shabbat

Rabbi Eliezer said: is it not logical: if slaughtering, which is [usually forbidden] as a labor, overrides Shabbat, shouldn’t these, which are [only forbidden] as mandated rest (shevut), override Shabbat? Rabbi Joshua said to him: let the festival prove this, for they permitted labor [on the festival] and forbade [activities forbidden because of] shevut. Rabbi Eliezer said to him: what is this, Joshua? What proof is a voluntary act in respect of a commandment! Rabbi Akiva answered and said: let sprinkling [purificatory waters] prove it, which is [performed] because it is a commandment and is [forbidden only] as a shevut, yet it does not override Shabbat; so you too, do not wonder at these, that though they are [required] on account of a commandment and are [forbidden only] as shevut, yet they do not override Shabbat. Rabbi Eliezer said to him: but in respect of that I am arguing: if slaughtering, which is a labor, overrides Shabbat, is it not logical that sprinkling, which is [only] a shevut, should override Shabbat! Rabbi Akiva said to him: or the opposite: if sprinkling, which is [forbidden] as a shevut, does not override Shabbat, then slaughtering, which is [normally forbidden] on account of labor, is it not logical that it should not override Shabbat. Rabbi Eliezer said to him: Akiva! You are uprooting what is written in the Torah, “at twilight, offer it at its set time” (Numbers 9:3), both on week-days and on Shabbat. He said to him: master, give me an appointed time for these as there is an appointed season for slaughtering! Rabbi Akiva stated a general rule: work which could be done on the eve of Shabbat does not override Shabbat; slaughtering, which could not be done on the eve of Shabbat, does override Shabbat.

Rabbi Eliezer said: is it not logical: if slaughtering, which is [usually forbidden] as a labor, overrides Shabbat, shouldn’t these, which are [only forbidden] as mandated rest (shevut), override Shabbat? Rabbi Joshua said to him: let the festival prove this, for they permitted labor [on the festival] and forbade [activities forbidden because of] shevut. Rabbi Eliezer said to him: what is this, Joshua? What proof is a voluntary act in respect of a commandment! Rabbi Akiva answered and said: let sprinkling [purificatory waters] prove it, which is [performed] because it is a commandment and is [forbidden only] as a shevut, yet it does not override Shabbat; so you too, do not wonder at these, that though they are [required] on account of a commandment and are [forbidden only] as shevut, yet they do not override Shabbat. Rabbi Eliezer said to him: but in respect of that I am arguing: if slaughtering, which is a labor, overrides Shabbat, is it not logical that sprinkling, which is [only] a shevut, should override Shabbat! Rabbi Akiva said to him: or the opposite: if sprinkling, which is [forbidden] as a shevut, does not override Shabbat, then slaughtering, which is [normally forbidden] on account of labor, is it not logical that it should not override Shabbat. Rabbi Eliezer said to him: Akiva! You are uprooting what is written in the Torah, “at twilight, offer it at its set time” (Numbers 9:3), both on week-days and on Shabbat. He said to him: master, give me an appointed time for these as there is an appointed season for slaughtering! Rabbi Akiva stated a general rule: work which could be done on the eve of Shabbat does not override Shabbat; slaughtering, which could not be done on the eve of Shabbat, does override Shabbat.

Rabbi Eliezer said: is it not logical: if slaughtering, which is [usually forbidden] as a labor, overrides Shabbat, shouldn’t these, which are [only forbidden] as mandated rest (shevut), override Shabbat? Rabbi Joshua said to him: let the festival prove this, for they permitted labor [on the festival] and forbade [activities forbidden because of] shevut. Rabbi Eliezer said to him: what is this, Joshua? What proof is a voluntary act in respect of a commandment! Rabbi Akiva answered and said: let sprinkling [purificatory waters] prove it, which is [performed] because it is a commandment and is [forbidden only] as a shevut, yet it does not override Shabbat; so you too, do not wonder at these, that though they are [required] on account of a commandment and are [forbidden only] as shevut, yet they do not override Shabbat. Rabbi Eliezer said to him: but in respect of that I am arguing: if slaughtering, which is a labor, overrides Shabbat, is it not logical that sprinkling, which is [only] a shevut, should override Shabbat! Rabbi Akiva said to him: or the opposite: if sprinkling, which is [forbidden] as a shevut, does not override Shabbat, then slaughtering, which is [normally forbidden] on account of labor, is it not logical that it should not override Shabbat. Rabbi Eliezer said to him: Akiva! You are uprooting what is written in the Torah, “at twilight, offer it at its set time” (Numbers 9:3), both on week-days and on Shabbat. He said to him: master, give me an appointed time for these as there is an appointed season for slaughtering! Rabbi Akiva stated a general rule: work which could be done on the eve of Shabbat does not override Shabbat; slaughtering, which could not be done on the eve of Shabbat, does override Shabbat.

Rabbi Eliezer said: is it not logical: if slaughtering, which is [usually forbidden] as a labor, overrides Shabbat, shouldn’t these, which are [only forbidden] as mandated rest (shevut), override Shabbat? Rabbi Joshua said to him: let the festival prove this, for they permitted labor [on the festival] and forbade [activities forbidden because of] shevut. Rabbi Eliezer said to him: what is this, Joshua? What proof is a voluntary act in respect of a commandment! Rabbi Akiva answered and said: let sprinkling [purificatory waters] prove it, which is [performed] because it is a commandment and is [forbidden only] as a shevut, yet it does not override Shabbat; so you too, do not wonder at these, that though they are [required] on account of a commandment and are [forbidden only] as shevut, yet they do not override Shabbat. Rabbi Eliezer said to him: but in respect of that I am arguing: if slaughtering, which is a labor, overrides Shabbat, is it not logical that sprinkling, which is [only] a shevut, should override Shabbat! Rabbi Akiva said to him: or the opposite: if sprinkling, which is [forbidden] as a shevut, does not override Shabbat, then slaughtering, which is [normally forbidden] on account of labor, is it not logical that it should not override Shabbat. Rabbi Eliezer said to him: Akiva! You are uprooting what is written in the Torah, “at twilight, offer it at its set time” (Numbers 9:3), both on week-days and on Shabbat. He said to him: master, give me an appointed time for these as there is an appointed season for slaughtering! Rabbi Akiva stated a general rule: work which could be done on the eve of Shabbat does not override Shabbat; slaughtering, which could not be done on the eve of Shabbat, does override Shabbat.

