ב"ה
Rambam - 1 Chapter a Day
Shabbat - Chapter 21
Shabbat - Chapter 21
1Regarding the Sabbath, the Torah Exodus 23:12 states: ‘‘On the seventh day, you shall cease activity.’’ This implies ceasing even the performance of certain activities that are not included in the categories of the forbidden labors.1 The Torah left the definition of the scope of this commandment to the Sages, who forbade many activities as a sh’vut. Some activities are forbidden because they resemble the forbidden labors, while other activities are forbidden lest they lead one to commit a forbidden labor. These activities include the following:2אנֶאֱמַר בַּתּוֹרָה "תִּשְׁבּוֹת" (שמות כג, יב; שמות לד, כא) - אֲפִלּוּ מִדְּבָרִים שֶׁאֵינָן מְלָאכָה, חַיָּב לִשְׁבּוֹת מֵהֶן. וּדְבָרִים הַרְבֵּה הֵן שֶׁאָסְרוּ חֲכָמִים מִשּׁוּם שְׁבוּת: מֵהֶן דְּבָרִים אֲסוּרִים מִפְּנֵי שֶׁהֵן דּוֹמִים לַמְּלָאכוֹת, וּמֵהֶן דְּבָרִים אֲסוּרִים גְּזֵרָה שֶׁמָּא יָבוֹא מֵהֶן אִסּוּר סְקִילָה. וְאֵלּוּ הֵן:
2A person who levels crevices in the ground is liable for performing the forbidden labor of plowing.3 For this reason, it is forbidden to defecate in a field that is lying fallow, lest one come to level crevices. A person who empties a storeroom of its contents4 on the Sabbath, because he needs the storeroom for the sake of a mitzvah—e.g., to house guests or to use as a study hall—should not empty the storeroom entirely, lest he come to level crevices within.5בכָּל הַמַּשְׁוֶה גֻּמּוֹת, הֲרֵי זֶה חַיָּב מִשּׁוּם חוֹרֵשׁ; לְפִיכָךְ אָסוּר לְהִפָּנוֹת בִּשְׂדֵה הַנִּירָה בְּשַּׁבָּת, שֶׁמָּא יַשְׁוֶה גֻּמּוֹת. הַמְּפַנֶּה אֶת הָאוֹצָר בְּשַּׁבָּת מִפְּנֵי שֶׁהוּא צָרִיךְ לוֹ לִדְבַר מִצְוָה, כְּגוֹן שֶׁיַּכְנִיס בּוֹ אוֹרְחִים אוֹ יִקְבַּע בּוֹ מִדְרָשׁ - לֹא יִגְמֹר אֶת כָּל הָאוֹצָר, שֶׁמָּא יָבוֹא לְהַשְׁווֹת הַגֻּמּוֹת.
A person who has mud on his feet6 may clean it off on a wall7 or on a beam, but not on the ground, lest he level crevices. A person should not spit on the ground and wipe it with his feet, lest crevices be leveled.8 It is, however, permitted to step on spittle that is lying on the ground as one walks, without having any specific intent.9טִיט שֶׁעַל גַּבֵּי רַגְלוֹ - מְקַנְּחוֹ בַּכּוֹתֶל אוֹ בַּקּוֹרָה, אֲבָל לֹא בַּקַרְקַע, שֶׁמָּא יָבוֹא לְהַשְׁווֹת הַגֻּמּוֹת. לֹא יָרֹק בַּקַרְקַע וְיָשׁוּף בְּרַגְלוֹ, שֶׁמָּא יַשְׁוֶה גֻּמּוֹת. וּמֻתָּר לִדְרֹס הָרֹק שֶׁעַל גַּבֵּי הַקַרְקַע, וְהוֹלֵךְ לְפִי תֻּמּוֹ.
3It is forbidden for women who often play with nuts, almonds, or the like, to play with them on the Sabbath,10 lest they be motivated to level crevices.גנָשִׁים הַמְּשַׂחֲקוֹת בֶּאֱגוֹזִים וּשְׁקֵדִים וְכַיּוֹצֵא בָּהֵן - אֲסוּרוֹת לְשַׂחֵק בָּהֶן בְּשַּׁבָּת; שֶׁמָּא יָבוֹא לְהַשְׁווֹת הַגֻּמּוֹת.
It is forbidden to sweep the ground, lest one level crevices,11 unless the floor is paved with stone.12 One may, however, sprinkle water on the ground. There is no suspicion that the person will level crevices, since this is not his intent.13וְאָסוּר לְכַבֵּד אֶת הַקַרְקַע, שֶׁמָּא יַשְׁוֶה גֻּמּוֹת, אֶלָא אִם כֵּן הָיָה רָצוּף בַּאֲבָנִים. וּמֻתָּר לְזַלֵּף מַיִם עַל גַּבֵּי הַקַרְקַע, וְאֵינוֹ חוֹשֵׁשׁ שֶׁמָּא יַשְׁוֶה גֻּמּוֹת, שֶׁהֲרֵי אֵינוֹ מִתְכַּוֵּן לְכָּךְ.
One may not apply oil to the floor,14 even if it is paved, nor may one blow dust from the floor, nor may one wash it.15 This applies on a holiday,16 and certainly on the Sabbath. These acts were forbidden lest a person follow his usual weekday pattern and thus come to level crevices in a place which is not paved.אֵין סָכִין אֶת הַקַרְקַע, וַאֲפִלּוּ הָיָה רָצוּף בַּאֲבָנִים, וְאֵין נוֹפְחִין אוֹתוֹ, וְאֵין מְדִיחִין אוֹתוֹ, אֲפִלּוּ בְּיוֹם טוֹב, קַל וָחֹמֶר בְּשַּׁבָּת - שֶׁלֹּא יַעֲשֶׂה כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחֹל, וְיָבוֹא לְהַשְׁווֹת הַגֻּמּוֹת בִּזְמַן שֶׁהוּא עוֹשֶׂה כֵּן, בְּמָקוֹם שֶׁאֵינוֹ רָצוּף.
4When a courtyard has become soiled in the rainy season, one may bring straw and spread it over the courtyard. When a person spreads the straw, he should not spread it with a basket or with a container, but rather with the underside of the container, so that he will not follow his usual weekday pattern and thus come to level crevices.דחָצֵר שֶׁנִּתְקַלְקְלָה בִּימֵי הַגְּשָׁמִים, מֵבִיא תֶּבֶן וּמְרַדֶּה בָּהּ; וּכְשֶׁהוּא מְרַדֶּה, לֹא יְרַדֶּה לֹא בַּסַּל וְלֹא בַּקֻּפָּה, אֶלָא בְּשׁוּלֵי הַקֻּפָּה - שֶׁלֹּא יַעֲשֶׂה כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחֹל, וְיָבוֹא לְהַשְׁווֹת גֻּמּוֹת.
5A person who waters seeds that have been planted is liable for performing a derivative of the forbidden labor of sowing. Therefore, it is forbidden to draw water from a cistern using a pulley, lest one draw water for one’s garden and one’s ruin.ההַמַּשְׁקֶה אֶת הַזְּרָעִים, חַיָּב מִשּׁוּם זוֹרֵעַ. לְפִיכָךְ אָסוּר לִשְׁאֹב מִן הַבּוֹר בְּגַלְגַּל - גְּזֵרָה שֶׁמָּא יְמַלֵּא לְגִנָּתוֹ וּלְחָרְבָתוֹ.
On this basis, if a cistern with a pulley is located in one’s courtyard, it is permitted to use the pulley to draw water.17וּמִפְּנֵי זֶה, אִם הָיָה הַבּוֹר שֶׁל גַּלְגַּל בֶּחָצֵר, מֻתָּר לְמַלֹּאות מִמֶּנּוּ בַּגַּלְגַּל.
6A person who detaches produce or wood is liable for performing a derivative of the forbidden labor of reaping. Accordingly, it is forbidden to remove honey from a beehive on the Sabbath, because this resembles detaching produce.והַתּוֹלֵשׁ, חַיָּב מִשּׁוּם קוֹצֵר. לְפִיכָךְ אָסוּר לִרְדּוֹת דְּבַשׁ מִכַּוַּרְתּוֹ בְּשַּׁבָּת, מִפְּנֵי שֶׁהוּא כְּתוֹלֵשׁ.
