Rabbinic JudaismJerusalem Talmud Shabbat 7.2HOLYMAP · SACRED TEXTS
The Jerusalem TalmudJerusalem Talmud Shabbat 7.2

The Jerusalem Talmud

Jerusalem Talmud Shabbat 7.2

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English · Heinrich W. Guggenheimer

MISHNAH: There are 39 categories of work. He who ploughs, who sows, who harvests, who binds into sheaves, who threshes, and who winnows, who selects, who grinds, and who sifts, who makes dough, and who bakes. He who shears wool, who bleaches it, who cards it, who dyes it, who spins it, who prepares the loom, who ties two threads as warp, who weaves two rows, who hits two threads, who ties, and who unties. Also who sews two stitches, who tears in order to sew two stitches. He who catches a deer, who slaughters it, who skins it, who salts it, who rubs it clean, who tans it, who cuts it, who writes two letters, and who erases in order to write two letters. He who builds, and who tears down, who extinguishes fire, and who lights fire, and who hits with a hammer, and who transports from one domain to another; these are the 39 categories of work.

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English · Heinrich W. Guggenheimer

HALAKHAH: “The categories of work are 39.” From where that the categories of work are from the Torah? Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: Corresponding to the thirty-nine occurrences of מלאכה in the Torah. They asked before Rebbi Aḥa, everywhere where מלאכות is written it should count for two! Rebbi Ashian said, Rebbi Aḥa checked by eye the entire Torah and did not find this word written. The following is necessary: He came into the house to do his work is with them. God completed on the Seventh Day His work which He did, is with them. Rebbi Simeon ben Yoḥai stated: Six days you shall eat unleavened bread and on the seventh day you should not do work comes to complete the 39 “works” written in the Torah.

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English · Heinrich W. Guggenheimer

Rebbi Yose ben Rebbi Abun in the name of Rebbi Samuel bar Naḥmani: Corresponding to the 39 times “service” and “work” is written about the Tabernacle.

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English · Heinrich W. Guggenheimer

Rebbi Yose ben Ḥanina said, it does not say “this is the word” but these are the words.” “Word”, “words,” “words”. From here about categories and derivatives. Rebbi Ḥanina of Sepphoris in the name of Rebbi Abbahu. Alef is one, Lamed is 30, He is five, “word” is one, “words” are two. From here the 39 “works” written in the Torah. The rabbis of Caesarea say, at its place nothing is missing, א is one, ל 30 , ח 8. The rabbis never hesitate to identify ה and ח.

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English · Heinrich W. Guggenheimer

Rebbi Joḥanan and Rebbi Simeon ben Laqish worked on this Chapter for three and one half years. They produced 39 derivatives for each single one. Where they found a way to include it they included it. Where they did not find a way to include it they classified it as “who hits with a hammer.”

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English · Heinrich W. Guggenheimer

The sons of the Elder Rebbi Ḥiyya worked on this Chapter for six months. They produced six derivatives for each single one. The sons of the Elder Rebbi Ḥiyya follow the method of their father, as Rebbi Ḥiyya stated: “One who cuts grain, harvests grapes, harvests olives, cuts tree branches, tears out, plucks fruits, are all [liable] because of harvesting.” Rebbi Sidor said, Jehudah the son of the rabbi studied Makhširin for six months. In the end there came a student of Rebbi Simai and asked him, but he could not answer. He said, it is recognizable that this one never passed by the gate of the Torah.

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English · Heinrich W. Guggenheimer

“The categories of work are 39.” For which purpose? For if he did all of them in one oblivion he is liable only once.

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English · Heinrich W. Guggenheimer

Rebbi Zakkai stated before Rebbi Joḥanan: If somebody sacrificed, burned incense, and poured a libation in one forgetting, he is guilty for each action separately. Rebbi Joḥanan told him, Babylonian! You crossed three rivers with your hands and were broken. He is guilty only once! {Before he broke it in his hand there is “one” but not “those”; after he broke it in his hand there are “those” but not “one”.} Rebbi Abba bar Mamal asked before Rebbi Zeˋira: Should he not be guilty for each action separately? As you say for the Sabbath: Do not perform any work, principle. Do not light fire in any of your dwelling places, a detail. Was not lighting fire subsumed under the principle, but it is mentioned separately from this principle! Since lighting fire is special in that it is the work of a single individual and one would be guilty for it alone, so everything for which one alone is guilty. Also here: Do not worship them, a principle. Do not prostrate yourself, a detail. Was not prostrating itself included in the principle and why was it mentioned separately? To infer, to tell you that prostrating oneself is special in that it is the action of a single individual and one would be guilty for it alone, so everything for which one alone is guilty. He answered: For the Sabbath, He mentioned the principle at one place and the details at another place. For idol worship, the principle is found close to the detail. He retorted: Is it not written: Do not prostrate yourself before another power? He who sacrifices to Elohim shall be banned. He mentioned the principle at one place and the details at another place! He said, since you do [not] infer anything from it close up, you cannot infer anything from afar. The colleagues say, it makes no difference; whether He gave the principle at one place and the detail at another, or gave principle and detail at the same place, it is a matter of principle and detail. For the Sabbath, He first gave the principle and then the detail. For idolatry, He gave the detail and only later the principle. Rebbi Yose said, it makes no difference whether He first gave the principle and then the detail or He gave the detail and only later the principle, or He gave principle, detail, and principle; it is a matter of principle and detail. For the Sabbath, He gave a general prohibition of work, followed by details; for idolatry, He gave the general principle regarding its worship but detailed the works of Heaven.

