shabbat

R. Ashi said: [It means that] the festival sacrifice may be postponed for the whole period of the festival sacrifice, and even on Shavuot which is only one day, it may be postponed [for seven days], as we have learned: [Beth Hillel] agree that if Shavuot falls on Shabbat, the day for killing [the sacrifice] is after Shabbat.

Abba b. Zavda said in front of him: Rabbi, this was not the case. Rather, what happened was that Tisha B’av [on that year] fell on Shabbat, and they postponed it till after Sabbath, and he said to them, Since it has been postponed, let it be postponed altogether, but the Sages would not agree. He thereupon applied to himself the verse: Better are two than one (Ecclesiastes 4:9).

Mishnah. There is no difference between festivals and Shabbat except in the matter of [preparing] food.

The Mishnah does not follow R. Judah, as it has been taught: There is no difference between festivals and Shabbat except in the matter of [preparing] food. R. Judah permits [on the festivals] even the preliminaries for preparing food.

Mishnah. There is no difference between Shabbat and Yom Kippur except that the deliberate violation of the one is punished by a human court and the deliberate violation of the other by karet.

Whose view does the Mishnah follow? That of R. Nehunia b. HaKaneh, as it has been taught: R. Nehunia b. HaKaneh used to make Yom Kippur the same as Shabbat in respect of compensation: just as [one who deliberately breaks] Shabbat forfeits his life but is exempt from compensation, so too [one who deliberately breaks] Yom Kippur forfeits his life but is exempt from compensation.

Whose view does the Mishnah follow? That of R. Nehunia b. HaKaneh, as it has been taught: R. Nehunia b. HaKaneh used to make Yom Kippur the same as Shabbat in respect of compensation: just as [one who deliberately breaks] Shabbat forfeits his life but is exempt from compensation, so too [one who deliberately breaks] Yom Kippur forfeits his life but is exempt from compensation.

Rava said: They said in the school of Rav: We have [also] learned [this]: There is no difference between Yom Kippur and Shabbat except that he who breaks the one deliberately is punished by a human court, while he who breaks the other deliberately is punished with karet. Now if [R. Hananiah’s opinion] is correct, then both are punished by the human court?

On the seventh day, where the king’s heart was merry with wine. Was then his heart not merry with wine until then? — Rava said: The seventh day was Shabbat, when Israel eats and drinks. They begin with words of Torah and with words of thanksgiving [to God]. But the nations of the world when they eat and drink only begin with words of frivolity.

For man receives measure for measure [rewards and punishments]. This teaches that the wicked Vashti used to take the daughters of Israel and strip them naked and make them work on Shabbat. So it is written, “After these things when the wrath of the king Ahashverosh abated, he remembered Vashti and what she had done and what was decided against her.” As she had done so it was decreed against her.

“Their laws are diverse from those of every other people”: they do not eat of our food, nor do they marry our women nor give us theirs in marriage. “Neither keep they the king’s laws”, since they evade taxes the whole year by saying today is Shabbat, today is Pesah. “Therefore it does not profit the king to suffer them”, because they eat and drink and despise the throne. For if a fly falls into the cup of one of them, he throws it out and drinks the wine, but if my lord the king were to touch his cup, he would dash it on the ground and not drink from it.

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.

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.

On Mondays and Thursdays and on Shabbat at minhah three read. What do these three represent? R. Assi said: The Torah, the Prophets and the Writings. Rava said: Priests, Levites, and Israelites.

If two persons read three verses each, then two verses will be left [to the end of the paragraph], and we do not leave over less than three verses to the end of the paragraph. Let them read four verses each? Then seven verses will be left altogether, “And on the Shabbat day” is two, and “And on your new moons” is five. How are we to deal with this? Let him read two from one paragraph and one from the next?

Come and hear: On Rosh Hodesh and on the intermediate days of festivals four read. Thus on public fasts only three read But what about the previous clause: On Mondays and Thursdays and on Shabbat at minhah three read. Thus on public fasts four read! Rather we cannot learn from here.

Therefore on Rosh Hodesh and the intermediate days of the festival, when there is an additional sacrifice, four read; on festivals (Yom Tov), when [in addition] work is prohibited, five read; on Yom Kippur when [in addition] there is a penalty of karet, six read; on Shabbat when there is a penalty of stoning, seven read.