We may not climb a tree;18 this includes both a fresh tree and one that has dried out. We may not suspend articles from a tree, nor may we lean on a tree. We may not climb a tree before the commencement of the Sabbath with the intent of remaining there for the entire day. We may not use any plant that is attached to the ground. This is a decree, lest one detach produce.אֵין עוֹלִין בָּאִילָן, בֵּין לַח בֵּין יָבֵשׁ, וְאֵין נִתְלִין בָּאִילָן, וְאֵין נִסְמָכִין בָּאִילָן. וְלֹא יַעֲלֶה מִבְּעוֹד יוֹם, לֵישֵׁב שָׁם כָּל הַיּוֹם כֻּלּוֹ. וְאֵין מִשְׁתַּמְּשִׁין בִּמְּחֻבָּר לַקַרְקַע כְּלָל - גְּזֵרָה שֶׁמָּא יִתְלֹשׁ.
7Fruit that falls from a tree on the Sabbath may not be eaten until Saturday night; this is a decree lest one detach produce. One may smell a myrtle that is attached to its bush, because the only benefit one has from it is its fragrance, and its fragrance can be appreciated even when it is attached. In contrast, it is forbidden to smell an etrog, an apple, or any other fruit that is fit to be eaten while it is attached to its tree. This is a decree enacted lest one pick it to partake of it.זפֵּרוֹת שֶׁנָּשְׁרוּ בְּשַּׁבָּת - אָסוּר לְאָכְלָן עַד מוֹצָאֵי שַׁבָּת; גְּזֵרָה שֶׁמָּא יִתְלֹשׁ. הֲדָס הַמְּחֻבָּר, מֻתָּר לְהָרִיחַ בּוֹ, שֶׁאֵין הֲנָיָתוֹ אֶלָא לְהָרִיחַ בּוֹ, וַהֲרֵי רֵיחוֹ מָצוּי. אֲבָל אֶתְרוֹג וְתַּפּוּחַ וְכָל הָרָאוּי לַאֲכִילָה, אָסוּר לְהָרִיחַ בּוֹ בִּמְּחֻבָּר - גְּזֵרָה שֶׁמָּא יָקֹץ אוֹתוֹ לְאָכְלוֹ.
8It is forbidden to sit on the roots of a tree that project more than three handbreadths above the ground. If, however, they are less than three handbreadths above the ground, they are considered as the ground itself.חאִילָן שֶׁהָיוּ שָׁרָשָׁיו גְּבוֹהִין מִן הָאָרֶץ שְׁלוֹשָׁה טְפָחִים - אָסוּר לֵישֵׁב עֲלֵיהֵן; וְאִם אֵינָן גְּבוֹהִין שְׁלוֹשָׁה, הֲרֵי הֵן כָּאָרֶץ.
If the roots descend from three handbreadths above the ground to within three handbreadths of the ground, it is permitted to make use of them. If they are three handbreadths above the ground on one side or if there is a cavity three handbreadths high below them, it is forbidden to sit on them even when one side of the roots is level with the ground.הָיוּ בָּאִין מִלְמַעְלָה מִשְּׁלוֹשָׁה לְתוֹךְ שְׁלוֹשָׁה, מֻתָּר לְהִשְׁתַּמֵּשׁ בָּהֶן. הָיוּ גְּבוֹהִין שְׁלוֹשָׁה, אַף עַל פִּי שֶׁצִּדָּן אֶחָד שָׁוֶה לָאָרֶץ, אוֹ שֶׁיֵּשׁ חָלָל תַּחְתֵּיהֶן שְׁלוֹשָׁה - אָסוּר לֵישֵׁב עֲלֵיהֵן.
9We may not ride on an animal on the Sabbath; this is a decree enacted lest one cut a branch to use as a switch to guide it. We may not hang from an animal, nor may we climb onto an animal before the Sabbath so that we can sit upon it on the Sabbath. We may not support ourselves by leaning on an animal; we may, however use articles hanging from an animal as a support.טאֵין רוֹכְבִין עַל גַּבֵּי בְּהֵמָה בְּשַּׁבָּת - גְּזֵרָה שֶׁמָּא יַחְתֹּךְ זְמוֹרָה לְהַנְהִיגָהּ. וְאֵין נִתְלִין בַּבְּהֵמָה, וְלֹא יַעֲלֶה מִבְּעוֹד יוֹם לֵישֵׁב עָלֶיהָ בְּשַּׁבָּת, וְאֵין נִסְמָכִין לְצִדֵּי בְּהֵמָה; וְצִדֵּי צְדָדִין, מֻתָּרִין.
A person who climbs a tree on the Sabbath without being aware of the prohibition involved is allowed to descend. In contrast, one who climbs up in conscious violation of the prohibition is forbidden to descend. In contrast, should one mount an animal, one may descend even if one mounted it in conscious violation of the prohibition. This leniency is granted in consideration of the pain endured by the animal.עָלָה בָּאִילָן בְּשַּׁבָּת: בְּשׁוֹגֵג - מֻתָּר לֵירֵד, בְּמֵזִיד - אָסוּר לֵירֵד. וּבַבְּהֵמָה, אֲפִלּוּ בְּמֵזִיד – יֵרֵד, מִשּׁוּם צַעַר בַּעֲלֵי חַיִּים.
Similarly, we may remove a load from an animal on the Sabbath, because of the pain endured by the animal.וְכֵן פּוֹרְקִין הַמַשּׂאוֹי מֵעַל הַבְּהֵמָה בְּשַּׁבָּת, מִשּׁוּם צַעַר בַּעֲלֵי חַיִּים.
10What is implied? If a person’s animal is carrying a haversack of grain, he may unload the animal in an irregular manner; he should insert his head under the load, so that it will be shifted to the other side and fall.יכֵּיצַד? הָיְתָה בְּהֶמְתּוֹ טְעוּנָה שָׁלִיף שֶׁל תְבוּאָה - מַכְנִיס רֹאשׁוֹ תַּחְתָּיו, וּמְסַלְּקוֹ לְצַד אַחֵר, וְהוּא נוֹפֵל מֵאֵלָיו.
The following rules apply when a person enters a city from a journey on Friday night and his animal is carrying a burden: When he reaches the outermost courtyard of the city, he should remove the utensils that may be carried on the Sabbath. Regarding those that may not be carried, he should loosen the ropes that are holding the bags, and allow the sacks to fall.הָיָה בָּא בַּדֶּרֶךְ בְּלֵילֵי שַׁבָּת וּבְהֶמְתּוֹ טְעוּנָה - כְּשֶׁיַּגִּיעַ לֶחָצֵר הַחִיצוֹנָה נוֹטֵל אֶת הַכֵּלִים הַנִּטָּלִין בְּשַּׁבָּת, וְשֶׁאֵינָן נִטָּלִין - מַתִּיר הַחֲבָלִים, וְהַשַּׂקִּין נוֹפְלִין.
The following rules apply if the sacks contain articles that might break: If the sacks are small, one may bring pillows and blankets and place them under them, so that the sacks will fall on the pillows. This is permitted because, if the person desires, he could slip the pillows out from under the sacks, since these sacks are small and light. Thus, one has not nullified the possibility of using a utensil prepared for use on the Sabbath.הָיוּ בַּשַּׂקִּין דְּבָרִים הַמִּשְׁתַּבְּרִין: אִם הָיוּ שַׂקִּין קְטַנִּים, מֵבִיא כָּרִּים וּכְסָתוֹת וּמַנִּיחַ תַּחְתֵּיהֵן, וְהַשַּׂקִּין נוֹפְלִין עַל הַכָּרִים; שֶׁהֲרֵי אִם יִרְצֶה לִשְׁלֹף הַכַּר, שׁוֹלֵף, מִפְּנֵי שֶׁהַשַּׂקִּים קְטַנִּים וְקַלִּים, וְנִמְצָא שֶׁלֹּא בִּטֵּל כְּלִי.
