Mishnah Shabbat: Selected Mishnayot for CY Learning 578

(1) There are two [types of] transfers on Shabbat which amount to four inside, and two which amount to four outside. How so? [This is illustrated by] a poor person standing outside and a homeowner [standing] inside: [If] the poor person reaches his hand inside and puts [something] into the hand of the homeowner, or takes [something] from [the hand] and brings it outside, the poor person is liable and the homeowner is exempt. [If] the homeowner reaches his hand outside and puts [something] into the hand of the poor person, or takes [something] from [the hand] and brings it inside, the homeowner is liable and the poor person is exempt. [If] the poor person reaches his hand inside and the homeowner takes [something] from it, or puts [something] into it, and [the poor person] brings it outside, they are both exempt. [If] the homeowner reaches his hand outside and the poor person takes [something] from it, or puts [something] into it, and [the homeowner] brings it inside, they are both exempt.

(2) A person should not sit down before the barber close to [the time of] Minchah [the afternoon prayer service] until he prays. Nor should he enter a bath-house, or a tannery, or [start] eating, or judging [in court]. But if [one did] began [such an activity], we do not interrupt him. We do interrupt for the recitation of Shema, but we do not interrupt for prayers.

(3) The tailor may not go out with his needle close to nightfall [before Shabbat], lest he forget and go out [with it on Shabbat]; and neither [may] the scribe [go out] with his quill. One may not delouse his apparel, and may not read by lamp light [on Shabbat]. In truth they said: The instructor may check where the students are reading but he may not read. Similarly, a Zav [a man suffering from gonorrhea] may not eat with a Zavah [a woman with a menstrual-type flow occurring at a time other than her normal period] because familiarity leads to sin.

(4) And these are some of the regulations enacted in the attic of Hananiah ben Chizkiyah ben Guryon when [the rabbis] went up to visit him. They called the roll and found that [members of] Beit Shammai outnumbered those of Beit Hillel and they decreed eighteen regulations on that day.

(5) Beit Shammai say: One may not steep ink, dye, or vetches [fodder] in water [on Friday] unless there is sufficient time for them to dissolve while it is still day. But Beit Hillel permit it.

(6) Beit Shammai say: One may not put bundles of flax into the oven [on Friday] unless they will be steamed during the day; nor wool into the vat unless it will absorb the color. But Beit Hillel permit it. Beit Shammai say: One may not spread traps for animals, birds or fish [on Friday] unless they will ensnare [their quarry] during the day. But Beit Hillel permit it.

(7) Beit Shammai say: One should not sell [anything] to a non-Jew [on Friday], or help him load [an animal], or lift [a burden] onto himself, unless there is sufficient time for him to reach a neighboring place [before Shabbat]. But Beit Hillel permit it.

(8) Beit Shammai say: One may not deliver hides to a non-Jewish tanner, or clothes to a non-Jewish launderer [on Friday], unless there is sufficient time for them to complete [the work before Shabbat]. Beit Hillel permit [one to act] in all of these [cases] as long as the sun [is shining].

(9) Rabban Shimon ben Gamliel said: It was the custom in my father's house to deliver white garments to the non-Jewish launderer three days before Shabbat. [Both schools] agree that one may load the beams of the oil-press, and the cylinders on the wine-press [just before Shabbat].

(10) One may not roast meat, onions, or eggs [on Friday] unless there is sufficient time for them to get roasted during the day [before Shabbat]. One may not put bread into the oven towards dusk [nightfall on Friday], nor cakes on the coals, unless there is sufficient time in the day for its surface to form a crust [before Shabbat]. Rabbi Eliezer says [unless there is sufficient time for] its bottom [surface] to form a crust.

(11) One may lower the Passover offering into the oven towards dusk [on Friday]. And [the priests in the Temple] may kindle the fire in the hearth-room [on Friday], but outside [the Temple a fire may be lit] only if there is sufficient time for the fire to ignite the greater part of the wood. Rabbi Yehudah says: With regard to coals [it is acceptable] if any part of them becomes ignited [before Shabbat].