On festivals five read, on Yom Kippur six etc. Whose view is that of the Mishnah? It is neither R. Ishmael nor R. Akiba, as it has been taught: On festivals five read, on Yom Kippur six, and on Shabbat seven. They may not decrease or increase this number, the words of R. Ishmael. R. Akiva says: On festivals five read, on Yom Kippur seven and on Shabbat six. They may not decrease this number, but they may increase it.

On festivals five read, on Yom Kippur six etc. Whose view is that of the Mishnah? It is neither R. Ishmael nor R. Akiba, as it has been taught: On festivals five read, on Yom Kippur six, and on Shabbat seven. They may not decrease or increase this number, the words of R. Ishmael. R. Akiva says: On festivals five read, on Yom Kippur seven and on Shabbat six. They may not decrease this number, but they may increase it.

Rava said: It follows the Tanna of the school of R. Ishmael, for in the school of R. Ishmael it was taught: On festivals five, on Yom Kippur six, on Shabbat seven, they may not add to decrease this number but they may increase it, the words of R. Ishmael.

If Rosh Hodesh Adar falls on Shabbat the portion of shekalim is read [on that day]. 1. 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;”

If Rosh Hodesh Adar falls on Shabbat the portion of shekalim is read [on that day]. 1. 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;”

If Rosh Hodesh Adar falls on Shabbat the portion of shekalim is read [on that day]. 1. 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;”

They objected: When Rosh Hodesh Adar falls on Shabbat, the portion of Shekalim is read, and they read as the haftarah the chapter of Yehoyada the Priest. This works for the one who says that “When you count” should be said, that is why they read the haftorah of Yehoyada the Priest because it is similar in subject, as it is written [there], “The money of the persons according to its value” (II Kings 12:5). But according to the one who says that “My sacrifice, my food” is there any similarity?

It has been taught in agreement with Shmuel: When Rosh Hodesh Adar falls on Shabbat, the portion “When you count” is read, and they read the haftarah concerning “Yehoyada the Priest.”

R. Yitzchak Nafha said: When Rosh Hodesh Adar falls on Shabbat, they take out three Torah scrolls and read them: from one the portion of the day, from one the portion for Rosh Hodesh, and from one “When you count.” R. Yitzckah b. Nafha also said: When Rosh Hodesh Tevet falls on Shabbat, they take out three Torah scrolls and read them: one from one the portion of the day, one from the portion for Rosh Hodesh, and from one the portion for Hannukah.

R. Yitzchak Nafha said: When Rosh Hodesh Adar falls on Shabbat, they take out three Torah scrolls and read them: from one the portion of the day, from one the portion for Rosh Hodesh, and from one “When you count.” R. Yitzckah b. Nafha also said: When Rosh Hodesh Tevet falls on Shabbat, they take out three Torah scrolls and read them: one from one the portion of the day, one from the portion for Rosh Hodesh, and from one the portion for Hannukah.

It was stated: ‘If it [Shabbat Shekalim] falls when the portion “And you shall command” is read: R. Yitzchak Nafha said: Six persons read from “And you shall command” up until “When you count”, and one from “When you count” to “You shall make.” Abaye said:

They objected: If it [Shabbat Shekalim] falls on the Shabbat of the portion next to it, whether just before or just after, it is read and repeated.

They objected: If it [Shabbat Shekalim] falls on the Shabbat of the portion next to it, whether just before or just after, it is read and repeated.

Yitzchak Nafha could say to you: And does it go so well with Abaye? It makes sense with the Shabbat before it, but does it make sense with the Shabbat after it?

Yitzchak Nafha could say to you: And does it go so well with Abaye? It makes sense with the Shabbat before it, but does it make sense with the Shabbat after it?

It has been taught in agreement with Abaye: If it falls on [the Shabbat of] “When you take” itself, it is read and repeated.

If it falls in the middle of the week, it is read on the Shabbat before. It was stated: If Rosh Hodesh Adar falls on Friday: Rav says that [Parshat Shekalim] is read on the Shabbat before. But Shmuel says that it is read on the Shabbat after.

If it falls in the middle of the week, it is read on the Shabbat before. It was stated: If Rosh Hodesh Adar falls on Friday: Rav says that [Parshat Shekalim] is read on the Shabbat before. But Shmuel says that it is read on the Shabbat after.

If it falls in the middle of the week, it is read on the Shabbat before. It was stated: If Rosh Hodesh Adar falls on Friday: Rav says that [Parshat Shekalim] is read on the Shabbat before. But Shmuel says that it is read on the Shabbat after.