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English · Heinrich W. Guggenheimer

Rebbi Mana said, lighting fire was mentioned unnecessarily; prostrating oneself was mentioned by necessity to explain about itself since it is not work. This follows what Ḥizqiah stated: He who sacrifices to powers shall be banned. Sacrificing was mentioned separately to teach about everything, prostrating oneself to explain about itself since it is not work. Rebbi Jeremiah said, lighting fire was mentioned by necessity, to teach that courts should not sit on the Sabbath. What is the reason? It says here, in all your settlements, and it says there, these . . should be rules of law for your generations, in all your settlements. Since “settlements” mentioned there refers to courts, “settlements” referred to here also refers to courts. Rebbi Samuel bar Eudaimon said, even if you say that it was mentioned separately necessarily is as if it was mentioned separately not by necessity, and any item mentioned separately unnecessarily instructs.

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English · Heinrich W. Guggenheimer

This implies that one item which was mentioned separately by necessity does not divide. If it was mentioned not by necessity it divides. If two items were mentioned separately, do they divide? Let us hear from the following: From where that he transgresses a prohibition whoever brings to the altar meat of a purification offering, or meat of a reparation offering, or meat of most holy offerings, or meat from simply holy offerings, or the remainder of the ˋOmer or the Two Breads, or the Shew Bread, or remainders of cereal offerings, or leaven, or date honey? The verse says, for any leaven or any date honey you may not turn into smoke as a fire gift to the Eternal. Therefore anything that had been given to the fire is under “do not turn into smoke”.

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English · Heinrich W. Guggenheimer

Rebbi Eleazar asked Rebbi Joḥanan. Should not the Two Breads, being mentioned separately, teach about all sancta on the ramp? He told him, it follows what was stated, the altar, this means not only the altar, from where to include the ramp? The verse says, on the altar they shall not be lifted. I could think neither as an act of worship nor as act of worship. The verse says, as aroma smell, I was saying this only as an act of worship. (He retorted,) them is a restriction. For these one is liable on the ramp, for all other sancta one is not liable on the ramp. Because it is written them. If them had not been written, it would instruct. That means, two items which were mentioned separately do (not) separate. Rebbi Ḥananiah the son of Rebbi Hillel said, they do not separate, therefore they instruct.

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English · Heinrich W. Guggenheimer

Rebbi Yose ben Rebbi Abun does not say so but Rebbi Eleazar asked Rebbi Joḥanan, should not the Two Breads, being mentioned separately, teach about all sancta on the ramp? He said to him, them is a restriction. For these one is liable on the ramp, for all other sancta one is not liable on the ramp. This implies that a single item which is mentioned separately necessarily does not divide, but unnecessarily it divides. Two items which are mentioned separately do not divide but according to Rebbi Ismael they do divide, as Rebbi Abun bar Ḥiyya said, the words of Rebbi Ismael are that two items which are mentioned separately divide. As Rebbi Ismael stated, you shall neither divine nor cast spells. Were not divining and spellbinding included in the general class? The were mentioned separately to be treated differently from the general case.

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English · Heinrich W. Guggenheimer

In general by extirpation, the separate case by extirpation; the word of Rebbi Joḥanan implies that it is “general case and detail”, as Rebbi Abbahu said in the name of Rebbi Joḥanan, since anybody who would perform any of these abomination s, they will be extirpated. Was not his sister included in the general class and was mentioned separately of the general class to divide from the general class. Rebbi Eleazar objected, is it not written, the nakedness of your mother’s sister and your father’s sister you shall not uncover, for he would touch his relative? He told him, this was mentioned separately for a reason, to judge by “touching”. He said to him, is it not written, a man who would lie with an unwell woman, uncover her nakedness and touch her source? He told him, this was mentioned separately for a reason, to judge the one “touching” as finishing. That you should not say, since he is liable for her [already] for impurity we should not consider for him “touching” as finishing. Therefore it was necessary to mention (that he is liable for each single one.) He said to him, is it not written, a man who would sleep with his aunt, his uncle’s nakedness he uncovered? He told him, this was mentioned separately to judge by childlessness. But is it not written, a man who would marry his brother’s wife, she is separated? He told him, this was mentioned separately to judge by childlessness, as Rebbi Yudan said, where it is written childless they shall be, they will be without children, childless they shall die, they bury their children.

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English · Heinrich W. Guggenheimer

Rebbi Yose said, it was necessary that his aunt be mentioned separately, to exclude his maternal brother’s wife. It is said here his aunt, and it is said there, either his uncle or his uncle’s son shall free him. Since by his uncle mentioned there, the verse understands his father’s paternal brother, also by his aunt mentioned here, the verse speaks of his father’s paternal sister. Also his brother’s wife can be inferred from his aunt. Since by his aunt mentioned there, the verse speaks of his father’s paternal brother’s wife, also by his brother’s wife mentioned here, the verse speaks of his paternal brother’s wife. So far following Rebbi Aqiba. Following Rebbi Ismael? As Rebbi Ismael stated: It is said here his brother’s wife and it is said there, a man who would take his brother’s wife, she is niddah. Since a menstruating woman will be permitted after being forbidden, also his paternal brother’s wife may be permitted after being forbidden. This excludes his maternal brother’s wife, who cannot be permitted after being forbidden.