(4) One may not perforate an eggshell, and fill it with oil, and place it over the lamp, so that it [oil] drips [therein], even if it is [made] of earthenware, but Rabbi Yehudah permits it. But if the potter had originally joined it, it is permissible because it is one utensil. One may not fill a bowl [with] oil and place it beside the lamp, and put the end of the wick into it, so that it draws [the oil], but Rabbi Yehudah permits it.

(5) [If] one extinguishes the lamp because he is afraid of non-Jews, of bandits, of an evil spirit, or that the sick may sleep, he is exempt; but [if his intention is] to preserve the lamp, to preserve the oil, or to preserve the wick, he is liable. Rabbi Yose exempts in all [these cases] except the [act preserving the wick], because he thereby creates a coal.

(6) Women die in childbirth for three transgressions: If they are not careful with [the laws] of menstruation; and if they are not careful [to separate some] dough [when baking to give to the priest]; and if they are not careful with the lighting of the [Shabbat] lamp.

(7) At dusk on the eve of shabbat, a man must make three statements: Have you separated the tithe? Have you prepared the Eruv [the halachic merging of separate domains by means of setting aside an amount of food in a designated place]? Light the lamps! If it is uncertain whether it is night [dark] or not, one may not tithe [produce that is] certainly untithed; and one may not immerse vessels [in a Mikveh]; and one may not light the lamps. One may [however] tithe Demai [produce from which it is uncertain whether tithes were already taken]; and one may prepare the Eruv, and one may cover [pots] of hot food [to retain their heat.]

(1) A pot of food may be placed on a double stove [which holds two pots, shortly before Shabbat], if it is fueled with straw or stubble; [but if it is fueled] with peat or wood one may not put [a pot of food thereon] unless he sweeps out [the lower compartment], or puts ashes [there]. Beit Shammai say: [One may place] hot water [on such a stove] but not cooked food; but Beit Hillel say: [One may place both] hot water and cooked food [there]. Beit Shammai: One may remove [a pot from the stove], but may not return [it]; but Beit Hillel say: One may even return [it].

(2) [If] an oven is fueled with straw or stubble, one may not put anything either into it or on its outside [surface]. A single [pot] stove which is fueled with straw or stubble is considered like a double stove; but [if fueled] with peat or wood is considered like an oven.

(3) One may not put an egg at the side of a hot kettle such that it becomes cooked, nor may one crack it in hot cloths, but Rabbi Yose permits that. One may not bury it in sand, or dust of the road such that it becomes roasted.

(4) It once happened that the inhabitants of Tiberias ran a pipe of cold water through a channel of hot water. The Sages said to them: If [the cold water is heated] on Shabbat, it is like any water that has been heated on Shabbat and is prohibited for either washing or drinking; [if this water is heated] on a festival, it is like any hot water that has been heated on the festival and is prohibited for washing but permitted for drinking.

(1) With what may a woman go out and with what may she not go out? A woman may not go out wool ribbons, nor with flax ribbons, nor with straps on her head. Nor can she immerse with them on unless she loosens them. Nor [may she go out] with a frontlet [on her forehead], nor with bangles if they are not fastened to her cap; nor with a cap [under the head-dress] into the public domain. Nor [may she go out] with a golden [ornament in the shape of a] town; nor with a necklace; nor with [nose]-rings; nor with a finger-ring which lacks a seal; nor with a needle that is not pierced. But if she has gone out [with any of these] she is not liable for a Chattat [an offering brought to expiate sin].

(2) A man may not go out with nail-studded sandals, nor with a single [sandal] unless he has a wound on [the other] foot. A [man may not go out] with tefillin; nor with an amulet unless it [was written] by an expert; nor with a cuirass, nor with a helmet, nor with greaves. If one has gone out [with any of these] he is not liable for a Chattat.

