֶר מִק\"פ עַד ר\"ע תִּגְרַע מִמֶּנּוּ ק\"פ וְהַנִּשְׁאָר תֵּדַע בּוֹ הַמָּנָה: \n", + "וְאִם הָיָה הַמַּסְלוּל יֶתֶר עַל ר\"ע עַד ש\"ס. תִּגְרַע אוֹתוֹ מִש\"ס וְהַנִּשְׁאָר תֵּדַע בּוֹ הַמָּנָה: \n", + "כֵּיצַד. הֲרֵי שֶׁהָיָה הַמַּסְלוּל ק\"נ תִּגְרַע אוֹתוֹ מִק\"פ נִשְׁאָר ל'. וּכְבָר יָדַעְתָּ שֶׁמְּנַת שְׁלֹשִׁים שְׁתֵּי מַעֲלוֹת וּשְׁלֹשִׁים חֲלָקִים וְכָךְ תִּהְיֶה מְנַת ק\"נ שְׁתֵּי מַעֲלוֹת וּשְׁלֹשִׁים חֲלָקִים: \n", + "הֲרֵי שֶׁהָיָה הַמַּסְלוּל ר'. תִּגְרַע מִמֶּנּוּ ק\"פ יִשָּׁאֵר כ'. וּכְבָר יָדַעְתָּ שֶׁמְּנַת כ' הִיא מַעֲלָה אַחַת וּמ\"ג חֲלָקִים. וְכֵן אִם תִּהְיֶה מְנַת ר' תִּהְיֶה מַעֲלָה אַחַת וּמ\"ג חֲלָקִים: \n", + "הֲרֵי שֶׁהָיָה הַמַּסְלוּל ש' תִּגְרַע אוֹתוֹ מִש\"ס נִשְׁאַר ס'. וּכְבָר יָדַעְתָּ שֶׁמְּנַת שִׁשִּׁים אַרְבַּע מַעֲלוֹת וְכ' חֲלָקִים. וְכָךְ הִיא מְנַת ש' ד' מַעֲלוֹת וְכ' חֲלָקִים. וְעַל דֶּרֶךְ זוֹ בְּכָל הַמִּנְיָנוֹת: \n", + "הֲרֵי שֶׁרָצִינוּ לֵידַע רֹחַב הַיָּרֵחַ כַּמָּה הוּא וּבְאֵיזוֹ רוּחַ הוּא אִם צְפוֹנִי אוֹ דְּרוֹמִי בִּתְחִלַּת לֵיל עֶרֶב שַׁבָּת שֵׁנִי לְחֹדֶשׁ אִיָּר מִשָּׁנָה זוֹ. וּכְבָר יָדַעְתָּ שֶׁמְּקוֹם הַיָּרֵחַ הָאֲמִתִּי הָיָה בְּלַיִל זֶה בְּי\"ח מַעֲלוֹת וְל\"ו חֲלָקִים מִמַּזַּל שׁוֹר. סִימָנוֹ י\"ח ל\"ו. וּמְקוֹם הָרֹאשׁ הָיָה בְּאוֹתָהּ הָעֵת בְּכ\"ז מַעֲלוֹת וְל' חֲלָקִים מִמַּזַּל בְּתוּלָה. סִימָנוֹ כז\"ל. תִּגְרַע מְקוֹם הָרֹאשׁ מִמְּקוֹם הַיָּרֵחַ. יֵצֵא לְךָ מַסְלוּל הָרֹחַב רל\"א מַעֲלוֹת ו' חֲלָקִים. סִימָנוֹ רל\"א ו'. לְפִי שֶׁאֵין מַשְׁגִּיחִין עַל הַחֲלָקִים בְּכָל הַמַּסְלוּל. וְנִמְצֵאת הַמָּנָה שֶׁל מַסְלוּל זֶה בַּדְּרָכִים שֶׁבֵּאַרְנוּ בְּפֶרֶק זֶה שָׁלֹשׁ מַעֲלוֹת וְנ\"ג חֲלָקִים. וְזֶהוּ רֹחַב הַיָּרֵחַ בִּתְחִלַּת לַיִל זֶה. וְהוּא דְּרוֹמִי שֶׁהֲרֵי הַמַּסְלוּל יֶתֶר עַל ק\"פ: \n" + ], + [ + "כָּל הַדְּבָרִים שֶׁהִקְדַּמְנוּ כְּדֵי שֶׁיִּהְיוּ עֲתִידִים וּמוּכָנִים לִידִיעת הָרְאִיָּה. וּכְשֶׁתִּרְצֶה לָדַעַת זֹאת תַּתְחִיל וְתַחְשֹׁב וְתוֹצִיא מְקוֹם הַשֶּׁמֶשׁ הָאֲמִתִּי וּמְקוֹם הַיָּרֵחַ הָאֲמִתִּי וּמְקוֹם הָרֹאשׁ לִשְׁעַת הָרְאִיָּה. וְתִגְרַע מְקוֹם הַשֶּׁמֶשׁ הָאֲמִתִּי מִמְּקוֹם הַיָּרֵחַ הָאֲמִתִּי וְהַנִּשְׁאָר הוּא הַנִּקְרָא אֹרֶךְ רִאשׁוֹן: ", + "וּמֵאַחַר שֶׁתֵּדַע מְקוֹם הָרֹאשׁ וּמְקוֹם הַיָּרֵחַ תֵּדַע מְקוֹם הַיָּרֵחַ כַּמָּה הוּא. וְאִם הוּא רֹחַב צְפוֹנִי אוֹ דְּרוֹמִי וְהוּא הַנִּקְרָא רֹחַב רִאשׁוֹן. וְהִזָּהֵר בָּאֹרֶךְ הַזֶּה הָרִאשׁוֹן וּבָרֹחַב הָרִאשׁוֹן וְיִהְיוּ שְׁנֵיהֶם מוּכָנִים לְךָ: ", + "וְהִתְבּוֹנֵן בְּאֹרֶךְ זֶה הָרִאשׁוֹן וּבָרֹחַב הַזֶּה הָרִאשׁוֹן. אִם יֵצֵא לְךָ תֵּשַׁע מַעֲלוֹת בְּשָׁוֶה אוֹ פָּחוֹת. תֵּדַע בְּוַדַּאי שֶׁאִי אֶפְשָׁר לְעוֹלָם שֶׁיֵּרָאֶה הַיָּרֵחַ בְּאוֹתוֹ הַלַּיְלָה בְּכָל אֶרֶץ יִשְׂרָאֵל וְאֵין אַתָּה צָרִיךְ חֶשְׁבּוֹן אַחֵר. וְאִם יִהְיֶה הָאֹרֶךְ הָרִאשׁוֹן יֶתֶר עַל ט\"ו מַעֲלוֹת תֵּדַע בְּוַדַּאי שֶׁהַיָּרֵחַ יֵרָאֶה בְּכָל אֶרֶץ יִשְׂרָאֵל וְאֵין אַתָּה צָרִיךְ לְחֶשְׁבּוֹן אַחֵר. וְאִם יִהְיֶה הָאֹרֶךְ הָרִאשׁוֹן מ\"ט מַעֲלוֹת וְעַד ט\"ו תִּצְטָרֵךְ לִדְרשׁ וְלַחֲקֹר בְּחֶשְׁבּוֹנוֹת הָרְאִיָּה עַד שֶׁתֵּדַע אִם יֵרָאֶה אוֹ לֹא יֵרָאֶה: ", + "בַּמֶּה דְּבָרִים אֲמוּרִים בְּשֶׁהָיָה מְקוֹם הַיָּרֵחַ הָאֲמִתִּי מִתְּחִלַּת מַזַּל גְּדִי עַד סוֹף מַזַּל תְּאוֹמִים. אֲבָל אִם הָיָה מְקוֹם הַיָּרֵחַ מִתְּחִלַּת מַזַּל סַרְטָן עַד סוֹף מַזַּל קֶשֶׁת וְיִהְיֶה אֹרֶךְ הָרִאשׁוֹן עֶשֶׂר מַעֲלוֹת אוֹ פָּחוֹת. תֵּדַע שֶׁאֵין הַיָּרֵחַ נִרְאֶה כְּלָל בְּאוֹתוֹ הַלַּיְלָה בְּכָל אֶרֶץ יִשְׂרָאֵל. וְאִם הָיָה הָרִאשׁוֹן יֶתֶר עַל כ\"ד מַעֲלוֹת וַדַּאי יֵרָאֶה בְּכָל גְּבוּל יִשְׂרָאֵל. וְאִם יִהְיֶה הָאֹרֶךְ הָרִאשׁוֹן מֵעֶשֶׂר מַעֲלוֹת עַד עֶשְׂרִים וְאַרְבַּע תִּצְטָרֵךְ לִדְרשׁ וְלַחֲקֹר בְּחֶשְׁבּוֹנוֹת הָרְאִיָּה אִם יֵרָאֶה אוֹ לֹא יֵרָאֶה: ", + "וְאֵלּוּ הֵן חֶשְׁבּוֹנוֹת הָרְאִיָּה. הִתְבּוֹנֵן וּרְאֵה הַיָּרֵחַ בְּאֵיזֶה מַזָּל הוּא. אִם יִהְיֶה בְּמַזַּל טָלֶה תִּגְרַע מִן הָאֹרֶךְ הָרִאשׁוֹן נ\"ט חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל שׁוֹר תִּגְרַע מִן הָאֹרֶךְ מַעֲלָה אַחַת. וְאִם יִהְיֶה בְּמַזַּל תְּאוֹמִים תִּגְרַע מִן הָאֹרֶךְ נ\"ח חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל סַרְטָן תִּגְרַע מִן הָאֹרֶךְ (מ\"ג) [נ\"ב] חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל אַרְיֵה תִּגְרַע מִן הָאֹרֶךְ מ\"ג חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל בְּתוּלָה תִּגְרַע מִן הָאֹרֶךְ ל\"ז חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל מֹאזְנַיִם תִּגְרַע מִן הָאֹרֶךְ ל\"ד חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל עַקְרָב תִּגְרַע מִן הָאֹרֶךְ ל\"ד חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל קֶשֶׁת תִּגְרַע מִן הָאֹרֶךְ ל\"ו חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל גְּדִי תִּגְרַע מִן הָאֹרֶךְ מ\"ד חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל דְּלִי תִּגְרַע מִן הָאֹרֶךְ נ\"ג חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל דָּגִים תִּגְרַע מִן הָאֹרֶךְ נ\"ח חֲלָקִים. וְהַנִּשְׁאָר מִן הָאֹרֶךְ אַחַר שֶׁתִּגְרַע מִמֶּנּוּ אֵלּוּ הַחֲלָקִים הוּא הַנִּקְרָא אֹרֶךְ שֵׁנִי: ", + "וְלָמָּה גּוֹרְעִין חֲלָקִים אֵלּוּ. לְפִי שֶׁמְּקוֹם הַיָּרֵחַ הָאֲמִתִּי אֵינוֹ הַמָּקוֹם שֶׁיֵּרָאֶה בּוֹ אֶלָּא שִׁנּוּי יֵשׁ בֵּינֵיהֶם בָּאֹרֶךְ וּבָרֹחַב. וְהוּא הַנִּקְרָא שִׁנּוּי הַמַּרְאֶה. וְשִׁנּוּי מַרְאֵה הָאֹרֶךְ בִּשְׁעַת הָרְאִיָּה לְעוֹלָם גּוֹרְעִין אוֹתוֹ מִן הָאֹרֶךְ כְּמוֹ שֶׁאָמַרְנוּ: ", + "אֲבָל שִׁנּוּי מַרְאֵה הָרֹחַב. אִם הָיָה רֹחַב הַיָּרֵחַ צְפוֹנִי גּוֹרְעִין חֲלָקִים שֶׁל שִׁנּוּי מַרְאֵה הָרֹחַב מִן הָרֹחַב הָרִאשׁוֹן. וְאִם הָיָה רֹחַב הַיָּרֵחַ הַדְּרוֹמִי מוֹסִיפִין הַחֲלָקִים שֶׁל שִׁנּוּי מַרְאֵה הָרֹחַב עַל הָרֹחַב הָרִאשׁוֹן. וּמַה שֶּׁיִּהְיֶה הָרֹחַב הָרִאשׁוֹן אַחַר שֶׁמּוֹסִיפִין עָלָיו אוֹ גּוֹרְעִין מִמֶּנּוּ אוֹתָם הַחֲלָקִים הוּא הַנִּקְרָא רֹחַב שֵׁנִי: ", + "וְכַמָּה הֵם הַחֲלָקִים שֶּׁמּוֹסִיפִין אוֹ גּוֹרְעִין אוֹתָן. אִם יִהְיֶה הַיָּרֵחַ בְּמַזַּל טָלֶה תִּשְׁעָה חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל שׁוֹר י' חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל תְּאוֹמִים ט\"ז חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל סַרְטָן כ\"ז חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל אַרְיֵה ל\"ח חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל בְּתוּלָה מ\"ד חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל מֹאזְנַיִם מ\"ו חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל עַקְרָב מ\"ה חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל קֶשֶׁת מ\"ד חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל גְּדִי ל\"ו חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל דְּלִי (כ\"ד) [כ\"ז] חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל דָּגִים י\"ב חֲלָקִים: ", + "מֵאַחַר שֶׁתֵּדַע חֲלָקִים אֵלּוּ תִּגְרַע אוֹתָן מִן הָרֹחַב הָרִאשׁוֹן אוֹ תּוֹסִיף אוֹתָן עָלָיו כְּמוֹ שֶׁהוֹדַעְנוּךָ וְיֵצֵא לְךָ הָרֹחַב הַשֵּׁנִי. וּכְבָר יָדַעְתָּ אִם הוּא צְפוֹנִי אוֹ דְּרוֹמִי. וְתֵדַע כַּמָּה מַעֲלוֹת וְכַמָּה חֲלָקִים נַעֲשָׂה זֶה הָרֹחַב הַשֵּׁנִי וְתָכִין אוֹתוֹ לְפָנֶיךָ וְיִהְיֶה עָתִיד: ", + "וְאַחַר כָּךְ תַּחֲזֹר וְתִקַּח מִן הָרֹחַב הַשֵּׁנִי הַזֶּה מִקְצָתוֹ. מִפְּנֵי שֶׁהַיָּרֵחַ נָלוֹז מְעַט בְּמַעְגָּלוֹ. וְכַמָּה הוּא הַמִּקְצָת שֶׁתִּקַּח מִמֶּנּוּ. אִם יִהְיֶה מְקוֹם הַיָּרֵחַ מִתְּחִלַּת מַזַּל טָלֶה עַד כ' מַעֲלוֹת מִמֶּנּוּ. אוֹ מִתְּחִלַּת מַזַּל מֹאזְנַיִם עַד כ' מַעֲלוֹת מִמֶּנּוּ. תִּקַּח מִן הָרֹחַב הַשֵּׁנִי שְׁנֵי חֲמִשָּׁיו. וְאִם יִהְיֶה הַיָּרֵחַ מִכ' מִמַּזַּל טָלֶה עַד י' מַעֲלוֹת מִמַּזַּל שׁוֹר אוֹ מִכ' מִמַּזַּל מֹאזְנַיִם עַד י' מַעֲלוֹת מִמַּזַּל עַקְרָב תִּקַּח מִן הָרֹחַב הַשֵּׁנִי שְׁלִישִׁיתוֹ. וְאִם יִהְיֶה הַיָּרֵחַ מֵעֶשֶׂר מַעֲלוֹת מִמַּזַּל שׁוֹר עַד כ' מִמֶּנּוּ אוֹ מֵעֶשֶׂר מַעֲלוֹת מִמַּזַּל עַקְרָב עַד כ' מִמֶּנּוּ תִּקַּח מִן הָרֹחַב הַשֵּׁנִי רְבִיעִיתוֹ. וְאִם יִהְיֶה הַיָּרֵחַ מִכ' מַעֲלוֹת מִמַּזַּל שׁוֹר עַד סוֹפוֹ אוֹ מִכ' מִמַּזַּל עַקְרָב עַד סוֹפוֹ תִּקַּח מִן הָרֹחַב הַשֵּׁנִי חֲמִישִׁיתוֹ. וְאִם יִהְיֶה הַיָּרֵחַ מִתְּחִלַּת מַזַּל תְּאוֹמִים עַד עֶשֶׂר מַעֲלוֹת מִמֶּנּוּ אוֹ מִתְּחִלַּת מַזַּל קֶשֶׁת עַד עֶשֶׂר מַעֲלוֹת מִמֶּנּוּ תִּקַּח מִן הָרֹחַב הַשֵּׁנִי שְׁתוּתוֹ. וְאִם יִהְיֶה הַיָּרֵחַ מִי' מַעֲלוֹת מִמַּזַּל תְּאוֹמִים וְעַד כ' מִמֶּנּוּ אוֹ מֵעֶשֶׂר מִמַּזַּל קֶשֶׁת עַד כ' מִמֶּנּוּ תִּקַּח מִן הָרֹחַב הַשֵּׁנִי חֲצִי שְׁתוּתוֹ. וְאִם יִהְיֶה מְקוֹם הַיָּרֵחַ מִכ' מִמַּזַּל תְּאוֹמִים עַד כ\"ה מִמֶּנּוּ אוֹ מִכ' מִמַּזַּל קֶשֶׁת עַד כ\"ה מִמֶּנּוּ תִּקַּח מִן הָרֹחַב הַשֵּׁנִי רְבִיעַ שְׁתוּתוֹ. וְאִם יִהְיֶה מְקוֹם הַיָּרֵחַ מִכ\"ה מִמַּזַּל תְּאוֹמִים עַד חָמֵשׁ מַעֲלוֹת מִמַּזַּל סַרְטָן אוֹ מִכ\"ה מִמַּזַּל קֶשֶׁת עַד חָמֵשׁ מַעֲלוֹת מִמַּזַּל גְּדִי לֹא תִּקַּח כְּלוּם. לְפִי שֶׁאֵין כָּאן נְלִיזַת מַעְגָּל. וְאִם יִהְיֶה הַיָּרֵחַ מֵחָמֵשׁ מִמַּזַּל סַרְטָן עַד עֶשֶׂר מִמֶּנּוּ אוֹ מֵחָמֵשׁ מִמַּזַּל גְּדִי עַד עֶשֶׂר מִמֶּנּוּ תִּקַּח מִן הָרֹחַב הַשֵּׁנִי רְבִיעַ שְׁתוּתוֹ. וְאִם יִהְיֶה מְקוֹם הַיָּרֵחַ מִי' מִמַּזַּל סַרְטָן עַד כ' מִמֶּנּוּ אוֹ מֵעֶשֶׂר מִמַּזַּל גְּדִי עַד עֶשְׂרִים מִמֶּנּוּ תִּקַּח מִן הָרֹחַב הַשֵּׁנִי חֲצִי שְׁתוּתוֹ. וְאִם יִהְיֶה מְקוֹם הַיָּרֵחַ מִכ' מִמַּזַּל סַרְטָן עַד סוֹפוֹ אוֹ מִכ' מִמַּזַּל גְּדִי עַד סוֹפוֹ תִּקַּח מִן הָרֹחַב הַשֵּׁנִי שְׁתוּתוֹ. וְאִם יִהְיֶה הַיָּרֵחַ מִתְּחִלַּת מַזַּל אַרְיֵה עַד עֶשֶׂר מַעֲלוֹת מִמֶּנּוּ אוֹ מִתְּחִלַּת מַזַּל דְּלִי עַד עֶשֶׂר מַעֲלוֹת מִמֶּנּוּ תִּקַּח מִמֶּנּוּ הָרֹחַב הַשֵּׁנִי חֲמִישִׁיתוֹ. וְאִם יִהְיֶה הַיָּרֵחַ מִי' מַעֲלוֹת מִמַּזַּל אַרְיֵה עַד כ' מִמֶּנּוּ אוֹ מִי' מִמַּזַּל דְּלִי עַד כ' מִמֶּנּוּ תִּקַּח מִן הָרֹחַב הַשֵּׁנִי רְבִיעִיתוֹ. וְאִם יִהְיֶה הַיָּרֵחַ מִכ' מִמַּזַּל אַרְיֵה עַד עֶשֶׂר מִמַּזַּל בְּתוּלָה אוֹ מִכ' מִמַּזַּל דְּלִי עַד עֶשֶׂר מִמַּזַּל דָּגִים תִּקַּח מִן הָרֹחַב הַשֵּׁנִי שְׁלִישִׁיתוֹ. וְאִם יִהְיֶה הַיָּרֵחַ מֵעֶשֶׂר מִמַּזַּל בְּתוּלָה עַד סוֹפוֹ אוֹ מִי' מַעֲלוֹת מִמַּזַּל דָּגִים עַד סוֹפוֹ תִּקַּח מִן הָרֹחַב הַשֵּׁנִי ב' חֲמִשָּׁיו. וְזֹאת הַמִּקְצָת שֶׁתִּקַּח מִן הָרֹחַב הַשֵּׁנִי הִיא הַנִּקְרֵאת מַעְגַּל הַיָּרֵחַ: ", + "וְאַחַר כָּךְ תַּחֲזֹר וְתִתְבּוֹנֵן בְּרֹחַב הַיָּרֵחַ וְתִרְאֶה אִם הוּא צְפוֹנִי אוֹ דְּרוֹמִי. אִם הָיָה צְפוֹנִי תִּגְרַע מַעְגַּל הַיָּרֵחַ הַזֶּה מִן הָאֹרֶךְ הַשֵּׁנִי. וְאִם הָיָה רֹחַב הַיָּרֵחַ דְּרוֹמִי תּוֹסִיף הַמַּעְגָּל הַזֶּה עַל הָאֹרֶךְ הַשֵּׁנִי. בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁהָיָה מְקוֹם הַיָּרֵחַ מִתְּחִלַּת מַזַּל גְּדִי עַד סוֹף מַזַּל תְּאוֹמִים. אֲבָל אִם הָיָה הַיָּרֵחַ מִתְּחִלַּת מַזַּל סַרְטָן עַד סוֹף מַזַּל קֶשֶׁת יִהְיֶה הַדָּבָר הֵפֶךְ. שֶׁאִם יִהְיֶה רֹחַב הַיָּרֵחַ צְפוֹנִי תּוֹסִיף הַמַּעְגָּל עַל הָאֹרֶךְ הַשֵּׁנִי. וְאִם הָיָה רֹחַב הַיָּרֵחַ דְּרוֹמִי תִּגְרַע הַמַּעְגָּל מִן הָאֹרֶךְ הַשֵּׁנִי. וּמַה שֶּׁיִּהְיֶה הָאֹרֶךְ הַשֵּׁנִי אַחַר שֶׁתּוֹסִיף עָלָיו אוֹ תִּגְרַע מִמֶּנּוּ הוּא הַנִּקְרָא אֹרֶךְ הַשְּׁלִישִׁי. וְדַע שֶׁאִם לֹא יִהְיֶה שָׁם נְלִיזַת מַעְגָּל וְלֹא נָתַן הַחֶשְׁבּוֹן לָקַחַת מִן הָרֹחַב הַשֵּׁנִי כְּלוּם. יִהְיֶה הָאֹרֶךְ הַשֵּׁנִי עַצְמוֹ הוּא הָאֹרֶךְ הַשְּׁלִישִׁי בְּלֹא פָּחוֹת וּבְלֹא יֶתֶר: ", + "וְאַחַר כָּךְ תַּחֲזֹר וְתִרְאֶה הָאֹרֶךְ הַשְּׁלִישִׁי הַזֶּה וְהוּא הַמַּעֲלוֹת שֶׁבֵּין הַיָּרֵחַ וְהַשֶּׁמֶשׁ בְּאֵיזֶה מַזָּל הוּא. אִם יִהְיֶה בְּמַזַּל דָּגִים אוֹ בְּמַזַּל טָלֶה. תּוֹסִיף עַל הָאֹרֶךְ הַשְּׁלִישִׁי שְׁתוּתוֹ. וְאִם יִהְיֶה הָאֹרֶךְ בְּמַזַּל דְּלִי אוֹ בְּמַזַּל שׁוֹר. תּוֹסִיף עַל הָאֹרֶךְ הַשְּׁלִישִׁי חֲמִישִׁיתוֹ. וְאִם יִהְיֶה הָאֹרֶךְ בְּמַזַּל גְּדִי אוֹ בְּמַזַּל תְּאוֹמִים. תּוֹסִיף עַל הָאֹרֶךְ הַשְּׁלִישִׁי שְׁתוּתוֹ. וְאִם יִהְיֶה הָאֹרֶךְ בְּמַזַּל קֶשֶׁת אוֹ בְּמַזַּל סַרְטָן. תָּנִיחַ הָאֹרֶךְ הַשְּׁלִישִׁי כְּמוֹת שֶׁהוּא וְלֹא תּוֹסִיף עָלָיו וְלֹא תִּגְרַע מִמֶּנּוּ. וְאִם הָיָה הָאֹרֶךְ בְּמַזַּל עַקְרָב אוֹ בְּמַזַּל אַרְיֵה. תִּגְרַע מִן הָאֹרֶךְ הַשְּׁלִישִׁי חֲמִישִׁיתוֹ. וְאִם יִהְיֶה הָאֹרֶךְ בְּמַזַּל מֹאזְנַיִם אוֹ בְּמַזַּל בְּתוּלָה. תִּגְרַע מִן הָאֹרֶךְ הַשְּׁלִישִׁי שְׁלִישִׁיתוֹ. וּמַה שֶּׁיִּהְיֶה הָאֹרֶךְ הַשְּׁלִישִׁי אַחַר שֶׁתּוֹסִיף עָלָיו אוֹ תִּגְרַע מִמֶּנּוּ אוֹ תָּנִיחַ אוֹתוֹ כְּמוֹת שֶׁהוּא. הוּא הַנִּקְרָא אֹרֶךְ רְבִיעִי. וְאַחַר כָּךְ תַּחֲזֹר אֵצֶל רֹחַב הַיָּרֵחַ הָרִאשׁוֹן וְתִקַּח שְׁנֵי שְׁלִישָׁיו לְעוֹלָם. וְזֶה הוּא הַנִּקְרָא מְנַת גֹּבַהּ הַמְּדִינָה. וְתִתְבּוֹנֵן וְתִרְאֶה אִם יִהְיֶה רֹחַב הַיָּרֵחַ צְפוֹנִי. תּוֹסִיף מְנַת גֹּבַהּ הַמְּדִינָה עַל הָאֹרֶךְ הָרְבִיעִי. וְאִם יִהְיֶה רֹחַב הַיָּרֵחַ דְּרוֹמִי. תִּגְרַע מְנַת גֹּבַהּ הַמְּדִינָה מִן הָאֹרֶךְ הָרְבִיעִי. וּמַה שֶּׁיִּהְיֶה הָאֹרֶךְ הָרְבִיעִי אַחַר שֶׁגּוֹרְעִין מִמֶּנּוּ אוֹ שֶׁמּוֹסִיפִין עָלָיו הוּא הַנִּקְרָא קֶשֶׁת הָרְאִיָּה: ", + "כֵּיצַד. הֲרֵי שֶׁבָּאנוּ לַחְקֹר אִם יֵרָאֶה הַיָּרֵחַ בְּלֵיל עֶרֶב שַׁבָּת שֵׁנִי לְחֹדֶשׁ אִיָּר מִשָּׁנָה זוֹ אוֹ לֹא יֵרָאֶה. תּוֹצִיא מְקוֹם הַשֶּׁמֶשׁ הָאֲמִתִּי וּמְקוֹם הַיָּרֵחַ הָאֲמִתִּי וְרֹחַב הַיָּרֵחַ לְשָׁנָה זוֹ כְּמוֹ שֶׁהוֹדַעְנוּךָ. יֵצֵא לְךָ מְקוֹם הַשֶּׁמֶשׁ הָאֲמִתִּי בְּז' מַעֲלוֹת וְט' חֲלָקִים מִמַּזַּל שׁוֹר. סִימָנוֹ ז\"ט. וְיֵצֵא לְךָ מְקוֹם הַיָּרֵחַ הָאֲמִתִּי בְּי\"ח מַעֲלוֹת וְל\"ו חֲלָקִים מִמַּזַּל שׁוֹר. סִימָנוֹ י\"ח ל\"ו. וְיֵצֵא לְךָ רֹחַב הַיָּרֵחַ בְּרוּחַ דָּרוֹם שָׁלֹשׁ מַעֲלוֹת וְנ\"ג חֲלָקִים. סִימָנוֹ נ\"ג ג'. וְזֶה הוּא הָרֹחַב הָרִאשׁוֹן. וְתִגְרַע מְקוֹם הַשֶּׁמֶשׁ מִמְּקוֹם הַיָּרֵחַ יִשָּׁאֵר י\"א מַעֲלוֹת וְכ\"ז חֲלָקִים. סִימָנוֹ י\"א כ\"ז. וְזֶה הוּא הָאֹרֶךְ הָרִאשׁוֹן. וּלְפִי שֶׁהָיָה הַיָּרֵחַ בְּמַזַּל שׁוֹר יִהְיֶה שִׁנּוּי מַרְאֵה הָאֹרֶךְ מַעֲלָה אַחַת וְרָאוּי לִגְרֹעַ אוֹתָהּ מִן הָאֹרֶךְ הָרִאשׁוֹן. יֵצֵא לְךָ הָאֹרֶךְ הַשֵּׁנִי י' מַעֲלוֹת וְכ\"ז חֲלָקִים. סִימָנוֹ יכ\"ז. וְכֵן יִהְיֶה שִׁנּוּי מַרְאֵה הָרֹחַב י' חֲלָקִים. וּלְפִי שֶׁרֹחַב הַיָּרֵחַ הָיָה דְּרוֹמִי רָאוּי לְהוֹסִיף עָלָיו שִׁנּוּי הַמַּרְאֶה שֶׁהוּא עֲשָׂרָה חֲלָקִים. יֵצֵא לְךָ הָרֹחַב הַשֵּׁנִי ד' מַעֲלוֹת וְג' חֲלָקִים. סִימָנוֹ ד\"ג. וּלְפִי שֶׁהָיָה הַיָּרֵחַ בְּי\"ח מַעֲלוֹת מִמַּזַּל שׁוֹר רָאוּי לִקַּח מִן הָרֹחַב הַשֵּׁנִי רְבִיעִיתוֹ וְהוּא הַנִּקְרָא מַעְגַּל הַיָּרֵחַ. יֵצֵא לְךָ מַעְגַּל הַיָּרֵחַ לְעֵת זוֹ מַעֲלָה אַחַת וְחֵלֶק אֶחָד לְפִי שֶׁאֵין מְדַקְדְּקִין בִּשְׁנִיּוֹת: ", + "וּלְפִי שֶׁרֹחַב הַיָּרֵחַ דְּרוֹמִי וּמְקוֹם הַיָּרֵחַ הָאֲמִתִּי בֵּין רֹאשׁ גְּדִי וְרֹאשׁ סַרְטָן. רָאוּי לְהוֹסִיף הַמַּעְגָּל עַל הָאֹרֶךְ הַשֵּׁנִי. יֵצֵא לְךָ הָאֹרֶךְ הַשְּׁלִישִׁי י\"א מַעֲלוֹת וְכ\"ח חֲלָקִים. סִימָנוֹ י\"א כ\"ח. וּלְפִי שֶׁהָאֹרֶךְ הַזֶּה בְּמַזַּל שׁוֹר רָאוּי לְהוֹסִיף עַל הָאֹרֶךְ הַשְּׁלִישִׁי חֲמִישִׁיתוֹ שֶׁהוּא שְׁתֵּי מַעֲלוֹת וְי\"ח חֲלָקִים. וְיֵצֵא לְךָ הָאֹרֶךְ הָרְבִיעִי י\"ג מַעֲלוֹת וּמ\"ו חֲלָקִים. סִימָנוֹ י\"ג מ\"ו. וְחָזַרְנוּ אֵצֶל הָרֹחַב הָרִאשׁוֹן וְלָקַחְנוּ שְׁנֵי שְׁלִישָׁיו וְיֵצֵא מְנַת גֹּבַהּ הַמְּדִינָה וְהוּא שְׁתֵּי מַעֲלוֹת וְל\"ה חֲלָקִים. וּלְפִי שֶׁהָיָה הָרֹחַב דְּרוֹמִי. רָאוּי לִגְרֹעַ מִמֶּנּוּ מְנַת גֹּבַהּ הַמְּדִינָה מִן הָאֹרֶךְ הָרְבִיעִי. יִשָּׁאֵר לְךָ י\"א מַעֲלוֹת וְי\"א חֲלָקִים. סִימָנוֹ י\"א י\"א. וְזוֹ הִיא קֶשֶׁת הָרְאִיָּה בַּלַּיְלָה הַזֶּה. וְעַל הַדֶּרֶךְ הַזֶּה תַּעֲשֶׂה וְתֵדַע קֶשֶׁת הָרְאִיָּה כַּמָּה מַעֲלוֹת וְכַמָּה חֲלָקִים יֵשׁ בָּהּ בְּכָל לֵיל רְאִיָּה שֶׁתִּרְצֶה לְעוֹלָם: ", + "וְאַחַר שֶׁתֵּצֵא קֶשֶׁת זוֹ תָּבִין בָּהּ. וְדַע שֶׁאִם תִּהְיֶה קֶשֶׁת הָרְאִיָּה תֵּשַׁע מַעֲלוֹת אוֹ פָּחוֹת אָז אֶפְשָׁר שֶׁיֵּרָאֶה בְּכָל אֶרֶץ יִשְׂרָאֵל. וְאִם תִּהְיֶה קֶשֶׁת הָרְאִיָּה יֶתֶר עַל י\"ד מַעֲלוֹת אִי אֶפְשָׁר שֶׁלֹּא יֵרָאֶה וְיִהְיֶה גָּלוּי לְכָל אֶרֶץ יִשְׂרָאֵל: ", + "וְאִם תִּהְיֶה קֶשֶׁת הָרְאִיָּה מִתְּחִלַּת מַעֲלָה עֲשִׂירִית עַד סוֹף מַעֲלַת י\"ד. תַּעֲרֹךְ קֶשֶׁת הָרְאִיָּה אֶל הָאֹרֶךְ הָרִאשׁוֹן וְתֵדַע אִם יֵרָאֶה אוֹ לֹא יֵרָאֶה מִן הַקִּצִּין שֶׁיֵּשׁ לוֹ. וְהֵן הַנִּקְרָאִין קִצֵּי הָרְאִיָּה: ", + "וְאִלּוּ הֵן קִצֵּי הָרְאִיָּה. אִם תִּהְיֶה קֶשֶׁת הָרְאִיָּה מִיֶּתֶר עַל ט' מַעֲלוֹת עַד סוֹף עֶשֶׂר מַעֲלוֹת אוֹ יֶתֶר עַל עֶשֶׂר. וְיִהְיֶה הָאֹרֶךְ הָרִאשׁוֹן י\"ג מַעֲלוֹת אוֹ יוֹתֵר. וַדַּאי יֵרָאֶה. וְאִם תִּהְיֶה הַקֶּשֶׁת פָּחוֹת מִזֶּה אוֹ יִהְיֶה הָאֹרֶךְ פָּחוֹת מִזֶּה לֹא יֵרָאֶה: ", + "וְאִם תִּהְיֶה קֶשֶׁת הָרְאִיָּה מִיֶּתֶר עַל עֶשֶׂר מַעֲלוֹת עַד סוֹף י\"א מַעֲלוֹת אוֹ יֶתֶר עַל אַחַת עֶשְׂרֵה. וְיִהְיֶה הָאֹרֶךְ הָרִאשׁוֹן י\"ב מַעֲלוֹת אוֹ יוֹתֵר. וַדַּאי יֵרָאֶה. וְאִם תִּהְיֶה הַקֶּשֶׁת פָּחוֹת מִזֶּה אוֹ יִהְיֶה הָאֹרֶךְ פָּחוֹת מִזֶּה לֹא יֵרָאֶה: ", + "וְאִם תִּהְיֶה קֶשֶׁת הָרְאִיָּה מִיֶּתֶר עַל י\"א עַד סוֹף י\"ב מַעֲלוֹת אוֹ יֶתֶר עַל י\"ב. וְיִהְיֶה הָאֹרֶךְ הָרִאשׁוֹן י\"א מַעֲלוֹת אוֹ יוֹתֵר וַדַּאי יֵרָאֶה. וְאִם תִּהְיֶה הַקֶּשֶׁת פָּחוֹת מִזֶּה אוֹ יִהְיֶה הָאֹרֶךְ פָּחוֹת מִזֶּה לֹא יֵרָאֶה: ", + "וְאִם תִּהְיֶה קֶשֶׁת הָרְאִיָּה מִיֶּתֶר עַל י\"ב מַעֲלוֹת עַד סוֹף י\"ג מַעֲלוֹת אוֹ יֶתֶר עַל י\"ג. וְיִהְיֶה הָאֹרֶךְ הָרִאשׁוֹן י' מַעֲלוֹת אוֹ יוֹתֵר וַדַּאי יֵרָאֶה. וְאִם תִּהְיֶה הַקֶּשֶׁת פָּחוֹת מִזֶּה אוֹ יִהְיֶה הָאֹרֶךְ פָּחוֹת מִזֶּה לֹא יֵרָאֶה: ", + "וְאִם תִּהְיֶה הָרְאִיָּה מִיֶּתֶר עַל י\"ג מַעֲלוֹת עַד סוֹף י\"ד מַעֲלוֹת אוֹ יֶתֶר עַל י\"ד. וְיִהְיֶה הָאֹרֶךְ הָרִאשׁוֹן תֵּשַׁע מַעֲלוֹת אוֹ יוֹתֵר וַדַּאי יֵרָאֶה. וְאִם תִּהְיֶה הַקֶּשֶׁת פָּחוֹת מִזֶּה אוֹ יִהְיֶה הָאֹרֶךְ פָּחוֹת מִזֶּה לֹא יֵרָאֶה. וְעַד כָּאן סוֹף הַקִּצִּין: ", + "כֵּיצַד. בָּאנוּ לְהִתְבּוֹנֵן בְּקֶשֶׁת הָרְאִיָּה שֶׁל לֵיל עֶרֶב שַׁבָּת שֵׁנִי לְחֹדֶשׁ אִיָּר מִשָּׁנָה זוֹ. יֵצֵא לָנוּ בְּחֶשְׁבּוֹן קֶשֶׁת הָרְאִיָּה י\"א מַעֲלוֹת וְי\"א חֲלָקִים כְּמוֹ שֶׁיָּדַעְתָּ. וּלְפִי שֶׁהָיָה קֶשֶׁת הָרְאִיָּה בֵּין עֶשֶׂר עַד אַרְבַּע עֶשְׂרֵה עָרַכְנוּ אוֹתָהּ אֶל הָאֹרֶךְ הָרִאשׁוֹן. וּכְבָר יָדַעְתָּ שֶׁהָאֹרֶךְ הָיָה בְּלֵיל זֶה י\"א מַעֲלוֹת וְכ\"ז חֲלָקִים. וּלְפִי שֶׁהָיְתָה קֶשֶׁת הָרְאִיָּה יֶתֶר עַל י\"א מַעֲלוֹת וְהָיָה הָאֹרֶךְ הָרִאשׁוֹן יֶתֶר עַל עֲשָׂרָה [א.] יוֹדֵעַ שֶׁוַּדַּאי יֵרָאֶה בְּלֵיל זֶה לְפִי הַקִּצִּין הַקְּצוּבוֹת. וְכֵן תַּעֲשֶׂה בְּכָל קֶשֶׁת וָקֶשֶׁת עִם הָאֹרֶךְ הָרִאשׁוֹן שֶׁלָּהּ: ", + "וּכְבָר רָאִיתָ מִן הַמַּעֲשִׂים הָאֵלּוּ כַּמָּה חֶשְׁבּוֹנוֹת יֵשׁ בּוֹ וְכַמָּה תּוֹסָפוֹת וְכַמָּה גֵּרוּעִין אַחַר שֶׁיָּגַעְנוּ הַרְבֵּה. עַד שֶׁהִמְצִיאָנוּ דְּרָכִים קְרוֹבִים שֶׁאֵין בְּחֶשְׁבּוֹנָם עֹמֶק גָּדוֹל. שֶׁהַיָּרֵחַ עֲקַלְקַלּוֹת גְּדוֹלוֹת יֵשׁ בְּמַעְגְּלוֹתָיו. וּלְפִיכָךְ אָמְרוּ חֲכָמִים (תהילים קד יט) \"שֶׁמֶשׁ יָדַע מְבוֹאוֹ\" יָרֵחַ לֹא יָדַע מְבוֹאוֹ. וְאָמְרוּ חֲכָמִים פְּעָמִים בָּא בַּאֲרֻכָּה פְּעָמִים בָּא בִּקְצָרָה. כְּמוֹ שֶׁתִּרְאֶה מֵחֶשְׁבּוֹנוֹת אֵלּוּ שֶׁפְּעָמִים תּוֹסִיף וּפְעָמִים תִּגְרַע עַד שֶׁתְּהֵא קֶשֶׁת הָרְאִיָּה. וּפְעָמִים תִּהְיֶה קֶשֶׁת הָרְאִיָּה אֲרוּכָּה וּפְעָמִים קְצָרָה כְּמוֹ שֶׁבֵּאַרְנוּ: ", + "וְטַעַם כָּל אֵלּוּ הַחֶשְׁבּוֹנוֹת וּמִפְּנֵי מָה מוֹסִיפִים מִנְיָן זֶה וּמִפְּנֵי מָה גּוֹרְעִין. וְהֵיאַךְ נוֹדַע כָּל דָּבָר וְדָבָר מֵאֵלּוּ הַדְּבָרִים. וְהָרְאָיָה עַל כָּל דָּבָר וְדָבָר. הִיא חָכְמַת הַתְּקוּפוֹת וְהַגִּימַטְרִיּוֹת שֶׁחִבְּרוּ בָּהּ חַכְמֵי יָוָן סְפָרִים הַרְבֵּה וְהֵם הַנִּמְצָאִים עַכְשָׁו בְּיַד הַחֲכָמִים. אֲבָל הַסְּפָרִים שֶׁחִבְּרוּ חַכְמֵי יִשְׂרָאֵל שֶׁהָיוּ בִּימֵי הַנְּבִיאִים מִבְּנֵי יִשָּׂשכָר לֹא הִגִּיעוּ אֵלֵינוּ. וּמֵאַחַר שֶׁכָּל אֵלּוּ הַדְּבָרִים בִּרְאָיוֹת בְּרוּרוֹת הֵם שֶׁאֵין בָּהֶם דֹּפִי וְאִי אֶפְשָׁר לְאָדָם לְהַרְהֵר אַחֲרֵיהֶם, אֵין חוֹשְׁשִׁין לַמְחַבֵּר בֵּין שֶׁחִבְּרוּ אוֹתָם נְבִיאִים בֵּין שֶׁחִבְּרוּ אוֹתָם הָאֻמּוֹת. שֶׁכָּל דָּבָר שֶׁנִּתְגַּלָּה טַעֲמוֹ וְנוֹדְעָה אֲמִתָּתוֹ בִּרְאָיוֹת שֶׁאֵין בָּהֶם דֹּפִי אָנוּ סוֹמְכִין עַל זֶה הָאִישׁ שֶׁאֲמָרוֹ אוֹ שֶׁלִּמְּדוֹ עַל הָרְאָיָה שֶׁנִּתְגַּלְּתָה וְהַטַּעַם שֶׁנּוֹדַע: " + ], + [ + "דָבָר יָדוּעַ וּבָרוּר שֶׁאִם יוֹצִיא לְךָ הַחֶשְׁבּוֹן שֶׁהַיָּרֵחַ יֵרָאֶה בַּלַּיִלָה. אֶפְשָׁר שֶׁיֵּרָאֶה וְאֶפְשָׁר שֶׁלֹּא יֵרָאֶה מִפְּנֵי הֶעָבִים שֶׁמְּכַסִּין אוֹתוֹ אוֹ מִפְּנֵי הַמָּקוֹם שֶׁהוּא גַּיְא אוֹ שֶׁיִּהְיֶה הַר גָּבוֹהַּ כְּנֶגֶד רוּחַ מַעֲרָב לְאַנְשֵׁי אוֹתוֹ הַמָּקוֹם שֶׁנִּמְצְאוּ כְּאִלּוּ הֵן יוֹשְׁבִין בַּגַּיְא. שֶׁהַיָּרֵחַ לֹא יֵרָאֶה לְמִי שֶׁהוּא בְּמָקוֹם נָמוּךְ אֲפִלּוּ הָיָה גָּדוֹל וְיֵרָאֶה לְמִי שֶׁהוּא עוֹמֵד בְּרֹאשׁ הַר גָּבוֹהַּ וְתָלוּל אַף עַל פִּי שֶׁהַיָּרֵחַ קָטָן בְּיוֹתֵר. וְכֵן יֵרָאֶה לְמִי שֶׁשּׁוֹכֵן עַל שְׂפַת הַיָּם אוֹ לְמִי שֶׁמְּהַלֵּךְ בִּסְפִינָה בַּיָּם הַגָּדוֹל אַף עַל פִּי שֶׁהוּא קָטָן בְּיוֹתֵר: \n", + "וְכֵן בִּימוֹת הַגְּשָׁמִים אִם יִהְיֶה יוֹם צַח יֵרָאֶה הַיָּרֵחַ יוֹתֵר מִמַּה שֶּׁיֵּרָאֶה בִּימוֹת הַחַמָּה. לְפִי שֶׁבִּימוֹת הַגְּשָׁמִים אִם יִהְיֶה יוֹם צַח יִהְיֶה הָאֲוִיר זַךְ הַרְבֵּה וְיֵרָאֶה הָרָקִיעַ בְּטֹהַר יוֹתֵר מִפְּנֵי שֶׁאֵין שָׁם אָבָק שֶׁיִּתְעָרֵב בָּאֲוִיר. אֲבָל בִּימוֹת הַחַמָּה יִהְיֶה הָאֲוִיר כְּאִלּוּ הוּא מְעֵשָּׁן מִפְּנֵי הָאָבָק וְיֵרָאֶה הַיָּרֵחַ קָטָן: \n", + "וְכָל זְמַן שֶׁתִּמָּצֵא קֶשֶׁת הָרְאִיָּה וְהָאֹרֶךְ הָרִאשׁוֹן שֶׁתַּעֲרֹךְ לָהּ עִם שְׁנֵי הַקִּצִּין שֶׁלָּהֶם בְּצִמְצוּם. יִהְיֶה הַיָּרֵחַ קָטָן בְּיוֹתֵר וְלֹא יֵרָאֶה אֶלָּא בְּמָקוֹם גָּבוֹהַּ בְּיוֹתֵר. וְאִם תִּמָּצֵא קֶשֶׁת הָרְאִיָּה וְהָאֹרֶךְ הָרִאשׁוֹן אֲרֻכִּין הַרְבֵּה וְהוֹסִיפוּ עַד סוֹף הַקִּצִּים שֶׁלָּהֶן מִמַּעֲלוֹת. יֵרָאֶה הַיָּרֵחַ גָּדוֹל וּלְפִי אֹרֶךְ הַקֶּשֶׁת וְהָאֹרֶךְ הָרִאשׁוֹן יִהְיֶה גָּדְלוֹ וּגְלִיָּתוֹ לַכּל: \n", + "לְפִיכָךְ רָאוּי לְבֵית דִּין לָשׂוּם שְׁנֵי דְּבָרִים אֵלּוּ בְּלִבָּם. שֶׁהֵן זְמַן הָרְאִיָּה וּמְקוֹמָהּ. וְשׁוֹאֲלִין אֶת הָעֵדִים בְּאֵי זֶה מָקוֹם רְאִיתֶם. שֶׁאִם הָיְתָה קֶשֶׁת הָרְאִיָּה קְצָרָה וְיִתֵּן הַחֶשְׁבּוֹן שֶׁיֵּרָאֶה בְּצִמְצוּם. כְּגוֹן שֶׁהָיְתָה קֶשֶׁת הָרְאִיָּה ט' מַעֲלוֹת וְה' חֲלָקִים וְהָיָה הָאֹרֶךְ הָרִאשׁוֹן י\"ג מַעֲלוֹת בְּשָׁוֶה וּבָאוּ עֵדִים שֶׁרָאוּהוּ. אִם הָיָה בִּימוֹת הַחַמָּה אוֹ שֶׁהָיוּ בְּמָקוֹם נָמוּךְ חוֹשְׁשִׁין לָהֶן וּבוֹדְקִין אוֹתָן הַרְבֵּה וְאִם הָיָה בִּימוֹת הַגְּשָׁמִים אוֹ בְּמָקוֹם גָּבוֹהַּ בְּיוֹתֵר וַדַּאי יֵרָאֶה אִם לֹא יִהְיוּ שָׁם עָבִים הַמַּבְדִּילִין: \n", + "עֵדִים שֶׁרָאוּ אֶת הַחֹדֶשׁ בִּזְמַנּוֹ וּבָאוּ וְהֵעִידוּ וְקִבְּלוּם בֵּית דִּין וְקִדְּשׁוּ אֶת הַחֹדֶשׁ הַזֶּה הָרִאשׁוֹן וּמָנוּ כ\"ט יוֹם מִן הַיּוֹם הַמְ [קֵ] דָּשׁ. וְלֵיל שְׁלֹשִׁים לֹא נִרְאָה הַיָּרֵחַ מִפְּנֵי שֶׁאִי אֶפְשָׁר לוֹ לְהֵרָאוֹת אוֹ מִפְּנֵי שֶׁכִּסּוּהוּ עָבִים. וַהֲרֵי בֵּית דִּין מְצַפִּין לוֹ כָּל יוֹם שְׁלֹשִׁים כְּמוֹ שֶׁבֵּאַרְנוּ. וְלֹא בָּאוּ עֵדִים וְעִבְּרוּ אֶת הַחֹדֶשׁ וְנִמְצָא יוֹם ר\"ח הַשֵּׁנִי יוֹם ל\"א כְּמוֹ שֶׁבֵּאַרְנוּ: \n", + "וְהִתְחִילוּ לִמְנוֹת כ\"ט יוֹם מִן יוֹם רֹאשׁ הַחֹדֶשׁ הַשֵּׁנִי וְלֵיל שְׁלֹשִׁים לֹא נִרְאָה הַיָּרֵחַ. אִם תֹּאמַר שֶׁכָּךְ מְעַבְּרִין אֶת זֶה וְעוֹשִׂין אוֹתוֹ שְׁלֹשִׁים וְקוֹבְעִין רֹאשׁ הַחֹדֶשׁ הַשְּׁלִישִׁי יוֹם ל\"א. כָּךְ אֶפְשָׁר שֶׁלֹּא יֵרָאֶה הַיָּרֵחַ בְּלֵיל שְׁלֹשִׁים גַּם מֵחֹדֶשׁ זֶה וְנִמְצְאוּ מְעַבְּרִין וְהוֹלְכִין וְעוֹשִׂין חֳדָשִׁים אַחַר שְׁלֹשִׁים כָּל הַשָּׁנָה כֻּלָּהּ. וְנִמְצָא בְּחֹדֶשׁ אַחֲרוֹן אֶפְשָׁר שֶׁיֵּרָאֶה הַיָּרֵחַ בְּלֵיל כ\"ה בּוֹ אוֹ בְּלֵיל כ\"ו. וְאֵין לְךָ דְּבַר שְׂחוֹק וְהֶפְסֵד יוֹתֵר מִזֶּה: \n", + "וְאַל תֹּאמַר שֶׁהַדָּבָר הַזֶּה דָּבָר שֶׁאֵינוֹ מָצוּי הוּא שֶׁלֹּא יֵרָאֶה הַיָּרֵחַ בְּכָל הַשָּׁנָה. אֶלָּא דָּבָר קָרוֹב הוּא הַרְבֵּה. וּפְעָמִים רַבּוֹת יֶאֱרַע זֶה וְכַיּוֹצֵא בּוֹ בַּמְּדִינוֹת שֶׁזְּמַן הַגְּשָׁמִים שָׁם אָרֹךְ וְהֶעָבִים רַבִּים. שֶׁאֵין אָנוּ אוֹמְרִין שֶׁלֹּא יֵרָאֶה הַיָּרֵחַ בְּכָל הַשָּׁנָה אֶלָּא שֶׁלֹּא יֵרָאֶה בִּתְחִלַּת הֶחֳדָשִׁים וְיֵרָאֶה אַחַר כָּךְ. וּפְעָמִים לֹא יֵרָאֶה מִפְּנֵי שֶׁאִי אֶפְשָׁר לוֹ שֶׁיֵּרָאֶה בָּהֶם וְחֳדָשִׁים שֶׁאֶפְשָׁר שֶׁיֵּרָאֶה בָּהֶם לֹא יֵרָאֶה מִפְּנֵי הֶעָבִים אוֹ מִפְּנֵי שֶׁהָיָה קָטָן בְּיוֹתֵר וְלֹא נִתְכַּוֵּן אָדָם לִרְאוֹתוֹ: \n", + "אֶלָּא הַקַּבָּלָה שֶׁהָיָה בְּיַד חֲכָמִים אִישׁ מִפִּי אִישׁ מִפִּי משֶׁה רַבֵּנוּ כָּךְ הִיא. שֶׁבִּזְמַן שֶׁלֹּא יֵרָאֶה הַיָּרֵחַ בִּתְחִלַּת הֶחֳדָשִׁים חֹדֶשׁ אַחַר חֹדֶשׁ. בֵּית דִּין קוֹבְעִין חֹדֶשׁ מְעֵבָּר מִשְּׁלֹשִׁים יוֹם וְחֹדֶשׁ חָסֵר מִכ\"ט יוֹם. וְכֵן מְחַשְּׁבִין וְקוֹבְעִין חֹדֶשׁ מְעֻבָּר וְחֹדֶשׁ חָסֵר בִּקְבִיעָה לֹא בְּקִדּוּשׁ. שֶׁאֵין מְקַדְּשִׁין אֶלָּא עַל הָרְאִיָּה. וּפְעָמִים עוֹשִׂין מָלֵא אַחַר מָלֵא אוֹ חָסֵר אַחַר חָסֵר כְּמוֹ שֶׁיֵּרָאֶה לָהֶם מִן הַחֶשְׁבּוֹן: \n", + "וּמִתְכַּוְּנִין לְעוֹלָם בְּחֶשְׁבּוֹנָם שֶׁאִם יֵרָאֶה הַיָּרֵחַ בַּחֹדֶשׁ הַבָּא יֵרָאֶה בִּזְמַנּוֹ אוֹ בְּלֵיל עִבּוּרוֹ. לֹא שֶׁיֵּרָאֶה קֹדֶם זְמַנּוֹ שֶׁהוּא לֵיל כ\"ח. וּבְחֶשְׁבּוֹנוֹת הָרְאִיָּה הָאֵלּוּ שֶׁבֵּאַרְנוּ יִתְבָּאֵר לְךָ וְתֵדַע מָתַי אֶפְשָׁר שֶׁיֵּרָאֶה, וּמָתַי אִי אֶפְשָׁר, שֶׁלֹּא יֵרָאֶה. וְעַל זֶה סוֹמְכִין וּמְעַבְּרִין חֹדֶשׁ אַחַר חֹדֶשׁ אוֹ עוֹשִׂין חֹדֶשׁ חָסֵר אַחַר חֹדֶשׁ חָסֵר. וּלְעוֹלָם אֵין פּוֹחֲתִין מֵאַרְבָּעָה חֳדָשִׁים הַמְעֻבָּרִין בְּשָׁנָה וְלֹא מוֹסִיפִין עַל שְׁמוֹנָה חֳדָשִׁים הַמְעֻבָּרִין. וְגַם לְעִבּוּר חֳדָשִׁים אֵלּוּ שֶׁמְּעַבְּרִין לְפִי חֶשְׁבּוֹן עוֹשִׂין סְעֻדַּת עִבּוּר הַחֹדֶשׁ כְּמוֹ שֶׁאָמַרְנוּ בְּפֶרֶק שְׁלִישִׁי: \n", + "וְכָל שֶׁתִּמְצָא בַּגְּמָרָא מִדְּבָרִיִם שֶּׁמַּרְאִין שֶׁבֵּית דִּין סוֹמְכִין עַל הַחֶשְׁבּוֹן וּמִפִּי משֶׁה מִסִּינַי שֶׁהַדָּבָר מָסוּר לָהֶם וְהָרְשׁוּת בְּיָדָם לְחַסֵּר אוֹ לְעַבֵּר. וְכֵן זֶה שֶׁחָסֵר תִּשְׁעָה חֳדָשִׁים בַּשָּׁנָה וְכָל כַּיּוֹצֵא בָּזֶה הַכּל עַל עִקָּר זֶה הוּא בָּנוּי בִּזְמַן שֶׁלֹּא נִרְאֶה הַחֹדֶשׁ בִּזְמַנּוֹ: \n", + "וְכֵן זֶה שֶׁאָמְרוּ חֲכָמִים שֶׁמְּעַבְּרִין אֶת הַחֹדֶשׁ לְצֹרֶךְ הוּא בֶּחֳדָשִׁים אֵלּוּ שֶׁמְּעַבְּרִין אוֹתָן לְפִי חֶשְׁבּוֹן וְעוֹשִׂין אֶחָד מָלֵא וְאֶחָד חָסֵר. וְיֵשׁ לָהֶם לְעַבֵּר חֹדֶשׁ אַחַר חֹדֶשׁ אוֹ לְחַסֵּר. בָּזֶה הוּא שֶׁמְּעַבְּרִין לְצֹרֶךְ מִפְּנֵי שֶׁלֹּא נִרְאֶה הַיָּרֵחַ בִּזְמַנּוֹ. אֶלָּא בְּעֵת שֶׁיֵּרָאֶה הַיָּרֵחַ בִּזְמַנּוֹ שֶׁהוּא תְּחִלַּת הֱיוֹתוֹ נִרְאֶה אַחַר שֶׁנִּתְקַבֵּץ עִם הַשֶּׁמֶשׁ מְקַדְּשִׁין לְעוֹלָם: \n", + "וְכָל הַדְּבָרִים הָאֵלּוּ בִּזְמַן שֶׁיֵּשׁ שָׁם בֵּית דִּין וְסוֹמְכִין עַל הָרְאִיָּה. אֲבָל בִּזְמַנִּים אֵלּוּ אֵין סוֹמְכִין אֶלָּא עַל הַקְּבִיעָה בְּזֶה הַחֶשְׁבּוֹן הָאֶמְצָעִי הַפָּשׁוּט בְּכָל יִשְׂרָאֵל כְּמוֹ שֶׁבֵּאַרְנוּ בַּהֲלָכוֹת אֵלּוּ: \n", + "יִתְבָּאֵר בְּסִפְרֵי הַחֶשְׁבּוֹן הַתְּקוּפוֹת וְהַגִּימַטְרִיָּאוֹת שֶׁאִם יֵרָאֶה הַיָּרֵחַ בְּאֶרֶץ יִשְׂרָאֵל יֵרָאֶה בְּכָל מְדִינוֹת הָעוֹלָם שֶׁהֵן לְמַעֲרַב אֶרֶץ יִשְׂרָאֵל וּמְכֻוָּנוֹת כְּנֶגְדָּהּ. וְאִם יִתֵּן הַחֶשְׁבּוֹן שֶׁלֹּא יֵרָאֶה בְּאֶרֶץ יִשְׂרָאֵל אֶפְשָׁר שֶׁיֵּרָאֶה בִּמְדִינוֹת אֲחֵרוֹת שֶׁהֵן לְמַעֲרַב אֶרֶץ יִשְׂרָאֵל וּמְכֻוָּנוֹת כְּנֶגְדָּהּ. לְפִיכָךְ אִם יֵרָאֶה הַיָּרֵחַ בִּמְדִינָה שֶׁהִיא לְמַעֲרַב אֶרֶץ יִשְׂרָאֵל אֵין בָּזֶה רְאָיָה שֶׁלֹּא יֵרָאֶה בְּאֶרֶץ יִשְׂרָאֵל אֶלָּא אֶפְשָׁר שֶׁנִּרְאֶה הַיָּרֵחַ בְּאֶרֶץ יִשְׂרָאֵל: \n", + "אֲבָל אִם לֹא יֵרָאֶה הַיָּרֵחַ בְּרֹאשׁ הֶהָרִים בַּמְּדִינָה הַמַּעֲרָבִית הַמְכֻוֶּנֶת כְּנֶגֶד אֶרֶץ יִשְׂרָאֵל בְּיָדוּעַ שֶׁלֹּא נִרְאֶה בְּאֶרֶץ יִשְׂרָאֵל: \n", + "וְכֵן אִם לֹא יֵרָאֶה הַיָּרֵחַ בְּאֶרֶץ יִשְׂרָאֵל בְּיָדוּעַ שֶׁלֹּא נִרְאֶה בְּכָל מְדִינוֹת הָעוֹלָם שֶׁהֵן לְמִזְרַח אֶרֶץ יִשְׂרָאֵל וּמְכֻוָּנוֹת כְּנֶגְדָּהּ. וְאִם יֵרָאֶה בְּאֶרֶץ יִשְׂרָאֵל אֶפְשָׁר שֶׁיֵּרָאֶה בִּמְדִינוֹת מִזְרָחִיּוֹת וְאֶפְשָׁר שֶׁלֹּא יֵרָאֶה. לְפִיכָךְ אִם יֵרָאֶה בִּמְדִינָה שֶׁהִיא לְמִזְרַח אֶרֶץ יִשְׂרָאֵל וּמְכֻוֶּנֶת כְּנֶגְדָּהּ בְּיָדוּעַ שֶׁנִּרְאֶה בְּאֶרֶץ יִשְׂרָאֵל. וְאִם לֹא נִרְאֶה בַּמְּדִינָה הַמִּזְרָחִית אֵין בָּזֶה רְאָיָה אֶלָּא אֶפְשָׁר שֶׁיֵּרָאֶה בְּאֶרֶץ יִשְׂרָאֵל: \n", + "וְכָל אֵלּוּ הַדְּבָרִים כְּשֶׁהָיוּ הַמְּדִינוֹת שֶׁבַּמַּעֲרָב וְשֶׁבַּמִּזְרָח מְכֻוָּנוֹת. כְּגוֹן שֶׁהָיוּ נוֹטוֹת לִצְפוֹן הָעוֹלָם מִשְּׁלֹשִׁים מַעֲלוֹת עַד ל\"ה מַעֲלוֹת. אֲבָל אִם הָיוּ נוֹטוֹת לַצָּפוֹן יוֹתֵר מִזֶּה אוֹ פָּחוֹת. מִשְׁפָּטִים אֲחֵרִים יֵשׁ לָהֶן שֶׁהֲרֵי אֵינָן מְכֻוָּנוֹת כְּנֶגֶד אֶרֶץ יִשְׂרָאֵל. וּדְבָרִים אֵלּוּ שֶׁבֵּאַרְנוּ בְּעָרֵי מִזְרָח וּמַעֲרָב אֵינָן אֶלָּא לְהַגִּיד כָּל מִשְׁפְּטֵי הָרְאִיָּה לְהַגְדִּיל תּוֹרָה וּלְהַאְדִּירָהּ. לֹא שֶׁיִּהְיוּ בְּנֵי מִזְרָח אוֹ בְּנֵי מַעֲרָב סוֹמְכִין עַל רְאִיַּת הַיָּרֵחַ אוֹ תּוֹעִיל לָהֶם כְּלוּם. אֶלָּא לְעוֹלָם אֵין סוֹמְכִין אֶלָּא עַל קִדּוּשׁ בֵּית דִּין שֶׁבְּאֶרֶץ יִשְׂרָאֵל כְּמוֹ שֶׁבֵּאַרְנוּ כַּמָּה פְּעָמִים: \n" + ], + [ + "לְפִי שֶׁאָמְרוּ חֲכָמִים שֶׁבּכְלַל דִּבָרִים שֶׁהָיוּ בּוֹדְקִין בָּהֶן אֶת הָעֵדִים אוֹמְרִין לָהֶן לְהֵיכָן הָיָה הַיָּרֵחַ נוֹטֶה. כָּשֵׁר בְּעֵינַי לְהוֹדִיעַ דֶּרֶךְ חֶשְׁבּוֹן דָּבָר זֶה. וְאֵין אֲנִי מְדַקְדֵּק בּוֹ לְפִי שֶׁאֵינוֹ מוֹעִיל בִּרְאִיָּה כְּלָל. וּתְחִלַּת חֶשְׁבּוֹן זֶה לֵידַע נְטִיַּת הַמַּזָּלוֹת תְּחִלָּה: \n", + "הָעֲגֻלָּה שֶׁהִיא עוֹבֶרֶת בְּמַחֲצִית הַמַּזָּלוֹת שֶׁבָּהּ מַהֲלָךְ הַשֶּׁמֶשׁ. אֵינָהּ עוֹבֶרֶת בְּאֶמְצַע הָעוֹלָם מֵחֲצִי הַמִּזְרָח לַחֲצִי הַמַּעֲרָב. אֶלָּא נוֹטָה הִיא מֵעַל הַקַּו הַשָּׁוֶה הַמְסַבֵּב בְּאֶמְצַע הָעוֹלָם כְּנֶגֶד צָפוֹן וְדָרוֹם. חֶצְיָהּ נוֹטֶה לַצָּפוֹן וְחֶצְיָהּ נוֹטֶה לַדָּרוֹם: \n", + "וּשְׁתֵּי נְקֻדּוֹת יֵשׁ בָּהּ שֶׁפּוֹגַעַת בָּהֶן בַּעֲגֻלַּת הַקַּו הַשָּׁוֶה הַמְסַבֵּב בְּאֶמְצַע הָעוֹלָם. הַנְּקֻדָּה הָאַחַת רֹאשׁ מַזַּל טָלֶה. הַנְּקֻדָּה הַשְּׁנִיָּה שֶׁכְּנֶגְדָּהּ רֹאשׁ מַזַּל מֹאזְנַיִם. וְנִמְצְאוּ שִׁשָּׁה מַזָּלוֹת נוֹטוֹת לַצָּפוֹן מִתְּחִלַּת טָלֶה עַד סוֹף בְּתוּלָה. וְשִׁשָּׁה נוֹטוֹת לַדָּרוֹם מִתְּחִלַּת מַזַּל מֹאזְנַיִם עַד סוֹף מַזַּל דָּגִים: \n", + "וּמֵרֹאשׁ מַזַּל טָלֶה יַתְחִילוּ הַמַּזָּלוֹת לִנְטוֹת מְעַט מְעַט וּלְהִתְרַחֵק מֵעַל הַקַּו הַשָּׁוֶה כְּנֶגֶד הַצָּפוֹן עַד רֹאשׁ סַרְטָן. וְיִהְיֶה רֹאשׁ סַרְטָן רָחוֹק מֵעַל הַקַּו הַשָּׁוֶה לְרוּחַ הַצָּפוֹן שָׁלֹשׁ וְעֶשְׂרִים מַעֲלוֹת וַחֲצִי מַעֲלָה בְּקֵרוּב. וְיַחְזְרוּ הַמַּזָּלוֹת לְהִתְקָרֵב לַקַּו הַשָּׁוֶה מְעַט מְעַט עַד רֹאשׁ מֹאזְנַיִם שֶׁהוּא עַל הַקַּו הַשָּׁוֶה. וּמֵרֹאשׁ מֹאזְנַיִם יַתְחִילוּ לִנְטוֹת וּלְהִתְרַחֵק כְּנֶגֶד רוּחַ דָּרוֹם עַד רֹאשׁ גְּדִי. וְיִהְיֶה רֹאשׁ גְּדִי רָחוֹק מֵעַל הַקַּו הַשָּׁוֶה לְרוּחַ דָּרוֹם שָׁלֹשׁ וְעֶשְׂרִים מַעֲלוֹת וַחֲצִי מַעֲלָה. וְיַחְזְרוּ הַמַּזָּלוֹת לְהִתְקָרֵב מְעַט מְעַט כְּנֶגֶד הַקַּו הַשָּׁוֶה עַד רֹאשׁ טָלֶה: \n", + "נִמְצָא רֹאשׁ טָלֶה וְרֹאשׁ מֹאזְנַיִם מְסַבֵּב עַל הַקַּו הַשָּׁוֶה. וּלְפִיכָךְ כְּשֶׁתִּהְיֶה הַשֶּׁמֶשׁ בִּשְׁנֵי רָאשִׁים אֵלּוּ לֹא תִּהְיֶה נוֹטָה לֹא לַצָּפוֹן וְלֹא לַדָּרוֹם. וְתִזְרַח בַּחֲצִי מִזְרָח וְתִשְׁקַע בַּחֲצִי מַעֲרָב. וְיִהְיֶה הַיּוֹם וְהַלַּיְלָה שָׁוִין בְּכָל הַיִּשּׁוּב: \n", + "הֲרֵי נִתְבָּרֵר לְךָ שֶׁכָּל מַעֲלָה וּמַעֲלָה מִמַּעֲלוֹת הַמַּזָּלוֹת נוֹטָה לַצָּפוֹן אוֹ לַדָּרוֹם וְיֵשׁ לִנְטִיָּתָהּ שִׁעוּר. (וְרֹב) [וְרֹחַב] הַנְּטִיָּה לֹא תִּהְיֶה יוֹתֵר עַל שָׁלֹשׁ וְעֶשְׂרִים מַעֲלוֹת וַחֲצִי בְּקֵרוּב: \n", + "וְאֵלּוּ הֵם הַשִּׁעוּרִים שֶׁל נְטִיּוֹת לְפִי מִנְיַן הַמַּעֲלוֹת שֶׁל מַזָּלוֹת. וְהַתְחָלָה מַתְחֶלֶת מַזַּל טָלֶה. י' מַעֲלוֹת נְטִיָּתָם ד' מַעֲלוֹת. כ' מַעֲלוֹת נְטִיָּתָם ח' מַעֲלוֹת. ל' מַעֲלוֹת נְטִיָּתָם י\"א מַעֲלוֹת וּמֶחֱצָה. וּמ' מַעֲלוֹת נְטִיָּתָם ט\"ו מַעֲלוֹת. נ' מַעֲלוֹת נְטִיָּתָם י\"ח מַעֲלוֹת. ס' מַעֲלוֹת נְטִיָּתָם כ' מַעֲלוֹת. ע' מַעֲלוֹת נְטִיָּתָם כ\"ב מַעֲלוֹת. פ' מַעֲלוֹת נְטִיָּתָם כ\"ג מַעֲלוֹת. צ' מַעֲלוֹת נְטִיָּתָם כ\"ג מַעֲלוֹת וַחֲצִי מַעֲלָה: \n", + "וְאִם יִהְיוּ אֲחָדִים בְּמִנְיָן תִּקַּח לָהֶם מְנָתָם מִבֵּין שְׁתֵּי הַנְּטִיּוֹת כְּמוֹ שֶׁבֵּאַרְנוּ בַּשֶּׁמֶשׁ וּבַיָּרֵחַ. כֵּיצַד. חָמֵשׁ מַעֲלוֹת נְטִיָּתָם שְׁתֵּי מַעֲלוֹת. וְאִם הָיָה מִנְיַן הַמַּעֲלוֹת כ\"ג נְטִיָּתָם ט' מַעֲלוֹת. וְעַל דֶּרֶךְ זוֹ בְּכָל הָאֲחָדִים שֶׁהֵן עִם הָעֲשָׂרוֹת: \n", + "וּמֵאַחַר שֶׁתֵּדַע הַנְּטִיָּה שֶׁל מַעֲלוֹת מֵאַחַת עַד צ'. תֵּדַע נְטִיָּתָם כֻּלָּן כְּדֶרֶךְ שֶׁהוֹדַעְנוּךָ בְּרֹחַב הַיָּרֵחַ. שֶׁאִם הָיָה הַמִּנְיָן יֶתֶר עַל צ' עַד ק\"פ תִּגְרַע אוֹתוֹ מִק\"פ. וְאִם הָיָה יוֹתֵר עַל ק\"פ עַד ר\"ע תִּגְרַע מִמֶּנּוּ ק\"פ. וְאִם הָיָה יוֹתֵר עַל ר\"ע עַד ש\"ס תִּגְרַע אוֹתוֹ מִש\"ס. וְהַנִּשְׁאָר תֵּדַע נְטִיָּתוֹ וְהוּא נְטִיַּת אוֹתוֹ הַמִּנְיָן שֶׁבְּיָדְךָ בְּלֹא גֵּרָעוֹן וְלֹא תּוֹסֶפֶת: \n", + "אִם תִּרְצֶה לֵידַע כַּמָּה מַעֲלוֹת הוּא הַיָּרֵחַ נוֹטֶה מֵעַל הַקַּו הַשָּׁוֶה כְּנֶגֶד צְפוֹן הָעוֹלָם אוֹ כְּנֶגֶד דְּרוֹם הָעוֹלָם. תֵּדַע תְּחִלָּה כַּמָּה נְטִיַּת הַמַּעֲלָה שֶׁהִיא מְקוֹם הַיָּרֵחַ הָאֲמִתִּי וּלְאֵי זֶה רוּחַ הִיא נוֹטָה לַצָּפוֹן אוֹ לַדָּרוֹם. וְתַחֲזֹר וְתַחְשֹׁב וְתוֹצִיא רֹחַב הַיָּרֵחַ הָרִאשׁוֹן וְתִרְאֶה אִם הוּא צְפוֹנִי אוֹ דְּרוֹמִי. אִם נִמְצְאוּ רֹחַב הַיָּרֵחַ וּנְטִיַּת מַעֲלָתוֹ בְּרוּחַ אַחַת כְּגוֹן שֶׁהָיוּ שְׁנֵיהֶם צְפוֹנִים אוֹ דְּרוֹמִיִּים תְּקַבֵּץ שְׁנֵיהֶם. וְאִם נִמְצְאוּ בִּשְׁתֵּי רוּחוֹת כְּגוֹן שֶׁהָיָה הָאֶחָד דְּרוֹמִי וְהָאֶחָד צְפוֹנִי. תִּגְרַע הַמְּעַט מִשְּׁנֵיהֶם מִן הָרַב