If the sacks are large and contain large pieces of glass, one should release the sacks and let them fall. Even if they break, there will not be a great loss, for such pieces of glass are intended to be melted down. Therefore, only a small loss will be incurred, and this is of no concern to the Sages.הָיְתָה טְעוּנָה עֲשָׁתוֹת (נ"א עששיות) שֶׁל זְכוּכִית - מַתִּיר הַשַּׂקִּים וְהֵן נוֹפְלִין; שֶׁאַף עַל פִּי שֶׁיִּשָּׁבְרוּ, אֵין בְּכָךְ הֶפְסֵד גָּדוֹל, שֶׁהֲרֵי הַכֹּל לְהַתָּכָה עוֹמֵד, וּלְהֶפְסֵד מוּעָט לֹא חָשְׁשׁוּ
If the sacks are large and contain glass utensils and the like, one should unload the sacks gently. One may not, however, leave them on the animal for the entire Sabbath, because of the pain the animal will suffer.הָיוּ הַשַּׂקִּים גְּדוֹלִים וּמְלֵאִים כְּלֵי זְכוּכִית וְכַיּוֹצֵא בָּהֶם, פּוֹרֵק בְּנַחַת. וּמִכָּל מָקוֹם, לֹא יַנִּיחֵן שָׁם עַל גַּבֵּי בְּהֵמָה - מִשּׁוּם צַעַר בַּעֲלֵי חַיִּים.
11A person who presses fruits together until they become a single entity is liable for performing the forbidden labor of collecting food. Therefore, a person whose fruits have been spread throughout his courtyard may collect them by hand and partake of them.יאהַמְּדַבֵּק פֵּרוֹת עַד שֶׁיֵּעָשׂוּ גּוּף אֶחָד, חַיָּב מִשּׁוּם מְעַמֵּר. לְפִיכָךְ מִי שֶׁנִּתְפַּזְּרוּ לוֹ פֵּרוֹת בַּחֲצֵרוֹ, מְלַקֵּט עַל יָד עַל יָד וְאוֹכֵל.
He should not, however, place them into a basket or into a container as he does during the week. Were he to follow his ordinary weekday practice, there is the possibility that he would press them with his hands in the container and perform the forbidden labor of collecting food. Similarly, salt or the like should not be collected into a single block, because it appears as if one is collecting food.אֲבָל לֹא יִתֵּן לֹא לְתוֹךְ הַסַּל וְלֹא לְתוֹךְ הַקֻּפָּה, כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחֹל; שֶׁאִם יַעֲשֶׂה כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחֹל - שֶׁמָּא יִכְבְּשֵׁם בְּיָדוֹ בְּתוֹךְ הַקֻּפָּה, וְיָבוֹא לִידֵי עִמּוּר. וְכֵן אֵין מְקַבְּצִין אֶת הַמֶּלַח וְכַיּוֹצֵא בּוֹ, מִפְּנֵי שֶׁנִּרְאֶה כִּמְעַמֵּר.
12A person who extracts food from raw produce is liable for performing a derivative of threshing. One who squeezes olives and grapes is liable for extracting. Therefore, it is forbidden to squeeze berries or pomegranates. Since some people squeeze them for juice like olives and grapes, were this to be allowed, one might come to squeeze olives and grapes. It is, however, permitted to squeeze other fruit—e.g., quince, apples, and crab apples—on the Sabbath, since they are not usually squeezed.יבמְפָרֵק, חַיָּב מִשּׁוּם דָּשׁ. וְהַסּוֹחֵט זֵיתִים וַעֲנָבִים, חַיָּב מִשּׁוּם מְפָרֵק. לְפִיכָךְ אָסוּר לִסְחֹט תֻּתִים וְרִמּוֹנִים, הוֹאִיל וּמִקְצַת בְּנֵי אָדָם סוֹחֲטִים אוֹתָם כְּזֵיתִים וַעֲנָבִים - שֶׁמָּא יָבוֹא לִסְחֹט זֵיתִים וַעֲנָבִים. אֲבָל שְׁאָר פֵּרוֹת, כְּגוֹן פָּרִישִׁין וְתַפּוּחִים וְעַזְרוּרִין - מֻתָּר לְסָחְטָן בְּשַּׁבָּת, מִפְּנֵי שֶׁאֵינָן בְּנֵי סְחִיטָה.
13It is permitted to squeeze pickled or cooked foods to soften them. If, however, one’s intent is to extract liquid from them, it is forbidden. We may not crush snow, so that liquid will flow from it. One may, however, crush snow into a bowl or into a cup.19יגכְּבָשִׁין וּשְׁלָקוֹת שֶׁסְּחָטָן: אִם לְרַכֵּךְ גּוּפָן - מֻתָּר; וְאִם לְהוֹצִיא מֵימֵיהֵן - אָסוּר. וְאֵין מְרַסְּקִין אֶת הַשֶּׁלֶג שֶׁיָּזוּבוּ מֵימָיו, אֲבָל מְרַסֵּק הוּא לְתוֹךְ הַכּוֹס אוֹ לְתוֹךְ הַקְּעָרָה.
The following rules apply to garlic, unripe grapes, and unripe grain that were crushed before the commencement of the Sabbath: If it is necessary that they be crushed further, it is forbidden to continue crushing them on the Sabbath. If it is necessary that they merely be ground by hand, it is permitted to complete grinding them on the Sabbath. Accordingly, it is permitted to continue grinding kernels of grain with a wooden spoon in a pot on the Sabbath after the pot was removed from the fire.הַשּׁוּם וְהַבֹּסֶר וְהַמְּלִילוֹת שֶׁרִסְּקָן מִבְּעוֹד יוֹם: אִם מְחֻסָּרִין דִּיכָה, אָסוּר לוֹ לִגְמֹר דִּיכָתָן בְּשַּׁבָּת; וְאִם מְחֻסָּרִין שְׁחִיקָה בַּיָּד - מֻתָּר לוֹ לִגְמֹר שְׁחִיקָתָן בְּשַּׁבָּת. לְפִיכָךְ מֻתָּר לִגְמֹר שְׁחִיקַת הָרִיפוֹת בְּעֵץ הַפָּרוּר בְּתוֹךְ הַקְּדֵרָה בְּשַּׁבָּת, אַחַר שֶׁמּוֹרִידִין אוֹתָהּ מֵעַל הָאֵשׁ.
14One may remove grain from husks in an abnormal manner so that it does not appear that one is extracting. An adult who sucks milk with his mouth is not liable. If, however, he is groaning from pain, it is permissible. Since he is extracting the milk in an abnormal manner and he is in pain, the Sages do not forbid this, despite the fact that there is no danger involved.ידהַמּוֹלֵל מְלִילוֹת - מוֹלֵל בְּשִׁנּוּי, כְּדֵי שֶׁלֹּא יֵרָאֶה כְּדָשׁ הַיּוֹנֵק בְּפִיו, פָּטוּר וְאִם הָיָה גּוֹנֵחַ - מֻתָּר לוֹ לִינַק בְּפִיו, מִפְּנֵי שֶׁהוּא מְפָרֵק כִּלְאַחַר יָד, וּמִשּׁוּם צַעֲרוֹ לֹא גָזְרוּ, וְאַף עַל פִּי שֶׁאֵין שָׁם סַכָּנָה.
15The following rules apply when liquids flow from fruit on the Sabbath:20 If they are olives or grapes, it is forbidden to partake of these liquids until Saturday night, lest one intentionally squeeze these fruits on the Sabbath. If they are berries or pomegranates, the following rules apply: If the person takes them home to eat, the beverages that flow from them are permitted. If he takes them home to press them and extract their juice, the beverages that flow from them are forbidden until Saturday night.טופֵּרוֹת שֶׁזָּבוּ מֵהֶן מַשְׁקִין בְּשַּׁבָּת: אִם זֵיתִים וַעֲנָבִים הֵן - אָסוּר לִשְׁתּוֹת אוֹתָן הַמַּשְׁקִין, עַד מוֹצָאֵי שַׁבָּת; גְּזֵרָה שֶׁמָּא יִתְכַּוֵּן וְיִסְחֹט אוֹתָן בְּשַּׁבָּת. וְאִם תֻּתִּים וְרִמּוֹנִים הֵן: אִם הִכְנִיסָן לַאֲכִילָה - מַשְׁקִין שֶׁזָּבוּ מֵהֶן מֻתָּרִין; וְאִם הִכְנִיסָן לְדָרְכָן - מַשְׁקִין שֶׁזָּבוּ מֵהֶן אֲסוּרִין עַד מוֹצָאֵי שַׁבָּת.