Rav says it is read before, because otherwise there will be too few days of the tables. Shmuel says it is read after. He could say to you that in the end, the fifteenth day [from Rosh Hodesh] falls on a Friday, and the tables will not be taken out till the Sunday; therefore we delay the reading [of Shabbat Shekalim].

It was taught: If it falls during the week, they move it [Parshat Shekalim] up to the previous Shabbat, and they stop [the order of special Shabbatot] for the following Shabbat. Does not this rule apply even where it falls on Friday? No; only if it falls actually in the middle part of the week.

It was taught: If it falls during the week, they move it [Parshat Shekalim] up to the previous Shabbat, and they stop [the order of special Shabbatot] for the following Shabbat. Does not this rule apply even where it falls on Friday? No; only if it falls actually in the middle part of the week.

Come and hear: Which is the first Shabbat [of the series]? The Shabbat in which Rosh Hodesh Adar falls in the previous week, even if it is on Friday. Is it not that “even on Friday” is the same as the middle of the week, so that just as when it falls in the middle of the week we read before, so too when it falls on Friday we read before?

Come and hear: Which is the first Shabbat [of the series]? The Shabbat in which Rosh Hodesh Adar falls in the previous week, even if it is on Friday. Is it not that “even on Friday” is the same as the middle of the week, so that just as when it falls in the middle of the week we read before, so too when it falls on Friday we read before?

This is similar to the following tannaitic dispute: They interrupt [the series of special] Sabbaths, the words of R. Judah Hanasi. R. Shimon b. Elazar says: They do not interrupt. R. Shimon b. Elazar said: When do I say that they do not interrupt? When it [Rosh Hodesh] falls on Friday; but if it falls in the middle of the week, it [the portion of Shekalim] is read on the Shabbat before, even though that is still in Shevat.

On the second, Zakhor etc. It was stated: If Purim falls on Friday, Rav says that the portion of Zakhor is read on the Shabbbat before, while Shmuel says it is read on the Shabbat after.

Rav says it is read on the Shabbat before, so that the celebration [of Purim] should not precede the remembrance [of Amalek]. Shmuel says on the Shabbat after. He could say to you that since there are the walled cities which celebrate on the fifteenth, celebration and remembrance come together.

Rav says it is read on the Shabbat before, so that the celebration [of Purim] should not precede the remembrance [of Amalek]. Shmuel says on the Shabbat after. He could say to you that since there are the walled cities which celebrate on the fifteenth, celebration and remembrance come together.

We learned: On the second, Zakhor. Now when Rosh Hodesh [of Adar] is on Shabbat, Purim falls on Friday, and it teaches “On the second, Zakhor”? Papa said: What is meant by “second”? The second to the interruption.

If it falls on Shabbat itself: R. Huna said: All agree that Parshat Zakhor is not read on the Shabbat before. But R. Nahman said: There is still a dispute. It was also stated: R. Hiyya b. Abba said in the name of R. Abba, who had it from Rav:... If Purim falls on Sabbath, Zakor is read on the Shabbat.

If it falls on Shabbat itself: R. Huna said: All agree that Parshat Zakhor is not read on the Shabbat before. But R. Nahman said: There is still a dispute. It was also stated: R. Hiyya b. Abba said in the name of R. Abba, who had it from Rav:... If Purim falls on Sabbath, Zakor is read on the Shabbat.

If it falls on Shabbat itself: R. Huna said: All agree that Parshat Zakhor is not read on the Shabbat before. But R. Nahman said: There is still a dispute. It was also stated: R. Hiyya b. Abba said in the name of R. Abba, who had it from Rav:... If Purim falls on Sabbath, Zakor is read on the Shabbat.

On the third [Shabbat] the portion of the red heifer etc. (Parshat Parah). Our Rabbis taught: Which is the third Shabbat? The one which follows Purim. It was stated: R. Hama b. Hanina said: The Shabbat before Rosh Hodesh Nisan.

On the third [Shabbat] the portion of the red heifer etc. (Parshat Parah). Our Rabbis taught: Which is the third Shabbat? The one which follows Purim. It was stated: R. Hama b. Hanina said: The Shabbat before Rosh Hodesh Nisan.

On the third [Shabbat] the portion of the red heifer etc. (Parshat Parah). Our Rabbis taught: Which is the third Shabbat? The one which follows Purim. It was stated: R. Hama b. Hanina said: The Shabbat before Rosh Hodesh Nisan.

