shabbat

577 occurrences across the corpus

The Mishnah

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.

Mishnah Menachot 10:9

One may reap on account of the saplings or in order to make a house for mourners or in order not to interrupt the bet hamidrash. One may not bind them in bundles but one may leave them in small heaps. The mitzvah of the omer is that it should be brought from the standing grain. If this cannot be found he may bring it from the sheaves. The mitzvah is that it should be brought from moist (fresh) grain. If this cannot be found he may bring it from dry grain. The mitzvah is that it should be reaped at night. If it was reaped at day it is valid. And it overrides the Shabbat.

Mishnah Menachot 11:2

Both the two loaves and the showbread their kneading and their shaping were performed outside [the Temple Court], and their baking was inside. And they do not override the Shabbat. Rabbi Judah says: all of these were performed inside [the Temple Court]. Rabbi Shimon says: One should always accustom himself to say, “The two loaves and the showbread were valid whether made in the Temple Court or in Bet Pagi.”

Mishnah Menachot 11:3

The high priest’s griddle cakes: their kneading, their shaping, and their baking were performed within [the Temple Court], And they override the Shabbat. The grinding [of the grain for it] and the sifting did not override the Shabbat. Rabbi Akiva said a general rule: any work that can be done on the eve of Shabbat does not override Shabbat, but that which cannot be done on the eve of Shabbat does override Shabbat.

Mishnah Menachot 11:3

Mishnah Menachot 11:6

There were there four golden props [at the corners of] the table, each split at the top, which supported the cakes, two for the one row and two for the other row. And there were twenty-eight rods, each [shaped] like the half of a hollow reed, fourteen for the one row and fourteen for the other row. Neither the placing of the rods nor their removal overrode the Shabbat, but [a priest] used to enter on the day before Shabbat, pull out the rods, and place them parallel with the length of the table. Every article that stood in the Temple was placed with its length parallel with the length of the House.

Mishnah Menachot 11:6

Mishnah Menachot 11:7

There were two tables inside the sanctuary, at the entrance of the Temple, the one of marble and the other of gold. On the table of marble they laid the showbread when it was brought in, and on the table of gold they laid the showbread when it was brought out, since we raise [the status] of what is holy and we don’t lower it down. And within [the sanctuary] there was a table of gold on which the showbread lay continually. Four priests entered: two bearing the two rows [of the showbread] in their hands and two bearing the two dishes [of frankincense] in their hands; And four went in before them, two to take away the two rows [of the showbread] and two to take away the two dishes [of frankincense]. Those who brought them in stood at the north side facing the south, and those who took them away stood at the south side facing the north. These withdrew [the old] and the others laid down [the new], the handbreadth of the one being by the side of the handbreadth of the other, as it is said, “Before me continually” (Exodus 25:30). Rabbi Yose says: even if these [first] took away [the old] and the others laid down [the new later on], this too fulfills the requirement of continually. They went out and laid [the old bread] on the table of gold that was in the sanctuary [at its entrance]. They then burned the dishes [of frankincense] and the loaves were distributed among the priests. If Yom Kippur fell on a Shabbat the cakes were distributed in the evening. If it fell on a Friday the he-goat of Yom Kippur was eaten in the evening. The Babylonian [priests] used to eat it raw for they were not fastidious.

Mishnah Menachot 11:8

If he arranged the showbread on Shabbat and the dishes [of frankincense] on the day after Shabbat, and burned the dishes [of frankincense] on the [next] Shabbat, it is not valid, and one is not liable over it for piggul, remnant, or uncleanness. If he arranged the bread and the dishes [of frankincense] on Shabbat and burned the dishes of frankincense on the day after Shabbat, it is not valid, and one is not liable over it for piggul, remnant, or uncleanness. If he arranged the bread and the dishes [of frankincense] on the day after Shabbat and burned the dishes [of frankincense] on the [next] Shabbat, it is not valid. What should he do? He should leave it until the following Shabbat, for even if it remains many days on the table there is nothing to this.