וְהַנִּשְׁאָר הוּא מֶרְחַק הַיָּרֵחַ מֵעַל הַקַּו הַשָּׁוֶה בְּאוֹתָהּ הָרוּחַ שֶׁהָיָה בָּהּ הָרַב בִּשְׁנֵיהֶם: \n", + "כֵּיצַד בָּאנוּ לֵידַע כַּמָּה הַיָּרֵחַ נוֹטֶה מֵעַל הַקַּו הַשָּׁוֶה בְּלֵיל הָרְאִיָּה שֶׁהוּא שֵׁנִי לְחֹדֶשׁ אִיָּר מִשָּׁנָה זוֹ. וּכְבָר יָדַעְתָּ שֶׁמַּעֲלַת הַיָּרֵחַ הָיְתָה י\"ט מִמַּזַּל שׁוֹר. נְטִיָּתָהּ בַּצָּפוֹן כְּמוֹ י\"ח מַעֲלוֹת. וְרֹחַב הַיָּרֵחַ הָיָה בַּדָּרוֹם כְּמוֹ ד' מַעֲלוֹת. תִּגְרַע הַמְּעַט מִן הָרַב יִשָּׁאֵר י\"ד מַעֲלוֹת. וְנִמְצָא הַיָּרֵחַ רָחוֹק מֵעַל הַקַּו הַשָּׁוֶה י\"ד מַעֲלוֹת לְרוּחַ צָפוֹן. שֶׁהֲרֵי הַמִּנְיָן הָרַב שֶׁהוּא שְׁמוֹנֶה עֶשְׂרֵה מַעֲלוֹת הָיָה צְפוֹנִי. וְכָל חֶשְׁבּוֹן זֶה בְּקֵרוּב בְּלֹא דִּקְדּוּק לְפִי שֶׁאֵינוֹ מוֹעִיל בִּרְאִיָּה: \n", + "אִם תִּרְצֶה לֵידַע לְאֵי זוֹ רוּחַ מֵרוּחוֹת הָעוֹלָם יֵרָאֶה הַיָּרֵחַ נוֹטֶה. תַּחְשֹׁב וְתֵדַע מֶרְחַקּוֹ מֵעַל הַקַּו הַשָּׁוֶה. אִם יִהְיֶה עַל הַקַּו הַשָּׁוֶה אוֹ קָרוֹב מִמֶּנּוּ בִּשְׁתַּיִם אוֹ שָׁלֹשׁ מַעֲלוֹת בַּצָּפוֹן אוֹ בַּדָּרוֹם. יֵרָאֶה מְכֻוָּן כְּנֶגֶד אֶמְצַע מַעֲרָב וְתֵרָאֶה פְּגִימָתוֹ מְכֻוֶּנֶת כְּנֶגֶד מִזְרַח הָעוֹלָם בְּשָׁוֶה: \n", + "וְאִם יִהְיֶה רָחוֹק מֵעַל הַקַּו הַשָּׁוֶה לִצְפוֹן הָעוֹלָם. יֵרָאֶה בֵּין מַעֲרַב הָעוֹלָם וּבֵין צְפוֹנוֹ. וְתֵרָאֶה פְּגִימָתוֹ נוֹטָה מִכְּנֶגֶד מִזְרַח הָעוֹלָם כְּנֶגֶד דְּרוֹם הָעוֹלָם: \n", + "וְאִם הָיָה רָחוֹק מֵעַל הַקַּו הַשָּׁוֶה לִדְרוֹם הָעוֹלָם. יֵרָאֶה בֵּין מַעֲרַב הָעוֹלָם וּבֵין דְּרוֹמוֹ. וְתֵרָאֶה פְּגִימָתוֹ נוֹטָה מִכְּנֶגֶד מִזְרַח הָעוֹלָם כְּנֶגֶד צְפוֹן הָעוֹלָם. וּלְפִי רֹב הַמֶּרְחָק וּלְפִי רֹב הַנְּטִיָּה: \n", + "וּמֵחֲקִירַת הָעֵדִים שֶׁאוֹמְרִין לָהֶם כַּמָּה הָיָה גָּבוֹהַּ. וְדָבָר זֶה יִוָּדַע מִקֶּשֶׁת הָרְאִיָּה. שֶׁבִּזְמַן שֶׁתִּהְיֶה קֶשֶׁת הָרְאִיָּה קְצָרָה יֵרָאֶה הַיָּרֵחַ כְּאִלּוּ הוּא קָרוֹב מִן הָאָרֶץ. וּבִזְמַן שֶׁתִּהְיֶה אֲרֻכָּה יֵרָאֶה גָּבוֹהַּ מֵעַל הָאָרֶץ. וּלְפִי אֹרֶךְ קֶשֶׁת הָרְאִיָּה לְפִי גָּבְהוֹ מֵעַל הָאָרֶץ בִּרְאִיַּת הָעֵינַיִם: \n", + "הֲרֵי בֵּאַרְנוּ חֶשְׁבּוֹנוֹת כָּל הַדְּרָכִים שֶׁצְּרִיכִין לָהֶם בִּידִיעַת הָרְאִיָּה וּבַחֲקִירַת הָעֵדִים. כְּדֵי שֶׁיִּהְיֶה הַכּל יָדוּעַ לַמְּבִינִים וְלֹא יֶחְסְרוּ דֶּרֶךְ מִדַּרְכֵי הַתּוֹרָה וְלֹא יְשׁוֹטְטוּ לְבַקֵּשׁ אַחֲרֶיהָ בִּסְפָרִים אֲחֵרִים. (ישעיה לד טז) \"דִּרְשׁוּ מֵעַל סֵפֶר ה'\" וְקִרְאוּ, אַחַת מֵהֵנָּה לֹא נֶעְדָּרָה: סָלִיק הִלְכוֹת קִדּוּשׁ הַחֹדֶשׁ \n" + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sanctification of the New Month/Hebrew/Wikisource Mishneh Torah.json b/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sanctification of the New Month/Hebrew/Wikisource Mishneh Torah.json new file mode 100644 index 0000000000000000000000000000000000000000..ddf46f2d4b2822d77a36752d12ddc0656160cacc --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sanctification of the New Month/Hebrew/Wikisource Mishneh Torah.json @@ -0,0 +1,300 @@ +{ + "language": "he", + "title": "Mishneh Torah, Sanctification of the New Month", + "versionSource": "http://he.wikisource.org/wiki/%D7%A8%D7%9E%D7%91%22%D7%9D_%D7%94%D7%9C%D7%9B%D7%95%D7%AA_%D7%A7%D7%99%D7%93%D7%95%D7%A9_%D7%94%D7%97%D7%95%D7%93%D7%A9_%D7%90", + "versionTitle": "Wikisource Mishneh Torah", + "status": "locked", + "license": "CC-BY-SA", + "versionTitleInHebrew": "משנה תורה (ויקיטקסט)", + "actualLanguage": "he", + "languageFamilyName": "hebrew", + "isBaseText": true, + "isSource": true, + "isPrimary": true, + "direction": "rtl", + "heTitle": "משנה תורה, הלכות קידוש החודש", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Zemanim" + ], + "text": [ + [ + "חדשי השנה הם חדשי הלבנה שנאמר עולת חדש בחדשו ונאמר החדש הזה לכם ראש חדשים. כך אמרו חכמים הראה לו הקב\"ה למשה במראה הנבואה דמות לבנה ואמר לו כזה ראה וקדש. והשנים שאנו מחשבין הם שני החמה שנאמר שמור את חדש האביב.", + "וכמה יתרה שנת החמה על שנת הלבנה קרוב מאחד עשר יום. לפיכך כשיתקבץ מן התוספת הזאת כמו שלשים יום או פחות מעט או יותר מעט מוסיפין חדש אחד ועושין אותה השנה שלשה עשר חדש והיא הנקראת שנה מעוברת. שאי אפשר להיות השנה שנים עשר חדש וכך וכך ימים שנאמר לחדשי השנה חדשים אתה מונה לשנה ואי אתה מונה ימים.", + "הלבנה נסתרת בכל חדש ואינה נראת כמו שני ימים או פחות או יותר מעט. כמו יום אחד קודם שתדבק בשמש בסוף החדש וכמו יום אחד אחר שתדבק בשמש ותראה במערב בערב. ובליל שתראה במערב אחר שנסתרה הוא תחלת החדש ומונין מאותו היום תשעה ועשרים יום. ואם יראה הירח ליל שלשים יהיה יום שלשים ראש החדש. ואם לא יראה יהיה ראש החדש יום אחד ושלשים ויהיה יום שלשים מחדש שעבר. ואין נזקקין לירח בליל אחד ושלשים בין שנראה בין שלא נראה. שאין לך חדש לבנה יותר על שלשים יום.", + "חדש שיהיה תשעה ועשרים ויראה ירח בליל שלשים נקרא חדש חסר. ואם לא יראה הירח ויהיה החדש שעבר שלשים יום נקרא חדש מעובר ונקרא חדש מלא. וירח שיראה בליל שלשים הוא הנקרא ירח שנראה בזמנו. ואם נראה בליל אחד ושלשים ולא נראה בליל שלשים הוא נקרא ירח שנראה בליל עבורו.", + "אין ראיית הירח מסורה לכל אדם כמו שבת בראשית שכל אחד מונה ששה ושובת בשביעי. אלא לבית דין הדבר מסור עד שיקדשוהו בית דין ויקבעו אותו היום ראש חדש הוא שיהיה ראש חדש. שנאמר החדש הזה לכם עדות זו תהיה מסורה לכם.", + "בית דין מחשבין בחשבונות כדרך שמחשבים האיצטגנינים שיודעין מקומות הכוכבים ומהלכם וחוקרים ומדקדקים עד שידעו אם אפשר שיראה הירח בזמנו שהוא ליל שלשים או אי אפשר. אם ידעו שאפשר שיראה יושבין ומצפין לעדים כל היום כולו שהוא יום שלשים. אם באו עדים ודרשום וחקרום כהלכה ונאמנו דבריהם מקדשין אותו. ואם לא נראה ולא באו עדים משלימין שלשים ויהיה חדש מעובר. ואם ידעו בחשבון שאי אפשר שיראה אין יושבים יום שלשים ואין מצפין לעדים. ואם באו עדים יודעין בודאי שהן עדי שקר או שנראת להם דמות לבנה מן העבים ואינה הלבנה הודאית.", + "מצות עשה מן התורה על בית דין שיחשבו וידעו אם יראה הירח או לא יראה. ושידרשו את העדים עד שיקדשו את החדש. וישלחו ויודיעו שאר העם באי זה יום הוא ראש חדש כדי שידעו באי זה יום הן המועדות. שנאמר אשר תקראו אותם מקראי קדש ונאמר ושמרת את החקה הזאת למועדה.", + "אין מחשבין וקובעין חדשים ומעברין שנים אלא בארץ ישראל שנאמר כי מציון תצא תורה ודבר ה' מירושלים. ואם היה אדם גדול בחכמה ונסמך בארץ ישראל ויצא לחוצה לארץ ולא הניח בארץ ישראל כמותו הרי זה מחשב וקובע חדשים ומעבר שנים בחוצה לארץ. ואם נודע לו שנעשה בארץ ישראל אדם גדול כמותו ואין צריך לומר גדול ממנו הרי זה אסור לקבוע ולעבר בחוצה לארץ ואם עבר וקבע ועיבר לא עשה כלום" + ], + [ + "אין כשר לעדות החדש אלא שני אנשים כשרים הראויין להעיד בכל דבר ודבר. אבל נשים ועבדים הרי הן כשאר פסולי עדות ואין מעידין. אב ובנו שראו את הירח ילכו לבית דין להעיד. לא מפני שעדות החדש כשרה בקרובים אלא שאם ימצא אחד מהן פסול מפני שהוא גזלן וכיצא בו משאר הפסלנות יצטרף השני עם אחר ויעידו. וכל הפסול לעדות מדברי סופרים אע\"פ שהוא כשר מן התורה פסול לעדות החדש.", + "דין תורה שאין מדקדקין בעדות החדש. שאפילו קדשו את החדש על פי עדים ונמצאו זוממין בעדות זו הרי זו מקודש. לפיכך היו בראשונה מקבלין עדות החדש מכל אדם מישראל שכל ישראל בחזקת כשרות עד שיודע לך שזה פסול. משקלקלו הבייתוסים והיו שוכרין אנשים להעיד שראו והם לא ראו התקינו שלא יקבלו בית דין עדות החדש אלא מעדים שמכירין בית דין אותן שהם כשרים ושיהיו דורשין וחוקרים בעדות.", + "לפיכך אם לא יהיו בית דין יודעים את העדים שראו את הירח משלחין אנשי העיר שנראה בה עם העדים שראו עדים אחרים שמזכין אותן לבית דין ומודיעין אותן שאלו כשרים הם ואחר כך מקבלין מהם.", + "בית דין מחשבין בדרכים שהאיצטגנינין מחשבין בהם ויודעין הלבנה כשתראה בחדש זה אם תהיה בצפון השמש או בדרומה ואם תהיה רחבה או קצרה ולהיכן יהיו ראשי קרניה נוטין. וכשיבאו העדים להעיד בודקין אותם כיצד ראיתם אותה בצפון או בדרום. להיכן היו קרניה נוטות. כמה היתה גבוהה בראיית עיניכם וכמה היתה רחבה. אם נמצאו דבריהם מכוונין למה שנודע בחשבון מקבלין אותם ואם לא נמצאו דבריהם מכוונין אין מקבלין אותם.", + "אמרו העדים ראינוהו במים או בעבים או בעששית. או שראו מקצתו ברקיע ומקצתו בעבים או במים או בעששית אין זו ראייה ואין מקדשין על ראייה זאת. אמר אחד ראיתיו גבוה בעיני כמו שתי קומות ואמר השני כמו שלש קומות היה גבוה מצטרפין. אמר האחד כמו שלש קומות והשני אמר כמו חמש אין מצטרפין. ומצטרף אחד מהם עם שני שיעיד כמותו או יהיה ביניהן קומה אחת.", + "אמרו ראינוהו בלא כוונה וכיון שהתבוננו בו ונתכוננו לראותו להעיד שוב לא ראינוהו אין זו עדות ואין מקדשין עליה. שמא עבים נתקשרו ונראו כלבנה וכלו והלכו להם. אמרו עדים ראינוהו ביום תשעה ועשרים שחרית במזרח קודם שתעלה השמש וראינוהו ערבית במערב בליל שלשים הרי אלו נאמנים ומקדשין על ראייה זו שהרי ראוהו בזמנו. אבל הראייה שאמרו שראוהו בשחרית אין נזקקין לה שאין אנו אחראין לראיית שחרית ובידוע שהעבים הם שנתקשרו ונראה להם כלבנה. וכן אם ראוהו בזמנו ובליל עיבורו לא נראה הרי אלו נאמנין שאין אנו אחראין אלא לראיית ליל שלשים בלבד.", + "כיצד מקבלין עדות החדש. כל מי שראוי להעיד שראה את הירח בא לבית דין. ובית דין מכניסים אותן כולן למקום אחד ועושין להן סעודות גדולות כדי שיהיו העם רגילין לבא. וזוג שבא ראשון בודקין אותן ראשון בבדיקות שאמרנו. מכניסין את הגדול ושואלין אותו נמצאו דבריו מכוונים לחשבון מכניסים את חברו. נמצאו דבריהם מכוונין עדותן קיימת. ושאר כל הזוגות שואלין אותם ראשי דברים לא שצריכים להם אלא כדי שלא יצאו בפחי נפש כדי שיהיו רגילין לבא.", + "ואחר כך אחר שתתקיים העדות ראש בית דין אומר מקודש וכל העם עונים אחריו מקודש מקודש ואין מקדשין את החדש אלא בשלשה. ואין מחשבין אלא בשלשה. ואין מקדשין אלא חדש שנראה בזמנו. ואין מקדשין אלא ביום ואם קדשוהו בלילה אינו מקודש. ואפילו ראוהו בית דין וכל ישראל ולא אמרו בית דין מקודש עד שחשכה ליל אחד ושלשים. או שנחקרו העדים ולא הספיקו בית דין לומר מקודש עד שחשכה ליל אחד ושלשים. אין מקדשין אותו ויהיה החדש מעובר ולא יהיה ראש חדש אלא יום אחד ושלשים אע\"פ שנראית בליל שלשים. שאין הראייה קובעת אלא בית דין שאמרו מקודש הם שקובעין.", + "ראוהו בית דין עצמן בסוף יום תשעה ועשרים. אם עדיין לא יצא כוכב ליל שלשים. בית דין אומרים מקודש שעדיין יום הוא. ואם ראוהו בליל שלשים אחר שיצאו שני כוכבים. למחר מושיבין שני דיינין אצל אחד מהם ויעידו השנים בפני השלשה ויקדשוהו השלשה.", + "בית דין שקדשו את החדש בין שוגגין בין מוטעין בין אנוסים הרי זה מקודש וחייבין הכל לתקן המועדות על היום שקדשו בו. אע\"פ שזה יודע שטעו חייב לסמוך עליהם שאין הדבר מסור אלא להם ומי שצוה לשמור המועדות הוא צוה לסמוך עליהם שנאמר אשר תקראו אתם וגו'" + ], + [ + "עדים שראו את החדש אם היה ביניהם ובין מקום שיש בו בית דין מהלך לילה ויום או פחות הולכין ומעידין. ואם היה ביניהן יתר על כן לא ילכו שאין עדותן אחר יום שלשים מועלת שכבר נתעבר החדש.", + "עדים שראו את החדש הרי אלו הולכין לבית דין להעיד ואפילו היה שבת שנאמר אשר תקראו אותם במועדם וכל מקום שנאמר מועד דוחה את השבת. לפיכך אין מחללין אלא על ראש חדש ניסן ועל ראש חדש תשרי בלבד מפני תקנת המועדות. ובזמן שבית המקדש קיים מחללין על כולן מפני קרבן מוסף שבכל ראש חדש וחדש שהוא דוחה את השבת.", + "כשם שמחללין העדים שראו את החדש את השבת כך מחללין עמהן העדים שמזכין אותן בבית דין אם לא היו בית דין מכירין את הרואין. ואפילו היה זה שמודיע אותן לבית דין עד אחד הרי זה הולך עמהן ומחלל מספק שמא ימצא אחר ויצטרף עמו.", + "היה העד שראה את החדש בליל השבת חולה מרכיבין אותו על החמור ואפילו במטה. ואם יש להן אורב בדרך לוקחין העדים בידן כלי זיין. ואם היה דרך רחוקה לוקחים בידם מזונות. ואפילו ראהו גדול ונראה לכל לא יאמרו כשם שראינוהו אנחנו ראוהו אחרים ואין אנו צריכין לחלל את השבת אלא כל מי שיראה החדש ויהיה ראוי להעיד ויהיה בינו ובין המקום שקבוע בו בית דין לילה ויום או פחות מצוה עליו לחלל את השבת ולילך ולהעיד.", + "בראשונה היו מקבלין עדות החדש בכל יום שלשים. פעם אחת נשתהו העדים מלבוא עד בין הערבים ונתקלקלו במקדש ולא ידעו מה יעשו אם יעשו עולה של בין הערבים שמא יבאו העדים ואי אפשר שיקריבו מוסף היום אחר תמיד של בין הערבים. עמדו בית דין והתקינו שלא יהיו מקבלים עדות החדש אלא עד המנחה כדי שיהא שהות ביום להקריב מוספין ותמיד של בין הערבים ונסכיהם.", + "ואם הגיע מנחה ולא באו עדים עושין תמיד של בית הערבים. ואם באו עדים מן המנחה ולמעלה נוהגין אותו היום קדש ולמחר קדש ומקריבין מוסף למחר לפי שלא היו מקדשין אותו אחר מנחה. משחרב בין המקדש התקין רבן יוחנן בן זכאי ובית דינו שיהיו מקבלין עדות החדש כל היום כולו ואפילו באו עדים יום שלשים בסוף היום סמוך לשקיעת החמה מקבלין עדותן ומקדשין יום שלשים בלבד.", + "כשמעברין בית דין את החדש מפני שלא באו עדים כל יום שלשים היו עולין למקום מוכן ועושין בו סעודה ביום אחד ושלשים שהוא ראש חדש. ואין עולין לשם בלילה אלא בנשף קודם עלות השמש ואין עולין לסעודה זו פחות מעשרה. ואין עולין לה אלא בפת דגן וקטנית ואוכלין בעת הסעודה. וזו היא סעודת מצוה של עיבור החדש האמורה בכל מקום.", + "בראשונה כשהיו בית דין מקדשין את החדש היו משיאין משואות בראשי ההרים כדי שידעו הרחוקים. משקלקלו הכותים שהיו משיאין משואות כדי להטעות את העם התקינו שיהו שלוחים יוצאין ומודיעין לרבים. ושלוחים אלו אינן מחללין לא את יום טוב ולא את יום הכפורים ואין צריך לומר שבת שאין מחללין את השבת לקיימו אלא לקדשו בלבד.", + "על ששה חדשים היו שלוחים יוצאין. על ניסן מפני הפסח. ועל אב מפני התענית. ועל אלול מפני ראש השנה. כדי שישבו מצפין ביום שלשים לאלול אם נודע להם שקדשו בית דין יום שלשים נוהגים אותו היום קדש בלבד. ואם לא נודע להם נוהגים יום שלשים קדש ויום אחד ושלשים קדש עד שיבואו להם שלוחי תשרי. ועל תשרי מפני תקנת המועדות. ועל כסליו מפני חנוכה. ועל אדר מפני הפורים. ובזמן שבית המקדש קיים יוצאין אף על אייר מפני פסח קטן.", + "שלוחי ניסן ושלוחי תשרי אין יוצאין אלא ביום ראש חדש אחר שתעלה השמש עד שישמעו מפי בית דין מקודש. ואם קדשו בית דין בסוף יום תשעה ועשרים כמו שאמרנו ושמעו מפי בית דין מקודש יוצאין מבערב. ושלוחי שאר הששה חדשים יש להם לצאת מבערב אחר שנראה הירח אף על פי שעדיין לא קדשו בית דין את החדש הואיל ונראה החדש יצאו שהרי למחר בודאי מקדשין אותו בית דין.", + "כל מקום שהיו השלוחין מגיעין היו עושין את המועדות יום טוב אחד ככתוב בתורה. ובמקומות הרחוקים שאין השלוחים מגיעין אליהם היו עושין שני ימים מפני הספק לפי שאינם יודעים יום שקבעו בו בית דין את החדש אי זה יום הוא.", + "יש מקומות שהיו מגיעין אליהם שלוחי ניסן ולא היו מגיעין להן שלוחי תשרי. ומן הדין היה שיעשו פסח יום אחד שהרי הגיעו להן שלוחין וידעו באי זה יום נקבע ראש חדש. ויעשו יום טוב של חג הסוכות שני ימים שהרי לא הגיעו אליהן השלוחין. וכדי שלא לחלוק במועדות התקינו חכמים שכל מקום שאין שלוחי תשרי מגיעין שם עושין שני ימים אפילו יום טוב של עצרת.", + "וכמה בין שלוחי ניסן לשלוחי תשרי שני ימים. ששלוחי תשרי אינן מהלכין באחד בתשרי מפני שהוא יום טוב ולא בעשירי בו מפני שהוא יום כפור.", + "אין השלוחין צריכין להיותן שנים אלא אפילו אחד נאמן. ולא שליח בלבד אלא אפילו תגר משאר העם שבא כדרכו ואמר אני שמעתי מפי בית דין שקדשו את החדש ביום פלוני נאמן ומתקנין את המועדות על פיו. שדבר זה דבר העשוי להגלות ועד אחד כשר נאמן עליו.", + "בית דין שישבו כל יום שלשים ולא באו עדים והשכימו בנשף ועברו את החדש כמו שבארנו בפרק זה. ואחר ארבעה או חמשה ימים באו עדים רחוקים והעידו שראו את החדש בזמנו שהוא ליל שלשים. ואפילו באו בסוף החדש. מאיימין עליהן איום גדול ומטריפים אותם בשאלות ומטריחין עליהן בבדיקות ומדקדקין בעדות ומשתדלין בית דין שלא יקדשו חדש זה הואיל ויצא שמו מעובר.", + "ואם עמדו העדים בעדותן ונמצאת מכוונת והרי העדים אנשים ידועים ונבונים ונחקרה העדות כראוי. מקדשין אותו וחוזרין ומונין לאותו החדש מיום שלשים הואיל ונראה הירח בלילו.", + "ואם הוצרכו בית דין להניח חדש זה מעובר כשהיה קודם שיבאו העדים אלו מניחין. וזה הוא שאמרו מעברין את החדש לצורך. ויש מן החכמים הגדולים מי שחולק בדבר זה ואומר לעולם אין מעברין את החדש לצורך. הואיל ובאו עדים מקדשין ואין מאיימין עליהן.", + "יראה לי שאין מחלוקת החכמים בדבר זה אלא בשאר החדשים חוץ מן ניסן ותשרי. או בעדי ניסן ותשרי שבאו אחר שעברו הרגלים. שכבר נעשה מה שנעשה ועבר זמן הקרבנות וזמן המועדות. אבל אם באו העדים בניסן ותשרי קודם חצי החדש מקבלין עדותן ואין מאיימין עליהן כלל. שאין מאיימין על עדים שהעידו על החדש שראוהו בזמנו כדי לעברו.", + "אבל מאיימין על עדים שנתקלקלה עדותן והרי הדבר נוטה וגנאי שלא תתקיים העדות ויתעבר החדש. מאיימין עליהן כדי שתתקיים העדות ויתקיים החדש בזמנו. וכן אם באו עדים להזים את העדים שראוהו בזמנו קודם שקדשוהו בית דין הרי אלו מאיימין על המזימין עד שלא תתקיים ההזמה ויתקדש החדש בזמנו" + ], + [ + "שנה מעוברת היא שנה שמוסיפין בה חדש. ואין מוסיפין לעולם אלא אדר ועושין אותה שנה שני אדרין אדר ראשון ואדר שני. ומפני מה מוסיפין חדש זה מפני זמן האביב כדי שיהא הפסח באותו זמן שנאמר שמור את חדש האביב שיהיה חדש זה בזמן האביב. ולולא הוספת החדש הזה הפסח בא פעמים בימות החמה ופעמים בימות הגשמים.", + "על שלשה סימנין מעברין את השנה. על התקופה ועל האביב ועל פירות האילן. כיצד בית דין מחשבין ויודעין אם תהיה תקופת ניסן בששה עשר בניסן או אחר זמן זה מעברין אותה השנה. ויעשו אותו ניסן אדר שני כדי שיהיה הפסח בזמן האביב. ועל סימן זה סומכין ומעברין ואין חוששין לסימן אחר.", + "וכן אם ראו בית דין שעדיין לא הגיע האביב אלא עדיין אפל הוא. ולא צמחו פירות האילן שדרכן לצמוח בזמן הפסח. סומכין על שני סימנין אלו ומעברין את השנה. ואף על פי שהתקופה קודם לששה עשר בניסן הרי הן מעברין. כדי שיהיה האביב מצוי להקריב ממנו עומר התנופה בששה עשר בניסן. וכדי שיהיו הפירות צומחין כדרך כל זמן האביב.", + "ועל שלש ארצות היו סומכין באביב. על ארץ יהודה ועל עבר הירדן ועל הגליל. ואם הגיע האביב בשתי ארצות מאלו ובאחת לא הגיע אין מעברין. ואם הגיע באחת מהן ולא הגיע בשתים מעברין. אם עדיין לא צמחו פירות האילן. ואלו הן הדברים שהן העיקר שמעברין בשבילן כדי שיהיו השנים שני החמה.", + "ויש שם דברים אחרים שהיו בית דין מעברין בשבילן מפני הצורך. ואלו הן. מפני הדרכים שאינן מתוקנין ואין העם יכולין לעלות מעברין את השנה עד שיפסקו הגשמים ויתקנו הדרכים. ומפני הגשרים שנהרסו ונמצאו הנהרות מפסיקין ומונעין את העם ומסתכנים בעצמן ומתים, מעברין את השנה עד שיתקנו הגשרים. ומפני תנורי פסחים שאבדו בגשמים ואין להם מקום לצלות את פסחיהם מעברין את השנה עד שיבנו התנורים וייבשו. ומפני גליות ישראל שנעקרו ממקומן ועדיין לא הגיעו לירושלים מעברין את השנה כדי שיהיה להם פנאי להגיע.", + "אבל אין מעברין השנה לא מפני השלג ולא מפני הצנה ולא מפני גליות ישראל שעדיין לא נעקרו ממקומם. ולא מפני הטומאה. כגון שהיו רוב הקהל או רוב הכהנים טמאים אין מעברין את השנה כדי שיהיה להם פנאי לטהר ויעשו בטהרה אלא יעשו בטומאה. ואם עיברו את השנה מפני הטומאה הרי זו מעוברת.", + "יש דברים שאין מעברין בשבילן כלל אבל עושין אותן סעד לשנה שצריכה עיבור מפני התקופה או מפני האביב ופירות האילן. ואלו הן. מפני הגדיים והטלאים שעדיין לא נולדו או שהן מעט. ומפני הגוזלות שלא פרחו. אין מעברין בשביל אלו כדי שיהיו הגדיים והטלאים מצויין לפסחים והגוזלות מצויין לראייה או למי שנתחייב בקרבן העוף. אבל עושין אותן סעד לשנה.", + "כיצד עושין אותן סעד לשנה. אומרין שנה זו צריכה עיבור מפני התקופה שמשכה או מפני האביב ופירות האילן שלא הגיעו ועוד שהגדיים קטנים והגוזלות רכים.", + "אין מעברין את השנה אלא במזומנין לה. כיצד יאמר ראש בית דין הגדול לפלוני ופלוני מן הסנהדרין היו מזומנין למקום פלוני שנחשב ונראה ונדע אם שנה זו צריכה עיבור או אינה צריכה. ואותן שהוזמנו בלבד הן שמעברין אותה. ובכמה מעברין אותה מתחילין בשלשה דיינין מכלל סנהדרי גדולה ממי שסמכו אותן. אמרו שנים לא נשב ולא נראה אם צריכה עיבור אם לאו ואחד אמר נשב ונבדוק. בטל יחיד במיעוטו. אמרו שנים נשב ונראה ואחד אומר לא נשב. מוסיפין עוד שנים מן המזומנים ונושאים ונותנין בדבר.", + "שנים אומרים צריכה עיבור ושלשה אומרין אינה צריכה. בטלו שנים במיעוטן. שלשה אומרין צריכה עיבור ושנים אומרין אינה צריכה עיבור. מוסיפין שנים מן המזומנין לה ונושאין ונותנין וגומרין בשבעה. אם גמרו כולם לעבר או שלא לעבר עושין כמו שגמרו. ואם נחלקו הולכים אחר הרוב בין לעבר בין שלא לעבר. וצריך שיהא ראש בית דין הגדול שהוא ראש ישיבה של אחד ושבעים מכלל השבעה. ואם גמרו בשלשה לעבר הרי זו מעוברת והוא שיהא הנשיא עמהן או שירצה. ובעיבור השנה מתחילין מן הצד. ולקידוש החדש מתחילין מן הגדול.", + "אין מושיבין לעיבור השנה לא מלך ולא כהן גדול. מלך למפני חיילותיו ומלחמותיו שמא דעתו נוטה בשבילן לעבר או שלא לעבר. וכהן גדול מפני הצנה שמא לא תהיה דעתו נוטה לעבר כדי שלא יבא תשרי בימי הקור והוא טובל ביום הכפורים חמש טבילות.", + "היה ראש בית דין הגדול והוא הנקרא נשיא בדרך רחוקה אין מעברין אותה אלא על תנאי אם ירצה הנשיא. בא ורצה הרי זו מעוברת לא רצה אינה מעוברת. ואין מעברין את השנה אלא בארץ יהודה שהשכינה בתוכה שנאמר לשכנו תדרשו. ואם עיברוה בגליל מעוברת. ואין מעברין אלא ביום. ואם עיברוה בלילה אינה מעוברת.", + "יש לבית דין לחשב ולקבוע ולידע אי זו שנה תהיה מעוברת בכל עת שירצה אפילו לכמה שנים. אבל אין אומרין שנה פלונית מעוברת אלא אחר ראש השנה הוא שאומר שנה זו מעוברת. ודבר זה מפני הדחק אבל שלא בשעת הדחק אין מודיעין שהיא מעוברת אלא באדר הוא שאומר שנה זו מעוברת וחדש הבא אינו ניסן אלא אדר שני. אמרו לפני ראש השנה שנה זו מעוברת אינה מעוברת באמירה זו.", + "הגיע יום שלשים באדר ולא עיברו עדיין השנה לא יעברו אותה כלל. שאותו היום ראוי להיות ראש חדש ניסן ומשיכנס ניסן ולא עיברו אינן יכולים לעבר. ואם עיברוה ביום שלשים של אדר הרי זו מעוברת. באו עדים אחר שעיברו והעידו על הירח הרי אלו מקדשין את החדש ביום שלשים ויהיה ראש חדש אדר שני. ואילו קידשוהו קודם שיעברו את השנה שוב לא היו מעברין שאין מעברין בניסן.", + "אין מעברין את השנה בשנת רעבון שהכל רצים לבית הגרנות לאכול ולחיות ואי אפשר להוסיף להן זמן לאסור החדש. ואין מעברין בשביעית שיד הכל שולטת על הספיחין ולא ימצאו לקרב העומר ושתי הלחם. ורגילין היו לעבר בערב שביעית.", + "יראה לי שזה שאמרו חכמים אין מעברין בשנת רעבון ובשביעית. שלא יעברו בהם מפני צורך הדרכים והגשרים וכיוצא בהם. אבל אם היתה השנה ראויה להתעבר מפני התקופה או מפני האביב ופירות האילן מעברין לעולם בכל זמן.", + "כשמעברין בית דין את השנה כותבין אגרות לכל המקומות הרחוקים ומודיעים אותן שעיברוה ומפני מה עיברו. ועל לשון הנשיא נכתבו. ואומר להן יודע לכם שהסכמתי אני וחברי והוספנו על שנה זו כך וכך. רצו תשעה ועשרים יום רצו שלשים יום. שחדש העיבור הרשות לבית דין להוסיפו מלא או חסר לאנשים הרחוקים שמודיעין אותם. אבל הם לפי הראיה הם עושים אם מלא אם חסר" + ], + [ + "כל מה שאמרנו מקביעות ראש חדש על הראיה ועיבור השנה מפני הזמן או מפני הצורך. אין עושין אותו אלא סנהדרין שבארץ ישראל או בית דין הסמוכים בארץ ישראל שנתנו להן הסנהדרין רשות. שכך נאמר למשה ולאהרן החדש הזה לכם ראש חדשים ומפי השמועה למדו איש מאיש ממשה רבינו שכך הוא פירוש הדבר עדות זו תהיה מסורה לכם וכל העומד אחריכם במקומכם. אבל בזמן שאין שם סנהדרין בארץ ישראל אין קובעין חדשים ואין מעברין שנים אלא בחשבון זה שאנו מחשבין בו היום.", + "ודבר זה הלכה למשה מסיני הוא. שבזמן שיש סנהדרין קובעין על פי הראיה ובזמן שאין שם סנהדרין קובעין על פי החשבון הזה שאנו מחשבין בו היום ואין נזקקין לראיה. אלא פעמים שיהיה יום שקובעין בו בחשבון זה הוא יום הראייה או קודם לו ביום או אחריו ביום. וזה שיהיה לאחר הראייה ביום פלא הוא ובארצות שהן למערב ארץ ישראל.", + "ומאימתי התחילו כל ישראל לחשב בחשבון זה. מסוף חכמי הגמרא בעת שחרבה ארץ ישראל ולא נשאר שם בית דין קבוע. אבל בימי חכמי משנה וכן בימי חכמי הגמרא עד ימי אביי ורבא על קביעת ארץ ישראל היו סומכין.", + "כשהיתה סנהדרין קיימת והיו קובעין על הראייה. היו בני ארץ ישראל וכל המקומות שמגיעין אליהן שלוחי תשרי עושין ימים טובים יום אחד בלבד. ושאר המקומות הרחוקות שאין שלוחי תשרי מגיעין אליהם היו עושים שני ימים מספק לפי שלא היו יודעין יום שקבעו בו בני ארץ ישראל את החדש.", + "בזמן הזה שאין שם סנהדרין ובית דין של ארץ ישראל קובעין על חשבון זה. היה מן הדין שיהיו בכל המקומות עושין יום טוב אחד בלבד אפילו המקומות הרחוקות שבחוצה לארץ כמו בני ארץ ישראל. שהכל על חשבון אחד סומכין וקובעין. אבל תקנת חכמים הוא שיזהרו במנהג אבותיהם שבידיהם.", + "לפיכך כל מקום שלא היו שלוחי תשרי מגיעין אליו כשהיו השלוחין יוצאין. יעשו שני ימים ואפילו בזמן הזה כמו שהיו עושין בזמן שבני ארץ ישראל קובעין על הראייה. ובני ארץ ישראל בזמן הזה עושין יום אחד כמנהגן שמעולם לא עשו שני ימים. נמצא יום טוב שני שאנו עושין בגליות בזמן הזה מדברי סופרים שתקנו דבר זה.", + "יום טוב של ראש השנה בזמן שהיו קובעין על הראייה היו רוב בני ארץ ישראל עושין אותו שני ימים מספק. לפי שלא היו יודעין יום שקבעו בו בית הדין את החדש שאין השלוחין יוצאין ביום טוב.", + "ולא עוד אלא אפילו בירושלים עצמה שהוא מקום בית דין פעמים רבות היו עושין יום טוב של ראש השנה שני ימים. שאם לא באו העדים כל יום שלשים נוהגין היו באותו היום שמצפין לעדים קדש ולמחר קדש. והואיל והיו עושין אותו שני ימים ואפילו בזמן הראייה התקינו שיהיו עושין אפילו בני ארץ ישראל אותו תמיד שני ימים בזמן הזה שקובעין על החשבון. הנה למדת שאפילו יום טוב שני של ראש השנה בזמן הזה מדברי סופרים.", + "אין עשיית יום טוב אחד תלוייה בקריבת המקום. כיצד אם יהיה מקום בינו ובין ירושלים מהלך חמשה ימים או פחות שבודאי אפשר שיגיעו להן שלוחין. אין אומרין שאנשי מקום זה עושין יום טוב אחד. שמי יאמר לנו שהיו השלוחים יוצאין למקום זה. שמא לא היו שלוחים יוצאין למקום זה מפני שלא היו שם ישראל ואחר שחזרו לקבוע על החשבון ישבו שם ישראלים שהן חייבין לעשות שני ימים. או מפני שהיה חירום בדרך כדרך שהיה בין יהודה וגליל בימי חכמי המשנה. או מפני שהיו הכותים מונעין את השלוחין לעבור ביניהן.", + "ואילו היה הדבר תלוי בקריבת המקום היו כל בני מצרים עושין יום אחד. שהרי אפשר שיגיעו להם שלוחי תשרי. שאין בין ירושלים ומצרים על דרך אשקלון אלא מהלך שמנה ימים או פחות וכן רוב סוריא. הא למדת שאין הדבר תלוי בהיות המקום קרוב.", + "נמצא עיקר דבר זה על דרך זו כך הוא. כל מקום שיש בינו ובין ירושלים מהלך יתר על עשרה ימים גמורים עושין שני ימים לעולם כמנהגם מקודם. שאין שלוחי כל תשרי ותשרי מגיעין אלא למקום שבינו ובין ירושלים מהלך עשרה ימים או פחות. וכל מקום שבינו לבין ירושלים מהלך עשרה ימים בשוה או פחות שאפשר שיהיו שלוחין מגיעין אליו. רואים אם אותו המקום מארץ ישראל שהיו בה ישראל בשעת הראייה בכבוש שני כגון אושא ושפרעם ולוז ויבנה ונוב וטבריא וכיוצא בהן עושין יום אחד בלבד. ואם אותו המקום מסוריא כגון צור ודמשק ואשקלון וכיוצא בהן. או מחוצה לארץ כגון מצרים ועמון ומואב וכיוצא בהן. עושין כמנהג אבותיהן שבידיהן אם יום אחד יום אחד ואם שני ימים שני ימים.", + "מקום שבינו ובין ירושלים עשרה ימים או פחות מעשרה והוא סוריא או חוצה לארץ ואין להם מנהג. או שהיא עיר שנתחדשה במדבר ארץ ישראל. או מקום ששכנו בו ישראל עתה. עושין שני ימים כמנהג רוב העולם. וכל יום טוב שני מדברי סופרים ואפילו יום טוב שני של ראש השנה שהכל עושין אותו בזמן הזה.", + "זה שאנו מחשבין בזמן הזה כל אחד ואחד בעירו ואומרין שראש חדש יום פלוני ויום טוב ביום פלוני. לא בחשבון שלנו אנו קובעין ולא עליו אנו סומכין. שאין מעברין שנים וקובעין חדשים בחוצה לארץ. ואין אנו סומכין אלא על חשבון בני ארץ ישראל וקביעתם. וזה שאנו מחשבין לגלות הדבר בלבד הוא. כיון שאנו יודעין שעל חשבון זה הן סומכין אנו מחשבין לידע יום שקבעו בו בני ארץ ישראל אי זה יום הוא. וקביעת בני ארץ ישראל אותו הוא שיהיה ראש חדש או יום טוב. לא מפני חשבון שאנו מחשבין" + ], + [ + "בזמן שעושין על הראייה היו מחשבין ויודעין שעה שיתקבץ בו הירח עם החמה בדקדוק הרבה כדרך שהאיצטגנינין עושין. כדי לידע אם יראה הירח או לא יראה. ותחלת אותו החשבון הוא החשבון שמחשבין אותו בקירוב ויודעין שעת קיבוצן בלא דקדוק אלא במהלכם האמצעי הוא הנקרא מולד. ועיקרי החשבון שמחשבין בזמן שאין שם בית דין שיקבעו בו על הראייה והוא חשבון שאנו מחשבין היום הוא הנקרא עיבור.", + "היום והלילה ארבע ועשרים שעות בכל זמן. שתים עשרה ביום ושתים עשרה בלילה. והשעה מחולקת לאלף ושמנים חלקים. ולמה חלקו השעה למנין זה. לפי שמנין זה יש בו חצי ורביע ושמינית ושליש ושתות ותשע וחומש ועישור. והרבה חלקים יש לכל אלו השמות.", + "משיתקבץ הירח והחמה לפי חשבון זה עד שיתקבצו פעם שנייה במהלכם האמצעי. תשעה ועשרים יום ושתים עשרה שעות מיום שלשים מתחלת לילו. ושבע מאות ושלשה ותשעים חלקים משעת שלש עשרה. וזה הוא הזמן שבין כל מולד ומולד וזה הוא חדשה של לבנה.", + "שנה של לבנה אם תהיה שנים עשר חדש מחדשים אלו יהיה כללה שלש מאות יום וארבעה וחמשים יום ושמנה שעות ושמנה מאות וששה ושבעים חלקים. ואם תהיה מעוברת ותהיה השנה שלשה עשר חדש יהיה כללה שלש מאות ושמנים ושלשה יום ואחת ועשרים שעות וחמש מאות ותשעה ושמנים חלקים. ושנת החמה היא שלש מאות חמשה וששים יום ושש שעות. נמצא תוספת שנת החמה על שנת הלבנה עשרה ימים ואחת ועשרים שעות ומאתים וארבעה חלקים.", + "כשתשליך ימי חדש הלבנה שבעה שבעה שהן ימי השבוע. ישאר יום אחד ושתים עשרה שעות ושבע מאות ושלשה ותשעים חלקים. סימן להם אי\"ב תשצ\"ג. וזו היא שארית חדש הלבנה. וכן כשתשליך ימי שנת הלבנה שבעה שבעה. אם שנה פשוטה היא ישאר ממנה ארבעה ימים ושמנה שעות ושמנה מאות וששה ושבעים חלקים. סימן לה ד\"ח תתע\"ו. וזו היא שארית שנה פשוטה. ואם שנה מעוברת היא תהיה שאריתה חמשה ימים ואחת ועשרים שעות וחמש מאות ותשעה ושמנים חלקים. סימן להם הכ\"א תקפ\"ט.", + "כשיהיה עמך ידוע מולד חדש מן החדשים ותוסיף עליו אי\"ב תשצ\"ג יצא מולד שאחריו. ותדע באי זה יום מימי השבוע ובאי זו שעה ובכמה חלקים יהיה.", + "כיצד הרי שהיה מולד ניסן באחד בשבת בחמש שעות ביום ומאה ושבעה חלקים סימן להם אהק\"ז. כשתוסיף עליו שארית חדש הלבנה והוא אי\"ב תשצ\"ג. יצא מולד אייר בליל שלישי חמש שעות בלילה ותשע מאות חלקים. סימן להם ג\"ה תת\"ק. ועל דרך זו עד סוף העולם חדש אחר חדש.", + "וכן כשיהיה עמך ידוע מולד שנה זו ותוסיף שאריתה על ימי המולד. אם פשוטה היא שארית הפשוטה ואם מעוברת היא שארית המעוברת. יצא לך מולד שנה שלאחריה. וכן שנה אחר שנה עד סוף העולם. והמולד הראשון שממנו תתחיל הוא מולד שהיה בשנה הראשונה של יצירה.