1A person who ties a knot which is intended to remain permanently and which can be tied only by craftsmen1 is liable. Included in this category are the knots tied by camel drivers, the knots tied by seamen, and the knots tied by shoemakers when making shoes and sandals.2אהַקּוֹשֵׁר קֶשֶׁר שֶׁל קַיָּמָא, וְהוּא מַעֲשֶׂה אֻמָּן - חַיָּב. כְּגוֹן קֶשֶׁר הַגַּמָּלִין, וְקֶשֶׁר הַסַּפָּנִין, וְקִשְׁרֵי רְצוּעוֹת מַנְעָל וְסַנְדָּל שֶׁקּוֹשְׁרִין הָרַצְעָנִין בִּשְׁעַת עֲשִׂיָּתָן, וְכֵן כָּל כַּיּוֹצֵא בָּזֶה.
One who ties a knot that is intended to remain permanently, but does not require a craftsmen to tie it, is exempt. A knot that will not remain permanently and does not require a craftsman may be tied with no compunctions. אֲבָל הַקּוֹשֵׁר קֶשֶׁר שֶׁל קַיָּמָא, וְאֵינוֹ מַעֲשֶׂה אֻמָּן - פָּטוּר. וְקֶשֶׁר שֶׁאֵינוֹ שֶׁל קַיָּמָא, וְאֵינוֹ מַעֲשֶׂה אֻמָּן - מֻתָּר לְקָשְׁרוֹ לְכַתְּחִלָּה.
2How is the intermediate category defined? If one of a person’s sandal straps tore and he tied it, a rope tore and one tied it, one tied a rope to a bucket, or one tied the bridle of an animal, the person is exempt. The same applies to all other knots that do not require professional expertise, but are always tied with the intention that they remain permanently.3בכֵּיצַד? נִפְסְקָה לוֹ רְצוּעָה וּקְשָׁרָהּ, נִפְסַק הַחֶבֶל וּקְשָׁרוֹ, אוֹ שֶׁקָּשַׁר חֶבֶל בִּדְלִי, אוֹ שֶׁקָּשַׁר רֶסֶן בְּהֵמָה - הֲרֵי זֶה פָּטוּר. וְכֵן כָּל כַּיּוֹצֵא בְּאֵלּוּ הַקְּשָׁרִים, שֶׁהֵן מַעֲשֵׂה הֶדְיוֹט וְכָל אָדָם קוֹשֵׁר אוֹתָן לְקַיָּמָא.
Any knot that is not intended to remain permanently is forbidden to be tied using a knot that requires professional expertise.4וְכָל קֶשֶׁר שֶׁאֵינוֹ שֶׁל קַיָּמָא - אִם קְשָׁרוֹ קֶשֶׁר אֻמָּן, הֲרֵי זֶה אָסוּר.
3A woman may tie the opening of her cloak although it has two openings.5 She may tie the strands of a hairnet although it hangs loosely on her head.6גקוֹשֶׁרֶת אִשָּׁה מַפְתְּחֵי הַחֲלוּק, אַף עַל פִּי שֶׁיֵּשׁ לוֹ שְׁנֵי פְּתָחִים; וְחוּטֵי סְבָכָה, אַף עַל פִּי שֶׁהוּא רָפוּי.

Mishneh Torah (Moznaim)

Featuring a modern English translation and a commentary that presents a digest of the centuries of Torah scholarship which have been devoted to the study of the Mishneh Torah by Maimonides.

One may tie the straps of shoes and sandals that are tied around his foot when donning them.7 One may tie pouches of wine and pouches of oil although they have two protrusions.8 One may tie a pot of meat although it is possible to remove the meat without untying the knot.9וּרְצוּעוֹת מַנְעָל וְסַנְדָּל שֶׁקּוֹשְׁרִין אוֹתָן עַל הָרֶגֶל, בִּשְׁעַת מַלְבּוּשׁ; וְנוֹדוֹת יַיִן וְשֶׁמֶן, אַף עַל פִּי שֶׁיֵּשׁ לוֹ שְׁתֵּי אָזְנַיִם; וּקְדֵרָה שֶׁל בָשָׂר, אַף עַל פִּי שֶׁיְּכוֹלָה לְהוֹצִיא הַבָּשָׂר וְלֹא תַתִּיר הַקֶּשֶׁר.