(3) A woman may not go out with a needle that has an eye, nor with a ring that has a seal, nor with a diadem‎; nor with a perfume pouch, nor with a balsam-flask. And if [a woman] has gone out [with any of these] she is liable for a Chattat, these are the words of Rabbi Meir; but the Sages exempt her [regarding] a perfume pouch and a balsam-flask.

(4) A man may not go out with a sword, nor with a bow, nor with a shield, nor with a round shield, nor with a spear. If he has gone out [with any of these] he is liable for a Chattat. Rabbi Eliezer says: They are ornaments for him. But the Sages say: They are nothing but an indignity, for it is said, "They shall beat their swords into plowshares, and their spears unto pruning-books; nation shall not lift up sword against nation, neither shall they learn war any more" (Isaiah 2:4). A garter is not subject to impurity and one may go out with it on Shabbat; foot-chains are subject to impurity, and one may not go out with them on Shabbat.

(1) They [the Sages] stated a major rule they with respect to Shabbat: [If] one [entirely] forgot the principle of Shabbat, and performed many Melakhot [constructive activities forbidden on Shabbat and festivals] on many Shabbatot, he is only liable for one Chattat [an offering brought to expiate sin]. [If] one was aware of the principle of Shabbat, but performed many Melakhot on many Shabbatot he is liable for [one Chattat] for every Shabbat. [If] one knew it was Shabbat and performed many Melakhot on many Shabbatot, he is liable [to bring a separate a Chattat] for every principal Melakhah. [If] one performed many Melakhot all of which stem from the same principal Melakhah, he is bound to bring but one Chattat.

(2) The [number of] principal Melakhot is forty minus one. [The forbidden Melakhot are]: Sowing, plowing, reaping, binding sheaves, threshing, winnowing, sorting, grinding, sifting, kneading, baking, shearing wool, whitening it, combing it, dyeing it, spinning, weaving, making two loops, weaving two threads, separating two threads, tying [a knot], untying [a knot], sewing two stitches, tearing for the purpose of sewing two stitches, hunting a deer, slaughtering it, skinning it, salting it, curing its hide, scraping it, cutting it, writing two letters, erasing for the purpose of writing two letters, building, demolishing, extinguishing a flame, lighting a flame, striking with a hammer, carrying from one domain to another. These are the principal Melakhot - [they number] forty minus one.

(1) [If] one stores [a seed] for a seed [for planting], or for a sample [for selling], or for medicine, and carries it out on Shabbat, he is liable [for carrying out] the smallest amount. All [other] persons are only liable if they carry out its [prescribed] quantity. [If] he [who stored and them carried it out] returned and brought it in, he is only liable for its [prescribed] quantity.

(2) [If] one carries out foods and places them on the threshold, he is exempt whether he [himself] returns and carries them out, or another person carries them out, because neither one performed his Melakhah [a constructive activity forbidden on Shabbat and festivals] at one time. [If] he placed a basket full of fruit on the outer threshold, he is exempt even though the majority of the fruit is outside [in the public domain], unless he carried out the entire basket.

(3) [If] one carries out [an object] either with his right hand or with his left hand, or in his lap, or on his shoulder, he is liable [the latter] being the carrying [method] of the Kehat family. But if one carries [an object] on the back of his hand, or with his foot, or in his mouth, or with his elbow, or in his ear, or in his hair, or in his belt facing downwards, or between his belt and his shirt, or in the hem of his shirt, or in his shoe, or in his sandal, he is exempt because he did not carry in the way people [usually] carry.

(4) [If] one intends to carry out [an object] in front of him and it gets behind him, he is exempt; [if he intends to carry it] behind him and it gets in front of him, he is liable. In truth they [the Sages] said: [If] a woman carries out something in her petticoat [underskirt] she is liable, whether [she carries it] in front of her or behind her since it is liable to shift. Rabbi Yehudah says: The same [applies to] letter-carriers.