Rabbi Eliezer said: is it not logical: if slaughtering, which is [usually forbidden] as a labor, overrides Shabbat, shouldn’t these, which are [only forbidden] as mandated rest (shevut), override Shabbat? Rabbi Joshua said to him: let the festival prove this, for they permitted labor [on the festival] and forbade [activities forbidden because of] shevut. Rabbi Eliezer said to him: what is this, Joshua? What proof is a voluntary act in respect of a commandment! Rabbi Akiva answered and said: let sprinkling [purificatory waters] prove it, which is [performed] because it is a commandment and is [forbidden only] as a shevut, yet it does not override Shabbat; so you too, do not wonder at these, that though they are [required] on account of a commandment and are [forbidden only] as shevut, yet they do not override Shabbat. Rabbi Eliezer said to him: but in respect of that I am arguing: if slaughtering, which is a labor, overrides Shabbat, is it not logical that sprinkling, which is [only] a shevut, should override Shabbat! Rabbi Akiva said to him: or the opposite: if sprinkling, which is [forbidden] as a shevut, does not override Shabbat, then slaughtering, which is [normally forbidden] on account of labor, is it not logical that it should not override Shabbat. Rabbi Eliezer said to him: Akiva! You are uprooting what is written in the Torah, “at twilight, offer it at its set time” (Numbers 9:3), both on week-days and on Shabbat. He said to him: master, give me an appointed time for these as there is an appointed season for slaughtering! Rabbi Akiva stated a general rule: work which could be done on the eve of Shabbat does not override Shabbat; slaughtering, which could not be done on the eve of Shabbat, does override Shabbat.

When does he bring a hagigah with it [the pesah sacrifice]? When it comes during the week, in purity, and in small [amounts]. But when it comes on Shabbat, in large [amounts], and in impurity, one does not bring the hagigah with it.

If the pesah was slaughtered for a different purpose on Shabbat, he [the slaughterer] is liable to a sin-offering on its account. All other sacrifices which he slaughtered as a pesah: if they are not fit [to be a pesah] he is liable; if they are fit [to be a pesah]: Rabbi Eliezer makes him liable to a sin-offering, But Rabbi Joshua exempts him. Rabbi Eliezer said to him: if for the pesah, which it is permitted [to slaughter] for its own purpose, yet when he changes its purpose he is liable; then [other] sacrifices, which are forbidden [to slaughter even] for their own purpose, if he changes their purpose is it not logical that he should be liable. Rabbi Joshua said to him: not so. If you say [with regard to] the pesah, [he is liable] because he changed it to something that is forbidden; will you say [the same] of [other] sacrifices, where he changed them for something that is permitted? Rabbi Eliezer said to him: let the community sacrifices prove it, which are permitted for their own sake, yet he who slaughters [other sacrifices] in their name is liable. Rabbi Joshua said to him: not so. If you say [with regard to] the public sacrifices, [that is] because they have a limit; will you say [the same] of the pesah, which has no limit? Rabbi Meir says: he too who slaughters [other sacrifices] in the name of public sacrifice is not liable.

The bones, and the sinews, and the “remainder” [of the pesah] are burned on the sixteenth. If the sixteenth falls on Shabbat, they are burned on the seventeenth, because they do not override either Shabbat or the festival.

The bones, and the sinews, and the “remainder” [of the pesah] are burned on the sixteenth. If the sixteenth falls on Shabbat, they are burned on the seventeenth, because they do not override either Shabbat or the festival.

What is the difference between the first Pesah and the second? The first is subject to the prohibition of [chametz] shall not be seen and [chametz] shall not be found, while at the second matzah and chametz are in the house with him. The first requires [the reciting of] Hallel when it is eaten, while the second does not require Hallel when it is eaten. But both require [the reciting of] Hallel when they are sacrificed, and they are eaten roasted with matzah and bitter herbs, and they override Shabbat.

A [slaughtering] knife which was found on the fourteenth [of Nisan] he may slaughter with it immediately. [If it was found] on the thirteenth [of Nisan] he must immerse it again. But a chopping knife whether [found] on the fourteenth or on the thirteenth, he must immerse it again. If the fourteenth fell on Shabbat, he may slaughter with it immediately. [If found] on the fifteenth, he may slaughter with it immediately. If [the chopping knife] was found tied to a [slaughtering] knife it may be treated as the knife.

The tamid was offered up by nine, ten, eleven or twelve [priests], neither by more, nor by less. How so? [The offering] itself by nine; At the festival [of Sukkot] in the hand of one a flask of water, behold there were ten. In the evening by eleven: [The offering] itself by nine and in the hands of two men were two logs of wood. On Shabbat by eleven: [The offering] itself by nine, in the hands of two men two handfuls of incense for the showbread. And on Shabbat which fell during the festival of Sukkot one man carried in his hand a flask of water.

The tamid was offered up by nine, ten, eleven or twelve [priests], neither by more, nor by less. How so? [The offering] itself by nine; At the festival [of Sukkot] in the hand of one a flask of water, behold there were ten. In the evening by eleven: [The offering] itself by nine and in the hands of two men were two logs of wood. On Shabbat by eleven: [The offering] itself by nine, in the hands of two men two handfuls of incense for the showbread. And on Shabbat which fell during the festival of Sukkot one man carried in his hand a flask of water.

If one is seized by a ravenous hunger, they feed him even unclean things until his eyes light up [and he returns to health]. If one was bit by a mad dog, they do not feed him the lobe of its liver. But Rabbi Matia ben Harash permits it. Moreover Rabbi Matia ben Harash said: if one has pain in his throat, they may drop medicine into his mouth on Shabbat, because it is a possibility of danger to human life and every potential danger to human life overrides Shabbat.

If one is seized by a ravenous hunger, they feed him even unclean things until his eyes light up [and he returns to health]. If one was bit by a mad dog, they do not feed him the lobe of its liver. But Rabbi Matia ben Harash permits it. Moreover Rabbi Matia ben Harash said: if one has pain in his throat, they may drop medicine into his mouth on Shabbat, because it is a possibility of danger to human life and every potential danger to human life overrides Shabbat.

If an avalanche fell on someone, and it is doubtful whether or not he is there, or whether he is alive or dead, or whether he is an Israelite or a non-Jew, they remove the debris from above him [even on Shabbat]. If they find him alive they remove the debris, but if dead they should leave him there [until Shabbat is over].