One may tie a bucket with a linen cord, a belt or another similar entity, but not with an ordinary rope.10וְקוֹשְׁרִין דְּלִי בִּמְשִׁיחָה, אוֹ בְּאַבְנֵט, וְכַיּוֹצֵא בּוֹ - אֲבָל לֹא בְּחֶבֶל.
One may tie a rope before an animal or tie it to an animal’s foot so that it will not go out, although this involves two knots.11וְקוֹשְׁרִין לִפְנֵי בְּהֵמָה אוֹ בְּרַגְלָהּ, בִּשְׁבִיל שֶׁלֹּא תֵצֵא, אַף עַל פִּי שֶׁיֵּשׁ לָהּ שְׁנֵי אִסָרוֹת.
If a rope is tied to a cow, one may tie it to its feeding trough. If a rope is tied to a feeding trough, one may tie it to a cow.וְחֶבֶל שֶׁהָיָה קָשׁוּר בַּפָּרָה, קוֹשְׁרוֹ בָּאֵבוּס; הָיָה קָשׁוּר בָּאֵבוּס, קוֹשְׁרוֹ בַּפָּרָה.
One may not, however, bring a rope from one’s home and tie it to both a cow and a feeding trough.אֲבָל לֹא יָבִיא חֶבֶל מִתּוֹךְ בֵּיתוֹ, וְיִקְשֹׁר בַּפָּרָה וּבָאֵבוּס.
If, however, one has a weaver’s rope which he is permitted to carry,12 he may bring it and tie it to both the cow and the feeding trough.וְאִם הָיָה חֶבֶל גַּרָּדִי שֶׁמֻּתָּר לְטַלְטְלוֹ, הֲרֵי זֶה מֵבִיא וְקוֹשֵׁר בַּפָּרָה וּבָאֵבוּס.
The rationale for these laws is that all the above knots do not require professional expertise, nor are they intended to remain. On the contrary, a person ties them and unties them at will. Therefore, it is permitted to tie them without any compunctions. מִפְּנֵי שֶׁכָּל אֵלּוּ הַקְּשָׁרִים, מַעֲשֵׂה הֶדְיוֹט הֵן, וְאֵינָן לְקַיָּמָא, אֶלָא פַּעַם קוֹשֵׁר וּפַעַם מַתִּיר; וּלְפִיכָךְ מֻתָּר לִקְשֹׁר אוֹתָן, לְכַתְּחִלָּה.
One may untie the openings of baskets of dates and dried figs, break off or cut off the cord, take them and eat them.13 חוֹתָלוֹת שֶׁל תְמָרִים וְשֶׁל גְרֹגְּרוֹת - מַתִּיר, וּמַפְקִיעַ, וְחוֹתֵךְ, וְנוֹטֵל וְאוֹכֵל.
4Any substance that is fit to be used as animal fodder may be used for tying on the Sabbath.14דכָּל שֶׁרָאוּי לְמַאֲכַל בְּהֵמָה, מֻתָּר לִקְשֹׁר אוֹתוֹ בַּשַּׁבָּת.
Therefore, if the straps of a person’s sandals snapped in a carmelit, he may take a moist reed15 that is fit to be eaten by an animal, wind it around the sandal and tie it.16 If a sandal strap slips from its place, or one’s foot slips from the sandal, he may return the strap to its place,17 provided he does not tie a knot.18 לְפִיכָךְ אִם נִפְסְקָה רְצוּעַת סַנְדָּלוֹ בְּכַרְמְלִית - נוֹטֵל גֶּמִי לַח הָרָאוּי לְמַאֲכַל בְּהֵמָה, וְכוֹרֵךְ עָלָיו וְקוֹשֵׁר הַגֶּמִי. נִשְׁמְטָה לוֹ רְצוּעוֹת מַנְעָל וְסַנְדָּל, אוֹ שֶׁנִּשְׁמַט רֹב הָרֶגֶל - מֻתָּר לְהַחְזִיר הָרְצוּעוֹת לִמְקוֹמָן, וּבִלְבָד שֶׁלֹּא יִקְשֹׁר.