(5) [If] one man carries a loaf into the public domain he is liable; if two carry it they are exempt. [If] one is not able to carry it [alone] and two carry it out, they are liable. But Rabbi Shimon exempts [them]. [If] one carries out foods [that are] less than the [prescribed] quantity in a vessel, he is exempt even for [carrying] the vessel since that [the vessel] is an accessory to it [the food]. [If one carries out] a living person on a bed he is exempt even for [carrying] the bed since that is an accessory to him [the person]. [If one carries out] a corpse on a bed he is liable. And similarly [if one carries out] an olive bulk's worth of a corpse, or an olive bulk's worth of a Nevelah [an improperly slaughtered animal of a permitted species], or a lentil size's worth of a creeping thing, he is liable. But Rabbi Shimon deems him exempts.

(6) [If] an individual pares his nails with his hand or with his teeth; or pulls his hair [from his head], or his mustache, or his beard; or [if a woman] braids her hair, or paints [her eyelids], or parts her hair Rabbi Eliezer deems [these individuals] liable. But the Sages prohibit these [actions as violating the doctrine of] Shevut [a rabbinic stricture aimed at enhancing Shabbat's quality as a day of rest] the Sabbath rest. [If] one plucks [part of a plant growing in] a perforated flowerpot he is liable; [but if the flowerpot] is not perforated he is exempt. Rabbi Shimon deems him exempt in either case.

(1) [If] one throws [an object] from a private domain to a public domain, [or] from a public domain to a private domain, he is liable; [if one throws an object] from one private domain to [a different] private domain with a public domain between [the two] Rabbi Akiva deems him liable; but the Sages exempt him.

(6) [If] one throws [an object] and after it leaves his hand remembers [it is Shabbat], should that [object] be caught by another [person], or be caught by a dog, or catch on fire, he [the thrower] is exempt. [If] one throws [an object with the intention] to injure either a person or animal, and before it causes the injury he remembers [it is Shabbat] he is exempt. This the principle: Individuals are only liable chata'ot [offerings brought to expiate sin] if [both] the start and end [of their actions are committed] unintentionally. [If] the start [of an action is committed] unintentionally and the end intentionally, or [if] the start [is committed] intentionally and the end unintentionally they [the perpetrators] are exempt - unless the start and the end [were performed] unintentionally.

(1) [If] one builds, how much must he build to be liable? [If] one builds the smallest quantity [he is liable]. [If] one chops stone, or strikes with a hammer, or uses an adze, or bores a hole - [if any of these are done] in the smallest quantity, he is liable. This is the principle: If one performs a Melakhah [a constructive activity forbidden on Shabbat and festivals] and that Melakhah endures on the Shabbat, he is liable. Rabbi Shimon ben Gamliel says: One is [likewise liable if] he strikes a hammer on an anvil because it is like he improves the tool.

(3) [If] one writes two letters he is liable, regardless [if he does so] with his right hand or with his left hand, or whether [he writes] the same letter [twice] or two [different] letters, or [if he writes with] different inks. One is liable [for writing] in any language. Rabbi Yose says: They only forbade writing two letters because [they serve] as a sign, for they used to write on the Tabernacle boards to know which board went next to which. Rabbi says: We find short names [which are subsumed within] large names, like Shem within Shimon or Shemuel; Noach‎ within Nachor; Dan within Daniel; Gad‎ within Gadiel.

(4) [If] one writes two letters under one spell of unawareness, he is liable. He is liable if he writes in ink, or Sikra [an orange earth], or resin, or Kankantom [a copper based paint], or any substance that leaves a mark. [If one writes] on two [adjacent] walls [that form a] corner, or on two leaves of a tablet so that the [letters match up and] are read together, he is liable. [If] one writes on his flesh, he is liable. [If] one scratches [letters] on his flesh, Rabbi Eliezer deems him liable for a Chattat [an offering brought to expiate sin], but Rabbi Yehoshua exempts him.