There is no conflict [between these two statements]; the one refers to a case where Rosh Hodesh Nisan falls on Shabbat, and the other where it falls in the middle of the week.

On the fourth, “this month shall be for you” (Exodus 12:2). Our Rabbis taught: If Rosh Hodesh Adar falls on Shabbat, we read Ki Tisa and as haftarah [the portion about] Yehoyada. Which is the first Shabbat? The one on which Rosh Hodesh Adar falls in the following week, even if on Friday. On the second Shabbat Zakhor is read, and for haftarah, “I have visited” (II Samuel 15:2). Which is the second Shabbat? The one in which Purim falls in the following week, even if on Friday.

On the fourth, “this month shall be for you” (Exodus 12:2). Our Rabbis taught: If Rosh Hodesh Adar falls on Shabbat, we read Ki Tisa and as haftarah [the portion about] Yehoyada. Which is the first Shabbat? The one on which Rosh Hodesh Adar falls in the following week, even if on Friday. On the second Shabbat Zakhor is read, and for haftarah, “I have visited” (II Samuel 15:2). Which is the second Shabbat? The one in which Purim falls in the following week, even if on Friday.

On the fourth, “this month shall be for you” (Exodus 12:2). Our Rabbis taught: If Rosh Hodesh Adar falls on Shabbat, we read Ki Tisa and as haftarah [the portion about] Yehoyada. Which is the first Shabbat? The one on which Rosh Hodesh Adar falls in the following week, even if on Friday. On the second Shabbat Zakhor is read, and for haftarah, “I have visited” (II Samuel 15:2). Which is the second Shabbat? The one in which Purim falls in the following week, even if on Friday.

On the fourth, “this month shall be for you” (Exodus 12:2). Our Rabbis taught: If Rosh Hodesh Adar falls on Shabbat, we read Ki Tisa and as haftarah [the portion about] Yehoyada. Which is the first Shabbat? The one on which Rosh Hodesh Adar falls in the following week, even if on Friday. On the second Shabbat Zakhor is read, and for haftarah, “I have visited” (II Samuel 15:2). Which is the second Shabbat? The one in which Purim falls in the following week, even if on Friday.

On the third Shabbat the portion of the red heifer is read, and for haftarah, “And I shall sprinkle on you” (Ezekiel 36:25). Which is the third Shabbat? The one which follows Purim. On the fourth “This month” is read, and for haftarah, “Thus says the Lord God, in the first month on the first of the month” (Ezekiel 45:18).

On the third Shabbat the portion of the red heifer is read, and for haftarah, “And I shall sprinkle on you” (Ezekiel 36:25). Which is the third Shabbat? The one which follows Purim. On the fourth “This month” is read, and for haftarah, “Thus says the Lord God, in the first month on the first of the month” (Ezekiel 45:18).

Which is the fourth Shabbat?The one immediately preceding the week in which Rosh Hodesh Nisan falls, even if on Friday.

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,

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,

Huna said in the name of R. Sheshet: On the Shabbat which falls in the intermediate days of the festival, whether Pesah or Sukkot, the passage we read from the Torah is “See, You [say to me]” (Exodus 33:14-34:26) and for haftarah on Pesah the passage of the “Dry bones” (Ezekiel 37:1-14) and on Sukkot, “In that day when Gog shall come” (Ezekiel 38:18-39:16).

On Hanukkah we read the section of the chieftains: And for haftarah [on Shabbat] that of the lights in Zechariah (2:14-4:7). And if there are two Shabbatot in Hanukkah, on the first we read [for haftarah] the passage of the lights in Zechariah and on the second that of the lights of Solomon (I Kings 8:40-50).

On Purim we read “And Amalek came” (Exodus 17). On Rosh Hodesh, “On your new moons” (Numbers 28). If Rosh Hodesh falls on Shabbat, the haftarah is [the passage concluding] “And it shall come to pass that from one new moon to another” (Isaiah 66:1-24). If it falls on a Sunday, on the day before the haftarah is, “And Jonathan said to him, tomorrow is the new moon” (I Samuel 20:18-42).

If Rosh Hodesh falls on Shabbat the haftarah is “Your new moons and your appointed seasons are hateful to my soul, they are a burden for me” (Isaiah 1:14). What is the meaning of “they are a burden for me”? God said: It is not enough for Israel that they sin before Me, but they trouble Me to figure out what punishment I shall bring upon them.