Mishnah Menachot 11:8

Mishnah Menachot 11:9

The two loaves were eaten never earlier than on the second day and never later than on the third day. How so? [Normally] they were baked on the day before the festival and eaten on the festival, that is, on the second day. If the festival fell on the day after Shabbat, they would be eaten on the third day. The showbread was eaten never earlier than on the ninth day and never later than on the eleventh day. How so? [Normally] it was baked on the day before Shabbat and eaten on Shabbat [of the following week], that is on the ninth day. If a festival fell on the day before Shabbat, it would be eaten on the tenth day. If the two days of Rosh Hashanah [fell before Shabbat], it would then be eaten on the eleventh day. [Baking] overrides neither Shabbat nor the festival. Rabban Shimon ben Gamaliel says in the name of Rabbi Shimon, son of the deputy [high priest]: it overrides the festival but not the fast day (Yom Kippur).

Mishnah Menachot 11:9

Mishnah Menachot 12:4

A man may offer a minhah consisting of sixty tenths and bring them in one vessel. If one said, “I take upon myself to offer sixty-one tenths,” he must bring sixty in one vessel and the one in another vessel, since the congregation brings on the first day of the festival [of Sukkot] when it falls on Shabbat sixty-one tenths [as a minhah], it is enough for an individual that [his minhah] should be one tenth less than that of the congregation. Rabbi Shimon said: but some of these [sixty-one tenths] are for the bullocks and some for the lambs, and they may not be mixed one with the other! Rather sixty tenths mingles [in one vessel]. They said to him: can sixty be mingled [in one vessel] and not sixty-one? He answered, so it is with all the measures prescribed by the sages: a man may immerse himself in forty seahs of water, but he may not immerse himself in forty seahs less one kortob. One may not offer one [log], two, or five [logs], but one may offer three, four, six, or anything above six.

Mishnah Chullin 1:1

All may slaughter, and their slaughtering is valid, except a deaf-mute, an imbecile or a minor, lest they mess up [the animal] through their slaughtering. And if any of these slaughtered while others were standing over them, their slaughtering is valid. That which is slaughtered by a non-Jew is a nevelah and defiles by carrying. If one slaughtered at night, and also a blind man that slaughtered, the slaughtering is valid. One who slaughtered on Shabbat or Yom Kippur, even though he is liable for his own life, the slaughtering is valid.

Mishnah Chullin 1:7

Temed: Before it has fermented it may not be bought with second tithe money and it renders a mikveh invalid; After it has fermented it may be bought with second tithe money and it does not render a mikveh invalid. Brothers who are partners [in their inheritance]: When they are liable to pay the kalbon, they are exempt from the cattle tithe, And when they are liable to the cattle tithe, they are exempt from the kalbon. Whenever there is [the power] to sell, there is no fine, and whenever there is a fine there is no power to sell. Whenever there is the right of refusal there can be no halizah, and whenever there can be halizah there is no longer the right of refusal. When the shofar is blown there is no havdalah, and when there is havdalah the shofar is not blown. [Thus], if a festival falls on the day before Shabbat the shofar is blown but there is no havdalah; If it falls on the day following Shabbat there is havdalah but the shofar is not blown. How do they recite havdalah [on a festival that follows Shabbat]? “Who distinguishes between holy and holy.” Rabbi Dosa says: “Who distinguishes between the more holy and less holy day.”

Mishnah Chullin 1:7

Mishnah Arakhin 2:5

There were never less than six inspected lambs in the chamber of lambs, enough for Shabbat and the [two] festival days of Rosh Hashanah, and their number could be increased infinitely. There were never less than two trumpets and their number could be increased infinitely. There were never less than nine lyres, and their number could be increased infinitely. But there was only one cymbal.

Mishnah Temurah 2:1

There are [laws relating] to the sacrifices of an individual which do not apply to congregational sacrifices and [laws relating] to congregational sacrifices which do not apply to the sacrifices of individuals. For sacrifices of an individual can make a substitute whereas congregational sacrifices cannot make a substitute; Sacrifices of an individual can be either males or females, whereas congregational sacrifices can be only males. For sacrifices of an individual the owner is responsible for them and their libations, whereas for congregational sacrifices they are not liable for them or for their libations, although they are liable for their libations once the sacrifice has been offered. There are [laws relating] to congregational sacrifices which do not apply to the sacrifices of individuals: For congregational sacrifices override Shabbat and [the laws] of ritual impurity, whereas sacrifices of individuals do not override the Shabbat or [the laws] of ritual impurity. Rabbi Meir said: but do not the griddle cakes of a high priest and the bull for Yom Hakippurim which are sacrifices of individuals and yet override the Shabbat and [the laws] of ritual impurity? The matter therefore depends on [whether] the time [for the offering up] is fixed.