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English · Heinrich W. Guggenheimer

But Rebbi Ismael himself had a problem: from where does one prove it? Rebbi Abbahu, Rebbi Eleazar in the name of Rebbi Hoshaia: Two prohibitions and one extirpation, the prohibitions split the extirpation. What is the reason? It should not be used to be rubbed on anybody’s skin and in its proportions you shall not imitate it, and it is written, a person who would compound similarly, or who would put it on a stranger, will be extirpated from his people, that is two prohibitions and one extirpation. The prohibitions split the extirpation. How does Rebbi Joḥanan treat this? The verse speaks about males. His sister is mentioned to teach about all females. Does Rebbi Eleazar not accept this? He has it from do not come near, equally male or female. How does Rebbi Joḥanan treat this? He explains it but it is not clear, so also from the following: Samuel bar Abba asked before Rebbi Zeˋira, should not well-being sacrifices, being treated separately, split all sancta regarding impurity? He told him, it was necessary that they be treated separately, to eliminate sancta dedicated for the upkeep of the Temple regarding larceny, lest one be liable for them because of mushiness, leftovers, and impurity. But is that not a Mishnah? “All sancta destined for the altar combine with one another with respect to liability for mushiness, leftovers, and impurity,” in contrast to sancta destined for the upkeep of the Temple. Since they do not combine, they do split. Rebbi Ḥanina said, so it is. They split but do not combine.

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English · Heinrich W. Guggenheimer

If He stated a general principle as a positive commandment but the detail as a prohibition, the word of Rebbi Eleazar is that this is a general principle followed by a detail. Rebbi Eleazar said, one whips for ploughing in the Sabbatical year. Rebbi Joḥanan said, one does not whip for ploughing in the Sabbatical year. What is Rebbi Eleazar’s reason? The Land shall keep a Sabbath for the Eternal, a general principle. Your field you shall not sow, your vineyard you shall not prune, detail. Sowing and pruning were included in the general case; why were they mentioned separately? To include with them; since sowing and pruning are particular in that they perform work on the soil or on a tree, I have only what is work on the soil or on a tree. How does Rebbi Joḥanan treat this? They are two different things, and two different details for one general principle do divide. In Rebbi Eleazar’s opinion do they not divide? He holds that because they do not divide, they are for making inferences. In Rebbi Joḥanan’s opinion, are they not for making inferences? There is a difference here because He stated a general principle as a positive commandment but the detail as prohibitions. No positive commandment allows inferences for a prohibition and no prohibition allows inferences for a positive commandment. Rebbi Eleazar said, a positive commandment allows inferences for a prohibition but no prohibition allows inferences for a positive commandment. In Rebbi Joḥanan’s opinion it is obvious that one may dig cisterns, ditches, and caves during it. In Rebbi Eleazar’s opinion, may one dig cisterns, ditches, and caves during it? Just as one cannot make inferences for prohibitions, so one should not be able to make inferences for permissions. Rebbi Abba from Carthage said, Rebbi Joḥanan’s reason is six years you shall sow, not in the Sabbatical; and six years you shall prune your vineyard, not in the Sabbatical at all. Any prohibition inferred from a positive commandment is a positive commandment; one violates a positive commandment. Rebbi Yose said, there is not even a positive commandment. Rebbi Jeremiah said, one violates a positive commandment. Why is it written that the Land shall keep a Sabbath for the Eternal? That is for the prohibition implied by it.

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English · Heinrich W. Guggenheimer

I could think that they should be giving lashes for the addition. Rebbi Joḥanan explains the baraita: I could think that one gives lashes for ploughing during the Sabbatical year, but Rebbi Eleazar explains the baraita: I could think that one gives lashes for the first two terms. Some Tannaïm state: Six years you shall sow your field, and six years you shall prune your vineyard; but some Tannaïm state: Your field you shall not sow, etc. He who says six years supports Rebbi Joḥanan; he who says your field you shall not sow supports Rebbi Eleazar. A baraita disagrees with Rebbi Eleazar: Beware of, a prohibition. Lest, a prohibition. And it is written: There, you shall offer your elevation offerings and there you shall make. There, you shall offer, that is the offering; and there you shall make, that is slaughtering and sprinkling. Just as offering is a positive commandment and a prohibition, so slaughtering and sprinkling which are positive commandments should be covered by a prohibition. Because it is written there you shall offer, and there you shall make. Therefore, if there you shall offer, and there you shall make were not written, no positive commandment would allow inferences for a prohibition and no prohibition would allow inferences for a positive commandment. How does Rebbi Joḥanan handle this? That you should not say as you say referring to the Sabbath: If one dug a hole, made a ditch, or dug to put in a pole, he is guilty only of one offense. Similarly, if he slaughtered and offered, he should be guilty only of one offense; therefore, it was necessary to say, he is liable for every single action.

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English · Heinrich W. Guggenheimer

Anywhere one stated categories there are derivatives. There, we have stated: “There are four categories of damages. The ox”, this is the horn. Goring and pushing are main categories. Rebbi Ḥiyya stated: If it bit, lay down, kicked, these are derivatives of the horn. There, we have stated: “The categories of impurity, the crawling animal and semen.” What are derivatives of crawling animals? Rebbi Jehudah in the name of Rebbi Naḥum: pushings. What are pushings? Touching. The main category of impurity makes everything impure, derivative impurity transmits impurity only to food and drink, or clay vessels. Food and drink and [clay] vessels cannot become main categories of impurity to transmit impurity. Gonorrhea. And here, we have stated: “The categories of work are 39.” Ploughing is a category. Rebbi Ḥiyya stated: If one dug a hole, made a ditch, or dug to put in a pole, these are derivatives of ploughing.

