Gemara Project Aiden and Sammy

Translation of Mishnah and Gemara:
Mishnah: This mishnah deals with some one's reactions to others who set about extinguishing a fire for him: If there is a fire in a Jews home and a non-Jew comes to put it out, the Jew can not tell him to extinguish it, but the Jew also doesn't have to tell him to not put the fire out. However, a Jewish minor who comes to put the fire out doesn't have to listen to the Jew and the Jew doesn't have a right to allow the minor to put it out.
Gemara:Rav Ami says if there is a Jew's house that is on fire then the ruling is that your are allowed to hint to a non Jew for them to put out fire for you. The mishna supports Rav Ami, and says a Jew can not tell a non Jew to put out the fire but the Jew also doesn't have to tell him to not put the fire out. The Gemara continues and says that a Jew can not say to a non-Jew "extinguish it" but the Jew does not have to stop a non-Jew from putting out the fire on his own because it's not the Jews responsibility to monitor what the non-Jew does. But by saying anyone who extinguish it will get a reward it is okay because the Jew isn't telling the non-Jew to do put it out, the non-Jew is acting on his own. The Gemara presents a contradicting statement from the second half of the Mishna and says that a Jew doesn't have to tell the non-Jew to not put it out but, he may not make an incentive because that will motivate the non-Jew to put the fire out.
What we learned from this Gemara:
A Jew can not tell a shabbas goy to put out a fire that might have broken out in the Jews house or give an incentive to put it out, but the Jew does not have to stop the non-Jew from acting on his own. One can infer that a Jew can not tell a shabbas goy to do things for him but if a shabbas goy is doing something for the Jew on his own without the Jew saying anything to him or giving him incentive, the Jew doesn't have to stop him.

What we learned from this source:
These Pasukim in Shemot lay out the guidelines for what one can’t do on Shabbat. They This ties in to out topic because it mentions that a Jew can not do labor or ask his servant or anyone in his city to break shabbat for the Jew’s benefit. It goes on to say that the reason that we can’t do any labor is because on the seventh day Hashem rested and didn't do any work. From these pasukim it seems as though a Jew can not ask a shabbat goy to break shabbat for him.

What we learned from this source:
If one follows Shabbat's laws then god will accept them and also he doesn't want you to follow your every day affairs which would be done if one hires a

Translation of Gemara:
The Nehardeans say there are three stages of recovery for a woman who has just given birth. These stages may require shabbat to be broken for the stages. There are three days that they are referring to, the third, seventh, and thirtieth. If a woman, who is pregnant, says she needs something the third day after birth then one can break shabbas. After the third day until seventh if she says she really needs help then one can help her and after the seventh until the thirtieth one cannot break shabbat for her, but one is able to ask a non Jew for help. Rav Ulla the son of Illai says that anything to help a sick person can be done through a gentile on shabbat. Rav Hamnuna says that a sick person that needs something that doesn't involve a life threatening situation, one may say to a Gentile that he should help the sick person.
What we learned from this source:
Breaking shabbat depends on the severity of the situation. In a very severe case, a Jew can break shabbat to help a sick woman who just gave birth but after many days, and the situation isn't as severe, the Jew can't break shabbat but he can tell a Gentile to break shabbat for him.