If an avalanche fell on someone, and it is doubtful whether or not he is there, or whether he is alive or dead, or whether he is an Israelite or a non-Jew, they remove the debris from above him [even on Shabbat]. If they find him alive they remove the debris, but if dead they should leave him there [until Shabbat is over].

If the first day of the festival falls on Shabbat, all the people bring their lulavim to the synagogue [on Friday]. The next day they arise early [and come to the synagogue] and each one recognizes his own [lulav] and takes it, since the sages said “one cannot fulfill his obligation on the first day of the festival with his friend’s lulav.” But on the other days of the festival one may fulfill his obligation with the lulav of his fellow.

Rabbi Yose says: if the first day of the festival fell on Shabbat, and he forgot and carried out his lulav into the public domain, he is not liable, since he brought it out while under the influence [of a religious act].

A woman may receive [a lulav] from her son or from her husband and put it back in water on Shabbat. Rabbi Judah says: on Shabbat they may be put it back [into the water in which they were previously kept], on a festival day [water] may be added, and on the intermediate days [of the festival the water] may also be changed. A minor who knows how to shake [the lulav] is obligated [to take] the lulav.

A woman may receive [a lulav] from her son or from her husband and put it back in water on Shabbat. Rabbi Judah says: on Shabbat they may be put it back [into the water in which they were previously kept], on a festival day [water] may be added, and on the intermediate days [of the festival the water] may also be changed. A minor who knows how to shake [the lulav] is obligated [to take] the lulav.

“The lulav for seven.” How so? If the first day of the festival fell on Shabbat, the lulav [is taken for] seven days; on any other day, [it is taken] for six.

“The aravah seven days.” How is this? If the seventh day of [the ritual of] the aravah fell on Shabbat, [it lasts] seven days; if it fell on any other day, [it lasts only] six.

The mitzvah of the lulav how was it carried out? If the first day of the festival fell on Shabbat, they brought their lulavim to the Temple Mount, and the attendants would receive them and arrange them on top of the portico, and the elders laid theirs in the chamber. And they would teach the people to say, “Whoever gets my lulav in his hand, let it be his as a gift.” The next day they got up early, and came [to the Temple Mount] and the attendants threw down [their lulavim] before them, and they snatched at them, and so they used to come to blows with one another. When the court saw that they reached a state of danger, they instituted that each man should take [his lulav] in his own home.

As was its performance on a weekday, so was its performance on Shabbat, except that they would gather them on the eve of Shabbat and place them in golden basins so that they would not become wilted. Rabbi Yohanan ben Beroka says: they used to bring palm branches and they would beat them on the ground at the sides of the altar, and that day was called “[the day of] the beating of the palm branches.”

As was its performance on a weekday, so was its performance on Shabbat, except that they would gather them on the eve of Shabbat and place them in golden basins so that they would not become wilted. Rabbi Yohanan ben Beroka says: they used to bring palm branches and they would beat them on the ground at the sides of the altar, and that day was called “[the day of] the beating of the palm branches.”

As it was performed on weekdays, so was it was performed on Shabbat, save that on the eve of Shabbat he would fill a non-sanctified golden barrel from the Shiloah, and place it in the chamber. If it was poured away or uncovered, he would refill it from the laver, for wine or water which has become uncovered is invalid for the altar.

As it was performed on weekdays, so was it was performed on Shabbat, save that on the eve of Shabbat he would fill a non-sanctified golden barrel from the Shiloah, and place it in the chamber. If it was poured away or uncovered, he would refill it from the laver, for wine or water which has become uncovered is invalid for the altar.

The flute was for five or six days. This refers to the flute at the Bet Hashoevah [the place of the water-drawing] which does not override Shabbat or the festival day. They said: he who has not seen the Simchat Bet Hashoevah has never seen rejoicing in his life.

They never have less than twenty-one blasts in the Temple, and never more than forty-eight. Every day there were twenty-one blasts in the Temple, three at the opening of the gates, nine at the morning tamid sacrifice, and nine at the evening tamid sacrifice. At the musafim (additional sacrifices) they would add another nine. And on the eve of Shabbat they would add another six, three as a sign to the people to stop working and three to mark a distinction between the holy and the profane. On the eve of Shabbat in the intermediate days of the [Sukkoth] festival, there were [therefore] forty-eight blasts: three at the opening of the gates, three at the upper gate, three at the lower gate, three at the water-drawing, three at the altar, nine at the daily morning sacrifice, nine at the daily evening sacrifice, nine at the additional sacrifices, three as a sign to the people to cease from work, and three to mark a distinction between the holy and the profane.

They never have less than twenty-one blasts in the Temple, and never more than forty-eight. Every day there were twenty-one blasts in the Temple, three at the opening of the gates, nine at the morning tamid sacrifice, and nine at the evening tamid sacrifice. At the musafim (additional sacrifices) they would add another nine. And on the eve of Shabbat they would add another six, three as a sign to the people to stop working and three to mark a distinction between the holy and the profane. On the eve of Shabbat in the intermediate days of the [Sukkoth] festival, there were [therefore] forty-eight blasts: three at the opening of the gates, three at the upper gate, three at the lower gate, three at the water-drawing, three at the altar, nine at the daily morning sacrifice, nine at the daily evening sacrifice, nine at the additional sacrifices, three as a sign to the people to cease from work, and three to mark a distinction between the holy and the profane.

At three periods in the year all the priestly watches shared equally in the festival sacrifices and in the division of the showbread. On Shavuot they used to say to the priest, “Here is matzah for you, here is chametz for you.” A watch whose period of service was fixed [for that festival week] offered the tamid, vow-offerings and freewill-offerings and all other public offerings; and it offered them all. A festival which fell next to Shabbat, either before or after it, all the watches shared equally in the distribution of the showbread.

If one day intervened between them [Shabbat and Yom Tov], the watch whose time of service was fixed [for that week] took ten [of the] loaves, while they that were detained took two. On all other days of the year the incoming watch took six loaves and the outgoing watch six. Rabbi Judah said, the incoming watch took seven and the outgoing five. The incoming watch divided it in the north, and the outgoing in the south. [The watch of] Bilgah always divided it in the south; their ring was fixed and their alcove was blocked up.