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English · Heinrich W. Guggenheimer

All categories of work they learned from the Tabernacle. What kind of ploughing was in the Tabernacle? They ploughed to plant dyestuff. How much does one have to plough to become liable? Rebbi Mattaniah said, enough to plant a leek. Rebbi Aḥa bar Rav said, enough to plant a wheat sprout. There, we have stated: “Two green melon seeds make liable, two squash seeds, two Egyptian bean seeds.” It was stated, two Median wheat kernels. Rebbi Samuel in the name of Rebbi Zeˋira: Since wheat was so much appreciated they treated it like garden vegetables that are not eaten. For everything which improves the soil one is liable because of ploughing: One who digs, who cuts, who inserts, who deposits dung, who hoes, who fertilizes, who sweeps, who sprinkles, who splits blocks, who clears forests, who sets fire to reed thickets or palm swamps, and following Rebbi Zeˋira a water canal prepares its banks for sowing, who removes stones, who builds terraces, who fills the rifts under olive trees, and who makes depressions for vines, and for anything which improves the soil one is liable because of ploughing.

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English · Heinrich W. Guggenheimer

Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who cooks carcass meat on a holiday is not flogged, because the category of cooking is permitted on a holiday. Rebbi Simeon ben Laqish said, he is flogged, for the category of cooking is permitted only for food. Rebbi Abba bar Mamal objected to this [statement] by Rebbi Joḥanan. Then one who ploughs on a holiday should not be flogged since actions of the category of ploughing are permitted on a holiday. Rebbi Yose in the name of Rebbi Ila: ordinary ploughing was not permitted. Rebbi Shammai said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Ila, this is Rebbi Simeon’s, for Rebbi Simeon said, only if he needs the essence of the matter. Rebbi Yose met Rebbi Aḥa. He said to him, did you say this? But did not Rebbi Joḥanan say, the words of Rebbi Meïr are that in 24 matters the House of Shammai are lenient and the House of Hillel restrictive, and this is one of them. Should we say 23? But Rebbi Meïr and Rebbi Simeon both said the same. But were we not of the opinion that Rebbi Yose and Rebbi Simeon both said the same? Should we say, Rebbi Meïr, Rebbi Yose, and Rebbi Simeon all three said the same? But matters which are problematic for the rabbis are obvious for you; are those which are obvious for the rabbis [problematic for you]? If one harvested for grasses he is liable for harvesting but is not liable for improving the soil. There is only the problem if he harvested in order to improve the soil. Is he liable for harvesting and for improving the soil? Even if you say it follows Rebbi Simeon, but for the rabbis in any case he ploughed, in any case he harvested. Rebbi Mana said, the words of the rabbis support Rebbi Yose, for Rebbi Ḥiyya said in the name of Rebbi Joḥanan, if one compressed a fish, if for its body he is not liable, but if to produce fish sauce he is liable. Even if you say that he said this following Rebbi Simeon, but for the rabbis in any case he compressed, in any case he produced fish sauce.

21
English · Heinrich W. Guggenheimer

For any activity which quickens a fruit to ripen one is liable because of sowing. One who plants, who sinks, who grafts, who prunes, who trains, who removes dead branches, who dirties, who removes leaves, who dusts, who smokes, who removes worms, who sprinkles with ashes, who oils, who waters, who drills holes, who makes houses, and for anything which quickens a fruit to ripen one is liable because of sowing.

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English · Heinrich W. Guggenheimer

[Rebbi] Zeˋira, Rav Ḥiyya bar Ashi in the name of Cahana: He who is planting on the Sabbath is guilty because of sowing. Rebbi Zeˋira said, he who prunes is like one who plants. If he planted and pruned on the Sabbath, according to Cahana he is guilty on two counts, according to Rebbi Zeˋira only on one count. Did not Rebbi Zeˋira say the pruner is like the planter, did he say perhaps the planter is like the pruner? All was included in the category of sowing; pruning was singled out for particular stringency. Because pruning was singled out for particular stringency you want to exempt it because of sowing? This means, there is no difference. If he planted and pruned on the Sabbath, according to both Cahana and Rebbi Zeˋira he is guilty on two counts.

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English · Heinrich W. Guggenheimer

“And who harvests.” Rebbi Ḥiyya stated: “One who cuts grain, harvests grapes, harvests olives, cuts tree branches, tears out, plucks fruits, are all because of harvesting.” One who cuts sponge, papyrus, or corals is liable for harvesting and planting. One who cuts coriander, leeks, celery, rocket, endives, sesame, mint, is liable for harvesting and sowing. Rebbi Yose ben Rebbi Abun in the name of Rebbi Simeon ben Laqish, one who puts a flowerpot with a hole on a flowerpot with a hole is liable for harvesting and sowing. Rebbi Yose ben Rebbi Abun in the name of Rebbi Simeon ben Laqish, one who cuts down the stem of a sycamore is liable three for it. Rebbi Yose ben Rebbi Abun said, they do not disagree. One who cuts it is liable for harvesting and for sowing. One who planes it is liable for hitting with a hammer. The rabbis of Caesarea say, one who catches a fish or anything by which he separates it from the environment it needs to live is liable because of harvesting.

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English · Heinrich W. Guggenheimer

“He who binds into sheaves.” Rebbi Samuel bar Sosartai asked, what are the derivatives of binding into sheaves? Rebbi Yose: I heard the reason following Rebbi Simeon from Rebbi Aḥa, but I do not remember what I heard. What about it? One who pounds rice, barley, groats, is liable because of threshing. He who spreads out ṣeli figs, raisins, מסוסלה, bucellata, is liable because of binding into sheaves. For anything involving food one is liable because of binding into sheaves, involving shells because of threshing.