והוא היה בליל שני חמש שעות בלילה ומאתים וארבעה חלקים. סימן להם בהר\"ד וממנו הוא תחלת החשבון.", + "בכל החשבונות האלו שתדע מהן המולד. כשתוסיף שארית עם שארית כשיתקבץ מן החלקים אלף ושמנים תשליך שעה אחת ותוסיף אותו למנין השעות. וכשיתקבץ מן השעות ארבע ועשרים תשליך יום ותוסיף ממנו למנין הימים. וכשיתקבץ מן הימים יותר על שבעה תשליך שבעה מן המנין ותניח השאר. שאין אנו מחשבין לידע מניין הימים אלא לידע באי זה יום מימי השבוע ובאי זה שעה ואי זה חלק יהיה המולד.", + "כל תשע עשרה שנה שיהיו מהן שבע שנים מעוברות ושתים עשרה פשוטות נקרא מחזור. ולמה סמכנו על מנין זה. שבזמן שאתה מקבץ מנין ימי שתים עשרה שנה פשוטות ושבע מעוברות ושעותיהן וחלקיהן ותשליך כל אלף ושמנים חלקים שעה. וכל ארבע ועשרים שעות יום. ותוסיף למנין הימים תמצא הכל תשע עשרה שנה משני החמה שכל שנה מהן שלש מאות וחמשה וששים יום ושש שעות בשוה. ולא ישאר ממנין ימי החמה בכל תשע עשרה שנה חוץ משעה אחת וארבע מאות ושמנים וחמשה חלקים. סימן להם אתפ\"ה.", + "נמצא במחזור שהוא כזה החדשים כולם חדשי הלבנה והשנים שני החמה. והשבע שנים המעוברות שבכל מחזור ומחזור לפי חשבון זה. הם שנה שלישית מן המחזור וששית ושמינית ושנת אחת עשרה ושנת ארבע עשרה ושנת שבע עשרה ושנת י\"ט. סימן להם גו\"ח י\"א י\"ד י\"ז י\"ט.", + "כשתקבץ שארית כל שנה משתים עשרה שנה הפשוטות שהיא ד\"ח תתע\"ו. ושארית כל שנה משבע שנים המעוברות שהיא הכ\"א תקפ\"ט. ותשליך הכל שבעה שבעה ישאר שני ימים ושש עשרה שעות וחמש מאות וחמשה ותשעים חלקים. סימן להם בי\"ו תקצ\"ה. וזה הוא שארית המחזור.", + "כשיהיה לך ידוע מולד תחלת מחזור ותוסיף עליו בי\"ו תקצ\"ה. יצא לך תחלת המחזור שאחריו. וכן מולד כל מחזור ומחזור עד סוף העולם. וכבר אמרנו שמולד תחלת המחזור הראשון היה לבהר\"ד. ומולד השנה הוא מולד תשרי של אותה השנה.", + "ובדרך הזאת תדע מולד כל שנה ושנה שתרצה ומולד כל חדש וחדש שתרצה. משנים שעברו או משנים שעתידים לבא. כיצד תקח שני יצירה שעברו וגמרו ותעשה אותם מחזורין של תשע עשרה תשע עשרה שנה עד תשרי של אותה השנה. ותדע מנין המחזורין שעברו ומנין השנים שעברו ממחזור שעדיין לא נשלם. ותקח לכל מחזור ומחזור בי\"ו תקצ\"ה. ולכל שנה ושנה פשוטה משני המחזור שלא נשלם ד\"ח תתע\"ו. ולכל שנה מעוברת הכ\"א תקפ\"ט. ותקבץ הכל ותשליך החלקים שעות. ותשליך השעות ימים. והימים תשליכם שבעה שבעה. והנשאר מן הימים ומן השעות והחלקים הוא מולד שנה הבאה שתרצה לידע מולדה.", + "מולד השנה שיצא בחשבון זה הוא מולד ראש חדש תשרי. וכשתוסיף עליו אי\"ב תשצ\"ג יצא מולד מרחשון. וכשתוסיף על מרחשון אי\"ב תשצ\"ג יצא מולד כסליו. וכן לכל חדש וחדש זה אחר זה עד סוף העולם" + ], + [ + "אין קובעין לעולם ראש חדש תשרי לפי חשבון זה לא באחד בשבת ולא ברביעי בשבת ולא בערב שבת. וסימן להם אד\"ו. אלא כשיהיה מולד תשרי באחד משלשה ימים האלו קובעין ראש חדש ביום שלאחריו. כיצד הרי שהיה המולד באחד בשבת קובעין ראש חדש תשרי יום שני. ואם היה המולד ברביעי קובעין ראש חדש יום חמישי. ואם היה המולד בששי קובעין ראש חדש בשביעי.", + "וכן אם יהיה המולד בחצי היום או למעלה מחצי היום קובעין ראש חדש ביום שלאחריו. כיצד הרי שהיה המולד ביום שני בשש שעות ביום או יתר על שש שעות קובעין ראש חדש בשלישי. ואם יהיה המולד קודם חצי היום אפילו בחלק אחד קובעין ראש החדש באותו יום המולד עצמו. והוא שלא יהיה אותו היום מימי אד\"ו.", + "כשיהיה המולד בחצי היום או אחר חצות וידחה ליום שלאחריו. אם יהיה יום שלאחריו מימי אד\"ו הרי זה נדחה שלאחריו ויהיה ראש החדש קבוע בשלישי מיום המולד. כיצד הרי שיהיה המולד בשבת בחצות סימן זי\"ח קובעין ראש החדש בשנה שמולדה כזה בשני בשבת. וכן אם היה המולד בשלישי בחצות או אחר חצות קובעין ראש החדש בחמישי בשבת.", + "מולד תשרי שיצא בחשבון זה בליל שלישי בתשע שעות בלילה ומאתים וארבעה חלקים משעה עשירית סימנה ג\"ט ר\"ד. או יותר על זה. אם היתה שנה פשוטה דוחין את ראש החדש ואין קובעים אותו בשלישי בשנה זו אלא בחמישי בשבת.", + "וכן אם יצא מולד תשרי ביום שני בשלש שעות ביום ותקפ\"ט חלקים משעה רביעית. סימנה בט\"ו תקפ\"ט. או יתר על כן. אם היתה אותה השנה מוצאי המעוברת שהיתה השנה הסמוכה לה שעברה מעוברת. אין קובעין ראש החדש בשני בשנה זו אלא בשלישי.", + "היה מולד השנה הפשוטה שאמרנו שתדחה לחמישי פחות חלק אחד. כגון שיצא סימנה ג\"ט ר\"ג או פחות מזה. קובעין אותה בשלישי. וכן אם היה מולד מוצאי העיבור ביום שני פחות חלק. כגון שהיה סימנה בט\"ו תקפ\"ח או פחות מזה. קובעין אותה בשני. נמצא דרך קביעת ראש חדש תשרי לפי חשבון זה כך הוא. תחשוב ותדע המולד באי זה יום יהיה ובכמה שעות מן היום או מן הלילה ובכמה חלקים מן השעה. ויום המולד הוא יום הקביעה לעולם. אלא אם כן היה באחד בשבת או ברביעי או בערב שבת. או אם היה המולד בחצות היום או אחר חצות. או אם היה בר\"ד חלקים משעה עשירית מליל שלישי או יותר על זה והיתה שנה פשוטה. או שהיה המולד בתקפ\"ט חלקים משעה רביעית מיום שני והיתה השנה פשוטה שאחר המעוברת. שאם יארע באחד מארבעה דברים האלו אין קובעין ביום המולד אלא ביום שלאחריו או שלאחר אחריו כדרך שביארנו.", + "ומפני מה אין קובעין בחשבון זה בימי אד\"ו. לפי שהחשבון הזה הוא לקיבוץ הירח והשמש בהלוכה האמצעי לא במקום האמיתי כמו שהודענו. לפיכך עשו יום קביעה ויום דחייה כדי לפגוע ביום קיבוץ האמיתי. כיצד בשלישי קובעין ברביעי דוחין. בחמישי קובעין בששי דוחין. בשבת קובעין אחד בשבת דוחין. בשני קובעין.", + "ועיקר שאר הארבע דחיות אלו הוא זה העיקר שאמרנו שהחשבון הזה במהלך אמצעי. וראיה לדבר שהמולד יהיה בליל שלישי וידחה לחמישי פעמים רבות לא יראה ירח בליל חמישי ולא בליל ששי מכלל שלא נתקבצו השמש והירח קבוץ אמיתי אלא בחמישי" + ], + [ + "חדשה של לבנה תשעה ועשרים יום ומחצה ותשצ\"ג חלקים כמו שביארנו. ואי אפשר לומר שראש החדש יהיה במקצת היום עד שיהיה מקצת היום מחדש שעבר ומקצתו מהבא. שנאמר עד חדש ימים מפי השמועה למדו שימים אתה מחשב לחדש ואי אתה מחשב שעות.", + "לפיכך עושין חדשי הלבנה מהן חדש חסר ומהם חדש מלא. חדש חסר תשעה ועשרים יום בלבד ואע\"פ שחדשה של לבנה יתר על זה בשעות. וחדש מלא משלשים יום ואף על פי שחדשה של לבנה פחות מזה בשעות. כדי שלא לחשב שעות בחדש אלא ימים שלמים.", + "אילו היה חדשה של לבנה תשעה ועשרים יום ומחצה בלבד היו כל השנים חדש מלא וחדש חסר. ויהיו ימי שנת הלבנה שנ\"ד, ששה חדשים חסרים וששה חדשים מלאים. אבל מפני החלקים שיש בכל חדש וחדש יותר על חצי היום יתקבץ מהן שעות וימים. עד שיהיו מקצת השנים חדשים חסרים יותר על המלאים ובמקצת השנים חדשים מלאים יותר על החסרים.", + "יום שלשים לעולם עושין אותו ראש חדש בחשבון זה. אם היה החדש שעבר חסר יהיה יום שלשים ראש חדש הבא. ואם יהיה החדש שעבר מלא יהיה יום שלשים ראש חדש הואיל ומקצתו ראש חדש. ויהיה תשלום החדש המלא שעבר. ויהיה יום אחד ושלשים ראש חדש הבא וממנו הוא המנין. והוא יום הקביעה. ולפיכך עושין ראשי חדשים בחשבון זה חדש אחד יום אחד בלבד וחדש אחד שני ימים.", + "סדר החדשים המלאים והחסרים לפי חשבון זה כך הוא. תשרי לעולם מלא. וטבת לעולם חסר. ומטבת ואילך אחד מלא ואחד חסר על הסדר. כיצד טבת חסר שבט מלא. אדר חסר ניסן מלא. אייר חסר סיון מלא. תמוז חסר אב מלא. אלול חסר. ובשנה המעוברת אדר ראשון מלא ואדר שני חסר.", + "נשארו שני החדשים שהן מרחשון וכסליו. פעמים יהיו שניהם מלאים ופעמים יהיו שניהם חסרים ופעמים יהיה מרחשון חסר וכסליו מלא. ושנה שיהיה בה שני חדשים אלו מלאים היא שנקראו חדשיה שלמים. ושנה שיהיו בה שני חדשים אלו חסרים נקראו חדשיה חסרין. ושנה שיהיה בה מרחשון חסר וכסליו מלא נקראו חדשיה כסדרן.", + "דרך ידיעת השנה אם חדשיה מלאים או חסרין או כסדרן לפי חשבון זה כך הוא. תדע תחלה יום שנקבע בו ראש השנה שתרצה לידע סדור חדשיה כמו שביארנו בפרק שביעי. ותדע יום שיקבע בו ראש השנה שלאחריה, ותחשב מנין הימים שביניהן חוץ מיום הקביעה של זו ושל זו. אם תמצא ביניהן שני ימים יהיו חדשי השנה חסרין. ואם תמצא ביניהם שלשה ימים יהיו כסדרן. ואם תמצא ביניהם ארבעה ימים יהיו חדשי השנה שלמים.", + "במה דברים אמורים כשהיתה השנה שתרצה לידע סדור חדשיה פשוטה. אבל אם היתה מעוברת. אם תמצא בין יום קביעתה ובין יום קביעת שנה שלאחריה ארבעה ימים יהיו חדשי אותה שנה המעוברת חסרים. ואם תמצא ביניהם חמשה ימים יהיו כסדרן. ואם תמצא ביניהם ששה יהיו שלמים.", + "כיצד הרי שרצינו לידע סידור חדשי שנה זו. והיה ראש השנה בחמישי והיא פשוטה וראש השנה שלאחריה בשני בשבת. נמצא ביניהן שלשה ימים. ידענו ששנה זו חדשיה כסדרן. ואילו היה ראש השנה שלאחריה בשלישי היו חדשי השנה זו שלמים. ואילו היה ראש השנה בשנה זו בשבת ובשנה שלאחריה בשלישי בשבת היו חדשי שנה זו חסרין. ועל דרך זו תחשב לשנה המעוברת כמו שביארנו.", + "יש שם סימנין שתסמוך עליהם כדי שלא תטעה בחשבון סידור חדשי השנה והן בנויין על עיקרי זה החשבון והקביעות והדחיות שביארנו דרכם. ואלו הן. כל שנה שיהיה ראש השנה בה בשלישי תהיה לעולם כסדרן לפי חשבון זה. בין פשוטה בין מעוברת. ואם יהיה ראש השנה בשבת או בשני לא תהיה כסדרן לעולם בין בפשוטה בין במעוברת. ואם יהיה ראש השנה בחמישי. אם פשוטה היא אי אפשר שיהיו חדשיה חסרים לפי חשבון זה. ואם מעוברת היא אי אפשר שיהיו חדשיה כסדרן לפי חשבון זה" + ], + [ + "שנת החמה יש מחכמי ישראל שאומרים שהיא שס\"ה יום ורביע יום שהוא שש שעות. ויש מהן שאומרים שהוא פחות מרביע היום. וכן חכמי יון ופרס יש ביניהן מחלוקת בדבר זה.", + "מי שהוא אומר שהיא שס\"ה יום ורביע יום. ישאר מכל מחזור של תשע עשרה שנה שעה אחת ותפ\"ה חלקים כמו שאמרנו. ויהיה בין תקופה לתקופה אחד ותשעים יום ושבע שעות וחצי שעה. ומשתדע תקופה אחת באי זה יום באיזו שעה היא תתחיל למנות ממנה לתקופה השניה שאחריה ומן השניה לשלישית עד סוף העולם.", + "תקופת ניסן היא השעה והחלק שתכנס בו השמש בראש מזל טלה. ותקופת תמוז היות השמש בראש מזל סרטן. ותקופת תשרי היות השמש בראש מזל מאזנים. ותקופת טבת היות השמש בראש מזל גדי. ותקופת ניסן היתה בשנה הראשונה של יצירה לפי חשבון זה קודם מולד ניסן בשבעה ימים ותשע שעות ותרמ\"ב חלקים, סימנה ז\"ט תרמ\"ב.", + "דרך חשבון התקופה כך היא. תדע תחלה כמה מחזורין שלמים משנת היצירה עד המחזור שתרצה. וקח לכל מחזור מהן שעה אחת ותפ\"ה חלקים. קבץ כל החלקים שעות וכל השעות ימים ותגרע מן הכל שבעה ימים ותשע שעות ותרמ\"ב חלקים, והשאר תוסיף אותו על מולד ניסן של שנה ראשונה מן המחזור. יצא לך באי זו שעה ובכמה בחדש תהיה תקופת ניסן של אותה השנה מן המחזור. וממנה תתחיל למנות אחד ותשעים ליום ושבע שעות ומחצה לכל תקופה ותקופה. ואם תרצה לידע תקופת ניסן של שנה זו שהיא שנת כך וכך במחזור שאתה עומד בו. קח לכל המחזורין השלמים שעה ותפ\"ה לכל מחזור. ולכל השנים הגמורות ששלמו מן המחזור עשרה ימים וכ\"א שעות ור\"ד חלקים לכל שנה וקבץ הכל. ותגרע ממנו ז' ימים וט' שעות ותרמ\"ב חלקים. והשאר תשליכם חדשי הלבנה כ\"ט יום וי\"ב שעות וז' מאות וצ\"ג חלקים. והנשאר פחות מחדש הלבנה תוסיף אותו על מולד ניסן של אותה השנה. ותדע זמן תקופת ניסן של אותה השנה בכמה יום בחדש היא ובכמה שעה. תקופת ניסן לפי חשבון זה אינה לעולם אלא או בתחלת הלילה או בחצי הלילה או בתחלת היום או בחצי היום. ותקופת תמוז לעולם אינה אלא או בז' שעות ומחצה או בשעה אחת ומחצה בין ביום בין בלילה. ותקופת תשרי לעולם אינה אלא בט' שעות או בג' שעות בין ביום בין בלילה. ותקופת טבת לעולם אינה אלא או בי' שעות ומחצה או בארבע שעות ומחצה בין ביום בין בלילה. אם תרצה לידע באי זה יום מימי השבוע ובאי זו שעה תהיה התקופה. קח שנים גמורות שעברו משנת היצירה עד שנה שתרצה והשלך הכל כ\"ח כ\"ח והנשאר יותר מכ\"ח קח לכל שנה יום אחד ו' שעות. וקבץ הכל והוסיף עליו ג' והשלך הכל ז' ז'. והנשאר מן הימים ומן השעות תתחיל למנות מתחלת ליל אחד בשבת ולאשר יגיע החשבון בו תהיה תקופת ניסן. ולמה מוסיפין שלשה לפי שתקופה ראשונה של שנת יצירה היתה בתחלת ליל רביעי.", + "כיצד הרי שרצינו לידע תקופת ניסן של שנת תשע מאות ל' וארבעת אלפים ליצירה. כשתשליך הכל כ\"ח כ\"ח תשאר שנה אחת. תקח לה יום אחד ושש שעות ותוסיף עליו ג' נמצאת תקופת ניסן בליל חמישי שש שעות בלילה. וכשתוסיף עליה שבע שעות ומחצה הרי תהיה תקופת תמוז בשעה ומחצה מיום ה'. וכשתוסיף עליה שבע שעות ומחצה תהיה תקופת תשרי בט' שעות מיום ה'. וכשתוסיף עליה שבע שעות ומחצה תהיה תקופת טבת בד' שעות ומחצה מליל ז'. וכשתוסיף עליה שבע שעות ומחצה תהיה תקופת ניסן הבאה בתחלת יום ו'. ועל דרך זו עד סוף העולם תקופה אחר תקופה.", + "אם תרצה לידע בכמה יום בחדש תהיה תקופת ניסן של שנה זו. תדע תחלה באי זה יום מימי השבוע תהיה ובאי זה יום יקבעו ניסן של שנה זו וכמה שנים גמורות עברו מן המחזור. ותקח לכל שנה אחד עשר יום ותוסיף על סכום הימים ז' ימים בזמנים אלו. והשלך הכל ל' ל' והנשאר פחות מל' תתחיל למנותו מראש חדש ניסן. אם יגיע ליום התקופה מוטב ואם לאו הוסיף יום או שני ימים או ג' ימים על המנין עד שיגיע ליום התקופה. ואם תהיה השנה מעוברת תתחיל למנות מראש חדש אדר שני וליום שיגיע החשבון באותו היום מן החדש תהיה התקופה.", + "כיצד הרי שרצינו לידע בכמה בחדש תהיה תקופת ניסן של שנת תתק\"ל. שהיא שנה תשיעית ממחזור ר\"ס. מצאנו ראש חדש ניסן נקבע בה בחמישי ותקופת ניסן בחמישי. ולפי שהיתה שנה זו תשיעית למחזור יהיו השנים הגמורות שמנה. כשתקח לכל שנה מהן י\"א יום יהיו כל הימים פ\"ח. תוסיף ז' הרי הכל צ\"ה. תשליך הכל ל' ל' נשארו ה' ימים. כשתתחיל למנות ה' ימים מראש חדש ניסן שהיה בחמישי יגיע החשבון ליום שני. וכבר ידענו שאין התקופה בשני בשבת אלא בחמישי. לפיכך תוסיף יום אחר יום עד שתגיע לחמישי שהוא יום התקופה. נמצאת תקופת ניסן בשנה זו ביום שמיני מחדש ניסן. ועל הדרך הזאת תעשה בכל שנה ושנה.", + "זה שאמרנו תוסיף יום אחר יום עד שתגיע ליום התקופה. לעולם לא תהיה צריך להוסיף אלא יום אחד או ב' או ג'. ופלא גדול הוא שתהיה צריך להוסיף ארבעה ימים. ואם מצאת שאתה צריך להוסיף יום על זה תדע שטעית בחשבון ותחזור ותחשוב בדקדוק" + ], + [ + "שנת החמה למי שהוא אומר שהוא פחות מרביע מחכמי ישראל. יש מי שאומר שס\"ה יום וחמש שעות ותתקצ\"ז חלקים ומ\"ח רגע. והרגע אחד מע\"ו בחלק. ולפי חשבון זה תהיה תוספת שנת החמה על שנת הלבנה י' ימים וכ\"א שעה וקכ\"א חלק ומ\"ח רגע. סימן להן יכ\"א קכ\"א מ\"ח. ולא תמצא תוספת במחזור של י\"ט שנה כלל אלא בכל מחזור מהם ישלמו שני החמה עם שני הלבנה הפשוטות והמעוברות.", + "בין כל תקופה ותקופה לפי חשבון זה צ\"א יום וז' שעות ותקי\"ט חלקים ול\"א רגע. סימן להם צ\"א ת\"ק י\"ט ל\"א. וכשתדע תקופה מן התקופות אימתי היתה. תחשוב מאותו רגע מנין זה ותדע תקופה שאחריה על הדרך שביארנו בתקופת השנה שהיא רביע.", + "תקופת ניסן לפי חשבון זה היתה בשנה ראשונה של יצירה קודם מולד ניסן בט' שעות ותרמ\"ב חלקים. סימן להם ט' תרמ\"ב. וכן היא לעולם בכל שנה ראשונה של כל מחזור קודם מולד ניסן בט' שעות ותרמ\"ב חלקים.", + "כשתדע תקופת ניסן של שנה ראשונה מן המחזור. תחשוב ממנה צ\"א יום וז' שעות ותקי\"ט חלקים ול\"א רגע לכל תקופה ותקופה עד סוף המחזור.", + "אם תרצה לידע מתי תהיה תקופת ניסן לפי חשבון זה. תדע תחילה שנים גמורות שעברו מן המחזור. ותקח לכל שנה מהן תוספת. והיא יכ\"א קכ\"א מ\"ח. וקבץ כל הרגעים חלקים וכל החלקים שעות וכל השעות ימים כדרך שתחשוב במולדות. ותגרע מן הכל ט' שעות ותרמ\"ב חלקים. והנשאר תשליך חדשי לבנה. והנשאר שאין בו חדש לבנה תוסיף אותו על מולד ניסן של אותה שנה. וברגע שיגיע המנין בו תהיה תקופת ניסן של אותה שנה.", + "ונראין לי הדברים שעל חשבון תקופה זו היו סומכין לענין עיבור השנה בעת שבית דין הגדול מצוי. שהיו מעברין מפני הזמן או מפני הצורך. לפי שחשבון זה הוא האמת יותר מן הראשון. והוא קרוב מן הדברים שנתבארו באיצטגנינות יותר מן החשבון הראשון שהיתה בו שנת החמה שס\"ה יום ורביע יום.", + "וחשבון שתי תקופות האלו שביארנו דרכם הכל בקירוב הוא ובמהלך השמש האמצעי לא במקומה האמיתי. אבל במקום השמש האמיתי תהיה תקופת ניסן בזמנים אלו בכמו שני ימים קודם שתי התקופות שיוצאין בחשבון זה. בין בחשבון מי שחשב רביע יום גמור בין למי שמחשב לפחות מרביע יום" + ], + [ + "לפי שאמרנו בהלכות אלו שבית דין היו מחשבין בדקדוק ויודעים אם יראה הירח או לא יראה. ידענו שכל מי שרוחו נכונה ולבו תאב לדברי החכמות ולעמוד על הסודות יתאוה לידע אותן הדרכים שמחשבין בהם עד שידע אדם אם יראה הירח בליל זה או לא יראה.", + "ודרכי החשבון יש בהן מחלוקות גדולות בין חכמי הגוים הקדמונים שחקרו על חשבון התקופות והגימטריאות. ואנשים חכמים גדולים נשתבשו בהן ונתעלמו מהן דברים ונולדו להן ספיקות. ויש מי שדקדק הרבה ולא פגע בדרך הנכונה בחשבון ראית הירח אלא צלל במים אדירים והעלה חרס בידו.", + "ולפי אורך הימים ורוב הבדיקות והחקירות נודעו למקצת החכמים דרכי חשבון זה. ועוד שיש לנו בעיקרים אלו קבלות מפי החכמים וראיות שלא נכתבו בספרים הידועים לכל. ומפני כל אלו הדברים כשר בעיני לבאר דרכי חשבון זה כדי שיהיה נכון למי שמלאו לבו לקרבה אל המלאכה לעשות אותה.", + "ואל יהיו דרכים אלו קלים בעיניך מפני שאין אנו צריכין להם בזמן הזה. שאלו הדרכים דרכים רחוקים ועמוקים הן. והוא סוד העיבור שהיו החכמים הגדולים יודעים אותו ואין מוסרין אותו לכל אדם אלא לסמוכים נבונים. אבל זה החשבון בזמן הזה שאין בית דין לקבוע על פי הראיה שאנו מחשבין בו היום אפילו תינוקות של בית רבן מגיעין עד סופו בשלשה וארבעה ימים.", + "שמא יתבונן חכם מחכמי האומות או מחכמי ישראל שלמדו חכמת יון בדרכים אלו שאני מחשב בהן לראיית הירח ויראה קירוב מעט במקצת הדרכים. ויעלה על דעתו שנתעלם ממנו דבר זה ולא ידענו שיש באותו הדרך קירוב. אל יעלה זה על דעתו אלא כל דבר שלא דקדקנו בו מפני שידענו בעיקר הגימטריאות בראיות ברורות שאין דבר זה מפסיד בידיעת הראיה ואין חוששין לו. לפיכך לא דקדקנו בו.", + "וכן כשיראה בדרך מן הדרכים חסרון מעט מחשבון הראוי לאותה הדרך. בכוונה עשינו זה לפי שיש כנגדו יתרון בדרך אחרת עד שיצא הדבר לאמיתו בדרכים קרובים בלא חשבון ארוך. כדי שלא יבהל האדם שאינו רגיל בדברים אלו ברוב החשבונות שאין מועילין בראיית הירח", + "העיקרים שצריך אדם לידע תחלה לכל חשבונות האיצטגנינות. בין לדרכי חשבון הראיה בין לשאר דברים, אלו הן. הגלגל מוחלק בש\"ס מעלות. כל מזל ומזל שלשים מעלות. ומתחיל מתחילת מזל טלה. וכל מעלה ומעלה ס' חלקים. וכל חלק וחלק ס' שניות. וכל שניה ושניה ששים שלישיות. וכן תדקדק החשבון ותחלק כל זמן שתרצה.", + "לפיכך אם יצא לך בחשבון שכוכב פלוני מקומו בגלגל בע' מעלות ול' חלקים ומ' שניות. תדע שכוכב זה הוא מזל תאומים בחצי מעלה אחת עשרה ממזל זה. לפי שמזל טלה ל' מעלות ומזל שור ל' מעלות נשאר עשר מעלות ומחצה ממזל תאומים ומ' שניות מחצי המעלה האחרון.", + "וכן אם יצא מקומו בגלגל בש\"כ מעלות. תדע שכוכב זה במזל דלי בכ' מעלות בו. ועל דרך זו בכל המניינות. וסדר המזלות כך הוא. טלה שור תאומים סרטן אריה בתולה מאזנים עקרב קשת גדי דלי דגים.", + "החשבונות כולם כשתקבץ שארית לשארית או כשתוסיף מנין על מנין. תקבץ כל מין עם מינו. השניות עם השניות והחלקים עם החלקים והמעלות עם המעלות. וכל זמן שיתקבץ מן השניות ס' תשים חלק אחד ותוסיף על החלקים. וכל שיתקבץ מן החלקים ס' תשים אותו מעלה ותוסיף אותה על המעלות. וכשתקבץ המעלות תשליך אותן ש\"ס והנשאר מש\"ס ולמטה הוא שתופסין אותו לחשבון.", + "בכל החשבונות כולן כשתרצה לגרוע מנין ממנין. אם יהיה זה שגורעין אותו יתר על זה שגורעין ממנו אפילו בחלק אחד תוסיף על זה שגורעין ממנו ש\"ס מעלות כדי שיהא אפשר לגרוע זה המנין ממנו.", + "כיצד הרי שהצריכך החשבון לגרוע מאתים מעלות ונ' חלקים ומ' שניות. סימן רנ\"ם. מק' מעלות וכ' חלקים ול' שניות. סימנן קכ\"ל. תוסיף על הק' ש\"ס יהיו המעלות ת\"ס ותתחיל לגרוע השניות מן השניות תבא לגרוע ארבעים משלשים אי אפשר תרים חלק אחד מן העשרים חלקים ותעשה אותו ששים שניות ותוסיף על השלשים ונמצאו השניות תשעים. תגרע מהם המ' ישאר חמשים שניות. ותחזור לגרוע חמשים חלקים מי\"ט חלקים שכבר הרימות מהם חלק אחד ועשיתו שניות. ואי אפשר לגרוע חמשים מתשעה עשר. לפיכך תרים מעלה אחת מן המעלות ותעשה אותה ששים חלקים ותוסיף על התשעה עשר ונמצאו החלקים ע\"ט. תגרע מהן החמשים ישאר תשעה ועשרים חלקים. ותחזור לגרוע המאתים מעלות מן ארבע מאות ונ\"ט מעלות שכבר הרימות מעלה אחת ועשית חלקים. ישאר מאתים ותשע וחמשים מעלות ונמצא השאר סימנו רנ\"ט כ\"ט נ'. ועל דרך זו בכל גרעון וגרעון.", + "השמש והירח וכן שאר השבעה כוכבים מהלך כל אחד ואחד מהן בגלגל שלו מהלך שוה. אין בו לא קלות ולא כבדות אלא כמו מהלכו היום כמו מהלכו אמש כמו מהלכו למחר כמו מהלכו בכל יום ויום. וגלגל של כל אחד מהם אע\"פ שהוא מקיף את העולם אין הארץ באמצעו.", + "לפיכך אם תערוך מהלך כל אחד מהן לגלגל המקיף את העולם שהארץ באמצעו שהוא גלגל המזלות. ישתנה הלכו ונמצא מהלכו ביום זה בגלגל המזלות פחות או יותר על מהלכו אמש או על מהלכו למחר.", + "המהלך השוה שמהלך הכוכב או השמש או הירח בגלגלו הוא הנקרא אמצע המהלך. והמהלך שיהיה בגלגל המזלות שהוא פעמים יותר ופעמים חסר הוא המהלך האמיתי. ובו יהיה מקום השמש או מקום הירח האמיתי.", + "כבר אמרנו שאלו הדרכים שאנו מבארים בהלכות אלו אינן אלא לחשבון ראיית הירח בלבד. לפיכך עשינו העיקר שממנו מתחילין לעולם לחשבון זה מתחילת ליל חמישי שיומו יום שלישי לחדש ניסן משנה זו שהיא שנת י\"ז ממחזור ר\"ס. שהיא שנת תתקל\"ח וארבעת אלפים ליצירה. שהיא שנת תפ\"ט ואלף לשטרות. שהיא שנת ק\"ט ואלף לחרבן בית שני. וזו היא שאנו קוראים אותה שנת העיקר בחשבון זה.", + "ולפי שהראיה לא תהיה אלא בארץ ישראל כמו שביארנו. עשינו כל דרכי חשבון הזה בנויים על עיר ירושלים ולשאר המקומות הסובבין אותה בכמו ששה או שבעה ימים שבהן רואין את הירח תמיד ובאים ומעידים בבית דין. ומקום זה הוא נוטה מתחת הקו השוה המסבב באמצע העולם כנגד רוח צפונית בכמו ל\"ב מעלות עד ל\"ה ועד כ\"ט. וכן הוא נוטה מאמצע הישוב כנגד רוח מערב בכמו כ\"ד מעלות עד כ\"ז ועד כ\"א" + ], + [ + "מהלך השמש האמצעי ביום אחד שהוא כ\"ד שעות נ\"ט חלקים ושמנה שניות. סימנם כ\"ד נט\"ח. נמצא מהלכה בעשרה ימים תשע מעלות ונ\"א חלקים וכ\"ג שניות. סימנם טנ\"א כ\"ג. ונמצא מהלכה במאה יום צ\"ח מעלות ושלשה ושלשים חלקים ונ\"ג שניות, סימנם צ\"ח ל\"ג נ\"ג. ונמצא שארית מהלכה באלף יום אחר שתשליך כל ש\"ס מעלות כמו שביארנו. רס\"ה מעלות ול\"ח חלקים ונ' שניות. סימנם רס\"ה לח\"ן. ונמצא שארית מהלכה בעשרת אלפים יום. קל\"ו מעלות וכ\"ח חלקים וכ' שניות. סימנם קל\"ו כ\"ח כ'. ועל הדרך הזה תכפול ותוציא מהלכה לכל מנין שתרצה. וכן אם תרצה לעשות סימנין ידועים אצלך למהלכה לשני ימים ולשלשה ולארבעה עד עשרה תעשה. וכן אם תרצה להיות לך סימנין ידועים מוכנין למהלכה לכ' יום ולל' ולמ' עד מאה תעשה. ודבר גלוי הוא וידוע מאחר שידעת מהלך יום אחד. וראוי הוא להיות מוכן וידוע אצלך מהלך אמצע השמש לכ\"ט יום ולשנ\"ד יום שהן ימי שנת הלבנה בזמן שחדשיה כסדרן. והיא הנקראת שנה סדורה.שבזמן שיהיו לך אמצעיות אלו מוכנין יהיה החשבון הזה קל עליך לראיית החדש. לפי שכ\"ט יום גמורים מליל הראיה עד ליל הראיה של חדש הבא וכן בכל חדש וחדש אין פחות מכ\"ט יום לא יותר. שאין חפצנו בכל אלו החשבונות אלא לדעת הראיה בלבד. וכן מליל הראיה של חדש זה עד ליל הראיה לאותו החדש לשנה הבאה שנה סדורה או שנה ויום אחד. וכן בכל שנה ושנה. ומהלך השמש האמצעי לכ\"ט יום כ\"ח מעלות ול\"ה חלקים ושניה אחת. סימנן כ\"ח ל\"ה א'. ומהלכה לשנה סדורה שמ\"ח מעלות ונ\"ה חלקים וט\"ו שניות סימנן שמ\"ח נ\"ה ט\"ו.", + "נקודה אחת יש בגלגל השמש וכן בשאר גלגלי השבעה כוכבים. בעת שיהיה הכוכב בה יהיה גבוה מעל הארץ כל מאורו. ואותה הנקודה של גלגל השמש ושאר הכוכבים חוץ מן הירח סובבת בשוה. ומהלכה בכל שבעים שנה בקירוב מעלה אחת. ונקודה זו היא הנקראת גובה השמש. מהלכו בכל עשרה ימים שניה אחת וחצי שניה שהיא ל' שלישיות. נמצא מהלכו בק' יום ט\"ו שניות. ומהלכו באלף יום שני חלקים ושלשים שניות.ומהלכו בעשרת אלפים יום כ\"ה חלקים. ונמצא מהלכו לתשעה ועשרים יום ארבע שניות ועוד. ומהלכו בשנה סדורה נ\"ג שניות. כבר אמרנו שהעיקר שממנו התחלת חשבון זה הוא מתחלת ליל חמישי שיומו שלישי לחדש ניסן משנת תתקל\"ח וארבעת אלפים ליצירה. ומקום השמש במהלכה האמצעי היה בעיקר הזה בשבע מעלות ושלשה חלקים ול\"ב שניות ממזל טלה. סימנן ז\"ג ל\"ב. ומקום גובה השמש היה בעיקר זה בכ\"ו מעלות מ\"ה חלקים ושמנה שניות ממזל תאומים. סימנם כ\"ו מ\"ה ח'. כשתרצה לידע מקום השמש במהלכה האמצעי בכל זמן שתרצה. תקח מנין הימים שמתחלת יום העיקר עד היום שתרצה. ותוציא מהלכה האמצעי באותן הימים מן הסימנין שהודענו. והוסיף הכל על העיקר ותקבץ כל מין עם מינו. והיוצא הוא מקום השמש במהלכה האמצעי לאותו היום. כיצד הרי שרצינו לידע מקום השמש האמצעי בתחלת ליל השבת שיומו ארבעה עשר לחדש תמוז משנה זו שהיא שנת העיקר. מצאנו מנין הימים מיום העיקר עד תחלת היום זה שאנו רוצים לידע מקום השמש בו מאה יום. לקחנו אמצע מהלכה לק' יום שהוא צ\"ח ל\"ג נ\"ג והוספנו על העיקר שהוא ז\"ג ל\"ב. יצא מן החשבון מאה וחמש מעלות ול\"ז חלקים וכ\"ה שניות. סימנן ק\"ה ל\"ז כ\"ה. ונמצא מקומה במהלך אמצעי בתחלת ליל זה במזל סרטן בט\"ו מעלות בו ול\"ז חלקים ממעלה ט\"ז. והאמצעי שיצא בחשבון זה פעמים יהיה בתחלת הלילה בשוה. או קודם שקיעת החמה בשעה. או אחר שקיעת החמה בשעה. ודבר זה לא תחוש לו בשמש בחשבון הראיה. שהרי אנו משלימים קירוב זה כשנחשוב לאמצע הירח. ועל הדרך הזאת תעשה תמיד לכל עת שתרצה ואפילו אחר אלף שנים. שתקבץ כל השארית ותוסיף על העיקר יצא לך המקום האמצעי. וכן תעשה באמצע הירח ובאמצע כל כוכב וכוכב. מאחר שתדע מהלכו ביום אחד כמה הוא ותדע העיקר שממנו תתחיל. ותקבץ מהלכו לכל השנים והימים שתרצה ותוסיף על העיקר ויצא לך מקומו במהלך אמצעי. וכן תעשה בגובה השמש תוסיף מהלכו באותם הימים או השנים על העיקר יצא לך מקום גובה השמש לאותו היום שתרצה. וכן אם תרצה לעשות עיקר אחר שתתחיל ממנו חוץ מעיקר זה שהתחלנו ממנו בשנה זו. כדי שיהיה אותו עיקר בתחלת שנת מחזור ידוע. או בתחלת מאה מן המאות. הרשות בידך. ואם תרצה להיות העיקר שתתחיל ממנו משנים שעברו קודם עיקר זה לאחר כמה שנים מעיקר זה הדרך ידועה. כיצד היא הדרך. כבר ידעת מהלך השמש לשנה סדורה ומהלכה לכ\"ט יום ומהלכה ליום אחד. ודבר ידוע שהשנה שחדשיה שלמים היא יתרה על הסדורה יום אחד. והשנה שחדשיה חסרין היא חסרה מן הסדורה יום אחד. והשנה המעוברת אם יהיו חדשיה כסדרן תהיה יתרה על השנה הסדורה שלשים יום. ואם יהיו חדשיה שלמים היא יתרה על הסדורה ל\"א יום. ואם יהיו חדשיה חסרין היא יתרה על הסדורה כ\"ט יום. ומאחר שכל הדברים האלו ידועים תוציא מהלך אמצע השמש לכל השנים והימים שתרצה ותוסיף על העיקר שעשינו. יצא לך אמצעה ליום שתרצה משנים הבאות. ותעשה אותו היום עיקר. או תגרע האמצע שהוצאת מן העיקר שעשינו ויצא לך העיקר ליום שתרצה משנים שעברו. ותעשה אותו אמצע העיקר. וכזה תעשה באמצע הירח ושאר הכוכבים אם יהיו ידועים לך. וכבר נתבאר לך מכלל דברינו שכשם שתדע אמצע השמש לכל יום שתרצה מימים הבאים כך תדע אמצעה לכל יום שתרצה מימים שעברו" + ], + [ + "אם תרצה לידע מקום השמש האמתי בכל יום שתרצה. תוציא תחלה מקומה האמצעי לאותו היום על הדרך שביארנו. ותוציא מקום גובה השמש. ותגרע מקום גובה השמש ממקום השמש האמצעי והנשאר הוא הנקרא מסלול השמש.", + "ותראה כמה מעלות הוא מסלול השמש. אם היה המסלול פחות מק\"פ מעלות. תגרע מנת המסלול ממקום השמש האמצעי. ואם היה המסלול יותר על ק\"פ מעלות עד ש\"ס תוסיף מנת המסלול על מקום השמש האמצעי. ומה שיהיה אחר שתוסיף עליו או תגרע ממנו הוא המקום האמתי.", + "ודע שאם יהיה המסלול מאה ושמונים בשוה או ש\"ס בשוה. אין לו מנה אלא יהיה המקום האמצעי הוא המקום האמתי.", + "וכמה היא מנת המסלול. אם יהיה המסלול עשר מעלות. תהיה מנתו כ' חלקים. ואם יהיה כ' מעלות תהיה מנתו מ' חלקים. ואם יהיה ל' מעלות תהיה מנתו נ\"ח חלקים. ואם יהיה מ' מעלות תהיה מנתו מעלה אחת וט\"ו חלקים. ואם יהיה נ' מעלות תהיה מנתו מעלה אחת וכ\"ט חלקים. ואם יהיה ס' מעלות תהיה מנתו מעלה אחת ומ\"א חלקים. ואם יהיה ע' מעלות תהיה מנתו מעלה אחת ונ\"א חלקים. ואם יהיה פ' מעלות תהיה מנתו מעלה ונ\"ז חלקים. ואם יהיה צ' מעלות תהיה מנתו מעלה אחת ונ\"ט חלקים. ואם יהיה ק' מעלות תהיה מנתו מעלה אחת ונ\"ח חלקים. ואם יהיה ק\"י תהיה מנתו מעלה אחת ונ\"ג חלקים. ואם יהיה ק\"כ תהיה מנתו מעלה אחת ומ\"ה חלקים. ואם יהיה ק\"ל תהיה מנתו מעלה אחת ול\"ג חלקים. ואם יהיה ק\"מ תהיה מנתו מעלה אחת וי\"ט חלקים. ואם יהיה ק\"נ תהיה מנתו מעלה אחת וחלק אחד. ואם יהיה ק\"ס תהיה מנתו מ\"ב חלקים. ואם יהיה ק\"ע תהיה מנתו כ\"א חלקים. ואם יהיה ק\"פ בשוה אין לו מנה כמו שביארנו אלא מקום השמש האמצעי הוא מקומה האמתי.", + "היה המסלול יותר על ק\"פ מעלות. תגרע אותו מש\"ס מעלות ותדע מנתו. כיצד הרי שהיה המסלול ר' מעלות. תגרע אותו מש\"ס תשאר ק\"ס מעלות. וכבר הודענו שמנת ק\"ס מעלות מ\"ב חלקים. וכן מנת המאתים מ\"ב חלקים.", + "וכן אם היה המסלול ש' מעלות. תגרע אותו מש\"ס ישאר ס'. וכבר ידעת שמנת ס' מעלות מעלה אחת ומ\"א חלקים. וכן היא מנת הש' מעלות. ועל דרך זו בכל מנין ומנין.", + "הרי שהיה המסלול ס\"ה מעלות. וכבר ידענו שמנת הששים היא מעלה אחת ומ\"א חלקים. ומנת הע' היא מעלה אחת ונ\"א חלקים. נמצא בין שתי המנות י' חלקים. ולפי חשבון המעלות יהיה לכל מעלה חלק אחד. ויהיה מנת המסלול שהוא ס\"ה מעלה אחת ומ\"ו חלקים.", + "וכן אילו היה המסלול ס\"ז היתה מנתו מעלה אחת ומ\"ח חלקים. ועל דרך זו תעשה בכל מסלול שיהיה במניינו אחדים עם העשרות. בין בחשבון השמש בין בחשבון הירח.", + "כיצד הרי שרצינו לידע מקום השמש האמתי בתחלת ליל השבת י\"ד יום לחדש תמוז משנה זו. תוציא אמצע השמש תחלה לעת הזאת. וסימנו ק\"ה ל\"ז כ\"ח כמו שביארנו. ותוציא מקום גובה השמש לעת הזאת. יצא לך סימנו פ\"ו מ\"ה כ\"ג. ותגרע מקום הגובה מן האמצעי. יצא לך המסלול י\"ח מעלות ונ\"ב חלקים ושתי שניות. סימנם י\"ח נ\"ב ב'. ואל תקפיד בכל מסלול על החלקים אלא אם יהיו פחות משלשים אל תפנה אליהם. ואם היו שלשים או יותר תחשב אותם מעלה אחת ותוסיף אותה על מנין מעלות המסלול. לפיכך יהיה מסלול זה י\"ט מעלות ותהיה מנתו על הדרך שביארנו ל\"ח חלקים.", + "ולפי שהמסלול הזה היה פחות מק\"פ. תגרע המנה שהיא ל\"ח חלקים מאמצע השמש ישאר ק\"ד מעלות ונ\"ט חלקים וכ\"ה שניות. סימנם ק\"ד נ\"ט כ\"ה. ונמצא מקום השמש האמתי בתחלת ליל זה במזל סרטן בט\"ו מעלות בו פחות ל\"ה שניות. ואל תפנה אל השניות כלל לא במקום השמש ולא במקום הירח ולא בשאר חשבונות הראיה. אלא חקור על החלקים בלבד. ואם יהיו השניות קרוב לשלשים עשה אותם חלק אחד והוסיפו על החלקים.", + "ומאחר שתדע מקום השמש בכל עת שתרצה. תדע יום התקופה האמיתי כל תקופה שתרצה. בין תקופות הבאות אחר עיקר זה שממנו התחלנו. בין תקופות שעברו משנים קדמוניות" + ], + [ + "הירח שני מהלכים אמצעיים יש לו. הירח עצמו מסבב בגלגל קטן שאינו מקיף את העולם כולו. ומהלכו האמצעי באותו הגלגל הקטן נקרא אמצעי המסלול. והגלגל הקטן עצמו מסבב בגלגל גדול המקיף את העולם. ובמהלך אמצעי זה של גלגל הקטן באותו הגלגל הגדול המקיף את העולם הוא הנקרא אמצע הירח. מהלך אמצע הירח ביום אחד י\"ג מעלות וי' חלקים ול\"ה שניות. סימנם י\"ג יל\"ה.", + "נמצא מהלכו בעשרה ימים קל\"א מעלות ומ\"ה חלקים וחמשים שניות. סימנם קל\"א מה\"נ. ונמצא שארית מהלכו בק' יום רל\"ז מעלות ול\"ח חלקים וכ\"ג שניות. סימנם רל\"ז ל\"ח כ\"ג. ונמצאת שארית מהלכו באלף יום רי\"ו מעלות וכ\"ג חלקים ונ' שניות. סימנם רי\"ו כג\"ן. ונמצא שארית מהלכו בי' אלפים יום ג' מעלות ונ\"ח חלקים וכ' שניות. סימנם ג' נ\"ח כ'. ונמצא שארית מהלכו בכ\"ט יום כ\"ב מעלות וששה חלקים ונ\"ו שניות. סימנם כ\"ב ונ\"ו. ונמצא שארית מהלכו בשנה סדורה שמ\"ד מעלות וכ\"ו חלקים ומ\"ג שניות. סימן להם שד\"ם כ\"ו מ\"ג. ועל דרך זו תכפול לכל מנין ימים או שנים שתרצה.", + "ומהלך אמצע המסלול ביום אחד י\"ג מעלות ושלשה חלקים ונ\"ד שניות. סימנם י\"ג גנ\"ד. נמצא מהלכו בעשרה ימים ק\"ל מעלות ל\"ט חלקים בלא שניות. סימנם ק\"ל ל\"ט. ונמצא שארית מהלכו במאה יום רכ\"ו מעלות וכ\"ט חלקים ונ\"ג שניות. סימנם רכ\"ו כ\"ט נ\"ג. ונמצא שארית מהלכו באלף יום ק\"ד מעלות ונ\"ח חלקים וחמשים שניות. סימנם ק\"ד נח\"ן. ונמצא שארית מהלכו בעשרת אלפים יום שכ\"ט מעלות ומ\"ח חלקים ועשרים שניות. סימנם שכ\"ט מח\"כ. ונמצא שארית מהלכו בכ\"ט יום י\"ח מעלות ונ\"ג חלקים וד' שניות. סימנם י\"ח נג\"ד.", + "ונמצא שארית מהלכו בשנה סדורה ש\"ה מעלות וי\"ג שניות בלא חלקים. סימנם ש\"ה י\"ג. מקום אמצע הירח היה בתחלת ליל חמישי שהוא העיקר לחשבונות אלו במזל שור מעלה אחת וי\"ד חלקים ומ\"ג שניות. סימנם א' י\"ד מ\"ג. ואמצע המסלול היה בעיקר זה פ\"ד מעלות וכ\"ח חלקים ומ\"ב שניות. סימנם פ\"ד כ\"ח מ\"ב. מאחר שתדע מהלך אמצע הירח והאמצע שהוא העיקר שעליו תוסיף. תדע מקום אמצע הירח בכל יום שתרצה על דרך שעשית באמצע השמש. ואחר שתוציא אמצע הירח לתחלת הלילה שתרצה התבונן בשמש ודע באי זה מזל הוא.", + "אם היתה השמש מחצי מזל דגים עד חצי מזל טלה. תניח אמצע הירח כמות שהוא. ואם תהיה השמש מחצי מזל טלה עד תחלת מזל תאומים. תוסיף על אמצע הירח ט\"ו חלקים. ואם תהיה השמש מתחלת מזל תאומים עד תחלת מזל אריה. תוסיף על אמצע הירח ט\"ו חלקים. ואם תהיה השמש מתחלת מזל אריה עד חצי מזל בתולה תוסיף על אמצע הירח ט\"ו חלקים. ואם תהיה השמש מחצי מזל בתולה עד חצי מזל מאזנים. הנח אמצע הירח כמות שהוא. ואם תהיה השמש מחצי מזל מאזנים עד תחלת מזל קשת. תגרע מאמצע הירח ט\"ו חלקים. ואם תהיה השמש מתחלת מזל קשת עד תחלת מזל דלי. תגרע מאמצע הירח ל' חלקים. ואם תהיה השמש מתחלת מזל דלי עד חצי מזל דגים. תגרע מאמצע הירח ט\"ו חלקים.", + "ומה שיהיה האמצע אחר שתוסיף עליו או תגרע ממנו או תניח אותו כמות שהוא. הוא אמצע הירח לאחר שקיעת החמה בכמו שליש שעה באותו הזמן שתוציא האמצע לו. וזה הוא הנקרא אמצע הירח לשעת הראיה" + ], + [ + "אם תרצה לידע מקום הירח האמתי בכל יום שתרצה. תוציא תחלה אמצע הירח לשעת הראייה לאותו הלילה שתרצה. וכן תוציא אמצע המסלול ואמצע השמש לאותו העת. ותגרע אמצע השמש מאמצע הירח. והנשאר תכפול אותו. וזהו הנקרא מרחק הכפול.", + "וכבר הודענו שלא באנו בכל אלו החשבונות שעשינו בפרקים אלו אלא לדעת ראיית הירח. ולעולם אי אפשר שיהיה מרחק זה הכפול בליל הראייה שיראה בה הירח אלא מחמש מעלות עד ס\"ב מעלות. ואי אפשר שיוסיף על זה ולא יגרע ממנו.", + "והואיל והדבר כן. התבונן במרחק זה הכפול. אם יהיה המרחק הכפול חמש מעלות או קרוב לחמש אין חוששין לתוספת ולא תוסיף כלום. ואם יהיה המרחק הכפול משש מעלות עד אחד עשר מעלות תוסיף על אמצע המסלול מעלה אחת. ואם יהיה מרחק הכפול משתים עשר מעלות עד י\"ח מעלות תוסיף על אמצע המסלול שתי מעלות. ואם יהיה המרחק הכפול מי\"ט מעלות עד כ\"ד מעלות תוסיף על אמצע המסלול שלש מעלות. ואם יהיה המרחק הכפול מכ\"ה מעלות עד ל\"א מעלות תוסיף על אמצע המסלול ד' מעלות. ואם יהיה המרחק הכפול מל\"ב מעלות עד ל\"ח מעלות תוסיף על אמצע המסלול ה' מעלות. ואם יהיה המרחק הכפול מל\"ט מעלות עד מ\"ה מעלות תוסיף על אמצע המסלול שש מעלות. ואם יהיה המרחק הכפול ממ\"ו מעלות עד נ\"א מעלות תוסיף על אמצע המסלול שבע מעלות. ואם יהיה המרחק הכפול מנ\"ב מעלות עד נ\"ט מעלות תוסיף על אמצע המסלול ח' מעלות. ואם יהיה המרחק הכפול מס' מעלות עד ס\"ג מעלות תוסיף על אמצע המסלול ט' מעלות. ומה שיהיה אמצע המסלול אחר שתוסיף עליו מעלות אלו הוא הנקרא מסלול הנכון.", + "ואחר כך תראה כמה מעלות הוא המסלול הנכון. אם היה פחות מק\"פ מעלות תגרע מנת המסלול הזה הנכון מאמצע הירח לשעת הראייה. ואם היה המסלול הנכון יותר על ק\"פ מעלות עד ש\"ס תוסיף מנת זה המסלול הנכון על אמצע הירח לשעת הראייה. ומה שיהיה האמצע אחר שתוסיף עליו או תגרע ממנו הוא מקום הירח האמיתי לשעת הראייה.", + "ודע שאם יהיה המסלול הנכון ק\"פ בשוה או ש\"ס בשוה אין לו מנה. אלא יהיה מקום הירח האמצעי לשעת הראייה הוא מקום האמיתי.", + "וכמה הוא מנת המסלול. אם יהיה המסלול הנכון עשר מעלות תהיה מנתו נ' חלקים. ואם יהיה המסלול הנכון כ' מעלות תהיה מנתו מעלה אחת ול\"ח חלקים. ואם יהיה שלשים תהיה מנתו שתי מעלות וכ\"ד חלקים. ואם יהיה מ' תהיה מנתו שלש מעלות וששה חלקים. ואם יהיה נ' תהיה מנתו שלש מעלות ומ\"ד חלקים. ואם יהיה ס' תהיה מנתו ארבע מעלות וט\"ז חלקים. ואם יהיה ע' תהיה מנתו ארבע מעלות ומ\"א חלקים. ואם יהיה פ' תהיה מנתו חמש מעלות. ואם יהיה צ' תהיה מנתו חמש מעלות וה' חלקים. ואם יהיה ק' תהיה מנתו ה' מעלות וח' חלקים. ואם יהיה ק\"י תהיה מנתו ד' מעלות ונ\"ט חלקים. ואם יהיה ק\"כ תהיה מנתו ד' מעלות וכ' חלקים. ואם יהיה ק\"ל תהיה מנתו ד' מעלות וי\"א חלקים. ואם יהיה ק\"מ תהיה מנתו ג' מעלות ול\"ג חלקים. ואם יהיה ק\"נ תהיה מנתו שלש מעלות ומ\"ח חלקים. ואם יהיה ק\"ס תהיה מנתו מעלה אחת ונ\"ו חלקים. ואם יהיה ק\"ע תהיה מנתו מעלה אחת ונ\"ט חלקים. ואם יהיה ק\"פ בשוה אין לו מנה כמו שאמרנו אלא מקום הירח האמצעי הוא מקום האמיתי.", + "ואם יהיה המסלול הנכון יותר על ק\"פ מעלות. תגרע אותו מש\"ס ותדע מנתו כדרך שעשית במסלול השמש. וכן אם יהיו במנין המסלול אחדים עם העשרות תקח מן היותר שבין שתי המנות האחדים. כדרך שביארנו במסלול השמש במנות שלו כך תעשה במסלול הנכון במנות שלו.", + "כיצד הרי שרצינו לידע מקום הירח האמיתי בתחלת ליל ערב שבת שיומו שני לחדש אייר משנה זו שהיא שנת העיקר. ומנין הימים הגמורים מתחלת ליל העיקר עד תחילת ליל זה שאנו רוצים לידע מקום הירח האמיתי בו כ\"ט יום. תוציא אמצע השמש תחלת ליל זה. יצא לך אמצעו ל\"ה מעלות ול\"ח חלקים ול\"ג שניות. סימנם ל\"ה ל\"ח ל\"ג. ותוציא אמצע הירח לשעת הראייה לעת זו. יצא לך אמצעו נ\"ג מעלות ול\"ו חלקים ול\"ט שניות. סימנם נ\"ג ל\"ו ל\"ט. ותוציא אמצע המסלול לעת זו יצא לך אמצעו ק\"ג מעלות וכ\"א חלקים ומ\"ו שניות. סימנם ק\"ג כ\"א מ\"ו. תגרע אמצע השמש מאמצע הירח ישאר י\"ז מעלות ונ\"ח חלקים ושש שניות. וזה הוא המרחק. תכפול אותו יצא לך המרחק הכפול ל\"ה מעלות ונ\"ו חלקים וי\"ב שניות. סימנם ל\"ה נ\"ו י\"ב. לפיכך תוסיף על אמצע המסלול חמש מעלות כמו שהודענו ויצא לך המסלול הנכון ק\"פ מעלות וכ\"א חלקים. ואין מקפידין על החלקים במסלול כדרך שביארנו בשמש.", + "ובאנו לחקור על מנת זה המסלול הנכון שהוא ק\"ח נמצאת מנה שלו חמש מעלות וחלק אחד. ולפי שהמסלול הנכון היה פחות מק\"פ תגרע המנה שהוא חמש מעלות וחלק אחד מן אמצע הירח. ישאר מ\"ח מעלות ול\"ג חלקים ול\"ט שניות. תעשה השניות חלק ותוסיף על החלקים. ונמצא מקום הירח האמיתי בשעה זו במזל שור בי\"ח מעלות ול\"ו חלקים ממעלת י\"ט. סימנם י\"ח ל\"ו. ועל הדרך הזה תדע מקום הירח האמיתי בכל עת ראיה שתרצה מתחלת שנה זו שהיא העיקר עד סוף העולם" + ], + [ + "העגולה שסובבת בה הירח תמיד היא נוטה מעל העגולה שסובבת בה השמש תמיד. חציה נוטה לצפון וחציה נוטה לדרום. ושתי נקודות יש בה זו כנגד זו שבהן פוגעות שתי העגולות זו בזו. לפיכך כשיהיה הירח באחת משתיהן נמצא סובב בעגולה של שמש כנגד השמש בשוה. ואם יצא הירח מאחת משתי הנקודות נמצא מהלך לצפון השמש או לדרומה. הנקודה שממנה יתחיל הירח לנטות לצפון השמש היא הנקראת ראש. והנקודה שממנה יתחיל הירח לנטות לדרום השמש היא הנקראת זנב. ומהלך שוה יש לזה הראש שאין בו לא תוספת ולא גרעון. והוא הולך במזלות אחרונית מטלה לדגים ומדגים לדלי וכן הוא סובב תמיד.", + "מהלך הראש האמצעי ביום אחד ג' חלקים וי\"א שניות. נמצא מהלכו בי' ימים ל\"א חלקים ומ\"ז שניות. ונמצא מהלכו בק' יום ה' מעלות י\"ז חלקים ומ\"ג שניות. סימנם הי\"ז מ\"ג. ונמצא מהלכו באלף יום נ\"ב מעלות ונ\"ז חלקים וי' שניות. סימנם נ\"ב נז\"י. ונמצא שארית מהלכו בעשרת אלפים יום קס\"ט מעלות ול\"א חלקים ומ' שניות. סימנם קס\"ט לא\"מ. ונמצא מהלכו לכ\"ט יום מעלה אחת ול\"ב חלקים וט' שניות. וסימנם א' לב\"ט. ונמצא מהלכו לשנה סדורה י\"ח מעלות ומ\"ד חלקים ומ\"ב שניות. סימנם י\"ח מ\"ד מ\"ב. ואמצע הראש בתחלת ליל ה' שהוא העיקר היה ק\"פ מעלות ונ\"ז חלקים וכ\"ח שניות. סימנם ק\"פ נ\"ז כ\"ח.", + "אם תרצה לידע מקום הראש בכל עת שתרצה. תוציא אמצעם לאותו העת כדרך שתוציא אמצע השמש ואמצע הירח. ותגרע האמצע מש\"ס מעלות. והנשאר הוא מקום הראש באותו העת. וכנגדו לעולם יהיה מקום הזנב.", + "כיצד הרי שרצינו לידע מקום הראש לתחלת ליל ערב שבת שיומו שני לחדש אייר משנה זו שהיא שנת העיקר. ומנין הימים הגמורים מתחלת ליל העיקר עד תחלת ליל זו שאנו רוצים לידע מקום הראש בו כ\"ט יום.", + "תוציא אמצע הראש לעת הזאת על הדרך שידעת. והוא שתוסיף מהלכו לכ\"ט על העיקר. יצא לך אמצע הראש קפ\"ב מעלות וכ\"ט חלקים ול\"ז שניות. סימנם קפ\"ב כ\"ט ל\"ז. תגרע אמצע זה מש\"ס ישאר לך קע\"ז מעלות ול' חלקים וכ\"ג שניות. סימנם קע\"ז לכ\"ג. וזה הוא מקום הראש. ואל תפנה אל השניות. נמצא מקום הראש במזל בתולה כ\"ז מעלות ול' חלקים. ומקום הזנב כנגדו במזל דגים בכ\"ז מעלות ול' חלקים.", + "לעולם יהיה בין הראש ובין הזנב חצי הגלגל בשוה. לפיכך כל מזל שתמצא בו מקום הראש יהיה הזנב במזל ז' ממנו בכמו מנין המעלות והחלקים בשוה. אם יהיה הראש בי' מעלות במזל פלוני יהיה הזנב בי' מעלות ממזל ז' ממנו.", + "ומאחר שתדע מקום הראש ומקום הזנב ומקום הירח האמיתי. התבונן בשלשתן. אם מצאת הירח עם הראש או עם הזנב במעלה אחת בחלק אחד. תדע שאין הירח נוטה לא לצפון השמש ולא לדרומה. ואם ראית מקום הירח לפני מקום הראש והוא הולך כנגד הזנב. תדע שהירח נוטה לצפון השמש. ואם היה הירח לפני מקום הזנב והרי הוא הולך כנגד הראש. תדע שהירח