5It is permitted to tie a loop on the Sabbath,19 for it will not be interchanged with a knot.20 Therefore, if a rope snapped, one may gather the the two ends together, wind a linen cord around them and tie a loop.21 ההָעֲנִיבָה מֻתֶּרֶת, לְפִי שֶׁאֵינָהּ מִתְחַלֶּפֶת בִּקְשִׁירָה; לְפִיכָךְ הַחֶבֶל שֶׁנִּפְסַק - מְקַבֵּץ שְׁנֵי קְצוֹתָיו, וְכוֹרֵךְ עָלָיו מְשִׁיחָה, וְעוֹנֵב עֲנִיבָה.
6It is permissible to tie a knot that is not permanent in nature for the purpose of a mitzvah.22 For example, one may tie a knot to calibrate one of the Torah’s measures.23 One may tie a harp string that snaps in the Temple,24 but not anywhere else. One may not tie a harp string for the first time on the Sabbath, even in the Temple. ומֻתָּר לִקְשֹׁר קֶשֶׁר שֶׁאֵינוֹ שֶׁל קַיָּמָא, לִדְבַר מִצְוָה - כְּגוֹן שֶׁיִּקְשֹׁר לִמְדֹּד שִׁעוּר, מִשִׁעוּרֵי הַתּוֹרָה. נִימַת כִּנּוֹר שֶׁנִּפְסְקָה - קוֹשְׁרִין אוֹתָהּ בַּמִּקְדָּשׁ, אֲבָל לֹא בַּמְּדִינָה; וְלֹא יִקְשֹׁר נִימָא לְכַתְּחִלָּה, אַפִלּוּ בַּמִּקְדָּשׁ.
7A person is liable for untying any knot that he is liable for tying.25 Whenever a person is exempt for tying a knot, he is exempt for untying it. Whenever a person is permitted to tie a knot, he is permitted to untie it.26 זכָּל קֶשֶׁר שֶׁחַיָּבִין עַל קָשְׁרוֹ, כָּךְ חַיָּבִין עַל הֶתֵּרוֹ; וְכָל קֶשֶׁר שֶׁהַקּוֹשֵׁר אוֹתוֹ פָּטוּר, כָּךְ הַמַּתִּיר אוֹתוֹ פָּטוּר; וְכָל קֶשֶׁר שֶׁמֻּתָּר לְקָשְׁרוֹ, כָּךְ מֻתָּר לְהַתִּירוֹ.
8A person who winds together a rope from palm branches, love grass,27 strands of wool, strands of flax, strands of goat’s hair or the like is liable for performing a derivative of the forbidden labor of tying.28 The minimum measure for which one is liable is a length of rope sufficient to remain wound without being tied, for then the work the person performed is permanent.29חהַפּוֹתֵל חֲבָלִים מִן הַהוּצִין, וּמִן הַחֵלֶף, אוֹ מִחוּטֵי צֶמֶר, אוֹ מִחוּטֵי פִּשְׁתָּן, אוֹ חוּטֵי שֵׂעָר, וְכַיּוֹצֵא בָּהֶן - הֲרֵי זֶה תּוֹלֶדֶת קוֹשֵׁר, וְחַיָּב. וְשִׁיעוּרוֹ, כְּדֵי שֶׁיַּעֲמֹד הַחֶבֶל בִּפְתִילָתוֹ בְּלֹא קְשִׁירָה - שֶׁנִּמְצֵאת מְלַאכְתּוֹ מִתְקַיֶּמֶת.
Similarly, a person who unwinds cords performs a derivative of the forbidden labor of untying and is liable. This applies provided his intent is not merely destructive in nature.30 The minimum measure for which one is liable is the same as that for winding a cord. וְכֵן הַמַּפְרִיד אֶת הַפְּתִיל - הֲרֵי זֶה תּוֹלֶדֶת מַתִּיר, וְחַיָּב. וְהוּא, שֶׁלֹּא יִתְכַּוֵּן לְקַלְקֵל בִּלְבָד. וְשִׁיעוּרוֹ, כְּשִׁעוּר הַפּוֹתֵל.