Yom Tov which fell on the eve of Shabbat, one should not begin to cook on Yom Tov for Shabbat. But he may cook for Yom Tov, and if any is left over it is left over for Shabbat. And he may prepare a dish on the eve of Yom Tov and rely upon it [to prepare food] for Shabbat. Bet Shammai says: two dishes. But Bet Hillel says: one dish. Yet they [both] agree that a fish and an egg upon it are [considered as] two dishes. [If] he ate it or it was lost, he may not begin to cook [relying] on it. But if he left over any [small] portion of it, he may rely on it [to cook] for Shabbat.

Yom Tov which fell on the eve of Shabbat, one should not begin to cook on Yom Tov for Shabbat. But he may cook for Yom Tov, and if any is left over it is left over for Shabbat. And he may prepare a dish on the eve of Yom Tov and rely upon it [to prepare food] for Shabbat. Bet Shammai says: two dishes. But Bet Hillel says: one dish. Yet they [both] agree that a fish and an egg upon it are [considered as] two dishes. [If] he ate it or it was lost, he may not begin to cook [relying] on it. But if he left over any [small] portion of it, he may rely on it [to cook] for Shabbat.

Yom Tov which fell on the eve of Shabbat, one should not begin to cook on Yom Tov for Shabbat. But he may cook for Yom Tov, and if any is left over it is left over for Shabbat. And he may prepare a dish on the eve of Yom Tov and rely upon it [to prepare food] for Shabbat. Bet Shammai says: two dishes. But Bet Hillel says: one dish. Yet they [both] agree that a fish and an egg upon it are [considered as] two dishes. [If] he ate it or it was lost, he may not begin to cook [relying] on it. But if he left over any [small] portion of it, he may rely on it [to cook] for Shabbat.

Yom Tov which fell on the eve of Shabbat, one should not begin to cook on Yom Tov for Shabbat. But he may cook for Yom Tov, and if any is left over it is left over for Shabbat. And he may prepare a dish on the eve of Yom Tov and rely upon it [to prepare food] for Shabbat. Bet Shammai says: two dishes. But Bet Hillel says: one dish. Yet they [both] agree that a fish and an egg upon it are [considered as] two dishes. [If] he ate it or it was lost, he may not begin to cook [relying] on it. But if he left over any [small] portion of it, he may rely on it [to cook] for Shabbat.

Yom Tov which fell on the eve of Shabbat, one should not begin to cook on Yom Tov for Shabbat. But he may cook for Yom Tov, and if any is left over it is left over for Shabbat. And he may prepare a dish on the eve of Yom Tov and rely upon it [to prepare food] for Shabbat. Bet Shammai says: two dishes. But Bet Hillel says: one dish. Yet they [both] agree that a fish and an egg upon it are [considered as] two dishes. [If] he ate it or it was lost, he may not begin to cook [relying] on it. But if he left over any [small] portion of it, he may rely on it [to cook] for Shabbat.

If [Yom Tov] fell on the day after Shabbat: Bet Shammai says: one must immerse everything [unclean] before Shabbat. But Bet Hillel says: vessels [must be immersed] before Shabbat but people [may immerse] on Shabbat.

If [Yom Tov] fell on the day after Shabbat: Bet Shammai says: one must immerse everything [unclean] before Shabbat. But Bet Hillel says: vessels [must be immersed] before Shabbat but people [may immerse] on Shabbat.

If [Yom Tov] fell on the day after Shabbat: Bet Shammai says: one must immerse everything [unclean] before Shabbat. But Bet Hillel says: vessels [must be immersed] before Shabbat but people [may immerse] on Shabbat.

If [Yom Tov] fell on the day after Shabbat: Bet Shammai says: one must immerse everything [unclean] before Shabbat. But Bet Hillel says: vessels [must be immersed] before Shabbat but people [may immerse] on Shabbat.

In three cases Rabban Gamaliel was strict like the words of Beth Shammai. One may not cover up hot food on Yom Tov for Shabbat; And one may not join together a lamp on a festival; And one may not bake [on Yom] thick loaves but only wafer-cakes. Rabban Gamaliel said: “In all their days, my father’s house never baked large loaves but only wafer-cakes.” They said to him: “What can we do with regards to your father’s house, for they were strict in respect to themselves but were lenient towards Israel to let them bake both large loaves and even charcoal-roasted loaves.”

A child’s cart is susceptible to the impurity of midras, and it may be handled on Shabbat, and it is dragged along only on matting. Rabbi Judah says: no vessels may be dragged along [the ground] except a wagon because it [only] presses [the earth] down.

One may not take wood from a sukkah but only from [what is] next to it. One may bring in from the field wood that is gathered together, and from a karpef [an enclosure] even though it is scattered about. What is a karpef? Any [enclosure] next to the town, the words of Rabbi Judah. Rabbi Yose says: Any [enclosure] which one enters with a key, even if it is [only just] within the Shabbat border.

One may not produce fire either from wood, or from stones, or from dirt, or from water. Nor may one make tiles red-hot in order to roast on them. Rabbi Eliezer further said: A man may stand near his “muktzeh” on the eve of Shabbat in the sabbatical year and say: “From here I will eat tomorrow.” But the sages say: [This doesn’t work] unless he marks it out and says, “From here to there.”

One may let down fruit through a trap-door on Yom Tov but not on Shabbat. And one may cover up fruit with vessels on account of the rain, and likewise jars of wine and jars of oil. And one may place a vessel beneath the drops of rain [even] on Shabbat.

One may let down fruit through a trap-door on Yom Tov but not on Shabbat. And one may cover up fruit with vessels on account of the rain, and likewise jars of wine and jars of oil. And one may place a vessel beneath the drops of rain [even] on Shabbat.

Every [act] for which one is liable on Shabbat because of mandated rest [shevut], [or] because it is only optional [reshut], [or] even though it is a religious act [mitzvah], he is also liable on Yom Tov. For the following acts he is liable because of shevut: One may not climb a tree, And one may not ride on an animal. And one may not swim in water. And one may not clap hands, nor slap [thighs], nor dance. For the following acts he is liable because they are only optional: One may not judge; And one may not betroth a wife, nor perform halizah, nor perform yibbum [consummate a levirate marriage]. And for the following acts one is liable even though it is a religious act [mitzvah]: One may not dedicate [anything to the Temple], nor vow a personal valuation, nor make a vow of herem, nor set aside terumah or tithes. All these things they [the rabbis said that they are forbidden] on Yom Tov, how much more so [are they forbidden] on Shabbat. There is no difference between Yom Tov and Shabbat except for the preparation of food alone.