25
English · Heinrich W. Guggenheimer

A woman if she mixes wheat, because she is sifting; if she breaks the tips, because she is threshing; if she breaks the sides, because she is selecting; if she hits, because she is grinding; if she sifts, because she is winnowing; if she completes her work, because she is hitting with a hammer.

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English · Heinrich W. Guggenheimer

This linen weaver with a mallet because of threshing; with a roller because of grinding; with a winnowing shovel because of winnowing; with a spoon because of selecting; if he splits because of using a hatchet; if he tears out because of cutting; if he completes his work, because he is hitting with a hammer.

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English · Heinrich W. Guggenheimer

One who is grinding garlic, if he breaks the tips, because he is threshing; if he takes the outer leaves, because he is selecting; if he pounds in a mortar, because he is grinding; if it produces liquid, because of making dough; if he completes his work, because he is hitting with a hammer.

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English · Heinrich W. Guggenheimer

This sausage maker, if he selects shavings for casings, because of selecting; if he hacks with a coarse file, because of threshing, if he pounds in a mortar, because he is grinding; if it produces liquid, because of making dough; if he fills a hollow, because of building; if he cuts off bast, because of cutting; if he completes his work, because he is hitting with a hammer.

29
English · Heinrich W. Guggenheimer

Rebbi Ḥiyya in the name of Rebbi Joḥanan, if one compressed fish, if for their body he is not liable, but to produce fish sauce he is liable. Rav said, if one compressed pickles, if for their body it is permitted, for their fluid it is forbidden. Preserves both for their body or their fluid is forbidden. Samuel said, both for pickles and for preserves, both for their body or their fluid it is forbidden. Rebbi Ḥizqiah said, the statement of Rav disagrees with Rebbi Joḥanan. Rebbi Mana asked him, why? Because one said forbidden and permitted but the other said liable and not liable.

30
English · Heinrich W. Guggenheimer

Rebbi Abba bar Mamal said, if one crushed an onion, if it was to give taste it is forbidden, if to reduce its sharpness it is permitted. Rebbi Zeˋira in the name of Rav Huna: One may hide a radish in salt on condition not to leave it there. Rebbi Zeˋira in the name of Rav Huna: [If there came] his clothes from the tailor he may wear them; if they tore they tore. Rebbi Zeˋira in the name of Rav Huna: If his garments were entangled with thorns he straightens them out in a guarded place on condition that he not tear. Rebbi Zeˋira said in the name of Rav Huna: If (he took) mortar [fell] on his garments he may rub it off with one hand, on condition that he not grind down. Rebbi Zeˋira in the name of Rav Huna: mint, one is permitted, three is forbidden, two is questionable. One who bathes, Rav Huna and Rav Jehudah. One said, so it is permitted and so it is forbidden. But the other one said, so and so it is forbidden. Rebbi Abba bar Zamina went bathing with Rebbi Zeˋira; he did not let him do either one or the other.

31
English · Heinrich W. Guggenheimer

If water fell on his garments. Rav Huna and Rav Jeremiah. One said, to shake it off is permitted, to rub it off is forbidden; but the other one switches.

32
English · Heinrich W. Guggenheimer

Rebbi Abba (bar) Ḥiyya bar Ashi, one who spits absorbs it in his garment and does not worry. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi, the Elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi disagreed. One said, one spits and crushes; the other said, one does not spit and crush. Where do they differ? If it is not on a mosaic floor. But if there is a mosaic floor he spits and crushes. If he spat and the wind carried it away he is liable because of winnowing; and for anything which is diminished by the wind one is liable because of winnowing.

33
English · Heinrich W. Guggenheimer

“And who selects.” Rebbi Yudan said, one picks out pebbles the entire day and does not incur liability, and one takes the volume of a dried fig and immediately incurs liability. How is this? If he was sitting on top of a heap of grain and picks out pebbles the entire day, he does not incur liability; if he took in his hand the volume of a dried fig and picked out he is liable.

34
English · Heinrich W. Guggenheimer

Rebbi Jonah asked, if he did this on the Sabbath, in the opinion of the House of Shammai would he be liable? Rebbi Yose said to him, why not? If he did it on the Sabbath would he not be liable according to the House of Hillel? And here he is liable. Rebbi Mana said, my father Rebbi Jonah said it correctly. It is a problem only for the House of Shammai. Why? Because the category of selecting was permitted on the holiday, nothing of the category of selecting was permitted on the Sabbath.

35
English · Heinrich W. Guggenheimer

If one selected food out of food, Ḥizqiah said, one is liable; Rebbi Joḥanan said, one is not liable. A baraita disagrees with Ḥizqiah: He selects and eats, he selects and puts on the table. Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac: explain it if guests were eating what was served. But was it not stated: On condition that he did not select all of its kind? In the opinion of Ḥizqiah, because one who selects (normally) on the Sabbath is liable. In the opinion of Rebbi Joḥanan, because one who selects normally at (one) [another] place is liable. In the opinion of Ḥizqiah, even rings among rings, even pomegranates among pomegranates. Or is it so, even people among people? How is this? Everybody agrees with that of Rebbi Immi. For Rebbi Immi had guests; he brought before them lupines and beans. He told them, be careful to eat (the wood-chips)(the sticks) [the artichokes] at the end.