9A person who sews two stitches is liable,31 provided he ties32 the stitches at both ends so that they will remain and not slip out.33טהַתּוֹפֵר שְׁתֵּי תְּפִירוֹת - חַיָּב, וְהוּא שֶׁקָּשַׁר רָאשֵׁי הַחוּט מִכָּאן וּמִכָּאן, כְּדֵי שֶׁתַּעֲמֹד הַתְּפִירָה וְלֹא תִשָּׁמֵט.
If, however, one sews an additional stitch, he is liable even if he did not tie the ends, for his stitching will remain.אֲבָל אִם תָּפַר יָתֵר עַל שְׁתֵּי תְּפִירוֹת, אַף עַל פִּי שֶׁלֹּא קָשַׁר - חַיָּב, שֶׁהֲרֵי מִתְקַיֶּמֶת הַתְּפִירָה.
A person who pulls taut a thread used for sewing34 on the Sabbath is liable, because this activity is necessary for sewing. וְהַמּוֹתֵחַ חוּט שֶׁל תְפִירָה בַּשַּׁבָּת - חַיָּב, מִפְּנֵי שֶׁהוּא מִצָּרְכֵי הַתְּפִירָה.
10A person who tears a length of a garment sufficient to tie two stitches35 for the sake of tying two stitches is liable.36יהַקּוֹרֵעַ כְּדֵי לִתְפֹּר שְׁתֵּי תְפִירוֹת, עַל מְנָת לִתְפֹּר שְׁתֵּי תְפִירוֹת - חַיָּב.
In contrast, one who tears with the intent to ruin is exempt, for his activity is destructive in nature.37אֲבָל הַקּוֹרֵעַ לְהַפְסָדָה - פָּטוּר, מִפְּנֵי שֶׁהוּא מְקַלְקֵל.
A person who tears in a fit of rage or one who rends his garments for the sake of a deceased person for whom he is required to rend his garments38 is liable, for by doing so he settles his mind and calms his natural inclination. Since his anger is soothed through this act, it is considered to be constructive in nature and he is liable.39הַקּוֹרֵעַ בַּחֲמָתוֹ, אוֹ עַל מֵת שֶׁהוּא חַיָּב לִקְרֹעַ עָלָיו - חַיָּב, מִפְּנֵי שֶׁמְּיַשֵּׁב אֶת דַּעְתּוֹ בְּדָבָר זֶה, וְיָנוּחַ יִצְרוֹ; וְהוֹאִיל וַחֲמָתוֹ שׁוֹכֶכֶת בְּדָבָר זֶה, הֲרֵי הוּא כִּמְתַקֵּן וְחַיָּב.
A person who makes an opening for a neck in a garment on the Sabbath is liable.40 וְהַפּוֹתֵחַ בֵּית הַצַּוָּאר בַּשַּׁבָּת - חַיָּב.
11A person who attaches paper or hides together with scribe’s glue and the like is liable for performing a derivative of the forbidden labor of sewing.41יאהַמְּדַבֵּק נְיָרוֹת אוֹ עוֹרוֹת בְּקֻלָּן שֶׁל סּוֹפְרִים, וְכַיּוֹצֵא בּוֹ - הֲרֵי זֶה תּוֹלֶדֶת תּוֹפֵר, וְחַיָּב.
Conversely, a person who separates papers or hides that are stuck together is liable for performing a derivative of the forbidden labor of tearing42 if his intent is not merely destructive. וְכֵן הַמְּפָרֵק נְיָרוֹת דְּבוּקִין אוֹ עוֹרוֹת דְּבוּקִין, וְלֹא נִתְכַּוֵּן לְקַלְקֵל בִּלְבָד - הֲרֵי זֶה תּוֹלֶדֶת קוֹרֵעַ.