(5) [If] one writes with a liquid, or with fruit juice, or in the dust of the road, or scribes' dust, or with any substance which does not endure, he is exempt. [If one writes] with the back of his hand [with one's hand turned over], or with his foot, or with his mouth, or with his elbow, he is exempt. [If] one writes one letter next to [existing] writing, or writes on top of writing, or [if] he intended to write [the letter] ‎Chet, but wrote two ‏Zayinin‎, [or wrote] one [letter] on the ground and one on the board [ceiling], or wrote on two [non-adjacent] walls of the house, or on two leaves of a tablet such that the [letters do not match up and] are not read together, he is exempt. [If] one writes a letter as an abbreviation, Rabbi Yehoshua ben Beteira deems him liable, but the Sages exempt him.

(6) [If] one writes two letters under two [separate] spells of unawareness, one in the morning and one in the evening, Rabban Gamaliel deems him liable, but the Sages exempt him.

(3) [If] one tears something in a rage, or over his dead [relative], or [if] one destroys [something], he is exempt. [If] one destroys in order to construct he is liable based on the prescribed quantity for constructing.

(4) The prescribed quantity [of wool for] the whitener, and the comber, and the dyer, and the spinner is a double m'lo hasit [distance between the splayed thumb and forefinger]. [If] one weaves two threads the prescribed quantity is m'lo hasit.

(5) Rabbi Yehudah says: [If] one traps a bird into a tower, or a deer into a house, he is liable. But the Sages say: [One is liable if he traps] a bird into a tower, or a deer into a house, or a courtyard, or a vivarium. Rabbi Shimon ben Gamliel says: Not all vivaria are the same. This is the principle: If [the] trapping is incomplete he is exempt, but if the trapping is not incomplete he is liable.

(6) [If] a deer enters a house and an individual locks it in, he is liable. If two people lock it in, they are exempt. If one individual is unable to lock it, and two people lock it, they are liable. But Rabbi Shimon exempts him.

(7) [If] one sits in the doorway [to prevent the deer from escaping] but does not [completely] fill [the space], and a second individual sits down and does fill it, the second is liable. If the first sits in the doorway and fills [the space] and a second individual comes and sits next to him, the first is liable even if he subsequently gets up and leaves, and the second is exempt. To what can this be compared? To one who locks his house to secure it and a deer is found secured within it.

(3) One may not eat Greek hyssop on Shabbat because it is not food for healthy people, but one may eat maidenhair [a plant] and drink liverwort [water that this plant has been seeped in]. One may eat of any [type of] food as medicine, and may drink any kind of liquid except palm water and a cup of roots [water that herbs have been seeped in] since these are [only taken] for jaundice. But one may drink palm water [to quench] his thirst, and may anoint himself with root oil but not for medicinal purposes.

(4) [If] one has an ache in his teeth he may not rinse them with vinegar, but he may dip [his food] as usual [in vinegar and eat normally], and if he becomes healed, he becomes healed. [If] one has pains in his loins he may not anoint with wine or with vinegar; he may [however] anoint with oil, but not rose oil. Children of kings may anoint their wounds with rose oil, since they are in the habit of so anointing on week-days. Rabbi Shimon says: All of Israel are [considered] children of kings.

(1) One may save all sacred writings from a fire whether they read from them [on Shabbat] or not. And even though they may be written in a different language [other than Hebrew] they require storage. And why are they not read on Shabbat? [To avoid] neglect of the Beit HaMidrash [a facility devoted to the study and teaching of Torah]. One may save the case of a scroll with the scroll, and the case of tefillin with the tefillin even if there is money in it. To where are they moved? To an enclosed alley. Ben Beteira says: [One may] even [move these items] to an open alley.