Translation of Mishna and Gemara:
Mishna: A person may not hire workers on shabbat and a person can not tell a friend to hire workers. A person can not go more than 2,000 amot to hire people to work for you for right after shabbat on shabbat. But a person may go await nightfall at the 2,000 amor boundary for the purpose of guarding his property after shabbat and he may bring back produce after shabbat. Abba Shaul said a rule that whatever someone instructs has to wait until after shabbat.
Gemara: The mishna adds a point where a Jew can't ask his friend to work for him. The Gemara asks why it is necessary to add this point. What is the difference between a worker and his a friend? If a person can not hire worker then why can he hire friend! Rav Puppa says the mishna means a friend who is a non-Jew because the non-Jews aren't bound by the laws of Shabbat. Jews would then ask a gentile to hire workers for him. Because of this, it is necessary the mishna says that it is prohibited. Then Rav ashi challenges this explanation and says another mishna already taught that asking a gentile to do something is prohibited. The mishna here is not needed to teach this. Rather, said Rav Ashi, when the mishna said friend it refers to a Jew. The purpose of the mishna is not to teach us to not hire workers on shabbat or to not tell a friend to hire workers, but rather it is teaching us that saying to your friend on shabbat to hire workers for you is not allowed. One may say to his friend if the friend can join him after shabbat when i hire workers. When the mishna is interpreted like this it follows the view of rabbi yehoshua ben Korchach for it was taught in the Britah that a person can not ask a friend to join him but yehoshua ben Korchach said a person can ask his friend to join him. Rabat bar bar Chanah said the law is in accordance with ben Korchach. Then Bar Bar Chana asked why he said what he said? Then the gemara answers and says it is based on the phrase "refrain from pursuing your business and speaking words." By spectating speaking words the verse implies that only speech is forbidden; thought is permitted. From here we learn that the prohibition against using speech in pursuing ones affairs only applies to explicit statements.
What we learned from this source:
One is not allowed hire workers for shabbat and can not ask a friend to hire workers

Stage 2:
Source 1: Ran--> The ran explains that you can't urge someone to put out a fire on shabbat even they came to put it out
Ran biography:
Born: 1320–9th of Shevat, in Barcelona, Catalonia.
What he did: He was a Physician and had knowledge of astronomy. In his analyses, Nissim frequently refutes other rishonim; in his legal rulings however, he generally adopts their opinions in practice. Reproved Nahmanides for devoting too much time to the Kabbalah.
Died: Unknown
Source 1: Rashi--> Rashi says a Jew may not instruct a non-Jew to preform a malacca on shabbat
Rashi biography:
Born: 22 February 1040 – 13 July 1105
What he did: Commentated on Tanakh, Talmud, Influenced in non-Jewish circles
Died: Rashi died on July 13, 1105
Source 2: Mechilta--> this word comes only to warn adults concerning young children resting [from work
Mechilta Biography:
Born: Unknown
What he did: Commentary
Died: Unknown
​Source 2: Rashi-->When the Sabbath arrives, it shall seem to you as if all your work is done, that you shall not think about work
​Rashi Biography:
Born: 22 February 1040 – 13 July 1105
What he did: Commentated on Tanakh, Talmud, Influenced in non-Jewish circles
Died: Rashi died on July 13, 1105
Source 3: No commentaries
Source 4: Rashi--> Rashi says from the end of three days to seven days and the end of seven days to the end of third.
Rashi biography:
Born: 22 February 1040 – 13 July 1105
What he did: Commentated on Tanakh, Talmud, Influenced in non-Jewish circles
Died: Rashi died on July 13, 1105
Source 4: Rosh--> He says if the woman doesn't ask you to do anything then do it
Rosh biography:
Born: Western Germany
Died: Toledo, Spain
What he did: In addition to his studies, ROSH worked in money lending, and according to his own statement, was independently wealthy.
Source 5: Meiri--> It is forbidden to hire workers on the sabbath even if you don't mention the fee
Meiri biography :
Born: 1249 in Perpignan
Died: 1310
What he did: famous Catalan, rabbi, Talmudist, and Maimonidean
Source 5: Sefat hemet--> You can't tell your friend to hire workers on the sabbath regardless of his religious views (from the six)
Seat Hamet biography:
Born: Aprik 15 1847 Warsaw Poland
Died: January 11, 1905, Góra Kalwaria, Poland
What he did: Wrote scholarly books
Real name: Yehudah Areyeh Leib Alter