16When grapes or olives are crushed on Friday, the liquids that flow from them on the Sabbath on their own accord are permitted. Similarly, when honeycombs are crushed on Friday, the liquid that flows out on its own accord on the Sabbath is permitted. There is no reason for a prohibition to be imposed, since they were already crushed on Friday.טזזֵיתִים וַעֲנָבִים שֶׁרִסְּקָן מֵעֶרֶב שַׁבָּת וְיָצְאוּ מֵהֶן מַשְׁקִין מֵעַצְמָן – מֻתָּרִין. וְכֵן חַלּוֹת דְּבַשׁ שֶׁרִסְּקָן מֵעֶרֶב שַׁבָּת - מַשְׁקִין הַיּוֹצְאִין מֵהֶן בְּשַּׁבָּת, מֻתָּרִין; שֶׁאֵין כָּאן מָקוֹם לִגְזֵרָה, שֶׁכְּבָר רִסְּקָן מִבָּעֶרֶב.
17Winnowing and selecting are primary categories of forbidden labor. Therefore, even though a person is permitted to remove grain from husks with his fingertips, when he blows air over them to cause the husks to fall, he may do so only while holding them in one hand, blowing with all his strength. He may not, however, use a tray or a pot with compartments, lest he use a sifter or a strainer, for which he is liable.יזזוֹרֶה וּבוֹרֵר מֵאֲבוֹת מְלָאכוֹת הֵן. לְפִיכָךְ אַף עַל פִּי שֶׁמֻּתָּר לִמְלֹל מְלִילוֹת בְּרָאשֵׁי אֶצְבְּעוֹתָיו, כְּשֶׁהוּא מְנַפֵּחַ, מְנַפֵּחַ בְּיָדוֹ אַחַת בְּכָל כּוֹחוֹ, אֲבָל לֹא בַּקָּנוֹן וְלֹא בַּתַּמְחוּי; גְּזֵרָה שֶׁמָּא יְנַפֶּה בְּנָפָה וּבִכְבָרָה, שֶׁהוּא חַיָּב.
Filtering dregs is a derivative of either of the forbidden labors of selecting or of sifting. Therefore, even though it is permitted to filter clear wine or clear water using a handkerchief or an Egyptian basket, one should not make a hollow in the handkerchief to gather the dregs as one does during the week, lest one filter dregs with a filter. Similarly, it is forbidden to hang a filter as one does during the week, lest one filter dregs with it.21וְהַמְּשַׁמֵּר שְׁמָרִים, תּוֹלֶדֶת בּוֹרֵר אוֹ מְרַקֵּד הוּא; לְפִיכָךְ אַף עַל פִּי שֶׁמֻּתָּר לְסַנֵּן יַיִן צָלוּל אוֹ מַיִם צְלוּלִין בְּסוּדָרִין אוֹ בִּקְפִיפָה מִצְרִית - לֹא יַעֲשֶׂה גּוּמָּא בַּסּוּדָר; שֶׁלֹּא יַעֲשֶׂה כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחֹל, וְיָבוֹא לְשַׁמֵּר בַּמְּשַׁמֶרֶת. וְכֵן אָסוּר לִתְלוֹת אֶת הַמְּשַׁמֶרֶת כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחֹל - שֶׁמָּא יָבוֹא לְשַׁמֵּר.
Causing milk to curdle to make cheese is a derivative of the category of separating. Therefore, even though it is permitted to place sesame seeds and nuts into honey, one should not mix them into a block with one’s hands.וְכֵן הַמְּחַבֵּץ, תּוֹלֶדֶת בּוֹרֵר הוּא; לְפִיכָךְ אַף עַל פִּי שֶׁנּוֹתְנִין שֻׁמְשְׁמִין וֶאֱגוֹזִים לִדְּבַשׁ, לֹא יְחַבֵּץ בְּיָדוֹ.
18A person who cuts vegetables into small pieces in order to cook them is liable for performing a derivative of the forbidden labor of grinding. Therefore, it is forbidden to shred straw or carobs for animals, whether in large or small pieces, because it appears as if one is grinding.יחהַמְּחַתֵּךְ אֶת הַיָּרָק דַּק דַּק כְּדֵי לְבַשְּׁלוֹ - הֲרֵי זֶה תּוֹלֶדֶת טוֹחֵן, וְחַיָּב. לְפִיכָךְ אֵין מְרַסְּקִין לֹא אֶת הַשַּׁחַת וְלֹא אֶת הַחַרוּבִין לִפְנֵי בְּהֵמָה, בֵּין דַּקָּה בֵּין גַּסָּה - מִפְּנֵי שֶׁנִּרְאֶה כְּטוֹחֵן.
One may, however, cut gourds for an animal, or an animal carcass for dogs, for there is no concept of grinding regarding fruit. We may untie bundles of straw for an animal. One may spread out small sheaves, but not large ones, because this entails effort.אֲבָל מְחַתְּכִין אֶת הַדְּלּוּעִין לִפְנֵי הַבְּהֵמָה, וְאֶת הַנְּבֵלָה לִפְנֵי הַכְּלָבִים - שֶׁאֵין טְחִינָה בַּפֵּרוֹת. וּמַתִּירִין אֲלֻמּוֹת שֶׁל עָמִיר לִפְנֵי בְּהֵמָה, וּמְפַסְפֵּס בְּיָדוֹ אֲלֻמּוֹת קְטַנּוֹת; אֲבָל לֹא אֲלֻמּוֹת גְּדוֹלוֹת, מִפְּנֵי הַטֹּרַח שֶׁבָּהֶן.
19One may partake of bundles of Pe’ah, ezov, and kornit22 and the like that were stored for use as animal fodder. One may break off some with his fingertips, but should not break off a large amount with his hands, so that he does not follow his weekday practice and come to crush them.יטחֲבִלֵּי פֵיאָה וְאֵזוֹב וְקָרְנִית וְכַיּוֹצֵא בָּהֶן שֶׁהִכְנִיסָן לְמַאֲכַל בְּהֵמָה - מִסְתַּפֵּק בָּהֶן, וְקוֹטֵם וְאוֹכֵל בְּרָאשֵׁי אֶצְבְּעוֹתָיו; אֲבָל לֹא בְּיָדוֹ הַרְבֵּה - שֶׁלֹּא יַעֲשֶׂה כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחֹל, וְיָבוֹא לָדֹק.
20A person who must pulverize pepper and the like to season food on the Sabbath should crush it with the handle of a knife against the bowl. It is forbidden to use a pestle, for one is grinding. For this reason, it is forbidden for a healthy person to take medication on the Sabbath. This is a decree enacted lest one grind herbs.כהַצָּרִיךְ לָדֹק פִּלְפְּלִים וְכַיּוֹצֵא בָּהֶן לִתֵּן לְתוֹךְ הַמַּאֲכָל בְּשַּׁבָּת - הֲרֵי זֶה כּוֹתֵשׁ בְּיַד הַסַּכִּין וּבַקְּעָרָה. אֲבָל בַּמַּכְתֶּשֶׁת - חַיָּב, מִפְּנֵי שֶׁהוּא טוֹחֵן. לְפִיכָךְ אָסוּר לַבָּרִיא לְהִתְרַפֹּאות בְּשַּׁבָּת - גְּזֵרָה שֶׁמָּא יִשְׁחֹק סַּמְּמָנִין.
21What is implied? A person should not partake of foods that are not ordinarily eaten by healthy people—e.g., hyssop and piah23 —nor herbs that cause diarrhea—e.g., wormwood and the like. Nor should one drink beverages that are not ordinarily drunk by healthy people—e.g., water cooked with herbs and grasses.כאכֵּיצַד? לֹא יֹאכַל אָדָם דְּבָרִים שֶׁאֵינָן מַאֲכַל בְּרִיאִים, כְּגוֹן אֵזוֹבְיוֹן וּפוּאָה (נ"א ופיאה); וְלֹא דְּבָרִים הַמְּשַׁלְשְׁלִים, כְּגוֹן לַעֲנָה וְכַיּוֹצֵא בָּהּ. וְכֵן לֹא יִשְׁתֶּה דְּבָרִים שֶׁאֵין דֶּרֶךְ הַבְּרִיאִים לִשְׁתּוֹתָן, כְּגוֹן מַיִם שֶׁבִּשְּׁלוּ בּוֹ סַּמְּמָנִין וַעֲשָׂבִים.