Every [act] for which one is liable on Shabbat because of mandated rest [shevut], [or] because it is only optional [reshut], [or] even though it is a religious act [mitzvah], he is also liable on Yom Tov. For the following acts he is liable because of shevut: One may not climb a tree, And one may not ride on an animal. And one may not swim in water. And one may not clap hands, nor slap [thighs], nor dance. For the following acts he is liable because they are only optional: One may not judge; And one may not betroth a wife, nor perform halizah, nor perform yibbum [consummate a levirate marriage]. And for the following acts one is liable even though it is a religious act [mitzvah]: One may not dedicate [anything to the Temple], nor vow a personal valuation, nor make a vow of herem, nor set aside terumah or tithes. All these things they [the rabbis said that they are forbidden] on Yom Tov, how much more so [are they forbidden] on Shabbat. There is no difference between Yom Tov and Shabbat except for the preparation of food alone.

Every [act] for which one is liable on Shabbat because of mandated rest [shevut], [or] because it is only optional [reshut], [or] even though it is a religious act [mitzvah], he is also liable on Yom Tov. For the following acts he is liable because of shevut: One may not climb a tree, And one may not ride on an animal. And one may not swim in water. And one may not clap hands, nor slap [thighs], nor dance. For the following acts he is liable because they are only optional: One may not judge; And one may not betroth a wife, nor perform halizah, nor perform yibbum [consummate a levirate marriage]. And for the following acts one is liable even though it is a religious act [mitzvah]: One may not dedicate [anything to the Temple], nor vow a personal valuation, nor make a vow of herem, nor set aside terumah or tithes. All these things they [the rabbis said that they are forbidden] on Yom Tov, how much more so [are they forbidden] on Shabbat. There is no difference between Yom Tov and Shabbat except for the preparation of food alone.

A live coal is [restricted to the same limits] as its owner, but a flame can be taken anywhere. In respect of a live coal of sanctified property [one who makes use of it] is considered as having trespassed, but as for a flame [of sanctified property], one may not derive benefit from it, but [one who does] has not trespassed. If one carries out a live coal into the public domain [on Shabbat] he is liable, but [if he carries out] a flame he is exempt. [The water from]: A private well is [restricted to the same limits] as its owner, And [the water from a well] belonging to the inhabitants of that town is [restricted to the same limits] as the people of that town; And [the water from a well] belonging to those who came up from Babylonia is [restricted to the same limits] as he who draws [the water].

On account of two months they profane Shabbat: on account of Nissan and Tishri, for on those months messengers go forth to Syria and in them the dates of the festivals are fixed. When the Temple stood they used to profane Shabbat for all the months, in order that the sacrifice might be offered on the right day.

On account of two months they profane Shabbat: on account of Nissan and Tishri, for on those months messengers go forth to Syria and in them the dates of the festivals are fixed. When the Temple stood they used to profane Shabbat for all the months, in order that the sacrifice might be offered on the right day.

Whether [the new moon] was seen clearly or was not seen clearly, they profane Shabbat on account of it. Rabbi Yose says: if it was been seen clearly they do not profane Shabbat on account of it.

Whether [the new moon] was seen clearly or was not seen clearly, they profane Shabbat on account of it. Rabbi Yose says: if it was been seen clearly they do not profane Shabbat on account of it.

If one who has seen the new moon and is not able to walk [to Jerusalem] on foot, he may be brought on a donkey or even in a litter [on Shabbat]. If they [the witnesses] are likely to be attacked, they may take sticks [to defend themselves]. If the distance is great [to Jerusalem], they may take provisions with them, since for as much as a night and a day’s journey they were allowed to profane Shabbat and go out to testify concerning the new moon, as it says: “These are the appointed times of the Lord … which you shall proclaim at their appointed time” (Leviticus 23:4).

If one who has seen the new moon and is not able to walk [to Jerusalem] on foot, he may be brought on a donkey or even in a litter [on Shabbat]. If they [the witnesses] are likely to be attacked, they may take sticks [to defend themselves]. If the distance is great [to Jerusalem], they may take provisions with them, since for as much as a night and a day’s journey they were allowed to profane Shabbat and go out to testify concerning the new moon, as it says: “These are the appointed times of the Lord … which you shall proclaim at their appointed time” (Leviticus 23:4).

There was a large courtyard in Jerusalem, and it was called Bet Yazek. There all the witnesses used to assemble and the court would examine them there. They would make large feasts for them there so that they would have an incentive to come. Originally they used not to leave the place the whole day, but Rabban Gamaliel decreed that they could go two thousand cubits from it in any direction. And these were not the only ones [who could go two thousand cubits in any direction], but also a midwife who has come to deliver a child, or one who comes to rescue from a fire or from bandits or from a river in flood or from a building that has fallen in all these are like residents of the town, and may go two thousand cubits [on Shabbat] in any direction.

If Yom Tov of Rosh Hashanah fell on Shabbat, they would blow the shofar in the Temple but not in the country. After the destruction of the Temple, Rabban Yohanan ben Zakai decreed that it should be blown [on Shabbat] in every place where there was a court. Rabbi Eliezer said: Rabban Yohanan ben Zakai decreed for Yavneh only. They said to him: both Yavneh and any place where there is a court.

If Yom Tov of Rosh Hashanah fell on Shabbat, they would blow the shofar in the Temple but not in the country. After the destruction of the Temple, Rabban Yohanan ben Zakai decreed that it should be blown [on Shabbat] in every place where there was a court. Rabbi Eliezer said: Rabban Yohanan ben Zakai decreed for Yavneh only. They said to him: both Yavneh and any place where there is a court.

There was another way in which Jerusalem was greater than Yavneh, that in every city which could see [Jerusalem] and hear and was near and could get to Jerusalem, they used to blow [on Shabbat], whereas in Yavneh they used to blow in the court only.