36
English · Heinrich W. Guggenheimer

It was stated: One does neither select, nor grind, nor sift. He who selects, or grinds, or sifts, on the Sabbath is stoned. On a holiday he absorbs the 40. But did we not state: “he selects normally, on his chest, or from a pot”? Rebbi Ḥanina from Antonia said, this is Rabban Gamliel’s, for “Rabban Gamliel says, also he puts them in water and scoops off.” And (did we not state) [was it not stated], in the household of Rabban Gamliel they were grinding pepper in their mills? It is permitted to grind but forbidden to select. Rebbi Yose (in the name of Rebbi Ila) [ben Rebbi Abun]: Grinding as a category was not permitted. And from where that one may neither select, nor grind, nor sift? Rebbi (Yose) [Aḥa] in the name of Rebbi Simeon ben Laqish: No work shall be done on them up to and you shall guard the unleavened bread. (It was stated.) Rebbi Yose asked, but did one not infer cooking only from there? Rebbi Yose did not say so, but Rebbi Yose in the name of Rebbi Simeon ben Laqish: Only what can be eaten by every person this alone may be made by you, up to and you shall guard the unleavened bread. Ḥizqiah stated in disagreement: only, every, person, are diminutions, not to select, nor to grind, nor to sift on a holiday.

37
English · Heinrich W. Guggenheimer

Rebbi Zeˋira, Rav Ḥiyya bar Ashi in the name of Samuel: One who filters is liable because of selecting. Rebbi Zeˋira said, it is more reasonable that it should be because of sifting. Rebbi Jonah and Rebbi Yose both said, at the start we were saying that Rebbi Zeˋira said it correctly, since as in sifting the flour is below and the farina on top, so in filtering wine the wine as at the bottom and the yeast on top; but we were not saying anything. Why? Because the category of selecting was permitted, the category of filtering was permitted. The category of selecting was permitted: “he selects normally, on his chest, or from a pot”. Also the category of filtering was permitted, “on a holiday one puts into one which was hanging”. But the category of sifting was not permitted. As Rebbi Ḥanina ben Yaqe said in the name of Rav Jehudah, One does not re-sift the flour but one may pass it through the back of the sieve. If you say it is because of sifting, it should be forbidden. Rebbi Yose ben Rebbi Abun said, it does not follow Rebbi Jehudah, for it was stated in the name of Rebbi Jehudah, (in truth) [also] preparations for making food they permitted. There is a question about the following: following the rabbis, may one re-sift the flour through the back of the sieve?

38
English · Heinrich W. Guggenheimer

“And who grinds.” He who pulverizes salt, clay shards, peppers, is liable because of grinding. He who cuts into little pieces chalk, gypsum, chaff, sand, dirt, is liable because of sifting. He who kneads chalk, gypsum, dust, eye-salve, plaster, drugs, is liable because of making dough. One who makes dough, or kneads dough, or forms dough, all are because of making dough. Rebbi Abba bar Mamal asked, there you say, “and he is liable for making its dough, and for its forming, and for its baking,” and here you are saying so? But there he has to divide for he is liable for each single one, but here he is liable only once. You see that baking is a derivative of cooking, and you are saying so? But it was stated here since we are stating the order of the dough.

39
English · Heinrich W. Guggenheimer

He who burns potter’s clay, softens glass, melts pitch, melts מוסרין. Rebbi Abbahu in the name of Rebbi Yose bar Ḥanina: One who melts down lead is liable because of cooking. One who roasts, or who fries, who preserves by cooking, or by smoking, all these because of cooking. If somebody cooked in the hot springs of Tiberias, what? Ḥizqiah said, it is forbidden; Rebbi Joḥanan said, it is permitted. Rebbi Mana said, I went to Caesarea and heard Rebbi Zeriqan in the name of Ḥizqiah; for Ḥizqiah it was a problem: what if the Passover sacrifice was cooked in the hot springs of Tiberias? Two Amoraim, one said, it is forbidden; the other said, it is permitted. He who said, it is forbidden, do not eat from it raw, nor cooked in water. But he who said, it is permitted, but only roasted in fire, its head with its feet and its innards.

40
English · Heinrich W. Guggenheimer

All these measures, if for food, in the volume of a dried fig, if for an animal, the mouthful of a kid goat, if to cook, to cook a quick egg, [ ], if to weave, the length of a double siṭ, if to spin, the width of a double siṭ.

41
English · Heinrich W. Guggenheimer

“He who shears wool.” If he shore without specification, what? Let us hear from the following: If one brought out ink, if it was in a reed, in order to write two letters, if to correct, enough to correct one letter. There, we have stated: “He who slaughters the firstling makes space for the dagger on both sides and tears out the hair, but he should not move it from its place. Similarly, he who tears out hair to see a defect.” Rebbi Ila in the name of Rebbi Simeon ben Laqish: One who tears out hair from a dedicated animal is not liable. Rebbi Jacob bar Aḥa said, Rebbi Simeon ben Laqish follows his own opinion, as they disagreed: If one tears out hair from a dedicated animal, Rebbi Joḥanan said, he is liable; Rebbi Simeon ben Laqish said, he is not liable. Rebbi Jeremiah asked, is not Rebbi Simeon ben Laqish’s reasoning inverted? Since they disagreed. “One who tears out a wing of a bird, who plucks it, and who cuts it is liable under three [categories].” Rebbi Yose ben Rebbi Abun said, they do not disagree. He who tears out is liable because of shearing; he who plucks out is liable because of wiping clean; he who cuts it is liable because of hitting with a hammer. But it cannot be compared; for a bird which has no shearing, tearing out is its shearing. But here he is not liable unless he sheared. You should know that this is so since it was stated: If he tore from a dead animal he is liable since tearing is its shearing.