Our Rabbis taught: The place [in the Torah] where they leave off in the morning service of Shabbat is the place where they begin at Minhah; the place where they leave off at Minhah [on Shabbat] is the place where they begin on Monday; the place where they leave off on Monday is the place where they begin on Thursday; the place where they leave off on Thursday is the place where they begin on the next Shabbat, the words of R. Meir. R. Judah says that the place where they leave off in the morning service on Shabbat is the place where they begin at Minah [on Shabbat], on Monday, on Thursday, and on the next Shabbat.

Our Rabbis taught: The place [in the Torah] where they leave off in the morning service of Shabbat is the place where they begin at Minhah; the place where they leave off at Minhah [on Shabbat] is the place where they begin on Monday; the place where they leave off on Monday is the place where they begin on Thursday; the place where they leave off on Thursday is the place where they begin on the next Shabbat, the words of R. Meir. R. Judah says that the place where they leave off in the morning service on Shabbat is the place where they begin at Minah [on Shabbat], on Monday, on Thursday, and on the next Shabbat.

Our Rabbis taught: The place [in the Torah] where they leave off in the morning service of Shabbat is the place where they begin at Minhah; the place where they leave off at Minhah [on Shabbat] is the place where they begin on Monday; the place where they leave off on Monday is the place where they begin on Thursday; the place where they leave off on Thursday is the place where they begin on the next Shabbat, the words of R. Meir. R. Judah says that the place where they leave off in the morning service on Shabbat is the place where they begin at Minah [on Shabbat], on Monday, on Thursday, and on the next Shabbat.

Our Rabbis taught: The place [in the Torah] where they leave off in the morning service of Shabbat is the place where they begin at Minhah; the place where they leave off at Minhah [on Shabbat] is the place where they begin on Monday; the place where they leave off on Monday is the place where they begin on Thursday; the place where they leave off on Thursday is the place where they begin on the next Shabbat, the words of R. Meir. R. Judah says that the place where they leave off in the morning service on Shabbat is the place where they begin at Minah [on Shabbat], on Monday, on Thursday, and on the next Shabbat.

Our Rabbis taught: The place [in the Torah] where they leave off in the morning service of Shabbat is the place where they begin at Minhah; the place where they leave off at Minhah [on Shabbat] is the place where they begin on Monday; the place where they leave off on Monday is the place where they begin on Thursday; the place where they leave off on Thursday is the place where they begin on the next Shabbat, the words of R. Meir. R. Judah says that the place where they leave off in the morning service on Shabbat is the place where they begin at Minah [on Shabbat], on Monday, on Thursday, and on the next Shabbat.

Our Rabbis taught: The place [in the Torah] where they leave off in the morning service of Shabbat is the place where they begin at Minhah; the place where they leave off at Minhah [on Shabbat] is the place where they begin on Monday; the place where they leave off on Monday is the place where they begin on Thursday; the place where they leave off on Thursday is the place where they begin on the next Shabbat, the words of R. Meir. R. Judah says that the place where they leave off in the morning service on Shabbat is the place where they begin at Minah [on Shabbat], on Monday, on Thursday, and on the next Shabbat.

Zera said: The halakhah is that the place where they leave off in the morning service on Shabbat is the place where they begin at Minhah, on Monday, on Thursday and on the next Shabbat. Why does he not say, “the halakhah follows Rabbi Judah”?

Zera said: The halakhah is that the place where they leave off in the morning service on Shabbat is the place where they begin at Minhah, on Monday, on Thursday and on the next Shabbat. Why does he not say, “the halakhah follows Rabbi Judah”?

R' Yehudah said in the name of Rav, opening the neck of a new garment on Shabbat is forbidden. R' Kahana argued, and what is the difference between this and opening a barrel? He replied to him, one is all connected, whereas one is not all connected.

Rabbi Yishmael says (his response because he sees the verse as referring to Shabbat): Just as plowing is optional (not a Mitzvah) so too reaping is optional (i.e. these acts are only forbidden on Shabbat if they are done voluntarily as opposed to for Mitzvah reasons). It excludes the reaping for the omer (offering) as it is a Mitzvah.

Rabbi Yishmael says (his response because he sees the verse as referring to Shabbat): Just as plowing is optional (not a Mitzvah) so too reaping is optional (i.e. these acts are only forbidden on Shabbat if they are done voluntarily as opposed to for Mitzvah reasons). It excludes the reaping for the omer (offering) as it is a Mitzvah.