22A person may, however, partake of coriander seed, hops, hyssop, and other foods and beverages that healthy people frequently eat and drink. Although they are being healed as they eat, this is permitted, since the food is ordinarily eaten by healthy people. A person who has drunk chiltit24 before the Sabbath on several occasions may drink it on the Sabbath,25 even in places where it is not customary for healthy people to drink chiltit. Egyptian beer may be drunk in all places.כבאוֹכֵל אָדָם אֹכָלִין וּמַשְׁקִין שֶׁדֶּרֶךְ הַבְּרִיאִים לְאָכְלָן וְלִשְׁתּוֹתָן, כְּגוֹן הַכֻּסְבַּר וְהַכִּישׁוּת וְהָאֵזוֹב. אַף עַל פִּי שֶׁהֵן מְרַפְּאִין וַאֲכָלָן כְּדֵי לְהִתְרַפֹּאות בָּהֶם - מֻתָּר, הוֹאִיל וְהֵם מַאֲכַל בְּרִיאִים. שָׁתָה חִלְתִּית מִקֹּדֶם הַשַּׁבָּת וַהֲרֵי הוּא שׁוֹתֶה וְהוֹלֵךְ - מֻתָּר לִשְׁתּוֹתָן בְּשַּׁבָּת, [אַפִילוּ] בִּמְקוֹמוֹת [שֶׁלֹא] נָּהֲגוּ הַבְּרִיאִים לִשְׁתּוֹת הַחִלְתִּית. וְשׁוֹתִין זֵיתוֹם הַמִּצְרִי בְּכָל מָקוֹם.
23Similar concepts apply regarding oils: A person is allowed to anoint himself on the Sabbath with oils that healthy people use to anoint themselves, even though his intent is for healing purposes. It is, however, forbidden to anoint oneself with oils that are not used by healthy people. A person who has groinal discomfort may not apply wine or vinegar. He may, however, apply oil. One may use rose oil only in places where healthy people anoint themselves with it. It is permitted to anoint oneself with oil and salt in all places. A person who wounded his hand or foot may soak it in wine, but not in vinegar. If his constitution is delicate, he is even forbidden to soak it in wine.כגוְכֵן שְׁמָנִים שֶׁדֶּרֶךְ הַבְּרִיאִים לָסוּךְ בָּהֶן - מֻתָּר לָסוּךְ בָּהֶן בְּשַּׁבָּת, וְאַף עַל פִּי שֶׁנִתְכַּוֵּן לִרְפוּאָה. וּשֶׁאֵין הַבְּרִיאִים סָכִין בָּהֶן - אֲסוּרִין. הַחוֹשֵׁשׁ בְּמָתְנָיו - לֹא יָסוּךְ יַיִן וְחֹמֶץ, אֲבָל סָךְ הוּא אֶת הַשֶּׁמֶן; וְלֹא שֶׁמֶן וֶרֶד, אֶלָא בְּמָקוֹם שֶׁהַבְּרִיאִים סָכִין אוֹתוֹ. וּמֻתָּר לָסוּךְ שֶׁמֶן וּמֶלַח בְּכָל מָקוֹם. נִגְּפָה יָדוֹ אוֹ רַגְלוֹ, צוֹמְתָהּ בַּיַּיִן; וְאֵינוֹ צוֹמְתָהּ בַּחֹמֶץ. וְאִם הָיָה עָנֹג, אַף בַּיַּיִן אָסוּר.
24A person who feels discomfort in his teeth may not sip vinegar and spit it out. He may, however, sip it and swallow it. A person who has a sore throat may not gargle with oil. He may, however, drink large amounts of oil, and if he is cured in this manner, it is welcome. We may not chew gum.26 A person may not brush his teeth with herbs on the Sabbath if his intent is to cure discomfort.27 If, however, he intends to improve the fragrance of his breath, it is permitted.כדהַחוֹשֵׁשׁ בְּשִׁנָּיו - לֹא יְגַמַּע בָּהֶן אֶת הַחֹמֶץ וְיִפְלֹט, אֲבָל מְגַמֵּעַ הוּא וּבוֹלֵעַ הַחוֹשֵׁשׁ בִּגְרוֹנוֹ, לֹא יְעַרְעֲרֶנּוּ בְּשֶׁמֶן, אֲבָל בּוֹלֵעַ הוּא שֶׁמֶן הַרְבֵּה, וְאִם נִתְרַפָּא - נִתְרַפָּא אֵין לוֹעֲסִין אֶת הַמַּסְטִכֵּי, וְאֵין שָׁפִין אֶת הַשִּׁנַּיִם בְּסַם בְּשַּׁבָּת, בִּזְמַן שֶׁמִּתְכַּוֵּן לִרְפוּאָה; וְאִם נִתְכַּוֵּן לְרֵיחַ הַפֶּה, מֻתָּר.
25One may not apply wine to one’s eyes, but one may place it on one’s eyelids. It is forbidden to apply saliva taken from a person before he ate—even to one’s eyelids. An eye salve that was left to soak on Friday may be applied to one’s eyes on the Sabbath without hesitation. A person whose finger becomes wounded should not wind a reed around it to heal it, nor should he squeeze it tightly with his hand so that it bleeds.כהאֵין נוֹתְנִין יַיִן לְתוֹךְ הָעַיִן; אֲבָל נוֹתֵן הוּא עַל גַּב הָעַיִן וְרֹק תָּפֵל, אֲפִלּוּ עַל גַּב הָעַיִן אָסוּר קִלּוֹר שֶׁשָּׁרָה אוֹתוֹ מֵעֶרֶב שַׁבָּת, מַעַבִירוֹ עַל גַּב עֵינָיו בְּשַּׁבָּת, וְאֵינוֹ חוֹשֵׁשׁ מִי שֶׁלָּקָה בְּאֶצְבָּעוֹ, לֹא יִכְרֹךְ עָלָיו גֶּמִי כְּדֵי לְרַפֹּאותוֹ, וְלֹא יִדְחֲקֶנּוּ בְּיָדוֹ כְּדֵי לְהוֹצִיא מִמֶּנּוּ דָּם.
26We may not place hot water or oil on a wound, nor on a wad of unprocessed fabric that is above a wound, nor on a wad of unprocessed fabric to be placed on a wound.כואֵין נוֹתְנִין חֹמֶץ וְשֶׁמֶן עַל גַּבֵּי הַמַּכָּה, וְלֹא עַל גַּבֵּי מוֹךְ שֶׁעַל הַמַּכָּה, וְלֹא עַל גַּבֵּי מוֹךְ לִתְּנוֹ עַל הַמַּכָּה בְּשַּׁבָּת.
We may, however, apply it outside the wound so that it will flow into the wound. We may place a dry wad of unprocessed fabric on a wound. If, however, it is aged fabric, this is forbidden, since this is like applying a bandage.אֲבָל נוֹתֵן הוּא חוּץ לַמַּכָּה, וְשׁוֹתֵת וְיוֹרֵד לַמַּכָּה. וְנוֹתְנִין מוֹךְ יָבֵשׁ עַל גַּבֵּי הַמַּכָּה; וְאִם הָיָה עַתִּיק - אָסוּר, מִפְּנֵי שֶׁהוּא כִּרְטִיָּה.
27A bandage that has fallen onto a utensil may be put back on a wound. If, however, it falls to the ground, one is forbidden to put it back.כזרְטִיָּה שֶׁפָּרְשָׁה עַל גַּבֵּי כְּלִי, מַחְזִירִין אוֹתָהּ; וְאִם פָּרְשָׁה עַל גַּבֵּי קַרְקַע, אָסוּר לְהַחְזִירָהּ.
We may place a bandage on a wound for the first time in the Temple on the Sabbath,28 for the prohibitions classified as sh’vut do not apply in the Temple. In all places, one is allowed to clean the opening of a wound. One may not, however, clean a bandage, lest one spread a salve.וּמַנִּיחִין רְטִיָּה עַל גַּבֵּי הַמַּכָּה לְכַתְּחִלָּה בַּמִּקְדָּשׁ, שֶׁאֵין אִסּוּר שְׁבוּת בַּמִּקְדָּשׁ. וּבְכָל מָקוֹם מְקַנְּחִין פִּי הַמַּכָּה; וְאֵין מְקַנְּחִין אֶת הָרְטִיָּה, שֶׁמָּא יִמְרַח.