Mishnah Temurah 2:1

Mishnah Keritot 1:1

There are in the Torah thirty-six [transgressions which are punishable with] karet: When one has intercourse with his mother, His father's wife; Or his daughter-in-law; When a man has intercourse with a male, Or with a beast, Or when a woman brings a beast upon herself; When one has intercourse with a woman and her daughter; Or with a married woman; Or with his sister; Or with his father's sister; Or his mother's sister; Or his wife's sister; Or his brother's wife; Or the wife of his father's brother; Or with a menstruating woman; One who blasphemes [the Lord]; One who worships idols; Or dedicates his children to Molech; Or has a ba’al ov; Or desecrates the Shabbat; When an unclean person eats of sacred food; Or when one enters the precincts of the Temple in an unclean state; When one eats forbidden fat, Or blood; Notar; Or piggul; When one slaughters Or offers up [a consecrated animal] outside [the Temple]; One who eats anything leavened on Pesah; One who eats Or works on Yom Kippur; One who compounds the oil [of anointing]; Or compounds incense; Or uses [unlawfully] oil of anointing; And [when one transgresses the laws of] the pesah, And circumcision from among positive commandments.

Mishnah Keritot 1:6

If a woman miscarries on the eve of the eighty-first day: Bet Shammai say: she is exempted from an offering. But Bet Hillel say: she is liable. Bet Hillel said to Bet Shammai: what is the difference between the eve of the eighty-first day and the eighty-first day itself? Since these are considered equal with regard to [blood] uncleanness, why should they not be considered equal also with reference to the offerings? Bet Shammai said to them: No; if you said this in the case where she miscarries on the eighty-first day where it occurred at a time when she was fit to bring an offering, can you say this where she miscarries on the eve of the eighty-first day, where it did not occur at a time when she was fit to bring an offering? Bet Hillel said to them: the case of a woman who miscarries on the eighty-first day which fell on a Shabbat shall prove it, where it did not take place at a time when she was fit to bring an offering and yet she is liable to bring a [new] offering. Bet Shammai said to them: No; if you says this of the eighty-first day which fell on a Shabbat for although it is not fit for offerings of an individual, it is at least fit for communal offerings, would you maintain this concerning a woman who miscarries on the eve of the eighty-first day, seeing that the night is fit neither for offerings of the individual nor for communal offerings? As to [your argument of the uncleanness of] the blood, it proves nothing, for if she aborted within the period of cleanness the blood is unclean, and yet she is exempted from an offering.

Mishnah Keritot 1:6

Mishnah Keritot 3:4

It is possible that by one act of eating a person could become liable to four hatats and one asham: If an unclean person eats forbidden fat, which was at the same time notar of an offering, and [it was on] Yom Kippur. Rabbi Meir says: if it was on Shabbat and he carried it out, he is liable [to yet another hatat]. But they said to him: this is a different name.

Mishnah Keritot 3:10

Rabbi Akiba said: I asked Rabbi Eliezer: if one performed many acts of forbidden work of the same category on different Shabbats but in one spell of unawareness, what is the law? Is he liable only to one [offering] for all of them, or to a separate one for each of them? He replied to me: he is liable to a separate one for each of them. And this can be derived by through a kal vehomer. If with regard to relations with a menstruant, for which there are neither many categories nor many ways of sinning, one is still liable for each act, how much more must one be liable to separate offerings in the case of Shabbat, for which there are many categories [of work] and many ways of sinning! I said to him: No, you may hold this view in the case of the menstruant, since in that case there are two warnings: the man is warned with regard to the menstruant woman, and the menstruant woman is warned with a man; but can you hold the same in the case of the Shabbat where there is only one warning? He said to me: One who has relations with [menstruant] minors can prove the point, where there is but one warning, and yet one is liable for each act. I responded to him: No, you may hold this view in the case of minors because although no prohibition now applies, it will apply later; but can you hold the same view with regard to Shabbat where neither now nor later [is there more than one warning]? He said to me: Let the law concerning intercourse with an animal prove my point. I replied to him: the law concerning intercourse with an animal is indeed comparable to [that concerning] Shabbat.