42
English · Heinrich W. Guggenheimer

“Who bleaches it.” He who impregnates wood for vessels and ropes for a windlass. This woman who painted her face red and painted her spindle red. This tailor who took a thread into his mouth. Rav Cohen in the name of the rabbis of Caesarea: Asbestos is liable because of bleaching.

43
English · Heinrich W. Guggenheimer

“Who cards it.” He who cards date palm fiber, papyrus, is liable because of carding.

44
English · Heinrich W. Guggenheimer

“Who dyes it.” What kind of dying was in the Tabernacle? They were clobbering an animal for red skins of rams. Rebbi Yose said, this implies that he is liable who causes a wound which results in echymosis. He who colors his lips red is liable. He who causes bleeding, because of taking away life force at that place. He who makes a shape, the first one is liable because of writing and the second one because of dying. If he left out a limb and another came and finished it, he is liable because of hitting with a hammer. Wringing and washing are the same category of work. It was stated: Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa says, the dyers in Jerusalem made wringing a separate category of work. In the opinion of Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa, there are 40 categories of work. Should we state this? We come to state only items to which everybody agrees.

45
English · Heinrich W. Guggenheimer

One who makes ropes. The one who twines them is liable because of spinning. One who makes basket work of reeds, sieves, bast mats, is liable because of weaving. A woman when she prepares the loom, because of preparing. When she fastens the web, because of tying threads. When she erects [the loom], because of building. When she hits, because of weaving. When she cuts the threads, because of cutting. When she finishes her work, because of hitting with a hammer. One who makes boxes, when he starts, because of preparing. When he tailors, because of sewing. When he bends, because of building. When he cuts, because of cutting. When he finishes his work, because of hitting with a hammer. One who makes bed-sheets, lengthwise because of preparing, crosswise because of weaving. Grating, because of tying threads. When he cuts, because of cutting. When he finishes his work, because of hitting with a hammer. There are two warp threads per peg and two pegs for each warp thread.

46
English · Heinrich W. Guggenheimer

“He who weaves two rows, who hits two threads, who ties, and who unties.” What tying was in the Tabernacle? They were tying down the ropes. But was this not temporarily? Rebbi Yose says, because they were camping and travelling by the Word, was it like temporarily? Rebbi Yose [ben Rebbi Abun] said, since the Holy One, praise to Him, has promised them that he will bring them into the Land, it is as if it were (temporary) [permanent]. Rebbi Phineas said, they learned it from the gobelin sewers. If [a thread] broke, he was tying it. If it broke again, it was impossible to make many knots but he would untie the first one. Rebbi Ḥizqiah said, an expert tailor merges the two heads. And where was this said? As Rebbi Yose ben Rebbi Ḥanina said, they learned it from the weavers of the gobelins. What is the reason? The length of one gobelin, that it should be an entity. If [a thread] broke, he was tying it. When he came to the weave, he untied it and brought it in. Rebbi Tanḥuma in the name of (Rav) [Rebbi] Ḥuna: Even on its warp there was neither knot nor connection.

47
English · Heinrich W. Guggenheimer

Rebbi Hoshaia stated, a basket of palm leaves for dates or a plate of palm leaves one may tear and open, only one may not tie.

48
English · Heinrich W. Guggenheimer

Is this not untying? It is like one who breaks an amphora to eat dried figs. The handles of a double sack one may tie and untie. It is as if one opened or locked on the Sabbath.

49
English · Heinrich W. Guggenheimer

Rebbi Ḥanina said, not until it comes down an entire side. Rebbi Yannai said, say to Rebbi Ḥanina, get out and read! Did we not state, “if the two ends appear on the same side”? That means, only if it goes up and down and up. And did we not state, “Rebbi Jehudah says, only if there are three needle stitches”? That means that [the thread] goes down, and up, and down. But so and so. A thread drawn through by means of a needle, even if it has a knot on each side, is no connection for cloth. The thread is a connection for cloth but not for the needle. Rebbi Jonah and Rebbi Yose both say, only if it is knotted on both sides. The words of the rabbis disagree since Rebbi Abba, Rav Jeremiah said in the name of Rav: He who straightens out the sides on the Sabbath is liable because of sewing. He should have said, because of sewing and tying knots.

50
English · Heinrich W. Guggenheimer

Tearing applies to textiles and cutting to hides. Tearing in the middle and cutting from the sides. There are some who switch, tearing of hides and cutting of textiles. Tearing of hides, those soft ones, and cutting of textiles, felt.

51
English · Heinrich W. Guggenheimer

3. One who catches a purple snail and crushes it. There are Tannaïm who state that he is liable twice. There are Tannaïm who state that he is liable only once. He who says twice, one because of catching and one because of depriving of life. But he who says once, this is because of depriving of life. Does he not have catching? It comes like what Rebbi Eleazar ben Rebbi Yose, Rebbi Abbahu, Rebbi Simeon ben Laqish in the name of Rebbi Meïr said: The Holy One, praise to Him, created for Moses in the desert a kind of pure animal. After the work of the Tabernacle had been finished it was hidden. Rebbi Abun said, its name was qereš. Rebbi Hoshaia stated, a unicorn. It is preferable to the Eternal to a cattle ox which sprouts a horn and has split hooves. It is written, it sprouts a horn.