נוטה לדרום השמש.", + "הנטיה שנוטה הירח לצפון השמש או לדרומה. היא הנקראת רוחב הירח. אם היה נוטה לצפון נקרא רוחב צפוני. ואם היה נוטה לדרום נקרא רוחב דרומי. ואם היה הירח באחת משתי הנקודות לא יהיה לו רוחב כמו שביארנו.", + "לעולם לא יהיה רוחב הירח יתר על ה' מעלות בין בצפון בין בדרום. אלא כך הוא דרכו יתחיל מן הראש ויתרחק מעט מעט. והמרחק הולך ונוסף עד שיגיע לחמש מעלות. ויחזור ויתקרב מעט מעט עד שלא יהיה לו רוחב כשיגיע לזנבו. ויחזור ויתרחק מעט עמט והמרחק נוסף עד שיגיע לחמש מעלות. ויחזור ויתקרב מעט מעט עד שלא יהיה לו רוחב.", + "אם תרצה לידע רוחב הירח כמה הוא בכל עת שתרצה. ואם צפוני הוא או דרומי. תוציא מקום הראש ומקום הירח האמיתי לאותה העת. ותגרע מקום הראש ממקום הירח האמיתי. והנשאר הוא הנקרא מסלול הרוחב. ואם יהיה מסלול הרוחב ממעלה אחת עד ק\"פ. תדע שרוחב הירח צפוני. ואם היה המסלול יתר על ק\"פ תדע שרוחב הירח דרומי. ואם היה מאה ושמונים בשוה או ש\"ס בשוה אין לירח רוחב כלל. ותחזור ותראה מנת מסלול הרוחב כמה היא. והוא שיעור נטייתו לצפון או לדרום. והוא הנקרא רוחב הירח הדרומי או הצפוני כמו שביארנו.", + "וכמה היא מנת מסלול הרוחב. אם יהיה מסלול הרוחב עשר מעלות תהיה מנתו נ\"ב חלקים. ואם יהיה המסלול הזה כ' מעלות תהיה מנתו מעלה אחת ומ\"ג חלקים. ואם יהיה המסלול ל' תהיה מנתו שתי מעלות ול' חלקים. ואם יהיה המסלול מ' תהיה מנתו שלש מעלות וי\"ג חלקים. ואם יהיה המסלול נ' מעלות תהיה מנתו שלש מעלות ונ' חלקים. ואם יהיה המסלול ס' תהיה מנתו ארבע מעלות וכ' חלקים. ואם יהיה המסלול ע' תהיה מנתו ד' מעלות ומ\"ב חלקים. ואם יהיה המסלול פ' תהיה מנתו ד' מעלות ונ\"ה חלקים. ואם יהיה המסלול צ' תהיה מנתו ה' מעלות.", + "ואם יהיו אחדים עם העשרות תקח הראוי להם לפי היתר שבין שתי המנות כמו שעשית במסלול השמש ובמסלול הירח. כיצד הרי שהיה מסלול הרוחב נ\"ג מעלות. וכבר ידעת שאילו היה המסלול נ' היתה מנתו שלש מעלות ונ' חלקים. ואילו היה המסלול ס' היתה מנתו ד' מעלות וכ' חלקים. נמצא היתר בין שתי המנות ל' חלקים ג' חלקים לכל מעלה. ונמצא לפי חשבון מסלול זה שהוא נ\"ג שלש מעלות ונ\"ט חלקים. ועל דרך זו תעשה בכל מנין ומנין.", + "מאחר שתדע מנתו של מסלול הרוחב עד צ' כמו שהודענוך. תדע מנות של כל מניינות המסלול. שאם יהיה המסלול יתר על צ' עד ק\"פ תגרע המסלול מק\"פ והנשאר תדע בו המנה.", + "וזה הוא רוחב הירח בתחלת ליל זה. והוא דרומי שהרי המסלול יתר על ק\"פ. וכן אם היה המסלול יתר מק\"פ עד ר\"ע תגרע ממנו ק\"פ והנשאר תדע בו המנה.", + "ואם היה המסלול יותר על ר\"ע עד ש\"ס. תגרע אותו מש\"ס והנשאר תדע בו המנה.", + "כיצד הרי שהיה המסלול ק\"נ תגרע אותו מק\"פ נשאר ל'. וכבר ידעת שמנת שלשים שתי מעלות ושלשים חלקים וכך תהיה מנת ק\"נ שתי מעלות ושלשים חלקים.", + "הרי שהיה המסלול ר'. תגרע ממנו ק\"פ ישאר כ'. וכבר ידעת שמנת כ' היא מעלה אחת ומ\"ג חלקים. וכן אם תהיה מנת ר' תהיה מעלה אחת ומ\"ג חלקים.", + "הרי שהיה המסלול ש' תגרע אותו מש\"ס נשאר ס'. וכבר ידעת שמנת ששים ארבע מעלות וכ' חלקים. וכך היא מנת ש' ד' מעלות וכ' חלקים. ועל דרך זו בכל המניינות.", + "הרי שרצינו לידע רוחב הירח כמה הוא ובאיזו רוח הוא אם צפוני ואם דרומי בתחלת ליל ערב שבת שני לחדש אייר משנה זו. וכבר ידעת שמקום הירח האמיתי היה בליל זה בי\"ח מעלות ול\"ו חלקים ממזל שור. סימנו י\"ח ל\"ו. ומקום הראש היה באותה העת בכ\"ז מעלות ול' חלקים ממזל בתולה. סימנו כז\"ל. תגרע מקום הראש ממקום הירח. יצא לך מסלול הרוחב רל\"א מעלות ו' חלקים. סימנו רל\"א ו'. לפי שאין משגיחין על החלקים בכל המסלול. ונמצאת המנה של מסלול זה בדרכים שביארנו בפרק זה שלש מעלות ונ\"ג חלקים. וזהו רוחב הירח בתחלת ליל זה. והוא דרומי שהרי המסלול יתר על ק\"פ" + ], + [ + "כל הדברים שהקדמנו כדי שיהיו עתידים ומוכנים לידיעת הראיה. וכשתרצה לדעת זאת תתחיל ותחשוב ותוציא מקום השמש האמיתי ומקום הירח האמיתי ומקום הראש לשעת הראיה. ותגרע מקום השמש האמיתי ממקום הירח האמיתי והנשאר הוא הנקרא אורך ראשון.", + "ומאחר שתדע מקום הראש ומקום הירח תדע מקום הירח כמה הוא. ואם הוא רוחב צפוני או דרומי והוא הנקרא רוחב ראשון. והזהר באורך הזה ראשון וברוחב הראשון ויהיו שניהם מוכנים לך.", + "והתבונן באורך הזה הראשון וברוחב הזה הראשון. אם יצא לך תשע מעלות בשוה או פחות. תדע בודאי שאי אפשר לעולם שיראה הירח באותו הלילה בכל ארץ ישראל ואין אתה צריך חשבון אחר. ואם יהיה האורך הראשון יתר על ט\"ו מעלות תדע בודאי שהירח יראה בכל ארץ ישראל ואין אתה צריך לחשבון אחר. ואם יהיה האורך הראשון מ\"ט מעלות ועד ט\"ו תצטרך לדרוש ולחקור בחשבונות הראיה עד שתדע אם יראה או לא יראה.", + "במה דברים אמורים כשהיה מקום הירח האמיתי מתחלת מזל גדי עד סוף מזל תאומים. אבל אם היה מקום הירח מתחלת מזל סרטן עד סוף מזל קשת ויהיה אורך הראשון עשר מעלות או פחות. תדע שאין הירח נראה כלל באותו הלילה בכל ארץ ישראל. ואם היה הראשון יתר על כ\"ד מעלות ודאי יראה בכל גבול ישראל. ואם יהיה האורך הראשון מעשר מעלות ועד עשרים וארבע תצטרך לדרוש ולחקור בחשבונות הראיה אם יראה או לא יראה.", + "ואלו הן חשבונות הראיה. התבונן וראה הירח באיזה מזל הוא. אם יהיה במזל טלה תגרע מן האורך הראשון נ\"ט חלקים. ואם יהיה במזל שור תגרע מן האורך מעלה אחת. ואם יהיה במזל תאומים תגרע מן האורך נ\"ח חלקים. ואם יהיה במזל סרטן תגרע מן האורך מ\"ג חלקים. ואם יהיה במזל אריה תגרע מן האורך מ\"ג חלקים. ואם יהיה במזל בתולה תגרע מן האורך ל\"ז חלקים. ואם יהיה במזל מאזנים תגרע מן האורך ל\"ד חלקים. ואם יהיה במזל עקרב תגרע מן האורך ל\"ד חלקים. ואם יהיה במזל קשת תגרע מן האורך ל\"ו חלקים. ואם יהיה במזל גדי תגרע מן האורך מ\"ד חלקים. ואם יהיה במזל דלי תגרע מן האורך נ\"ג חלקים. ואם יהיה במזל דגים תגרע מן האורך נ\"ח חלקים. והנשאר מן האורך אחר שתגרע ממנו אלו החלקים הוא הנקרא אורך שני.", + "ולמה גורעין חלקים אלו. לפי שמקום הירח האמיתי אינו המקום שיראה בו אלא שינוי יש ביניהם באורך וברוחב. והוא הנקרא שינוי המראה. ושינוי מראה האורך בשעת הראיה לעולם גורעין אותו מן האורך כמו שאמרנו.", + "אבל שינוי מראה הרוחב. אם היה רוחב הירח צפוני גורעין חלקים של שינוי מראה הרוחב מן הרוחב הראשון. ואם היה רוחב הירח הדרומי מוסיפין החלקים של שינוי מראה הרוחב על הרוחב הראשון. ומה שיהיה הרוחב הראשון אחר שמוסיפין עליו או גורעין ממנו אותם החלקים הוא הנקרא רוחב שני.", + "וכמה הם החלקים שמוסיפין או גורעין אותן. אם יהיה הירח במזל טלה תשעה חלקים. ואם יהיה במזל שור י' חלקים. ואם יהיה במזל תאומים ט\"ז חלקים. ואם יהיה במזל סרטן כ\"ז חלקים. ואם יהיה במזל אריה ל\"ח חלקים. ואם יהיה במזל בתולה מ\"ד חלקים. ואם יהיה במזל מאזנים מ\"ו חלקים. ואם יהיה במזל עקרב מ\"ה חלקים. ואם יהיה במזל קשת מ\"ד חלקים. ואם יהיה במזל גדי ל\"ו חלקים. ואם יהיה במזל דלי כ\"ד חלקים. ואם יהיה במזל דגים י\"ב חלקים.", + "מאחר שתדע חלקים אלו תגרע אותן מן הרוחב הראשון או תוסיף אותן עליו כמו שהודענוך ויצא לך הרוחב השני. וכבר ידעת אם הוא צפוני או דרומי. ותדע כמה מעלות וכמה חלקים נעשה זה הרוחב השני ותכין אותו לפניך ויהיה עתיד.", + "ואחר כך תחזור ותקח מן הרוחב השני הזה מקצתו. מפני שהירח נלוז מעט במעגלו. וכמה הוא המקצת שתקח ממנו. אם יהיה מקום הירח מתחלת מזל טלה עד כ' מעלות ממנו. או מתחלת מזל מאזנים עד כ' מעלות ממנו. תקח מן הרוחב השני שני חמישיו. ואם יהיה הירח מכ' ממזל טלה עד י' מעלות ממזל שור או מכ' ממזל מאזנים עד י' מעלות ממזל עקרב תקח מן הרוחב השני שלישיתו. ואם יהיה הירח מעשר מעלות ממזל שור עד כ' ממנו או מעשר מעלות ממזל עקרב עד כ' ממנו תקח מן הרוחב השני רביעיתו. ואם יהיה הירח מכ' מעלות ממזל שור עד סופו או מכ' ממזל עקרב עד סופו תקח מן הרוחב השני חמישיתו. ואם יהיה הירח מתחלת מזל תאומים עד עשר מעלות ממנו או מתחלת מזל קשת עד עשר מעלות ממנו תקח מן הרוחב השני שתותו. ואם יהיה הירח מי' מעלות ממזל תאומים ועד כ' ממנו או מעשר ממזל קשת עד כ' ממנו תקח מן הרוחב השני חצי שתותו. ואם יהיה מקום הירח מכ' ממזל תאומים עד כ\"ה ממנו או מכ' ממזל קשת עד כ\"ה ממנו תקח מן הרוחב השני רביע שתותו. ואם יהיה מקום הירח מכ\"ה ממזל תאומים עד חמש מעלות ממזל סרטן או מכ\"ה ממזל קשת עד חמש מעלות ממזל גדי לא תקח כלום. לפי שאין כאן נליזת מעגל. ואם יהיה הירח מחמש ממזל סרטן עד עשר ממנו או מחמש ממזל גדי עד עשר ממנו תקח מן הרוחב השני רביע שתותו. ואם יהיה מקום הירח מי' ממזל סרטן עד כ' ממנו או מעשר ממזל גדי עד עשרים ממנו תקח מן הרוחב השני חצי שתותו. ואם יהיה מקום הירח מכ' ממזל סרטן עד סופו או מכ' ממזל גדי עד סופו תקח מן הרוחב השני שתותו. ואם יהיה הירח מתחלת מזל אריה עד עשר מעלות ממנו או מתחלת מזל דלי עד עשר מעלות ממנו תקח ממנו הרוחב השני חמישיתו. ואם יהיה הירח מי' מעלות ממזל אריה עד כ' ממנו או מי' ממזל דלי עד כ' ממנו תקח מן הרוחב השני רביעיתו. ואם יהיה הירח מכ' ממזל אריה עד עשר ממזל בתולה או מכ' ממזל דלי עד עשר ממזל דגים תקח מן הרוחב השני שלישיתו. ואם יהיה הירח מעשר מעלות ממזל בתולה עד סופו או מי' מעלות ממזל דגים עד סופו תקח מן הרוחב השני ב' חמישיו. וזאת המקצת שתקח מן הרוחב השני היא הנקראת מעגל הירח.", + "ואחר כך תחזור ותתבונן ברוחב הירח ותראה אם הוא צפוני או דרומי. אם הוא צפוני תגרע מעגל הירח הזה מן האורך השני. ואם היה רוחב הירח דרומי תוסיף המעגל הזה על האורך השני. במה דברים אמורים כשהיה מקום הירח מתחלת מזל גדי עד סוף מזל תאומים. אבל אם היה הירח מתחלת מזל סרטן עד סוף מזל קשת יהיה הדבר הפך. שאם יהיה רוחב הירח צפוני תוסיף המעגל על האורך השני. ואם היה רוחב הירח דרומי תגרע המעגל מן האורך השני. ומה שיהיה האורך השני אחר שתוסיף עליו או תגרע ממנו הוא הנקרא אורך השלישי. ודע שאם לא יהיה שם נליזת מעגל ולא נתן החשבון לקחת מן הרוחב השני כלום. יהיה האורך הב' עצמו הוא האורך השלישי בלא פחות ובלא יתר.", + "ואחר כך תחזור ותראה האורך השלישי הזה והוא המעלות שבין הירח והשמש באיזה מזל הוא. אם יהיה במזל דגים או במזל טלה. תוסיף על האורך השלישי שתותו. ואם יהיה האורך במזל דלי או במזל שור. תוסיף על האורך השלישי חמישיתו. ואם יהיה האורך במזל גדי או במזל תאומים. תוסיף על האורך השלישי שתותו. ואם יהיה האורך במזל קשת או במזל סרטן. תניח האורך השלישי כמות שהוא ולא תוסיף עליו ולא תגרע ממנו. ואם היה האורך במזל עקרב או במזל אריה. תגרע מן האורך השלישי חמישיתו. ואם יהיה האורך במזל מאזנים או במזל בתולה. תגרע מן האורך השלישי שלישיתו. ומה שיהיה האורך השלישי אחר שתוסיף עליו או תגרע ממנו או תניח אותו כמות שהוא. הוא הנקרא אורך רביעי. ואחר כך תחזור אצל רוחב הירח הראשון ותקח שני שלישיו לעולם. וזה הוא הנקרא מנת גובה המדינה. ותתבונן ותראה אם יהיה רוחב הירח צפוני. תוסיף מנת גובה המדינה על האורך הרביעי. ואם יהיה רוחב הירח דרומי. תגרע מנת גובה המדינה מן האורך הרביעי. ומה שיהיה האורך הרביעי אחר שגורעין ממנו או שמוסיפין עליו הוא הנקרא קשת הראייה.", + "כיצד הרי שבאנו לחקור אם יראה הירח בליל ערב שבת שני לחדש אייר משנה זו או לא יראה. תוציא מקום השמש האמיתי ומקום הירח האמיתי ורוחב הירח לשנה זו כמו שהודענוך. יצא לך מקום השמש האמיתי בז' מעלות וט' חלקים ממזל שור. סימנו ז\"ט. ויצא לך מקום הירח האמיתי בי\"ח מעלות ול\"ו חלקים ממזל שור. סימנו י\"ח ל\"ו. ויצא לך רוחב הירח ברוח דרום שלש מעלות ונ\"ג חלקים. סימנו ג\"נ ג'. וזה הוא הרוחב הראשון. ותגרע מקום השמש ממקום הירח ישאר י\"א מעלות וכ\"ז חלקים. סימנו י\"א כ\"ז. וזה הוא האורך הראשון. ולפי שהיה הירח במזל שור יהיה שינוי מראה האורך מעלה אחת וראוי לגרוע אותה מן האורך הראשון. יצא לך האורך השני י' מעלות וכ\"ז חלקים. סימנו יכ\"ז. וכן יהיה שינוי מראה הרוחב י' חלקים. ולפי שרוחב הירח היה דרומי ראוי להוסיף עליו שינוי המראה שהוא עשרה חלקים. יצא לך הרוחב השני ד' מעלות וג' חלקים. סימנו ד\"ג. ולפי שהיה הירח בי\"ח מעלות ממזל שור ראוי ליקח מן הרוחב השני רביעיתו והוא הנקרא מעגל הירח. יצא לך מעגל הירח לעת זו מעלה אחת וחלק אחד לפי שאין מדקדקין בשניות.", + "ולפי שרוחב הירח דרומי ומקום הירח האמיתי בין ראש גדי וראש סרטן. ראוי להוסיף המעגל על האורך השני. יצא לך האורך השלישי י\"א מעלות וכ\"ח חלקים. סימנו י\"א כ\"ח. ולפי שהאורך הזה במזל שור ראוי להוסיף על האורך השלישי חמישיתו שהוא שתי מעלות וי\"ח חלקים. ויצא לך האורך הרביעי י\"ג מעלות ומ\"ו חלקים. סימנו י\"ג מ\"ו. וחזרנו אצל הרוחב הראשון ולקחנו שני שלישיו ויצא מנת גובה המדינה והוא שתי מעלות ול\"ה חלקים. ולפי שהיה הרוחב דרומי. ראוי לגרוע ממנו מנת גובה המדינה מן האורך הרביעי. ישאר לך י\"א מעלות וי\"א חלקים. סימנו י\"א י\"א. וזו היא קשת הראיה בלילה הזה. ועל הדרך הזה תעשה ותדע קשת הראיה כמה מעלות וכמה חלקים יש בה בכל ליל ראיה שתרצה לעולם.", + "ואחר שתצא קשת זו תבין בה. ודע שאם תהיה קשת הראייה תשע מעלות או פחות אז אפשר שיראה בכל ארץ ישראל. ואם תהיה קשת הראייה יתר על י\"ד מעלות אי אפשר שלא יראה ויהיה גלוי לכל ארץ ישראל.", + "ואם תהיה קשת הראייה מתחלת מעלה עשירית עד סוף מעלה י\"ד. תערוך קשת הראייה אל האורך הראשון ותדע אם יראה או לא יראה מן הקיצין שיש לו. והן הנקראין קיצי הראיה.", + "ואלו הן קיצי הראיה. אם תהיה קשת הראיה מיתר על ט' מעלות עד סוף עשר מעלות או יתר על עשר. ויהיה האורך הראשון י\"ג מעלות או יותר. ודאי יראה. ואם תהיה הקשת פחות מזה או יהיה האורך פחות מזה לא יראה.", + "ואם תהיה קשת הראייה מיתר על עשר מעלות עד סוף י\"א מעלות או יתר על אחת עשרה. ויהיה האורך הראשון י\"ב מעלות או יותר. ודאי יראה. ואם תהיה הקשת פחות מזה או יהיה האורך פחות מזה לא יראה.", + "ואם תהיה קשת הראייה מיתר על י\"א עד סוף י\"ב מעלות או יתר על י\"ב. ויהיה האורך הראשון י\"א מעלות או יותר ודאי יראה. ואם תהיה הקשת פחות מזה או יהיה האורך פחות מזה לא יראה.", + "ואם תהיה קשת הראייה מיתר על י\"ב מעלות עד סוף י\"ג מעלות או יתר על י\"ג. ויהיה האורך הראשון י' מעלות או יותר ודאי יראה. ואם תהיה הקשת פחות מזה או יהיה האורך פחות מזה לא יראה.", + "ואם תהיה הראיה מיתר על י\"ג מעלות עד סוף י\"ד או יתר על י\"ד. ויהיה האורך הראשון תשע מעלות או יותר ודאי יראה. ואם תהיה הקשת פחות מזה או יהיה האורך פחות מזה לא יראה. ועד כאן סוף הקיצין.", + "כיצד באנו להתבונן בקשת הראייה של לילי ערב שבת שני לחדש אייר משנה זו. יצא לנו בחשבון קשת הראייה י\"א מעלות וי\"א חלקים כמו שידעת. ולפי שהיה קשת הראייה בין עשר עד ארבע עשרה ערכנו אותה אל האורך הראשון. וכבר ידעת שהאורך הזה בליל זה י\"א מעלות וכ\"ז חלקים. ולפי שהיתה קשת הראייה יתר על י\"א מעלות והיה האורך הראשון יתר על עשרה . יודע שודאי יראה בליל זה לפי הקצין הקצובות. וכן תשער בכל קשת וקשת עם האורך הראשון שלה.", + "וכבר ראית מן המעשים האלו כמה חשבונות יש בו וכמה תוספות וכמה גירועין אחר שיגענו הרבה. עד שהמציאנו דרכים קרובים שאין בחשבונם עומק גדול. שהירח עקלקלות גדולות יש במעגלותיו. ולפיכך אמרו חכמים שמש ידע מבואו ירח לא ידע מבואו. ואמרו חכמים פעמים בא בארוכה פעמים בא בקצרה. כמו שתראה מחשבונות אלו שפעמים תוסיף ופעמים תגרע עד שתהא קשת הראייה. ופעמים תהיה קשת הראייה ארוכה ופעמים קצרה כמו שביארנו.", + "וטעם כל אלו החשבונות ומפני מה מוסיפים מנין זה ומפני מה גורעין. והיאך נודע כל דבר ודבר מאלו הדברים. והראיה על כל דבר ודבר. היא חכמת התקופות והגימטריות שחברו בה חכמי יון ספרים הרבה והם הנמצאים עכשיו ביד החכמים. אבל הספרים שחברו חכמי ישראל שהיו בימי הנביאים מבני יששכר לא הגיעו אלינו. ומאחר שכל אלו הדברים בראיות ברורות הם שאין בהם דופי ואי אפשר לאדם להרהר אחריהם, אין חוששין למחבר בין שחברו אותם נביאים בין שחברו אותם האומות שכל דבר שנתגלה טעמו ונודעה אמיתתו בראיות שאין בהם דופי אנו סומכין על זה האיש שאמרו או שלמדו על הראיה שנתגלתה והטעם שנודע" + ], + [ + "דבר ידוע וברור שאם יוציא לך החשבון שהירח יראה בלילה. אפשר שיראה ואפשר שלא יראה מפני העבים שמכסין אותו או מפני המקום שהוא גיא או שיהיה הר גבוה כנגד רוח מערב לאנשי אותו המקום שנמצאו כאילו הן יושבין בגיא. שהירח לא יראה למי שהוא במקום נמוך אפילו היה גדול ויראה למי שהוא עומד בראש הר גבוה ותלול אע\"פ שהירח קטן ביותר. וכן יראה למי ששוכן על שפת הים או למי שמהלך בספינה בים הגדול אע\"פ שהוא קטן ביותר.", + "וכן בימות הגשמים אם יהיה יום צח יראה הירח יותר ממה שיראה בימות החמה. לפי שבימות הגשמים אם יהיה יום צח יהיה האויר זך הרבה ויראה הרקיע בטוהר יותר מפני שאין שם אבק שיתערב באויר. אבל בימות החמה יהיה האויר כאילו הוא מעושן מפני האבק ויראה הירח קטן.", + "וכל זמן שתמצא קשת הראייה והאורך הראשון שתערוך לה עם שני הקצין שלהם בצמצום. יהיה הירח קטן ביותר ולא יראה אלא במקום גבוה ביותר. ואם תמצא קשת הראייה והאורך הראשון ארוכין הרבה והוסיפו עד סוף הקצים שלהן ממעלות. יראה הירח גדול לפי אורך הקשת והאורך הראשון יהיה גדול וגלייתו לכל.", + "לפיכך ראוי לבית דין לשום שני דברים אלו בלבם, שהן זמן הראייה ומקומה ושואלין את העדים באי זה מקום ראיתם. שאם היתה קשת הראיה קצרה ויתן החשבון שיראה בצמצום. כגון שהיתה קשת הראיה ט' מעלות וה' חלקים והיה האורך הראשון י\"ג מעלות בשוה ובאו עדים שראוהו. אם היה בימות החמה או שהיו במקום נמוך חוששין להן ובודקין אותן הרבה ואם היה בימות הגשמים או במקום גבוה ביותר ודאי יראה אם לא יהיו שם עבים המבדילין.", + "עדים שראו החדש בזמנו ובאו והעידו וקבלום בית דין וקדשו את החדש הזה הראשון ומנו כ\"ט יום מן היום המקודש. וליל שלשים לא נראה הירח מפני שאי אפשר לו להראות או מפני שכיסוהו עבים. והרי בית דין מצפין לו כל יום שלשים כמו שביארנו. ולא באו עדים ועברו את החדש ונמצא יום ר\"ח השני יום ל\"א כמו שבארנו.", + "והתחילו למנות כ\"ט יום מן יום ראש החדש השני וליל שלשים לא נראה הירח. אם תאמר שכך מעברין את זה ועושין אותו שלשים וקובעין ראש החדש השלישי יום ל\"א. כך אפשר שלא יראה הירח בליל שלשים גם מחדש זה ונמצאו מעברין והולכין ועושין חדשים אחר שלשים כל השנה כולה. ונמצא בחדש אחרון אפשר שיראה הירח בליל כ\"ה בו או בליל כ\"ו. ואין לך דבר שחוק והפסד יותר מזה.", + "ואל תאמר שהדבר הזה דבר שאינו מצוי הוא שלא יראה הירח בכל השנה. אלא דבר קרוב הוא הרבה. ופעמים רבות יארע זה וכיוצא בו במדינות שזמן הגשמים שם ארוך והעבים רבים שאין אנו אומרין שלא יראה הירח בכל השנה אלא שלא יראה בתחלת החדשים ויראה אחר כך. ופעמים לא יראה מפני שאי אפשר לו שיראה בהם וחדשים שאפשר שיראה בהם לא יראה מפני העבים או מפני שהיה קטן ביותר ולא נתכוון אדם לראותו.", + "אלא הקבלה שהיה ביד חכמים איש מפי איש מפי משה רבינו כך היא. שבזמן שלא יראה הירח בתחלת החדשים חדש אחר חדש. בית דין קובעין חדש מעובר משלשים יום וחדש חסר מכ\"ט יום. וכן מחשבין וקובעין חדש מעובר וחדש חסר בקביעה לא בקידוש. שאין מקדשין אלא על הראייה. ופעמים עושין מלא אחר מלא או חסר אחר חסר כמו שיראה להם מן החשבון.", + "ומתכוונין לעולם בחשבונם שאם יראה הירח בחדש הבא יראה בזמנו או בליל עיבורו. לא שיראה קודם זמנו שהוא ליל כ\"ח. ובחשבונות הראיה האלו שבארנו יתבאר לך ותדע מתי אפשר שיראה ומתי אפשר שלא יראה. ועל זה סומכין ומעברין חדש אחר חדש או עושין חדש חסר אחר חדש חסר. ולעולם אין פוחתין מארבע חדשים המעוברין בשנה ולא מוסיפין על שמנה חדשים המעוברין. וגם לעיבור חדשים אלו שמעברין לפי חשבון עושין סעודת עיבור החדש כמו שאמרנו בפרק שלישי.", + "וכל שתמצא בגמרא מדברים שמראין שבית דין סומכין על החשבון ומפי משה מסיני שהדבר מסור להם והרשות בידם לחסר או לעבר. וכן זה שחסר תשעה חדשים בשנה וכל כיוצא בזה הכל על עיקר זה הוא בנוי בזמן שלא נראה החדש בזמנו.", + "וכן זה שאמרו חכמים שמעברין את החדש לצורך הוא בחדשים אלו שמעברין אותן לפי חשבון ועושין אחד מלא ואחד חסר. ויש להם לעבר חדש אחר חדש או לחסר. בזה הוא שמעברין לצורך מפני שלא נראה הירח בזמנו. אלא בעת שיראה הירח בזמנו שהוא תחלת היותו נראה אחר שנתקבץ עם השמש מקדשין לעולם.", + "וכל הדברים האלו בזמן שיש שם בית דין וסומכין על הראייה. אבל בזמנים אלו אין סומכין אלא על הקביעה בזה החשבון האמצעי הפשוט בכל ישראל כמו שביארנו בהלכות אלו.", + "יתבאר בספרי החשבון התקופות והגימטריאות שאם יראה הירח בארץ ישראל יראה בכל מדינות העולם שהן למערב ארץ ישראל ומכוונות כנגדה. ואם יתן החשבון שלא יראה בארץ ישראל אפשר שיראה במדינות אחרות שהן למערב ארץ ישראל ומכוונות כנגדה. לפיכך אם יראה הירח במדינה שהיא למערב ארץ ישראל אין בזה ראיה שלא יראה בארץ ישראל אלא אפשר שנראה הירח בארץ ישראל.", + "אבל אם לא יראה הירח בראש ההרים במדינה המערבית המכוונת כנגד ארץ ישראל בידוע שלא נראה בארץ ישראל.", + "וכן אם לא יראה הירח בא\"י בידוע שלא נראה בכל מדינות העולם שהן למזרח ארץ ישראל ומכוונות כנגדה. ואם יראה בארץ ישראל אפשר שיראה במדינות מזרחיות ואפשר שלא יראה. לפיכך אם יראה במדינה שהיא למזרח ארץ ישראל ומכוונת כנגדה בידוע שנראה בארץ ישראל. ואם לא נראה במדינה המזרחית אין בזה ראיה אלא אפשר שיראה בארץ ישראל.", + "וכל אלו הדברים כשהיו המדינות שבמערב ושבמזרח מכוונות. כגון שהיו נוטות לצפון העולם משלשים מעלות עד ל\"ה מעלות. אבל אם היו נוטות לצפון יותר מזה או פחות. משפטים אחרים יש להן שהרי אינן מכוונות כנגד א\"י. ודברים אלו שביארנו בערי מזרח ומערב אינן אלא להגיד כל משפטי הראייה להגדיל תורה ולהאדירה. לא שיהיו בני מזרח או בני מערב סומכין על ראיית הירח או תועיל להם כלום. אלא לעולם אין סומכין אלא על קידוש בית דין שבארץ ישראל כמו שביארנו כמה פעמים" + ], + [ + "לפי שאמרו חכמים שבכלל דברים שהיו בודקין בהן את העדים אומרין להן להיכן היה הירח נוטה. כשר בעיני להודיע דרך חשבון דבר זה. ואין אני מדקדק בו לפי שאינו מועיל בראייה כלל. ותחלת חשבון זה לדעת נטיית המזלות תחילה.", + "העגולה שהיא עוברת במחצית המזלות שבה מהלך השמש. אינה עוברת באמצע העולם מחצי המזרח לחצי המערב. אלא נוטה היא מעל הקו השוה המסבב באמצע העולם כנגד צפון ודרום. חציה נוטה לצפון וחציה נוטה לדרום.", + "ושתי נקודות יש בה שפוגעת בהן בעגולת הקו השוה המסבב באמצע העולם. הנקודה האחת ראש מזל טלה. והנקודה השנייה שכנגדה ראש מזל מאזנים. ונמצאו ששה מזלות נוטות לצפון מתחלת טלה עד סוף בתולה. וששה נוטות לדרום מתחלת מזל מאזנים עד סוף מזל דגים.", + "ומראש מזל טלה יתחילו המזלות לנטות מעט מעט ולהתרחק מעל הקו השוה כנגד הצפון עד ראש סרטן. ויהיה ראש סרטן רחוק מעל הקו השוה לרוח הצפון שלש ועשרים מעלות וחצי מעלה בקירוב. ויחזרו המזלות להתקרב לקו השוה מעט מעט עד ראש מאזנים שהוא על הקו השוה. ומראש מאזנים יתחילו לנטות ולהתרחק כנגד רוח דרום עד ראש גדי. ויהיה ראש גדי רחוק מעל הקו השוה לרוח דרום שלש ועשרים מעלות וחצי מעלה. ויחזרו המזלות להתקרב מעט מעט כנגד הקו השוה עד ראש טלה.", + "נמצא ראש טלה וראש מאזנים מסבב על הקו השוה. ולפיכך כשתהיה השמש בשני ראשים אלו לא תהיה נוטה לא לצפון ולא לדרום. ותזרח בחצי מזרח ותשקע בחצי מערב. ויהיה היום והלילה שוין בכל הישוב.", + "הרי נתברר לך שכל מעלה ומעלה ממעלות המזלות נוטה לצפון או לדרום ויש לנטייתה שיעור. ורוב הנטייה לא תהיה יותר על שלש ועשרים מעלות וחצי בקירוב.", + "ואלו הם השעורים של נטיות לפי מניין המעלות של מזלות. והתחלה מתחלת מזל טלה. י' מעלות נטייתם ד' מעלות. כ' מעלות נטייתם ח' מעלות. ל' מעלות נטייתם י\"א מעלות ומחצה. ומ' מעלות נטייתם ט\"ו מעלות. נ' מעלות נטייתם י\"ח מעלות. ס' מעלות נטייתם כ' מעלות. ע' מעלות נטייתם כ\"ב מעלות. פ' מעלות נטייתם כ\"ג מעלות. צ' מעלות נטייתם כ\"ג מעלות וחצי מעלה.", + "ואם יהיו אחדים במנין תקח להם מנתם מבין שתי הנטיות כמו שביארנו בשמש ובירח. כיצד חמש מעלות נטייתם שתי מעלות. ואם היה מניין המעלות כ\"ג נטייתם ט' מעלות. ועל דרך זו בכל האחדים שהן עם העשרות.", + "ומאחר שתדע הנטייה של מעלות מאחד עד צ'. תדע נטייתם כולן כדרך שהודענום ברוחב הירח. שאם היה המניין יותר על צ' עד ק\"פ תגרע אותו מק\"פ. ואם היה יותר על ק\"פ עד ר\"ע תגרע ממנו ק\"פ. ואם היה יותר על ר\"ע עד ש\"ס תגרע אותו מש\"ס. והנשאר תדע נטייתו והוא נטיית אותו המניין שבידך בלא גרעון ולא תוספת.", + "אם תרצה לידע כמה מעלות הוא הירח נוטה מעל הקו השוה כנגד צפון העולם או כנגד דרום העולם. תדע תחלה כמה נטיית המעלה שהיא מקום הירח האמיתי ולאי זה רוח היא נוטה לצפון או לדרום. ותחזור ותחשוב ותוציא רוחב הירח הראשון ותראה אם הוא צפוני או דרומי. אם נמצאו רוחב הירח ונטיית מעלתו ברוח אחת כגון שהיו שניהם צפונים או דרומיים תקבץ שניהם. ואם נמצאו בשתי רוחות כגון שהיה האחד דרומי והאחד צפוני. תגרע המעט משניהם מן הרב והנשאר הוא מרחק הירח מעל קו השוה באותה הרוח שהיה בה הרב בשניהם.", + "כיצד באנו לידע כמה הירח נוטה מעל הקו השוה בליל הראייה שהוא שני לחדש אייר משנה זו. וכבר ידעת שמעלת הירח היה י\"ט ממזל שור. נטייתה בצפון כמו י\"ח מעלות. ורוחב הירח היה בדרום כמו ד' מעלות. תגרע המעט מן הרב ישאר י\"ד מעלות. נמצא הירח רחוק מעל הקו השוה י\"ד מעלות לרוח צפון. שהרי המניין הרב שהוא שמנה עשרה מעלות היה צפוני. וכל חשבון זה בקירוב בלא דקדוק לפי שאינו מועיל בראייה.", + "אם תרצה לידע לאי זו רוח מרוחות העולם יראה הירח נוטה. תחשוב ותדע מרחקו מעל הקו השוה. אם יהיה על הקו השוה או קרוב ממנו בשתים או שלש מעלות בצפון או בדרום. יראה מכוון כנגד אמצע מערב ותראה פגימתו מכוונת כנגד מזרח העולם בשוה.", + "ואם יהיה רחוק מעל הקו השוה לצפון העולם. יראה בין מערב העולם ובין צפונו. ותראה פגימתו נוטה מכנגד מזרח העולם כנגד דרום העולם.", + "ואם היה רחוק מעל הקו השוה לדרום העולם. יראה בין מערב העולם ובין דרומו. ותראה פגימתו נוטה מכנגד מזרח העולם כנגד צפון העולם. ולפי רוב המרחק ולפי רוב הנטייה.", + "ומחקירת העדים שאומרין להם כמה היה גבוה. ודבר זה יודע מקשת הראייה. שבזמן שתהיה קשת הראייה קצרה יראה הירח כאילו הוא קרוב מן הארץ. ובזמן שתהיה ארוכה יראה גבוה מעל הארץ. ולפי אורך קשת הראייה לפי גובהו מעל הארץ בראיית העינים.", + "הרי ביארנו חשבונות כל הדרכים שצריכין להם בידיעת הראייה ובחקירת העדים. כדי שיהיה הכל ידוע למבינים ולא יחסרו דרך מדרכי התורה ולא ישוטטו לבקש אחריה בספרים אחרים. דרשו מעל ספר ה' וקראו אחת מהנה לא נעדרה: סליק הלכות קדוש החדש" + ] + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file diff --git a/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sanctification of the New Month/Hebrew/merged.json b/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sanctification of the New Month/Hebrew/merged.json new file mode 100644 index 0000000000000000000000000000000000000000..069b87b25ea8cb4a418d93dca66e44d5967ce280 --- /dev/null +++ b/json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sanctification of the New Month/Hebrew/merged.json @@ -0,0 +1,297 @@ +{ + "title": "Mishneh Torah, Sanctification of the New Month", + "language": "he", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Mishneh_Torah,_Sanctification_of_the_New_Month", + "text": [ + [ + "חָדְשֵׁי הַשָּׁנָה הֵם חָדְשֵׁי הַלְּבָנָה שֶׁנֶּאֱמַר (במדבר כח יד) \"עלַת חֹדֶשׁ בְּחָדְשׁוֹ\" וְנֶאֱמַר (שמות יב ב) \"הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים\". כָּךְ אָמְרוּ חֲכָמִים הֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה בְּמַרְאֵה הַנְּבוּאָה דְּמוּת לְבָנָה וְאָמַר לוֹ כָּזֶה רְאֵה וְקַדֵּשׁ. וְהַשָּׁנִים שֶׁאָנוּ מְחַשְּׁבִין הֵם שְׁנֵי הַחַמָּה שֶׁנֶּאֱמַר (דברים טז א) \"שָׁמוֹר אֶת חֹדֶשׁ הָאָבִיב\": \n", + "וְכַמָּה יְתֵרָה שְׁנַת הַחַמָּה עַל שְׁנַת הַלְּבָנָה קָרוֹב מֵאַחַד עָשָׂר יוֹם. לְפִיכָךְ כְּשֶׁיִּתְקַבֵּץ מִן הַתּוֹסֶפֶת הַזֹּאת כְּמוֹ שְׁלֹשִׁים יוֹם אוֹ פָּחוֹת מְעַט אוֹ יוֹתֵר מְעַט מוֹסִיפִין חֹדֶשׁ אֶחָד וְעוֹשִׂין אוֹתָהּ הַשָּׁנָה שְׁלֹשָׁה עָשָׂר חֹדֶשׁ וְהִיא הַנִּקְרֵאת שָׁנָה מְעֵבֶּרֶת. שֶׁאִי אֶפְשָׁר לִהְיוֹת הַשָּׁנָה שְׁנֵים עָשָׂר חֹדֶשׁ וְכָךְ וְכָךְ יָמִים שֶׁנֶּאֱמַר (שמות יב ב) \"לְחָדְשֵׁי הַשָּׁנָה\". חֳדָשִׁים אַתָּה מוֹנֶה לְשָׁנָה וְאֵין אַתָּה מוֹנֶה יָמִים: \n", + "הַלְּבָנָה נִסְתֶּרֶת בְּכָל חֹדֶשׁ וְאֵינָהּ נִרְאֵית כְּמוֹ שְׁנֵי יָמִים אוֹ פָּחוֹת אוֹ יוֹתֵר מְעַט. כְּמוֹ יוֹם אֶחָד קֹדֶם שֶׁתִּדְבַּק בַּשֶּׁמֶשׁ בְּסוֹף הַחֹדֶשׁ וּכְמוֹ יוֹם אֶחָד אַחַר שֶׁתִּדְבַּק בַּשֶּׁמֶשׁ וְתֵרָאֶה בַּמַּעֲרָב בָּעֶרֶב. וּבַלַּיִל שֶׁתֵּרָאֶה בַּמַּעֲרָב אַחַר שֶׁנִּסְתְּרָה הוּא תְּחִלַּת הַחֹדֶשׁ וּמוֹנִין מֵאוֹתוֹ הַיּוֹם תִּשְׁעָה וְעֶשְׂרִים יוֹם. וְאִם יֵרָאֶה הַיָּרֵחַ לֵיל שְׁלֹשִׁים יִהְיֶה יוֹם שְׁלֹשִׁים רֹאשׁ הַחֹדֶשׁ. וְאִם לֹא יֵרָאֶה יִהְיֶה רֹאשׁ הַחֹדֶשׁ יוֹם אֶחָד וּשְׁלֹשִׁים וְיִהְיֶה יוֹם שְׁלֹשִׁים מֵחֹדֶשׁ שֶׁעָבַר. וְאֵין נִזְקָקִין לַיָּרֵחַ בְּלֵיל אֶחָד וּשְׁלֹשִׁים בֵּין שֶׁנִּרְאָה בֵּין שֶׁלֹּא נִרְאָה. שֶׁאֵין לְךָ חֹדֶשׁ לְבָנָה יוֹתֵר עַל שְׁלֹשִׁים יוֹם: \n", + "חֹדֶשׁ שֶׁיִּהְיֶה תִּשְׁעָה וְעֶשְׂרִים וְיֵרָאֶה יָרֵחַ בְּלֵיל שְׁלֹשִׁים נִקְרָא חֹדֶשׁ חָסֵר. וְאִם לֹא יֵרָאֶה הַיָּרֵחַ וְיִהְיֶה הַחֹדֶשׁ שֶׁעָבַר שְׁלֹשִׁים יוֹם נִקְרָא חֹדֶשׁ מְעֻבָּר וְנִקְרָא חֹדֶשׁ מָלֵא. וְיָרֵחַ שֶׁיֵּרָאֶה בְּלֵיל שְׁלֹשִׁים הוּא הַנִּקְרָא יָרֵחַ שֶׁנִּרְאָה בִּזְמַנּוֹ. וְאִם נִרְאָה בְּלֵיל אֶחָד וּשְׁלֹשִׁים וְלֹא נִרְאָה בְּלֵיל שְׁלֹשִׁים הוּא נִקְרָא יָרֵחַ שֶׁנִּרְאָה בְּלֵיל עִבּוּרוֹ: \n", + "אֵין רְאִיַּת הַיָּרֵחַ מְסוּרָה לְכָל אָדָם כְּמוֹ שַׁבַּת בְּרֵאשִׁית שֶׁכָּל אֶחָד מוֹנֶה שִׁשָּׁה וְשׁוֹבֵת בַּשְּׁבִיעִי. אֶלָּא לְבֵית דִּין הַדָּבָר מָסוּר עַד שֶׁיְּקַדְּשׁוּהוּ בֵּית דִּין וְיִקְבְּעוּ אוֹתוֹ הַיּוֹם רֹאשׁ חֹדֶשׁ הוּא שֶׁיִּהְיֶה רֹאשׁ חֹדֶשׁ. שֶׁנֶּאֱמַר (שמות יב ב) \"הַחֹדֶשׁ הַזֶּה לָכֶם\" עֵדוּת זוֹ תִּהְיֶה מְסוּרָה לָכֶם: \n", + "בֵּית דִּין מְחַשְּׁבִין בְּחֶשְׁבּוֹנוֹת כְּדֶרֶךְ שֶׁמְּחַשְּׁבִים הָאִיצְטַגְנִינִים שֶׁיּוֹדְעִין מְקוֹמוֹת הַכּוֹכָבִים וּמַהֲלָכָם וְחוֹקְרִים וּמְדַקְדְּקִים עַד שֶׁיֵּדְעוּ אִם אֶפְשָׁר שֶׁיֵּרָאֶה הַיָּרֵחַ בִּזְמַנּוֹ שֶׁהוּא לֵיל שְׁלֹשִׁים אוֹ אִי אֶפְשָׁר. אִם יָדְעוּ שֶׁאֶפְשָׁר שֶׁיֵּרָאֶה יוֹשְׁבִין וּמְצַפִּין לָעֵדִים כָּל הַיּוֹם כֻּלּוֹ שֶׁהוּא יוֹם שְׁלֹשִׁים. אִם בָּאוּ עֵדִים וּדְרָשׁוּם וַחֲקָרוּם כַּהֲלָכָה וְנֶאֶמְנוּ דִּבְרֵיהֶם מְקַדְּשִׁין אוֹתוֹ. וְאִם לֹא נִרְאָה וְלֹא בָּאוּ עֵדִים מַשְׁלִימִין שְׁלֹשִׁים וְיִהְיֶה חֹדֶשׁ מְעֵבָּר. וְאִם יָדְעוּ בְּחֶשְׁבּוֹן שֶׁאִי אֶפְשָׁר שֶׁיֵּרָאֶה אֵין יוֹשְׁבִים יוֹם שְׁלֹשִׁים וְאֵין מְצַפִּין לָעֵדִים. וְאִם בָּאוּ עֵדִים יוֹדְעִין בְּוַדַּאי שֶׁהֵן עֵדֵי שֶׁקֶר אוֹ שֶׁנִּרְאֵית לָהֶם דְּמוּת לְבָנָה מִן הֶעָבִים וְאֵינָהּ הַלְּבָנָה הַוַּדָּאִית: \n", + "מִצְוַת עֲשֵׂה מִן הַתּוֹרָה עַל בֵּית דִּין שֶׁיְּחַשְּׁבוּ וְיֵדְעוּ אִם יֵרָאֶה הַיָּרֵחַ אוֹ לֹא יֵרָאֶה. וְשֶׁיִּדְרְשׁוּ אֶת הָעֵדִים עַד שֶׁיְּקַדְּשׁוּ אֶת הַחֹדֶשׁ. וְיִשְׁלְחוּ וְיוֹדִיעוּ שְׁאָר הָעָם בְּאֵי זֶה יוֹם הוּא רֹאשׁ חֹדֶשׁ כְּדֵי שֶׁיֵּדְעוּ בְּאֵי זֶה יוֹם הֵן הַמּוֹעֲדוֹת. שֶׁנֶּאֱמַר (ויקרא כג ב) \"אֲשֶׁר תִּקְרְאוּ אֹתָם מִקְרָאֵי קֹדֶשׁ\" וְנֶאֱמַר (שמות יג י) \"וְשָׁמַרְתָּ אֶת הַחֻקָּה הַזֹּאת לְמוֹעֲדָהּ\": \n", + "אֵין מְחַשְּׁבִין וְקוֹבְעִין חֳדָשִׁים וּמְעַבְּרִין שָׁנִים אֶלָּא בְּאֶרֶץ יִשְׂרָאֵל שֶׁנֶּאֱמַר (ישעיה ב ג) \"כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה וּדְבַר ה' מִירוּשָׁלָיִם\". וְאִם הָיָה אָדָם גָּדוֹל בְּחָכְמָה וְנִסְמַךְ בְּאֶרֶץ יִשְׂרָאֵל וְיָצָא לְחוּצָה לָאָרֶץ וְלֹא הִנִּיחַ בְּאֶרֶץ יִשְׂרָאֵל כְּמוֹתוֹ הֲרֵי זֶה מְחַשֵּׁב וְקוֹבֵעַ חֳדָשִׁים וּמְעַבֵּר שָׁנִים בְּחוּצָה לָאָרֶץ. וְאִם נוֹדַע לוֹ שֶׁנַּעֲשָׂה בְּאֶרֶץ יִשְׂרָאֵל אָדָם גָּדוֹל כְּמוֹתוֹ וְאֵין צָרִיךְ לוֹמַר גָּדוֹל מִמֶּנּוּ הֲרֵי זֶה אָסוּר לִקְבֹּעַ וּלְעַבֵּר בְּחוּצָה לָאָרֶץ וְאִם עָבַר וְקָבַע וְעִבֵּר לֹא עָשָׂה כְּלוּם: \n" + ], + [ + "אֵין כָּשֵׁר לְעֵדוּת הַחֹדֶשׁ אֶלָּא שְׁנֵי אֲנָשִׁים כְּשֵׁרִים הָרְאוּיִין לְהָעִיד בְּכָל דָּבָר וְדָבָר. אֲבָל נָשִׁים וַעֲבָדִים הֲרֵי הֵן כִּשְׁאָר פְּסוּלֵי עֵדוּת וְאֵין מְעִידִין. אָב וּבְנוֹ שֶׁרָאוּ אֶת הַיָּרֵחַ יֵלְכוּ לְבֵית דִּין לְהָעִיד. לֹא מִפְּנֵי שֶׁעֵדוּת הַחֹדֶשׁ כְּשֵׁרָה בִּקְרוֹבִים אֶלָּא שֶׁאִם יִמָּצֵא אֶחָד מֵהֶן פָּסוּל מִפְּנֵי שֶׁהוּא גַּזְלָן וְכַיּוֹצֵא בּוֹ מִשְּׁאָר הַפַּסְלָנוּת יִצְטָרֵף הַשֵּׁנִי עִם אַחֵר וְיָעִידוּ. וְכָל הַפָּסוּל לְעֵדוּת מִדִּבְרֵי סוֹפְרִים אַף עַל פִּי שֶׁהוּא כָּשֵׁר מִן הַתּוֹרָה פָּסוּל לְעֵדוּת הַחֹדֶשׁ: ", + "דִּין תּוֹרָה שֶׁאֵין מְדַקְדְּקִין בְּעֵדוּת הַחֹדֶשׁ. שֶׁאֲפִלּוּ קִדְּשׁוּ אֶת הַחֹדֶשׁ עַל פִּי עֵדִים וְנִמְצְאוּ זוֹמְמִין בְּעֵדוּת זוֹ הֲרֵי זֶה מְקֻדָּשׁ. לְפִיכָךְ הָיוּ בָּרִאשׁוֹנָה מְקַבְּלִין עֵדוּת הַחֹדֶשׁ מִכָּל אָדָם מִיִּשְׂרָאֵל שֶׁכָּל יִשְׂרָאֵל בְּחֶזְקַת כַּשְׁרוּת עַד שֶׁיִּוָּדַע לְךָ שֶׁזֶּה פָּסוּל. מִשֶּׁקִּלְקְלוּ הַבַּיְתוֹסִים וְהָיוּ שׂוֹכְרִין אֲנָשִׁים לְהָעִיד שֶׁרָאוּ וְהֵם לֹא רָאוּ הִתְקִינוּ שֶׁלֹּא יְקַבְּלוּ בֵּית דִּין עֵדוּת הַחֹדֶשׁ אֶלָּא מֵעֵדִים שֶׁמַּכִּירִין בֵּית דִּין אוֹתָן שֶׁהֵם כְּשֵׁרִים וְשֶׁיִּהְיוּ דּוֹרְשִׁין וְחוֹקְרִים בָּעֵדוּת: ", + "לְפִיכָךְ אִם לֹא יִהְיוּ בֵּית דִּין יוֹדְעִים אֶת הָעֵדִים שֶׁרָאוּ אֶת הַיָּרֵחַ מְשַׁלְּחִין אַנְשֵׁי הָעִיר שֶׁנִּרְאָה בָּהּ עִם הָעֵדִים שֶׁרָאוּ עֵדִים אֲחֵרִים שֶׁמְּזַכִּין אוֹתָן לְבֵית דִּין וּמוֹדִיעִין אוֹתָן שֶׁאֵלּוּ כְּשֵׁרִים הֵם וְאַחַר כָּךְ מְקַבְּלִין מֵהֶם: ", + "בֵּית דִּין מְחַשְּׁבִין בַּדְּרָכִים שֶׁהָאִיצְטַגְנִינִין מְחַשְּׁבִין בָּהֶם וְיוֹדְעִין הַלְּבָנָה כְּשֶׁתֵּרָאֶה בְּחֹדֶשׁ זֶה אִם תִּהְיֶה בִּצְפוֹן הַשֶּׁמֶשׁ אוֹ בִּדְרוֹמָהּ וְאִם תִּהְיֶה רְחָבָה אוֹ קְצָרָה וּלְהֵיכָן יִהְיוּ רָאשֵׁי קַרְנֶיהָ נוֹטִין. וּכְשֶׁיָּבוֹאוּ הָעֵדִים לְהָעִיד בּוֹדְקִין אוֹתָם כֵּיצַד רְאִיתֶם אוֹתָהּ בְּצָפוֹן אוֹ בְּדָרוֹם. לְהֵיכָן הָיוּ קַרְנֶיהָ נוֹטוֹת. כַּמָּה הָיְתָה גְּבוֹהָה בִּרְאִיַּת עֵינֵיכֶם וְכַמָּה הָיְתָה רְחָבָה. אִם נִמְצְאוּ דִּבְרֵיהֶם מְכֻוָּנִין לְמַה שֶּׁנּוֹדַע בַּחֶשְׁבּוֹן מְקַבְּלִין אוֹתָם וְאִם לֹא נִמְצְאוּ דִּבְרֵיהֶם מְכֻוָּנִין אֵין מְקַבְּלִין אוֹתָם: ", + "אָמְרוּ הָעֵדִים רְאִינוּהוּ בַּמַּיִם אוֹ בֶּעָבִים אוֹ בַּעֲשָׁשִׁית. אוֹ שֶׁרָאוּ מִקְצָתוֹ בָּרָקִיעַ וּמִקְצָתוֹ בֶּעָבִים אוֹ בַּמַּיִם אוֹ בַּעֲשָׁשִׁית אֵין זוֹ רְאִיָּה וְאֵין מְקַדְּשִׁין עַל רְאִיָּה זֹאת. אָמַר אֶחָד רְאִיתִיו גָּבוֹהַּ בְּעֵינַי כְּמוֹ שְׁתֵּי קוֹמוֹת וְאָמַר הַשֵּׁנִי כְּמוֹ שָׁלֹשׁ קוֹמוֹת הָיָה גָּבוֹהַּ מִצְטָרְפִין. אָמַר הָאֶחָד כְּמוֹ שָׁלֹשׁ קוֹמוֹת וְהַשֵּׁנִי אוֹמֵר כְּמוֹ חָמֵשׁ אֵין מִצְטָרְפִין. וּמִצְטָרֵף אֶחָד מֵהֶם עִם שֵׁנִי שֶׁיָּעִיד כְּמוֹתוֹ אוֹ יִהְיֶה בֵּינֵיהֶן קוֹמָה אַחַת: ", + "אָמְרוּ רְאִינוּהוּ בְּלֹא כַּוָּנָה וְכֵיוָן שֶׁהִתְבּוֹנַנְנוּ בּוֹ וְנִתְכַּוַּנְנוּ לִרְאוֹתוֹ לְהָעִיד שׁוּב לֹא רְאִינוּהוּ אֵין זוֹ עֵדוּת וְאֵין מְקַדְּשִׁין עָלֶיהָ. שֶׁמָּא עָבִים נִתְקַשְּׁרוּ וְנִרְאוּ כַּלְּבָנָה וְכָלוּ וְהָלְכוּ לָהֶם. אָמְרוּ עֵדִים רְאִינוּהוּ בְּיוֹם תִּשְׁעָה וְעֶשְׂרִים שַׁחֲרִית בַּמִּזְרָח קֹדֶם שֶׁתַּעֲלֶה הַשֶּׁמֶשׁ וּרְאִינוּהוּ עַרְבִית בַּמַּעֲרָב בְּלֵיל שְׁלֹשִׁים הֲרֵי אֵלּוּ נֶאֱמָנִים וּמְקַדְּשִׁין עַל רְאִיָּה זוֹ שֶׁהֲרֵי רָאוּהוּ בִּזְמַנּוֹ. אֲבָל הָרְאִיָּה שֶׁאָמְרוּ שֶׁרָאוּהוּ בְּשַׁחֲרִית אֵין נִזְקָקִין לָהּ שֶׁאֵין אָנוּ אַחְרָאִין לִרְאִיַּת שַׁחֲרִית וּבְיָדוּעַ שֶׁהֶעָבִים הֵם שֶׁנִּתְקַשְּׁרוּ וְנִרְאָה לָהֶם כִּלְבָנָה. וְכֵן אִם רָאוּהוּ בִּזְמַנּוֹ וּבְלֵיל עִבּוּרוֹ לֹא נִרְאָה הֲרֵי אֵלּוּ נֶאֱמָנִין