Mishnah Keritot 3:10

Mishnah Keritot 4:1

If [a person was] in doubt whether he had eaten forbidden fat or not, or even if he had certainly eaten [of it] but [was] in doubt as to whether it had the requisite quantity or less; or [if there were] before him permitted fat as well as forbidden fat, and he ate of one of them and does not know of which of them he ate; Or if his wife and his sister were with him in the house and he unwittingly [had sex] with one of them and does not know with which of them he unwittingly [had sex]; Or if he did forbidden labor and does not know whether it was on Shabbat or on a weekday, He is liable for an asham talui.

Mishnah Keritot 4:2

Just as a person who ate forbidden fat twice in one spell of unawareness is liable to only one hatat, so too, when the transgression is in doubt, he is liable to only one asham talui. If in the meantime he became aware [of the possible sin] he is liable to a separate asham talui for each act, just as he would [in similar circumstances] be liable to a separate hatat for each act. Just as one is liable to separate hatats if he ate, in one spell of unawareness, forbidden fat and blood and piggul and notar, so, too, when the transgression is in doubt, he is liable to an asham talui for each different act. [If both] forbidden fat and notar lay before a person and he ate one of them but does not know which; Or if his menstruant wife and his sister were with him in his house and he has sex unwittingly with one of them and does not know with which, Or if Shabbat and Yom Kippur [followed each other] and he did forbidden work at twilight and does not know on which day: Rabbi Eliezer declares him liable to a hatat; But Rabbi Joshua exempts him. Rabbi Yose said: they did not dispute about a person that did work at twilight, for he is certainly exempt, for I may assume that part of the work was done on the one day and part on the following day. About what did they dispute? About one who did work during the day itself but he did not know whether he did it on Shabbat or on Yom Kippur, or if he did work and did not know what manner of work he did: Rabbi Eliezer declares him liable to a hatat; But Rabbi Joshua exempts him. Rabbi Judah said: Rabbi Joshua exempts him even from an asham talui.

Mishnah Keritot 4:2

Mishnah Meilah 4:5

All kinds of food can combine with one another: To make up the quantity of half a peras in order to render the body unfit [To make up the food] for two meals to form an eruv; To make up the volume of an egg to contaminate food; To make up the volume of a dry fig with regard to carrying on Shabbat; And the volume of a date with regard to Yom Kippur. All kinds of drinks can combine with one another: To make up a quarter [of a log] in order to render the body unfit; To make up a mouthful with regard to Yom Kippur.

Mishnah Tamid 2:5

They picked out from there some good fig-tree branches to make a second fire for the incense near the south-western corner some four cubits to the north of it, using as much wood as he judged sufficient to form five seahs of coals, and on the Shabbat as much as he thought would make eight seahs of coals, because from there they used to take fire for the two dishes of frankincense for the showbread. The limbs and the pieces of fat which had not been consumed over night were put back on the wood. They then kindled the two fires and descended and went to the chamber of hewn stone.

Mishnah Tamid 5:1

The superintendent said to them: Bless one blessing! And they blessed. They then read the Ten Commandments, the Shema, the “And it will be if you hearken” (the second paragraph of Shema) and Vayomer (the third paragraph of Shema), and they blessed the people with three blessings: Emet veYatziv, and Avodah, and the priestly benediction. On Shabbat they added a blessing to be said by the watch which was leaving.

Mishnah Tamid 5:5

The priest who had won the firepan, would take the silver pan and ascend to the top of the altar and clear away the live coals to this side and that, and he would rake [the coals]. He then went down and poured them into a gold [firepan]. About a kav of the coals was spilt, and these he swept into the channel. On Shabbat he used to put an overturned pot on them. This pot was a large vessel which could hold a letekh. It had two chains; with one he used to draw it down, and with the other he used to hold it above so that it should not roll over. It was used for three purposes for placing over live coals, and over a [dead] creeping thing on Shabbat, and for drawing down the ashes from the top of the altar.

Mishnah Tamid 5:5

Mishnah Tamid 7:4

The following are the psalms that were chanted in the Temple. 1) On the first day they used to say, “The earth is the Lord's and the fullness thereof, the world and they that dwell therein” (Psalms 24). 2) On the second day they used to say: “Great is the Lord and highly to be praised, in the city of our God. His holy mountain” (Psalms 48). 3) On the third day they used to say: “God stands in the congregation of God, in the midst of the judges he judges” (Psalms 82). 4) On the fourth day they used to say: “O Lord, God to whom vengeance belongs. God to whom vengeance belongs, shine forth” (Psalms 94). 5) On the fifth day they used to say: “Sing aloud unto God our strength, shout unto the God of Jacob” (Psalms 91). 6) On the sixth day they used to say: “The lord reigns, he is clothed in majesty, the Lord is clothed, He has girded himself with strength” (Psalms 93). 7) On Shabbat they used to say: “A psalm, a song for the Sabbath day” (Psalms 92). A psalm, a song for the time to come, for the day that will be all Shabbat and rest for everlasting life.

