Solomon saw that the observance of loving-kindness was great before the Holy One, blessed be He. When he built the Temple he erected two gates, one for the bridegrooms, and the other for the mourners and the excommunicated. On Sabbaths the Israelites went and sat between those two gates; and they knew that anyone who entered through the gate of the bridegrooms was a bridegroom, and they said to him, May He who dwells in this house cause thee to rejoice with sons and daughters. If one entered through the gate of the mourners with his upper lip covered, then they knew that he was a mourner, and they would say to him. May He who dwells || in this house comfort thee. If one entered through the gate of the mourners without having his upper lip covered, then they knew that he was excommunicated, and they would say to him, May He who dwells in this house put into thy heart (the desire) to listen to the words of thy associates, and may He put into the hearts of thy associates that they may draw thee near (to themselves), so that all Israel may discharge their duty by rendering the service of loving-kindness.

And Rabbi Shimon ben Elazar would also say in the name of Rabban Shimon ben Gamliel: One may not make matches [meshaddekhin] for the children, to betroth them on Shabbat, and one may not enter into an agreement to take the child and teach him to read a sacred book or to teach him a trade, and one may not comfort mourners on Shabbat, and one may not visit the sick on Shabbat, this is the statement of Beit Shammai, as in their opinion, those are weekday activities and not appropriate on Shabbat. And Beit Hillel permit performing all of these activities on Shabbat, as they each include an aspect of mitzva.

The Gemara addresses the basis of the halakha mentioned above: And is it speaking about proscribed activities prohibited on Shabbat? But Rav Ḥisda and Rav Hamnuna both said: It is permitted to make calculations pertaining to a mitzva on Shabbat, and Rabbi Elazar said that this means that one may apportion charity for the poor on Shabbat. And Rabbi Ya’akov bar Idi said that Rabbi Yoḥanan said: One may attend to activities necessary for saving a life or for communal needs on Shabbat, and one may go to a synagogue to attend to communal affairs on Shabbat.

It is permissible to run on Shabbat to a matter of a commandment—for example, if he runs to the synagogue or to the study hall. And we may make calculations of a commandment. And we may [also] make measurements of a commandment, such as to know if there is the [requisite] amount [of water] in a mikveh, or to know if a garment [is large enough] to contract impurity. And we may allocate charity to the poor. And one may go on Shabbat to synagogues and study halls—and even to the theaters and circuses of the Cuthites—to supervise matters affecting the public. And we make make matches for young girls to be betrothed, and [make arrangements] for a young boy to teach him Torah or to teach him a craft. And we may visit the sick and comfort the mourners. And one who enters to visit a sick person should say, "It is a rest (Shabbat) from yelling out (in prayer for you), but a recovery is close to coming." And we [wait for] darkness over the perimeter to supervise the affairs of a bride; and the matters of a dead body, to bring him a coffin and shrouds. And [so] he may say to [another], "Go to place x. [If] you did not find them there, bring them from place y. [If] you did not find them for a hundred, [pay] two hundred." [This is] so long as he does not mention the [maximum] amount of the [potential] purchase. As all of these—and that which is similar to them—are commandments; and it is stated (Isaiah 58:13), "doing your business." It is your business that is forbidden; the business of the Heavens is permissible.