שֶׁאֵין אָנוּ אַחְרָאִין אֶלָּא לִרְאִיַּת לֵיל שְׁלֹשִׁים בִּלְבַד: ", + "כֵּיצַד מְקַבְּלִין עֵדוּת הַחֹדֶשׁ. כָּל מִי שֶׁרָאוּי לְהָעִיד שֶׁרָאָה אֶת הַיָּרֵחַ בָּא לְבֵית דִּין. וּבֵית דִּין מַכְנִיסִים אוֹתָן כֻּלָּן לְמָקוֹם אֶחָד וְעוֹשִׂין לָהֶן סְעֻדּוֹת גְּדוֹלוֹת כְּדֵי שֶׁיִּהְיוּ הָעָם רְגִילִין לָבוֹא. וְזוּג שֶׁבָּא רִאשׁוֹן בּוֹדְקִין אוֹתָן רִאשׁוֹן בַּבְּדִיקוֹת שֶׁאָמַרְנוּ. מַכְנִיסִין אֶת הַגָּדוֹל וְשׁוֹאֲלִין אוֹתוֹ. נִמְצְאוּ דְּבָרָיו מְכֻוָּנִים לַחֶשְׁבּוֹן מַכְנִיסִים אֶת חֲבֵרוֹ. נִמְצְאוּ דִּבְרֵיהֶם מְכֻוָּנִין עֵדוּתָן קַיֶּמֶת. וּשְׁאָר כָּל הַזּוּגוֹת שׁוֹאֲלִין אוֹתָם רָאשֵׁי דְּבָרִים. לֹא שֶׁצְּרִיכִים לָהֶם אֶלָּא כְּדֵי שֶׁלֹּא יֵצְאוּ בְּפַחֵי נֶפֶשׁ, כְּדֵי שֶׁיִּהְיוּ רְגִילִין לָבוֹא: ", + "וְאַחַר כָּךְ אַחַר שֶׁתִּתְקַיֵּם הָעֵדוּת רֹאשׁ בֵּית דִּין אוֹמֵר מְקֻדָּשׁ וְכָל הָעָם עוֹנִים אַחֲרָיו מְקֻדָּשׁ מְקֻדָּשׁ. וְאֵין מְקַדְּשִׁין אֶת הַחֹדֶשׁ אֶלָּא בִּשְׁלֹשָׁה. וְאֵין מְחַשְּׁבִין אֶלָּא בִּשְׁלֹשָׁה. וְאֵין מְקַדְּשִׁין אֶלָּא חֹדֶשׁ שֶׁנִּרְאֶה בִּזְמַנּוֹ. וְאֵין מְקַדְּשִׁין אֶלָּא בַּיּוֹם וְאִם קִדְּשׁוּהוּ בַּלַּיְלָה אֵינוֹ מְקֻדָּשׁ. ואֲפִלּוּ רָאוּהוּ בֵּית דִּין וְכָל יִשְׂרָאֵל וְלֹא אָמְרוּ בֵּית דִּין מְקֻדָּשׁ עַד שֶׁחָשְׁכָה לֵיל אֶחָד וּשְׁלֹשִׁים. אוֹ שֶׁנֶּחְקְרוּ הָעֵדִים וְלֹא הִסְפִּיקוּ בֵּית דִּין לוֹמַר מְקֻדָּשׁ עַד שֶׁחָשְׁכָה לֵיל אֶחָד וּשְׁלֹשִׁים. אֵין מְקַדְּשִׁין אוֹתוֹ וְיִהְיֶה הַחֹדֶשׁ מְעֻבָּר וְלֹא יִהְיֶה רֹאשׁ חֹדֶשׁ אֶלָּא יוֹם אֶחָד וּשְׁלֹשִׁים אַף עַל פִּי שֶׁנִּרְאֵית בְּלֵיל שְׁלֹשִׁים. שֶׁאֵין הָרְאִיָּה קוֹבַעַת אֶלָּא בֵּית דִּין שֶׁאָמְרוּ מְקֻדָּשׁ הֵם שֶׁקּוֹבְעִין: ", + "רָאוּהוּ בֵּית דִּין עַצְמָן בְּסוֹף יוֹם תִּשְׁעָה וְעֶשְׂרִים. אִם עֲדַיִן לֹא יָצָא כּוֹכַב לֵיל שְׁלֹשִׁים. בֵּית דִּין אוֹמְרִים מְקֻדָּשׁ שֶׁעֲדַיִן יוֹם הוּא. וְאִם רָאוּהוּ בְּלֵיל שְׁלֹשִׁים אַחַר שֶׁיָּצְאוּ שְׁנֵי כּוֹכָבִים. לְמָחָר מוֹשִׁיבִין שְׁנֵי דַּיָּנִין אֵצֶל אֶחָד מֵהֶם וְיָעִידוּ הַשְּׁנַיִם בִּפְנֵי הַשְּׁלֹשָׁה וִיקַדְּשׁוּהוּ הַשְּׁלֹשָׁה: ", + "בֵּית דִּין שֶׁקִּדְּשׁוּ אֶת הַחֹדֶשׁ בֵּין שׁוֹגְגִין בֵּין מֻטְעִין בֵּין אֲנוּסִים הֲרֵי זֶה מְקֻדָּשׁ וְחַיָּבִין הַכּל לְתַקֵּן הַמּוֹעֲדוֹת עַל הַיּוֹם שֶׁקִּדְּשׁוּ בּוֹ. אַף עַל פִּי שֶׁזֶּה יוֹדֵעַ שֶׁטָּעוּ חַיָּב לִסְמֹךְ עֲלֵיהֶם שֶׁאֵין הַדָּבָר מָסוּר אֶלָּא לָהֶם וּמִי שֶׁצִּוָּה לִשְׁמֹר הַמּוֹעֲדוֹת הוּא צִוָּה לִסְמֹךְ עֲלֵיהֶם שֶׁנֶּאֱמַר אֲשֶׁר תִּקְרְאוּ אֹתָם וְגוֹ': " + ], + [ + "עֵדִים שֶׁרָאוּ אֶת הַחֹדֶשׁ אִם הָיָה בֵּינֵיהֶם וּבֵין מָקוֹם שֶׁיֵּשׁ בּוֹ בֵּית דִּין מַהֲלַךְ לַיְלָה וָיוֹם אוֹ פָּחוֹת הוֹלְכִין וּמְעִידִין. וְאִם הָיָה בֵּינֵיהֶן יֶתֶר עַל כֵּן לֹא יֵלְכוּ שֶׁאֵין עֵדוּתָן אַחַר יוֹם שְׁלֹשִׁים מוֹעֶלֶת שֶׁכְּבָר נִתְעַבֵּר הַחֹדֶשׁ: ", + "עֵדִים שֶׁרָאוּ אֶת הַחֹדֶשׁ הֲרֵי אֵלּוּ הוֹלְכִין לְבֵית דִּין לְהָעִיד וַאֲפִלּוּ הָיָה שַׁבָּת שֶׁנֶּאֱמַר (ויקרא כג ד) \"אֲשֶׁר תִּקְרְאוּ אֹתָם בְּמוֹעֲדָם\" וְכָל מָקוֹם שֶׁנֶּאֱמַר מוֹעֵד דּוֹחֶה אֶת הַשַּׁבָּת. לְפִיכָךְ אֵין מְחַלְּלִין אֶלָּא עַל רֹאשׁ חֹדֶשׁ נִיסָן וְעַל רֹאשׁ חֹדֶשׁ תִּשְׁרֵי בִּלְבַד מִפְּנֵי תַּקָּנַת הַמּוֹעֲדוֹת. וּבִזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּם מְחַלְּלִין עַל כֻּלָּן מִפְּנֵי קָרְבַּן מוּסָף שֶׁבְּכָל רֹאשׁ חֹדֶשׁ וְחֹדֶשׁ שֶׁהוּא דּוֹחֶה אֶת הַשַּׁבָּת: ", + "כְּשֵׁם שֶׁמְּחַלְּלִין הָעֵדִים שֶׁרָאוּ אֶת הַחֹדֶשׁ אֶת הַשַּׁבָּת כָּךְ מְחַלְּלִין עִמָּהֶן הָעֵדִים שֶׁמְּזַכִּין אוֹתָן בְּבֵית דִּין אִם לֹא הָיוּ בֵּית דִּין מַכִּירִין אֶת הָרוֹאִין. וַאֲפִלּוּ הָיָה זֶה שֶׁמּוֹדִיעַ אוֹתָן לְבֵית דִּין עֵד אֶחָד הֲרֵי זֶה הוֹלֵךְ עִמָּהֶן וּמְחַלֵּל מִסָּפֵק שֶׁמָּא יִמָּצֵא אַחֵר וְיִצְטָרֵף עִמּוֹ: ", + "הָיָה הָעֵד שֶׁרָאָה אֶת הַחֹדֶשׁ בְּלֵיל הַשַּׁבָּת חוֹלֶה מַרְכִּיבִין אוֹתוֹ עַל הַחֲמוֹר וַאֲפִלּוּ בַּמִּטָּה. וְאִם יֵשׁ לָהֶן אוֹרֵב בַּדֶּרֶךְ לוֹקְחִין הָעֵדִים בְּיָדָן כְּלֵי זַיִן. וְאִם הָיָה דֶּרֶךְ רְחוֹקָה לוֹקְחִים בְּיָדָם מְזוֹנוֹת. וַאֲפִלּוּ רָאוּהוּ גָּדוֹל וְנִרְאֶה לַכּל לֹא יֹאמְרוּ כְּשֵׁם שֶׁרְאִינוּהוּ אֲנַחְנוּ רָאוּהוּ אֲחֵרִים וְאֵין אָנוּ צְרִיכִין לְחַלֵּל אֶת הַשַּׁבָּת אֶלָּא כָּל מִי שֶׁיִּרְאֶה הַחֹדֶשׁ וְיִהְיֶה רָאוּי לְהָעִיד וְיִהְיֶה בֵּינוֹ וּבֵין הַמָּקוֹם שֶׁקָּבוּעַ בּוֹ בֵּית דִּין לַיְלָה וָיוֹם אוֹ פָּחוֹת מִצְוָה עָלָיו לְחַלֵּל אֶת הַשַּׁבָּת וְלֵילֵךְ וּלְהָעִיד: ", + "בָּרִאשׁוֹנָה הָיוּ מְקַבְּלִין עֵדוּת הַחֹדֶשׁ בְּכָל יוֹם שְׁלֹשִׁים. פַּעַם אַחַת נִשְׁתַּהוּ הָעֵדִים מִלָּבוֹא עַד בֵּין הָעַרְבַּיִם וְנִתְקַלְקְלוּ בַּמִּקְדָּשׁ וְלֹא יָדְעוּ מַה יַּעֲשׂוּ אִם יַעֲשׂוּ עוֹלָה שֶׁל בֵּין הָעַרְבַּיִם שֶׁמָּא יָבוֹאוּ הָעֵדִים וְאִי אֶפְשָׁר שֶׁיַּקְרִיבוּ מוּסַף הַיּוֹם אַחַר תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם. עָמְדוּ בֵּית דִּין וְהִתְקִינוּ שֶׁלֹּא יִהְיוּ מְקַבְּלִים עֵדוּת הַחֹדֶשׁ אֶלָּא עַד הַמִּנְחָה כְּדֵי שֶׁיְּהֵא שָׁהוּת בַּיּוֹם לְהַקְרִיב מוּסָפִין וְתָמִיד שֶׁל בֵּין הָעַרְבַּיִם וְנִסְכֵּיהֶם: ", + "וְאִם הִגִּיעַ מִנְחָה וְלֹא בָּאוּ עֵדִים עוֹשִׂין תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם. וְאִם בָּאוּ עֵדִים מִן הַמִּנְחָה וּלְמַעְלָה נוֹהֲגִין אוֹתוֹ הַיּוֹם קֹדֶשׁ וּלְמָחָר קֹדֶשׁ וּמַקְרִיבִין מוּסָף לְמָחָר לְפִי שֶׁלֹּא הָיוּ מְקַדְּשִׁין אוֹתוֹ אַחַר מִנְחָה. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ הִתְקִין רַבָּן יוֹחָנָן בֵּן זַכַּאי וּבֵית דִּינוֹ שֶׁיִּהְיוּ מְקַבְּלִין עֵדוּת הַחֹדֶשׁ כָּל הַיּוֹם כֻּלּוֹ וַאֲפִלּוּ בָּאוּ עֵדִים יוֹם שְׁלֹשִׁים בְּסוֹף הַיּוֹם סָמוּךְ לִשְׁקִיעַת הַחַמָּה מְקַבְּלִין עֵדוּתָן וּמְקַדְּשִׁין יוֹם שְׁלֹשִׁים בִּלְבַד: ", + "כְּשֶׁמְּעַבְּרִין בֵּית דִּין אֶת הַחֹדֶשׁ מִפְּנֵי שֶׁלֹּא בָּאוּ עֵדִים כָּל יוֹם שְׁלֹשִׁים הָיוּ עוֹלִין לְמָקוֹם מוּכָן וְעוֹשִׂין בּוֹ סְעֻדָּה בְּיוֹם אֶחָד וּשְׁלֹשִׁים שֶׁהוּא רֹאשׁ חֹדֶשׁ. וְאֵין עוֹלִין לְשָׁם בַּלַּיְלָה אֶלָּא בַּנֶּשֶׁף קֹדֶם עֲלוֹת הַשֶּׁמֶשׁ. וְאֵין עוֹלִין לִסְעֻדָּה זוֹ פָּחוֹת מֵעֲשָׂרָה. וְאֵין עוֹלִין לָהּ אֶלָּא בְּפַת דָּגָן וְקִטְנִית. וְאוֹכְלִין בְּעֵת הַסְּעֻדָּה. וְזוֹ הִיא סְעֻדַּת מִצְוָה שֶׁל עִבּוּר הַחֹדֶשׁ הָאֲמוּרָה בְּכָל מָקוֹם: ", + "בָּרִאשׁוֹנָה כְּשֶׁהָיוּ בֵּית דִּין מְקַדְּשִׁין אֶת הַחֹדֶשׁ הָיוּ מַשִּׂיאִין מַשּׂוּאוֹת בְּרָאשֵׁי הֶהָרִים כְּדֵי שֶׁיֵּדְעוּ הָרְחוֹקִים. מִשֶּׁקִּלְקְלוּ הַכּוּתִים שֶׁהָיוּ מַשִּׂיאִין מַשּׂוּאוֹת כְּדֵי לְהַטְעוֹת אֶת הָעָם הִתְקִינוּ שֶׁיְּהוּ שְׁלוּחִים יוֹצְאִין וּמוֹדִיעִין לָרַבִּים. וּשְׁלוּחִים אֵלּוּ אֵינָן מְחַלְּלִין אֶת יוֹם טוֹב וְלֹא אֶת יוֹם הַכִּפּוּרִים וְאֵין צָרִיךְ לוֹמַר שַׁבָּת שֶׁאֵין מְחַלְּלִין אֶת הַשַּׁבָּת לְקַיְּמוֹ אֶלָּא לְקַדְּשׁוֹ בִּלְבַד: ", + "עַל שִׁשָּׁה חֳדָשִׁים הָיוּ שְׁלוּחִים יוֹצְאִין. עַל נִיסָן מִפְּנֵי הַפֶּסַח. וְעַל אָב מִפְּנֵי הַתַּעֲנִית. וְעַל אֱלוּל מִפְּנֵי רֹאשׁ הַשָּׁנָה. כְּדֵי שֶׁיֵּשְׁבוּ מְצַפִּין בְּיוֹם שְׁלֹשִׁים לֶאֱלוּל אִם נוֹדַע לָהֶם שֶׁקִּדְּשׁוּ בֵּית דִּין יוֹם שְׁלֹשִׁים נוֹהֲגִים אוֹתוֹ הַיּוֹם קֹדֶשׁ בִּלְבַד. וְאִם לֹא נוֹדַע לָהֶם נוֹהֲגִים יוֹם שְׁלֹשִׁים קֹדֶשׁ וְיוֹם אֶחָד וּשְׁלֹשִׁים קֹדֶשׁ עַד שֶׁיָּבוֹאוּ לָהֶם שְׁלוּחֵי תִּשְׁרֵי. וְעַל תִּשְׁרֵי מִפְּנֵי תַּקָּנַת הַמּוֹעֲדוֹת. וְעַל כִּסְלֵו מִפְּנֵי חֲנֻכָּה. וְעַל אֲדָר מִפְּנֵי הַפּוּרִים. וּבִזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּם יוֹצְאִין אַף עַל אִיָּר מִפְּנֵי פֶּסַח קָטָן: ", + "שְׁלוּחֵי נִיסָן וּשְׁלוּחֵי תִּשְׁרֵי אֵין יוֹצְאִין אֶלָּא בְּיוֹם רֹאשׁ חֹדֶשׁ אַחַר שֶׁתַּעֲלֶה הַשֶּׁמֶשׁ עַד שֶׁיִּשְׁמְעוּ מִפִּי בֵּית דִּין מְקֻדָּשׁ. וְאִם קִדְּשׁוּ בֵּית דִּין בְּסוֹף יוֹם תִּשְׁעָה וְעֶשְׂרִים כְּמוֹ שֶׁאָמַרְנוּ וְשָׁמְעוּ מִפִּי בֵּית דִּין מְקֻדָּשׁ יוֹצְאִין מִבָּעֶרֶב. וּשְׁלוּחֵי שְׁאָר הַשִּׁשָּׁה חֳדָשִׁים יֵשׁ לָהֶם לָצֵאת מִבָּעֶרֶב אַחַר שֶׁנִּרְאָה הַיָּרֵחַ אַף עַל פִּי שֶׁעֲדַיִן לֹא קִדְּשׁוּ בֵּית דִּין אֶת הַחֹדֶשׁ הוֹאִיל וְנִרְאֶה הַחֹדֶשׁ יָצְאוּ שֶׁהֲרֵי לְמָחָר בְּוַדַּאי מְקַדְּשִׁין אוֹתוֹ בֵּית דִּין: ", + "כָּל מָקוֹם שֶׁהָיוּ הַשְּׁלוּחִין מַגִּיעִין הָיוּ עוֹשִׂין אֶת הַמּוֹעֲדוֹת יוֹם טוֹב אֶחָד כַּכָּתוּב בַּתּוֹרָה. וּמְקוֹמוֹת הָרְחוֹקִים שֶׁאֵין הַשְּׁלוּחִים מַגִּיעִין אֲלֵיהֶם הָיוּ עוֹשִׂין שְׁנֵי יָמִים מִפְּנֵי הַסָּפֵק לְפִי שֶׁאֵינָם יוֹדְעִים יוֹם שֶׁקָּבְעוּ בּוֹ בֵּית דִּין אֶת הַחֹדֶשׁ אֵי זֶה יוֹם הוּא: ", + "יֵשׁ מְקוֹמוֹת שֶׁהָיוּ מַגִּיעִין אֲלֵיהֶם שְׁלוּחֵי נִיסָן וְלֹא הָיוּ מַגִּיעִין לָהֶן שְׁלוּחֵי תִּשְׁרֵי. וּמִן הַדִּין הָיָה שֶׁיַּעֲשׂוּ פֶּסַח יוֹם אֶחָד שֶׁהֲרֵי הִגִּיעוּ לָהֶן שְׁלוּחִין וְיָדְעוּ בְּאֵי זֶה יוֹם נִקְבַּע רֹאשׁ חֹדֶשׁ. וְיַעֲשׂוּ יוֹם טוֹב שֶׁל חַג הַסֻּכּוֹת שְׁנֵי יָמִים שֶׁהֲרֵי לֹא הִגִּיעוּ אֲלֵיהֶן הַשְּׁלוּחִין. וּכְדֵי שֶׁלֹּא לַחֲלֹק בַּמּוֹעֲדוֹת הִתְקִינוּ חֲכָמִים שֶׁכָּל מָקוֹם שֶׁאֵין שְׁלוּחֵי תִּשְׁרֵי מַגִּיעִין שָׁם עוֹשִׂין שְׁנֵי יָמִים אֲפִלּוּ יוֹם טוֹב שֶׁל עֲצֶרֶת: ", + "וְכַמָּה בֵּין שְׁלוּחֵי נִיסָן לִשְׁלוּחֵי תִּשְׁרֵי. שְׁנֵי יָמִים. שֶׁשְּׁלוּחֵי תִּשְׁרֵי אֵינָן מְהַלְּכִין בְּאֶחָד בְּתִשְׁרֵי מִפְּנֵי שֶׁהוּא יוֹם טוֹב וְלֹא בַּעֲשִׂירִי בּוֹ מִפְּנֵי שֶׁהוּא יוֹם כִּפּוּר: ", + "אֵין הַשְּׁלוּחִין צְרִיכִין לִהְיוֹתָן שְׁנַיִם אֶלָּא אֲפִלּוּ אֶחָד נֶאֱמָן. וְלֹא שָׁלִיחַ בִּלְבַד אֶלָּא אֲפִלּוּ תַּגָּר מִשְּׁאָר הָעָם שֶׁבָּא כְּדַרְכּוֹ וְאָמַר אֲנִי שָׁמַעְתִּי מִפִּי בֵּית דִּין שֶׁקִּדְּשׁוּ אֶת הַחֹדֶשׁ בְּיוֹם פְּלוֹנִי נֶאֱמָן וּמְתַקְּנִין אֶת הַמּוֹעֲדוֹת עַל פִּיו. שֶׁדָּבָר זֶה דָּבָר הֶעָשׂוּי לְהִגָּלוֹת הוּא וְעֵד אֶחָד כָּשֵׁר נֶאֱמָן עָלָיו: ", + "בֵּית דִּין שֶׁיָּשְׁבוּ כָּל יוֹם שְׁלֹשִׁים וְלֹא בָּאוּ עֵדִים וְהִשְׁכִּימוּ בַּנֶּשֶׁף וְעִבְּרוּ אֶת הַחֹדֶשׁ כְּמוֹ שֶׁבֵּאַרְנוּ בְּפֶרֶק זֶה. וְאַחַר אַרְבָּעָה אוֹ חֲמִשָּׁה יָמִים בָּאוּ עֵדִים רְחוֹקִים וְהֵעִידוּ שֶׁרָאוּ אֶת הַחֹדֶשׁ בִּזְמַנּוֹ שֶׁהוּא לֵיל שְׁלֹשִׁים. וַאֲפִלּוּ בָּאוּ בְּסוֹף הַחֹדֶשׁ. מְאַיְּמִין עֲלֵיהֶן אִיּוּם גָּדוֹל וּמַטְרִיפִים אוֹתָם בִּשְׁאֵלוֹת וּמַטְרִיחִין עֲלֵיהֶן בִּבְדִיקוֹת וּמְדַקְדְּקִין בְּעֵדוּת וּמִשְׁתַּדְּלִין בֵּית דִּין שֶׁלֹּא יְקַדְּשׁוּ חֹדֶשׁ זֶה הוֹאִיל וְיָצָא שְׁמוֹ מְעֻבָּר: ", + "וְאִם עָמְדוּ הָעֵדִים בְּעֵדוּתָן וְנִמְצֵאת מְכֻוֶּנֶת וַהֲרֵי הָעֵדִים אֲנָשִׁים יְדוּעִים וּנְבוֹנִים וְנֶחְקְרָה הָעֵדוּת כָּרָאוּי. מְקַדְּשִׁין אוֹתוֹ וְחוֹזְרִין וּמוֹנִין לְאוֹתוֹ הַחֹדֶשׁ מִיּוֹם שְׁלֹשִׁים הוֹאִיל וְנִרְאֶה הַיָּרֵחַ בְּלֵילוֹ: ", + "וְאִם הֻצְרְכוּ בֵּית דִּין לְהַנִּיחַ חֹדֶשׁ זֶה מְעֻבָּר כְּשֶׁהָיָה קֹדֶם שֶׁיָּבוֹאוּ הָעֵדִים אֵלּוּ מַנִּיחִין. וְזֶה הוּא שֶׁאָמְרוּ מְעַבְּרִין אֶת הַחֹדֶשׁ לְצֹרֶךְ. וְיֵשׁ מִן הַחֲכָמִים הַגְּדוֹלִים מִי שֶׁחוֹלֵק בְּדָבָר זֶה וְאוֹמֵר לְעוֹלָם אֵין מְעַבְּרִין אֶת הַחֹדֶשׁ לְצֹרֶךְ. הוֹאִיל וּבָאוּ עֵדִים מְקַדְּשִׁין וְאֵין מְאַיְּמִין עֲלֵיהֶן: ", + "יֵרָאֶה לִי שֶׁאֵין מַחֲלֹקֶת הַחֲכָמִים בְּדָבָר זֶה אֶלָּא בִּשְׁאָר הֶחֳדָשִׁים חוּץ מִן נִיסָן וְתִשְׁרֵי. אוֹ בְּעֵדֵי נִיסָן וְתִשְׁרֵי שֶׁבָּאוּ אַחַר שֶׁעָבְרוּ הָרְגָלִים. שֶׁכְּבָר נַעֲשָׂה מַה שֶּׁנַּעֲשָׂה וְעָבַר זְמַן הַקָּרְבָּנוֹת וּזְמַן הַמּוֹעֲדוֹת. אֲבָל אִם בָּאוּ הָעֵדִים בְּנִיסָן וְתִשְׁרֵי קֹדֶם חֲצִי הַחֹדֶשׁ מְקַבְּלִין עֵדוּתָן וְאֵין מְאַיְּמִין עֲלֵיהֶן כְּלָל. שֶׁאֵין מְאַיְּמִין עַל עֵדִים שֶׁהֵעִידוּ עַל הַחֹדֶשׁ שֶׁרָאוּהוּ בִּזְמַנּוֹ כְּדֵי לְעַבְּרוֹ: ", + "אֲבָל מְאַיְּמִין עַל עֵדִים שֶׁנִּתְקַלְקְלָה עֵדוּתָן וַהֲרֵי הַדָּבָר נוֹטֶה וּגְנַאי שֶׁלֹּא תִּתְקַיֵּם הָעֵדוּת וְיִתְעַבֵּר הַחֹדֶשׁ. מְאַיְּמִין עֲלֵיהֶן כְּדֵי שֶׁתִּתְקַיֵּם הָעֵדוּת וְיִתְקַיֵּם הַחֹדֶשׁ בִּזְמַנּוֹ. וְכֵן אִם בָּאוּ עֵדִים לְהָזִים אֶת הָעֵדִים שֶׁרָאוּהוּ בִּזְמַנּוֹ קֹדֶם שֶׁקִּדְּשׁוּהוּ בֵּית דִּין הֲרֵי אֵלּוּ מְאַיְּמִין עַל הַמְּזִימִין עַד שֶׁלֹּא תִּתְקַיֵּם הַהֲזָמָה וְיִתְקַדֵּשׁ הַחֹדֶשׁ בִּזְמַנּוֹ: " + ], + [ + "שָׁנָּה מְעֻבֶּרֶת הִיא שָׁנָה שֶׁמּוֹסִיפִין בָּהּ חֹדֶשׁ. וְאֵין מוֹסִיפִין לְעוֹלָם אֶלָּא אֲדָר וְעוֹשִׂין אוֹתָהּ שָׁנָה שְׁנֵי אֲדָרִין אֲדָר רִאשׁוֹן וַאֲדָר שֵׁנִי. וּמִפְּנֵי מָה מוֹסִיפִין חֹדֶשׁ זֶה מִפְּנֵי זְמַן הָאָבִיב כְּדֵי שֶׁיְּהֵא הַפֶּסַח בְּאוֹתוֹ זְמַן שֶׁנֶּאֱמַר (דברים טז א) \"שָׁמוֹר אֶת חֹדֶשׁ הָאָבִיב\" שֶׁיִּהְיֶה חֹדֶשׁ זֶה בִּזְמַן הָאָבִיב. וְלוּלֵא הוֹסָפַת הַחֹדֶשׁ הַזֶּה הַפֶּסַח בָּא פְּעָמִים בִּימוֹת הַחַמָּה וּפְעָמִים בִּימוֹת הַגְּשָׁמִים: ", + "עַל שְׁלֹשָׁה סִימָנִין מְעַבְּרִין אֶת הַשָּׁנָה. עַל הַתְּקוּפָה וְעַל הָאָבִיב וְעַל פֵּרוֹת הָאִילָן. כֵּיצַד. בֵּית דִּין מְחַשְּׁבִין וְיוֹדְעִין אִם תִּהְיֶה תְּקוּפַת נִיסָן בְּשִׁשָּׁה עָשָׂר בְּנִיסָן אוֹ אַחַר זְמַן זֶה מְעַבְּרִין אוֹתָהּ הַשָּׁנָה. וְיַעֲשׂוּ אוֹתוֹ נִיסָן אֲדָר שֵׁנִי כְּדֵי שֶׁיִּהְיֶה הַפֶּסַח בִּזְמַן הָאָבִיב. וְעַל סִימָן זֶה סוֹמְכִין וּמְעַבְּרִין וְאֵין חוֹשְׁשִׁין לְסִימָן אַחֵר: ", + "וְכֵן אִם רָאוּ בֵּית דִּין שֶׁעֲדַיִן לֹא הִגִּיעַ הָאָבִיב אֶלָּא עֲדַיִן אָפֵל הוּא. וְלֹא צָמְחוּ פֵּרוֹת הָאִילָן שֶׁדַּרְכָּן לִצְמֹחַ בִּזְמַן הַפֶּסַח. סוֹמְכִין עַל שְׁנֵי סִימָנִין אֵלּוּ וּמְעַבְּרִין אֶת הַשָּׁנָה. וְאַף עַל פִּי שֶׁהַתְּקוּפָה קֹדֶם לְשִׁשָּׁה עָשָׂר בְּנִיסָן הֲרֵי הֵן מְעַבְּרִין. כְּדֵי שֶׁיִּהְיֶה הָאָבִיב מָצוּי לְהַקְרִיב מִמֶּנּוּ עֹמֶר הַתְּנוּפָה בְּשִׁשָּׁה עָשָׂר בְּנִיסָן. וּכְדֵי שֶׁיִּהְיוּ הַפֵּרוֹת צוֹמְחִין כְּדֶרֶךְ כָּל זְמַן הָאָבִיב: ", + "וְעַל שָׁלֹשׁ אֲרָצוֹת הָיוּ סוֹמְכִין בָּאָבִיב. עַל אֶרֶץ יְהוּדָה וְעַל עֵבֶר הַיַּרְדֵּן וְעַל הַגָּלִיל. וְאִם הִגִּיעַ הָאָבִיב בִּשְׁתֵּי אֲרָצוֹת מֵאֵלּוּ וּבְאַחַת לֹא הִגִּיעַ אֵין מְעַבְּרִין. וְאִם הִגִּיעַ בְּאַחַת מֵהֶן וְלֹא הִגִּיעַ בִּשְׁתַּיִם מְעַבְּרִין אִם עֲדַיִן לֹא צָמְחוּ פֵּרוֹת הָאִילָן. וְאִלּוּ הֵן הַדְּבָרִים שֶׁהֵן הָעִקָּר שֶׁמְּעַבְּרִין בִּשְׁבִילָן כְּדֵי שֶׁיִּהְיוּ הַשָּׁנִים שְׁנֵי חַמָּה: ", + "וְיֵשׁ שָׁם דְּבָרִים אֲחֵרִים שֶׁהָיוּ בֵּית דִּין מְעַבְּרִין בִּשְׁבִילָן מִפְּנֵי הַצֹּרֶךְ. וְאֵלּוּ הֵן. מִפְּנֵי הַדְּרָכִים שֶׁאֵינָן מְתֻקָּנִין וְאֵין הָעָם יְכוֹלִין לַעֲלוֹת מְעַבְּרִין אֶת הַשָּׁנָה עַד שֶׁיִּפָּסְקוּ הַגְּשָׁמִים וִיתַקְּנוּ הַדְּרָכִים. וּמִפְּנֵי הַגְּשָׁרִים שֶׁנֶּהֶרְסוּ וְנִמְצְאוּ הַנְּהָרוֹת מַפְסִיקִין וּמוֹנְעִין אֶת הָעָם וּמִסְתַּכְּנִין בְּעַצְמָן וּמֵתִים מְעַבְּרִין אֶת הַשָּׁנָה עַד שֶׁיְּתַקְּנוּ הַגְּשָׁרִים. וּמִפְּנֵי תַּנּוּרֵי פְּסָחִים שֶׁאָבְדוּ בַּגְּשָׁמִים וְאֵין לָהֶם מָקוֹם לִצְלוֹת אֶת פִּסְחֵיהֶם מְעַבְּרִין אֶת הַשָּׁנָה עַד שֶׁיִּבָּנוּ הַתַּנּוּרִים וְיִיבְשׁוּ. וּמִפְּנֵי גָּלֻיּוֹת יִשְׂרָאֵל שֶׁנֶּעֶקְרוּ מִמְּקוֹמָן וַעֲדַיִן לֹא הִגִּיעוּ לִירוּשָׁלַיִם מְעַבְּרִין אֶת הַשָּׁנָה כְּדֵי שֶׁיִּהְיֶה לָהֶם פְּנַאי לְהַגִּיעַ: ", + "אֲבָל אֵין מְעַבְּרִין אֶת הַשָּׁנָה לֹא מִפְּנֵי הַשֶּׁלֶג וְלֹא מִפְּנֵי הַצִּנָּה וְלֹא מִפְּנֵי גָּלֻיּוֹת יִשְׂרָאֵל שֶׁעֲדַיִן לֹא נֶעֶקְרוּ מִמְּקוֹמָם. וְלֹא מִפְּנֵי הַטֻּמְאָה. כְּגוֹן שֶׁהָיוּ רֹב הַקָּהָל אוֹ רֹב הַכֹּהֲנִים טְמֵאִים אֵין מְעַבְּרִין אֶת הַשָּׁנָה כְּדֵי שֶׁיִּהְיֶה לָהֶם פְּנַאי לִטַּהֵר וְיַעֲשׂוּ בְּטָהֳרָה אֶלָּא יַעֲשׂוּ בְּטֻמְאָה. וְאִם עִבְּרוּ אֶת הַשָּׁנָה מִפְּנֵי הַטֻּמְאָה הֲרֵי זוֹ מְעֻבֶּרֶת: ", + "יֵשׁ דְּבָרִים שֶׁאֵין מְעַבְּרִין בִּשְׁבִילָן כְּלָל אֲבָל עוֹשִׂין אוֹתָן סַעַד לְשָׁנָה שֶׁצְּרִיכָה עִבּוּר מִפְּנֵי הַתְּקוּפָה אוֹ מִפְּנֵי הָאָבִיב וּפֵרוֹת הָאִילָן. וְאֵלּוּ הֵן. מִפְּנֵי הַגְּדָיִים וְהַטְּלָאִים שֶׁעֲדַיִן לֹא נוֹלְדוּ אוֹ שֶׁהֵן מְעַט. ומִפְּנֵי הַגּוֹזָלוֹת שֶׁלֹּא פָּרְחוּ. אֵין מְעַבְּרִין בִּשְׁבִיל אֵלּוּ כְּדֵי שֶׁיִּהְיוּ הַגְּדָיִים וְהַטְּלָאִים מְצוּיִין לִפְסָחִים וְהַגּוֹזָלוֹת מְצוּיִין לִרְאִיָּה אוֹ לְמִי שֶׁנִּתְחַיֵּב בְּקָרְבַּן הָעוֹף. אֲבָל עוֹשִׂין אוֹתָן סַעַד לְשָׁנָה: ", + "כֵּיצַד עוֹשִׂין אוֹתָן סַעַד לְשָׁנָה. אוֹמְרִין שָׁנָה זוֹ צְרִיכָה עִבּוּר מִפְּנֵי הַתְּקוּפָה שֶׁמָּשְׁכָה אוֹ מִפְּנֵי הָאָבִיב וּפֵרוֹת הָאִילָן שֶׁלֹּא הִגִּיעוּ וְעוֹד שֶׁהַגְּדָיִים קְטַנִּים וְהַגּוֹזָלוֹת רַכִּים: ", + "אֵין מְעַבְּרִין אֶת הַשָּׁנָה אֶלָּא בִּמְזֻמָּנִין לָהּ. כֵּיצַד. יֹאמַר רֹאשׁ בֵּית דִּין הַגָּדוֹל לִפְלוֹנִי וּפְלוֹנִי מִן הַסַּנְהֶדְרִין הֱיוּ מְזֻמָּנִין לְמָקוֹם פְּלוֹנִי שֶׁנְּחַשֵּׁב וְנִרְאֶה וְנֵדַע אִם שָׁנָה זוֹ צְרִיכָה עִבּוּר אוֹ אֵינָהּ צְרִיכָה. וְאוֹתָן שֶׁהֻזְמְנוּ בִּלְבַד הֵן שֶׁמְּעַבְּרִין אוֹתָהּ. וּבְכַמָּה מְעַבְּרִין אוֹתָהּ. מַתְחִילִין בִּשְׁלֹשָׁה דַּיָּנִין מִכְּלַל סַנְהֶדְרֵי גְּדוֹלָה מִמִּי שֶּׁסָּמְכוּ אוֹתָן. אָמְרוּ שְׁנַיִם לֹא נֵשֵׁב וְלֹא נִרְאֶה אִם צְרִיכָה עִבּוּר אִם לָאו וְאֶחָד אָמַר נֵשֵׁב וְנִבְדֹּק. בָּטֵל יָחִיד בְּמִעוּטוֹ. אָמְרוּ שְׁנַיִם נֵשֵׁב וְנִרְאֶה וְאֶחָד אוֹמֵר לֹא נֵשֵׁב. מוֹסִיפִין עוֹד שְׁנַיִם מִן הַמְזֻמָּנִים וְנוֹשְׂאִים וְנוֹתְנִין בַּדָּבָר: ", + "שְׁנַיִם אוֹמְרִים צְרִיכָה עִבּוּר וּשְׁלֹשָׁה אוֹמְרִין אֵינָהּ צְרִיכָה. בָּטְלוּ שְׁנַיִם בְּמִעוּטָן. שְׁלֹשָׁה אוֹמְרִין צְרִיכָה עִבּוּר וּשְׁנַיִם אוֹמְרִין אֵינָהּ צְרִיכָה עִבּוּר. מוֹסִיפִין שְׁנַיִם מִן הַמְזֻמָּנִין לָהּ וְנוֹשְׂאִין וְנוֹתְנִין וְגוֹמְרִין בְּשִׁבְעָה. אִם גָּמְרוּ כֻּלָּם לְעַבֵּר אוֹ שֶׁלֹּא לְעַבֵּר עוֹשִׂין כְּמוֹ שֶׁגָּמְרוּ. וְאִם נֶחְלְקוּ הוֹלְכִים אַחַר הָרֹב בֵּין לְעַבֵּר בֵּין שֶׁלֹּא לְעַבֵּר. וְצָרִיךְ שֶׁיְּהֵא רֹאשׁ בֵּית דִּין הַגָּדוֹל שֶׁהוּא רֹאשׁ יְשִׁיבָה שֶׁל אֶחָד וְשִׁבְעִים מִכְּלַל הַשִּׁבְעָה. וְאִם גָּמְרוּ בִּשְׁלֹשָׁה לְעַבֵּר הֲרֵי זוֹ מְעֻבֶּרֶת וְהוּא שֶׁיְּהֵא הַנָּשִׂיא עִמָּהֶן אוֹ שֶׁיִּרְצֶה. וּבְעִבּוּר הַשָּׁנָה מַתְחִילִין מִן הַצַּד. וּלְקִדּוּשׁ הַחֹדֶשׁ מַתְחִילִין מִן הַגָּדוֹל: ", + "אֵין מוֹשִׁיבִין לְעִבּוּר הַשָּׁנָה לֹא מֶלֶךְ וְלֹא כֹּהֵן גָּדוֹל. מֶלֶךְ מִפְּנֵי חֵילוֹתָיו וּמִלְחֲמוֹתָיו שֶׁמָּא דַּעְתּוֹ נוֹטָה בִּשְׁבִילָן לְעַבֵּר אוֹ שֶׁלֹּא לְעַבֵּר. וְכֹהֵן גָּדוֹל מִפְּנֵי הַצִּנָּה שֶׁמָּא לֹא תִּהְיֶה דַּעְתּוֹ נוֹטָה לְעַבֵּר כְּדֵי שֶׁלֹּא יָבֹא תִּשְׁרֵי בִּימֵי הַקֹּר וְהוּא טוֹבֵל בְּיוֹם הַכִּפּוּרִים חָמֵשׁ טְבִילוֹת: ", + "הָיָה רֹאשׁ בֵּית דִּין הַגָּדוֹל וְהוּא הַנִּקְרָא נָשִׂיא בְּדֶרֶךְ רְחוֹקָה אֵין מְעַבְּרִין אוֹתָהּ אֶלָּא עַל תְּנַאי אִם יִרְצֶה הַנָּשִׂיא. בָּא וְרָצָה הֲרֵי זוֹ מְעֻבֶּרֶת. לֹא רָצָה אֵינָהּ מְעֻבֶּרֶת. וְאֵין מְעַבְּרִין אֶת הַשָּׁנָה אֶלָּא בְּאֶרֶץ יְהוּדָה שֶׁהַשְּׁכִינָה בְּתוֹכָהּ שֶׁנֶּאֱמַר (דברים יב ה) \"לְשִׁכְנוֹ תִדְרְשׁוּ\". וְאִם עִבְּרוּהָ בַּגָּלִיל מְעֻבֶּרֶת. וְאֵין מְעַבְּרִין אֶלָּא בַּיּוֹם. וְאִם עִבְּרוּהָ בַּלַּיְלָה אֵינָהּ מְעֻבֶּרֶת: ", + "יֵשׁ לְבֵית דִּין לְחַשֵּׁב וְלִקְבֹּעַ וְלֵידַע אֵי זוֹ שָׁנָה תִּהְיֶה מְעֻבֶּרֶת בְּכָל עֵת שֶׁיִּרְצֶה אֲפִלּוּ לְכַמָּה שָׁנִים. אֲבָל אֵין אוֹמְרִין שָׁנָה פְּלוֹנִית מְעֻבֶּרֶת אֶלָּא אַחַר רֹאשׁ הַשָּׁנָה הוּא שֶׁאוֹמֵר שָׁנָה זוֹ מְעֻבֶּרֶת. וְדָבָר זֶה מִפְּנֵי הַדְּחָק אֲבָל שֶׁלֹּא בִּשְׁעַת הַדְּחָק אֵין מוֹדִיעִין שֶׁהִיא מְעֻבֶּרֶת אֶלָּא בַּאֲדָר הוּא שֶׁאוֹמֵר שָׁנָה זוֹ מְעֻבֶּרֶת וְחֹדֶשׁ הַבָּא אֵינוֹ נִיסָן אֶלָּא אֲדָר שֵׁנִי. אָמְרוּ לִפְנֵי רֹאשׁ הַשָּׁנָה שָׁנָה זוֹ שֶׁתִּכָּנֵס מְעֻבֶּרֶת אֵינָהּ מְעֻבֶּרֶת בַּאֲמִירָה זוֹ: ", + "הִגִּיעַ יוֹם שְׁלֹשִׁים בַּאֲדָר וְלֹא עִבְּרוּ עֲדַיִן הַשָּׁנָה לֹא יְעַבְּרוּ אוֹתָהּ כְּלָל. שֶׁאוֹתוֹ הַיּוֹם רָאוּי לִהְיוֹת רֹאשׁ חֹדֶשׁ נִיסָן וּמִשֶּׁיִּכָּנֵס נִיסָן וְלֹא עִבְּרוּ אֵינָן יְכוֹלִים לְעַבֵּר. וְאִם עִבְּרוּהָ בְּיוֹם שְׁלֹשִׁים שֶׁל אֲדָר הֲרֵי זוֹ מְעֻבֶּרֶת. בָּאוּ עֵדִים אַחַר שֶׁעִבְּרוּ וְהֵעִידוּ עַל הַיָּרֵחַ הֲרֵי אֵלּוּ מְקַדְּשִׁין אֶת הַחֹדֶשׁ בְּיוֹם שְׁלֹשִׁים וְיִהְיֶה רֹאשׁ חֹדֶשׁ אֲדָר שֵׁנִי. וְאִלּוּ קִדְּשׁוּהוּ קֹדֶם שֶׁיְּעַבְּרוּ אֶת הַשָּׁנָה שׁוּב לֹא הָיוּ מְעַבְּרִין שֶׁאֵין מְעַבְּרִין בְּנִיסָן: ", + "אֵין מְעַבְּרִין אֶת הַשָּׁנָה בִּשְׁנַת רְעָבוֹן שֶׁהַכּל רָצִים לְבַיִת הַגְּרָנוֹת לֶאֱכל וְלִחְיוֹת וְאִי אֶפְשָׁר לְהוֹסִיף לָהֶן זְמַן לֶאֱסֹר הֶחָדָשׁ. וְאֵין מְעַבְּרִין בִּשְׁבִיעִית שֶׁיַּד הַכּל שׁוֹלֶטֶת עַל הַסְּפִיחִין וְלֹא יִמְצְאוּ לְקַּרֵב הָעֹמֶר וּשְׁתֵּי הַלֶּחֶם. וּרְגִילִין הָיוּ לְעַבֵּר בְּעֶרֶב שְׁבִיעִית: ", + "יֵרָאֶה לִי שֶׁזֶּה שֶׁאָמְרוּ חֲכָמִים אֵין מְעַבְּרִין בִּשְׁנַת רְעָבוֹן וּבִשְׁבִיעִית. שֶׁלֹּא יְעַבְּרוּ בָּהֶם מִפְּנֵי צֹרֶךְ הַדְּרָכִים וְהַגְּשָׁרִים וְכַיּוֹצֵא בָּהֶם. אֲבָל אִם הָיְתָה הַשָּׁנָה רְאוּיָה לְהִתְעַבֵּר מִפְּנֵי הַתְּקוּפָה אוֹ מִפְּנֵי הָאָבִיב וּפֵרוֹת הָאִילָן מְעַבְּרִין לְעוֹלָם בְּכָל זְמַן: ", + "כְּשֶׁמְּעַבְּרִין בֵּית דִּין אֶת הַשָּׁנָה כּוֹתְבִין אִגְּרוֹת לְכָל הַמְּקוֹמוֹת הָרְחוֹקִים וּמוֹדִיעִים אוֹתָן שֶׁעִבְּרוּהָ וּמִפְּנֵי מָה עִבְּרוּ. וְעַל לְשׁוֹן הַנָּשִׂיא נִכְתָּבוֹת. וְאוֹמֵר לָהֶן יוֹדֵעַ לָכֶם שֶׁהִסְכַּמְתִּי אֲנִי וַחֲבֵרַי וְהוֹסַפְנוּ עַל שָׁנָה זוֹ כָּךְ וְכָךְ. רָצוּ תִּשְׁעָה וְעֶשְׂרִים יוֹם רָצוּ שְׁלֹשִׁים יוֹם. שֶׁחֹדֶשׁ הָעִבּוּר הָרְשׁוּת לְבֵית דִּין לְהוֹסִיפוֹ מָלֵא אוֹ חָסֵר לָאֲנָשִׁים הָרְחוֹקִים שֶׁמּוֹדִיעִין אוֹתָם. אֲבָל הֵם לְפִי הָרְאִיָּה הֵם עוֹשִׂים אִם מָלֵא אִם חָסֵר: " + ], + [ + "כָּל מַה שֶּׁאָמַרְנוּ מִקְּבִיעוֹת רֹאשׁ חֹדֶשׁ עַל הָרְאִיָּה וְעִבּוּר הַשָּׁנָה מִפְּנֵי הַזְּמַן אוֹ מִפְּנֵי הַצֹּרֶךְ. אֵין עוֹשִׂין אוֹתוֹ אֶלָּא סַנְהֶדְרִין שֶׁבְּאֶרֶץ יִשְׂרָאֵל אוֹ בֵּית דִּין הַסְּמוּכִים בְּאֶרֶץ יִשְׂרָאֵל שֶׁנָּתְנוּ לָהֶן הַסַּנְהֶדְרִין רְשׁוּת. שֶׁכָּךְ נֶאֱמַר לְמשֶׁה וּלְאַהֲרֹן (שמות יב ב) \"הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים\" וּמִפִּי הַשְּׁמוּעָה לָמְדוּ אִישׁ מֵאִישׁ מִמּשֶׁה רַבֵּנוּ שֶׁכָּךְ הוּא פֵּרוּשׁ הַדָּבָר עֵדוּת זוֹ תִּהְיֶה מְסוּרָה לָכֶם וּלְכָל הָעוֹמֵד אַחֲרֵיכֶם בִּמְקוֹמְכֶם. אֲבָל בִּזְמַן שֶׁאֵין שָׁם סַנְהֶדְרִין בְּאֶרֶץ יִשְׂרָאֵל אֵין קוֹבְעִין חֳדָשִׁים וְאֵין מְעַבְּרִין שָׁנִים אֶלָּא בְּחֶשְׁבּוֹן זֶה שֶׁאָנוּ מְחַשְּׁבִין בּוֹ הַיּוֹם: \n", + "וְדָבָר זֶה הֲלָכָה לְמשֶׁה מִסִּינַי הוּא. שֶׁבִּזְמַן שֶׁיֵּשׁ סַנְהֶדְרִין קוֹבְעִין עַל פִּי הָרְאִיָּה וּבִזְמַן שֶׁאֵין שָׁם סַנְהֶדְרִין קוֹבְעִין עַל פִּי הַחֶשְׁבּוֹן הַזֶּה שֶׁאָנוּ מְחַשְּׁבִין בּוֹ הַיּוֹם וְאֵין נִזְקָקִין לִרְאִיָּה. אֶלָּא פְּעָמִים שֶׁיִּהְיֶה יוֹם שֶׁקּוֹבְעִין בּוֹ בְּחֶשְׁבּוֹן זֶה הוּא יוֹם הָרְאִיָּה אוֹ קוֹדֵם לוֹ בַּיּוֹם אוֹ אַחֲרָיו בַּיּוֹם. וְזֶה שֶׁיִּהְיֶה אַחַר הָרְאִיָּה בְּיוֹם פֶּלֶא הוּא וּבַאֲרָצוֹת שֶׁהֵן לְמַעֲרַב אֶרֶץ יִשְׂרָאֵל: \n", + "וּמֵאֵימָתַי הִתְחִילוּ כָּל יִשְׂרָאֵל לְחַשֵּׁב בְּחֶשְׁבּוֹן זֶה. מִסּוֹף חַכְמֵי הַגְּמָרָא בְּעֵת שֶׁחָרְבָה אֶרֶץ יִשְׂרָאֵל וְלֹא נִשְׁאַר שָׁם בֵּית דִּין קָבוּעַ. אֲבָל בִּימֵי חַכְמֵי מִשְׁנָה וְכֵן בִּימֵי חַכְמֵי הַגְּמָרָא עַד יְמֵי אַבַּיֵּי וְרָבָא עַל קְבִיעַת אֶרֶץ יִשְׂרָאֵל הָיוּ סוֹמְכִין: \n", + "כְּשֶׁהָיְתָה סַנְהֶדְרִין קַיֶּמֶת וְהֵן קוֹבְעִין עַל הָרְאִיָּה. הָיוּ בְּנֵי אֶרֶץ יִשְׂרָאֵל וְכָל הַמְּקוֹמוֹת שֶׁמַּגִּיעִין אֲלֵיהֶן שְׁלוּחֵי תִּשְׁרֵי עוֹשִׂין יָמִים טוֹבִים יוֹם אֶחָד בִּלְבַד. וּשְׁאָר הַמְּקוֹמוֹת הָרְחוֹקוֹת שֶׁאֵין שְׁלוּחֵי תִּשְׁרֵי מַגִּיעִין אֲלֵיהֶם הָיוּ עוֹשִׂים שְׁנֵי יָמִים מִסָּפֵק לְפִי שֶׁלֹּא הָיוּ יוֹדְעִין יוֹם שֶׁקָּבְעוּ בּוֹ בְּנֵי אֶרֶץ יִשְׂרָאֵל אֶת הַחֹדֶשׁ: \n", + "בַּזְּמַן הַזֶּה שֶׁאֵין שָׁם סַנְהֶדְרִין וּבֵית דִּין שֶׁל אֶרֶץ יִשְׂרָאֵל קוֹבְעִין עַל חֶשְׁבּוֹן זֶה. הָיָה מִן הַדִּין שֶׁיִּהְיוּ בְּכָל הַמְּקוֹמוֹת עוֹשִׂין יוֹם טוֹב אֶחָד בִּלְבַד אֲפִלּוּ הַמְּקוֹמוֹת הָרְחוֹקוֹת שֶׁבְּחוּצָה לָאָרֶץ כְּמוֹ בְּנֵי אֶרֶץ יִשְׂרָאֵל. שֶׁהַכּל עַל חֶשְׁבּוֹן אֶחָד סוֹמְכִין וְקוֹבְעִין. אֲבָל תַּקָּנַת חֲכָמִים הוּא שֶׁיִּזָּהֲרוּ בְּמִנְהַג אֲבוֹתֵיהֶם שֶׁבִּידֵיהֶם: \n", + "לְפִיכָךְ כָּל מָקוֹם שֶׁלֹּא הָיוּ שְׁלוּחֵי תִּשְׁרֵי מַגִּיעִין אֵלָיו כְּשֶׁהָיוּ הַשְּׁלוּחִין יוֹצְאִין. יַעֲשׂוּ שְׁנֵי יָמִים וַאֲפִלּוּ בַּזְּמַן הַזֶּה כְּמוֹ שֶׁהָיוּ עוֹשִׂין בִּזְמַן שֶׁבְּנֵי אֶרֶץ יִשְׂרָאֵל קוֹבְעִין עַל הָרְאִיָּה. וּבְנֵי אֶרֶץ יִשְׂרָאֵל בַּזְּמַן הַזֶּה עוֹשִׂין יוֹם אֶחָד כְּמִנְהָגָן שֶׁמֵּעוֹלָם לֹא עָשׂוּ שְׁנֵי יָמִים. נִמְצָא יוֹם טוֹב שֵׁנִי שֶׁאָנוּ עוֹשִׂין בְּגָלֻיּוֹת בַּזְּמַן הַזֶּה מִדִּבְרֵי סוֹפְרִים שֶׁתִּקְּנוּ דָּבָר זֶה: \n", + "יוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה בִּזְמַן שֶׁהָיוּ קוֹבְעִין עַל הָרְאִיָּה הָיוּ רֹב בְּנֵי אֶרֶץ יִשְׂרָאֵל עוֹשִׂין אוֹתוֹ שְׁנֵי יָמִים מִסָּפֵק. לְפִי שֶׁלֹּא הָיוּ יוֹדְעִין יוֹם שֶׁקָּבְעוּ בּוֹ בֵּית דִּין אֶת הַחֹדֶשׁ שֶׁאֵין הַשְּׁלוּחִין יוֹצְאִין בְּיוֹם טוֹב: \n", + "וְלֹא עוֹד אֶלָּא אֲפִלּוּ בִּירוּשָׁלַיִם עַצְמָהּ שֶׁהוּא מְקוֹם בֵּית דִּין פְּעָמִים רַבּוֹת הָיוּ עוֹשִׂין יוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה שְׁנֵי יָמִים. שֶׁאִם לֹא בָּאוּ הָעֵדִים כָּל יוֹם שְׁלֹשִׁים נוֹהֲגִין הָיוּ בְּאוֹתוֹ הַיּוֹם שֶׁמְּצַפִּין לְעֵדִים קֹדֶשׁ וּלְמָחָר קֹדֶשׁ. וְהוֹאִיל וְהָיוּ עוֹשִׂין אוֹתוֹ שְׁנֵי יָמִים וַאֲפִלּוּ בִּזְמַן הָרְאִיָּה הִתְקִינוּ שֶׁיִּהְיוּ עוֹשִׂין אֲפִלּוּ בְּנֵי אֶרֶץ יִשְׂרָאֵל אוֹתוֹ תָּמִיד שְׁנֵי יָמִים בַּזְּמַן הַזֶּה שֶׁקּוֹבְעִין עַל הַחֶשְׁבּוֹן. הִנֵּה לָמַדְתָּ שֶׁאֲפִלּוּ יוֹם טוֹב שֵׁנִי שֶׁל רֹאשׁ הַשָּׁנָה בַּזְּמַן הַזֶּה מִדִּבְרֵי סוֹפְרִים: \n", + "אֵין עֲשִׂיַּת יוֹם טוֹב אֶחָד תְּלוּיָה בִּקְרִיבַת הַמָּקוֹם. כֵּיצַד. אִם יִהְיֶה מָקוֹם בֵּינוֹ וּבֵין יְרוּשָׁלַיִם מַהֲלַךְ חֲמִשָּׁה יָמִים אוֹ פָּחוֹת שֶׁבְּוַדַּאי אֶפְשָׁר שֶׁיַּגִּיעוּ לָהֶן שְׁלוּחִין. אֵין אוֹמְרִין שֶׁאַנְשֵׁי מָקוֹם זֶה עוֹשִׂין יוֹם טוֹב אֶחָד. שֶׁמִּי יֹאמַר לָנוּ שֶׁהָיוּ הַשְּׁלוּחִים יוֹצְאִין לְמָקוֹם זֶה. שֶׁמָּא לֹא הָיוּ הַשְּׁלוּחִים יוֹצְאִין לְמָקוֹם זֶה מִפְּנֵי שֶׁלֹּא הָיוּ שָׁם יִשְׂרָאֵל וְאַחַר שֶׁחָזְרוּ לִקְבֹּעַ עַל הַחֶשְׁבּוֹן יָשְׁבוּ שָׁם יִשְׂרְאֵלִים שֶׁהֵן חַיָּבִין לַעֲשׂוֹת שְׁנֵי יָמִים. אוֹ מִפְּנֵי שֶׁהָיָה חֵרוּם בַּדֶּרֶךְ כְּדֶרֶךְ שֶׁהָיָה בֵּין יְהוּדָה וְגָלִיל בִּימֵי חַכְמֵי הַמִּשְׁנָה. אוֹ מִפְּנֵי שֶׁהָיוּ הַכּוּתִים מוֹנְעִין אֶת הַשְּׁלוּחִין לַעֲבֹר בֵּינֵיהֶן: \n", + "וְאִלּוּ הָיָה הַדָּבָר תָּלוּי בִּקְרִיבַת הַמָּקוֹם הָיוּ כָּל בְּנֵי מִצְרַיִם עוֹשִׂין יוֹם אֶחָד. שֶׁהֲרֵי אֶפְשָׁר שֶׁיַּגִּיעוּ לָהֶם שְׁלוּחֵי תִּשְׁרֵי. שֶׁאֵין בֵּין יְרוּשָׁלַיִם וּמִצְרַיִם עַל דֶּרֶךְ אַשְׁקְלוֹן אֶלָּא מַהֲלַךְ שְׁמוֹנָה יָמִים אוֹ פָּחוֹת וְכֵן רֹב סוּרְיָא. הָא לָמַדְתָּ שֶׁאֵין הַדָּבָר תָּלוּי בִּהְיוֹת הַמָּקוֹם קָרוֹב: \n", + "נִמְצָא עִקַּר דָּבָר זֶה עַל דֶּרֶךְ זוֹ כָּךְ הוּא. כָּל מָקוֹם שֶׁיֵּשׁ בֵּינוֹ וּבֵין יְרוּשָׁלַיִם מַהֲלָךְ יֶתֶר עַל עֲשָׂרָה יָמִים גְּמוּרִים עוֹשִׂין שְׁנֵי יָמִים לְעוֹלָם כְּמִנְהָגָם מִקֹּדֶם. שֶׁאֵין שְׁלוּחֵי כָּל תִּשְׁרֵי וְתִשְׁרֵי מַגִּיעִין אֶלָּא לְמָקוֹם שֶׁבֵּינוֹ וּבֵין יְרוּשָׁלַיִם מַהֲלַךְ עֲשָׂרָה יָמִים אוֹ פָּחוֹת. וְכָל מָקוֹם שֶׁבֵּינוֹ לְבֵין יְרוּשָׁלַיִם מַהֲלַךְ עֲשָׂרָה יָמִים בְּשָׁוֶה אוֹ פָּחוֹת שֶׁאֶפְשָׁר שֶׁיִּהְיוּ שְׁלוּחִין מַגִּיעִין אֵלָיו. רוֹאִים אִם אוֹתוֹ הַמָּקוֹם מֵאֶרֶץ יִשְׂרָאֵל שֶׁהָיוּ בָּהּ יִשְׂרָאֵל בִּשְׁעַת הָרְאִיָּה בְּכִבּוּשׁ שֵׁנִי כְּגוֹן אוּשָׁא וּשְׁפַרְעָם וְלוּז וְיַבְנֵה וְנֹב וּטְבֶרְיָה וְכַיּוֹצֵא בָּהֶן עוֹשִׂין יוֹם אֶחָד בִּלְבַד. וְאִם אוֹתוֹ הַמָּקוֹם מִסּוּרְיָא כְּגוֹן צוֹר וְדַמֶּשֶׂק וְאַשְׁקְלוֹן וְכַיּוֹצֵא בָּהֶן. אוֹ מִחוּצָה לָאָרֶץ כְּגוֹן מִצְרַיִם וְעַמּוֹן וּמוֹאָב וְכַיּוֹצֵא בָּהֶן. עוֹשִׂין כְּמִנְהַג אֲבוֹתֵיהֶן שֶׁבִּידֵיהֶן אִם יוֹם אֶחָד יוֹם אֶחָד וְאִם שְׁנֵי יָמִים שְׁנֵי יָמִים: \n", + "מָקוֹם שֶׁבֵּינוֹ וּבֵין יְרוּשָׁלַיִם עֲשָׂרָה יָמִים אוֹ פָּחוֹת מֵעֲשָׂרָה וְהוּא סוּרְיָא אוֹ חוּצָה לָאָרֶץ וְאֵין לָהֶם מִנְהָג. אוֹ שֶׁהִיא עִיר שֶׁנִּתְחַדְּשָׁה בְּמִדְבַּר אֶרֶץ יִשְׂרָאֵל. אוֹ מָקוֹם שֶׁשָּׁכְנוּ בּוֹ יִשְׂרָאֵל עַתָּה. עוֹשִׂין שְׁנֵי יָמִים כְּמִנְהַג רֹב הָעוֹלָם. וְכָל יוֹם טוֹב שֵׁנִי מִדִּבְרֵי סוֹפְרִים וַאֲפִלּוּ יוֹם טוֹב שֵׁנִי שֶׁל רֹאשׁ הַשָּׁנָה שֶׁהַכּל עוֹשִׂין אוֹתוֹ בַּזְּמַן הַזֶּה: \n", + "זֶה שֶׁאָנוּ מְחַשְּׁבִין בַּזְּמַן הַזֶּה כָּל אֶחָד וְאֶחָד בְּעִירוֹ וְאוֹמְרִין שֶׁרֹאשׁ חֹדֶשׁ יוֹם פְּלוֹנִי וְיוֹם טוֹב בְּיוֹם פְּלוֹנִי. לֹא בַּחֶשְׁבּוֹן שֶׁלָּנוּ אָנוּ קוֹבְעִין וְלֹא עָלָיו אָנוּ סוֹמְכִין. שֶׁאֵין מְעַבְּרִין שָׁנִים וְקוֹבְעִין חֳדָשִׁים בְּחוּצָה לָאָרֶץ. וְאֵין אָנוּ סוֹמְכִין אֶלָּא עַל חֶשְׁבּוֹן בְּנֵי אֶרֶץ יִשְׂרָאֵל וּקְבִיעָתָם. וְזֶה שֶׁאָנוּ מְחַשְּׁבִין לְגַלּוֹת הַדָּבָר בִּלְבַד הוּא. כֵּיוָן שֶׁאָנוּ יוֹדְעִין שֶׁעַל חֶשְׁבּוֹן זֶה הֵן סוֹמְכִין אָנוּ מְחַשְּׁבִין לֵידַע יוֹם שֶׁקָּבְעוּ בּוֹ בְּנֵי אֶרֶץ יִשְׂרָאֵל אֵי זֶה יוֹם הוּא. וּקְבִיעַת בְּנֵי אֶרֶץ יִשְׂרָאֵל אוֹתוֹ הוּא שֶׁיִּהְיֶה רֹאשׁ חֹדֶשׁ אוֹ יוֹם טוֹב. לֹא מִפְּנֵי חֶשְׁבּוֹן שֶׁאָנוּ מְחַשְּׁבִין: \n" + ], + [ + "בִזְמַן שֶׁעוֹשִׂין עַל הָרְאִיָּה הָיוּ מְחַשְּׁבִין וְיוֹדְעִין שָׁעָה שֶׁיִּתְקַבֵּץ בּוֹ הַיָּרֵחַ עִם הַחַמָּה בְּדִקְדּוּק הַרְבֵּה כְּדֶרֶךְ שֶׁהָאִיצְטַגְנִינִין עוֹשִׂין. כְּדֵי לֵידַע אִם יֵרָאֶה הַיָּרֵחַ אוֹ לֹא יֵרָאֶה. וּתְחִלַּת אוֹתוֹ הַחֶשְׁבּוֹן הוּא הַחֶשְׁבּוֹן שֶׁמְּחַשְּׁבִין אוֹתוֹ בְּקֵרוּב וְיוֹדְעִין שְׁעַת קִבּוּצָם בְּלֹא דִּקְדּוּק אֶלָּא בְּמַהֲלָכָם הָאֶמְצָעִי הוּא הַנִּקְרָא מוֹלָד. וְעִקְּרֵי הַחֶשְׁבּוֹן שֶׁמְּחַשְּׁבִין בִּזְמַן שֶׁאֵין שָׁם בֵּית דִּין שֶׁיִּקְבְּעוּ בּוֹ עַל הָרְאִיָּה וְהוּא חֶשְׁבּוֹן שֶׁאָנוּ מְחַשְּׁבִין הַיּוֹם הוּא הַנִּקְרָא עִבּוּר: \n", + "הַיּוֹם וְהַלַּיְלָה אַרְבַּע וְעֶשְׂרִים שָׁעוֹת בְּכָל זְמַן. שְׁתֵּים עֶשְׂרֵה בַּיּוֹם וּשְׁתֵּים עֶשְׂרֵה בַּלַּיְלָה. וְהַשָּׁעָה מְחֻלֶּקֶת לְאֶלֶף וּשְׁמוֹנִים חֲלָקִים. וְלָמָּה חִלְּקוּ הַשָּׁעָה לְמִנְיָן זֶה. לְפִי שֶׁמִּנְיָן זֶה יֵשׁ בּוֹ חֲצִי וּרְבִיעַ וּשְׁמִינִית וּשְׁלִישׁ וּשְׁתוּת וְתֵשַׁע וְחֹמֶשׁ וְעִשּׂוּר. וְהַרְבֵּה חֲלָקִים יֵשׁ לְכָל אֵלּוּ הַשֵּׁמוֹת: \n", + "מִשֶּׁיִּתְקַבֵּץ הַיָּרֵחַ וְהַחַמָּה לְפִי חֶשְׁבּוֹן זֶה עַד שֶׁיִּתְקַבְּצוּ פַּעַם שְׁנִיָּה בְּמַהֲלָכָם הָאֶמְצָעִי. תִּשְׁעָה וְעֶשְׂרִים יוֹם וּשְׁתֵּים עֶשְׂרֵה שָׁעוֹת מִיּוֹם שְׁלֹשִׁים מִתְּחִלַּת לֵילוֹ. וּשְׁבַע מֵאוֹת וּשְׁלֹשָׁה וְתִשְׁעִים חֲלָקִים מִשְּׁעַת שְׁלֹשׁ עֶשְׂרֵה. וְזֶה הוּא הַזְּמַן שֶׁבֵּין כָּל מוֹלָד וּמוֹלָד וְזֶה הוּא חָדְשָׁהּ שֶׁל לְבָנָה: \n", + "שָׁנָה שֶׁל לְבָנָה אִם תִּהְיֶה שְׁנֵים עָשָׂר חֹדֶשׁ מֵחֳדָשִׁים אֵלּוּ יִהְיֶה כְּלָלָהּ שְׁלֹשׁ מֵאוֹת יוֹם וְאַרְבָּעָה וַחֲמִשִּׁים יוֹם וּשְׁמוֹנֶה שָׁעוֹת וּשְׁמוֹנֶה מֵאוֹת וְשִׁשָּׁה וְשִׁבְעִים חֲלָקִים. וְאִם תִּהְיֶה מְעֻבֶּרֶת וְתִהְיֶה הַשָּׁנָה שְׁלֹשָׁה עָשָׂר חֹדֶשׁ יִהְיֶה כְּלָלָהּ שְׁלֹשׁ מֵאוֹת וּשְׁמוֹנִים וּשְׁלֹשָׁה יוֹם וְאַחַת וְעֶשְׂרִים שָׁעוֹת וַחֲמֵשׁ מֵאוֹת וְתִשְׁעָה וּשְׁמוֹנִים חֲלָקִים. וּשְׁנַת הַחַמָּה הִיא שְׁלֹשׁ מֵאוֹת חֲמִשָּׁה וְשִׁשִּׁים יוֹם וְשֵׁשׁ שָׁעוֹת. נִמְצָא תּוֹסֶפֶת שְׁנַת הַחַמָּה עַל שְׁנַת הַלְּבָנָה עֲשָׂרָה יָמִים וְאַחַת וְעֶשְׂרִים שָׁעוֹת וּמָאתַיִם וְאַרְבָּעָה חֲלָקִים: \n", + "כְּשֶׁתַּשְׁלִיךְ יְמֵי חֹדֶשׁ הַלְּבָנָה שִׁבְעָה שִׁבְעָה שֶׁהֵן יְמֵי הַשָּׁבוּעַ. יִשָּׁאֵר יוֹם אֶחָד וּשְׁתֵּים עֶשְׂרֵה שָׁעוֹת וּשְׁבַע מֵאוֹת וּשְׁלֹשָׁה וְתִשְׁעִים חֲלָקִים. סִימָן לָהֶם אי\"ב תשצ\"ג. וְזוֹ הִיא שְׁאֵרִית חֹדֶשׁ הַלְּבָנָה. וְכֵן כְּשֶׁתַּשְׁלִיךְ יְמֵי שְׁנַת הַלְּבָנָה שִׁבְעָה שִׁבְעָה. אִם שָׁנָה פְּשׁוּטָה הִיא יִשָּׁאֵר מִמֶּנָּה אַרְבָּעָה יָמִים וּשְׁמוֹנֶה שָׁעוֹת וּשְׁמוֹנֶה מֵאוֹת וְשִׁשָּׁה וְשִׁבְעִים חֲלָקִים. סִימָן לָהֶם ד\"ח תתע\"ו. וְזוֹ הִיא שְׁאֵרִית שָׁנָה פְּשׁוּטָה. וְאִם שָׁנָה מְעֵבֶּרֶת הִיא תִּהְיֶה שְׁאֵרִיתָהּ חֲמִשָּׁה יָמִים וְאַחַת וְעֶשְׂרִים שָׁעוֹת וַחֲמֵשׁ מֵאוֹת וְתִשְׁעָה וּשְׁמוֹנִים חֲלָקִים. סִימָן לָהֶם הכ\"א תקפ\"ט: \n", + "כְּשֶׁיִּהְיֶה עִמְּךָ יָדוּעַ מוֹלַד חֹדֶשׁ מִן הֶחֳדָשִׁים וְתוֹסִיף עָלָיו אי\"ב תשצ\"ג יֵצֵא מוֹלָד שֶׁאַחֲרָיו. וְתֵדַע בְּאֵי זֶה יוֹם מִימֵי הַשָּׁבוּעַ וּבְאֵי זוֹ שָׁעָה וּבְכַמָּה חֲלָקִים יִהְיֶה: \n", + "כֵּיצַד. הֲרֵי שֶׁהָיָה מוֹלַד נִיסָן בְּאֶחָד בְּשַׁבָּת בְּחָמֵשׁ שָׁעוֹת בַּיּוֹם וּמֵאָה וְשִׁבְעָה חֲלָקִים סִימָן לָהֶם אהק\"ז. כְּשֶׁתּוֹסִיף עָלָיו שְׁאֵרִית חֹדֶשׁ הַלְּבָנָה וְהוּא אי\"ב תשצ\"ג. יֵצֵא מוֹלַד אִיָּר בְּלֵיל שְׁלִישִׁי חָמֵשׁ שָׁעוֹת בַּלַּיְלָה וּתְשַׁע מֵאוֹת חֲלָקִים. סִימָן לָהֶם ג\"ה תת\"ק. וְעַל דֶּרֶךְ זוֹ עַד סוֹף הָעוֹלָם חֹדֶשׁ אַחַר חֹדֶשׁ: \n", + "וְכֵן כְּשֶׁיִּהְיֶה עִמְּךָ יָדוּעַ מוֹלַד שָׁנָה זוֹ וְתוֹסִיף שְׁאֵרִיתָהּ עַל יְמֵי הַמּוֹלָד. אִם פְּשׁוּטָה הִיא שְׁאֵרִית הַפְּשׁוּטָה וְאִם מְעֻבֶּרֶת הִיא שְׁאֵרִית הַמְעֻבֶּרֶת. יֵצֵא לְךָ מוֹלַד שָׁנָה שֶׁלְּאַחֲרֶיהָ. וְכֵן שָׁנָה אַחַר שָׁנָה עַד סוֹף הָעוֹלָם. וְהַמּוֹלָד הָרִאשׁוֹן שֶׁמִּמֶּנּוּ תַּתְחִיל הוּא מוֹלַד שֶׁהָיָה בַּשָּׁנָה הָרִאשׁוֹנָה שֶׁל יְצִירָה. וְהוּא הָיָה בְּלֵיל שֵׁנִי חָמֵשׁ שָׁעוֹת בַּלַּיְלָה וּמָאתַיִם וְאַרְבָּעָה חֲלָקִים. סִימָן לָהֶם בהר\"ד וּמִמֶּנּוּ הוּא תְּחִלַּת הַחֶשְׁבּוֹן: \n", + "בְּכָל הַחֶשְׁבּוֹנוֹת הָאֵלּוּ שֶׁתֵּדַע מֵהֶן הַמּוֹלָד. כְּשֶׁתּוֹסִיף שְׁאֵרִית עִם שְׁאֵרִית. כְּשֶׁיִּתְקַבֵּץ מִן הַחֲלָקִים אֶלֶף וּשְׁמוֹנִים תַּשְׁלִים שָׁעָה אַחַת וְתוֹסִיף אוֹתָהּ לְמִנְיַן הַשָּׁעוֹת. וּכְשֶׁיִּתְקַבֵּץ מִן הַשָּׁעוֹת אַרְבַּע וְעֶשְׂרִים תַּשְׁלִים יוֹם וְתוֹסִיף מִמֶּנּוּ לְמִנְיַן הַיָּמִים. וּכְשֶׁיִּתְקַבֵּץ מִן הַיָּמִים יוֹתֵר עַל