52
English · Heinrich W. Guggenheimer

“Who slaughters it.” Rebbi Simeon ben Laqish said, there is no slaughter here; slaughter is a derivative of wounding. And why was it (not) stated with it? Only because we stated the proceedings of a meal it was stated with it.

53
English · Heinrich W. Guggenheimer

“Who tans it.” What tanning was for the Tabernacle? They were drafting on them. What were they drafting on them? They were drawing lines with a ruler. It follows that what Rebbi Samuel said in the name of Rebbi Abbahu, it is permitted to make tents from the hide of an impure animal.

54
English · Heinrich W. Guggenheimer

“Who rubs it clean.” What kind of erasure was in the tabernacle? Zeˋir bar Ḥinena in the name of Rebbi Ḥanina: They were rubbing the hide on a pillar. One who rubbed hide clear on a pillar is liable. For what is he liable? Rebbi Yose in the name of Rebbi Jehudah ben Levi, Rebbi Aḥa in the name of Rebbi Jehudah ben Levi, because of rubbing clean. That is, if it is new. But if it be old, it is the disagreement between Rebbi Eliezer and the Sages. Since they disagreed: “One who sweeps, who sprinkles, who makes cheese, who makes butter, who milks, and who takes down honeycombs, is liable for a purification sacrifice. But the Sages say, it is because of Sabbath rest.” Rebbi Yose ben Rebbi Abun said, they do not disagree. He who sweeps, who sprinkles, is liable because of threshing. He who makes cheese, who makes butter, is liable because of kneading. He who milks, and who takes down honeycombs, is liable because of harvesting. He who squeezes budding olives is liable because of harvesting. Who needs this? Rebbi Eliezer.

55
English · Heinrich W. Guggenheimer

He who files off heads of poles is liable because of cutting. He who applies salve on a wet bandage is liable because of rubbing clean.

56
English · Heinrich W. Guggenheimer

“If one erased a big letter where there is space to write in its stead two letters, he is liable. If he wrote one large letter even though there is space to write in its stead two letters, he is not liable. Rebbi Menaḥem ben Rabbi Yose says, this is more serious about him who erases than about him who writes that he who erases in order to correct is liable but he who writes in order to spoil is not liable.” It may happen that one writes a single dot and is liable for it because of writing and because of erasing; it may happen that one erases a single dot and is liable for it because of writing and because of erasing. How is this? If it was a ד and he makes it ר ,ר and he makes it ד; he is liable because of writing and because of erasing.

57
English · Heinrich W. Guggenheimer

4. What building was at the Sanctuary? They were putting the planks on top of the bases. But was this not temporary? Rebbi Yose says, because they were camping and travelling by the Word, it was as though permanent. Rebbi Yose ben Rebbi Abun said, since the Holy One, praise to Him, has promised them that He will bring them into the Land, it is as if it were permanent. This implies, a temporary building is a building. This implies, even from the side. This implies even if was put on top of something else. Does it imply that building on implements is building? The bases are like soil.

58
English · Heinrich W. Guggenheimer

It was stated: “If one brings the stone and another one the mortar, he who brings the mortar is liable. Rebbi Yose says, both are liable.” Rebbi Yose is of the opinion that stone without mortar is building. Everybody agrees that if one put up mortar first and someone then brought stone that he is liable. “The builder who set the stone on top of the row is liable.” For whom is this needed? For the rabbis. One who put up planks and one who put up adobe walls is liable because of building.

59
English · Heinrich W. Guggenheimer

“And who tears down,” but only for a need. Rebbi Ḥama bar Uqba in the name of Rebbi Simeon ben Laqish: he who braids a palm-leaf basket is liable because of building. Rebbi Ila in the name of Rebbi Simeon ben Laqish: he who blows a glass vessel is liable because of building. The rabbis of Caesarea in the name of Rebbi Simeon ben Laqish: There are things which are close but far away; and there are things which are far away but close. He who braids a palm-leaf basket, and he who blows a glass vessel, and he who makes a vessel in a form, all are because of building. He who selects, who filters, and who sifts, all because of removing waste. Each of them is separately liable. And why was handing over not stated with them? Rebbi Simon in the name of Rebbi Joshua ben Levi: Because of the disagreement of Rebbi Aqiba and the Sages. Rebbi Ḥizqiah, Rebbi Jehudah ben Levi, Rebbi Joshua ben Levi in the name of Rebbi: In addition, there is handing over. And why was it not stated with them? All categories of work involve one, and this one two. All categories of work have derivatives, but this has no derivative.

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The Jerusalem Talmud, edition, translation and commentary by Heinrich W. Guggenheimer (Berlin: De Gruyter, 1999–2015). CC BY. Text from Sefaria (sefaria.org); commentary notes omitted. · Source ↗

Hebrew/Aramaic text: The Jerusalem Talmud, edition by Heinrich W. Guggenheimer (Berlin: De Gruyter, 1999–2015), via Sefaria (sefaria.org). Licensed under Creative Commons Attribution (https://creativecommons.org/licenses/by/3.0/). Changes: footnotes and HTML formatting removed.

The Jerusalem Talmud, edition, translation and commentary by Heinrich W. Guggenheimer (Berlin: De Gruyter, 1999–2015). CC BY. Text from Sefaria (sefaria.org); commentary notes omitted. · Source ↗

English translation: The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer (Berlin: De Gruyter, 1999–2015); commentary notes omitted, via Sefaria (sefaria.org). Licensed under Creative Commons Attribution (https://creativecommons.org/licenses/by/3.0/). Changes: footnotes and HTML formatting removed.

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