28One may apply oil and massage the intestines on the Sabbath, provided that one applies oil and massages at the same time, so that one will not follow one’s weekday practice.כחסָכִין וּמְמַשְּׁמְשִׁין בִּבְנֵי מֵעַיִם בְּשַּׁבָּת - וְהוּא שֶׁיָּסוּךְ וִימַשְׁמֵשׁ בְּבַת אַחַת, כְּדֵי שֶׁלֹּא יַעֲשֶׂה כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחֹל.
One may not work-out on the Sabbath. What is meant by a work-out? Others tread on a person’s body forcefully until he becomes exerted and begins to perspire, or a person walks vigorously until he exerts himself and begins to perspire. It is forbidden to exert oneself on the Sabbath to the extent of perspiring, for this is a therapeutic practice.וְאֵין מִתְעַמְּלִין בְּשַּׁבָּת. אֵיזֶה הוּא מִתְעַמֵּל? זֶה שֶׁדּוֹרְסִים עַל גּוּפוֹ בְּכוֹחַ עַד שֶׁיִּיגַע וְיָזִיעַ, אוֹ שֶׁיְּהַלֵּךְ עַד שֶׁיִּיגַע וְיָזִיעַ - שֶׁאָסוּר לְיַגֵּע אֶת עַצְמוֹ כְּדֵי שֶׁיָּזִיעַ בְּשַּׁבָּת, מִפְּנֵי שֶׁהוּא רְפוּאָה.
Similarly, one may not stand in mud baths in Eretz Yisrael, because this is exerting and therapeutic.וְכֵן אָסוּר לַעֲמֹד בְּקַרְקַע דִּימוֹסִית שֶׁבְּאֶרֶץ יִשְׂרָאֵל מִפְּנֵי שֶׁמְּעַמֶּלֶת וּמְרַפְּאָה.
29One may not wash in water that causes diarrhea, nor in quicksand, nor in water in which flax was left to soak and which has turned foul smelling, nor in the Dead Sea, nor in the foul water in the Mediterranean, because all of these cause discomfort, and Isaiah 58:13 states, ‘‘And you shall call the Sabbath a delight.’’כטאֵין רוֹחֲצִין בְּמַיִם שֶׁמְּשַׁלְשְׁלִין, וְלֹא בְּטִיט שֶׁטּוֹבְעִין בּוֹ, וְלֹא בְּמֵי הַמִּשְׁרָה הַבְּאוּשִׁים, וְלֹא בְּיַם סְדוֹם, וְלֹא בַּמַּיִם הָרָעִים שֶׁבַּיָּם הַגָּדוֹל - מִפְּנֵי שֶׁכָּל אֵלּוּ צַעַר הֵן, וְכָתוּב "וְקָרָאתָ לַשַּׁבָּת עֹנֶג" (ישעיהו נח, יג).
Accordingly, if one does not remain in these bodies of water for an extended time, but rather emerges immediately, it is permitted even though one has sores on one’s scalp.לְפִיכָךְ אִם לֹא נִשְׁתַּהָה בָּהֶם, אֶלָא עָלָה מִיָּד, אַף עַל פִּי שֶׁיֵּשׁ לוֹ חֲטָטִין בְּרֹאשׁוֹ - מֻתָּר.
30We may not scrape our skin with a utensil used for that purpose. If, however, one’s hands are soiled with feces or with mud, one may scrape in one’s ordinary manner without concern.לאֵין מִתְגָּרְדִין בְּמִגְרֶדֶת; וְאִם הָיוּ יָדָיו מְלֻכְלָכוֹת בְּצוֹאָה אוֹ בְּטִיט, גּוֹרֵד כְּדַרְכּוֹ, וְאֵינוֹ חוֹשֵׁשׁ.
We may apply oil to and peel off the scabs of a human’s wound for pleasure,29 but not those of an animal. If, however, the animal is in discomfort, we may apply oil and peel off its scabs to eliminate aggravation.סָכִין וּמְפָרְכִין לָאָדָם לְעַנְּגוֹ, אֲבָל לֹא לַבְּהֵמָה; וְאִם הָיָה לָהּ צַעַר, מֻתָּר לְהָסִיר צַעֲרָהּ בְּסִיכָה וּפֵרוּךְ.
When an animal has eaten an excessive amount of beans, we may have it run in the courtyard so that it is cured. If it turns red, we may have it stand in water so that it will cool. We do not suspect that one will grind herbs.בְּהֵמָה שֶׁאָכְלָה כַּרְשִׁינִין הַרְבֵּה, מְרִיצִין אוֹתָהּ בֶּחָצֵר בִּשְׁבִיל שֶׁתִּתְרַפָּא; וְאִם אֲחָזָהּ דָּם, מַעַמִידִין אוֹתָהּ בַּמַּיִם בִּשְׁבִיל שֶׁתִּצְטַנֵּן, וְאֵין חוֹשְׁשִׁין שֶׁמָּא יִשְׁחֹק לָהּ סַּמְּמָנִין.
31A person may not cause himself to vomit food on the Sabbath. When does this apply? When he uses a drug, for he may come to crush herbs. It is, however, permitted to place one’s hand down one’s throat so that one will vomit.לאאֵין מְקִיאִין אֶת הָאֹכֶל בְּשַּׁבָּת. בַּמֶּה דְּבָרִים אֲמוּרִים? בְּסַם, שֶׁמָּא יִשְׁחֹק סַּמְּמָנִין; אֲבָל לְהַכְנִיס יָדוֹ לְתוֹךְ פִּיו וּלְהָקִיא - מֻתָּר.
It is forbidden to press the stomach of an infant so that he will defecate, lest one give him curative herbs.וְאָסוּר לִדְחֹק כְּרֵסוֹ שֶׁל תִּינוֹק כְּדֵי לְהוֹצִיא הָרְאִי שֶׁלּוֹ - שֶׁמָּא יָבוֹא לְהַשְׁקוֹתוֹ סַמָּנִין הַמְּשַׁלְשְׁלִין.
It is permitted to place a cup over an infant’s navel to lift it up. It is permitted to place a neck-brace or hip-girdle around a child. Similarly, one may lift up the tendons of a child’s ears, whether by hand or with an instrument, and lift up cartilage on one’s chest. For all of these activities are performed by hand, and not with herbs. Since the person is in pain and there is no suspicion that one may crush herbs, these activities are permitted.וּמֻתָּר לִכְפּוֹת כּוֹס עַל הַטַּבּוּר בְּשַּׁבָּת כְּדֵי לְהַעֲלוֹתוֹ. וְכֵן מֻתָּר לְחַנֵּק וְלִלְפֹּף אֶת הַקָּטָן, וּלְהַעֲלוֹת אָזְנַיִם - בֵּין בַּיָּד בֵּין בִּכְלִי, וּלְהַעֲלוֹת אָנְקְלִי; שֶׁכָּל אֵלּוּ וְכַיּוֹצֵא בָּהֶן - אֵין עוֹשִׂין אוֹתָן בְּסַמָּנִין כְּדֵי לָחוּשׁ לִשְׁחִיקָה, וְיֵשׁ לוֹ צַעַר מֵהֶן.
32Sifting is one of the categories of forbidden labor. Therefore, we may not sift straw in a sieve or place a sieve with straw in a high place so that the chaff will fall,30 since this is like sifting. One may, however, place straw in a sieve and carry it to an animal’s feeding trough, even though the chaff falls while one is transferring it, since this is not one’s intent.לבהַמְּרַקֵּד, מֵאֲבוֹת מְלָאכוֹת. לְפִיכָךְ אֵין כּוֹבְרִין אֶת הַתֶּבֶן בַּכְּבָרָה; וְלֹא יַנִּיחַ הַכְּבָרָה שֶׁיֵּשׁ בָּהּ תֶּבֶן בְּמָקוֹם גָּבוֹהַּ, בִּשְׁבִיל שֶׁיֵּרֵד הַמּוֹץ - מִפְּנֵי שֶׁהוּא כִּמְרַקֵּד. אֲבָל נוֹטֵל הַתֶּבֶן בַּכְּבָרָה וּמוֹלִיךְ לָאֵבוּס, אַף עַל פִּי שֶׁיֵּרֵד הַמּוֹץ בִּשְׁעַת הוֹלָכָה - שֶׁהֲרֵי אֵינוֹ מִתְכַּוֵּן לְכָּךְ.