שִׁבְעָה תַּשְׁלִיךְ שִׁבְעָה מִן הַמִּנְיָן וְתַנִּיחַ הַשְּׁאָר. שֶׁאֵין אָנוּ מְחַשְּׁבִין לֵידַע מִנְיַן הַיָּמִים אֶלָּא לֵידַע בְּאֵי זֶה יוֹם מִימֵי הַשָּׁבוּעַ וּבְאֵי זֶה שָׁעָה וְאֵי זֶה חֵלֶק יִהְיֶה הַמּוֹלָד: \n", + "כָּל תְּשַׁע עֶשְׂרֵה שָׁנָה שֶׁיִּהְיוּ מֵהֶן שֶׁבַע שָׁנִים מְעֵבָּרוֹת וּשְׁתֵּים עֶשְׂרֵה פְּשׁוּטוֹת נִקְרָא מַחֲזוֹר. וְלָמָּה סָמַכְנוּ עַל מִנְיָן זֶה. שֶׁבִּזְמַן שֶׁאַתָּה מְקַבֵּץ מִנְיַן יְמֵי שְׁתֵּים עֶשְׂרֵה שָׁנָה פְּשׁוּטוֹת וְשֶׁבַע מְעֵבָּרוֹת וּשְׁעוֹתֵיהֶן וְחֶלְקֵיהֶן וְתַשְׁלִים כָּל אֶלֶף וּשְׁמֹנִים חֲלָקִים שָׁעָה. וְכָל אַרְבַּע וְעֶשְׂרִים שָׁעוֹת יוֹם. וְתוֹסִיף לְמִנְיַן הַיָּמִים. תִּמְצָא הַכּל תְּשַׁע עֶשְׂרֵה שָׁנָה מִשְּׁנֵי הַחַמָּה שֶׁכָּל שָׁנָה מֵהֶן שְׁלֹשׁ מֵאוֹת וַחֲמִשָּׁה וְשִׁשִּׁים יוֹם וְשֵׁשׁ שָׁעוֹת בְּשָׁוֶה. וְלֹא יִשָּׁאֵר מִמִּנְיַן יְמֵי הַחַמָּה בְּכָל תְּשַׁע עֶשְׂרֵה שָׁנָה חוּץ מִשָּׁעָה אַחַת וְאַרְבַּע מֵאוֹת וּשְׁמוֹנִים וַחֲמִשָּׁה חֲלָקִים. סִימָן לָהֶם אתפ\"ה: \n", + "נִמְצָא בְּמַחֲזוֹר שֶׁהוּא כָּזֶה הֶחֳדָשִׁים כֻּלָּם חָדְשֵׁי הַלְּבָנָה וְהַשָּׁנִים שְׁנֵי הַחַמָּה. וְהַשֶּׁבַע שָׁנִים הַמְעֻבָּרוֹת שֶׁבְּכָל מַחֲזוֹר וּמַחֲזוֹר לְפִי חֶשְׁבּוֹן זֶה הֵם שָׁנָה שְׁלִישִׁית מִן הַמַּחֲזוֹר וְשִׁשִּׁית וּשְׁמִינִית וּשְׁנַת אַחַת עֶשְׂרֵה וּשְׁנַת אַרְבַּע עֶשְׂרֵה וּשְׁנַת שְׁבַע עֶשְׂרֵה וּשְׁנַת י\"ט. סִימָן לָהֶם גו\"ח י\"א י\"ד י\"ז י\"ט: \n", + "כְּשֶׁתְּקַבֵּץ שְׁאֵרִית כָּל שָׁנָה מִשְּׁתֵּים עֶשְׂרֵה שָׁנָה הַפְּשׁוּטוֹת שֶׁהִיא ד\"ח תתע\"ו. וּשְׁאֵרִית כָּל שָׁנָה מִשֶּׁבַע שָׁנִים הַמְעֻבָּרוֹת שֶׁהִיא הכ\"א תקפ\"ט. וְתַשְׁלִיךְ הַכּל שִׁבְעָה שִׁבְעָה יִשָּׁאֵר שְׁנֵי יָמִים וְשֵׁשׁ עֶשְׂרֵה שָׁעוֹת וַחֲמֵשׁ מֵאוֹת וַחֲמִשָּׁה וְתִשְׁעִים חֲלָקִים. סִימָן לָהֶם בי\"ו תקצ\"ה. וְזֶה הוּא שְׁאֵרִית הַמַּחֲזוֹר: \n", + "כְּשֶׁיִּהְיֶה לְךָ יָדוּעַ מוֹלַד תְּחִלַּת מַחֲזוֹר וְתוֹסִיף עָלָיו בי\"ו תקצ\"ה. יָצָא לְךָ תְּחִלַּת הַמַּחֲזוֹר שֶׁאַחֲרָיו וְכֵן מוֹלַד כָּל מַחֲזוֹר וּמַחֲזוֹר עַד סוֹף הָעוֹלָם. וּכְבָר אָמַרְנוּ שֶׁמּוֹלַד תְּחִלַּת הַמַּחֲזוֹר הָרִאשׁוֹן הָיָה לבהר\"ד. וּמוֹלַד הַשָּׁנָה הוּא מוֹלַד תִּשְׁרֵי שֶׁל אוֹתָהּ הַשָּׁנָה: \n", + "וּבַדֶּרֶךְ הַזֹּאת תֵּדַע מוֹלַד כָּל שָׁנָה וְשָׁנָה שֶׁתִּרְצֶה. וּמוֹלַד כָּל חֹדֶשׁ וְחֹדֶשׁ שֶׁתִּרְצֶה. מִשָּׁנִים שֶׁעָבְרוּ אוֹ מִשָּׁנִים שֶׁעֲתִידִים לָבֹא. כֵּיצַד. תִּקַּח שְׁנֵי יְצִירָה שֶׁעָבְרוּ וְגָמְרוּ וְתַעֲשֶׂה אוֹתָם מַחֲזוֹרִין שֶׁל תְּשַׁע עֶשְׂרֵה תְּשַׁע עֶשְׂרֵה שָׁנָה עַד תִּשְׁרֵי שֶׁל אוֹתָהּ הַשָּׁנָה. וְתֵדַע מִנְיַן הַמַּחֲזוֹרִין שֶׁעָבְרוּ וּמִנְיַן הַשָּׁנִים שֶׁעָבְרוּ מִמַּחֲזוֹר שֶׁעֲדַיִן לֹא נִשְׁלַם. וְתִקַּח לְכָל מַחֲזוֹר וּמַחֲזוֹר בי\"ו תקצ\"ה. וּלְכָל שָׁנָה וְשָׁנָה פְּשׁוּטָה מִשְּׁנֵי הַמַּחֲזוֹר שֶׁלֹּא נִשְׁלַם ד\"ח תתע\"ו. וּלְכָל שָׁנָה מְעֵבֶּרֶת הכ\"א תקפ\"ט. וּתְקַבֵּץ הַכּל וְתַשְׁלִים הַחֲלָקִים שָׁעוֹת. וְתַשְׁלִים הַשָּׁעוֹת יָמִים. וְהַיָּמִים תַּשְׁלִיכֵם שִׁבְעָה שִׁבְעָה. וְהַנִּשְׁאָר מִן הַיָּמִים וּמִן הַשָּׁעוֹת וְהַחֲלָקִים הוּא מוֹלַד שָׁנָה הַבָּאָה שֶׁתִּרְצֶה לֵידַע מוֹלָדָהּ: \n", + "מוֹלַד הַשָּׁנָה שֶׁיֵּצֵא בְּחֶשְׁבּוֹן זֶה הוּא מוֹלַד רֹאשׁ חֹדֶשׁ תִּשְׁרֵי. וּכְשֶׁתּוֹסִיף עָלָיו אי\"ב תשצ\"ג יֵצֵא מוֹלַד מַרְחֶשְׁוָן. וּכְשֶׁתּוֹסִיף עַל מַרְחֶשְׁוָן אי\"ב תשצ\"ג יֵצֵא מוֹלַד כִּסְלֵו. וְכֵן לְכָל חֹדֶשׁ וְחֹדֶשׁ זֶה אַחַר זֶה עַד סוֹף הָעוֹלָם: \n" + ], + [ + "אֵין קוֹבְעִין לְעוֹלָם רֹאשׁ חֹדֶשׁ תִּשְׁרֵי לְפִי חֶשְׁבּוֹן זֶה לֹא בְּאֶחָד בְּשַׁבָּת וְלֹא בִּרְבִיעִי בְּשַׁבָּת וְלֹא בְּעֶרֶב שַׁבָּת. סִימָן לָהֶם אד\"ו. אֶלָּא כְּשֶׁיִּהְיֶה מוֹלַד תִּשְׁרֵי בְּאֶחָד מִשְּׁלֹשָׁה יָמִים הָאֵלּוּ קוֹבְעִין רֹאשׁ חֹדֶשׁ בַּיּוֹם שֶׁלְּאַחֲרָיו. כֵּיצַד. הֲרֵי שֶׁהָיָה הַמּוֹלָד בְּאֶחָד בְּשַׁבָּת קוֹבְעִין רֹאשׁ חֹדֶשׁ תִּשְׁרֵי יוֹם שֵׁנִי. וְאִם הָיָה הַמּוֹלָד בִּרְבִיעִי קוֹבְעִין רֹאשׁ חֹדֶשׁ יוֹם חֲמִישִׁי. וְאִם הָיָה הַמּוֹלָד בְּשִׁשִּׁי קוֹבְעִין רֹאשׁ חֹדֶשׁ בִּשְׁבִיעִי: \n", + "וְכֵן אִם יִהְיֶה הַמּוֹלָד בַּחֲצִי הַיּוֹם אוֹ לְמַעְלָה מֵחֲצִי הַיּוֹם קוֹבְעִין רֹאשׁ חֹדֶשׁ בַּיּוֹם שֶׁלְּאַחֲרָיו. כֵּיצַד. הֲרֵי שֶׁהָיָה הַמּוֹלָד בְּיוֹם שֵׁנִי בְּשֵׁשׁ שָׁעוֹת בַּיּוֹם אוֹ יֶתֶר עַל שֵׁשׁ שָׁעוֹת קוֹבְעִין רֹאשׁ חֹדֶשׁ בִּשְׁלִישִׁי. וְאִם יִהְיֶה הַמּוֹלָד קֹדֶם חֲצִי הַיּוֹם אֲפִלּוּ בְּחֵלֶק אֶחָד קוֹבְעִין רֹאשׁ הַחֹדֶשׁ בְּאוֹתוֹ יוֹם הַמּוֹלָד עַצְמוֹ. וְהוּא שֶׁלֹּא יִהְיֶה אוֹתוֹ הַיּוֹם מִימֵי אד\"ו: \n", + "כְּשֶׁיִּהְיֶה הַמּוֹלָד בַּחֲצִי הַיּוֹם אוֹ אַחַר חֲצוֹת וְיִדָּחֶה לַיּוֹם שֶׁלְּאַחֲרָיו. אִם יִהְיֶה יוֹם שֶׁלְּאַחֲרָיו מִימֵי אד\"ו הֲרֵי זֶה נִדְחֶה לְשֶׁלְּאַחֲרָיו וְיִהְיֶה רֹאשׁ הַחֹדֶשׁ קָבוּעַ בִּשְׁלִישִׁי מִיּוֹם הַמּוֹלָד. כֵּיצַד. הֲרֵי שֶׁיִּהְיֶה הַמּוֹלָד בְּשַׁבָּת בַּחֲצוֹת סִימָן זי\"ח קוֹבְעִין רֹאשׁ הַחֹדֶשׁ בַּשָּׁנָה שֶׁמּוֹלָדָהּ כָּזֶה בְּשֵׁנִי בְּשַׁבָּת. וְכֵן אִם הָיָה הַמּוֹלָד בִּשְׁלִישִׁי בַּחֲצוֹת אוֹ אַחַר חֲצוֹת קוֹבְעִין רֹאשׁ הַחֹדֶשׁ בַּחֲמִישִׁי בְּשַׁבָּת: \n", + "מוֹלַד תִּשְׁרֵי שֶׁיָּצָא בְּחֶשְׁבּוֹן זֶה בְּלֵיל שְׁלִישִׁי בְּתֵשַׁע שָׁעוֹת בַּלַּיְלָה וּמָאתַיִם וְאַרְבָּעָה חֲלָקִים מִשָּׁעָה עֲשִׂירִית סִימָנָהּ ג\"ט ר\"ד. אוֹ יוֹתֵר עַל זֶה. אִם הָיְתָה שָׁנָה פְּשׁוּטָה דּוֹחִין אֶת רֹאשׁ הַחֹדֶשׁ וְאֵין קוֹבְעִים אוֹתוֹ בִּשְׁלִישִׁי בְּשָׁנָה זוֹ אֶלָּא בַּחֲמִישִׁי בְּשַׁבָּת: \n", + "וְכֵן אִם יָצָא מוֹלַד תִּשְׁרֵי בְּיוֹם שֵׁנִי בְּשָׁלֹשׁ שָׁעוֹת בְּיוֹם וְתקפ\"ט חֲלָקִים מִשָּׁעָה רְבִיעִית. סִימָנָהּ בט\"ו תקפ\"ט. אוֹ יֶתֶר עַל כֵּן. אִם הָיְתָה אוֹתָהּ הַשָּׁנָה מוֹצָאֵי הַמְעֻבֶּרֶת שֶׁהָיְתָה הַשָּׁנָה הַסְּמוּכָה לָהּ שֶׁעָבְרָה מְעֻבֶּרֶת. אֵין קוֹבְעִין רֹאשׁ הַחֹדֶשׁ בְּשֵׁנִי בְּשָׁנָה זוֹ אֶלָּא בִּשְׁלִישִׁי: \n", + "הָיָה מוֹלַד הַשָּׁנָה הַפְּשׁוּטָה שֶׁאָמַרְנוּ שֶׁתִּדָּחֶה לַחֲמִישִׁי פָּחוֹת חֵלֶק אֶחָד. כְּגוֹן שֶׁיָּצָא סִימָנָהּ ג\"ט ר\"ג אוֹ פָּחוֹת מִזֶּה. קוֹבְעִין אוֹתָהּ בִּשְׁלִישִׁי. וְכֵן אִם הָיָה מוֹלַד מוֹצָאֵי הָעִבּוּר בְּיוֹם שֵׁנִי פָּחוֹת חֵלֶק. כְּגוֹן שֶׁהָיָה סִימָנָהּ בט\"ו תקפ\"ח אוֹ פָּחוֹת מִזֶּה. קוֹבְעִין אוֹתָהּ בְּשֵׁנִי. נִמְצָא דֶּרֶךְ קְבִיעַת רֹאשׁ חֹדֶשׁ תִּשְׁרֵי לְפִי חֶשְׁבּוֹן זֶה כָּךְ הוּא. תַּחְשֹׁב וְתֵדַע הַמּוֹלָד בְּאֵי זֶה יוֹם יִהְיֶה וּבְכַמָּה שָׁעוֹת מִן הַיּוֹם אוֹ מִן הַלַּיְלָה וּבְכַמָּה חֲלָקִים מִן הַשָּׁעָה. וְיוֹם הַמּוֹלָד הוּא יוֹם הַקְּבִיעָה לְעוֹלָם. אֶלָּא אִם כֵּן הָיָה בְּאֶחָד בְּשַׁבָּת אוֹ בִּרְבִיעִי אוֹ בְּעֶרֶב שַׁבָּת. אוֹ אִם הָיָה הַמּוֹלָד בַּחֲצוֹת הַיּוֹם אוֹ אַחַר חֲצוֹת. אוֹ אִם הָיָה בר\"ד חֲלָקִים מִשָּׁעָה עֲשִׂירִית מִלֵּיל שְׁלִישִׁי אוֹ יוֹתֵר עַל זֶה וְהָיְתָה שָׁנָה פְּשׁוּטָה. אוֹ שֶׁהָיָה הַמּוֹלָד בתקפ\"ט חֲלָקִים מִשָּׁעָה רְבִיעִית מִיּוֹם שֵׁנִי וְהָיְתָה הַשָּׁנָה פְּשׁוּטָה שֶׁאַחַר הַמְעֵבֶּרֶת. שֶׁאִם יֶאֱרַע בְּאֶחָד מֵאַרְבָּעָה דְּבָרִים הָאֵלּוּ אֵין קוֹבְעִין בְּיוֹם הַמּוֹלָד אֶלָּא בַּיּוֹם שֶׁלְּאַחֲרָיו אוֹ שֶׁלְּאַחַר אַחֲרָיו כַּדֶּרֶךְ שֶׁבֵּאַרְנוּ: \n", + "וּמִפְּנֵי מָה אֵין קוֹבְעִין בְּחֶשְׁבּוֹן זֶה בִּימֵי אד\"ו. לְפִי שֶׁהַחֶשְׁבּוֹן הַזֶּה הוּא לְקִבּוּץ הַיָּרֵחַ וְהַשֶּׁמֶשׁ בְּהִלּוּכָהּ הָאֶמְצָעִי לֹא בַּמָּקוֹם הָאֲמִתִּי כְּמוֹ שֶׁהוֹדַעְנוּ. לְפִיכָךְ עָשׂוּ יוֹם קְבִיעָה וְיוֹם דְּחִיָּה כְּדֵי לִפְגֹּעַ בְּיוֹם קִבּוּץ הָאֲמִתִּי. כֵּיצַד. בִּשְׁלִישִׁי קוֹבְעִין בִּרְבִיעִי דּוֹחִין. בַּחֲמִישִׁי קוֹבְעִין בְּשִׁשִּׁי דּוֹחִין. בְּשַׁבָּת קוֹבְעִין אֶחָד בְּשַׁבָּת דּוֹחִין. בְּשֵׁנִי קוֹבְעִין: \n", + "וְעִקַּר שְׁאָר הָאַרְבַּע דְּחִיּוֹת אֵלּוּ הוּא זֶה הָעִקָּר שֶׁאָמַרְנוּ שֶׁהַחֶשְׁבּוֹן הַזֶּה בְּמַהֲלָךְ אֶמְצָעִי. וּרְאָיָה לַדָּבָר שֶׁהַמּוֹלָד יִהְיֶה בְּלֵיל שְׁלִישִׁי וְיִדָּחֶה לַחֲמִישִׁי פְּעָמִים רַבּוֹת לֹא יֵרָאֶה יָרֵחַ בְּלֵיל חֲמִישִׁי וְלֹא בְּלֵיל שִׁשִּׁי מִכְּלַל שֶׁלֹּא נִתְקַבְּצוּ הַשֶּׁמֶשׁ וְהַיָּרֵחַ קִבּוּץ אֲמִתִּי אֶלָּא בַּחֲמִישִׁי: \n" + ], + [ + "חָדְשָׁה שֶׁל לְבָנָה תִּשְׁעָה וְעֶשְׂרִים יוֹם וּמֶחֱצָה וְתשצ\"ג חֲלָקִים כְּמוֹ שֶׁבֵּאַרְנוּ. וְאִי אֶפְשָׁר לוֹמַר שֶׁרֹאשׁ הַחֹדֶשׁ יִהְיֶה בְּמִקְצָת הַיּוֹם עַד שֶׁיִּהְיֶה מִקְצָת הַיּוֹם מֵחֹדֶשׁ שֶׁעָבַר וּמִקְצָתוֹ מֵהַבָּא. שֶׁנֶּאֱמַר (במדבר יא כ) \"עַד חֹדֶשׁ יָמִים\" מִפִּי הַשְּׁמוּעָה לָמְדוּ שֶׁיָּמִים אַתָּה מְחַשֵּׁב לְחֹדֶשׁ וְאִי אַתָּה מְחַשֵּׁב שָׁעוֹת: \n", + "לְפִיכָךְ עוֹשִׂין חָדְשֵׁי הַלְּבָנָה מֵהֶן חֹדֶשׁ חָסֵר וּמֵהֶם חֹדֶשׁ מָלֵא. חֹדֶשׁ חָסֵר תִּשְׁעָה וְעֶשְׂרִים יוֹם בִּלְבַד וְאַף עַל פִּי שֶׁחָדְשָׁהּ שֶׁל לְבָנָה יֶתֶר עַל זֶה בְּשָׁעוֹת. וְחֹדֶשׁ מָלֵא מִשְּׁלֹשִׁים יוֹם וְאַף עַל פִּי שֶׁחָדְשָׁהּ שֶׁל לְבָנָה פָּחוֹת מִזֶּה בְּשָׁעוֹת. כְּדֵי שֶׁלֹּא לְחַשֵּׁב שָׁעוֹת בַּחֹדֶשׁ אֶלָּא יָמִים שְׁלֵמִים: \n", + "אִלּוּ הָיָה חָדְשָׁהּ שֶׁל לְבָנָה תִּשְׁעָה וְעֶשְׂרִים יוֹם וּמֶחֱצָה בִּלְבַד הָיוּ כָּל הַשָּׁנִים חֹדֶשׁ מָלֵא וְחֹדֶשׁ חָסֵר. וְיִהְיוּ יְמֵי שְׁנַת הַלְּבָנָה שנ\"ד, שִׁשָּׁה חֳדָשִׁים חֲסֵרִים וְשִׁשָּׁה חֳדָשִׁים מְלֵאִים. אֲבָל מִפְּנֵי הַחֲלָקִים שֶׁיֵּשׁ בְּכָל חֹדֶשׁ וְחֹדֶשׁ יוֹתֵר עַל חֲצִי הַיּוֹם יִתְקַבֵּץ מֵהֶן שָׁעוֹת וְיָמִים. עַד שֶׁיִּהְיוּ מִקְצָת הַשָּׁנִים חֳדָשִׁים חֲסֵרִים יוֹתֵר עַל הַמְּלֵאִים וּבְמִקְצָת הַשָּׁנִים חֳדָשִׁים מְלֵאִים יוֹתֵר עַל הַחֲסֵרִים: \n", + "יוֹם שְׁלֹשִׁים לְעוֹלָם עוֹשִׂין אוֹתוֹ רֹאשׁ חֹדֶשׁ בְּחֶשְׁבּוֹן זֶה. אִם הָיָה הַחֹדֶשׁ שֶׁעָבַר חָסֵר יִהְיֶה יוֹם שְׁלֹשִׁים רֹאשׁ חֹדֶשׁ הַבָּא. וְאִם יִהְיֶה הַחֹדֶשׁ שֶׁעָבַר מָלֵא יִהְיֶה יוֹם שְׁלֹשִׁים רֹאשׁ חֹדֶשׁ הוֹאִיל וּמִקְצָתוֹ רֹאשׁ חֹדֶשׁ. וְיִהְיֶה תַּשְׁלוּם הַחֹדֶשׁ הַמָּלֵא שֶׁעָבַר. וְיִהְיֶה יוֹם אֶחָד וּשְׁלֹשִׁים רֹאשׁ הַחֹדֶשׁ הַבָּא וּמִמֶּנּוּ הוּא הַמִּנְיָן. וְהוּא יוֹם הַקְּבִיעָה. וּלְפִיכָךְ עוֹשִׂין רָאשֵׁי חֳדָשִׁים בְּחֶשְׁבּוֹן זֶה חֹדֶשׁ אֶחָד יוֹם אֶחָד בִּלְבַד וְחֹדֶשׁ אֶחָד שְׁנֵי יָמִים: \n", + "סֵדֶר הֶחֳדָשִׁים הַמְּלֵאִים וְהַחֲסֵרִים לְפִי חֶשְׁבּוֹן זֶה כָּךְ הוּא. תִּשְׁרֵי לְעוֹלָם מָלֵא. וְטֵבֵת לְעוֹלָם חָסֵר. וּמִטֵּבֵת וְאֵילָךְ אֶחָד מָלֵא וְאֶחָד חָסֵר עַל הַסֵּדֶר. כֵּיצַד. טֵבֵת חָסֵר שְׁבָט מָלֵא. אֲדָר חָסֵר נִיסָן מָלֵא. אִיָּר חָסֵר סִיוָן מָלֵא. תַּמּוּז חָסֵר אָב מָלֵא. אֱלוּל חָסֵר. וּבְשָׁנָה הַמְעֻבֶּרֶת אֲדָר רִאשׁוֹן מָלֵא וַאֲדָר שֵׁנִי חָסֵר: \n", + "נִשְׁאֲרוּ שְׁנֵי הֶחֳדָשִׁים שֶׁהֵן מַרְחֶשְׁוָן וְכִסְלֵו. פְּעָמִים יִהְיוּ שְׁנֵיהֶם מְלֵאִים וּפְעָמִים יִהְיוּ שְׁנֵיהֶם חֲסֵרִים וּפְעָמִים יִהְיֶה מַרְחֶשְׁוָן חָסֵר וְכִסְלֵו מָלֵא. וְשָׁנָה שֶׁיִּהְיוּ בָּהּ שְׁנֵי חֳדָשִׁים אֵלּוּ מְלֵאִים הִיא שֶׁנִּקְרְאוּ חֳדָשֶׁיהָ שְׁלֵמִים. וְשָׁנָה שֶׁיִּהְיוּ בָּהּ שְׁנֵי חֳדָשִׁים אֵלּוּ חֲסֵרִים נִקְרְאוּ חֳדָשֶׁיהָ חֲסֵרִין. וְשָׁנָה שֶׁיִּהְיוּ בָּהּ מַרְחֶשְׁוָן חָסֵר וְכִסְלֵו מָלֵא נִקְרְאוּ חֳדָשֶׁיהָ כְּסִדְרָן: \n", + "דֶּרֶךְ יְדִיעַת הַשָּׁנָה אִם חֳדָשֶׁיהָ מְלֵאִים אוֹ חֲסֵרִין אוֹ כְּסִדְרָן לְפִי חֶשְׁבּוֹן זֶה כָּךְ הוּא. תֵּדַע תְּחִלָּה יוֹם שֶׁנִּקְבַּע בּוֹ רֹאשׁ הַשָּׁנָה שֶׁתִּרְצֶה לֵידַע סִדּוּר חֳדָשֶׁיהָ כְּמוֹ שֶׁבֵּאַרְנוּ בְּפֶרֶק שְׁבִיעִי. וְתֵדַע יוֹם שֶׁיִּקָּבַע בּוֹ רֹאשׁ הַשָּׁנָה שֶׁלְּאַחֲרֶיהָ. וּתְחַשֵּׁב מִנְיַן הַיָּמִים שֶׁבֵּינֵיהֶן חוּץ מִיּוֹם הַקְּבִיעָה שֶׁל זוֹ וְשֶׁל זוֹ. אִם תִּמְצָא בֵּינֵיהֶן שְׁנֵי יָמִים יִהְיוּ חָדְשֵׁי הַשָּׁנָה חֲסֵרִין. וְאִם תִּמְצָא בֵּינֵיהֶם שְׁלֹשָׁה יָמִים יִהְיוּ כְּסִדְרָן. וְאִם תִּמְצָא בֵּינֵיהֶם אַרְבָּעָה יָמִים יִהְיוּ חָדְשֵׁי הַשָּׁנָה שְׁלֵמִים: \n", + "בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁהָיְתָה הַשָּׁנָה שֶׁתִּרְצֶה לֵידַע סִדּוּר חֳדָשֶׁיהָ פְּשׁוּטָה. אֲבָל אִם הָיְתָה מְעֵבֶּרֶת. אִם תִּמְצָא בֵּין יוֹם קְבִיעָתָהּ וּבֵין יוֹם קְבִיעַת שָׁנָה שֶׁלְּאַחֲרֶיהָ אַרְבָּעָה יָמִים יִהְיוּ חָדְשֵׁי אוֹתָהּ שָׁנָה הַמְעֻבֶּרֶת חֲסֵרִים. וְאִם תִּמְצָא בֵּינֵיהֶם חֲמִשָּׁה יָמִים יִהְיוּ כְּסִדְרָן. וְאִם תִּמְצָא בֵּינֵיהֶם שִׁשָּׁה יִהְיוּ שְׁלֵמִים: \n", + "כֵּיצַד. הֲרֵי שֶׁרָצִינוּ לֵידַע סִדּוּר חָדְשֵׁי שָׁנָה זוֹ. וְהָיָה רֹאשׁ הַשָּׁנָה בַּחֲמִישִׁי וְהִיא פְּשׁוּטָה וְרֹאשׁ הַשָּׁנָה שֶׁלְּאַחֲרֶיהָ בְּשֵׁנִי בְּשַׁבָּת. נִמְצָא בֵּינֵיהֶן שְׁלֹשָׁה יָמִים. יָדַעְנוּ שֶׁשָּׁנָה זוֹ חֳדָשֶׁיהָ כְּסִדְרָן. וְאִלּוּ הָיָה רֹאשׁ הַשָּׁנָה שֶׁלְּאַחֲרֶיהָ בִּשְׁלִישִׁי הָיוּ חָדְשֵׁי הַשָּׁנָה זוֹ שְׁלֵמִים. וְאִלּוּ הָיָה רֹאשׁ הַשָּׁנָה בְּשָׁנָה זוֹ בְּשַׁבָּת וּבַשָּׁנָה שֶׁלְּאַחֲרֶיהָ בִּשְׁלִישִׁי בְּשַׁבָּת הָיוּ חָדְשֵׁי שָׁנָה זוֹ חֲסֵרִין. וְעַל דֶּרֶךְ זוֹ תְּחַשֵּׁב לַשָּׁנָה הַמְעֻבֶּרֶת כְּמוֹ שֶׁבֵּאַרְנוּ: \n", + "יֵשׁ שָׁם סִימָנִין שֶׁתִּסְמֹךְ עֲלֵיהֶם כְּדֵי שֶׁלֹּא תִּטְעֶה בְּחֶשְׁבּוֹן סִדּוּר חָדְשֵׁי הַשָּׁנָה וְהֵן בְּנוּיִין עַל עִקְּרֵי זֶה הַחֶשְׁבּוֹן וְהַקְּבִיעוֹת וְהַדְּחִיּוֹת שֶׁבֵּאַרְנוּ דַּרְכָּם. וְאֵלּוּ הֵן. כָּל שָׁנָה שֶׁיִּהְיֶה רֹאשׁ הַשָּׁנָה בָּהּ בַּשְּׁלִישִׁי תִּהְיֶה לְעוֹלָם כְּסִדְרָן לְפִי חֶשְׁבּוֹן זֶה. בֵּין פְּשׁוּטָה בֵּין מְעֻבֶּרֶת. וְאִם יִהְיֶה רֹאשׁ הַשָּׁנָה בְּשַׁבָּת אוֹ בְּשֵׁנִי לֹא תִּהְיֶה כְּסִדְרָן לְעוֹלָם בֵּין בִּפְשׁוּטָה בֵּין בִּמְעֵבֶּרֶת. וְאִם יִהְיֶה רֹאשׁ הַשָּׁנָה בַּחֲמִישִׁי. אִם פְּשׁוּטָה הִיא אִי אֶפְשָׁר שֶׁיִּהְיוּ חֳדָשֶׁיהָ חֲסֵרִים לְפִי חֶשְׁבּוֹן זֶה. וְאִם מְעֻבֶּרֶת הִיא אִי אֶפְשָׁר שֶׁיִּהְיוּ חֳדָשֶׁיהָ כְּסִדְרָן לְפִי חֶשְׁבּוֹן זֶה: \n" + ], + [ + "שְׁנַּת הַחַמָּה יֵשׁ מֵחַכְמֵי יִשְׂרָאֵל שֶׁאוֹמְרִים שֶׁהִיא שְׁסַ\"ה יוֹם וּרְבִיעַ יוֹם שֶׁהוּא שֵׁשׁ שָׁעוֹת. וְיֵשׁ מֵהֶן שֶׁאוֹמְרִים שֶׁהוּא פָּחוֹת מֵרְבִיעַ הַיּוֹם. וְכֵן חַכְמֵי יָוָן וּפָרַס יֵשׁ בֵּינֵיהֶן מַחֲלֹקֶת בְּדָבָר זֶה: \n", + "מִי שֶׁהוּא אוֹמֵר שֶׁהִיא שְׁסַ\"ה יוֹם וּרְבִיעַ יוֹם. יִשָּׁאֵר מִכָּל מַחֲזוֹר שֶׁל תְּשַׁע עֶשְׂרֵה שָׁנָה שָׁעָה אַחַת וְתפ\"ה חֲלָקִים כְּמוֹ שֶׁאָמַרְנוּ. וְיִהְיֶה בֵּין תְּקוּפָה לִתְקוּפָה אֶחָד וְתִשְׁעִים יוֹם וְשֶׁבַע שָׁעוֹת וַחֲצִי שָׁעָה. וּמִשֶּׁתֵּדַע תְּקוּפָה אַחַת בְּאֵי זֶה יוֹם בְּאֵיזוֹ שָׁעָה הִיא תַּתְחִיל לִמְנוֹת מִמֶּנָּה לַתְּקוּפָה הַשְּׁנִיָּה שֶׁאַחֲרֶיהָ וּמִן הַשְּׁנִיָּה לַשְּׁלִישִׁית עַד סוֹף הָעוֹלָם: \n", + "תְּקוּפַת נִיסָן הִיא הַשָּׁעָה וְהַחֵלֶק שֶׁתִּכָּנֵס בּוֹ הַשֶּׁמֶשׁ בְּרֹאשׁ מַזַּל טָלֶה. וּתְקוּפַת תַּמּוּז הֱיוֹת הַשֶּׁמֶשׁ בְּרֹאשׁ מַזַּל סַרְטָן. וּתְקוּפַת תִּשְׁרֵי הֱיוֹת הַשֶּׁמֶשׁ בְּרֹאשׁ מַזַּל מֹאזְנַיִם. וּתְקוּפַת טֵבֵת הֱיוֹת הַשֶּׁמֶשׁ בְּרֹאשׁ מַזַּל גְּדִי. וּתְקוּפַת נִיסָן הָיְתָה בַּשָּׁנָה הָרִאשׁוֹנָה שֶׁל יְצִירָה לְפִי חֶשְׁבּוֹן זֶה קֹדֶם מוֹלַד נִיסָן בְּשִׁבְעָה יָמִים וְתֵשַׁע שָׁעוֹת וְתרמ\"ב חֲלָקִים, סִימָנָהּ ז\"ט תרמ\"ב: \n", + "דֶּרֶךְ חֶשְׁבּוֹן הַתְּקוּפָה כָּךְ הִיא. תֵּדַע תְּחִלָּה כַּמָּה מַחֲזוֹרִין שְׁלֵמִים מִשְּׁנַת הַיְצִירָה עַד מַחֲזוֹר שֶׁתִּרְצֶה. וְקַח לְכָל מַחֲזוֹר מֵהֶן שָׁעָה אַחַת וְתפ\"ה חֲלָקִים. קַבֵּץ כָּל הַחֲלָקִים שָׁעוֹת וְכָל הַשָּׁעוֹת יָמִים וְתִגְרַע מִן הַכּל שִׁבְעָה יָמִים וְתֵשַׁע שָׁעוֹת וְתרמ\"ב חֲלָקִים. וְהַשְּׁאָר תּוֹסִיף אוֹתוֹ עַל מוֹלַד נִיסָן שֶׁל שָׁנָה רִאשׁוֹנָה מִן הַמַּחֲזוֹר. יֵצֵא לְךָ בְּאֵי זוֹ שָׁעָה וּבְכַמָּה בַּחֹדֶשׁ תִּהְיֶה תְּקוּפַת נִיסָן שֶׁל אוֹתָהּ הַשָּׁנָה מִן הַמַּחֲזוֹר. וּמִמֶּנָּה תַּתְחִיל לִמְנוֹת אֶחָד וְתִשְׁעִים יוֹם וְשֶׁבַע שָׁעוֹת וּמֶחֱצָה לְכָל תְּקוּפָה וּתְקוּפָה. וְאִם תִּרְצֶה לֵידַע תְּקוּפַת נִיסָן שֶׁל שָׁנָה זוֹ שֶׁהִיא שְׁנַת כָּךְ וְכָךְ בַּמַּחֲזוֹר שֶׁאַתָּה עוֹמֵד בּוֹ. קַח לְכָל הַמַּחֲזוֹרִין הַשְּׁלֵמִים שָׁעָה וְתפ\"ה לְכָל מַחֲזוֹר. וּלְכָל הַשָּׁנִים הַגְּמוּרוֹת שֶׁשָּׁלְמוּ מִן הַמַּחֲזוֹר עֲשָׂרָה יָמִים וְכ\"א שָׁעוֹת וְר\"ד חֲלָקִים לְכָל שָׁנָה וְקַבֵּץ הַכּל. וְתִגְרַע מִמֶּנּוּ ז' יָמִים וְט' שָׁעוֹת וְתרמ\"ב חֲלָקִים. וְהַשְּׁאָר תַּשְׁלִיכֵם חָדְשֵׁי הַלְּבָנָה כ\"ט יוֹם וְי\"ב שָׁעוֹת וְז' מֵאוֹת וְצ\"ג חֲלָקִים. וְהַנִּשְׁאָר פָּחוֹת מֵחֹדֶשׁ הַלְּבָנָה תּוֹסִיף אוֹתוֹ עַל מוֹלַד נִיסָן שֶׁל אוֹתָהּ הַשָּׁנָה. וְתֵדַע זְמַן תְּקוּפַת נִיסָן שֶׁל אוֹתָהּ הַשָּׁנָה בְּכַמָּה יוֹם בַּחֹדֶשׁ הִיא וּבְכַמָּה שָׁעָה. תְּקוּפַת נִיסָן לְפִי חֶשְׁבּוֹן זֶה אֵינָהּ לְעוֹלָם אֶלָּא אוֹ בִּתְחִלַּת הַלַּיְלָה אוֹ בַּחֲצִי הַלַּיְלָה אוֹ בִּתְחִלַּת הַיּוֹם אוֹ בַּחֲצִי הַיּוֹם. וּתְקוּפַת תַּמּוּז לְעוֹלָם אֵינָהּ אֶלָּא אוֹ בְּז' שָׁעוֹת וּמֶחֱצָה אוֹ בְּשָׁעָה אַחַת וּמֶחֱצָה בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה. וּתְקוּפַת תִּשְׁרֵי לְעוֹלָם אֵינָהּ אֶלָּא אוֹ בְּט' שָׁעוֹת אוֹ בְּג' שָׁעוֹת בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה. וּתְקוּפַת טֵבֵת לְעוֹלָם אֵינָהּ אֶלָּא אוֹ בְּי' שָׁעוֹת וּמֶחֱצָה אוֹ בְּאַרְבַּע שָׁעוֹת וּמֶחֱצָה בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה. אִם תִּרְצֶה לֵידַע בְּאֵי זֶה יוֹם מִימֵי הַשָּׁבוּעַ וּבְאֵי זוֹ שָׁעָה תִּהְיֶה הַתְּקוּפָה. קַח שָׁנִים גְּמוּרוֹת שֶׁעָבְרוּ מִשְּׁנַת הַיְצִירָה עַד שָׁנָה שֶׁתִּרְצֶה וְהַשְׁלֵךְ הַכּל כ\"ח כ\"ח וְהַנִּשְׁאָר יוֹתֵר מִכ\"ח קַח לְכָל שָׁנָה יוֹם אֶחָד ו' שָׁעוֹת. וְקַבֵּץ הַכּל וְהוֹסֵיף עָלָיו ג' וְהַשְׁלֵךְ הַכּל ז' ז'. וְהַנִּשְׁאָר מִן הַיָּמִים וּמִן הַשָּׁעוֹת תַּתְחִיל לִמְנוֹת מִתְּחִלַּת לֵיל אֶחָד בְּשַׁבָּת וְלַאֲשֶׁר יַגִּיעַ הַחֶשְׁבּוֹן בּוֹ תִּהְיֶה תְּקוּפַת נִיסָן. וְלָמָּה מוֹסִיפִין שְׁלֹשָׁה לְפִי שֶׁתְּקוּפָה רִאשׁוֹנָה שֶׁל שְׁנַת הַיְצִירָה הָיְתָה בִּתְחִלַּת לֵיל רְבִיעִי: \n", + "כֵּיצַד. הֲרֵי שֶׁרָצִינוּ לֵידַע תְּקוּפַת נִיסָן שֶׁל שְׁנַת תְּשַׁע מֵאוֹת שְׁלֹשִׁים וְאַרְבַּעַת אֲלָפִים לַיְצִירָה. כְּשֶׁתַּשְׁלִיךְ הַכּל כ\"ח כ\"ח תִּשָּׁאֵר שָׁנָה אַחַת. תִּקַּח לָהּ יוֹם אֶחָד וְשֵׁשׁ שָׁעוֹת וְתוֹסִיף עָלָיו ג' נִמְצֵאת תְּקוּפַת נִיסָן בְּלֵיל חֲמִישִׁי שֵׁשׁ שָׁעוֹת בַּלַּיְלָה. וּכְשֶׁתּוֹסִיף עָלֶיהָ שֶׁבַע שָׁעוֹת וּמֶחֱצָה הֲרֵי תִּהְיֶה תְּקוּפַת תַּמּוּז בְּשָׁעָה וּמֶחֱצָה מִיּוֹם ה'. וּכְשֶׁתּוֹסִיף עָלֶיהָ שֶׁבַע שָׁעוֹת וּמֶחֱצָה תִּהְיֶה תְּקוּפַת תִּשְׁרֵי בְּט' שָׁעוֹת מִיּוֹם ה'. וּכְשֶׁתּוֹסִיף עָלֶיהָ שֶׁבַע שָׁעוֹת וּמֶחֱצָה תִּהְיֶה תְּקוּפַת טֵבֵת בְּד' שָׁעוֹת וּמֶחֱצָה מִלֵּיל ז'. וּכְשֶׁתּוֹסִיף עָלֶיהָ שֶׁבַע שָׁעוֹת וּמֶחֱצָה תִּהְיֶה תְּקוּפַת נִיסָן הַבָּאָה בִּתְחִלַּת יוֹם ו'. וְעַל דֶּרֶךְ זוֹ עַד סוֹף הָעוֹלָם תְּקוּפָה אַחַר תְּקוּפָה: \n", + "אִם תִּרְצֶה לֵידַע בְּכַמָּה יוֹם בַּחֹדֶשׁ תִּהְיֶה תְּקוּפַת נִיסָן שֶׁל שָׁנָה זוֹ. תֵּדַע תְּחִלָּה בְּאֵי זֶה יוֹם מִימֵי הַשָּׁבוּעַ תִּהְיֶה וּבְאֵי זֶה יוֹם יִקְבְּעוּ נִיסָן שֶׁל שָׁנָה זוֹ וְכַמָּה שָׁנִים גְּמוּרוֹת עָבְרוּ מִן הַמַּחֲזוֹר. וְתִקַּח לְכָל שָׁנָה אַחַד עָשָׂר יוֹם וְתוֹסִיף עַל סִכּוּם הַיָּמִים ז' יָמִים בִּזְמַנִּים אֵלּוּ. וְהַשְׁלֵךְ הַכּל ל' ל' וְהַנִּשְׁאָר פָּחוֹת מִל' תַּתְחִיל לִמְנוֹתוֹ מֵרֹאשׁ חֹדֶשׁ נִיסָן. אִם יַגִּיעַ לְיוֹם הַתְּקוּפָה מוּטָב וְאִם לָאו הוֹסֵיף יוֹם אוֹ שְׁנֵי יָמִים אוֹ שְׁלֹשָׁה יָמִים עַל הַמִּנְיָן עַד שֶׁיַּגִּיעַ לְיוֹם הַתְּקוּפָה. וְאִם תִּהְיֶה הַשָּׁנָה מְעֵבֶּרֶת תַּתְחִיל לִמְנוֹת מֵרֹאשׁ חֹדֶשׁ אֲדָר שֵׁנִי וְלַיּוֹם שֶׁיַּגִּיעַ הַחֶשְׁבּוֹן בְּאוֹתוֹ הַיּוֹם מִן הַחֹדֶשׁ תִּהְיֶה הַתְּקוּפָה: \n", + "כֵּיצַד. הֲרֵי שֶׁרָצִינוּ לֵידַע בְּכַמָּה בַּחֹדֶשׁ תִּהְיֶה תְּקוּפַת נִיסָן שֶׁל שְׁנַת תתק\"ל. שֶׁהִיא שָׁנָה תְּשִׁיעִית מִמַּחֲזוֹר ר\"ס. מָצָאנוּ רֹאשׁ חֹדֶשׁ נִיסָן נִקְבָּע בָּהּ בַּחֲמִישִׁי וּתְקוּפַת נִיסָן בַּחֲמִישִׁי. וּלְפִי שֶׁהָיְתָה שָׁנָה זוֹ תְּשִׁיעִית לַמַּחֲזוֹר יִהְיוּ הַשָּׁנִים הַגְּמוּרוֹת שְׁמוֹנֶה. כְּשֶׁתִּקַּח לְכָל שָׁנָה מֵהֶן י\"א יוֹם יִהְיוּ כָּל הַיָּמִים פ\"ח. תּוֹסִיף ז' הֲרֵי הַכּל צ\"ה. תַּשְׁלִיךְ הַכּל ל' ל' נִשְׁאֲרוּ ה' יָמִים. כְּשֶׁתַּתְחִיל לִמְנוֹת ה' יָמִים מֵרֹאשׁ חֹדֶשׁ נִיסָן שֶׁהָיָה בַּחֲמִישִׁי יַגִּיעַ הַחֶשְׁבּוֹן לְיוֹם שֵׁנִי. וּכְבָר יָדַעְנוּ שֶׁאֵין הַתְּקוּפָה בְּשֵׁנִי בְּשַׁבָּת אֶלָּא בַּחֲמִישִׁי. לְפִיכָךְ תּוֹסִיף יוֹם אַחַר יוֹם עַד שֶׁתַּגִּיעַ לַחֲמִישִׁי שֶׁהוּא יוֹם הַתְּקוּפָה. נִמְצֵאת תְּקוּפַת נִיסָן בְּשָׁנָה זוֹ בְּיוֹם שְׁמִינִי מֵחֹדֶשׁ נִיסָן. וְעַל הַדֶּרֶךְ הַזֹּאת תַּעֲשֶׂה בְּכָל שָׁנָה וְשָׁנָה: \n", + "זֶה שֶׁאָמַרְנוּ תּוֹסִיף יוֹם אַחַר יוֹם עַד שֶׁתַּגִּיעַ לְיוֹם הַתְּקוּפָה. לְעוֹלָם לֹא תִּהְיֶה צָרִיךְ לְהוֹסִיף אֶלָּא יוֹם אֶחָד אוֹ ב' אוֹ ג'. וּפֶלֶא גָּדוֹל הוּא שֶׁתִּהְיֶה צָרִיךְ לְהוֹסִיף אַרְבָּעָה יָמִים. וְאִם מָצָאתָ שֶׁאַתָּה צָרִיךְ לְהוֹסִיף עַל זֶה תֵּדַע שֶׁטָּעִיתָ בַּחֶשְׁבּוֹן וְתַחֲזֹר וְתַחְשֹׁב בְּדִקְדּוּק: \n" + ], + [ + "שְׁנַּת הַחַמָּה לְמִי שֶׁהוּא אוֹמֵר שֶׁהִיא פָּחוֹת מֵרְבִיעַ מֵחַכְמֵי יִשְׂרָאֵל. יֵשׁ מִי שֶׁאוֹמֵר שס\"ה יוֹם וְחָמֵשׁ שָׁעוֹת וְתתקצ\"ז חֲלָקִים וּמ\"ח רֶגַע. וְהָרֶגַע אֶחָד מֵע\"ו בְּחֵלֶק. וּלְפִי חֶשְׁבּוֹן זֶה תִּהְיֶה תּוֹסֶפֶת שְׁנַת הַחַמָּה עַל שְׁנַת הַלְּבָנָה י' יָמִים וְכ\"א שָׁעָה וְקכ\"א חֵלֶק וּמ\"ח רֶגַע. סִימָן לָהֶן יכ\"א קכ\"א מ\"ח. וְלֹא תִּמְצָא תּוֹסֶפֶת בְּמַחֲזוֹר שֶׁל י\"ט שָׁנָה כְּלָל אֶלָּא בְּכָל מַחֲזוֹר מֵהֶם יִשְׁלְמוּ שְׁנֵי הַחַמָּה עִם שְׁנֵי הַלְּבָנָה הַפְּשׁוּטוֹת וְהַמְעֵבָּרוֹת: \n", + "בֵּין כָּל תְּקוּפָה וּתְקוּפָה לְפִי חֶשְׁבּוֹן זֶה צ\"א יוֹם וְז' שָׁעוֹת וְתקי\"ט חֲלָקִים וְל\"א רֶגַע. סִימָן לָהֶם צ\"א ת\"ק י\"ט ל\"א. וּכְשֶׁתֵּדַע תְּקוּפָה מִן הַתְּקוּפוֹת אֵימָתַי הָיְתָה. תַּחְשֹׁב מֵאוֹתוֹ רֶגַע מִנְיָן זֶה וְתֵדַע תְּקוּפָה שֶׁאַחֲרֶיהָ עַל הַדֶּרֶךְ שֶׁבֵּאַרְנוּ בִּתְקוּפַת הַשָּׁנָה שֶׁהִיא רְבִיעַ: \n", + "תְּקוּפַת נִיסָן לְפִי חֶשְׁבּוֹן זֶה הָיְתָה בְּשָׁנָה רִאשׁוֹנָה שֶׁל יְצִירָה קֹדֶם מוֹלַד נִיסָן בְּט' שָׁעוֹת וְתרמ\"ב חֲלָקִים. סִימָן לָהֶם ט' תרמ\"ב. וְכֵן הִיא לְעוֹלָם בְּכָל שָׁנָה רִאשׁוֹנָה שֶׁל כָּל מַחֲזוֹר קֹדֶם מוֹלַד נִיסָן בְּתֵשַׁע שָׁעוֹת וְתרמ\"ב חֲלָקִים: \n", + "כְּשֶׁתֵּדַע תְּקוּפַת נִיסָן שֶׁל שָׁנָה רִאשׁוֹנָה מִן הַמַּחֲזוֹר. תַּחְשֹׁב מִמֶּנָּה צ\"א יוֹם וְז' שָׁעוֹת וְתקי\"ט חֲלָקִים וְל\"א רֶגַע לְכָל תְּקוּפָה וּתְקוּפָה עַד סוֹף הַמַּחֲזוֹר: \n", + "אִם תִּרְצֶה לֵידַע מָתַי תִּהְיֶה תְּקוּפַת נִיסָן לְפִי חֶשְׁבּוֹן זֶה. תֵּדַע תְּחִלָּה שָׁנִים גְּמוּרוֹת שֶׁעָבְרוּ מִן הַמַּחֲזוֹר. וְתִקַּח לְכָל שָׁנָה מֵהֶן תּוֹסֶפֶת. וְהִיא יכ\"א קכ\"א מ\"ח. וְקַבֵּץ כָּל הָרְגָעִים חֲלָקִים וְכָל הַחֲלָקִים שָׁעוֹת וְכָל הַשָּׁעוֹת יָמִים כְּדֶרֶךְ שֶׁתַּחְשֹׁב בַּמּוֹלָדוֹת. וְתִגְרַע מִן הַכּל הַט' שָׁעוֹת וְתרמ\"ב חֲלָקִים. וְהַנִּשְׁאָר תַּשְׁלִיךְ חָדְשֵׁי לְבָנָה. וְהַנִּשְׁאָר שֶׁאֵין בּוֹ חֹדֶשׁ לְבָנָה תּוֹסִיף אוֹתוֹ עַל מוֹלַד נִיסָן שֶׁל אוֹתָהּ שָׁנָה. וּבְרֶגַע שֶׁיַּגִּיעַ הַמִּנְיָן בּוֹ תִּהְיֶה תְּקוּפַת נִיסָן שֶׁל אוֹתָהּ שָׁנָה: \n", + "וְנִרְאִין לִי הַדְּבָרִים שֶׁעַל חֶשְׁבּוֹן תְּקוּפָה זוֹ הָיוּ סוֹמְכִין לְעִנְיַן עִבּוּר הַשָּׁנָה בְּעֵת שֶׁבֵּית דִּין הַגָּדוֹל מָצוּי. שֶׁהָיוּ מְעַבְּרִין מִפְּנֵי הַזְּמַן אוֹ מִפְּנֵי הַצֹּרֶךְ. לְפִי שֶׁחֶשְׁבּוֹן זֶה הוּא הָאֱמֶת יוֹתֵר מִן הָרִאשׁוֹן. וְהוּא קָרוֹב מִן הַדְּבָרִים שֶׁנִּתְבָּאֲרוּ בְּאִצְטַגְנִינוּת יוֹתֵר מִן הַחֶשְׁבּוֹן הָרִאשׁוֹן שֶׁהָיְתָה בּוֹ שְׁנַת הַחַמָּה שס\"ה יוֹם וּרְבִיעַ יוֹם: \n", + "וְחֶשְׁבּוֹן שְׁתֵּי תְּקוּפוֹת הָאֵלּוּ שֶׁבֵּאַרְנוּ דַּרְכָּם הַכּל בְּקֵרוּב הוּא וּבְמַהֲלַךְ הַשֶּׁמֶשׁ הָאֶמְצָעִי לֹא בִּמְקוֹמָהּ הָאֲמִתִּי. אֲבָל בִּמְקוֹם הַשֶּׁמֶשׁ הָאֲמִתִּי תִּהְיֶה תְּקוּפַת נִיסָן בִּזְמַנִּים אֵלּוּ בִּכְמוֹ שְׁנֵי יָמִים קֹדֶם שְׁתֵּי הַתְּקוּפוֹת שֶׁיּוֹצְאִין בְּחֶשְׁבּוֹן זֶה. בֵּין בְּחֶשְׁבּוֹן מִי שֶׁחָשַׁב רְבִיעַ יוֹם גָּמוּר בֵּין לְמִי שֶׁמְּחַשֵּׁב לְפָחוֹת מֵרְבִיעַ יוֹם: \n" + ], + [ + "לְפִי שֶׁאָמַרְנוּ בַּהֲלָכוֹת אלּוּ שֶׁבֵּית דִּין הָיוּ מְחַשְּׁבִין בְּדִקְדּוּק וְיוֹדְעִים אִם יֵרָאֶה הַיָּרֵחַ אוֹ לֹא יֵרָאֶה. יָדַעְנוּ שֶׁכָּל מִי שֶׁרוּחוֹ נְכוֹנָה וְלִבּוֹ תָּאֵב לְדִבְרֵי הַחָכְמוֹת וְלַעֲמֹד עַל הַסּוֹדוֹת יִתְאַוֶּה לֵידַע אוֹתָן הַדְּרָכִים שֶׁמְּחַשְּׁבִין בָּהֶם עַד שֶׁיֵּדַע אָדָם אִם יֵרָאֶה הַיָּרֵחַ בְּלַיִל זֶה אוֹ לֹא יֵרָאֶה: ", + "וְדַרְכֵי הַחֶשְׁבּוֹן יֵשׁ בָּהֶן מַחֲלוֹקוֹת גְּדוֹלוֹת בֵּין חַכְמֵי הַגּוֹיִם הַקַּדְמוֹנִים שֶׁחָקְרוּ עַל חֶשְׁבּוֹן הַתְּקוּפוֹת וְהַגִּימַטְרִיָּאוֹת. וַאֲנָשִׁים חֲכָמִים גְּדוֹלִים נִשְׁתַּבְּשׁוּ בָּהֶן וְנִתְעַלְּמוּ מֵהֶן דְּבָרִים וְנוֹלְדוּ לָהֶן סְפֵקוֹת. וְיֵשׁ מִי שֶׁדִּקְדֵּק הַרְבֵּה וְלֹא פָּגַע בַּדֶּרֶךְ הַנְּכוֹנָה בְּחֶשְׁבּוֹן רְאִיַּת הַיָּרֵחַ אֶלָּא צָלַל בְּמַיִם אַדִּירִים וְהֶעֱלָה חֶרֶס בְּיָדוֹ: ", + "וּלְפִי אֹרֶךְ הַיָּמִים וְרֹב הַבְּדִיקוֹת וְהַחֲקִירוֹת נוֹדְעוּ לְמִקְצָת הַחֲכָמִים דַּרְכֵי חֶשְׁבּוֹן זֶה. וְעוֹד שֶׁיֵּשׁ לָנוּ בְּעִקָּרִים אֵלּוּ קַבָּלוֹת מִפִּי הַחֲכָמִים וּרְאָיוֹת שֶׁלֹּא נִכְתְּבוּ בַּסְּפָרִים הַיְדוּעִים לַכּל. וּמִפְּנֵי כָּל אֵלּוּ הַדְּבָרִים כָּשֵׁר בְּעֵינַי לְבָאֵר דַּרְכֵי חֶשְׁבּוֹן זֶה כְּדֵי שֶׁיִּהְיֶה נָכוֹן לְמִי שֶׁמְּלָאוֹ לִבּוֹ לְקָרְבָה אֶל הַמְּלָאכָה לַעֲשׂוֹת אוֹתָהּ: ", + "וְאַל יִהְיוּ דְּרָכִים אֵלּוּ קַלִּים בְּעֵינֶיךָ מִפְּנֵי שֶׁאֵין אָנוּ צְרִיכִין לָהֶם בַּזְּמַן הַזֶּה. שֶׁאֵלּוּ הַדְּרָכִים דְּרָכִים רְחוֹקִים וַעֲמֻקִּים הֵן. וְהוּא סוֹד הָעִבּוּר שֶׁהָיוּ הַחֲכָמִים הַגְּדוֹלִים יוֹדְעִים אוֹתוֹ וְאֵין מוֹסְרִין אוֹתוֹ לְכָל אָדָם אֶלָּא לִסְמוּכִים נְבוֹנִים. אֲבָל זֶה הַחֶשְׁבּוֹן בַּזְּמַן הַזֶּה שֶׁאֵין בֵּית דִּין לִקְבֹּעַ עַל פִּי הָרְאִיָּה שֶׁאָנוּ מְחַשְּׁבִין בּוֹ הַיּוֹם אֲפִלּוּ תִּינוֹקוֹת שֶׁל בֵּית רַבָּן מַגִּיעִין עַד סוֹפוֹ בִּשְׁלֹשָׁה וְאַרְבָּעָה יָמִים: ", + "שֶׁמָּא יִתְבּוֹנֵן חָכָם מֵחַכְמֵי הָאֻמּוֹת אוֹ מֵחַכְמֵי יִשְׂרָאֵל שֶׁלָּמְדוּ חָכְמַת יָוָן בִּדְרָכִים אֵלּוּ שֶׁאֲנִי מְחַשֵּׁב בָּהֶן לִרְאִיַּת הַיָּרֵחַ וְיִרְאֶה קֵרוּב מְעַט בְּמִקְצָת הַדְּרָכִים. וְיַעֲלֶה עַל דַּעְתּוֹ שֶׁנִּתְעַלֵּם מִמֶּנּוּ דָּבָר זֶה וְלֹא יָדַעְנוּ שֶׁיֵּשׁ בְּאוֹתוֹ הַדֶּרֶךְ קֵרוּב. אַל יַעֲלֶה זֶה עַל דַּעְתּוֹ אֶלָּא כָּל דָּבָר שֶׁלֹּא דִּקְדַּקְנוּ בּוֹ מִפְּנֵי שֶׁיָּדַעְנוּ בְּעִקְּרֵי הַגִּימַטְרִיָּאוֹת בִּרְאָיוֹת בְּרוּרוֹת שֶׁאֵין דָּבָר זֶה מַפְסִיד בִּידִיעַת הָרְאִיָּה וְאֵין חוֹשְׁשִׁין לוֹ. לְפִיכָךְ לֹא דִּקְדַּקְנוּ בּוֹ: ", + "וְכֵן כְּשֶׁיִּרְאֶה בְּדֶרֶךְ מִן הַדְּרָכִים חֶסְרוֹן מְעַט מֵחֶשְׁבּוֹן הָרָאוּי לְאוֹתָהּ הַדֶּרֶךְ. בְּכַוָּנָה עָשִׂינוּ זֶה לְפִי שֶׁיֵּשׁ כְּנֶגְדּוֹ יִתְרוֹן בְּדֶרֶךְ אַחֶרֶת עַד שֶׁיֵּצֵא הַדָּבָר לַאֲמִתּוֹ בִּדְרָכִים קְרוֹבִים בְּלֹא חֶשְׁבּוֹן אָרֹךְ. כְּדֵי שֶׁלֹּא יִבָּהֵל הָאָדָם שֶׁאֵינוֹ רָגִיל בִּדְבָרִים אֵלּוּ בְּרֹב הַחֶשְׁבּוֹנוֹת שֶׁאֵין מוֹעִילִין בִּרְאִיַּת הַיָּרֵחַ: ", + "הָעִקָּרִים שֶׁצָּרִיךְ אָדָם לֵידַע תְּחִלָּה לְכָל חֶשְׁבּוֹנוֹת הָאִצְטַגְנִינוּת. בֵּין לְדַרְכֵי חֶשְׁבּוֹן הָרְאִיָּה בֵּין לִשְׁאָר דְּבָרִים. אֵלּוּ הֵן. הַגַּלְגַּל מוחלק בְּש\"ס מַעֲלוֹת. כָּל מַזָּל וּמַזָּל שְׁלֹשִׁים מַעֲלוֹת. וּמַתְחִיל מִתְּחִלַּת מַזַּל טָלֶה וְכָל מַעֲלָה וּמַעֲלָה ס' חֲלָקִים. וְכָל חֵלֶק וְחֵלֶק ס' שְׁנִיּוֹת. וְכָל שְׁנִיָּה וּשְׁנִיָּה שִׁשִּׁים שְׁלִישִׁיּוֹת. וְכֵן תְּדַקְדֵּק הַחֶשְׁבּוֹן וּתְחַלֵּק כָּל זְמַן שֶׁתִּרְצֶה: ", + "לְפִיכָךְ אִם יָצָא לְךָ בַּחֶשְׁבּוֹן שֶׁכּוֹכָב פְּלוֹנִי מְקוֹמוֹ בַּגַּלְגַּל בְּע' מַעֲלוֹת וְל' חֲלָקִים וּמ' שְׁנִיּוֹת. תֵּדַע שֶׁכּוֹכָב זֶה הוּא בְּמַזַּל תְּאוֹמִים בַּחֲצִי מַעֲלָה אַחַת עֶשְׂרֵה מִמַּזָּל זֶה. לְפִי שֶׁמַּזַּל טָלֶה ל' מַעֲלוֹת וּמַזַּל שׁוֹר ל' מַעֲלוֹת נִשְׁאַר עֶשֶׂר מַעֲלוֹת וּמֶחֱצָה מִמַּזַּל תְּאוֹמִים וּמ' שְׁנִיּוֹת מֵחֲצִי הַמַּעֲלָה הָאַחֲרוֹן: ", + "וְכֵן אִם יָצָא מְקוֹמוֹ בַּגַּלְגַּל בְּש\"כ מַעֲלוֹת. תֵּדַע שֶׁכּוֹכָב זֶה בְּמַזַּל דְּלִי בְּכ' מַעֲלָה בּוֹ. וְעַל דֶּרֶךְ זוֹ בְּכָל הַמִּנְיָנוֹת. וְסֵדֶר הַמַּזָּלוֹת כָּךְ הוּא. טָלֶה שׁוֹר תְּאוֹמִים סַרְטָן אַרְיֵה בְּתוּלָה מֹאזְנַיִם עַקְרָב קֶשֶׁת גְּדִי דְּלִי דָּגִים: ", + "הַחֶשְׁבּוֹנוֹת כֻּלָּם כְּשֶׁתְּקַבֵּץ שְׁאֵרִית לִשְׁאֵרִית אוֹ כְּשֶׁתּוֹסִיף מִנְיָן עַל מִנְיָן. תְּקַבֵּץ כָּל מִין עִם מִינוֹ. הַשְּׁנִיּוֹת עִם הַשְּׁנִיּוֹת וְהַחֲלָקִים עִם הַחֲלָקִים וְהַמַּעֲלוֹת עִם הַמַּעֲלוֹת. וְכָל זְמַן שֶׁיִּתְקַבֵּץ מִן הַשְּׁנִיּוֹת ס' תָּשִׂים חֵלֶק אֶחָד וְתוֹסִיף עַל הַחֲלָקִים. וְכָל שֶׁיִּתְקַבֵּץ מִן הַחֲלָקִים ס' תָּשִׂים אוֹתוֹ מַעֲלָה וְתוֹסִיף אוֹתָהּ עַל הַמַּעֲלוֹת. וּכְשֶׁתְּקַבֵּץ הַמַּעֲלוֹת תַּשְׁלִיךְ אוֹתָן ש\"ס וְהַנִּשְׁאָר מִש\"ס וּלְמַטָּה הוּא שֶׁתּוֹפְסִין אוֹתוֹ לְחֶשְׁבּוֹן: ", + "בְּכָל הַחֶשְׁבּוֹנוֹת כֻּלָּן כְּשֶׁתִּרְצֶה לִגְרֹעַ מִנְיָן מִמִּנְיָן. אִם יִהְיֶה זֶה שֶׁגּוֹרְעִין אוֹתוֹ יֶתֶר עַל זֶה שֶׁגּוֹרְעִין מִמֶּנּוּ אֲפִלּוּ בְּחֵלֶק אֶחָד תּוֹסִיף עַל זֶה שֶׁגּוֹרְעִין מִמֶּנּוּ ש\"ס מַעֲלוֹת כְּדֵי שֶׁיְּהֵא אֶפְשָׁר לִגְרֹעַ זֶה הַמִּנְיָן מִמֶּנּוּ: ", + "כֵּיצַד. הֲרֵי שֶׁהִצְרִיכְךָ הַחֶשְׁבּוֹן לִגְרֹעַ מָאתַיִם מַעֲלוֹת וְנ' חֲלָקִים וּמ' שְׁנִיּוֹת. סִימָן רנ\"ם. מִק' מַעֲלוֹת וְכ' חֲלָקִים וְל' שְׁנִיּוֹת. סִימָנָן קכ\"ל. תּוֹסִיף עַל הַק' ש\"ס יִהְיוּ הַמַּעֲלוֹת ת\"ס וְתַתְחִיל לִגְרֹעַ הַשְּׁנִיּוֹת מִן הַשְּׁנִיּוֹת תָּבוֹא לִגְרֹעַ אַרְבָּעִים מִשְּׁלֹשִׁים אִי אֶפְשָׁר. תָּרִים חֵלֶק אֶחָד מִן הָעֶשְׂרִים חֲלָקִים וְתַעֲשֶׂה אוֹתוֹ שִׁשִּׁים שְׁנִיּוֹת וְתוֹסִיף עַל הַשְּׁלֹשִׁים וְנִמְצְאוּ הַשְּׁנִיּוֹת תִּשְׁעִים. תִּגְרַע מֵהֶם הַמ' יִשָּׁאֵר חֲמִשִּׁים שְׁנִיּוֹת. וְתַחֲזֹר לִגְרֹעַ חֲמִשִּׁים חֲלָקִים מִי\"ט חֲלָקִים שֶׁכְּבָר הֲרִימוֹתָ מֵהֶם חֵלֶק אֶחָד וַעֲשִׂיתוֹ שְׁנִיּוֹת. וְאִי אֶפְשָׁר לִגְרֹעַ חֲמִשִּׁים מִתִּשְׁעָה עָשָׂר. לְפִיכָךְ תָּרִים מַעֲלָה אַחַת מִן הַמַּעֲלוֹת וְתַעֲשֶׂה אוֹתָהּ שִׁשִּׁים חֲלָקִים וְתוֹסִיף עַל הַתִּשְׁעָה עָשָׂר וְנִמְצְאוּ הַחֲלָקִים ע\"ט. תִּגְרַע מֵהֶן הַחֲמִשִּׁים יִשָּׁאֵר תִּשְׁעָה וְעֶשְׂרִים חֲלָקִים. וְתַחֲזֹר לִגְרֹעַ הַמָּאתַיִם מַעֲלוֹת מִן אַרְבַּע מֵאוֹת וְנ\"ט מַעֲלוֹת שֶׁכְּבָר הֲרִימוֹתָ מַעֲלָה אַחַת וְעָשִׂיתָ חֲלָקִים. יִשָּׁאֵר מָאתַיִם וְתֵשַׁע וַחֲמִשִּׁים מַעֲלוֹת וְנִמְצָא הַשְּׁאָר סִימָנוֹ רנ\"ט כ\"ט נ'. וְעַל דֶּרֶךְ זוֹ בְּכָל גֵּרָעוֹן וְגֵרָעוֹן: ", + "הַשֶּׁמֶשׁ וְהַיָּרֵחַ וְכֵן שְׁאָר הַשִּׁבְעָה כּוֹכָבִים מַהֲלַךְ כָּל אֶחָד וְאֶחָד מֵהֶן בַּגַּלְגַּל שֶׁלּוֹ מַהֲלָךְ שָׁוֶה. אֵין בּוֹ לֹא קַלּוּת וְלֹא כְּבֵדוּת אֶלָּא כְּמוֹ מַהֲלָכוֹ הַיּוֹם כְּמוֹ מַהֲלָכוֹ אֶמֶשׁ כְּמוֹ מַהֲלָכוֹ לְמָחָר כְּמוֹ מַהֲלָכוֹ בְּכָל יוֹם וָיוֹם. וְגַלְגַּל שֶׁל כָּל אֶחָד מֵהֶם אַף עַל פִּי שֶׁהוּא מַקִּיף אֶת הָעוֹלָם אֵין הָאָרֶץ בְּאֶמְצָעוֹ: ", + "לְפִיכָךְ אִם תַּעֲרֹךְ מַהֲלַךְ כָּל אֶחָד מֵהֶן לַגַּלְגַּל הַמַּקִּיף אֶת הָעוֹלָם שֶׁהָאָרֶץ בְּאֶמְצָעוֹ שֶׁהוּא גַּלְגַּל הַמַּזָּלוֹת. יִשְׁתַּנֶּה הִלּוּכוֹ וְנִמְצָא מַהֲלָכוֹ בְּיוֹם זֶה בְּגַלְגַּל הַמַּזָּלוֹת פָּחוֹת אוֹ יוֹתֵר עַל מַהֲלָכוֹ אֶמֶשׁ אוֹ עַל מַהֲלָכוֹ לְמָחָר: ", + "הַמַּהֲלָךְ הַשָּׁוֶה שֶׁמְּהַלֵּךְ הַכּוֹכָב אוֹ הַשֶּׁמֶשׁ אוֹ הַיָּרֵחַ בְּגַלְגַּלּוֹ הוּא הַנִּקְרָא אֶמְצַע הַמַּהֲלָךְ. וְהַמַּהֲלָךְ שֶׁיִּהְיֶה בְּגַלְגַּל הַמַּזָּלוֹת שֶׁהוּא פְּעָמִים יוֹתֵר וּפְעָמִים חָסֵר הוּא הַמַּהֲלָךְ הָאֲמִתִּי. וּבוֹ יִהְיֶה מְקוֹם הַשֶּׁמֶשׁ אוֹ מְקוֹם הַיָּרֵחַ הָאֲמִתִּי: ", + "כְּבָר אָמַרְנוּ שֶׁאֵלּוּ הַדְּרָכִים שֶׁאָנוּ מְבָאֲרִים בַּהֲלָכוֹת אֵלּוּ אֵינָן אֶלָּא לְחֶשְׁבּוֹן רְאִיַּת הַיָּרֵחַ בִּלְבַד. לְפִיכָךְ עָשִׂינוּ הָעִקָּר שֶׁמִּמֶּנּוּ מַתְחִילִין לְעוֹלָם לְחֶשְׁבּוֹן זֶה מִתְּחִלַּת לֵיל חֲמִישִׁי שֶׁיּוֹמוֹ יוֹם שְׁלִישִׁי לְחֹדֶשׁ נִיסָן מִשָּׁנָה זוֹ שֶׁהִיא שְׁנַת י\"ז מִמַּחֲזוֹר ר\"ס. שֶׁהִיא שְׁנַת תתקל\"ח וְאַרְבַּעַת אַלְפַּיִם לַיְצִירָה. שֶׁהִיא שְׁנַת תפ\"ט וְאֶלֶף לַשְּׁטָרוֹת. שֶׁהִיא שְׁנַת ק\"ט וְאֶלֶף לְחֻרְבַּן בַּיִת שֵׁנִי. וְזוֹ הִיא שֶׁאָנוּ קוֹרְאִים אוֹתָהּ שְׁנַת הָעִקָּר בְּחֶשְׁבּוֹן זֶה: ", + "וּלְפִי שֶׁהָרְאִיָּה לֹא תִּהְיֶה אֶלָּא בְּאֶרֶץ יִשְׂרָאֵל כְּמוֹ שֶׁבֵּאַרְנוּ. עָשִׂינוּ כָּל דַּרְכֵי חֶשְׁבּוֹן הַזֶּה בְּנוּיִים עַל עִיר יְרוּשָׁלַיִם וְלִשְׁאָר הַמְּקוֹמוֹת הַסּוֹבְבִין אוֹתָהּ בִּכְמוֹ שִׁשָּׁה אוֹ שִׁבְעָה יָמִים שֶׁבָּהֶן רוֹאִין אֶת הַיָּרֵחַ תָּמִיד וּבָאִים וּמְעִידִים בְּבֵית דִּין. וּמָקוֹם זֶה הוּא נוֹטֶה מִתַּחַת הַקַּו הַשָּׁוֶה הַמְסַבֵּב בְּאֶמְצַע הָעוֹלָם כְּנֶגֶד רוּחַ צְפוֹנִית בִּכְמוֹ ל\"ב מַעֲלוֹת עַד ל\"ה וְעַד כ\"ט. וְכֵן הוּא נוֹטֶה מֵאֶמְצַע הַיִּשּׁוּב כְּנֶגֶד רוּחַ מַעֲרָב בִּכְמוֹ כ\"ד מַעֲלוֹת עַד כ\"ז וְעַד כ\"א: " + ], + [ + "מַהֲלַךְ הַשֶּׁמֶשׁ הָאֶמְצָעִי בְּיוֹם אֶחָד שֶׁהוּא כ\"ד שָׁעוֹת נ\"ט חֲלָקִים וּשְׁמוֹנֶה שְׁנִיּוֹת. סִימָנָם כ\"ד נט\"ח. נִמְצָא מַהֲלָכָהּ בַּעֲשָׂרָה יָמִים תֵּשַׁע מַעֲלוֹת וְנ\"א חֲלָקִים וְכ\"ג שְׁנִיּוֹת. סִימָנָם טנ\"א כ\"ג. וְנִמְצָא מַהֲלָכָהּ בְּמֵאָה יוֹם צ\"ח מַעֲלוֹת וּשְׁלֹשָׁה וּשְׁלֹשִׁים חֲלָקִים וְנ\"ג שְׁנִיּוֹת. סִימָנָם צ\"ח ל\"ג נ\"ג. וְנִמְצָא שְׁאֵרִית מַהֲלָכָהּ בְּאֶלֶף יוֹם אַחַר שֶׁתַּשְׁלִיךְ כָּל ש\"ס מַעֲלוֹת כְּמוֹ שֶׁבֵּאַרְנוּ. רס\"ה מַעֲלוֹת וְל\"ח חֲלָקִים וְנ' שְׁנִיּוֹת. סִימָנָם רס\"ה לח\"ן. וְנִמְצָא שְׁאֵרִית מַהֲלָכָהּ בַּעֲשֶׂרֶת אֲלָפִים יוֹם. קל\"ו מַעֲלוֹת וְכ\"ח חֲלָקִים וְכ' שְׁנִיּוֹת. סִימָנָם קל\"ו כ\"ח כ'. וְעַל הַדֶּרֶךְ הַזֶּה תִּכְפּל וְתוֹצִיא מַהֲלָכָהּ לְכָל מִנְיָן שֶׁתִּרְצֶה. וְכֵן אִם תִּרְצֶה לַעֲשׂוֹת סִימָנִין יְדוּעִים אֶצְלְךָ לְמַהֲלָכָהּ לִשְׁנֵי יָמִים וְלִשְׁלֹשָׁה וּלְאַרְבָּעָה עַד עֲשָׂרָה תַּעֲשֶׂה. וְכֵן אִם תִּרְצֶה לִהְיוֹת לְךָ סִימָנִין יְדוּעִים מוּכָנִין לְמַהֲלָכָהּ לְכ' יוֹם וּלְל' וּלְמ' עַד מֵאָה תַּעֲשֶׂה. וְדָבָר גָּלוּי