(2) One may save [from a fire sufficient] food for three meals; [one may save] for a person [food] fit for a person and [one may save] for an animal [food] for an animal. How so? [If] a fire broke out on Shabbat evening one may save food for three meals; [if] in the morning one may save food for two meals; [if] in the afternoon [one may save] food for one meal. Rabbi Yose says: One may always save food for three meals.

(3) One may save a basket filled with loaves even though it holds [sufficient food for] one hundred meals. [Similarly, one may save] a cake of pressed figs and a cask of wine. One may say to others: Come and save for yourselves, and if they are knowledgeable they settle accounts [with the owner] after Shabbat. To where may they be they moved? Into a courtyard with an Eruv [the halachic merging of separate domains by means of setting aside an amount of food in a designated place]; Ben Beteira says: Even into one without an Eruv.

(4) One may carry out to there all the vessels he requires. And he may wear whatever he is able to wear, and may wrap [himself] with whatever he is able to wrap [himself]. Rabbi Yose says: [One may not wear more than] eighteen garments, but he may return and dress again and take out [clothes in this way]. And he may say to others: Come and save with me.

(5) Rabbi Shimon ben Nanas says: One may spread a goat-skin over a chest, or a box, or a tower [closet] which has caught on fire since it will [only] get singed. One may form a barrier with any vessels, whether they are full [of water] or empty, to prevent the fire from spreading. Rabbi Yose forbids [making a barrier] with new earthenware filled with water because these [types of vessels] cannot withstand the fire and will burst thereby extinguishing the fire.

(6) [If] a gentile comes to extinguish [the fire], one may not say to him: "Extinguish" or "do not extinguish," because it is not their [Jews'] responsibility to ensure his Shabbat rest. But [if a Jewish] child comes to extinguish [it] they do not allow him because it is their responsibility to ensure his Shabbat rest.

(7) One may overturn a bowl over a candle to prevent the beam [of the ceiling] from catching on fire. And [one may overturn a bowl] over the excrement of a child, or over a scorpion so it does not bite. Rabbi Yehudah said: A case came before Rabban Yochanan ben Zakkai at Arav [a place name] and he said: I suspect he might be liable for a Chattat [an offering brought to expiate sin].

(8) [If on Shabbat] a gentile lights a candle a Jew may use its light; but if [he lit it] on behalf of the Jew it is prohibited [to use it]. [If a gentile] filled [a vessel with] water to give to his cattle to drink a Jew may give his cattle to drink after him [from that vessel]; but if [the gentile filled the water] on behalf of the Jew it is prohibited [to use it]. [If] a gentile makes a ramp to descend [from a ship], a Jew may descend [thereon] after him; but if [the gentile made it] on behalf of the Jew it is prohibited [to use it]. It once happened that Rabban Gamliel and the Elders were arriving on a ship and a gentile made a ramp to descend [from the ship] whereupon Rabban Gamliel and the Elders descended using it.

(1) All items may be moved on Shabbat together with their doors, even if they [the doors] have become detached on Shabbat; for such doors are not like house doors which are not prepared [meant to be moved].

(2) One may take a hammer to crack nuts, or a hatchet to chop a cake of dried figs, or a saw to cut cheese, or a spade to sweep up dried figs, or a winnowing shovel or a pitchfork to serve [food] to a child, or a spindle or a weaving shuttle to pierce with it, or a sewing-needle to remove a splinter, or a sack-maker's needle to open the door with it.

(4) Rabbi Yose says: All utensils may be moved [on Shabbat] except for a large saw and a plowshare's blade. All utensils may be moved for [their] use or not for [their] use. Rabbi Nechemyah says: They may only be moved for [their] use.

(5) [With regard to] all utensils that may be moved on Shabbat: Their fragments [should the utensil break] may be moved with them provided they are fit for some use. The fragments of a kneading-trough [can be used] to cover the mouth of a cask; the fragments of a glass [can be used] to cover a pitcher. Rabbi Yehudah says: Provided they [the fragments] are fit for the same use as their [original purpose]. The fragments of a kneading-trough [can be used] to pour porridge into; the fragments of a glass [can be used] to pour oil into.