12A person is liable for building even the slightest amount.43 A person who levels the floor inside a house is liable.44 Whether he lowers a raised piece of earth or fills a cavity or a hollow space, he is considered to be building and is liable. When one person places down a stone and another the mortar, the one who places down the mortar is liable.45 For the highest row of stones, one is liable merely for lifting up the stone and placing it on the mortar, since other mortar is not placed upon it. A person who builds on a base of utensils is exempt.46 יבהַבּוֹנֶה כָּל שֶׁהוּא - חַיָּב. הַמַּשְׁוֶה פְּנֵי הַקַרְקַע בַּבַּיִת, כְּגוֹן שֶׁהִשְׁפִּיל תֵּל, אוֹ מִלֵּא גַּיא - הֲרֵי זֶה בּוֹנֶה, וְחַיָּב. אֶחָד נָתַן אֶת הָאֶבֶן, וְאֶחָד נָתַן אֶת הַטִּיט - הַנּוֹתֵן אֶת הַטִּיט - חַיָּב. וּבַנִּדְבָּךְ הָעֶלְיוֹן, אַפִלּוּ הֶעֱלָה אֶת הָאֶבֶן וְהִנִּיחָהּ עַל גַּבֵּי הַטִּיט - חַיָּב, שֶׁהֲרֵי אֵין מַנִּיחִין עָלֶיהָ טִיט. וְהַבּוֹנֶה עַל גַּבֵּי כֵּלִים, פָּטוּר.
13A person who erects a permanent tent is liable for performing a derivative47 of the forbidden labor of building.48 Similarly, a person who fashions an earthenware utensil—e.g., an oven or a jug—before they are fired in a kiln is liable for performing a derivative of the forbidden labor of building.49יגהָעוֹשֶׂה אֹהֶל קָבוּעַ - הֲרֵי זֶה תּוֹלֶדֶת בּוֹנֶה, וְחַיָּב. וְכֵן הָעוֹשֶׂה כְּלֵי אֲדָמָה, כְּגוֹן תַּנּוּר וְחָבִית קֹדֶם שֶׁיִּשָּׂרְפוּ - הֲרֵי זֶה תּוֹלֶדֶת בּוֹנֶה, וְחַיָּב.
Similarly, one who makes cheese performs a derivative of the forbidden labor of building.50 One is exempt until one makes an amount of cheese equivalent to the size of a dried fig.51A person who inserts the blade of an axe onto its handle or one who performs any similar activity performs a derivative of the forbidden labor of building. וְכֵן הַמְּגַבֵּן אֶת הַגְּבִנָּה, הֲרֵי זֶה תּוֹלֶדֶת בּוֹנֶה; וְאֵינוֹ חַיָּב, עַד שֶׁיְּגַבֵּן כִּגְרֹגֶּרֶת. הַמַּכְנִיס יַד הַקֻּרְדֹּם בְּתוֹךְ הָעַיִן שֶׁלּוֹ, הֲרֵי זֶה תּוֹלֶדֶת בּוֹנֶה. וְכֵן כָּל כַּיּוֹצֵא בּוֹ.
Similarly, one who attaches one piece of wood to another, whether he attaches them with a nail or by inserting one piece of wood into another until they become a single entity, is liable for performing a derivative of the forbidden labor of building.52 וְכֵן כָּל הַתּוֹקֵעַ עֵץ בְּעֵץ - בֵּין שֶׁתָּקַע בְּמַסְמֵר, בֵּין שֶׁתָּקַע בְּעֵץ עַצְמוֹ עַד שֶׁנִּתְאַחֵד - הֲרֵי זֶה תּוֹלֶדֶת בּוֹנֶה, וְחַיָּב.
14A person who makes even the slightest hole in a chicken coop to let light in is liable for building.53ידהָעוֹשֶׂה נֶקֶב כָּל שֶׁהוּא בְּלוּל שֶׁל תַּרְנְגוֹלִים, כְּדֵי שֶׁיִּכָּנֵס לָהֶן הָאוֹר - חַיָּב מִשּׁוּם בּוֹנֶה.
A person who returns a door of a well, a cistern, or a wing of a building to its place is liable for building.54 הַמַּחְזִיר דֶּלֶת שֶׁל בוֹר וְשֶׁל דוּת וְשֶׁל יָצִיעַ - חַיָּב מִשּׁוּם בּוֹנֶה.