Mishnah Tamid 7:4

Mishnah Kelim 11:4

If unclean iron was smelted together with clean iron and the greater part was from the unclean iron, [the vessel made of the mixture] is unclean; If the greater part was from the clean iron, the vessel is clean. If each was half, it is unclean. The same law also applies to a mixture of cement and cattle dung. A door bolt is susceptible to impurity, but [one of wood] that is only plated with metal is not susceptible to impurity. The clutch and the crosspiece [of a lock] are susceptible to impurity. A door-bolt: Rabbi Joshua says: he may remove it from one door and hang it on another on Shabbat. Rabbi Tarfon says: it is like all other vessels and may be carried about in a courtyard.

Mishnah Kelim 17:11

Sometimes they stated a smaller measure: Liquid and dry measures were measured with the Italian standard which was the one that was used in the wilderness. Sometimes they stated a measure that varied according to the individual concerned: One who takes the handful of a minhah, One who takes both hands full of incense, One who drinks a cheek full on Yom Kippur, And the two meals for an eruv, The quantity being the food one eats on weekdays and not on Shabbat, the words of Rabbi Meir. Rabbi Judah says: as on Shabbat and not as on weekdays. And both intended to give the more lenient ruling. Rabbi Shimon says: two thirds of a loaf, when three [loaves] are made of a kav. Rabbi Yohanan ben Beroka says: not less than a loaf that is purchased for a pundium when the price of wheat is four se'ah for a sela’.

Mishnah Kelim 17:11

Mishnah Kelim 18:2

Its carriage: if it can be slipped off, is not regarded as connected, nor is it included in its measurement, nor does it afford protection together with it in the tent of a corpse, nor may it be drawn along on Shabbat if it contains money. If it cannot be slipped off, it is regarded as connected, it is included in its measurement, it affords protection together with it in the tent of a corpse, it may be drawn along on Shabbat even if it contains money. Its arched top, if it is fixed [to the box], is considered connected and is measured with it, but if it is not fixed it is not connected and is not measured with it. How is it measured? As an ox-head. Rabbi Judah says: if it cannot stand by itself it is clean.

Mishnah Kelim 18:2

Mishnah Negaim 1:4

Rabbi Hanina, the vice-chief of priests, says: the colors of negaim are sixteen. Rabbi Dosa ben Harkinas says: the colors of negaim are thirty-six. Akaviah ben Mahalalel says: seventy-two. Rabbi Hanina the vice-chief of priests says: negaim may not be inspected for the first time at the end of Shabbat, since the end of that week will fall on Shabbat; Nor on a Monday, since the end of the second week will fall on Shabbat; Nor on a Tuesday, in the case of houses, since the end of the third week will fall on Shabbat. Rabbi Akiva says: they may be inspected at all times, and if the time for the second inspection falls on Shabbat it is postponed to after Shabbat; and this procedure leads sometimes to a leniency and sometimes to a stringency.

Mishnah Negaim 1:4

Mishnah Tahorot 6:6

A condition of doubt in a private domain is unclean unless he says, "I did not touch the unclean thing." A condition of doubt in a public domain is clean unless he can say, "I did touch the unclean thing." What is regarded as a public domain? The paths of Bet Gilgul and similar places are regarded as a private domain in respect of the laws of Shabbat, and a public domain in respect of those of uncleanness. Rabbi Elazar says: they only mentioned the paths of Bet Gilgul because they are regarded as a private domain in both respects. Paths that open out towards cisterns, pits, caverns or wine-presses are regarded as a private domain in respect of the laws of Shabbat and as a public domain in respect of those of uncleanness.

Mishnah Tahorot 6:6

Mishnah Tahorot 6:7

A valley: in summer time is a private domain in respect of the laws of Shabbat, but as a public domain in respect of those of uncleanness; And in the rainy season it is regarded as a private domain in both respects.