33A person who creates a mixture of small particles and water is liable for performing a derivative of the forbidden labor of kneading. Therefore, one may not make a mixture of a large amount of roasted flour, lest one come to knead unroasted flour.לגמְגַבֵּל, חַיָּב מִשּׁוּם לָשׁ. לְפִיכָךְ אֵין מְגַבְּלִין קֶמַח קָלִי הַרְבֵּה, שֶׁמָּא יָבוֹא לָלוּשׁ קֶמַח שֶׁאֵינוֹ קָלִי. וּמֻתָּר לְגַבֵּל אֶת הַקָּלִי מְעַט מְעַט.
One may, however, mix small amounts of roasted flour a little at a time. In contrast, shatit, i.e., grain that has not matured to a third of its fullness and is roasted and coarsely ground, resembles sand. Large quantities of it may be mixed with vinegar and the like at once, provided the mixture is soft. If it is firm, it is forbidden, for it appears as though one is kneading. Even when making a soft mixture, one must deviate from one’s ordinary practice. What is implied? First, one must put in the shatit and then the vinegar.אֲבָל תְּבוּאָה שֶׁלֹּא הֵבִיאָה שְׁלִישׁ שֶׁקָּלוּ אוֹתָהּ, וְאַחַר כָּךְ טָחֲנוּ אוֹתָהּ טְחִינָה גַּסָּה, שֶׁהֲרֵי הוּא כְּחוֹל, וְהִיא הַנִּקְרֵאת 'שַׁתִּית' - מֻתָּר לְגַבֵּל מִמֶּנָּה בְּחֹמֶץ וְכַיּוֹצֵא בּוֹ הַרְבֵּה בְּבַת אַחַת. וְהוּא, שֶׁיִּהְיֶה רַךְ; אֲבָל קָשֶׁה - אָסוּר; מִפְּנֵי שֶׁנִּרְאֶה כְּלָשׁ. וְצָרִיךְ לְשַׁנּוֹת. כֵּיצַד? נוֹתֵן אֶת הַשָּׁתִית, וְאַחַר כָּךְ נוֹתֵן אֶת הַחֹמֶץ.
34Although bran does not produce a mixture resembling a dough, it is forbidden to be mixed with water, lest one mix earth and the like. One may pour water over bran and stir it with a spoon in all directions. One may not mix it with one’s hands, so that it will not appear that one is kneading. If it does not mix well, one may pour it from one container to another until it mixes well, and then give it to the chickens or the oxen.לדהַמֻּרְסָן, אַף עַל פִּי שֶׁאֵינוֹ רָאוּי לְגִבּוּל - אֵין גּוֹבְלִין אוֹתוֹ; שֶׁמָּא יָבוֹא לִגְבּוֹל הֶעָפָר, וְכַיּוֹצֵא בּוֹ. וְנוֹתְנִין מַיִם עַל גַּבֵּי הַמֻּרְסָן, וּמוֹלִיךְ בּוֹ הַתַּרְוָד שְׁתִי וְעֵרֶב; אֲבָל אֵינוֹ מְמָרֵס בְּיָדוֹ, שֶׁלֹּא יֵרָאֶה כְּלָשׁ. אִם לֹא נִתְעָרֵב, מְנַעֲרוֹ מִכְּלִי לִכְלִי עַד שֶׁיִּתְעָרֵב, וְנוֹתֵן לִפְנֵי הַתַּרְנְגוֹלִין אוֹ לִפְנֵי הַשְּׁוָרִים.
It is permissible to mix bran in the above manner in one container and then divide it into several containers, giving each animal its portion.וּמֻתָּר לְעָרֵב הַמֻּרְסָן עַל דֶּרֶךְ זוֹ בִּכְלִי אֶחָד, וּמְחַלֵּק אוֹתוֹ בְּכֵלִים הַרְבֵּה, וְנוֹתֵן לִפְנֵי כָּל בְּהֵמָה וּבְהֵמָה.
One may mix even a kor or two korim of bran together in one container.וּמְעָרֵב בִּכְלִי אֶחָד אֲפִלּוּ כּוֹר, וַאֲפִלּוּ כּוֹרַיִם.
35One may not force-feed domesticated animals, beasts, or fowl on the Sabbath in the same way as one feeds them during the week, lest one crush beans, knead flour, or perform another similar activity. What is implied? On the Sabbath, one should not feed a camel enough food for three or four days. One may not throw down a calf or the like, hold its mouth open and pour in beans and water at one time. Similarly, one may not place food deep in the mouths of doves or chickens, in a place from which they cannot spit it out.להאֵין מַאֲכִילִין בְּהֵמָה חַיָּה וָעוֹף בְּשַּׁבָּת כְּדֶרֶךְ שֶׁהוּא מַאֲכִיל בְּחֹל - שֶׁמָּא יָבוֹא לִידֵי כְּתִישַׁת קִטְנִיוֹת אוֹ לִידֵי לִישַׁת קֶמַח וְכַיּוֹצֵא בּוֹ. כֵּיצַד? לֹא יַאֲכִיל הַגָּמָל בְּשַּׁבָּת מַאֲכַל שְׁלוֹשָׁה אַרְבָּעָה יָמִים, וְלֹא יַרְבִּיץ עֵגֶל וְכַיּוֹצֵא בּוֹ וְיִפְתַּח פִּיו וְיִתֵּן לְתוֹכוֹ כַּרְשִׁינִין וּמַיִם בְּבַת אַחַת. וְכֵן לֹא יִתֵּן לְתוֹךְ פִּי יוֹנִים וְתַרְנְגוֹלִים לְמָקוֹם שֶׁאֵינָן יְכוֹלִין לְהַחְזִיר.
One may, however, feed an animal while it is standing and give it water while it is standing, or one may place both water and beans separately in its mouth, provided it is possible for the animal to spit them up. Similarly, one may feed fowl by hand as long as they can spit the food up. Needless to say, one may place food before the animals so that they can eat.אֲבָל מַאֲכִיל הוּא אֶת הַבְּהֵמָה מְעוּמָד, וּמַשְׁקֶה אוֹתָהּ מְעוּמָד, אוֹ נוֹתֵן לְתוֹךְ פִּיהָ מַיִם בִּפְנֵי עַצְמָן וְכַרְשִׁינִין בִּפְנֵי עַצְמָן, בְּמָקוֹם שֶׁיְכוֹלָה לְהַחְזִיר. וְכֵן מַאֲכִיל הָעוֹף בְּיָדוֹ בְּמָקוֹם שֶׁיָּכוֹל לְהַחְזִיר. וְאֵין צָרִיךְ לוֹמַר, שֶׁיִּתֵּן לִפְנֵיהֵן וְהֵן אוֹכְלִין.
36When does the license to feed animals mentioned above apply? Regarding an animal that one is responsible for feeding—e.g., one’s domesticated animals, one’s beasts, doves raised within one’s home, geese, and chickens. One may not, by contrast, provide food or water for animals that one is not responsible for feeding—e.g., pigs, doves raised in a dovecote, and bees.לובַּמֶּה דְּבָרִים אֲמוּרִים? בְּמִי שֶׁמְּזוֹנוֹתָיו עָלָיו, כְּגוֹן בְּהֶמְתּוֹ וְחַיָּתוֹ וְיוֹנֵי הַבַּיִת וְאַוָזִין וְתַּרְנְגוֹלִין. אֲבָל מִי שֶׁאֵין מְזוֹנוֹתָיו עָלָיו, כְּגוֹן חֲזִיר וְיוֹנֵי שׁוֹבָךְ וּדְבוֹרִים - לֹא יִתֵּן לִפְנֵיהֶם לֹא מָזוֹן וְלֹא מַיִם.
A person may lead his animal directly to grass that is still growing and allow it to eat. He may not, by contrast, lead it to food that has been set aside not to be used on the Sabbath. One may, nevertheless, stand in front of the animal until it turns, and, on its own accord, heads to the food that has been set aside and partakes of it. The same laws apply on the holidays.וּמֻתָּר לָאָדָם לְהַעְמִיד בְּהֶמְתּוֹ עַל גַּבֵּי עֲשָׂבִים, וְהִיא אוֹכֶלֶת. אֲבָל לֹא יַעֲמִיד אוֹתָהּ, עַל גַּבֵּי דָּבָר שֶׁהֻקְצָה. וְעוֹמֵד בְּפָנֶיהָ, כְּדֵי שֶׁתַּחְזִיר פָּנֶיהָ לַדָּבָר הַמֻּקְצֶה וְתֹאכַל מִמֶּנּוּ וְכֵן בְּיוֹם טוֹב.