15A person who demolishes even the slightest amount is liable, provided he demolishes with the intent to build.55 If his intent in demolishing is merely destructive, he is exempt.56טוהַסּוֹתֵר כָּל שֶׁהוּא - חַיָּב, וְהוּא, שֶׁיִּסְתֹּר עַל מְנָת לִבְנוֹת; אֲבָל אִם סָתַר דֶּרֶךְ הַשְׁחָתָה, פָּטוּר.
A person who demolishes a permanent tent or separates a piece of wood attached to another is liable for performing a derivative of the forbidden labor of demolishing, provided his intent is to improve it afterwards.57 הַסּוֹתֵר אֹהֶל קָבוּעַ אוֹ שֶׁפֵּרֵק עֵץ תָּקוּעַ - הֲרֵי זֶה תּוֹלֶדֶת סוֹתֵר, וְחַיָּב. וְהוּא, שֶׁיִתְכַּוֵּן לְתַקֵּן.
16A person who gives the final blow with a hammer is liable.טזהַמַּכֶּה בַּפַּטִּישׁ הַכָּיָה אַחַת - חַיָּב.
Similarly, a person who performs any activity that represents the completion of a task is liable for performing a derivative of dealing the final hammer blow.58וְכָל הָעוֹשֶׂה דָּבָר שֶׁהוּא גְּמַר מְלָאכָה - הֲרֵי זֶה תּוֹלֶדֶת מַכֶּה בַּפַּטִּישׁ, וְחַיָּב.
What is implied? A person who blows a glass vessel,59 one makes a design, or even a portion of a design, on a utensil,60 one who planes61 the edges of a utensil,62 one who makes a hole of even the smallest size in a piece of wood, a building, a piece of metal, or a utensil is liable for performing a derivative of dealing the final hammer blow.כֵּיצַד? הַמְּנַפֵּחַ בִּכְלִי זְכוֹכִית, וְהַצָּר בִּכְלִי צוּרָה אַפִלּוּ מִקְצַת הַצּוּרָה, וְהַמְּגָרֵד כָּל שֶׁהוּא, וְהָעוֹשֶׂה נֶקֶב כָּל שֶׁהוּא בֵּין בְּעֵץ בֵּין בְּבִנְיָן בֵּין בְּמַתֶּכֶת בֵּין בְּכֵלִים - הֲרֵי זֶה תּוֹלֶדֶת מַכֶּה בַּפַּטִּישׁ, וְחַיָּב.
One is exempt for making a hole unless it can be used to bring in and bring out.63 וְכָל פֶּתַח שֶׁאֵינוֹ עָשׂוּי לְהַכְנִיס וּלְהוֹצִיא, אֵין חַיָּבִין עַל עֲשִׂיָּתוֹ.
17A person who pierces a blister on the Sabbath to widen the opening of the wound, as physicians do, with the intent of widening the opening of the wound is liable for performing a derivative of dealing the final hammer blow,64 for this is a labor performed by a physician. If one pierced it to remove its pus, the act is permitted.65 יזהַמֵּפִיס שְׁחִין בַּשַּׁבָּת, כְּדֵי לְהַרְחִיב פִּי הַמַּכָּה, כְּדֶרֶךְ שֶׁהָרוֹפְאִין עוֹשִׂין, שֶׁהֵן מִתְכַּוְּנִין בָּרְפוּאָה לְהַרְחִיב פִּי הַמַּכָּה - הֲרֵי זֶה חַיָּב מִשּׁוּם מַכֶּה בַּפַּטִּישׁ, שֶׁזּוֹ הִיא מְלֶאכֶת הָרוֹפֵא; וְאִם הֱפִיסָהּ לְהוֹצִיא מִמֶּנָּה הַלֵּחָה שֶׁבָּהּ, הֲרֵי זֶה מֻתָּר.