Mishnah Tahorot 6:8

A basilica: is a private domain in respect of the laws of Shabbat but as a public domain in respect of those of uncleanness. Rabbi Judah says: if one is standing at one door can see those that enter and leave at the other door, it is regarded as a private domain in both respects; otherwise it is regarded as a private domain in respect of Shabbat and as a public domain in respect of uncleanness.

Mishnah Tahorot 6:8

Mishnah Tahorot 6:9

A covered forum:: is a private domain in respect of Shabbat and a public domain in respect of the laws of uncleanness; And so too the sides. Rabbi Meir says: the sides are regarded as a private domain in both respects.

Mishnah Tahorot 6:10

Colonnades: are a private domain in respect of Shabbat and a public domain in respect of the laws of uncleanness. A courtyard into which many people enter by one door and leave by another, is a private domain in respect of Shabbat and a public domain in respect of the laws of cleanness

Mishnah Tahorot 6:10

Mishnah Niddah 4:4

A woman who is having difficult labor is regarded as a menstruant. If she had difficult labor for three days of the eleven days and she ceased having pains for twenty-four hours and then gave birth, she is regarded as having given birth in zivah, the words of Rabbi Eliezer. Rabbi Joshua says: a night and a day, as the night and the day of Shabbat. That she ceased from having pain, but not from bleeding.

Mishnah Niddah 10:1

If a young girl, whose age of menstruation has not arrived, married: Bet Shammai says: she is allowed four nights; And Bet Hillel says: until the wound is healed. If the age of her menstruation has arrived and she married: Bet Shammai says: she is allowed the first night; And Bet Hillel says: four nights, until after Shabbat. If she had observed blood while she was still in her father's house: Bet Shammai ruled: she is only allowed the obligatory marital intercourse, And Bet Hillel says: all that night.

Mishnah Makhshirin 2:5

A city in which Israelites and non-Jews dwell together and there was a bathhouse working on Shabbat: If the majority [of the inhabitants] were non-Jews, one may bathe in it immediately [after the conclusion of the Shabbat]; If the majority were Israelites, one must wait until the water can be heated; If they were half and half, one must [also] wait until the water can be heated. Rabbi Judah says: if the bathhouse was small and there was there a [non-Jewish] authority, one may bathe in it immediately [after the conclusion of Shabbat].

Mishnah Makhshirin 2:5

Mishnah Makhshirin 2:6

If one found in that city vegetables sold [on Shabbat]: If the majority [of the inhabitants] were non-Jews, one may buy them immediately [after the conclusion of Shabbat]; If the majority were Israelites, one must wait until [vegetables] can arrive from the nearest place; If they were half and half, one must [also] wait until [vegetables] can arrive from the nearest place; If there was there a [non-Jewish] authority, one may buy them immediately [after the conclusion of Shabbat].

Mishnah Makhshirin 2:6

Mishnah Oktzin 3:10

A bee-hive: Rabbi Eliezer says: it is treated as if it were land; and one can write a prozbul on it security, it is also not susceptible to uncleanness as long as it remains in its own place, and the one who scrapes honey from it on Shabbat is liable to a sin-offering. But the sages say: it is not to be treated as if it were land, and one many not write a prozbul on its security; it is susceptible even if it remains in its own place; and the one who scrapes honey from it on Shabbat is exempt [from a sin-offering].

Mishnah Oktzin 3:10

The Babylonian Talmud

Babylonian Talmud Sukkah 1:124

‘Fig-trees’ allude to the size of a dry fig [which is the minimum measurement for transgressing the law against] carrying out [food] on Shabbat.

Babylonian Talmud Sukkah 1:160

‘Two walls must be of the prescribed dimensions etc.’ Rava said: And similarly with regard to the Shabbat. Since [the handbreadth] is regarded as a valid wall of the Sukkah it is also regarded as a valid wall in respect of the Sabbath.

Babylonian Talmud Sukkah 1:161

Abaye raised an objection against him: Do we then apply the rule of ‘since’? Was it not in fact taught: ‘[The rules relating to] a wall of a Sukkah are the same as those relating to a wall for Shabbat, as long as there is no gap of three handbreadths between any two reeds.

Babylonian Talmud Sukkah 1:162

And the [law relating to] Shabbat is more [stringent] than that of Sukkah, in that a [wall for purposes of] the Sabbath is valid only if its standing portion is greater than its gaps, which is not the case with the Sukkah’

Babylonian Talmud Sukkah 1:163

Babylonian Talmud Sukkah 1:164

No, [it means that the law relating to] an ordinary Shabbat is more [stringent] than [the law relating to] the Sabbath of the Sukkah.