(2) One may move bundles of straw, and bundles of wood, and bundles of fresh branches, if he has set them aside as cattle fodder; and he may not [move them] if [he has] not [set them aside]. One may overturn a basket in front of chicks to allow them to climb up and down. One may push a runaway chicken until it enters [its pen]. One may pull calves and foals in the public domain. A woman may pull her child along. Rabbi Yehudah says: When [may she do that]? When he [the child] lifts up one [foot] and sets [the other] one down; but if he trails [his feet] it is prohibited.

(3) One may not birth an animal on a festival; but one may assist it. And one may deliver a woman on Shabbat, and one may call a midwife from one [distant] place to another place. And one may violate the Shabbat [for her] sake; and one may tie the umbilical cord [on Shabbat]. Rabbi Yose says: One may even cut [it]. One may do whatever is necessary for a circumcision on Shabbat.

(1) Rabbi Eliezer says: If one has not brought an instrument [knife used for circumcision] on Shabbat eve [Friday] he may bring it uncovered on Shabbat; but in times of danger [religious persecution] he may cover [the knife by wrapping it up] in the presence of witnesses. And Rabbi Eliezer further said: One may cut wood [on Shabbat] to make coal in order to forge the iron instrument [for circumcision]. Rabbi Akiva stated a principle: [If] a Melakhah [a constructive activity forbidden on Shabbat and festivals] could have been done on Shabbat eve [Friday] its [performance] does not override Shabbat; but [if] it could not have been done on Shabbat eve it does override Shabbat.

(2) One may do whatever is necessary for a circumcision on Shabbat. One may circumcise, and tear [the membrane], and suck [the blood], and put a bandage and cumin on it. If he did not grind it [the cumin] on Shabbat eve he may chew it with his teeth and put it on. If he did not mix wine and oil on Shabbat eve he may put this by itself and this by itself. One may not prepare a dressing [on Shabbat] but he may wrap a rag around it. If he did not prepare it on Shabbat eve he may wrap it round his finger and bring [it] - even from another courtyard.

(3) One may wash the infant both before the circumcision and after the circumcision. And one may sprinkle [water] on him by hand but not with a utensil. Rabbi Elazar ben Azarya says: One may bathe the infant on the third day [following the circumcision] that falls on Shabbat, for it is said "And it came to pass on the third day when they were in pain," (Bereishit 34:25). One may not violate Shabbat [to circumcise] a doubtful child [if it's unclear whether the child was born at nine months or earlier] or an androginos [person (or animal) with both male and female sexual organs. It is halachically uncertain whether such is is male, female or, perhaps, has a uniquely defined halachic gender]. And Rabbi Yehudah permits it in [the case of] a androginos.

(4) [If] one has two babies - one [whom he has] to circumcise after Shabbat, and one [whom he has to] circumcise on Shabbat, and he forgets and circumcises the one who [should be circumcised] after Shabbat on Shabbat, he is liable. [If he has] one [whom he has] to circumcise on Shabbat eve [Friday], and one [whom he has to] circumcise on Shabbat, and he forgets and circumcises the one who [should be circumcised] on Shabbat eve on Shabbat, Rabbi Eliezer deems him liable for a Chattat [an offering brought to expiate sin], but Rabbi Yehoshua exempts him.

(5) An infant may be circumcised on the eighth, or the ninth, or the tenth, or the eleventh, or the twelfth [day after its birth]. [He may] not [be circumcised] earlier or later. How so? Under usual conditions [a child is circumcised] on the eighth day; [if] he is born at dusk he [is circumcised] on the ninth day. [If he is born] at dusk on Shabbat eve [Friday] he is circumcised on the tenth day. [If] a festival follows Shabbat he is circumcised on the eleventh day. [If] the two festival days of Rosh Hashanah [follow Shabbat] he is circumcised on the twelfth day. [Should] the infant be ill we do not circumcise him until he recovers.