Footnotes
1.
As mentioned in the notes on Chapter 1, this statement has raised the attention of the commentaries concerned with how the Rambam defines the scope of the positive commandment to cease activity on the Sabbath. Many authorities explain that this positive commandment is merely a restatement of the prohibition against performing forbidden labors. Others (see the commentary of the Ramban on Leviticus 23:24) understand the command as requiring a person must to refrain from any and all activities that will disturb the Sabbath atmosphere of serene rest. The Rambam’s wording in this halachah appears to support the latter view.
Support for this opinion can also be drawn from the phraseology chosen by the Rambam in Chapter 24, Halachah 12, the conclusion of the discussion of this issue in the Mishneh Torah:
Lest the day be like a weekday in the person’s eyes, and he come to repair [articles,] lifting them up from corner to corner.... For he is sitting idle, and he will seek something to do. Thus, he will not have “ceased activity” and will have negated the motivating principle for the Torah’s commandment [Deuteronomy 5:14], “Thus... will rest.”
In this quote as well, the Rambam emphasizes that the commandment to rest in Exodus 23:12 encompasses holding back from performing any activity that will disturb the atmosphere of rest and peace that characterizes the Sabbath.
2.
The Rambam uses the next four chapters to delineate various activities that were forbidden because of the two reasons he mentions above. In his discussion of this matter, he gives examples of activities that are related to each of the categories of forbidden labor.
3.
This refers to a person who levels crevices in a field (Chapter 8, Halachah 1). If one performs such an activity in a home, one is liable for performing the forbidden labor of building (Chapter 10, Halachah 12).
4.
See Chapter 26, Halachah 15.
5.
In his Commentary on the Mishnah (Shabbat 18:1), the Rambam elaborates on this concept, explaining that a person who removes the contents of a storeroom is likely to discover cracks and crevices in the ground. Our Sages, therefore, imposed this restriction lest he level the floor. Indeed, the only reason the person is allowed to empty the storeroom is that he intends to perform a mitzvah.
6.
Or shoes (Ramah, Orach Chayim 302:6).
7.
The Shulchan Aruch (loc. cit.) also mentions an opinion that forbids wiping the mud on a stone wall, lest it appear that one is replastering the wall.
8.
See the Mishnah Berurah 316:49, which questions whether this restriction applies to a paved or unpaved floor. (In this context, see also the Jerusalem Talmud, Shabbat 7:2.)
9.
The Maggid Mishneh cites the use of a similar expression in Chapter 11, Halachah 4. In the notes on that halachah, it is explained that there are two interpretations of the phrase: a) that one may intentionally step on the substance in question and merely make it appear that one is doing so accidentally; b) that one may proceed without worrying whether one steps on the substance or not. (See also the restatement of this law in Chapter 26, Halachah 13.)
10.
When mentioning this law, the Raniah (Orach Chayim 338:5) cites the Rambam’s statements in Chapter 23, Halachah 17, which forbid gambling on the Sabbath. Thus, to avoid redundancy, we are forced to say that the play mentioned here is obviously mere sport. Nevertheless, it is forbidden for the reasons mentioned above.
11.
The Rambam appears to forbid sweeping the floor, lest in the process of doing so, one decides td level the floor. Since both sweeping and leveling are intended to make one’s floor look attractive, it is likely that while a person is involved in one activity, he will also perform the other (Rav Yitzchak ben Sheshet, Responsum 394).
Other commentaries explain that the reason is that it is inevitable that a person will level an earthen floor while sweeping it. Therefore, sweeping is forbidden even though the person does not intend to level the floor, based on the principle the Rambam states in Chapter 1, Halachah 6.
12.
The Shulchan Aruch (Orach Chayim 337:2) follows the Rambam’s ruling and allows one to sweep a paved floor. The Ramah, however, differs and maintains that it is forbidden. (See the Be’ur Halachah 337, which cites many opinions that encourage leniency.) Even those opinions that allow one to sweep emphasize that one must be careful regarding the type of broom used. A broom whose bristles are likely to break may not be used.
13.
This refers to sprinkling water in a house to keep the dust from rising. Although there is a possibility that the water and the dust will collect and cause the floor to become level, there is no prohibition because this is not the person’s intent. As the Rambam mentions in Chapter 1, Halachah 5, a person may perform an act that causes a forbidden labor to be accomplished if he does not intend for that labor to be accomplished, and there is not an absolute certainty that it will be accomplished.
14.
ln Talmudic times, oil was frequently applied to the floor of a bathhouse. (See Shabbat 40b.)
15.
Sweeping a floor is considered a necessary act to maintain an atmosphere of cleanliness on the Sabbath. These other activities, however, are not as essential (Maggid Mishneh; Shulchan Aruch HaRav 337:4; Mishnah Berurah 337:17).
16.
Note, however, Hilchot Korban Pesach 1:16, which states that after the Paschal offerings had been sacrificed, the floor of the Temple courtyard was washed, even when the celebration of Pesach began on the Sabbath. All the prohibitions of the category of sh’vut were not enforced in the Temple.
17.
The location of the cistern clearly indicates that its water is intended to be used for household purposes. In the Kessef Mishneh, Rav Yosef Karo explains that even if a cistern is not located in a courtyard, as long as it is distant from a place where the water might be used for commercial purposes, one may draw water with a pulley.
18.
This prohibition, as all the others mentioned in this halachah, was also instituted lest one detach fruit from a tree.
19.
Rashi, Rabbenu Nissim, and others state that this refers to a cup or a bowl filled with liquid. They explain that this is permitted because the water from the snow will flow directly into this other liquid and will never exist as a separate distinct entity. The Rambam does not make such a distinction, and appears to allow squeezing the snow into an empty cup. It is possible that, according to the Rambam, this leniency also applies to the pickled and cooked foods mentioned in the first clause of this halachah. See Shulchan Aruch HaRav 320:6.
20.
I.e., without any human activity being performed on the Sabbath day. As opposed to the following halachah, this applies to fruit that was not crushed before the Sabbath.
21.
This refers to hanging the filter over a container in the manner in which one filters beverages. There is not prohibition, however, against hanging the filter in the open air (Mishneh Berurah 315:36)
22.
From the Rambam’s Commentary on the Mishnah (Sh’vi’it 8:1), it appears that all three of these terms refer to species of hyssop.
23.
A plant with red roots, used for dyeing or for medical purposes.
24.
A plant known as asafetida, and which is used as a remedy for chest pains (Meiri). In his Commentary on the Mishnah (Shabbat 22:3), the Rambam states that a beverage produced from this plant is often drunk by people in cold lands because of the warm sensation it produces.
25.
As indicated by Chapter 22, Halachah 7, once a person has begun drinking chiltit, he should continue. Otherwise, he risks the possibility of falling sick.
26.
This refers to raw gum taken from trees, and not to commercially prepared chewing gum.
27.
Some authorities forbid brushing one's teeth if one's gums are likely to bleed. Similarly, using toothpaste is forbidden.
28.
Outside the Temple, there is a prohibition against placing a bandage on a wound for the first time on the Sabbath, lest one grind herbs, and lest one spread the salves. Nevertheless, since both these prohibitions are considered in the category of sh’vut, they are waived in the Temple.
29.
I.e., even when the wound has begun to heal and the scabs have dried (Shulchan Aruch, Orach Chayim 328:22).
30.
I.e., exposing the straw to the wind so that the chaff will be blown away.
Rabbi Eliyahu Touger is a noted author and translator, widely published for his works on Chassidut and Maimonides.
Published and copyright by Moznaim Publications, all rights reserved.
To purchase this book or the entire series, please click here.
To purchase this book or the entire series, please click here.
The text on this page contains sacred literature. Please do not deface or discard.
Vowelized Hebrew text courtesy Torat Emet under CC 2.5 license.
The text on this page contains sacred literature. Please do not deface or discard.