Babylonian Talmud Sukkah 1:165

But if this is so, let it also be stated: [The law relating to] the ordinary Sukkah is more [stringent] than [that of] the Sukkah of Shabbat since [the validity of] an ordinary Sukkah demands a width of a loose handbreadth [for the third wall] while [the validity of] the Sukkah of Sabbath does not require the width of a loose handbreadth [for a wall] but a side-post alone is sufficient,

Babylonian Talmud Sukkah 1:404

We learned there A cistern between two courtyards—they do not fill up from it on Shabbat, unless they made for it a partition ten handbreadths high, whether above, below or from its rim. Rabban Shimon ben Gamaliel says:

Babylonian Talmud Sukkah 1:409

Judah speaks only there with regard to the eruv of courtyards, which is of rabbinical origin, but here, with regard to the sukkah which is from the Torah, he does not [say so]. ‘Nor does R. Yose hold the opinion of R. Judah,’ for R. Yose speaks only here with regard to the Sukkah which is merely a positive commandment but with regard to Shabbat, which is a prohibition punishable by stoning, he does not say so.

Babylonian Talmud Sukkah 1:411

What was this incident — That when R. Dimi came he said: It once happened that that they forgot to bring a Torah scroll before Shabbat. The next day, they spread out sheets over the pillars and brought the Torah scroll and read from it

Babylonian Talmud Sukkah 1:412

Can it mean that they [really] spread them out? Where did they bring them from on Shabbat? Rather they found sheets [already] spread over the pillars, and therefore they brought the Torah scroll and read from it.

Babylonian Talmud Sukkah 1:461

Shall we say that Abaye and Rava disagree on the same principle as that on which Rav and Shmuel differed for it was stated: If an exedra was in a field: Rav declares that it is permitted to carry [on Shabbat] over the whole extent of it, since we say that the edge of the roof descends and fills in the space; While Samuel said that it is forbidden to carry in it except within four cubits, since we do not say that the edge of the roof descends and fills in [the space]?

Babylonian Talmud Sukkah 2:90

Come and hear: If one made his Shabbat resting place on a mound which is ten [handbreadths] high and [whose extent] is from four cubits to two bet se'ah and so also with a cavity in the ground which is ten [handbreadths] deep, and [whose extent] is from four cubits to two bet se'ah and so also with a harvested spot of grain that was surrounded by ears of grain, he may walk throughout its whole extent and two thousand cubits outside it [on the Sabbath]. [Now is not this permitted] even although it sways to and fro? There also it refers to where he plaited it with shrubs and bay-trees.

Babylonian Talmud Sukkah 2:111

Our rabbis taught: Day travelers are exempt from the sukkah during day but are obligated at night. Night travelers are exempt from the sukkah at night, but are obligated during the day. Travelers by day and night are exempt both day an night. Those who are going to perform a mitzvah are exempt both by day and by night. As in the case of R. Hisda and Rabbah son of R. Huna who, when they went up to the house of the Exilarch on the Shabbat of the Festival, slept on the river bank of Sura, saying, ‘We are messengers engaged on a mitzvah and are exempt.’

Babylonian Talmud Sukkah 2:156

But is it so? But didn't R. Yitzchak say, From where do we know that a man is obliged to greet his master on the Festival? As it says, "Why are you going to him today? It is neither Rosh Hodesh nor Shabbat" (II Kings 4:23) from which it follows that on Rosh Hodesh and Shabbat one is obligated greet his master?’ There is no difficulty. The latter refers to where he can go and return [to his house] on the one day; the former to where he cannot go and return on the same day.

Babylonian Talmud Sukkah 2:156

Babylonian Talmud Sukkah 2:157

Our rabbis have taught: It happened that R. Eliezer spent Shabbat in the Upper Galilee in the sukkah of R. Yohanan son of R. Ila'i in Caesarea or, as some say, in Caesarion and when the sun reached the Sukkah he said to him: Can I spread a cloth over it?’ He said to him, "There was no tribe in Israel which did not produce a judge."

Babylonian Talmud Sukkah 2:160

But did not R. Eliezer say, "I praise the lazy who do not leave their houses on the Festival? It was a Shabbat.