[For the sake of] the shofar of Rosh Hashanah one is not allowed to go past the [Shabbat] border, nor remove a pile of rocks, nor climb a tree, nor ride on an animal, nor swim on the water. One may not cut it, neither with an instrument forbidden because of shevut, nor with an instrument forbidden by a negative commandment. But if he wants to pour wine or water into it he may do so. They need not prevent children from blowing the shofar [on Rosh Hashanah]; on the contrary, they may help them until they learn how to blow. One who is just practicing has not fulfilled his obligation, and the one hears [the blast made] by another when practicing has not fulfilled his obligation.

If these passed and there was no answer, the court decrees three more fasts on the community. They may eat and drink [only] while it is still day; they may not work, bathe, anoint themselves with oil, wear shoes, or have marital, relations. And the bathhouses are closed. If these passed and there was no answer the court decrees upon the community a further seven, making a total of thirteen. These are greater than the first, for on these they blast the shofar and they lock the shops. On Mondays the shutters [of the shops] are opened a little when it gets dark, but on Thursdays they are permitted [the whole day] because of the Shabbat.

The men of the guard are permitted to drink wine in the evenings but not during the day, but the men of the father’s house may not [drink wine] either on the day or on the preceding evening. Both the men of the guard and the men of the ma'amad may not cut their hair nor wash their clothes, but on Thursday they may [do so] in honor of Shabbat.

For these matters they sound a blast even on Shabbat: if a city is besieged by Gentile [troops] or a river, or if a ship is foundering on the sea. Rabbi Yose says: [they sound a blast] for help but not for an outcry (for the sake of prayer). Shimon the Yemenite says: also for a plague, but the sages did not agree with him.

The men of the maamad fasted on four days of that week, from Monday to Thursday; they did not fast on Friday out of respect for Shabbat or on Sunday in order not to switch from the rest and delight [of Shabbat] to weariness and fasting and [thereby] die. On Sunday [they read], “In the beginning,” and, “Let there be a firmament;” On Monday, “Let there be a firmament,” and, “Let the waters be gathered together;” On Tuesday, “Let the waters be gathered together,” and, “Let there be lights;” On Wednesday, “Let there be lights,” and, “Let the waters swarm;” On Thursday, “Let the waters swarm,” and, “Let the earth bring forth;” On Friday, “Let the earth bring forth,” and, “And the heavens [and the earth] were completed.” For a long section two people read and for a short section one person. [This is how they would read] at Shacharit and Mussaf. And at minhah they assemble and read the section by heart, as they recite the Shema. On Friday at minhah they did not assemble out of respect for Shabbat.

The men of the maamad fasted on four days of that week, from Monday to Thursday; they did not fast on Friday out of respect for Shabbat or on Sunday in order not to switch from the rest and delight [of Shabbat] to weariness and fasting and [thereby] die. On Sunday [they read], “In the beginning,” and, “Let there be a firmament;” On Monday, “Let there be a firmament,” and, “Let the waters be gathered together;” On Tuesday, “Let the waters be gathered together,” and, “Let there be lights;” On Wednesday, “Let there be lights,” and, “Let the waters swarm;” On Thursday, “Let the waters swarm,” and, “Let the earth bring forth;” On Friday, “Let the earth bring forth,” and, “And the heavens [and the earth] were completed.” For a long section two people read and for a short section one person. [This is how they would read] at Shacharit and Mussaf. And at minhah they assemble and read the section by heart, as they recite the Shema. On Friday at minhah they did not assemble out of respect for Shabbat.

The men of the maamad fasted on four days of that week, from Monday to Thursday; they did not fast on Friday out of respect for Shabbat or on Sunday in order not to switch from the rest and delight [of Shabbat] to weariness and fasting and [thereby] die. On Sunday [they read], “In the beginning,” and, “Let there be a firmament;” On Monday, “Let there be a firmament,” and, “Let the waters be gathered together;” On Tuesday, “Let the waters be gathered together,” and, “Let there be lights;” On Wednesday, “Let there be lights,” and, “Let the waters swarm;” On Thursday, “Let the waters swarm,” and, “Let the earth bring forth;” On Friday, “Let the earth bring forth,” and, “And the heavens [and the earth] were completed.” For a long section two people read and for a short section one person. [This is how they would read] at Shacharit and Mussaf. And at minhah they assemble and read the section by heart, as they recite the Shema. On Friday at minhah they did not assemble out of respect for Shabbat.

During the week in which the ninth of Av falls it is forbidden to cut the hair and to wash clothes but on Thursday it is permitted in honor of Shabbat. On the eve of the ninth of Av one should not eat a meal of two cooked dishes, nor should he eat meat or drink wine. Rabban Shimon ben Gamaliel says: one should make change [his diet.] Rabbi Judah obligated turning over the bed, but the sages did not agree with him.

How so? If the fourteenth [of Adar] falls on Monday, the villages and large towns read on that day and the walled places on the next day. If it falls on Tuesday or on Wednesday, the villages move the reading up to the day of gathering, the large towns read on that day, and the walled places on the next day. If it falls on Thursday, the villages and large towns read on that day and the walled places on the next day. If it falls on Friday, the villages move the reading up to the day of gathering and the large towns and walled places read on that day. If it falls on Shabbat, the villages and large towns move the reading up to the day of gathering, and the walled places read on the next day. If it falls on Sunday, the villages move the reading up to the day of gathering, the large towns read on that day, and the walled cities on the day following.

What is considered a large town? One which has in it ten idle men. One that has fewer is considered a village. In respect of these they said that they should be moved up but not postponed. But with regard to the bringing the wood for the priests, the [fast of] Tisha B’Av, the hagigah, and assembling the people they postpone [until after Shabbat] and they do not move them up. Although they said that they should be moved up but not postponed, it is permissible to mourn, to fast, and to distribute gifts to the poor [on these earlier days]. Rabbi Judah said: When is this so? In a place where people gather on Mondays and Thursdays, but in places where people do not gather on Mondays and Thursdays, the Megillah is read only on its proper day.

There is no difference between Shabbat and Yom Tov except the preparation of food. There is no difference between Shabbat and Yom HaKippurim except that the deliberate violation of the one is punished by a human court and the deliberate violation of the other by karet.

There is no difference between Shabbat and Yom Tov except the preparation of food. There is no difference between Shabbat and Yom HaKippurim except that the deliberate violation of the one is punished by a human court and the deliberate violation of the other by karet.