​Stage 3
​Source 1
1. Rambam: If a fire broke out on the Sabbath and a gentile comes to extinguish it, we may not tell him, "Extinguish it," nor [must we tell him,] "Do not extinguish it," for his resting is not our responsibility
The same applies in all similar situations.
2. Shulchan Aruch :
If a non Jew comes on his own to extinguish a fire, then we do not have to protest but if a child comes then we do have to protest.
3. Rambam:
You are allowed to build a barrier so that a fire will not spread. You may even make a vessel filled with water. You are allowed to extinguish a fire indirectly
4. Shulchan Aruch :
A person can, in the presence of a non Jew say, "whoever extinguishes the fire will not loose" also in a time that something will break because of a fire then you can summon a non Jew"
Source 2
1. No commentaires
Source 3
1. Shulchan Aruch:
For a full three days following birth even if the women who gave birth says that you don't need to desecrate shabbat to fulfill her needs you still have to. From days three to seven and she says its not nesecarry you may not desecrate shabbat and from then on you cant desecrate shabbat at all.
2. Rambam:
From the time a woman in childbirth has a flow of blood48 until the birth - [and indeed,] after birth for three days49 - the Sabbath laws may be violated on her behalf, and all her needs should be met.50 [This applies] regardless of whether she says she requires such treatment or she maintains that she does not require such treatment.
Between the third and the seventh day [after childbirth], if she maintains that she does not require treatment, the Sabbath laws should not be violated on her behalf. If she remains silent,51 and certainly if she maintains that she requires treatment,52 the Sabbath laws should be violated on her behalf. Between the seventh and the thirtieth day, her status is analogous to that of a sick person who is not dangerously ill. Even if she maintains that she requires treatment, [forbidden] labors should be performed on her behalf only by a gentile.53
3. Rambam:
When a sick person is not dangerously ill,35 all his needs should be cared for by a gentile. What is implied? We may tell a gentile to perform [forbidden labors]36 on his behalf and he performs them. [This includes] cooking, baking, bringing medicine from one domain to another and the like. Similarly, one may have one's eyes treated37 by a gentile on the Sabbath even though there is no danger involved.
Furthermore, if [the sick] require treatment that does not involve the performance of [forbidden] labors,38 they may be treated even by Jews. For this reason, it is permitted to perform [physical activities for the benefit of the sick]; for example, one may lift [the tendons of] the ears, lift up cartilage around the heart,39 restore broken bones to their places, or perform other activities of this like.

4. Shulchan aruch:
If a patient is bed written as result of an illness but his life is not in danger one may instruct a non Jew to give him medical treatment. However, one may not desecrate shabbat for such a patient by doing anything that is prohibited from the torah.
Source 5
1. No commentaries
​Source 6
1. Shulchan Aruch:
It is forbidden to hire workers or instruct a non jew to hire workers on shabbat even though the jew doesn't need the work done till after shabbat. It is even forbidden to construct a non Jew before nightfall, the night of shabbat to do work on shabbat however one may remark to a non Jew "why didn't you do this last shabbat" although he will understand from this that he should do it the following shabbat.
2. Rambam:
Writing is one of the categories of [forbidden] labor.55 Accordingly, it is forbidden to apply eye-paint with a brush and the like on the Sabbath, because this resembles writing.56
[Similarly,] it is forbidden to give a loan or to take a loan. [These are] decrees, [instituted] lest one write. By the same token, it is forbidden to buy,57 to sell,58 to rent,59 or to rent out. [These are all] decrees, [instituted] lest one write.
A person should not hire workers on the Sabbath,60 nor should he tell a colleague to hire workers for him.61 One may, however, borrow and lend [objects]. A person may [even] borrow jugs of wine or jugs of oil from a colleague, provided he does not say "Give me... as a loan."
Stage 4


1. Chapter 8: One may not allow a gentile housekeeper to perform forbidden chores on shabbat weather he is a live in or not. This implies even if the arangement excuses her from working on shabbat but she decides to do work anyway. Instruct a housekeeper to not perform forbidden activities on shabbat and you need to warn her she will be fired. A jew can not tell a worker to prepare stuff on shabbat for after shabbat.
2. Chapter 9: A jew can't give a non Jew an object to carry if there is no eruv on shabbat but there are a couple of exceptions where a jew can ask a servant to carry objects. If a jew invites a non jew into their house and if a non jew takes food then the Jew shouldn't stop him. you can not lend anything to a non Jew on the sabbath. you can not have a gentile bring in objects on shabbat;.
3. Chapter 11: Some commentaries say you are allowed to hire non Jew workers on shabbat.