הוּא וְיָדוּעַ מֵאַחַר שֶׁיָּדַעְתָּ מַהֲלַךְ יוֹם אֶחָד. וְרָאוּי הוּא לִהְיוֹת מוּכָן וְיָדוּעַ אֶצְלְךָ מַהֲלַךְ אֶמְצַע הַשֶּׁמֶשׁ לְכ\"ט יוֹם וּלְשנ\"ד יוֹם שֶׁהֵן יְמֵי שְׁנַת הַלְּבָנָה בִּזְמַן שֶׁחֳדָשֶׁיהָ כְּסִדְרָן. וְהִיא הַנִּקְרֵאת שָׁנָה סְדוּרָה. שֶׁבִּזְמַן שֶׁיִּהְיוּ לְךָ אֶמְצָעִיּוֹת אֵלּוּ מוּכָנִין יִהְיֶה הַחֶשְׁבּוֹן הַזֶּה קַל עָלֶיךָ לִרְאִיַּת הַחֹדֶשׁ. לְפִי שֶׁכ\"ט יוֹם גְּמוּרִים מִלֵּיל הָרְאִיָּה עַד לֵיל הָרְאִיָּה שֶׁל חֹדֶשׁ הַבָּא וְכֵן בְּכָל חֹדֶשׁ וְחֹדֶשׁ אֵין פָּחוֹת מִכ\"ט יוֹם וְלֹא יוֹתֵר. שֶׁאֵין חֶפְצֵנוּ בְּכָל אֵלּוּ הַחֶשְׁבּוֹנוֹת אֶלָּא לָדַעַת הָרְאִיָּה בִּלְבַד. וְכֵן מִלֵּיל הָרְאִיָּה שֶׁל חֹדֶשׁ זֶה עַד לֵיל הָרְאִיָּה לְאוֹתוֹ הַחֹדֶשׁ לַשָּׁנָה הַבָּאָה שָׁנָה סְדוּרָה אוֹ שָׁנָה וְיוֹם אֶחָד. וְכֵן בְּכָל שָׁנָה וְשָׁנָה. וּמַהֲלַךְ הַשֶּׁמֶשׁ הָאֶמְצָעִי לְכ\"ט יוֹם כ\"ח מַעֲלוֹת וְל\"ה חֲלָקִים וּשְׁנִיָּה אַחַת. סִימָנָן כ\"ח ל\"ה א'. וּמַהֲלָכָהּ לְשָׁנָה סְדוּרָה שמ\"ח מַעֲלוֹת וְנ\"ה חֲלָקִים וְט\"ו שְׁנִיּוֹת סִימָנָן שמ\"ח נ\"ה ט\"ו: ", + "נְקֻדָּה אַחַת יֵשׁ בְּגַלְגַּל הַשֶּׁמֶשׁ וְכֵן בִּשְׁאָר גַּלְגַּלֵּי הַשִּׁבְעָה כּוֹכָבִים. בְּעֵת שֶׁיִּהְיֶה הַכּוֹכָב בָּהּ יִהְיֶה גָּבוֹהַּ מֵעַל הָאָרֶץ כָּל מְאוֹרוֹ. וְאוֹתָהּ הַנְּקֻדָּה שֶׁל גַּלְגַּל הַשֶּׁמֶשׁ וּשְׁאָר הַכּוֹכָבִים חוּץ מִן הַיָּרֵחַ סוֹבֶבֶת בְּשָׁוֶה. וּמַהֲלָכָהּ בְּכָל שִׁבְעִים שָׁנָה בְּקֵרוּב מַעֲלָה אַחַת. וּנְקֻדָּה זוֹ הִיא הַנִּקְרֵאת גֹּבַהּ הַשֶּׁמֶשׁ. מַהֲלָכוֹ בְּכָל עֲשָׂרָה יָמִים שְׁנִיָּה אַחַת וַחֲצִי שְׁנִיָּה שֶׁהִיא ל' שְׁלִישִׁיּוֹת. נִמְצָא מַהֲלָכוֹ בְּק' יוֹם ט\"ו שְׁנִיּוֹת. וּמַהֲלָכוֹ בְּאֶלֶף יוֹם שְׁנֵי חֲלָקִים וּשְׁלֹשִׁים שְׁנִיּוֹת. וּמַהֲלָכוֹ בַּעֲשֶׂרֶת אֲלָפִים יוֹם כ\"ה חֲלָקִים. וְנִמְצָא מַהֲלָכוֹ לְתִשְׁעָה וְעֶשְׂרִים יוֹם אַרְבַּע שְׁנִיּוֹת וְעוֹד. וּמַהֲלָכוֹ בְּשָׁנָה סְדוּרָה נ\"ג שְׁנִיּוֹת. כְּבָר אָמַרְנוּ שֶׁהָעִקָּר שֶׁמִּמֶּנּוּ הַתְחָלַת חֶשְׁבּוֹן זֶה הוּא מִתְּחִלַּת לֵיל חֲמִישִׁי שֶׁיּוֹמוֹ שְׁלִישִׁי לְחֹדֶשׁ נִיסָן מִשְּׁנַת תתקל\"ח וְאַרְבַּעַת אֲלָפִים לַיְצִירָה. וּמְקוֹם הַשֶּׁמֶשׁ בְּמַהֲלָכָהּ הָאֶמְצָעִי הָיָה בָּעִקָּר הַזֶּה בְּשֶׁבַע מַעֲלוֹת וּשְׁלֹשָׁה חֲלָקִים וְל\"ב שְׁנִיּוֹת מִמַּזַּל טָלֶה. סִימָנָן ז\"ג ל\"ב. וּמְקוֹם גֹּבַהּ הַשֶּׁמֶשׁ הָיָה בְּעִקָּר זֶה בְּכ\"ו מַעֲלוֹת מ\"ה חֲלָקִים וּשְׁמוֹנֶה שְׁנִיּוֹת מִמַּזַּל תְּאוֹמִים. סִימָנָם כ\"ו מ\"ה ח'. כְּשֶׁתִּרְצֶה לֵידַע מְקוֹם הַשֶּׁמֶשׁ בְּמַהֲלָכָהּ הָאֶמְצָעִי בְּכָל זְמַן שֶׁתִּרְצֶה. תִּקַּח מִנְיַן הַיָּמִים שֶׁמִּתְּחִלַּת יוֹם הָעִקָּר עַד הַיּוֹם שֶׁתִּרְצֶה. וְתוֹצִיא מַהֲלָכָהּ הָאֶמְצָעִי בְּאוֹתָן הַיָּמִים מִן הַסִּימָנִין שֶׁהוֹדַעְנוּ. וְהוֹסֵיף הַכּל עַל הָעִקָּר וּתְקַבֵּץ כָּל מִין עִם מִינוֹ. וְהַיּוֹצֵא הוּא מְקוֹם הַשֶּׁמֶשׁ בְּמַהֲלָכָהּ הָאֶמְצָעִי לְאוֹתוֹ הַיּוֹם. כֵּיצַד. הֲרֵי שֶׁרָצִינוּ לֵידַע מְקוֹם הַשֶּׁמֶשׁ הָאֶמְצָעִי בִּתְחִלַּת לֵיל הַשַּׁבָּת שֶׁיּוֹמוֹ אַרְבָּעָה עָשָׂר לְחֹדֶשׁ תַּמּוּז מִשָּׁנָה זוֹ שֶׁהִיא שְׁנַת הָעִקָּר. מָצָאנוּ מִנְיַן הַיָּמִים מִיּוֹם הָעִקָּר עַד תְּחִלַּת הַיּוֹם זֶה שֶׁאָנוּ רוֹצִים לֵידַע מְקוֹם הַשֶּׁמֶשׁ בּוֹ מֵאָה יוֹם. לָקַחְנוּ אֶמְצַע מַהֲלָכָהּ לְק' יוֹם שֶׁהוּא צ\"ח ל\"ג נ\"ג וְהוֹסַפְנוּ עַל הָעִקָּר שֶׁהוּא ז\"ג ל\"ב. יָצָא מִן הַחֶשְׁבּוֹן מֵאָה וְחָמֵשׁ מַעֲלוֹת וְל\"ז חֲלָקִים וְכ\"ה שְׁנִיּוֹת. סִימָנָן ק\"ה ל\"ז כ\"ה. וְנִמְצָא מְקוֹמָהּ בְּמַהֲלַךְ אֶמְצָעִי בִּתְחִלַּת לַיִל זֶה בְּמַזַּל סַרְטָן בְּט\"ו מַעֲלוֹת בּוֹ וְל\"ז חֲלָקִים מִמַּעֲלַת ט\"ז. וְהָאֶמְצָעִי שֶׁיָּצָא בְּחֶשְׁבּוֹן זֶה פְּעָמִים יִהְיֶה בִּתְחִלַּת הַלַּיְלָה בְּשָׁוֶה. אוֹ קֹדֶם שְׁקִיעַת הַחַמָּה בְּשָׁעָה. אוֹ אַחַר שְׁקִיעַת הַחַמָּה בְּשָׁעָה. וְדָבָר זֶה לֹא תָּחוּשׁ לוֹ בַּשֶּׁמֶשׁ בְּחֶשְׁבּוֹן הָרְאִיָּה. שֶׁהֲרֵי אָנוּ מַשְׁלִימִים קֵרוּב זֶה כְּשֶׁנַּחֲשֹׁב לְאֶמְצַע הַיָּרֵחַ. וְעַל הַדֶּרֶךְ הַזֹּאת תַּעֲשֶׂה תָּמִיד לְכָל עֵת שֶׁתִּרְצֶה וַאֲפִלּוּ אַחַר אֶלֶף שָׁנִים. שֶׁתְּקַבֵּץ כָּל הַשְּׁאֵרִית וְתוֹסִיף עַל הָעִקָּר יֵצֵא לְךָ הַמָּקוֹם הָאֶמְצָעִי. וְכֵן תַּעֲשֶׂה בְּאֶמְצַע הַיָּרֵחַ וּבְאֶמְצַע כָּל כּוֹכָב וְכוֹכָב. מֵאַחַר שֶׁתֵּדַע מַהֲלָכוֹ בְּיוֹם אֶחָד כַּמָּה הוּא וְתֵדַע הָעִקָּר שֶׁמִּמֶּנּוּ תַּתְחִיל. וּתְקַבֵּץ מַהֲלָכוֹ לְכָל הַשָּׁנִים וְהַיָּמִים שֶׁתִּרְצֶה וְתוֹסִיף עַל הָעִקָּר וְיֵצֵא לְךָ מְקוֹמוֹ בְּמַהֲלָךְ אֶמְצָעִי. וְכֵן תַּעֲשֶׂה בְּגֹבַהּ הַשֶּׁמֶשׁ תּוֹסִיף מַהֲלָכוֹ בְּאוֹתָם הַיָּמִים אוֹ הַשָּׁנִים עַל הָעִקָּר יֵצֵא לְךָ מְקוֹם גֹּבַהּ הַשֶּׁמֶשׁ לְאוֹתוֹ הַיּוֹם שֶׁתִּרְצֶה. וְכֵן אִם תִּרְצֶה לַעֲשׂוֹת עִקָּר אַחֵר שֶׁתַּתְחִיל מִמֶּנּוּ חוּץ מֵעִקָּר זֶה שֶׁהִתְחַלְנוּ מִמֶּנּוּ בְּשָׁנָה זוֹ. כְּדֵי שֶׁיִּהְיֶה אוֹתוֹ עִקָּר בִּתְחִלַּת שְׁנַת מַחֲזוֹר יָדוּעַ. אוֹ בִּתְחִלַּת מֵאָה מִן הַמֵּאוֹת. הָרְשׁוּת בְּיָדְךָ. וְאִם תִּרְצֶה לִהְיוֹת הָעִקָּר שֶׁתַּתְחִיל מִמֶּנּוּ מִשָּׁנִים שֶׁעָבְרוּ קֹדֶם עִקָּר זֶה אוֹ לְאַחַר כַּמָּה שָׁנִים מֵעִקָּר זֶה הַדֶּרֶךְ יְדוּעָה. כֵּיצַד הִיא הַדֶּרֶךְ. כְּבָר יָדַעְתָּ מַהֲלַךְ הַשֶּׁמֶשׁ לְשָׁנָה סְדוּרָה וּמַהֲלָכָהּ לְכ\"ט יוֹם וּמַהֲלָכָהּ לְיוֹם אֶחָד. וְדָבָר יָדוּעַ שֶׁהַשָּׁנָה שֶׁחֳדָשֶׁיהָ שְׁלֵמִים הִיא יְתֵרָה עַל הַסְּדוּרָה יוֹם אֶחָד. וְהַשָּׁנָה שֶׁחֳדָשֶׁיהָ חֲסֵרִין הִיא חֲסֵרָה מִן הַסְּדוּרָה יוֹם אֶחָד. וְהַשָּׁנָה הַמְעֻבֶּרֶת אִם יִהְיוּ חֳדָשֶׁיהָ כְּסִדְרָן תִּהְיֶה יְתֵרָה עַל הַשָּׁנָה הַסְּדוּרָה שְׁלֹשִׁים יוֹם. וְאִם יִהְיוּ חֳדָשֶׁיהָ שְׁלֵמִים הִיא יְתֵרָה עַל הַסְּדוּרָה ל\"א יוֹם. וְאִם יִהְיוּ חֳדָשֶׁיהָ חֲסֵרִין הִיא יְתֵרָה עַל הַסְּדוּרָה כ\"ט יוֹם. וּמֵאַחַר שֶׁכָּל הַדְּבָרִים הָאֵלּוּ יְדוּעִים תּוֹצִיא מַהֲלַךְ אֶמְצַע הַשֶּׁמֶשׁ לְכָל הַשָּׁנִים וְהַיָּמִים שֶׁתִּרְצֶה וְתוֹסִיף עַל הָעִקָּר שֶׁעָשִׂינוּ. יֵצֵא לְךָ אֶמְצָעָהּ לַיּוֹם שֶׁתִּרְצֶה מִשָּׁנִים הַבָּאוֹת. וְתַעֲשֶׂה אוֹתוֹ הַיּוֹם עִקָּר. אוֹ תִּגְרַע הָאֶמְצַע שֶׁהוֹצֵאתָ מִן הָעִקָּר שֶׁעָשִׂינוּ וְיֵצֵא לְךָ הָעִקָּר לַיּוֹם שֶׁתִּרְצֶה מִשָּׁנִים שֶׁעָבְרוּ. וְתַעֲשֶׂה אוֹתוֹ אֶמְצַע הָעִקָּר. וְכָזֶה תַּעֲשֶׂה בְּאֶמְצַע הַיָּרֵחַ וּשְׁאָר הַכּוֹכָבִים אִם יִהְיוּ יְדוּעִים לְךָ. וּכְבָר נִתְבָּאֵר לְךָ מִכְּלַל דְּבָרֵינוּ שֶׁכְּשֵׁם שֶׁתֵּדַע אֶמְצַע הַשֶּׁמֶשׁ לְכָל יוֹם שֶׁתִּרְצֶה מִיָּמִים הַבָּאִים כָּךְ תֵּדַע אֶמְצָעָהּ לְכָל יוֹם שֶׁתִּרְצֶה מִיָּמִים שֶׁעָבְרוּ: " + ], + [ + "אִם תִּרְצֶה לֵידַע מְקוֹם הַשְּׁמֶשׁ הָאֲמִתִּי בְּכָל יוֹם שֶׁתִּרְצֶה. תּוֹצִיא תְּחִלָּה מְקוֹמָהּ הָאֶמְצָעִי לְאוֹתוֹ הַיּוֹם עַל הַדֶּרֶךְ שֶׁבֵּאַרְנוּ. וְתוֹצִיא מְקוֹם גֹּבַהּ הַשֶּׁמֶשׁ. וְתִגְרַע מְקוֹם גֹּבַהּ הַשֶּׁמֶשׁ מִמְּקוֹם הַשֶּׁמֶשׁ הָאֶמְצָעִי וְהַנִּשְׁאָר הוּא הַנִּקְרָא מַסְלוּל הַשֶּׁמֶשׁ: ", + "וְתִרְאֶה כַּמָּה מַעֲלוֹת הוּא מַסְלוּל הַשֶּׁמֶשׁ. אִם הָיָה הַמַּסְלוּל פָּחוֹת מִק\"פ מַעֲלוֹת. תִּגְרַע מְנַת הַמַּסְלוּל מִמְּקוֹם הַשֶּׁמֶשׁ הָאֶמְצָעִי. וְאִם הָיָה הַמַּסְלוּל יוֹתֵר עַל ק\"פ מַעֲלוֹת עַד ש\"ס תּוֹסִיף מְנַת הַמַּסְלוּל עַל מְקוֹם הַשֶּׁמֶשׁ הָאֶמְצָעִי. וּמַה שֶּׁיִּהְיֶה אַחַר שֶׁתּוֹסִיף עָלָיו אוֹ תִּגְרַע מִמֶּנּוּ הוּא הַמָּקוֹם הָאֲמִתִּי: ", + "וְדַע שֶׁאִם יִהְיֶה הַמַּסְלוּל ק\"פ בְּשָׁוֶה אוֹ ש\"ס בְּשָׁוֶה. אֵין לוֹ מָנָה אֶלָּא יִהְיֶה הַמָּקוֹם הָאֶמְצָעִי הוּא הַמָּקוֹם הָאֲמִתִּי: ", + "וְכַמָּה הִיא מְנַת הַמַּסְלוּל. אִם יִהְיֶה הַמַּסְלוּל עֶשֶׂר מַעֲלוֹת. תִּהְיֶה מְנָתוֹ כ' חֲלָקִים. וְאִם יִהְיֶה כ' מַעֲלוֹת תִּהְיֶה מְנָתוֹ מ' חֲלָקִים. וְאִם יִהְיֶה ל' מַעֲלוֹת תִּהְיֶה מְנָתוֹ נ\"ח חֲלָקִים. וְאִם יִהְיֶה מ' מַעֲלוֹת תִּהְיֶה מְנָתוֹ מַעֲלָה אַחַת וְט\"ו חֲלָקִים. וְאִם יִהְיֶה נ' מַעֲלוֹת תִּהְיֶה מְנָתוֹ מַעֲלָה אַחַת וְכ\"ט חֲלָקִים. וְאִם יִהְיֶה ס' מַעֲלוֹת תִּהְיֶה מְנָתוֹ מַעֲלָה אַחַת וּמ\"א חֲלָקִים. וְאִם יִהְיֶה ע' מַעֲלוֹת תִּהְיֶה מְנָתוֹ מַעֲלָה אַחַת וְנ\"א חֲלָקִים. וְאִם יִהְיֶה פ' מַעֲלוֹת תִּהְיֶה מְנָתוֹ מַעֲלָה אַחַת וְנ\"ז חֲלָקִים. וְאִם יִהְיֶה צ' מַעֲלוֹת תִּהְיֶה מְנָתוֹ מַעֲלָה אַחַת וְנ\"ט חֲלָקִים. וְאִם יִהְיֶה ק' מַעֲלוֹת תִּהְיֶה מְנָתוֹ מַעֲלָה אַחַת וְנ\"ח חֲלָקִים. וְאִם יִהְיֶה ק\"י תִּהְיֶה מְנָתוֹ מַעֲלָה אַחַת וְנ\"ג חֲלָקִים. וְאִם יִהְיֶה ק\"כ תִּהְיֶה מְנָתוֹ מַעֲלָה אַחַת וּמ\"ה חֲלָקִים. וְאִם יִהְיֶה ק\"ל תִּהְיֶה מְנָתוֹ מַעֲלָה אַחַת ל\"ג חֲלָקִים. וְאִם יִהְיֶה ק\"מ תִּהְיֶה מְנָתוֹ מַעֲלָה אַחַת וְי\"ט חֲלָקִים. וְאִם יִהְיֶה ק\"נ תִּהְיֶה מְנָתוֹ מַעֲלָה אַחַת וְחֵלֶק אֶחָד. וְאִם יִהְיֶה ק\"ס תִּהְיֶה מְנָתוֹ מ\"ב חֲלָקִים. וְאִם יִהְיֶה ק\"ע תִּהְיֶה מְנָתוֹ כ\"א חֲלָקִים. וְאִם יִהְיֶה ק\"פ בְּשָׁוֶה אֵין לוֹ מָנָה כְּמוֹ שֶׁבֵּאַרְנוּ אֶלָּא מְקוֹם הַשֶּׁמֶשׁ הָאֶמְצָעִי הוּא מְקוֹמָהּ הָאֲמִתִּי: ", + "הָיָה הַמַּסְלוּל יֶתֶר עַל ק\"פ מַעֲלוֹת. תִּגְרַע אוֹתוֹ מִש\"ס מַעֲלוֹת וְתֵדַע מְנָתוֹ. כֵּיצַד. הֲרֵי שֶׁהָיָה הַמַּסְלוּל ר' מַעֲלוֹת. תִּגְרַע אוֹתוֹ מִש\"ס תִּשָּׁאֵר ק\"ס מַעֲלוֹת. וּכְבָר הוֹדַעְנוּ שֶׁמְּנַת ק\"ס מַעֲלוֹת מ\"ב חֲלָקִים. וְכֵן מְנַת הַמָּאתַיִם מ\"ב חֲלָקִים: ", + "וְכֵן אִם הָיָה הַמַּסְלוּל ש' מַעֲלוֹת. תִּגְרַע אוֹתוֹ מִש\"ס יִשָּׁאֵר ס'. וּכְבָר יָדַעְתָּ שֶׁמְּנַת ס' מַעֲלוֹת מַעֲלָה אַחַת וּמ\"א חֲלָקִים. וְכֵן הִיא מְנַת הַש' מַעֲלוֹת. וְעַל דֶּרֶךְ זוֹ בְּכָל מִנְיָן וּמִנְיָן: ", + "הֲרֵי שֶׁהָיָה הַמַּסְלוּל ס\"ה מַעֲלוֹת. וּכְבָר יָדַעְנוּ שֶׁמְּנַת הַשִּׁשִּׁים הִיא מַעֲלָה אַחַת וּמ\"א חֲלָקִים. וּמְנַת הָע' הִיא מַעֲלָה אַחַת וְנ\"א חֲלָקִים. נִמְצָא בֵּין שְׁתֵּי הַמָּנוֹת י' חֲלָקִים. וּלְפִי חֶשְׁבּוֹן הַמַּעֲלוֹת יִהְיֶה לְכָל מַעְלָה חֵלֶק אֶחָד. וְיִהְיֶה מְנַת הַמַּסְלוּל שֶׁהוּא ס\"ה מַעֲלָה אַחַת וּמ\"ו חֲלָקִים: ", + "וְכֵן אִלּוּ הָיָה הַמַּסְלוּל ס\"ז הָיְתָה מְנָתוֹ מַעֲלָה אַחַת וּמ\"ח חֲלָקִים. וְעַל דֶּרֶךְ זוֹ תַּעֲשֶׂה בְּכָל מַסְלוּל שֶׁיִּהְיֶה בְּמִנְיָנוֹ אֲחָדִים עִם הָעֲשָׂרוֹת. בֵּין בְּחֶשְׁבּוֹן הַשֶּׁמֶשׁ בֵּין בְּחֶשְׁבּוֹן הַיָּרֵחַ: ", + "כֵּיצַד. הֲרֵי שֶׁרָצִינוּ לֵידַע מְקוֹם הַשֶּׁמֶשׁ הָאֲמִתִּי בִּתְחִלַּת לֵיל הַשַּׁבָּת י\"ד יוֹם לְחֹדֶשׁ תַּמּוּז מִשָּׁנָה זוֹ. תּוֹצִיא אֶמְצַע הַשֶּׁמֶשׁ תְּחִלָּה לָעֵת הַזֹּאת. וְסִימָנוֹ ק\"ה ל\"ז כ\"ה כְּמוֹ שֶׁבֵּאַרְנוּ. וְתוֹצִיא מְקוֹם גֹּבַהּ הַשֶּׁמֶשׁ לָעֵת הַזֹּאת. יֵצֵא לְךָ סִימָנוֹ פ\"ו מ\"ה כ\"ג. וְתִגְרַע מְקוֹם הַגֹּבַהּ מִן הָאֶמְצָעִי. יֵצֵא לְךָ הַמַּסְלוּל י\"ח מַעֲלוֹת וְנ\"ב חֲלָקִים וּשְׁתֵּי שְׁנִיּוֹת. סִימָנָם י\"ח נ\"ב ב'. וְאַל תַּקְפִּיד בְּכָל מַסְלוּל עַל הַחֲלָקִים אֶלָּא אִם יִהְיוּ פָּחוֹת מִשְּׁלֹשִׁים אַל תִּפְנֶה אֲלֵיהֶם. וְאִם הָיוּ שְׁלֹשִׁים אוֹ יוֹתֵר תַּחְשֹׁב אוֹתָם מַעֲלָה אַחַת וְתוֹסִיף אוֹתָהּ עַל מִנְיַן מַעֲלוֹת הַמַּסְלוּל. לְפִיכָךְ יִהְיֶה מַסְלוּל זֶה י\"ט מַעֲלוֹת וְתִהְיֶה מְנָתוֹ עַל הַדֶּרֶךְ שֶׁבֵּאַרְנוּ ל\"ח חֲלָקִים: ", + "וּלְפִי שֶׁהַמַּסְלוּל הַזֶּה הָיָה פָּחוֹת מִק\"פ. תִּגְרַע הַמָּנָה שֶׁהִיא ל\"ח חֲלָקִים מֵאֶמְצַע הַשֶּׁמֶשׁ יִשָּׁאֵר ק\"ד מַעֲלוֹת וְנ\"ט חֲלָקִים וְכ\"ה שְׁנִיּוֹת. סִימָנָם ק\"ד נ\"ט כ\"ה. וְנִמְצָא מְקוֹם הַשֶּׁמֶשׁ הָאֲמִתִּי בִּתְחִלַּת לֵיל זֶה בְּמַזַּל סַרְטָן בְּט\"ו מַעֲלוֹת בּוֹ פָּחוֹת ל\"ה שְׁנִיּוֹת. וְאַל תִּפְנֶה אֶל הַשְּׁנִיּוֹת כְּלָל לֹא בִּמְקוֹם הַשֶּׁמֶשׁ וְלֹא בִּמְקוֹם הַיָּרֵחַ וְלֹא בִּשְׁאָר חֶשְׁבּוֹנוֹת הָרְאִיָּה. אֶלָּא חֲקֹר עַל הַחֲלָקִים בִּלְבַד. וְאִם יִהְיוּ הַשְּׁנִיּוֹת קָרוֹב לִשְׁלֹשִׁים עֲשֵׂה אוֹתָם חֵלֶק אֶחָד וְהוֹסִיפוֹ עַל הַחֲלָקִים: ", + "וּמֵאַחַר שֶׁתֵּדַע מְקוֹם הַשֶּׁמֶשׁ בְּכָל עֵת שֶׁתִּרְצֶה. תֵּדַע יוֹם הַתְּקוּפָה הָאֲמִתִּי כָּל תְּקוּפָה שֶׁתִּרְצֶה. בֵּין תְּקוּפוֹת הַבָּאוֹת אַחַר עִקָּר זֶה שֶׁמִּמֶּנּוּ הִתְחַלְנוּ. בֵּין תְּקוּפוֹת שֶׁעָבְרוּ מִשָּׁנִים קַדְמוֹנִיּוֹת: " + ], + [ + "הַיָּרֵחַ שְׁנֵי מַהֲלָכִים אְמְצָעיּים יֵשׁ לוֹ. הַיָּרֵחַ עַצְמוֹ מְסַבֵּב בְּגַלְגַּל קָטָן שֶׁאֵינוֹ מַקִּיף אֶת הָעוֹלָם כֻּלּוֹ. וּמַהֲלָכוֹ הָאֶמְצָעִי בְּאוֹתוֹ הַגַּלְגַּל הַקָּטָן נִקְרָא אֶמְצָעִי הַמַּסְלוּל. וְהַגַּלְגַּל הַקָּטָן עַצְמוֹ מְסַבֵּב בְּגַלְגַּל גָּדוֹל הַמַּקִּיף אֶת הָעוֹלָם. וּבְמַהֲלַךְ אֶמְצָעִי זֶה שֶׁל גַּלְגַּל הַקָּטָן בְּאוֹתוֹ הַגַּלְגַּל הַגָּדוֹל הַמַּקִּיף אֶת הָעוֹלָם הוּא הַנִּקְרָא אֶמְצַע הַיָּרֵחַ. מַהֲלַךְ אֶמְצַע הַיָּרֵחַ בְּיוֹם אֶחָד י\"ג מַעֲלוֹת וְי' חֲלָקִים וְל\"ה שְׁנִיּוֹת. סִימָנָם י\"ג יל\"ה: \n", + "נִמְצָא מַהֲלָכוֹ בַּעֲשָׂרָה יָמִים קל\"א מַעֲלוֹת וּמ\"ה חֲלָקִים וַחֲמִשִּׁים שְׁנִיּוֹת. סִימָנָם קל\"א מה\"נ. וְנִמְצָא שְׁאֵרִית מַהֲלָכוֹ בְּק' יוֹם רל\"ז מַעֲלוֹת וְל\"ח חֲלָקִים וְכ\"ג שְׁנִיּוֹת. סִימָנָם רל\"ז ל\"ח כ\"ג. וְנִמְצָא שְׁאֵרִית מַהֲלָכוֹ בְּאֶלֶף יוֹם רי\"ו מַעֲלוֹת וְכ\"ג חֲלָקִים וְנ' שְׁנִיּוֹת. סִימָנָם רי\"ו כג\"ן. וְנִמְצָא שְׁאֵרִית מַהֲלָכוֹ בְּי' אֲלָפִים יוֹם ג' מַעֲלוֹת וְנ\"ח חֲלָקִים וְכ' שְׁנִיּוֹת. סִימָנָם ג' נ\"ח כ'. וְנִמְצָא שְׁאֵרִית מַהֲלָכוֹ בְּכ\"ט יוֹם כ\"ב מַעֲלוֹת וְשִׁשָּׁה חֲלָקִים וְנ\"ו שְׁנִיּוֹת. סִימָנָם כב\"ו ונ\"ו. וְנִמְצָא שְׁאֵרִית מַהֲלָכוֹ בְּשָׁנָה סְדוּרָה שמ\"ד מַעֲלוֹת וְכ\"ו חֲלָקִים וּמ\"ג שְׁנִיּוֹת. סִימָן לָהֶם שד\"ם כ\"ו מ\"ג. וְעַל דֶּרֶךְ זוֹ תִּכְפּל לְכָל מִנְיַן יָמִים אוֹ שָׁנִים שֶׁתִּרְצֶה: \n", + "וּמַהֲלַךְ אֶמְצַע הַמַּסְלוּל בְּיוֹם אֶחָד י\"ג מַעֲלוֹת וּשְׁלֹשָׁה חֲלָקִים וְנ\"ד שְׁנִיּוֹת. סִימָנָם י\"ג גנ\"ד. נִמְצָא מַהֲלָכוֹ בַּעֲשָׂרָה יָמִים ק\"ל מַעֲלוֹת ל\"ט חֲלָקִים בְּלֹא שְׁנִיּוֹת. סִימָנָם ק\"ל ל\"ט. וְנִמְצָא שְׁאֵרִית מַהֲלָכוֹ בְּמֵאָה יוֹם רכ\"ו מַעֲלוֹת וְכ\"ט חֲלָקִים וְנ\"ג שְׁנִיּוֹת. סִימָנָם רכ\"ו כ\"ט נ\"ג. וְנִמְצָא שְׁאֵרִית מַהֲלָכוֹ בְּאֶלֶף יוֹם ק\"ד מַעֲלוֹת וְנ\"ח חֲלָקִים וַחֲמִשִּׁים שְׁנִיּוֹת. סִימָנָם ק\"ד נח\"ן. וְנִמְצָא שְׁאֵרִית מַהֲלָכוֹ בַּעֲשֶׂרֶת אֲלָפִים יוֹם שכ\"ט וּמ\"ח חֲלָקִים וְעֶשְׂרִים שְׁנִיּוֹת. סִימָנָם שכ\"ט מח\"כ. וְנִמְצָא שְׁאֵרִית מַהֲלָכוֹ בְּכ\"ט יוֹם י\"ח מַעֲלוֹת וְנ\"ג חֲלָקִים וְד' שְׁנִיּוֹת. סִימָנָם י\"ח נג\"ד: \n", + "וְנִמְצָא שְׁאֵרִית מַהֲלָכוֹ בְּשָׁנָה סְדוּרָה ש\"ה מַעֲלוֹת וְי\"ג שְׁנִיּוֹת בְּלֹא חֲלָקִים. סִימָנָם ש\"ה י\"ג. מְקוֹם אֶמְצַע הַיָּרֵחַ הָיָה בִּתְחִלַּת לֵיל חֲמִישִׁי שֶׁהוּא הָעִקָּר לְחֶשְׁבּוֹנוֹת אֵלּוּ בְּמַזַּל שׁוֹר מַעֲלָה אַחַת וְי\"ד חֲלָקִים וּמ\"ג שְׁנִיּוֹת. סִימָנָם (א') [ל\"א] י\"ד מ\"ג. וְאֶמְצַע הַמַּסְלוּל הָיָה בְּעִקָּר זֶה פ\"ד מַעֲלוֹת וְכ\"ח חֲלָקִים וּמ\"ב שְׁנִיּוֹת. סִימָנָם פ\"ד כ\"ח מ\"ב. מֵאַחֵר שֶׁתֵּדַע מַהֲלַךְ אֶמְצַע הַיָּרֵחַ וְהָאֶמְצַע שֶׁהוּא הָעִקָּר שֶׁעָלָיו תּוֹסִיף. תֵּדַע מְקוֹם אֶמְצַע הַיָּרֵחַ בְּכָל יוֹם שֶׁתִּרְצֶה עַל דֶּרֶךְ שֶׁעָשִׂיתָ בְּאֶמְצַע הַשֶּׁמֶשׁ. וְאַחַר שֶׁתּוֹצִיא אֶמְצַע הַיָּרֵחַ לִתְחִלַּת הַלַּיְלָה שֶׁתִּרְצֶה הִתְבּוֹנֵן בַּשֶּׁמֶשׁ וְדַע בְּאֵי זֶה מַזָּל הוּא: \n", + "אִם הָיְתָה הַשֶּׁמֶשׁ מֵחֲצִי מַזַּל דָּגִים עַד חֲצִי מַזַּל טָלֶה. תָּנִיחַ אֶמְצַע הַיָּרֵחַ כְּמוֹת שֶׁהוּא. וְאִם תִּהְיֶה הַשֶּׁמֶשׁ מֵחֲצִי מַזַּל טָלֶה עַד תְּחִלַּת מַזַּל תְּאוֹמִים. תּוֹסִיף עַל אֶמְצַע הַיָּרֵחַ ט\"ו חֲלָקִים. וְאִם תִּהְיֶה הַשֶּׁמֶשׁ מִתְּחִלַּת מַזַּל תְּאוֹמִים עַד תְּחִלַּת מַזַּל אַרְיֵה. תּוֹסִיף עַל אֶמְצַע הַיָּרֵחַ ט\"ו חֲלָקִים. וְאִם תִּהְיֶה הַשֶּׁמֶשׁ מִתְּחִלַּת מַזַּל אַרְיֵה עַד חֲצִי מַזַּל בְּתוּלָה תּוֹסִיף עַל אֶמְצַע הַיָּרֵחַ ט\"ו חֲלָקִים. וְאִם תִּהְיֶה הַשֶּׁמֶשׁ מֵחֲצִי מַזַּל בְּתוּלָה עַד חֲצִי מֹאזְנַיִם. הָנַח אֶמְצַע הַיָּרֵחַ כְּמוֹת שֶׁהוּא. וְאִם תִּהְיֶה הַשֶּׁמֶשׁ מֵחֲצִי מֹאזְנַיִם עַד תְּחִלַּת מַזַּל קֶשֶׁת. תִּגְרַע מֵאֶמְצַע הַיָּרֵחַ ט\"ו חֲלָקִים. וְאִם תִּהְיֶה הַשֶּׁמֶשׁ מִתְּחִלַּת מַזַּל קֶשֶׁת עַד תְּחִלַּת מַזַּל דְּלִי. תִּגְרַע מֵאֶמְצַע הַיָּרֵחַ ל' חֲלָקִים. וְאִם תִּהְיֶה הַשֶּׁמֶשׁ מִתְּחִלַּת מַזַּל דְּלִי עַד חֲצִי מַזַּל דָּגִים. תִּגְרַע מֵאֶמְצַע הַיָּרֵחַ ט\"ו חֲלָקִים: \n", + "וּמַה שֶּׁיִּהְיֶה הָאֶמְצַע אַחַר שֶׁתּוֹסִיף עָלָיו אוֹ תִּגְרַע מִמֶּנּוּ אוֹ תָּנִיחַ אוֹתוֹ כְּמוֹת שֶׁהוּא. הוּא אֶמְצַע הַיָּרֵחַ לְאַחַר שְׁקִיעַת הַחַמָּה בִּכְמוֹ שְׁלִישׁ שָׁעָה בְּאוֹתוֹ הַזְּמַן שֶׁתּוֹצִיא הָאֶמְצַע לוֹ. וְזֶה הוּא הַנִּקְרָא אֶמְצַע הַיָּרֵחַ לִשְׁעַת הָרְאִיָּה: \n" + ], + [ + "אִם תִּרְצֶה לֵידַע מְקוֹם הַיָּרֵח הָאֲמִתִּי בְּכָל יוֹם שֶׁתִּרְצֶה. תּוֹצִיא תְּחִלָּה אֶמְצַע הַיָּרֵחַ לִשְׁעַת הָרְאִיָּה לְאוֹתוֹ הַלַּיְלָה שֶׁתִּרְצֶה. וְכֵן תּוֹצִיא אֶמְצַע הַמַּסְלוּל וְאֶמְצַע הַשֶּׁמֶשׁ לְאוֹתוֹ הָעֵת. וְתִגְרַע אֶמְצַע הַשֶּׁמֶשׁ מֵאֶמְצַע הַיָּרֵחַ. וְהַנִּשְׁאָר תִּכְפּל אוֹתוֹ. וְזֶה הוּא הַנִּקְרָא מֶרְחָק הַכָּפוּל: \n", + "וּכְבָר הוֹדַעְנוּ שֶׁלֹּא בָּאנוּ בְּכָל אֵלּוּ הַחֶשְׁבּוֹנוֹת שֶׁעָשִׂינוּ בִּפְרָקִים אֵלּוּ אֶלָּא לָדַעַת רְאִיַּת הַיָּרֵחַ. וּלְעוֹלָם אִי אֶפְשָׁר שֶׁיִּהְיֶה מֶרְחָק זֶה הַכָּפוּל בְּלֵיל הָרְאִיָּה שֶׁיִּרְאֶה בָּהּ הַיָּרֵחַ אֶלָּא מֵחָמֵשׁ מַעֲלוֹת עַד ס\"ב מַעֲלוֹת. וְאִי אֶפְשָׁר שֶׁיּוֹסִיף עַל זֶה וְלֹא יִגְרַע מִמֶּנּוּ: \n", + "וְהוֹאִיל וְהַדָּבָר כֵּן. הִתְבּוֹנֵן בְּמֶרְחָק זֶה הַכָּפוּל. אִם יִהְיֶה הַמֶּרְחָק הַכָּפוּל חָמֵשׁ מַעֲלוֹת אוֹ קָרוֹב לְחָמֵשׁ אֵין חוֹשְׁשִׁין לְתוֹסֶפֶת וְלֹא תּוֹסִיף כְּלוּם. וְאִם יִהְיֶה הַמֶּרְחָק הַכָּפוּל מִשֵּׁשׁ מַעֲלוֹת עַד אַחַת עֶשְׂרֵה מַעֲלוֹת תּוֹסִיף עַל אֶמְצַע הַמַּסְלוּל מַעֲלָה אַחַת. וְאִם יִהְיֶה מֶרְחָק הַכָּפוּל מִשְּׁתֵּים עֶשְׂרֵה מַעֲלוֹת עַד י\"ח מַעֲלוֹת תּוֹסִיף עַל אֶמְצַע הַמַּסְלוּל שְׁתֵּי מַעֲלוֹת. וְאִם יִהְיֶה הַמֶּרְחָק הַכָּפוּל מִי\"ט מַעֲלוֹת עַד כ\"ד מַעֲלוֹת תּוֹסִיף עַל אֶמְצַע הַמַּסְלוּל שָׁלֹשׁ מַעֲלוֹת. וְאִם יִהְיֶה הַמֶּרְחָק הַכָּפוּל מִכ\"ה מַעֲלוֹת עַד ל\"א מַעֲלוֹת תּוֹסִיף עַל אֶמְצַע הַמַּסְלוּל ד' מַעֲלוֹת. וְאִם יִהְיֶה הַמֶּרְחָק הַכָּפוּל מִל\"ב מַעֲלוֹת עַד ל\"ח מַעֲלוֹת תּוֹסִיף עַל אֶמְצַע הַמַּסְלוּל ה' מַעֲלוֹת. וְאִם יִהְיֶה הַמֶּרְחָק הַכָּפוּל מִל\"ט מַעֲלוֹת עַד מ\"ה מַעֲלוֹת תּוֹסִיף עַל אֶמְצַע הַמַּסְלוּל שֵׁשׁ מַעֲלוֹת. וְאִם יִהְיֶה הַמֶּרְחָק הַכָּפוּל מִמ\"ו מַעֲלוֹת עַד נ\"א מַעֲלוֹת תּוֹסִיף עַל אֶמְצַע הַמַּסְלוּל שֶׁבַע מַעֲלוֹת. וְאִם יִהְיֶה הַמֶּרְחָק הַכָּפוּל מִנ\"ב מַעֲלוֹת עַד נ\"ט מַעֲלוֹת תּוֹסִיף עַל אֶמְצַע הַמַּסְלוּל ח' מַעֲלוֹת. וְאִם יִהְיֶה הַמֶּרְחָק הַכָּפוּל מִס' מַעֲלוֹת עַד ס\"ג מַעֲלוֹת תּוֹסִיף עַל אֶמְצַע הַמַּסְלוּל ט' מַעֲלוֹת. וּמַה שֶּׁיִּהְיֶה אֶמְצַע הַמַּסְלוּל אַחַר שֶׁתּוֹסִיף עָלָיו מַעֲלוֹת אֵלּוּ הוּא הַנִּקְרָא מַסְלוּל הַנָּכוֹן: \n", + "וְאַחַר כָּךְ תִּרְאֶה כַּמָּה מַעֲלוֹת הוּא הַמַּסְלוּל הַנָּכוֹן. אִם הָיָה פָּחוֹת מִק\"פ מַעֲלוֹת תִּגְרַע מְנַת הַמַּסְלוּל הַזֶּה הַנָּכוֹן מֵאֶמְצַע הַיָּרֵחַ לִשְׁעַת הָרְאִיָּה. וְאִם הָיָה הַמַּסְלוּל הַנָּכוֹן יוֹתֵר עַל ק\"פ מַעֲלוֹת עַד ש\"ס תּוֹסִיף מְנַת זֶה הַמַּסְלוּל הַנָּכוֹן עַל אֶמְצַע הַיָּרֵחַ לִשְׁעַת הָרְאִיָּה. וּמַה שֶּׁיִּהְיֶה הָאֶמְצַע אַחַר שֶׁתּוֹסִיף עָלָיו אוֹ תִּגְרַע מִמֶּנּוּ הוּא מְקוֹם הַיָּרֵחַ הָאֲמִתִּי לִשְׁעַת הָרְאִיָּה: \n", + "וְדַע שֶׁאִם יִהְיֶה הַמַּסְלוּל הַנָּכוֹן ק\"פ בְּשָׁוֶה אוֹ ש\"ס בְּשָׁוֶה אֵין לוֹ מָנָה. אֶלָּא יִהְיֶה מְקוֹם הַיָּרֵחַ הָאֶמְצָעִי לִשְׁעַת הָרְאִיָּה הוּא מָקוֹם הָאֲמִתִּי: \n", + "וְכַמָּה הִיא מְנַת הַמַּסְלוּל. אִם יִהְיֶה הַמַּסְלוּל הַנָּכוֹן עֶשֶׂר מַעֲלוֹת תִּהְיֶה מְנָתוֹ נ' חֲלָקִים. וְאִם יִהְיֶה הַמַּסְלוּל הַנָּכוֹן כ' מַעֲלוֹת תִּהְיֶה מְנָתוֹ מַעֲלָה אַחַת וְל\"ח חֲלָקִים. וְאִם יִהְיֶה שְׁלֹשִׁים תִּהְיֶה מְנָתוֹ שְׁתֵּי מַעֲלוֹת וְכ\"ד חֲלָקִים. וְאִם יִהְיֶה מ' תִּהְיֶה מְנָתוֹ שָׁלֹשׁ מַעֲלוֹת וְשִׁשָּׁה חֲלָקִים. וְאִם יִהְיֶה נ' תִּהְיֶה מְנָתוֹ שָׁלֹשׁ מַעֲלוֹת וּמ\"ד חֲלָקִים. וְאִם יִהְיֶה ס' תִּהְיֶה מְנָתוֹ אַרְבַּע מַעֲלוֹת וְט\"ז חֲלָקִים. וְאִם יִהְיֶה ע' תִּהְיֶה מְנָתוֹ אַרְבַּע מַעֲלוֹת וּמ\"א חֲלָקִים. וְאִם יִהְיֶה פ' תִּהְיֶה מְנָתוֹ חָמֵשׁ מַעֲלוֹת. וְאִם יִהְיֶה צ' תִּהְיֶה מְנָתוֹ חָמֵשׁ מַעֲלוֹת וְה' חֲלָקִים. וְאִם יִהְיֶה ק' תִּהְיֶה מְנָתוֹ ה' מַעֲלוֹת וְח' חֲלָקִים. וְאִם יִהְיֶה ק\"י תִּהְיֶה מְנָתוֹ ד' מַעֲלוֹת וְנ\"ט חֲלָקִים. וְאִם יִהְיֶה ק\"כ תִּהְיֶה מְנָתוֹ ד' מַעֲלוֹת וְכ' חֲלָקִים. וְאִם יִהְיֶה ק\"ל תִּהְיֶה מְנָתוֹ ד' מַעֲלוֹת וְי\"א חֲלָקִים. וְאִם יִהְיֶה ק\"מ תִּהְיֶה מְנָתוֹ ג' מַעֲלוֹת וְל\"ג חֲלָקִים. וְאִם יִהְיֶה ק\"נ תִּהְיֶה מְנָתוֹ שָׁלֹשׁ מַעֲלוֹת וּמ\"ח חֲלָקִים. וְאִם יִהְיֶה ק\"ס תִּהְיֶה מְנָתוֹ מַעֲלָה אַחַת וְנ\"ו חֲלָקִים. וְאִם יִהְיֶה ק\"ע תִּהְיֶה מְנָתוֹ מַעֲלָה אַחַת וְנ\"ט חֲלָקִים. וְאִם יִהְיֶה ק\"פ בְּשָׁוֶה אֵין לוֹ מָנָה כְּמוֹ שֶׁאָמַרְנוּ אֶלָּא מְקוֹם הַיָּרֵחַ הָאֶמְצָעִי הוּא הַמָּקוֹם הָאֲמִתִּי: \n", + "וְאִם יִהְיֶה הַמַּסְלוּל הַנָּכוֹן יוֹתֵר עַל ק\"פ מַעֲלוֹת. תִּגְרַע אוֹתוֹ מִש\"ס וְתֵדַע מְנָתוֹ כְּדֶרֶךְ שֶׁעָשִׂיתָ בְּמַסְלוּל הַשֶּׁמֶשׁ. וְכֵן אִם יִהְיוּ בְּמִנְיַן הַמַּסְלוּל אֲחָדִים עִם הָעֲשָׂרוֹת תִּקַּח מִן הַיּוֹתֵר שֶׁבֵּין שְׁתֵּי הַמָּנוֹת הָאֲחָדִים. כְּדֶרֶךְ שֶׁבֵּאַרְנוּ בְּמַסְלוּל הַשֶּׁמֶשׁ בַּמָּנוֹת שֶׁלּוֹ כָּךְ תַּעֲשֶׂה בַּמַּסְלוּל הַנָּכוֹן בַּמָּנוֹת שֶׁלּוֹ: \n", + "כֵּיצַד. הֲרֵי שֶׁרָצִינוּ לֵידַע מְקוֹם הַיָּרֵחַ הָאֲמִתִּי בִּתְחִלַּת לֵיל עֶרֶב שַׁבָּת שֶׁיּוֹמוֹ שֵׁנִי לְחֹדֶשׁ אִיָּר מִשָּׁנָה זוֹ שֶׁהִיא שְׁנַת הָעִקָּר. וּמִנְיַן הַיָּמִים הַגְּמוּרִים מִתְּחִלַּת לֵיל הָעִקָּר עַד תְּחִלַּת לַיִל זֶה שֶׁאָנוּ רוֹצִים לֵידַע מְקוֹם הַיָּרֵחַ הָאֲמִתִּי בּוֹ כ\"ט יוֹם. תּוֹצִיא אֶמְצַע הַשֶּׁמֶשׁ תְּחִלַּת לַיִל זֶה. יֵצֵא לְךָ אֶמְצָעוֹ ל\"ה מַעֲלוֹת וְל\"ח חֲלָקִים וְל\"ג שְׁנִיּוֹת. סִימָנָם ל\"ה ל\"ח ל\"ג. וְתוֹצִיא אֶמְצַע הַיָּרֵחַ לִשְׁעַת הָרְאִיָּה לְעֵת זוֹ. יֵצֵא לְךָ אֶמְצָעוֹ נ\"ג מַעֲלוֹת וְל\"ו חֲלָקִים וְל\"ט שְׁנִיּוֹת. סִימָנָם נ\"ג ל\"ו ל\"ט. וְתוֹצִיא אֶמְצַע הַמַּסְלוּל לְעֵת זוֹ יֵצֵא לְךָ אֶמְצָעוֹ ק\"ג מַעֲלוֹת וְכ\"א חֲלָקִים וּמ\"ו שְׁנִיּוֹת. סִימָנָם ק\"ג כ\"א מ\"ו. תִּגְרַע אֶמְצַע הַשֶּׁמֶשׁ מֵאֶמְצַע הַיָּרֵחַ יִשָּׁאֵר י\"ז מַעֲלוֹת וְנ\"ח חֲלָקִים וְשֵׁשׁ שְׁנִיּוֹת. וְזֶה הוּא הַמֶּרְחָק. תִּכְפּל אוֹתוֹ יֵצֵא לְךָ הַמֶּרְחָק הַכָּפוּל ל\"ה מַעֲלוֹת וְנ\"ו חֲלָקִים וְי\"ב שְׁנִיּוֹת. סִימָנָם ל\"ה נ\"ו י\"ב. לְפִיכָךְ תּוֹסִיף עַל אֶמְצַע הַמַּסְלוּל חָמֵשׁ מַעֲלוֹת כְּמוֹ שֶׁהוֹדַעְנוּ וְיֵצֵא לְךָ הַמַּסְלוּל הַנָּכוֹן ק\"פ מַעֲלוֹת וְכ\"א חֲלָקִים. וְאֵין מַקְפִּידִין עַל הַחֲלָקִים בְּמַסְלוּל כְּדֶרֶךְ שֶׁבֵּאַרְנוּ בַּשֶּׁמֶשׁ: \n", + "וּבָאנוּ לַחְקֹר עַל מְנַת זֶה הַמַּסְלוּל הַנָּכוֹן שֶׁהוּא ק\"ח נִמְצֵאת מָנָה שֶׁלּוֹ חָמֵשׁ מַעֲלוֹת וְחֵלֶק אֶחָד. וּלְפִי שֶׁהַמַּסְלוּל הַנָּכוֹן הָיָה פָּחוֹת מִק\"פ תִּגְרַע הַמָּנָה שֶׁהוּא חָמֵשׁ מַעֲלוֹת וְחֵלֶק אֶחָד מִן אֶמְצַע הַיָּרֵחַ. יִשָּׁאֵר מ\"ח מַעֲלוֹת וְל\"ג חֲלָקִים וְל\"ט שְׁנִיּוֹת. תַּעֲשֶׂה הַשְּׁנִיּוֹת חֵלֶק וְתוֹסִיף עַל הַחֲלָקִים. וְנִמְצָא מְקוֹם הַיָּרֵחַ הָאֲמִתִּי בְּשָׁעָה זוֹ בְּמַזַּל שׁוֹר בְּי\"ח מַעֲלוֹת וְל\"ו חֲלָקִים מִמַּעֲלַת י\"ט. סִימָנָם י\"ח ל\"ו. וְעַל הַדֶּרֶךְ הַזֶּה תֵּדַע מְקוֹם הַיָּרֵחַ הָאֲמִתִּי בְּכָל עֵת רְאִיָּה שֶׁתִּרְצֶה מִתְּחִלַּת שָׁנָה זוֹ שֶׁהִיא הָעִקָּר עַד סוֹף הָעוֹלָם: \n" + ], + [ + "הָעֲגֻלָה שֶׁסּוֹבֶבֶת בָּהּ הַיָּרֵחַ תָּמִיד הִיא נוֹטָה מֵעַל הָעֲגֵלָּה שֶׁסּוֹבֶבֶת בָּהּ הַשֶּׁמֶשׁ תָּמִיד. חֶצְיָהּ נוֹטֶה לְצָפוֹן וְחֶצְיָהּ נוֹטֶה לְדָרוֹם. וּשְׁתֵּי נְקֻדּוֹת יֵשׁ בָּהּ זוֹ כְּנֶגֶד זוֹ שֶׁבָּהֶן פּוֹגְעוֹת שְׁתֵּי הָעֲגֻלּוֹת זוֹ בָּזוֹ. לְפִיכָךְ כְּשֶׁיִּהְיֶה הַיָּרֵחַ בְּאַחַת מִשְּׁתֵּיהֶן נִמְצָא סוֹבֵב בְּעִגּוּלָהּ שֶׁל שֶׁמֶשׁ כְּנֶגֶד הַשֶּׁמֶשׁ בְּשָׁוֶה. וְאִם יֵצֵא הַיָּרֵחַ מֵאַחַת מִשְּׁתֵּי הַנְּקֻדּוֹת נִמְצָא מְהַלֵּךְ לִצְפוֹן הַשֶּׁמֶשׁ אוֹ לִדְרוֹמָהּ. הַנְּקֻדָּה שֶׁמִּמֶּנָּה יַתְחִיל הַיָּרֵחַ לִנְטוֹת לִצְפוֹן הַשֶּׁמֶשׁ הִיא הַנִּקְרֵאת רֹאשׁ. וְהַנְּקֻדָּה שֶׁמִּמֶּנָּה יַתְחִיל הַיָּרֵחַ לִנְטוֹת לִדְרוֹם הַשֶּׁמֶשׁ הִיא הַנִּקְרֵאת זָנָב. וּמַהֲלָךְ שָׁוֶה יֵשׁ לְזֶה הָרֹאשׁ שֶׁאֵין בּוֹ לֹא תּוֹסֶפֶת וְלֹא גֵּרָעוֹן. וְהוּא הוֹלֵךְ בַּמַּזָּלוֹת אֲחוֹרַנִּית מִטָּלֶה לְדָגִים וּמִדָּגִים לִדְלִי וְכֵן הוּא סוֹבֵב תָּמִיד: \n", + "מַהֲלַךְ הָרֹאשׁ הָאֶמְצָעִי בְּיוֹם אֶחָד ג' חֲלָקִים וְי\"א שְׁנִיּוֹת. נִמְצָא מַהֲלָכוֹ בְּי' יָמִים ל\"א חֲלָקִים וּמ\"ז שְׁנִיּוֹת. וְנִמְצָא מַהֲלָכוֹ בְּק' יוֹם ה' מַעֲלוֹת וְי\"ז חֲלָקִים וּמ\"ג שְׁנִיּוֹת. סִימָנָם הי\"ז מ\"ג. וְנִמְצָא מַהֲלָכוֹ בְּאֶלֶף יוֹם נ\"ב מַעֲלוֹת וְנ\"ז חֲלָקִים וְי' שְׁנִיּוֹת. סִימָנָם נ\"ב נז\"י. וְנִמְצָא שְׁאֵרִית מַהֲלָכוֹ בַּעֲשֶׂרֶת אֲלָפִים יוֹם קס\"ט מַעֲלוֹת וְל\"א חֲלָקִים וּמ' שְׁנִיּוֹת. סִימָנָם קס\"ט לא\"מ. וְנִמְצָא מַהֲלָכוֹ לְכ\"ט יוֹם מַעֲלָה אַחַת וְל\"ב חֲלָקִים וְט' שְׁנִיּוֹת. סִימָנָם א' לב\"ט. וְנִמְצָא מַהֲלָכוֹ לְשָׁנָה סְדוּרָה י\"ח מַעֲלוֹת וּמ\"ד חֲלָקִים וּמ\"ב שְׁנִיּוֹת. סִימָנָם י\"ח מ\"ד מ\"ב. וְאֶמְצַע הָרֹאשׁ בִּתְחִלַּת לֵיל ה' שֶׁהוּא הָעִקָּר הָיָה ק\"פ מַעֲלוֹת וְנ\"ז חֲלָקִים וְכ\"ח שְׁנִיּוֹת. סִימָנָם ק\"פ נ\"ז כ\"ח: \n", + "אִם תִּרְצֶה לֵידַע מְקוֹם הָרֹאשׁ בְּכָל עֵת שֶׁתִּרְצֶה. תּוֹצִיא אֶמְצָעָם לְאוֹתוֹ הָעֵת כְּדֶרֶךְ שֶׁתּוֹצִיא אֶמְצַע הַשֶּׁמֶשׁ וְאֶמְצַע הַיָּרֵחַ. וְתִגְרַע הָאֶמְצַע מִש\"ס מַעֲלוֹת. וְהַנִּשְׁאָר הוּא מְקוֹם הָרֹאשׁ בְּאוֹתָהּ הָעֵת. וּכְנֶגְדּוֹ לְעוֹלָם יִהְיֶה מְקוֹם הַזָּנָב: \n", + "כֵּיצַד. הֲרֵי שֶׁרָצִינוּ לֵידַע מְקוֹם הָרֹאשׁ לִתְחִלַּת לֵיל עֶרֶב שַׁבָּת שֶׁיּוֹמוֹ שֵׁנִי לְחֹדֶשׁ אִיָּר מִשָּׁנָה זוֹ שֶׁהִיא שְׁנַת הָעִקָּר. וּמִנְיַן הַיָּמִים הַגְּמוּרִים מִתְּחִלַּת לֵיל הָעִקָּר עַד תְּחִלַּת לַיִל זוֹ שֶׁאָנוּ רוֹצִים לֵידַע מְקוֹם הָרֹאשׁ בּוֹ כ\"ט יוֹם: \n", + "תּוֹצִיא אֶמְצַע הָרֹאשׁ לָעֵת הַזֹּאת עַל הַדֶּרֶךְ שֶׁיָּדַעְתָּ. וְהוּא שֶׁתּוֹסִיף מַהֲלָכוֹ לְכ\"ט יוֹם עַל הָעִקָּר. יֵצֵא לְךָ אֶמְצַע הָרֹאשׁ קפ\"ב מַעֲלוֹת וְכ\"ט חֲלָקִים וְל\"ז שְׁנִיּוֹת. סִימָנָם קפ\"ב כ\"ט ל\"ז. תִּגְרַע אֶמְצַע זֶה מִש\"ס יִשָּׁאֵר לְךָ קע\"ז מַעֲלוֹת וְל' חֲלָקִים וְכ\"ג שְׁנִיּוֹת. סִימָנָם קע\"ז לִכְ\"ג. וְזֶה הוּא מְקוֹם הָרֹאשׁ. וְאַל תִּפְנֶה אֶל הַשְּׁנִיּוֹת. נִמְצָא מְקוֹם הָרֹאשׁ בְּמַזַּל בְּתוּלָה בְּכ\"ז מַעֲלוֹת וְל' חֲלָקִים. וּמְקוֹם הַזָּנָב כְּנֶגְדּוֹ בְּמַזַּל דָּגִים בְּכ\"ז מַעֲלוֹת וּשְׁלֹשִׁים חֲלָקִים: \n", + "לְעוֹלָם יִהְיֶה בֵּין הָרֹאשׁ וּבֵין הַזָּנָב חֲצִי הַגַּלְגַּל בְּשָׁוֶה. לְפִיכָךְ כָּל מַזָּל שֶׁתִּמְצָא בּוֹ מְקוֹם הָרֹאשׁ יִהְיֶה הַזָּנָב בְּמַזַּל ז' מִמֶּנּוּ בִּכְמוֹ מִנְיַן הַמַּעֲלוֹת וְהַחֲלָקִים בְּשָׁוֶה. אִם יִהְיֶה הָרֹאשׁ בְּי' מַעֲלוֹת בְּמַזַּל פְּלוֹנִי יִהְיֶה הַזָּנָב בְּי' מַעֲלוֹת מִמַּזַּל ז' מִמֶּנּוּ: \n", + "וּמֵאַחַר שֶׁתֵּדַע מְקוֹם הָרֹאשׁ וּמְקוֹם הַזָּנָב וּמְקוֹם הַיָּרֵחַ הָאֲמִתִּי. הִתְבּוֹנֵן בִּשְׁלָשְׁתָּן. אִם מָצָאתָ הַיָּרֵחַ עִם הָרֹאשׁ אוֹ עִם הַזָּנָב בְּמַעֲלָה אַחַת בְּחֵלֶק אֶחָד. תֵּדַע שֶׁאֵין הַיָּרֵחַ נוֹטֶה לֹא לִצְפוֹן הַשֶּׁמֶשׁ וְלֹא לִדְרוֹמָהּ. וְאִם רָאִיתָ מְקוֹם הַיָּרֵחַ לִפְנֵי מְקוֹם הָרֹאשׁ וְהוּא הוֹלֵךְ כְּנֶגֶד הַזָּנָב. תֵּדַע שֶׁהַיָּרֵחַ נוֹטֶה לִצְפוֹן הַשֶּׁמֶשׁ. וְאִם הָיָה הַיָּרֵחַ לִפְנֵי מְקוֹם הַזָּנָב וַהֲרֵי הוּא הוֹלֵךְ כְּנֶגֶד הָרֹאשׁ. תֵּדַע שֶׁהַיָּרֵחַ נוֹטֶה לִדְרוֹם הַשֶּׁמֶשׁ: \n", + "הַנְּטִיָּה שֶׁנּוֹטֶה הַיָּרֵחַ לִצְפוֹן הַשֶּׁמֶשׁ אוֹ לִדְרוֹמָהּ. הִיא הַנִּקְרֵאת רֹחַב הַיָּרֵחַ. וְאִם הָיָה נוֹטֶה לַצָּפוֹן נִקְרָא רֹחַב צְפוֹנִי. וְאִם הָיָה נוֹטֶה לַדָּרוֹם נִקְרָא רֹחַב דְּרוֹמִי. וְאִם הָיָה הַיָּרֵחַ בְּאַחַת מִשְּׁתֵּי הַנְּקֻדּוֹת לֹא יִהְיֶה לוֹ רֹחַב כְּמוֹ שֶׁבֵּאַרְנוּ: \n", + "לְעוֹלָם לֹא יִהְיֶה רֹחַב הַיָּרֵחַ יֶתֶר עַל ה' מַעֲלוֹת בֵּין בַּצָּפוֹן בֵּין בַּדָּרוֹם. אֶלָּא כָּךְ הוּא דַּרְכּוֹ יַתְחִיל מִן הָרֹאשׁ וְיִתְרַחֵק מִמֶּנּוּ מְעַט מְעַט. וְהַמֶּרְחָק הוֹלֵךְ וְנוֹסָף עַד שֶׁיַּגִּיעַ לְחָמֵשׁ מַעֲלוֹת. וְיַחֲזֹר וְיִתְקָרֵב מְעַט מְעַט עַד שֶׁלֹּא יִהְיֶה לוֹ רֹחַב כְּשֶׁיַּגִּיעַ לַזָּנָב. וְיַחֲזֹר וְיִתְרַחֵק מְעַט מְעַט וְהַמֶּרְחָק נוֹסָף עַד שֶׁיַּגִּיעַ לְחָמֵשׁ מַעֲלוֹת. וְיַחֲזֹר וְיִתְקָרֵב עַד שֶׁלֹּא יִהְיֶה לוֹ רֹחַב: \n", + "אִם תִּרְצֶה לֵידַע רֹחַב הַיָּרֵחַ כַּמָּה הוּא בְּכָל עֵת שֶׁתִּרְצֶה. וְאִם צְפוֹנִי הוּא אוֹ דְּרוֹמִי. תּוֹצִיא מְקוֹם הָרֹאשׁ וּמְקוֹם הַיָּרֵחַ הָאֲמִתִּי לְאוֹתָהּ הָעֵת. וְתִגְרַע מְקוֹם הָרֹאשׁ מִמְּקוֹם הַיָּרֵחַ הָאֲמִתִּי. וְהַנִּשְׁאָר הוּא הַנִּקְרָא מַסְלוּל הָרֹחַב. וְאִם יִהְיֶה מַסְלוּל הָרֹחַב מִמַּעֲלָה אַחַת עַד ק\"פ. תֵּדַע שֶׁרֹחַב הַיָּרֵחַ צְפוֹנִי. וְאִם הָיָה הַמַּסְלוּל יֶתֶר עַל ק\"פ תֵּדַע שֶׁרֹחַב הַיָּרֵחַ דְּרוֹמִי. וְאִם הָיָה ק\"פ בְּשָׁוֶה אוֹ ש\"ס בְּשָׁוֶה אֵין לַיָּרֵחַ רֹחַב כְּלָל. וְתַחֲזֹר וְתִרְאֶה מְנַת מַסְלוּל הָרֹחַב כַּמָּה הִיא. וְהוּא שִׁעוּר נְטִיָּתוֹ לַצָּפוֹן אוֹ לַדָּרוֹם. וְהוּא הַנִּקְרָא רֹחַב הַיָּרֵחַ הַדְּרוֹמִי אוֹ הַצְּפוֹנִי כְּמוֹ שֶׁבֵּאַרְנוּ: \n", + "וְכַמָּה הִיא מְנַת מַסְלוּל הָרֹחַב. אִם יִהְיֶה מַסְלוּל הָרֹחַב עֶשֶׂר מַעֲלוֹת תִּהְיֶה מְנָתוֹ נ\"ב חֲלָקִים. וְאִם יִהְיֶה הַמַּסְלוּל הַזֶּה כ' מַעֲלוֹת תִּהְיֶה מְנָתוֹ מַעֲלָה אַחַת וּמ\"ג חֲלָקִים. וְאִם יִהְיֶה הַמַּסְלוּל ל' תִּהְיֶה מְנָתוֹ שְׁתֵּי מַעֲלוֹת וְל' חֲלָקִים. וְאִם יִהְיֶה הַמַּסְלוּל מ' תִּהְיֶה מְנָתוֹ שָׁלֹשׁ מַעֲלוֹת וְי\"ג חֲלָקִים. וְאִם יִהְיֶה הַמַּסְלוּל נ' מַעֲלוֹת תִּהְיֶה מְנָתוֹ שָׁלֹשׁ מַעֲלוֹת וְנ' חֲלָקִים. וְאִם יִהְיֶה הַמַּסְלוּל ס' תִּהְיֶה מְנָתוֹ אַרְבַּע מַעֲלוֹת וְכ' חֲלָקִים. וְאִם יִהְיֶה הַמַּסְלוּל ע' תִּהְיֶה מְנָתוֹ ד' מַעֲלוֹת וּמ\"ב חֲלָקִים. וְאִם יִהְיֶה הַמַּסְלוּל פ' תִּהְיֶה מְנָתוֹ ד' מַעֲלוֹת וְנ\"ה חֲלָקִים. וְאִם יִהְיֶה הַמַּסְלוּל צ' תִּהְיֶה מְנָתוֹ ה' מַעֲלוֹת: \n", + "וְאִם יִהְיוּ אֲחָדִים עִם הָעֲשָׂרוֹת תִּקַּח הָרָאוּי לָהֶם לְפִי הַיֶּתֶר שֶׁבֵּין שְׁתֵּי הַמָּנוֹת כְּמוֹ שֶׁעָשִׂיתָ בְּמַסְלוּל הַשֶּׁמֶשׁ וּבְמַסְלוּל הַיָּרֵחַ. כֵּיצַד. הֲרֵי שֶׁהָיָה מַסְלוּל הָרֹחַב נ\"ג מַעֲלוֹת. וּכְבָר יָדַעְתָּ שֶׁאִלּוּ הָיָה הַמַּסְלוּל נ' הָיְתָה מְנָתוֹ שָׁלֹשׁ מַעֲלוֹת וְנ' חֲלָקִים. וְאִלּוּ הָיָה הַמַּסְלוּל ס' הָיְתָה מְנָתוֹ ד' מַעֲלוֹת וְכ' חֲלָקִים. נִמְצָא הַיֶּתֶר בֵּין שְׁתֵּי הַמָּנוֹת ל' חֲלָקִים ג' חֲלָקִים לְכָל מַעֲלָה. וְנִמְצָא לְפִי חֶשְׁבּוֹן מַסְלוּל זֶה שֶׁהוּא נ\"ג שָׁלֹשׁ מַעֲלוֹת וְנ\"ט חֲלָקִים. וְעַל דֶּרֶךְ זוֹ תַּעֲשֶׂה בְּכָל מִנְיָן וּמִנְיָן: \n", + "מֵאַחַר שֶׁתֵּדַע מְנָתוֹ שֶׁל מַסְלוּל הָרֹחַב עַד צ' כְּמוֹ שֶׁהוֹדַעְנוּךָ. תֵּדַע מָנוֹת שֶׁל כָּל מִנְיְנוֹת הַמַּסְלוּל. שֶׁאִם יִהְיֶה הַמַּסְלוּל יֶתֶר עַל צ' עַד ק\"פ תִּגְרַע הַמַּסְלוּל מִק\"פ וְהַנִּשְׁאָר תֵּדַע בּוֹ הַמָּנָה: \n", + "וְזֶה הוּא רֹחַב הַיָּרֵחַ בִּתְחִלַּת לַיִל זֶה. וְהוּא דְּרוֹמִי שֶׁהֲרֵי הַמַּסְלוּל יֶתֶר עַל ק\"פ. וְכֵן אִם הָיָה הַמַּסְלוּל יֶתֶר מִק\"פ עַד ר\"ע תִּגְרַע מִמֶּנּוּ ק\"פ וְהַנִּשְׁאָר תֵּדַע בּוֹ הַמָּנָה: \n", + "וְאִם הָיָה הַמַּסְלוּל יֶתֶר עַל ר\"ע עַד ש\"ס. תִּגְרַע אוֹתוֹ מִש\"ס וְהַנִּשְׁאָר תֵּדַע בּוֹ הַמָּנָה: \n", + "כֵּיצַד. הֲרֵי שֶׁהָיָה הַמַּסְלוּל ק\"נ תִּגְרַע אוֹתוֹ מִק\"פ נִשְׁאָר ל'. וּכְבָר יָדַעְתָּ שֶׁמְּנַת שְׁלֹשִׁים שְׁתֵּי מַעֲלוֹת וּשְׁלֹשִׁים חֲלָקִים וְכָךְ תִּהְיֶה מְנַת ק\"נ שְׁתֵּי מַעֲלוֹת וּשְׁלֹשִׁים חֲלָקִים: \n", + "הֲרֵי שֶׁהָיָה הַמַּסְלוּל ר'. תִּגְרַע מִמֶּנּוּ ק\"פ יִשָּׁאֵר כ'. וּכְבָר יָדַעְתָּ שֶׁמְּנַת כ' הִיא מַעֲלָה אַחַת וּמ\"ג חֲלָקִים. וְכֵן אִם תִּהְיֶה מְנַת ר' תִּהְיֶה מַעֲלָה אַחַת וּמ\"ג חֲלָקִים: \n", + "הֲרֵי שֶׁהָיָה הַמַּסְלוּל ש' תִּגְרַע אוֹתוֹ מִש\"ס נִשְׁאַר ס'. וּכְבָר יָדַעְתָּ שֶׁמְּנַת שִׁשִּׁים אַרְבַּע מַעֲלוֹת וְכ' חֲלָקִים. וְכָךְ הִיא מְנַת ש' ד' מַעֲלוֹת וְכ' חֲלָקִים. וְעַל דֶּרֶךְ זוֹ בְּכָל הַמִּנְיָנוֹת: \n", + "הֲרֵי שֶׁרָצִינוּ לֵידַע רֹחַב הַיָּרֵחַ כַּמָּה הוּא וּבְאֵיזוֹ רוּחַ הוּא אִם צְפוֹנִי אוֹ דְּרוֹמִי בִּתְחִלַּת לֵיל עֶרֶב שַׁבָּת שֵׁנִי לְחֹדֶשׁ אִיָּר מִשָּׁנָה זוֹ. וּכְבָר יָדַעְתָּ שֶׁמְּקוֹם הַיָּרֵחַ הָאֲמִתִּי הָיָה בְּלַיִל זֶה בְּי\"ח מַעֲלוֹת וְל\"ו חֲלָקִים מִמַּזַּל שׁוֹר. סִימָנוֹ י\"ח ל\"ו. וּמְקוֹם הָרֹאשׁ הָיָה בְּאוֹתָהּ הָעֵת בְּכ\"ז מַעֲלוֹת וְל' חֲלָקִים מִמַּזַּל בְּתוּלָה. סִימָנוֹ כז\"ל. תִּגְרַע מְקוֹם הָרֹאשׁ מִמְּקוֹם הַיָּרֵחַ. יֵצֵא לְךָ מַסְלוּל הָרֹחַב רל\"א מַעֲלוֹת ו' חֲלָקִים. סִימָנוֹ רל\"א ו'. לְפִי שֶׁאֵין מַשְׁגִּיחִין עַל הַחֲלָקִים בְּכָל הַמַּסְלוּל. וְנִמְצֵאת הַמָּנָה שֶׁל מַסְלוּל זֶה בַּדְּרָכִים שֶׁבֵּאַרְנוּ בְּפֶרֶק זֶה שָׁלֹשׁ מַעֲלוֹת וְנ\"ג חֲלָקִים. וְזֶהוּ רֹחַב הַיָּרֵחַ בִּתְחִלַּת לַיִל זֶה. וְהוּא דְּרוֹמִי שֶׁהֲרֵי הַמַּסְלוּל יֶתֶר עַל ק\"פ: \n" + ], + [ + "כָּל הַדְּבָרִים שֶׁהִקְדַּמְנוּ כְּדֵי שֶׁיִּהְיוּ עֲתִידִים וּמוּכָנִים לִידִיעת הָרְאִיָּה. וּכְשֶׁתִּרְצֶה לָדַעַת זֹאת תַּתְחִיל וְתַחְשֹׁב וְתוֹצִיא מְקוֹם הַשֶּׁמֶשׁ הָאֲמִתִּי וּמְקוֹם הַיָּרֵחַ הָאֲמִתִּי וּמְקוֹם הָרֹאשׁ לִשְׁעַת הָרְאִיָּה. וְתִגְרַע מְקוֹם הַשֶּׁמֶשׁ הָאֲמִתִּי מִמְּקוֹם הַיָּרֵחַ הָאֲמִתִּי וְהַנִּשְׁאָר הוּא הַנִּקְרָא אֹרֶךְ רִאשׁוֹן: ", + "וּמֵאַחַר שֶׁתֵּדַע מְקוֹם הָרֹאשׁ וּמְקוֹם הַיָּרֵחַ תֵּדַע מְקוֹם הַיָּרֵחַ כַּמָּה הוּא. וְאִם הוּא רֹחַב צְפוֹנִי אוֹ דְּרוֹמִי וְהוּא הַנִּקְרָא רֹחַב רִאשׁוֹן. וְהִזָּהֵר בָּאֹרֶךְ הַזֶּה הָרִאשׁוֹן וּבָרֹחַב הָרִאשׁוֹן וְיִהְיוּ שְׁנֵיהֶם מוּכָנִים לְךָ: ", + "וְהִתְבּוֹנֵן בְּאֹרֶךְ זֶה הָרִאשׁוֹן וּבָרֹחַב הַזֶּה הָרִאשׁוֹן. אִם יֵצֵא לְךָ תֵּשַׁע מַעֲלוֹת בְּשָׁוֶה אוֹ פָּחוֹת. תֵּדַע בְּוַדַּאי שֶׁאִי אֶפְשָׁר לְעוֹלָם שֶׁיֵּרָאֶה הַיָּרֵחַ בְּאוֹתוֹ הַלַּיְלָה בְּכָל אֶרֶץ יִשְׂרָאֵל וְאֵין אַתָּה