If Rosh Hodesh Adar falls on Shabbat the portion of shekalim is read [on that day]. If it falls in the middle of the week, it is read on the Shabbat before, and on the next Shabbat there is a break. On the second [of the special Shabbatot] they read “Zakhor;” On the third the portion of the red heifer; On the fourth “This month shall be for you;” On the fifth the regular order is resumed. They interrupt [the regular order] for anything: for Rosh Hodesh, for Hanukkah, for Purim, for fasts, for Ma’amadot, and for Yom HaKippurim.

If Rosh Hodesh Adar falls on Shabbat the portion of shekalim is read [on that day]. If it falls in the middle of the week, it is read on the Shabbat before, and on the next Shabbat there is a break. On the second [of the special Shabbatot] they read “Zakhor;” On the third the portion of the red heifer; On the fourth “This month shall be for you;” On the fifth the regular order is resumed. They interrupt [the regular order] for anything: for Rosh Hodesh, for Hanukkah, for Purim, for fasts, for Ma’amadot, and for Yom HaKippurim.

If Rosh Hodesh Adar falls on Shabbat the portion of shekalim is read [on that day]. If it falls in the middle of the week, it is read on the Shabbat before, and on the next Shabbat there is a break. On the second [of the special Shabbatot] they read “Zakhor;” On the third the portion of the red heifer; On the fourth “This month shall be for you;” On the fifth the regular order is resumed. They interrupt [the regular order] for anything: for Rosh Hodesh, for Hanukkah, for Purim, for fasts, for Ma’amadot, and for Yom HaKippurim.

On Hanukkah they read the section of the princes (Numbers. On Purim, “And Amalek came” (Exodus 17:8). On Rosh Hodesh, “And on the first of your months” (Numbers 28:11). On Maamadot, the account of the creation (Genesis 1:1-2:3). On fast days, the blessings and curses (Leviticus 26:3 ff and Deuteronomy. They do not interrupt while reading the curses, but rather one reads them all. On Monday and Thursday and on Shabbat at minhah they read according to the regular order and this does not count as part of the reading [for the succeeding Shabbat]. As it says, “And Moshe declared to the children of Israel the appointed seasons of the Lord” (Leviticus 23:44) it is their mitzvah that each should be read in its appropriate time.

On Hanukkah they read the section of the princes (Numbers. On Purim, “And Amalek came” (Exodus 17:8). On Rosh Hodesh, “And on the first of your months” (Numbers 28:11). On Maamadot, the account of the creation (Genesis 1:1-2:3). On fast days, the blessings and curses (Leviticus 26:3 ff and Deuteronomy. They do not interrupt while reading the curses, but rather one reads them all. On Monday and Thursday and on Shabbat at minhah they read according to the regular order and this does not count as part of the reading [for the succeeding Shabbat]. As it says, “And Moshe declared to the children of Israel the appointed seasons of the Lord” (Leviticus 23:44) it is their mitzvah that each should be read in its appropriate time.

He who reads the Megillah may either stand or sit. Whether one read it or two read it [together] they [those listening] have fulfilled their obligation. In places where it is the custom to say a blessing, they say the blessing, and where it is not the custom they do not say the blessing. On Mondays and Thursdays and on Shabbat at minhah, three read from the torah, they do not add [to this number] nor decrease [from it], nor do they conclude with [a haftarah] from the Prophets. The one who begins the Torah reading and the one who concludes the Torah reading blesses before it and after it.

On Rosh Hodesh and on the intermediate days of festivals four read. They do not add [to this number] nor decrease [from it], nor do they conclude with [a haftarah] from the Prophets. The one who begins the Torah reading and the one who concludes the Torah reading blesses before it and after it. This is the general rule: on any day which has a musaf and is not a festival four read. On a festival five. On Yom Hakippurim six. On Shabbat seven; they may not decrease [from this number] but they may add [to it], and they conclude with [a haftarah] from the Prophets. The one who begins the Torah reading and the one who concludes the Torah reading blesses before it and after it.

One who buries his dead three days before a festival, the decrees of shiva are annulled from him; [One he buries his dead] eight days before a festival, the decrees of the shloshim [thirty days] are annulled from him. Because they [the sages] said that Shabbat counts but does not interrupt, while festivals interrupt and do not count.

Rabbi Eliezer says: From the time the Temple was destroyed, Atzeret (Shavuot) is like Shabbat. Rabban Gamaliel says: Rosh Hashanah and Yom Kippur are like festivals. The sages say: [the rule is] not according to the words of this one nor that one, rather Atzeret is like the festivals and Rosh Hashanah and Yom Kippur are like Shabbat.

Rabbi Eliezer says: From the time the Temple was destroyed, Atzeret (Shavuot) is like Shabbat. Rabban Gamaliel says: Rosh Hashanah and Yom Kippur are like festivals. The sages say: [the rule is] not according to the words of this one nor that one, rather Atzeret is like the festivals and Rosh Hashanah and Yom Kippur are like Shabbat.

[The laws concerning] the dissolution of vows hover in the air and have nothing to rest on. The laws concerning Shabbat, hagigot, and trespassing are as mountains hanging by a hair, for they have scant scriptural basis but many halakhot. [The laws concerning] civil cases and [Temple] worship, purity and impurity, and the forbidden relations have what to rest on, and they that are the essentials of the Torah.

Atzeret (Shavuot) which fell on a Friday: Bet Shammai say: the day of the slaughter [of the wholly burnt offerings] is after Shabbat. And Bet Hillel say: the day of the slaughter is not after Shabbat. They agree, however, that if it falls on Shabbat, the day of the slaughter is after Shabbat. The high priest does not [in that case] put on his [special] garments, and mourning and fasting are permitted, in order not to confirm the view of those who say that Atzeret is after Shabbat.

Atzeret (Shavuot) which fell on a Friday: Bet Shammai say: the day of the slaughter [of the wholly burnt offerings] is after Shabbat. And Bet Hillel say: the day of the slaughter is not after Shabbat. They agree, however, that if it falls on Shabbat, the day of the slaughter is after Shabbat. The high priest does not [in that case] put on his [special] garments, and mourning and fasting are permitted, in order not to confirm the view of those who say that Atzeret is after Shabbat.

Atzeret (Shavuot) which fell on a Friday: Bet Shammai say: the day of the slaughter [of the wholly burnt offerings] is after Shabbat. And Bet Hillel say: the day of the slaughter is not after Shabbat. They agree, however, that if it falls on Shabbat, the day of the slaughter is after Shabbat. The high priest does not [in that case] put on his [special] garments, and mourning and fasting are permitted, in order not to confirm the view of those who say that Atzeret is after Shabbat.