(3) One may break open a cask to eat dried figs out of it provided he does not intend to fashion a utensil [by doing so]. And one may not pierce the stopper of a cask [on Shabbat], these are the words of Rabbi Yehudah; but the Sages permit it. And one may not pierce it from its side, but if it has been pierced one may not put wax on it because he [thereby] spreads [smooths] it. Rabbi Yehudah said: A case came before Rabban Yochanan ben Zakkai at Arav [a place name] and he said: I suspect he might be liable for a Chattat [an offering brought to expiate sin].

(4) One may put cooked food into a cistern so that it will be preserved, and [one may put a vessel of] drinkable water into [a vessel of] un-drinkable water so that it becomes cool, and [one may place a vessel of] cold water in the sun so that it becomes warm. [If] one's clothes have fallen into the water while [he's] on the road, he may walk in them without concern. [When] he arrives at the outer courtyard he spreads them [his clothes] in the sun, but [he may] not [do so] before the public [openly].

(5) [If] one bathes in cave water or in the waters of Teveria [on Shabbat] and wipes himself - even with ten towels - he may not bring them [home] in his hand. But ten people may wipe themselves with one towel - their faces, their hands, and their feet - and may bring it [home] in their hands.

(6) One may anoint and rub the stomach, but may not massage or scrape. One may not go down to Kordima [a river], nor prepare an emetic, nor straighten the limbs of an infant, nor set a fracture. [If] one has dislocated his hand or foot, he may not pour cold water on it, but he may wash it in the usual way - and if he is cured, he is cured.

(1) One may borrow jars of wine or jars of oil from his acquaintance provided he does not say to him, "Lend [it] to me". Similarly, a woman [may borrow] loaves from her acquaintance. And if he doesn't trust him, he [the borrower] may leave his cloak [as a pledge] with him and settle his account with him after Shabbat. Similarly in Jerusalem, on Passover eve that falls on Shabbat, one may leave his cloak with him [the cattle vendor], take his paschal sacrifice [animal] and settle his account after the festival.

(2) A person may verbally count the number of his guests and the number of his dessert courses, but may not [do so] from a written list. And one may draw lots with his children and household at the table [for choice foods] provided he does not intend to stake a large portion against a small one on account of dice playing. And they may draw lots for the sacrifices on the festival, but not for the portions [of the preceding day].

(3) A person may not hire laborers on Shabbat, nor may one instruct another to hire laborers for him. One may not await nightfall [Shabbat to end] at the Shabbat [travel] boundary in order to hire laborers or to bring produce; but one may await nightfall at the Shabbat boundary in order to guard [his produce] and he may bring produce [home] with him. Abba Shaul stated a principle: [If] I am permitted to instruct about something, I am permitted to await nightfall for it.

(4) One may await nightfall at the Shabbat boundary to oversee requirements for a bride or requirements for a corpse - to bring him a coffin and shrouds. [If] a gentile brings flutes on Shabbat a Jew may not mourn [play] them unless they were brought from the vicinity. If they [gentiles] prepared a coffin for him [a gentile], or dug a grave for him, a Jew may be buried therein; but if [it was prepared] for a Jew, he may never be buried therein.

(5) One may perform all the requirements for a corpse [on Shabbat]: [One may] anoint and wash him, provided one does not move a limb. One may move the pillow from under him to place him on the sand so that he will keep [from decomposing]. One may tie his jaw, not so that it rises but so it does not fall. And similarly, [if] a beam has broken one may support it with a bench or boards from a bed, not so that it rises but so it does not fall. One may not close the eyes of a corpse on Shabbat, nor [even] on a week-day while he is [still] expiring. [If] one closes the eyes of a dying person while he is [still] expiring he has shed blood.