צָרִיךְ חֶשְׁבּוֹן אַחֵר. וְאִם יִהְיֶה הָאֹרֶךְ הָרִאשׁוֹן יֶתֶר עַל ט\"ו מַעֲלוֹת תֵּדַע בְּוַדַּאי שֶׁהַיָּרֵחַ יֵרָאֶה בְּכָל אֶרֶץ יִשְׂרָאֵל וְאֵין אַתָּה צָרִיךְ לְחֶשְׁבּוֹן אַחֵר. וְאִם יִהְיֶה הָאֹרֶךְ הָרִאשׁוֹן מ\"ט מַעֲלוֹת וְעַד ט\"ו תִּצְטָרֵךְ לִדְרשׁ וְלַחֲקֹר בְּחֶשְׁבּוֹנוֹת הָרְאִיָּה עַד שֶׁתֵּדַע אִם יֵרָאֶה אוֹ לֹא יֵרָאֶה: ", + "בַּמֶּה דְּבָרִים אֲמוּרִים בְּשֶׁהָיָה מְקוֹם הַיָּרֵחַ הָאֲמִתִּי מִתְּחִלַּת מַזַּל גְּדִי עַד סוֹף מַזַּל תְּאוֹמִים. אֲבָל אִם הָיָה מְקוֹם הַיָּרֵחַ מִתְּחִלַּת מַזַּל סַרְטָן עַד סוֹף מַזַּל קֶשֶׁת וְיִהְיֶה אֹרֶךְ הָרִאשׁוֹן עֶשֶׂר מַעֲלוֹת אוֹ פָּחוֹת. תֵּדַע שֶׁאֵין הַיָּרֵחַ נִרְאֶה כְּלָל בְּאוֹתוֹ הַלַּיְלָה בְּכָל אֶרֶץ יִשְׂרָאֵל. וְאִם הָיָה הָרִאשׁוֹן יֶתֶר עַל כ\"ד מַעֲלוֹת וַדַּאי יֵרָאֶה בְּכָל גְּבוּל יִשְׂרָאֵל. וְאִם יִהְיֶה הָאֹרֶךְ הָרִאשׁוֹן מֵעֶשֶׂר מַעֲלוֹת עַד עֶשְׂרִים וְאַרְבַּע תִּצְטָרֵךְ לִדְרשׁ וְלַחֲקֹר בְּחֶשְׁבּוֹנוֹת הָרְאִיָּה אִם יֵרָאֶה אוֹ לֹא יֵרָאֶה: ", + "וְאֵלּוּ הֵן חֶשְׁבּוֹנוֹת הָרְאִיָּה. הִתְבּוֹנֵן וּרְאֵה הַיָּרֵחַ בְּאֵיזֶה מַזָּל הוּא. אִם יִהְיֶה בְּמַזַּל טָלֶה תִּגְרַע מִן הָאֹרֶךְ הָרִאשׁוֹן נ\"ט חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל שׁוֹר תִּגְרַע מִן הָאֹרֶךְ מַעֲלָה אַחַת. וְאִם יִהְיֶה בְּמַזַּל תְּאוֹמִים תִּגְרַע מִן הָאֹרֶךְ נ\"ח חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל סַרְטָן תִּגְרַע מִן הָאֹרֶךְ (מ\"ג) [נ\"ב] חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל אַרְיֵה תִּגְרַע מִן הָאֹרֶךְ מ\"ג חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל בְּתוּלָה תִּגְרַע מִן הָאֹרֶךְ ל\"ז חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל מֹאזְנַיִם תִּגְרַע מִן הָאֹרֶךְ ל\"ד חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל עַקְרָב תִּגְרַע מִן הָאֹרֶךְ ל\"ד חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל קֶשֶׁת תִּגְרַע מִן הָאֹרֶךְ ל\"ו חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל גְּדִי תִּגְרַע מִן הָאֹרֶךְ מ\"ד חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל דְּלִי תִּגְרַע מִן הָאֹרֶךְ נ\"ג חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל דָּגִים תִּגְרַע מִן הָאֹרֶךְ נ\"ח חֲלָקִים. וְהַנִּשְׁאָר מִן הָאֹרֶךְ אַחַר שֶׁתִּגְרַע מִמֶּנּוּ אֵלּוּ הַחֲלָקִים הוּא הַנִּקְרָא אֹרֶךְ שֵׁנִי: ", + "וְלָמָּה גּוֹרְעִין חֲלָקִים אֵלּוּ. לְפִי שֶׁמְּקוֹם הַיָּרֵחַ הָאֲמִתִּי אֵינוֹ הַמָּקוֹם שֶׁיֵּרָאֶה בּוֹ אֶלָּא שִׁנּוּי יֵשׁ בֵּינֵיהֶם בָּאֹרֶךְ וּבָרֹחַב. וְהוּא הַנִּקְרָא שִׁנּוּי הַמַּרְאֶה. וְשִׁנּוּי מַרְאֵה הָאֹרֶךְ בִּשְׁעַת הָרְאִיָּה לְעוֹלָם גּוֹרְעִין אוֹתוֹ מִן הָאֹרֶךְ כְּמוֹ שֶׁאָמַרְנוּ: ", + "אֲבָל שִׁנּוּי מַרְאֵה הָרֹחַב. אִם הָיָה רֹחַב הַיָּרֵחַ צְפוֹנִי גּוֹרְעִין חֲלָקִים שֶׁל שִׁנּוּי מַרְאֵה הָרֹחַב מִן הָרֹחַב הָרִאשׁוֹן. וְאִם הָיָה רֹחַב הַיָּרֵחַ הַדְּרוֹמִי מוֹסִיפִין הַחֲלָקִים שֶׁל שִׁנּוּי מַרְאֵה הָרֹחַב עַל הָרֹחַב הָרִאשׁוֹן. וּמַה שֶּׁיִּהְיֶה הָרֹחַב הָרִאשׁוֹן אַחַר שֶׁמּוֹסִיפִין עָלָיו אוֹ גּוֹרְעִין מִמֶּנּוּ אוֹתָם הַחֲלָקִים הוּא הַנִּקְרָא רֹחַב שֵׁנִי: ", + "וְכַמָּה הֵם הַחֲלָקִים שֶּׁמּוֹסִיפִין אוֹ גּוֹרְעִין אוֹתָן. אִם יִהְיֶה הַיָּרֵחַ בְּמַזַּל טָלֶה תִּשְׁעָה חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל שׁוֹר י' חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל תְּאוֹמִים ט\"ז חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל סַרְטָן כ\"ז חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל אַרְיֵה ל\"ח חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל בְּתוּלָה מ\"ד חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל מֹאזְנַיִם מ\"ו חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל עַקְרָב מ\"ה חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל קֶשֶׁת מ\"ד חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל גְּדִי ל\"ו חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל דְּלִי (כ\"ד) [כ\"ז] חֲלָקִים. וְאִם יִהְיֶה בְּמַזַּל דָּגִים י\"ב חֲלָקִים: ", + "מֵאַחַר שֶׁתֵּדַע חֲלָקִים אֵלּוּ תִּגְרַע אוֹתָן מִן הָרֹחַב הָרִאשׁוֹן אוֹ תּוֹסִיף אוֹתָן עָלָיו כְּמוֹ שֶׁהוֹדַעְנוּךָ וְיֵצֵא לְךָ הָרֹחַב הַשֵּׁנִי. וּכְבָר יָדַעְתָּ אִם הוּא צְפוֹנִי אוֹ דְּרוֹמִי. וְתֵדַע כַּמָּה מַעֲלוֹת וְכַמָּה חֲלָקִים נַעֲשָׂה זֶה הָרֹחַב הַשֵּׁנִי וְתָכִין אוֹתוֹ לְפָנֶיךָ וְיִהְיֶה עָתִיד: ", + "וְאַחַר כָּךְ תַּחֲזֹר וְתִקַּח מִן הָרֹחַב הַשֵּׁנִי הַזֶּה מִקְצָתוֹ. מִפְּנֵי שֶׁהַיָּרֵחַ נָלוֹז מְעַט בְּמַעְגָּלוֹ. וְכַמָּה הוּא הַמִּקְצָת שֶׁתִּקַּח מִמֶּנּוּ. אִם יִהְיֶה מְקוֹם הַיָּרֵחַ מִתְּחִלַּת מַזַּל טָלֶה עַד כ' מַעֲלוֹת מִמֶּנּוּ. אוֹ מִתְּחִלַּת מַזַּל מֹאזְנַיִם עַד כ' מַעֲלוֹת מִמֶּנּוּ. תִּקַּח מִן הָרֹחַב הַשֵּׁנִי שְׁנֵי חֲמִשָּׁיו. וְאִם יִהְיֶה הַיָּרֵחַ מִכ' מִמַּזַּל טָלֶה עַד י' מַעֲלוֹת מִמַּזַּל שׁוֹר אוֹ מִכ' מִמַּזַּל מֹאזְנַיִם עַד י' מַעֲלוֹת מִמַּזַּל עַקְרָב תִּקַּח מִן הָרֹחַב הַשֵּׁנִי שְׁלִישִׁיתוֹ. וְאִם יִהְיֶה הַיָּרֵחַ מֵעֶשֶׂר מַעֲלוֹת מִמַּזַּל שׁוֹר עַד כ' מִמֶּנּוּ אוֹ מֵעֶשֶׂר מַעֲלוֹת מִמַּזַּל עַקְרָב עַד כ' מִמֶּנּוּ תִּקַּח מִן הָרֹחַב הַשֵּׁנִי רְבִיעִיתוֹ. וְאִם יִהְיֶה הַיָּרֵחַ מִכ' מַעֲלוֹת מִמַּזַּל שׁוֹר עַד סוֹפוֹ אוֹ מִכ' מִמַּזַּל עַקְרָב עַד סוֹפוֹ תִּקַּח מִן הָרֹחַב הַשֵּׁנִי חֲמִישִׁיתוֹ. וְאִם יִהְיֶה הַיָּרֵחַ מִתְּחִלַּת מַזַּל תְּאוֹמִים עַד עֶשֶׂר מַעֲלוֹת מִמֶּנּוּ אוֹ מִתְּחִלַּת מַזַּל קֶשֶׁת עַד עֶשֶׂר מַעֲלוֹת מִמֶּנּוּ תִּקַּח מִן הָרֹחַב הַשֵּׁנִי שְׁתוּתוֹ. וְאִם יִהְיֶה הַיָּרֵחַ מִי' מַעֲלוֹת מִמַּזַּל תְּאוֹמִים וְעַד כ' מִמֶּנּוּ אוֹ מֵעֶשֶׂר מִמַּזַּל קֶשֶׁת עַד כ' מִמֶּנּוּ תִּקַּח מִן הָרֹחַב הַשֵּׁנִי חֲצִי שְׁתוּתוֹ. וְאִם יִהְיֶה מְקוֹם הַיָּרֵחַ מִכ' מִמַּזַּל תְּאוֹמִים עַד כ\"ה מִמֶּנּוּ אוֹ מִכ' מִמַּזַּל קֶשֶׁת עַד כ\"ה מִמֶּנּוּ תִּקַּח מִן הָרֹחַב הַשֵּׁנִי רְבִיעַ שְׁתוּתוֹ. וְאִם יִהְיֶה מְקוֹם הַיָּרֵחַ מִכ\"ה מִמַּזַּל תְּאוֹמִים עַד חָמֵשׁ מַעֲלוֹת מִמַּזַּל סַרְטָן אוֹ מִכ\"ה מִמַּזַּל קֶשֶׁת עַד חָמֵשׁ מַעֲלוֹת מִמַּזַּל גְּדִי לֹא תִּקַּח כְּלוּם. לְפִי שֶׁאֵין כָּאן נְלִיזַת מַעְגָּל. וְאִם יִהְיֶה הַיָּרֵחַ מֵחָמֵשׁ מִמַּזַּל סַרְטָן עַד עֶשֶׂר מִמֶּנּוּ אוֹ מֵחָמֵשׁ מִמַּזַּל גְּדִי עַד עֶשֶׂר מִמֶּנּוּ תִּקַּח מִן הָרֹחַב הַשֵּׁנִי רְבִיעַ שְׁתוּתוֹ. וְאִם יִהְיֶה מְקוֹם הַיָּרֵחַ מִי' מִמַּזַּל סַרְטָן עַד כ' מִמֶּנּוּ אוֹ מֵעֶשֶׂר מִמַּזַּל גְּדִי עַד עֶשְׂרִים מִמֶּנּוּ תִּקַּח מִן הָרֹחַב הַשֵּׁנִי חֲצִי שְׁתוּתוֹ. וְאִם יִהְיֶה מְקוֹם הַיָּרֵחַ מִכ' מִמַּזַּל סַרְטָן עַד סוֹפוֹ אוֹ מִכ' מִמַּזַּל גְּדִי עַד סוֹפוֹ תִּקַּח מִן הָרֹחַב הַשֵּׁנִי שְׁתוּתוֹ. וְאִם יִהְיֶה הַיָּרֵחַ מִתְּחִלַּת מַזַּל אַרְיֵה עַד עֶשֶׂר מַעֲלוֹת מִמֶּנּוּ אוֹ מִתְּחִלַּת מַזַּל דְּלִי עַד עֶשֶׂר מַעֲלוֹת מִמֶּנּוּ תִּקַּח מִמֶּנּוּ הָרֹחַב הַשֵּׁנִי חֲמִישִׁיתוֹ. וְאִם יִהְיֶה הַיָּרֵחַ מִי' מַעֲלוֹת מִמַּזַּל אַרְיֵה עַד כ' מִמֶּנּוּ אוֹ מִי' מִמַּזַּל דְּלִי עַד כ' מִמֶּנּוּ תִּקַּח מִן הָרֹחַב הַשֵּׁנִי רְבִיעִיתוֹ. וְאִם יִהְיֶה הַיָּרֵחַ מִכ' מִמַּזַּל אַרְיֵה עַד עֶשֶׂר מִמַּזַּל בְּתוּלָה אוֹ מִכ' מִמַּזַּל דְּלִי עַד עֶשֶׂר מִמַּזַּל דָּגִים תִּקַּח מִן הָרֹחַב הַשֵּׁנִי שְׁלִישִׁיתוֹ. וְאִם יִהְיֶה הַיָּרֵחַ מֵעֶשֶׂר מִמַּזַּל בְּתוּלָה עַד סוֹפוֹ אוֹ מִי' מַעֲלוֹת מִמַּזַּל דָּגִים עַד סוֹפוֹ תִּקַּח מִן הָרֹחַב הַשֵּׁנִי ב' חֲמִשָּׁיו. וְזֹאת הַמִּקְצָת שֶׁתִּקַּח מִן הָרֹחַב הַשֵּׁנִי הִיא הַנִּקְרֵאת מַעְגַּל הַיָּרֵחַ: ", + "וְאַחַר כָּךְ תַּחֲזֹר וְתִתְבּוֹנֵן בְּרֹחַב הַיָּרֵחַ וְתִרְאֶה אִם הוּא צְפוֹנִי אוֹ דְּרוֹמִי. אִם הָיָה צְפוֹנִי תִּגְרַע מַעְגַּל הַיָּרֵחַ הַזֶּה מִן הָאֹרֶךְ הַשֵּׁנִי. וְאִם הָיָה רֹחַב הַיָּרֵחַ דְּרוֹמִי תּוֹסִיף הַמַּעְגָּל הַזֶּה עַל הָאֹרֶךְ הַשֵּׁנִי. בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁהָיָה מְקוֹם הַיָּרֵחַ מִתְּחִלַּת מַזַּל גְּדִי עַד סוֹף מַזַּל תְּאוֹמִים. אֲבָל אִם הָיָה הַיָּרֵחַ מִתְּחִלַּת מַזַּל סַרְטָן עַד סוֹף מַזַּל קֶשֶׁת יִהְיֶה הַדָּבָר הֵפֶךְ. שֶׁאִם יִהְיֶה רֹחַב הַיָּרֵחַ צְפוֹנִי תּוֹסִיף הַמַּעְגָּל עַל הָאֹרֶךְ הַשֵּׁנִי. וְאִם הָיָה רֹחַב הַיָּרֵחַ דְּרוֹמִי תִּגְרַע הַמַּעְגָּל מִן הָאֹרֶךְ הַשֵּׁנִי. וּמַה שֶּׁיִּהְיֶה הָאֹרֶךְ הַשֵּׁנִי אַחַר שֶׁתּוֹסִיף עָלָיו אוֹ תִּגְרַע מִמֶּנּוּ הוּא הַנִּקְרָא אֹרֶךְ הַשְּׁלִישִׁי. וְדַע שֶׁאִם לֹא יִהְיֶה שָׁם נְלִיזַת מַעְגָּל וְלֹא נָתַן הַחֶשְׁבּוֹן לָקַחַת מִן הָרֹחַב הַשֵּׁנִי כְּלוּם. יִהְיֶה הָאֹרֶךְ הַשֵּׁנִי עַצְמוֹ הוּא הָאֹרֶךְ הַשְּׁלִישִׁי בְּלֹא פָּחוֹת וּבְלֹא יֶתֶר: ", + "וְאַחַר כָּךְ תַּחֲזֹר וְתִרְאֶה הָאֹרֶךְ הַשְּׁלִישִׁי הַזֶּה וְהוּא הַמַּעֲלוֹת שֶׁבֵּין הַיָּרֵחַ וְהַשֶּׁמֶשׁ בְּאֵיזֶה מַזָּל הוּא. אִם יִהְיֶה בְּמַזַּל דָּגִים אוֹ בְּמַזַּל טָלֶה. תּוֹסִיף עַל הָאֹרֶךְ הַשְּׁלִישִׁי שְׁתוּתוֹ. וְאִם יִהְיֶה הָאֹרֶךְ בְּמַזַּל דְּלִי אוֹ בְּמַזַּל שׁוֹר. תּוֹסִיף עַל הָאֹרֶךְ הַשְּׁלִישִׁי חֲמִישִׁיתוֹ. וְאִם יִהְיֶה הָאֹרֶךְ בְּמַזַּל גְּדִי אוֹ בְּמַזַּל תְּאוֹמִים. תּוֹסִיף עַל הָאֹרֶךְ הַשְּׁלִישִׁי שְׁתוּתוֹ. וְאִם יִהְיֶה הָאֹרֶךְ בְּמַזַּל קֶשֶׁת אוֹ בְּמַזַּל סַרְטָן. תָּנִיחַ הָאֹרֶךְ הַשְּׁלִישִׁי כְּמוֹת שֶׁהוּא וְלֹא תּוֹסִיף עָלָיו וְלֹא תִּגְרַע מִמֶּנּוּ. וְאִם הָיָה הָאֹרֶךְ בְּמַזַּל עַקְרָב אוֹ בְּמַזַּל אַרְיֵה. תִּגְרַע מִן הָאֹרֶךְ הַשְּׁלִישִׁי חֲמִישִׁיתוֹ. וְאִם יִהְיֶה הָאֹרֶךְ בְּמַזַּל מֹאזְנַיִם אוֹ בְּמַזַּל בְּתוּלָה. תִּגְרַע מִן הָאֹרֶךְ הַשְּׁלִישִׁי שְׁלִישִׁיתוֹ. וּמַה שֶּׁיִּהְיֶה הָאֹרֶךְ הַשְּׁלִישִׁי אַחַר שֶׁתּוֹסִיף עָלָיו אוֹ תִּגְרַע מִמֶּנּוּ אוֹ תָּנִיחַ אוֹתוֹ כְּמוֹת שֶׁהוּא. הוּא הַנִּקְרָא אֹרֶךְ רְבִיעִי. וְאַחַר כָּךְ תַּחֲזֹר אֵצֶל רֹחַב הַיָּרֵחַ הָרִאשׁוֹן וְתִקַּח שְׁנֵי שְׁלִישָׁיו לְעוֹלָם. וְזֶה הוּא הַנִּקְרָא מְנַת גֹּבַהּ הַמְּדִינָה. וְתִתְבּוֹנֵן וְתִרְאֶה אִם יִהְיֶה רֹחַב הַיָּרֵחַ צְפוֹנִי. תּוֹסִיף מְנַת גֹּבַהּ הַמְּדִינָה עַל הָאֹרֶךְ הָרְבִיעִי. וְאִם יִהְיֶה רֹחַב הַיָּרֵחַ דְּרוֹמִי. תִּגְרַע מְנַת גֹּבַהּ הַמְּדִינָה מִן הָאֹרֶךְ הָרְבִיעִי. וּמַה שֶּׁיִּהְיֶה הָאֹרֶךְ הָרְבִיעִי אַחַר שֶׁגּוֹרְעִין מִמֶּנּוּ אוֹ שֶׁמּוֹסִיפִין עָלָיו הוּא הַנִּקְרָא קֶשֶׁת הָרְאִיָּה: ", + "כֵּיצַד. הֲרֵי שֶׁבָּאנוּ לַחְקֹר אִם יֵרָאֶה הַיָּרֵחַ בְּלֵיל עֶרֶב שַׁבָּת שֵׁנִי לְחֹדֶשׁ אִיָּר מִשָּׁנָה זוֹ אוֹ לֹא יֵרָאֶה. תּוֹצִיא מְקוֹם הַשֶּׁמֶשׁ הָאֲמִתִּי וּמְקוֹם הַיָּרֵחַ הָאֲמִתִּי וְרֹחַב הַיָּרֵחַ לְשָׁנָה זוֹ כְּמוֹ שֶׁהוֹדַעְנוּךָ. יֵצֵא לְךָ מְקוֹם הַשֶּׁמֶשׁ הָאֲמִתִּי בְּז' מַעֲלוֹת וְט' חֲלָקִים מִמַּזַּל שׁוֹר. סִימָנוֹ ז\"ט. וְיֵצֵא לְךָ מְקוֹם הַיָּרֵחַ הָאֲמִתִּי בְּי\"ח מַעֲלוֹת וְל\"ו חֲלָקִים מִמַּזַּל שׁוֹר. סִימָנוֹ י\"ח ל\"ו. וְיֵצֵא לְךָ רֹחַב הַיָּרֵחַ בְּרוּחַ דָּרוֹם שָׁלֹשׁ מַעֲלוֹת וְנ\"ג חֲלָקִים. סִימָנוֹ נ\"ג ג'. וְזֶה הוּא הָרֹחַב הָרִאשׁוֹן. וְתִגְרַע מְקוֹם הַשֶּׁמֶשׁ מִמְּקוֹם הַיָּרֵחַ יִשָּׁאֵר י\"א מַעֲלוֹת וְכ\"ז חֲלָקִים. סִימָנוֹ י\"א כ\"ז. וְזֶה הוּא הָאֹרֶךְ הָרִאשׁוֹן. וּלְפִי שֶׁהָיָה הַיָּרֵחַ בְּמַזַּל שׁוֹר יִהְיֶה שִׁנּוּי מַרְאֵה הָאֹרֶךְ מַעֲלָה אַחַת וְרָאוּי לִגְרֹעַ אוֹתָהּ מִן הָאֹרֶךְ הָרִאשׁוֹן. יֵצֵא לְךָ הָאֹרֶךְ הַשֵּׁנִי י' מַעֲלוֹת וְכ\"ז חֲלָקִים. סִימָנוֹ יכ\"ז. וְכֵן יִהְיֶה שִׁנּוּי מַרְאֵה הָרֹחַב י' חֲלָקִים. וּלְפִי שֶׁרֹחַב הַיָּרֵחַ הָיָה דְּרוֹמִי רָאוּי לְהוֹסִיף עָלָיו שִׁנּוּי הַמַּרְאֶה שֶׁהוּא עֲשָׂרָה חֲלָקִים. יֵצֵא לְךָ הָרֹחַב הַשֵּׁנִי ד' מַעֲלוֹת וְג' חֲלָקִים. סִימָנוֹ ד\"ג. וּלְפִי שֶׁהָיָה הַיָּרֵחַ בְּי\"ח מַעֲלוֹת מִמַּזַּל שׁוֹר רָאוּי לִקַּח מִן הָרֹחַב הַשֵּׁנִי רְבִיעִיתוֹ וְהוּא הַנִּקְרָא מַעְגַּל הַיָּרֵחַ. יֵצֵא לְךָ מַעְגַּל הַיָּרֵחַ לְעֵת זוֹ מַעֲלָה אַחַת וְחֵלֶק אֶחָד לְפִי שֶׁאֵין מְדַקְדְּקִין בִּשְׁנִיּוֹת: ", + "וּלְפִי שֶׁרֹחַב הַיָּרֵחַ דְּרוֹמִי וּמְקוֹם הַיָּרֵחַ הָאֲמִתִּי בֵּין רֹאשׁ גְּדִי וְרֹאשׁ סַרְטָן. רָאוּי לְהוֹסִיף הַמַּעְגָּל עַל הָאֹרֶךְ הַשֵּׁנִי. יֵצֵא לְךָ הָאֹרֶךְ הַשְּׁלִישִׁי י\"א מַעֲלוֹת וְכ\"ח חֲלָקִים. סִימָנוֹ י\"א כ\"ח. וּלְפִי שֶׁהָאֹרֶךְ הַזֶּה בְּמַזַּל שׁוֹר רָאוּי לְהוֹסִיף עַל הָאֹרֶךְ הַשְּׁלִישִׁי חֲמִישִׁיתוֹ שֶׁהוּא שְׁתֵּי מַעֲלוֹת וְי\"ח חֲלָקִים. וְיֵצֵא לְךָ הָאֹרֶךְ הָרְבִיעִי י\"ג מַעֲלוֹת וּמ\"ו חֲלָקִים. סִימָנוֹ י\"ג מ\"ו. וְחָזַרְנוּ אֵצֶל הָרֹחַב הָרִאשׁוֹן וְלָקַחְנוּ שְׁנֵי שְׁלִישָׁיו וְיֵצֵא מְנַת גֹּבַהּ הַמְּדִינָה וְהוּא שְׁתֵּי מַעֲלוֹת וְל\"ה חֲלָקִים. וּלְפִי שֶׁהָיָה הָרֹחַב דְּרוֹמִי. רָאוּי לִגְרֹעַ מִמֶּנּוּ מְנַת גֹּבַהּ הַמְּדִינָה מִן הָאֹרֶךְ הָרְבִיעִי. יִשָּׁאֵר לְךָ י\"א מַעֲלוֹת וְי\"א חֲלָקִים. סִימָנוֹ י\"א י\"א. וְזוֹ הִיא קֶשֶׁת הָרְאִיָּה בַּלַּיְלָה הַזֶּה. וְעַל הַדֶּרֶךְ הַזֶּה תַּעֲשֶׂה וְתֵדַע קֶשֶׁת הָרְאִיָּה כַּמָּה מַעֲלוֹת וְכַמָּה חֲלָקִים יֵשׁ בָּהּ בְּכָל לֵיל רְאִיָּה שֶׁתִּרְצֶה לְעוֹלָם: ", + "וְאַחַר שֶׁתֵּצֵא קֶשֶׁת זוֹ תָּבִין בָּהּ. וְדַע שֶׁאִם תִּהְיֶה קֶשֶׁת הָרְאִיָּה תֵּשַׁע מַעֲלוֹת אוֹ פָּחוֹת אָז אֶפְשָׁר שֶׁיֵּרָאֶה בְּכָל אֶרֶץ יִשְׂרָאֵל. וְאִם תִּהְיֶה קֶשֶׁת הָרְאִיָּה יֶתֶר עַל י\"ד מַעֲלוֹת אִי אֶפְשָׁר שֶׁלֹּא יֵרָאֶה וְיִהְיֶה גָּלוּי לְכָל אֶרֶץ יִשְׂרָאֵל: ", + "וְאִם תִּהְיֶה קֶשֶׁת הָרְאִיָּה מִתְּחִלַּת מַעֲלָה עֲשִׂירִית עַד סוֹף מַעֲלַת י\"ד. תַּעֲרֹךְ קֶשֶׁת הָרְאִיָּה אֶל הָאֹרֶךְ הָרִאשׁוֹן וְתֵדַע אִם יֵרָאֶה אוֹ לֹא יֵרָאֶה מִן הַקִּצִּין שֶׁיֵּשׁ לוֹ. וְהֵן הַנִּקְרָאִין קִצֵּי הָרְאִיָּה: ", + "וְאִלּוּ הֵן קִצֵּי הָרְאִיָּה. אִם תִּהְיֶה קֶשֶׁת הָרְאִיָּה מִיֶּתֶר עַל ט' מַעֲלוֹת עַד סוֹף עֶשֶׂר מַעֲלוֹת אוֹ יֶתֶר עַל עֶשֶׂר. וְיִהְיֶה הָאֹרֶךְ הָרִאשׁוֹן י\"ג מַעֲלוֹת אוֹ יוֹתֵר. וַדַּאי יֵרָאֶה. וְאִם תִּהְיֶה הַקֶּשֶׁת פָּחוֹת מִזֶּה אוֹ יִהְיֶה הָאֹרֶךְ פָּחוֹת מִזֶּה לֹא יֵרָאֶה: ", + "וְאִם תִּהְיֶה קֶשֶׁת הָרְאִיָּה מִיֶּתֶר עַל עֶשֶׂר מַעֲלוֹת עַד סוֹף י\"א מַעֲלוֹת אוֹ יֶתֶר עַל אַחַת עֶשְׂרֵה. וְיִהְיֶה הָאֹרֶךְ הָרִאשׁוֹן י\"ב מַעֲלוֹת אוֹ יוֹתֵר. וַדַּאי יֵרָאֶה. וְאִם תִּהְיֶה הַקֶּשֶׁת פָּחוֹת מִזֶּה אוֹ יִהְיֶה הָאֹרֶךְ פָּחוֹת מִזֶּה לֹא יֵרָאֶה: ", + "וְאִם תִּהְיֶה קֶשֶׁת הָרְאִיָּה מִיֶּתֶר עַל י\"א עַד סוֹף י\"ב מַעֲלוֹת אוֹ יֶתֶר עַל י\"ב. וְיִהְיֶה הָאֹרֶךְ הָרִאשׁוֹן י\"א מַעֲלוֹת אוֹ יוֹתֵר וַדַּאי יֵרָאֶה. וְאִם תִּהְיֶה הַקֶּשֶׁת פָּחוֹת מִזֶּה אוֹ יִהְיֶה הָאֹרֶךְ פָּחוֹת מִזֶּה לֹא יֵרָאֶה: ", + "וְאִם תִּהְיֶה קֶשֶׁת הָרְאִיָּה מִיֶּתֶר עַל י\"ב מַעֲלוֹת עַד סוֹף י\"ג מַעֲלוֹת אוֹ יֶתֶר עַל י\"ג. וְיִהְיֶה הָאֹרֶךְ הָרִאשׁוֹן י' מַעֲלוֹת אוֹ יוֹתֵר וַדַּאי יֵרָאֶה. וְאִם תִּהְיֶה הַקֶּשֶׁת פָּחוֹת מִזֶּה אוֹ יִהְיֶה הָאֹרֶךְ פָּחוֹת מִזֶּה לֹא יֵרָאֶה: ", + "וְאִם תִּהְיֶה הָרְאִיָּה מִיֶּתֶר עַל י\"ג מַעֲלוֹת עַד סוֹף י\"ד מַעֲלוֹת אוֹ יֶתֶר עַל י\"ד. וְיִהְיֶה הָאֹרֶךְ הָרִאשׁוֹן תֵּשַׁע מַעֲלוֹת אוֹ יוֹתֵר וַדַּאי יֵרָאֶה. וְאִם תִּהְיֶה הַקֶּשֶׁת פָּחוֹת מִזֶּה אוֹ יִהְיֶה הָאֹרֶךְ פָּחוֹת מִזֶּה לֹא יֵרָאֶה. וְעַד כָּאן סוֹף הַקִּצִּין: ", + "כֵּיצַד. בָּאנוּ לְהִתְבּוֹנֵן בְּקֶשֶׁת הָרְאִיָּה שֶׁל לֵיל עֶרֶב שַׁבָּת שֵׁנִי לְחֹדֶשׁ אִיָּר מִשָּׁנָה זוֹ. יֵצֵא לָנוּ בְּחֶשְׁבּוֹן קֶשֶׁת הָרְאִיָּה י\"א מַעֲלוֹת וְי\"א חֲלָקִים כְּמוֹ שֶׁיָּדַעְתָּ. וּלְפִי שֶׁהָיָה קֶשֶׁת הָרְאִיָּה בֵּין עֶשֶׂר עַד אַרְבַּע עֶשְׂרֵה עָרַכְנוּ אוֹתָהּ אֶל הָאֹרֶךְ הָרִאשׁוֹן. וּכְבָר יָדַעְתָּ שֶׁהָאֹרֶךְ הָיָה בְּלֵיל זֶה י\"א מַעֲלוֹת וְכ\"ז חֲלָקִים. וּלְפִי שֶׁהָיְתָה קֶשֶׁת הָרְאִיָּה יֶתֶר עַל י\"א מַעֲלוֹת וְהָיָה הָאֹרֶךְ הָרִאשׁוֹן יֶתֶר עַל עֲשָׂרָה [א.] יוֹדֵעַ שֶׁוַּדַּאי יֵרָאֶה בְּלֵיל זֶה לְפִי הַקִּצִּין הַקְּצוּבוֹת. וְכֵן תַּעֲשֶׂה בְּכָל קֶשֶׁת וָקֶשֶׁת עִם הָאֹרֶךְ הָרִאשׁוֹן שֶׁלָּהּ: ", + "וּכְבָר רָאִיתָ מִן הַמַּעֲשִׂים הָאֵלּוּ כַּמָּה חֶשְׁבּוֹנוֹת יֵשׁ בּוֹ וְכַמָּה תּוֹסָפוֹת וְכַמָּה גֵּרוּעִין אַחַר שֶׁיָּגַעְנוּ הַרְבֵּה. עַד שֶׁהִמְצִיאָנוּ דְּרָכִים קְרוֹבִים שֶׁאֵין בְּחֶשְׁבּוֹנָם עֹמֶק גָּדוֹל. שֶׁהַיָּרֵחַ עֲקַלְקַלּוֹת גְּדוֹלוֹת יֵשׁ בְּמַעְגְּלוֹתָיו. וּלְפִיכָךְ אָמְרוּ חֲכָמִים (תהילים קד יט) \"שֶׁמֶשׁ יָדַע מְבוֹאוֹ\" יָרֵחַ לֹא יָדַע מְבוֹאוֹ. וְאָמְרוּ חֲכָמִים פְּעָמִים בָּא בַּאֲרֻכָּה פְּעָמִים בָּא בִּקְצָרָה. כְּמוֹ שֶׁתִּרְאֶה מֵחֶשְׁבּוֹנוֹת אֵלּוּ שֶׁפְּעָמִים תּוֹסִיף וּפְעָמִים תִּגְרַע עַד שֶׁתְּהֵא קֶשֶׁת הָרְאִיָּה. וּפְעָמִים תִּהְיֶה קֶשֶׁת הָרְאִיָּה אֲרוּכָּה וּפְעָמִים קְצָרָה כְּמוֹ שֶׁבֵּאַרְנוּ: ", + "וְטַעַם כָּל אֵלּוּ הַחֶשְׁבּוֹנוֹת וּמִפְּנֵי מָה מוֹסִיפִים מִנְיָן זֶה וּמִפְּנֵי מָה גּוֹרְעִין. וְהֵיאַךְ נוֹדַע כָּל דָּבָר וְדָבָר מֵאֵלּוּ הַדְּבָרִים. וְהָרְאָיָה עַל כָּל דָּבָר וְדָבָר. הִיא חָכְמַת הַתְּקוּפוֹת וְהַגִּימַטְרִיּוֹת שֶׁחִבְּרוּ בָּהּ חַכְמֵי יָוָן סְפָרִים הַרְבֵּה וְהֵם הַנִּמְצָאִים עַכְשָׁו בְּיַד הַחֲכָמִים. אֲבָל הַסְּפָרִים שֶׁחִבְּרוּ חַכְמֵי יִשְׂרָאֵל שֶׁהָיוּ בִּימֵי הַנְּבִיאִים מִבְּנֵי יִשָּׂשכָר לֹא הִגִּיעוּ אֵלֵינוּ. וּמֵאַחַר שֶׁכָּל אֵלּוּ הַדְּבָרִים בִּרְאָיוֹת בְּרוּרוֹת הֵם שֶׁאֵין בָּהֶם דֹּפִי וְאִי אֶפְשָׁר לְאָדָם לְהַרְהֵר אַחֲרֵיהֶם, אֵין חוֹשְׁשִׁין לַמְחַבֵּר בֵּין שֶׁחִבְּרוּ אוֹתָם נְבִיאִים בֵּין שֶׁחִבְּרוּ אוֹתָם הָאֻמּוֹת. שֶׁכָּל דָּבָר שֶׁנִּתְגַּלָּה טַעֲמוֹ וְנוֹדְעָה אֲמִתָּתוֹ בִּרְאָיוֹת שֶׁאֵין בָּהֶם דֹּפִי אָנוּ סוֹמְכִין עַל זֶה הָאִישׁ שֶׁאֲמָרוֹ אוֹ שֶׁלִּמְּדוֹ עַל הָרְאָיָה שֶׁנִּתְגַּלְּתָה וְהַטַּעַם שֶׁנּוֹדַע: " + ], + [ + "דָבָר יָדוּעַ וּבָרוּר שֶׁאִם יוֹצִיא לְךָ הַחֶשְׁבּוֹן שֶׁהַיָּרֵחַ יֵרָאֶה בַּלַּיִלָה. אֶפְשָׁר שֶׁיֵּרָאֶה וְאֶפְשָׁר שֶׁלֹּא יֵרָאֶה מִפְּנֵי הֶעָבִים שֶׁמְּכַסִּין אוֹתוֹ אוֹ מִפְּנֵי הַמָּקוֹם שֶׁהוּא גַּיְא אוֹ שֶׁיִּהְיֶה הַר גָּבוֹהַּ כְּנֶגֶד רוּחַ מַעֲרָב לְאַנְשֵׁי אוֹתוֹ הַמָּקוֹם שֶׁנִּמְצְאוּ כְּאִלּוּ הֵן יוֹשְׁבִין בַּגַּיְא. שֶׁהַיָּרֵחַ לֹא יֵרָאֶה לְמִי שֶׁהוּא בְּמָקוֹם נָמוּךְ אֲפִלּוּ הָיָה גָּדוֹל וְיֵרָאֶה לְמִי שֶׁהוּא עוֹמֵד בְּרֹאשׁ הַר גָּבוֹהַּ וְתָלוּל אַף עַל פִּי שֶׁהַיָּרֵחַ קָטָן בְּיוֹתֵר. וְכֵן יֵרָאֶה לְמִי שֶׁשּׁוֹכֵן עַל שְׂפַת הַיָּם אוֹ לְמִי שֶׁמְּהַלֵּךְ בִּסְפִינָה בַּיָּם הַגָּדוֹל אַף עַל פִּי שֶׁהוּא קָטָן בְּיוֹתֵר: \n", + "וְכֵן בִּימוֹת הַגְּשָׁמִים אִם יִהְיֶה יוֹם צַח יֵרָאֶה הַיָּרֵחַ יוֹתֵר מִמַּה שֶּׁיֵּרָאֶה בִּימוֹת הַחַמָּה. לְפִי שֶׁבִּימוֹת הַגְּשָׁמִים אִם יִהְיֶה יוֹם צַח יִהְיֶה הָאֲוִיר זַךְ הַרְבֵּה וְיֵרָאֶה הָרָקִיעַ בְּטֹהַר יוֹתֵר מִפְּנֵי שֶׁאֵין שָׁם אָבָק שֶׁיִּתְעָרֵב בָּאֲוִיר. אֲבָל בִּימוֹת הַחַמָּה יִהְיֶה הָאֲוִיר כְּאִלּוּ הוּא מְעֵשָּׁן מִפְּנֵי הָאָבָק וְיֵרָאֶה הַיָּרֵחַ קָטָן: \n", + "וְכָל זְמַן שֶׁתִּמָּצֵא קֶשֶׁת הָרְאִיָּה וְהָאֹרֶךְ הָרִאשׁוֹן שֶׁתַּעֲרֹךְ לָהּ עִם שְׁנֵי הַקִּצִּין שֶׁלָּהֶם בְּצִמְצוּם. יִהְיֶה הַיָּרֵחַ קָטָן בְּיוֹתֵר וְלֹא יֵרָאֶה אֶלָּא בְּמָקוֹם גָּבוֹהַּ בְּיוֹתֵר. וְאִם תִּמָּצֵא קֶשֶׁת הָרְאִיָּה וְהָאֹרֶךְ הָרִאשׁוֹן אֲרֻכִּין הַרְבֵּה וְהוֹסִיפוּ עַד סוֹף הַקִּצִּים שֶׁלָּהֶן מִמַּעֲלוֹת. יֵרָאֶה הַיָּרֵחַ גָּדוֹל וּלְפִי אֹרֶךְ הַקֶּשֶׁת וְהָאֹרֶךְ הָרִאשׁוֹן יִהְיֶה גָּדְלוֹ וּגְלִיָּתוֹ לַכּל: \n", + "לְפִיכָךְ רָאוּי לְבֵית דִּין לָשׂוּם שְׁנֵי דְּבָרִים אֵלּוּ בְּלִבָּם. שֶׁהֵן זְמַן הָרְאִיָּה וּמְקוֹמָהּ. וְשׁוֹאֲלִין אֶת הָעֵדִים בְּאֵי זֶה מָקוֹם רְאִיתֶם. שֶׁאִם הָיְתָה קֶשֶׁת הָרְאִיָּה קְצָרָה וְיִתֵּן הַחֶשְׁבּוֹן שֶׁיֵּרָאֶה בְּצִמְצוּם. כְּגוֹן שֶׁהָיְתָה קֶשֶׁת הָרְאִיָּה ט' מַעֲלוֹת וְה' חֲלָקִים וְהָיָה הָאֹרֶךְ הָרִאשׁוֹן י\"ג מַעֲלוֹת בְּשָׁוֶה וּבָאוּ עֵדִים שֶׁרָאוּהוּ. אִם הָיָה בִּימוֹת הַחַמָּה אוֹ שֶׁהָיוּ בְּמָקוֹם נָמוּךְ חוֹשְׁשִׁין לָהֶן וּבוֹדְקִין אוֹתָן הַרְבֵּה וְאִם הָיָה בִּימוֹת הַגְּשָׁמִים אוֹ בְּמָקוֹם גָּבוֹהַּ בְּיוֹתֵר וַדַּאי יֵרָאֶה אִם לֹא יִהְיוּ שָׁם עָבִים הַמַּבְדִּילִין: \n", + "עֵדִים שֶׁרָאוּ אֶת הַחֹדֶשׁ בִּזְמַנּוֹ וּבָאוּ וְהֵעִידוּ וְקִבְּלוּם בֵּית דִּין וְקִדְּשׁוּ אֶת הַחֹדֶשׁ הַזֶּה הָרִאשׁוֹן וּמָנוּ כ\"ט יוֹם מִן הַיּוֹם הַמְ [קֵ] דָּשׁ. וְלֵיל שְׁלֹשִׁים לֹא נִרְאָה הַיָּרֵחַ מִפְּנֵי שֶׁאִי אֶפְשָׁר לוֹ לְהֵרָאוֹת אוֹ מִפְּנֵי שֶׁכִּסּוּהוּ עָבִים. וַהֲרֵי בֵּית דִּין מְצַפִּין לוֹ כָּל יוֹם שְׁלֹשִׁים כְּמוֹ שֶׁבֵּאַרְנוּ. וְלֹא בָּאוּ עֵדִים וְעִבְּרוּ אֶת הַחֹדֶשׁ וְנִמְצָא יוֹם ר\"ח הַשֵּׁנִי יוֹם ל\"א כְּמוֹ שֶׁבֵּאַרְנוּ: \n", + "וְהִתְחִילוּ לִמְנוֹת כ\"ט יוֹם מִן יוֹם רֹאשׁ הַחֹדֶשׁ הַשֵּׁנִי וְלֵיל שְׁלֹשִׁים לֹא נִרְאָה הַיָּרֵחַ. אִם תֹּאמַר שֶׁכָּךְ מְעַבְּרִין אֶת זֶה וְעוֹשִׂין אוֹתוֹ שְׁלֹשִׁים וְקוֹבְעִין רֹאשׁ הַחֹדֶשׁ הַשְּׁלִישִׁי יוֹם ל\"א. כָּךְ אֶפְשָׁר שֶׁלֹּא יֵרָאֶה הַיָּרֵחַ בְּלֵיל שְׁלֹשִׁים גַּם מֵחֹדֶשׁ זֶה וְנִמְצְאוּ מְעַבְּרִין וְהוֹלְכִין וְעוֹשִׂין חֳדָשִׁים אַחַר שְׁלֹשִׁים כָּל הַשָּׁנָה כֻּלָּהּ. וְנִמְצָא בְּחֹדֶשׁ אַחֲרוֹן אֶפְשָׁר שֶׁיֵּרָאֶה הַיָּרֵחַ בְּלֵיל כ\"ה בּוֹ אוֹ בְּלֵיל כ\"ו. וְאֵין לְךָ דְּבַר שְׂחוֹק וְהֶפְסֵד יוֹתֵר מִזֶּה: \n", + "וְאַל תֹּאמַר שֶׁהַדָּבָר הַזֶּה דָּבָר שֶׁאֵינוֹ מָצוּי הוּא שֶׁלֹּא יֵרָאֶה הַיָּרֵחַ בְּכָל הַשָּׁנָה. אֶלָּא דָּבָר קָרוֹב הוּא הַרְבֵּה. וּפְעָמִים רַבּוֹת יֶאֱרַע זֶה וְכַיּוֹצֵא בּוֹ בַּמְּדִינוֹת שֶׁזְּמַן הַגְּשָׁמִים שָׁם אָרֹךְ וְהֶעָבִים רַבִּים. שֶׁאֵין אָנוּ אוֹמְרִין שֶׁלֹּא יֵרָאֶה הַיָּרֵחַ בְּכָל הַשָּׁנָה אֶלָּא שֶׁלֹּא יֵרָאֶה בִּתְחִלַּת הֶחֳדָשִׁים וְיֵרָאֶה אַחַר כָּךְ. וּפְעָמִים לֹא יֵרָאֶה מִפְּנֵי שֶׁאִי אֶפְשָׁר לוֹ שֶׁיֵּרָאֶה בָּהֶם וְחֳדָשִׁים שֶׁאֶפְשָׁר שֶׁיֵּרָאֶה בָּהֶם לֹא יֵרָאֶה מִפְּנֵי הֶעָבִים אוֹ מִפְּנֵי שֶׁהָיָה קָטָן בְּיוֹתֵר וְלֹא נִתְכַּוֵּן אָדָם לִרְאוֹתוֹ: \n", + "אֶלָּא הַקַּבָּלָה שֶׁהָיָה בְּיַד חֲכָמִים אִישׁ מִפִּי אִישׁ מִפִּי משֶׁה רַבֵּנוּ כָּךְ הִיא. שֶׁבִּזְמַן שֶׁלֹּא יֵרָאֶה הַיָּרֵחַ בִּתְחִלַּת הֶחֳדָשִׁים חֹדֶשׁ אַחַר חֹדֶשׁ. בֵּית דִּין קוֹבְעִין חֹדֶשׁ מְעֵבָּר מִשְּׁלֹשִׁים יוֹם וְחֹדֶשׁ חָסֵר מִכ\"ט יוֹם. וְכֵן מְחַשְּׁבִין וְקוֹבְעִין חֹדֶשׁ מְעֻבָּר וְחֹדֶשׁ חָסֵר בִּקְבִיעָה לֹא בְּקִדּוּשׁ. שֶׁאֵין מְקַדְּשִׁין אֶלָּא עַל הָרְאִיָּה. וּפְעָמִים עוֹשִׂין מָלֵא אַחַר מָלֵא אוֹ חָסֵר אַחַר חָסֵר כְּמוֹ שֶׁיֵּרָאֶה לָהֶם מִן הַחֶשְׁבּוֹן: \n", + "וּמִתְכַּוְּנִין לְעוֹלָם בְּחֶשְׁבּוֹנָם שֶׁאִם יֵרָאֶה הַיָּרֵחַ בַּחֹדֶשׁ הַבָּא יֵרָאֶה בִּזְמַנּוֹ אוֹ בְּלֵיל עִבּוּרוֹ. לֹא שֶׁיֵּרָאֶה קֹדֶם זְמַנּוֹ שֶׁהוּא לֵיל כ\"ח. וּבְחֶשְׁבּוֹנוֹת הָרְאִיָּה הָאֵלּוּ שֶׁבֵּאַרְנוּ יִתְבָּאֵר לְךָ וְתֵדַע מָתַי אֶפְשָׁר שֶׁיֵּרָאֶה, וּמָתַי אִי אֶפְשָׁר, שֶׁלֹּא יֵרָאֶה. וְעַל זֶה סוֹמְכִין וּמְעַבְּרִין חֹדֶשׁ אַחַר חֹדֶשׁ אוֹ עוֹשִׂין חֹדֶשׁ חָסֵר אַחַר חֹדֶשׁ חָסֵר. וּלְעוֹלָם אֵין פּוֹחֲתִין מֵאַרְבָּעָה חֳדָשִׁים הַמְעֻבָּרִין בְּשָׁנָה וְלֹא מוֹסִיפִין עַל שְׁמוֹנָה חֳדָשִׁים הַמְעֻבָּרִין. וְגַם לְעִבּוּר חֳדָשִׁים אֵלּוּ שֶׁמְּעַבְּרִין לְפִי חֶשְׁבּוֹן עוֹשִׂין סְעֻדַּת עִבּוּר הַחֹדֶשׁ כְּמוֹ שֶׁאָמַרְנוּ בְּפֶרֶק שְׁלִישִׁי: \n", + "וְכָל שֶׁתִּמְצָא בַּגְּמָרָא מִדְּבָרִיִם שֶּׁמַּרְאִין שֶׁבֵּית דִּין סוֹמְכִין עַל הַחֶשְׁבּוֹן וּמִפִּי משֶׁה מִסִּינַי שֶׁהַדָּבָר מָסוּר לָהֶם וְהָרְשׁוּת בְּיָדָם לְחַסֵּר אוֹ לְעַבֵּר. וְכֵן זֶה שֶׁחָסֵר תִּשְׁעָה חֳדָשִׁים בַּשָּׁנָה וְכָל כַּיּוֹצֵא בָּזֶה הַכּל עַל עִקָּר זֶה הוּא בָּנוּי בִּזְמַן שֶׁלֹּא נִרְאֶה הַחֹדֶשׁ בִּזְמַנּוֹ: \n", + "וְכֵן זֶה שֶׁאָמְרוּ חֲכָמִים שֶׁמְּעַבְּרִין אֶת הַחֹדֶשׁ לְצֹרֶךְ הוּא בֶּחֳדָשִׁים אֵלּוּ שֶׁמְּעַבְּרִין אוֹתָן לְפִי חֶשְׁבּוֹן וְעוֹשִׂין אֶחָד מָלֵא וְאֶחָד חָסֵר. וְיֵשׁ לָהֶם לְעַבֵּר חֹדֶשׁ אַחַר חֹדֶשׁ אוֹ לְחַסֵּר. בָּזֶה הוּא שֶׁמְּעַבְּרִין לְצֹרֶךְ מִפְּנֵי שֶׁלֹּא נִרְאֶה הַיָּרֵחַ בִּזְמַנּוֹ. אֶלָּא בְּעֵת שֶׁיֵּרָאֶה הַיָּרֵחַ בִּזְמַנּוֹ שֶׁהוּא תְּחִלַּת הֱיוֹתוֹ נִרְאֶה אַחַר שֶׁנִּתְקַבֵּץ עִם הַשֶּׁמֶשׁ מְקַדְּשִׁין לְעוֹלָם: \n", + "וְכָל הַדְּבָרִים הָאֵלּוּ בִּזְמַן שֶׁיֵּשׁ שָׁם בֵּית דִּין וְסוֹמְכִין עַל הָרְאִיָּה. אֲבָל בִּזְמַנִּים אֵלּוּ אֵין סוֹמְכִין אֶלָּא עַל הַקְּבִיעָה בְּזֶה הַחֶשְׁבּוֹן הָאֶמְצָעִי הַפָּשׁוּט בְּכָל יִשְׂרָאֵל כְּמוֹ שֶׁבֵּאַרְנוּ בַּהֲלָכוֹת אֵלּוּ: \n", + "יִתְבָּאֵר בְּסִפְרֵי הַחֶשְׁבּוֹן הַתְּקוּפוֹת וְהַגִּימַטְרִיָּאוֹת שֶׁאִם יֵרָאֶה הַיָּרֵחַ בְּאֶרֶץ יִשְׂרָאֵל יֵרָאֶה בְּכָל מְדִינוֹת הָעוֹלָם שֶׁהֵן לְמַעֲרַב אֶרֶץ יִשְׂרָאֵל וּמְכֻוָּנוֹת כְּנֶגְדָּהּ. וְאִם יִתֵּן הַחֶשְׁבּוֹן שֶׁלֹּא יֵרָאֶה בְּאֶרֶץ יִשְׂרָאֵל אֶפְשָׁר שֶׁיֵּרָאֶה בִּמְדִינוֹת אֲחֵרוֹת שֶׁהֵן לְמַעֲרַב אֶרֶץ יִשְׂרָאֵל וּמְכֻוָּנוֹת כְּנֶגְדָּהּ. לְפִיכָךְ אִם יֵרָאֶה הַיָּרֵחַ בִּמְדִינָה שֶׁהִיא לְמַעֲרַב אֶרֶץ יִשְׂרָאֵל אֵין בָּזֶה רְאָיָה שֶׁלֹּא יֵרָאֶה בְּאֶרֶץ יִשְׂרָאֵל אֶלָּא אֶפְשָׁר שֶׁנִּרְאֶה הַיָּרֵחַ בְּאֶרֶץ יִשְׂרָאֵל: \n", + "אֲבָל אִם לֹא יֵרָאֶה הַיָּרֵחַ בְּרֹאשׁ הֶהָרִים בַּמְּדִינָה הַמַּעֲרָבִית הַמְכֻוֶּנֶת כְּנֶגֶד אֶרֶץ יִשְׂרָאֵל בְּיָדוּעַ שֶׁלֹּא נִרְאֶה בְּאֶרֶץ יִשְׂרָאֵל: \n", + "וְכֵן אִם לֹא יֵרָאֶה הַיָּרֵחַ בְּאֶרֶץ יִשְׂרָאֵל בְּיָדוּעַ שֶׁלֹּא נִרְאֶה בְּכָל מְדִינוֹת הָעוֹלָם שֶׁהֵן לְמִזְרַח אֶרֶץ יִשְׂרָאֵל וּמְכֻוָּנוֹת כְּנֶגְדָּהּ. וְאִם יֵרָאֶה בְּאֶרֶץ יִשְׂרָאֵל אֶפְשָׁר שֶׁיֵּרָאֶה בִּמְדִינוֹת מִזְרָחִיּוֹת וְאֶפְשָׁר שֶׁלֹּא יֵרָאֶה. לְפִיכָךְ אִם יֵרָאֶה בִּמְדִינָה שֶׁהִיא לְמִזְרַח אֶרֶץ יִשְׂרָאֵל וּמְכֻוֶּנֶת כְּנֶגְדָּהּ בְּיָדוּעַ שֶׁנִּרְאֶה בְּאֶרֶץ יִשְׂרָאֵל. וְאִם לֹא נִרְאֶה בַּמְּדִינָה הַמִּזְרָחִית אֵין בָּזֶה רְאָיָה אֶלָּא אֶפְשָׁר שֶׁיֵּרָאֶה בְּאֶרֶץ יִשְׂרָאֵל: \n", + "וְכָל אֵלּוּ הַדְּבָרִים כְּשֶׁהָיוּ הַמְּדִינוֹת שֶׁבַּמַּעֲרָב וְשֶׁבַּמִּזְרָח מְכֻוָּנוֹת. כְּגוֹן שֶׁהָיוּ נוֹטוֹת לִצְפוֹן הָעוֹלָם מִשְּׁלֹשִׁים מַעֲלוֹת עַד ל\"ה מַעֲלוֹת. אֲבָל אִם הָיוּ נוֹטוֹת לַצָּפוֹן יוֹתֵר מִזֶּה אוֹ פָּחוֹת. מִשְׁפָּטִים אֲחֵרִים יֵשׁ לָהֶן שֶׁהֲרֵי אֵינָן מְכֻוָּנוֹת כְּנֶגֶד אֶרֶץ יִשְׂרָאֵל. וּדְבָרִים אֵלּוּ שֶׁבֵּאַרְנוּ בְּעָרֵי מִזְרָח וּמַעֲרָב אֵינָן אֶלָּא לְהַגִּיד כָּל מִשְׁפְּטֵי הָרְאִיָּה לְהַגְדִּיל תּוֹרָה וּלְהַאְדִּירָהּ. לֹא שֶׁיִּהְיוּ בְּנֵי מִזְרָח אוֹ בְּנֵי מַעֲרָב סוֹמְכִין עַל רְאִיַּת הַיָּרֵחַ אוֹ תּוֹעִיל לָהֶם כְּלוּם. אֶלָּא לְעוֹלָם אֵין סוֹמְכִין אֶלָּא עַל קִדּוּשׁ בֵּית דִּין שֶׁבְּאֶרֶץ יִשְׂרָאֵל כְּמוֹ שֶׁבֵּאַרְנוּ כַּמָּה פְּעָמִים: \n" + ], + [ + "לְפִי שֶׁאָמְרוּ חֲכָמִים שֶׁבּכְלַל דִּבָרִים שֶׁהָיוּ בּוֹדְקִין בָּהֶן אֶת הָעֵדִים אוֹמְרִין לָהֶן לְהֵיכָן הָיָה הַיָּרֵחַ נוֹטֶה. כָּשֵׁר בְּעֵינַי לְהוֹדִיעַ דֶּרֶךְ חֶשְׁבּוֹן דָּבָר זֶה. וְאֵין אֲנִי מְדַקְדֵּק בּוֹ לְפִי שֶׁאֵינוֹ מוֹעִיל בִּרְאִיָּה כְּלָל. וּתְחִלַּת חֶשְׁבּוֹן זֶה לֵידַע נְטִיַּת הַמַּזָּלוֹת תְּחִלָּה: \n", + "הָעֲגֻלָּה שֶׁהִיא עוֹבֶרֶת בְּמַחֲצִית הַמַּזָּלוֹת שֶׁבָּהּ מַהֲלָךְ הַשֶּׁמֶשׁ. אֵינָהּ עוֹבֶרֶת בְּאֶמְצַע הָעוֹלָם מֵחֲצִי הַמִּזְרָח לַחֲצִי הַמַּעֲרָב. אֶלָּא נוֹטָה הִיא מֵעַל הַקַּו הַשָּׁוֶה הַמְסַבֵּב בְּאֶמְצַע הָעוֹלָם כְּנֶגֶד צָפוֹן וְדָרוֹם. חֶצְיָהּ נוֹטֶה לַצָּפוֹן וְחֶצְיָהּ נוֹטֶה לַדָּרוֹם: \n", + "וּשְׁתֵּי נְקֻדּוֹת יֵשׁ בָּהּ שֶׁפּוֹגַעַת בָּהֶן בַּעֲגֻלַּת הַקַּו הַשָּׁוֶה הַמְסַבֵּב בְּאֶמְצַע הָעוֹלָם. הַנְּקֻדָּה הָאַחַת רֹאשׁ מַזַּל טָלֶה. הַנְּקֻדָּה הַשְּׁנִיָּה שֶׁכְּנֶגְדָּהּ רֹאשׁ מַזַּל מֹאזְנַיִם. וְנִמְצְאוּ שִׁשָּׁה מַזָּלוֹת נוֹטוֹת לַצָּפוֹן מִתְּחִלַּת טָלֶה עַד סוֹף בְּתוּלָה. וְשִׁשָּׁה נוֹטוֹת לַדָּרוֹם מִתְּחִלַּת מַזַּל מֹאזְנַיִם עַד סוֹף מַזַּל דָּגִים: \n", + "וּמֵרֹאשׁ מַזַּל טָלֶה יַתְחִילוּ הַמַּזָּלוֹת לִנְטוֹת מְעַט מְעַט וּלְהִתְרַחֵק מֵעַל הַקַּו הַשָּׁוֶה כְּנֶגֶד הַצָּפוֹן עַד רֹאשׁ סַרְטָן. וְיִהְיֶה רֹאשׁ סַרְטָן רָחוֹק מֵעַל הַקַּו הַשָּׁוֶה לְרוּחַ הַצָּפוֹן שָׁלֹשׁ וְעֶשְׂרִים מַעֲלוֹת וַחֲצִי מַעֲלָה בְּקֵרוּב. וְיַחְזְרוּ הַמַּזָּלוֹת לְהִתְקָרֵב לַקַּו הַשָּׁוֶה מְעַט מְעַט עַד רֹאשׁ מֹאזְנַיִם שֶׁהוּא עַל הַקַּו הַשָּׁוֶה. וּמֵרֹאשׁ מֹאזְנַיִם יַתְחִילוּ לִנְטוֹת וּלְהִתְרַחֵק כְּנֶגֶד רוּחַ דָּרוֹם עַד רֹאשׁ גְּדִי. וְיִהְיֶה רֹאשׁ גְּדִי רָחוֹק מֵעַל הַקַּו הַשָּׁוֶה לְרוּחַ דָּרוֹם שָׁלֹשׁ וְעֶשְׂרִים מַעֲלוֹת וַחֲצִי מַעֲלָה. וְיַחְזְרוּ הַמַּזָּלוֹת לְהִתְקָרֵב מְעַט מְעַט כְּנֶגֶד הַקַּו הַשָּׁוֶה עַד רֹאשׁ טָלֶה: \n", + "נִמְצָא רֹאשׁ טָלֶה וְרֹאשׁ מֹאזְנַיִם מְסַבֵּב עַל הַקַּו הַשָּׁוֶה. וּלְפִיכָךְ כְּשֶׁתִּהְיֶה הַשֶּׁמֶשׁ בִּשְׁנֵי רָאשִׁים אֵלּוּ לֹא תִּהְיֶה נוֹטָה לֹא לַצָּפוֹן וְלֹא לַדָּרוֹם. וְתִזְרַח בַּחֲצִי מִזְרָח וְתִשְׁקַע בַּחֲצִי מַעֲרָב. וְיִהְיֶה הַיּוֹם וְהַלַּיְלָה שָׁוִין בְּכָל הַיִּשּׁוּב: \n", + "הֲרֵי נִתְבָּרֵר לְךָ שֶׁכָּל מַעֲלָה וּמַעֲלָה מִמַּעֲלוֹת הַמַּזָּלוֹת נוֹטָה לַצָּפוֹן אוֹ לַדָּרוֹם וְיֵשׁ לִנְטִיָּתָהּ שִׁעוּר. (וְרֹב) [וְרֹחַב] הַנְּטִיָּה לֹא תִּהְיֶה יוֹתֵר עַל שָׁלֹשׁ וְעֶשְׂרִים מַעֲלוֹת וַחֲצִי בְּקֵרוּב: \n", + "וְאֵלּוּ הֵם הַשִּׁעוּרִים שֶׁל נְטִיּוֹת לְפִי מִנְיַן הַמַּעֲלוֹת שֶׁל מַזָּלוֹת. וְהַתְחָלָה מַתְחֶלֶת מַזַּל טָלֶה. י' מַעֲלוֹת נְטִיָּתָם ד' מַעֲלוֹת. כ' מַעֲלוֹת נְטִיָּתָם ח' מַעֲלוֹת. ל' מַעֲלוֹת נְטִיָּתָם י\"א מַעֲלוֹת וּמֶחֱצָה. וּמ' מַעֲלוֹת נְטִיָּתָם ט\"ו מַעֲלוֹת. נ' מַעֲלוֹת נְטִיָּתָם י\"ח מַעֲלוֹת. ס' מַעֲלוֹת נְטִיָּתָם כ' מַעֲלוֹת. ע' מַעֲלוֹת נְטִיָּתָם כ\"ב מַעֲלוֹת. פ' מַעֲלוֹת נְטִיָּתָם כ\"ג מַעֲלוֹת. צ' מַעֲלוֹת נְטִיָּתָם כ\"ג מַעֲלוֹת וַחֲצִי מַעֲלָה: \n", + "וְאִם יִהְיוּ אֲחָדִים בְּמִנְיָן תִּקַּח לָהֶם מְנָתָם מִבֵּין שְׁתֵּי הַנְּטִיּוֹת כְּמוֹ שֶׁבֵּאַרְנוּ בַּשֶּׁמֶשׁ וּבַיָּרֵחַ. כֵּיצַד. חָמֵשׁ מַעֲלוֹת נְטִיָּתָם שְׁתֵּי מַעֲלוֹת. וְאִם הָיָה מִנְיַן הַמַּעֲלוֹת כ\"ג נְטִיָּתָם ט' מַעֲלוֹת. וְעַל דֶּרֶךְ זוֹ בְּכָל הָאֲחָדִים שֶׁהֵן עִם הָעֲשָׂרוֹת: \n", + "וּמֵאַחַר שֶׁתֵּדַע הַנְּטִיָּה שֶׁל מַעֲלוֹת מֵאַחַת עַד צ'. תֵּדַע נְטִיָּתָם כֻּלָּן כְּדֶרֶךְ שֶׁהוֹדַעְנוּךָ בְּרֹחַב הַיָּרֵחַ. שֶׁאִם הָיָה הַמִּנְיָן יֶתֶר עַל צ' עַד ק\"פ תִּגְרַע אוֹתוֹ מִק\"פ. וְאִם הָיָה יוֹתֵר עַל ק\"פ עַד ר\"ע תִּגְרַע מִמֶּנּוּ ק\"פ. וְאִם הָיָה יוֹתֵר עַל ר\"ע עַד ש\"ס תִּגְרַע אוֹתוֹ מִש\"ס. וְהַנִּשְׁאָר תֵּדַע נְטִיָּתוֹ וְהוּא נְטִיַּת אוֹתוֹ הַמִּנְיָן שֶׁבְּיָדְךָ בְּלֹא גֵּרָעוֹן וְלֹא תּוֹסֶפֶת: \n", + "אִם תִּרְצֶה לֵידַע כַּמָּה מַעֲלוֹת הוּא הַיָּרֵחַ נוֹטֶה מֵעַל הַקַּו הַשָּׁוֶה כְּנֶגֶד צְפוֹן הָעוֹלָם אוֹ כְּנֶגֶד דְּרוֹם הָעוֹלָם. תֵּדַע תְּחִלָּה כַּמָּה נְטִיַּת הַמַּעֲלָה שֶׁהִיא מְקוֹם הַיָּרֵחַ הָאֲמִתִּי וּלְאֵי זֶה רוּחַ הִיא נוֹטָה לַצָּפוֹן אוֹ לַדָּרוֹם. וְתַחֲזֹר וְתַחְשֹׁב וְתוֹצִיא רֹחַב הַיָּרֵחַ הָרִאשׁוֹן וְתִרְאֶה אִם הוּא צְפוֹנִי אוֹ דְּרוֹמִי. אִם נִמְצְאוּ רֹחַב הַיָּרֵחַ וּנְטִיַּת מַעֲלָתוֹ בְּרוּחַ אַחַת כְּגוֹן שֶׁהָיוּ שְׁנֵיהֶם צְפוֹנִים אוֹ דְּרוֹמִיִּים תְּקַבֵּץ שְׁנֵיהֶם. וְאִם נִמְצְאוּ בִּשְׁתֵּי רוּחוֹת כְּגוֹן שֶׁהָיָה הָאֶחָד דְּרוֹמִי וְהָאֶחָד צְפוֹנִי. תִּגְרַע הַמְּעַט מִשְּׁנֵיהֶם מִן הָרַב וְהַנִּשְׁאָר הוּא מֶרְחַק הַיָּרֵחַ מֵעַל הַקַּו הַשָּׁוֶה בְּאוֹתָהּ הָרוּחַ שֶׁהָיָה בָּהּ הָרַב בִּשְׁנֵיהֶם: \n", + "כֵּיצַד בָּאנוּ לֵידַע כַּמָּה הַיָּרֵחַ נוֹטֶה מֵעַל הַקַּו הַשָּׁוֶה בְּלֵיל הָרְאִיָּה שֶׁהוּא שֵׁנִי לְחֹדֶשׁ אִיָּר מִשָּׁנָה זוֹ. וּכְבָר יָדַעְתָּ שֶׁמַּעֲלַת הַיָּרֵחַ הָיְתָה י\"ט מִמַּזַּל שׁוֹר. נְטִיָּתָהּ בַּצָּפוֹן כְּמוֹ י\"ח מַעֲלוֹת. וְרֹחַב הַיָּרֵחַ הָיָה בַּדָּרוֹם כְּמוֹ ד' מַעֲלוֹת. תִּגְרַע הַמְּעַט מִן הָרַב יִשָּׁאֵר י\"ד מַעֲלוֹת. וְנִמְצָא הַיָּרֵחַ רָחוֹק מֵעַל הַקַּו הַשָּׁוֶה י\"ד מַעֲלוֹת לְרוּחַ צָפוֹן. שֶׁהֲרֵי הַמִּנְיָן הָרַב שֶׁהוּא שְׁמוֹנֶה עֶשְׂרֵה מַעֲלוֹת הָיָה צְפוֹנִי. וְכָל חֶשְׁבּוֹן זֶה בְּקֵרוּב בְּלֹא דִּקְדּוּק לְפִי שֶׁאֵינוֹ מוֹעִיל בִּרְאִיָּה: \n", + "אִם תִּרְצֶה לֵידַע לְאֵי זוֹ רוּחַ מֵרוּחוֹת הָעוֹלָם יֵרָאֶה הַיָּרֵחַ נוֹטֶה. תַּחְשֹׁב וְתֵדַע מֶרְחַקּוֹ מֵעַל הַקַּו הַשָּׁוֶה. אִם יִהְיֶה עַל הַקַּו הַשָּׁוֶה אוֹ קָרוֹב מִמֶּנּוּ בִּשְׁתַּיִם אוֹ שָׁלֹשׁ מַעֲלוֹת בַּצָּפוֹן אוֹ בַּדָּרוֹם. יֵרָאֶה מְכֻוָּן כְּנֶגֶד אֶמְצַע מַעֲרָב וְתֵרָאֶה פְּגִימָתוֹ מְכֻוֶּנֶת כְּנֶגֶד מִזְרַח הָעוֹלָם בְּשָׁוֶה: \n", + "וְאִם יִהְיֶה רָחוֹק מֵעַל הַקַּו הַשָּׁוֶה לִצְפוֹן הָעוֹלָם. יֵרָאֶה בֵּין מַעֲרַב הָעוֹלָם וּבֵין צְפוֹנוֹ. וְתֵרָאֶה פְּגִימָתוֹ נוֹטָה מִכְּנֶגֶד מִזְרַח הָעוֹלָם כְּנֶגֶד דְּרוֹם הָעוֹלָם: \n", + "וְאִם הָיָה רָחוֹק מֵעַל הַקַּו הַשָּׁוֶה לִדְרוֹם הָעוֹלָם. יֵרָאֶה בֵּין מַעֲרַב הָעוֹלָם וּבֵין דְּרוֹמוֹ. וְתֵרָאֶה פְּגִימָתוֹ נוֹטָה מִכְּנֶגֶד מִזְרַח הָעוֹלָם כְּנֶגֶד צְפוֹן הָעוֹלָם. וּלְפִי רֹב הַמֶּרְחָק וּלְפִי רֹב הַנְּטִיָּה: \n", + "וּמֵחֲקִירַת הָעֵדִים שֶׁאוֹמְרִין לָהֶם כַּמָּה הָיָה גָּבוֹהַּ. וְדָבָר זֶה יִוָּדַע מִקֶּשֶׁת הָרְאִיָּה. שֶׁבִּזְמַן שֶׁתִּהְיֶה קֶשֶׁת הָרְאִיָּה קְצָרָה יֵרָאֶה הַיָּרֵחַ כְּאִלּוּ הוּא קָרוֹב מִן הָאָרֶץ. וּבִזְמַן שֶׁתִּהְיֶה אֲרֻכָּה יֵרָאֶה גָּבוֹהַּ מֵעַל הָאָרֶץ. וּלְפִי אֹרֶךְ קֶשֶׁת הָרְאִיָּה לְפִי גָּבְהוֹ מֵעַל הָאָרֶץ בִּרְאִיַּת הָעֵינַיִם: \n", + "הֲרֵי בֵּאַרְנוּ חֶשְׁבּוֹנוֹת כָּל הַדְּרָכִים שֶׁצְּרִיכִין לָהֶם בִּידִיעַת הָרְאִיָּה וּבַחֲקִירַת הָעֵדִים. כְּדֵי שֶׁיִּהְיֶה הַכּל יָדוּעַ לַמְּבִינִים וְלֹא יֶחְסְרוּ דֶּרֶךְ מִדַּרְכֵי הַתּוֹרָה וְלֹא יְשׁוֹטְטוּ לְבַקֵּשׁ אַחֲרֶיהָ בִּסְפָרִים אֲחֵרִים. (ישעיה לד טז) \"דִּרְשׁוּ מֵעַל סֵפֶר ה'\" וְקִרְאוּ, אַחַת מֵהֵנָּה לֹא נֶעְדָּרָה: סָלִיק הִלְכוֹת קִדּוּשׁ הַחֹדֶשׁ \n" + ] + ], + "versions": [ + [ + "Torat Emet 363", + "http://www.toratemetfreeware.com/index.html?downloads" + ] + ], + "heTitle": "משנה תורה, הלכות קידוש החודש", + "categories": [ + "Halakhah", + "Mishneh Torah", + "Sefer Zemanim" + ], + "sectionNames": [ + "Chapter", + "Halakhah" + ] +} \ No newline at end of file