Atzeret (Shavuot) which fell on a Friday: Bet Shammai say: the day of the slaughter [of the wholly burnt offerings] is after Shabbat. And Bet Hillel say: the day of the slaughter is not after Shabbat. They agree, however, that if it falls on Shabbat, the day of the slaughter is after Shabbat. The high priest does not [in that case] put on his [special] garments, and mourning and fasting are permitted, in order not to confirm the view of those who say that Atzeret is after Shabbat.

Atzeret (Shavuot) which fell on a Friday: Bet Shammai say: the day of the slaughter [of the wholly burnt offerings] is after Shabbat. And Bet Hillel say: the day of the slaughter is not after Shabbat. They agree, however, that if it falls on Shabbat, the day of the slaughter is after Shabbat. The high priest does not [in that case] put on his [special] garments, and mourning and fasting are permitted, in order not to confirm the view of those who say that Atzeret is after Shabbat.

One who opened his jar [of wine] or broke into his dough [to sell them] on account of the festival [and an am haaretz touched the wine or dough]: Rabbi Judah says: he may finish [selling them after the festival]; But the sages say: he may not finish. When the festival was over, they undertook the purification of the Temple court. If the festival ended on Friday, they did not undertake [the purification of the Temple court] because of the honor of the Shabbat. Rabbi Judah said: even not on Thursday, for the priests are not free.

The following are believed to testifying when they are grown-up about what they saw when they were minors: A person is believed to say “This is the handwriting of my father”, “This is the handwriting of my teacher”, “This is the handwriting of my brother”; “I remember that that woman went out with a hinuma and an uncovered head”; “That that man used to go out from school to immerse in order to eat terumah”; “That he used to take a share with us at the threshing floor”; “That this place was a bet ha-peras”; “That up to here we used to go on Shabbat”; But a man is not believed when he says: “So-and-so had a path in this place”; “That man had a place of standing up and eulogy in this place”.

One who vows abstinence from a bed is permitted a couch, the words of Rabbi Meir. But the Sages say: A couch is included in “bed”. If he vows abstinence from a couch, he is permitted the use of a bed. One who vows not to benefit from a town, may enter the town’s [Shabbat] border but may not enter its outskirts. But one who vows not to benefit from a house, is forbidden [only] from the door-stop and inwards.

There is one who is obligated for the act of his ox and exempt from his own act, and one who is exempt from the act of his ox and obligated on his own act. [If] his ox caused embarrassment [to another person], he is exempt; [If, however] he caused embarrassment [to another person] he is obligated. [If] his ox put out the eye of his slave or knocked out his [slave’s] tooth, he is exempt [from freeing the slave]; [If, however] he put out the eye of his slave or knocked out his tooth, he is obligated to free the slave. [If] his ox injured his father or mother he is obligated; [If, however] he injured his father or mother he is exempt. [If] his ox lit a heap of produce on fire on Shabbat, he is obligated; [If, however] he lit a heap of produce on Shabbat he is exempt, because he is liable for his life.

There is one who is obligated for the act of his ox and exempt from his own act, and one who is exempt from the act of his ox and obligated on his own act. [If] his ox caused embarrassment [to another person], he is exempt; [If, however] he caused embarrassment [to another person] he is obligated. [If] his ox put out the eye of his slave or knocked out his [slave’s] tooth, he is exempt [from freeing the slave]; [If, however] he put out the eye of his slave or knocked out his tooth, he is obligated to free the slave. [If] his ox injured his father or mother he is obligated; [If, however] he injured his father or mother he is exempt. [If] his ox lit a heap of produce on fire on Shabbat, he is obligated; [If, however] he lit a heap of produce on Shabbat he is exempt, because he is liable for his life.

Whatever is more frequent than another, takes precedence over the other. The daily offerings precede the additional offerings; The additional offerings of Shabbat precede the additional offerings of Rosh Hodesh; The additional offerings of Rosh Hodesh precede the additional offerings of Rosh Hashanah. As it is said, “You shall present these in addition to the morning portion of the regular burnt offering” (Numbers 28:23).

The [absence of the] daily offerings (tamidin) does not invalidate the additional offerings (musafin), neither does [the absence of] the additional offerings invalidate the daily offerings, neither does the absence of [one of the] additional offerings invalidate the other additional offerings. Even though they did not offer the [tamid] lamb in the morning they must offer [the lamb] towards evening. Rabbi Shimon said: When is this so? Only when they had acted under constraint or in error, but if they acted deliberately and did not offer the lamb in the morning they may not offer [the lamb] towards evening. If they did not burn the incense in the morning they burn it towards evening. Rabbi Shimon said: all of it was burned towards evening. For the golden altar was dedicated only by the incense of spices. And the altar for the olah by the daily offering of the morning, And the table only by the showbread on Shabbat, And the menorah only by [the kindling of] seven lamps towards evening.

Rabbi Ishmael says: On Shabbat the omer was taken out of three seahs [of barley] and on a weekday out of five. But the sages say: whether on Shabbat or on a weekday it was taken out of three seahs. Rabbi Hanina the vice-high priest says: on Shabbat it was reaped by one man with one sickle into one basket, and on a weekday it was reaped by three men into three baskets and with three sickles. But the sages say: whether on Shabbat or on a weekday it was reaped by three men into three baskets and with three sickles.

Rabbi Ishmael says: On Shabbat the omer was taken out of three seahs [of barley] and on a weekday out of five. But the sages say: whether on Shabbat or on a weekday it was taken out of three seahs. Rabbi Hanina the vice-high priest says: on Shabbat it was reaped by one man with one sickle into one basket, and on a weekday it was reaped by three men into three baskets and with three sickles. But the sages say: whether on Shabbat or on a weekday it was reaped by three men into three baskets and with three sickles.

Rabbi Ishmael says: On Shabbat the omer was taken out of three seahs [of barley] and on a weekday out of five. But the sages say: whether on Shabbat or on a weekday it was taken out of three seahs. Rabbi Hanina the vice-high priest says: on Shabbat it was reaped by one man with one sickle into one basket, and on a weekday it was reaped by three men into three baskets and with three sickles. But the sages say: whether on Shabbat or on a weekday it was reaped by three men into three baskets and with three sickles.