18One who files a stone66 to even the slightest degree is liable for performing a derivative of dealing the final hammer blow. A person who aligns a stone in the foundation of a building, adjusting its position with his hands and settling it in its proper place,67 is liable for performing a derivative of dealing the final hammer blow.יחהַמְּסַתֵּת אֶת הָאֶבֶן כָּל שֶׁהוּא - חַיָּב מִשּׁוּם מַכֶּה בַּפַּטִּישׁ. הַמְּצַדֵּד אֶת הָאֶבֶן בִּיסוֹד הַבִּנְיָן, וְתִקְּנָהּ בְּיָדוֹ וְהוֹשִׁיבָהּ בְּמָקוֹם הָרָאוּי לָהּ - חַיָּב מִשּׁוּם מַכֶּה בַּפַּטִּישׁ.
A person who removes threads, straws, or splinters of wood68 from a garment by hand—for example, the splinters that are found in woolen garments—is liable for performing a derivative of dealing the final hammer blow. This applies provided the person is disturbed by them.69 If, however, he removes them as a matter of course, without thinking,70 he is exempt.71הַלּוֹקֵחַ יַבֶּלֶת שֶׁעַל הַבְּגָדִים בְּיָדוֹ, כְּגוֹן אֵלּוּ הַיַּבּוֹלוֹת שֶׁבִּכְלֵי צֶמֶר - חַיָּב מִשּׁוּם מַכֶּה בַּפַּטִּישׁ. וְהוּא, שֶׁיַּקְפִּיד עֲלֵיהֶן; אֲבָל אִם הֱסִירָן דֶּרֶךְ עֵסֶק, הֲרֵי זֶה פָּטוּר.
A person who shakes out a new black garment to make it attractive and to remove any remnants of white wool72 adhering to it, as is a tailor’s practice,73 is liable to bring a sin offering.74 If he is not disturbed by them, it is permissible to do so. הַמְּנַעֵר טַלִית חֲדָשָׁה שְׁחוֹרָה, כְּדֵי לְנָאוֹתָהּ וּלְהָסִיר הַצֵּהוּב הַלָּבָן הַנִּתְלֶה בָּהּ, כְּדֶרֶךְ שֶׁהָאֻמָּנִין עוֹשִׂין - חַיָּב חַטָּאת; וְאִם אֵינוֹ מַקְפִּיד, מֻתָּר.
19A person who traps a living creature from a species that is common to trap75—e.g., beasts, fowl,76 or fish—is liable77 provided he traps them in a place where no further efforts are required to trap them.יטהַצָּד דָּבָר שֶׁדֶּרֶךְ מִינוֹ לָצוּד אוֹתוֹ - חַיָּב, כְּגוֹן חַיָּה וְעוֹפוֹת וְדָגִים. וְהוּא שֶׁיָּצוּד אוֹתָן, לִמְקוֹם שֶׁאֵינוֹ מְחֻסָּר צִידָה.
What is implied? One chased after a deer until he caused it to enter a room,78 a garden, or a courtyard, and he locked it inside, one caused a fowl to fly into a closet and locked it, one removed a fish from the sea and placed it in a bowl of water. In all these instances, the person is liable.79 כֵּיצַד? כְּגוֹן שֶׁרָדַף אַחַר צְבִי עַד שֶׁהִכְנִיסוֹ לַבַּיִת אוֹ לַגִּנָּה אוֹ לֶחָצֵר, וְנָעַל עָלָיו, אוֹ שֶׁהִפְרִיחַ אֶת הָעוֹף עַד שֶׁהִכְנִיסוֹ לַמִּגְדָּל, וְנָעַל עָלָיו, אוֹ שֶׁשָּׁלָה דָּג מִן הַיָּם, בְּתוֹךְ סֵפֶל שֶׁל מַיִם - הֲרֵי זֶה חַיָּב.
If, however, a person caused a bird to fly into a room and locked it, caused a fish to swim from the sea into a pool of water, or chased a deer until he caused it to enter a large hall, and locked it, he is exempt. The living creature is not completely trapped. Should the person desire to take it, he would have to chase it and trap it in this new place.80אֲבָל אִם הִפְרִיחַ צִפּוֹר לַבַּיִת, וְנָעַל עָלָיו, אוֹ שֶׁהִבְרִיחַ דָּג וַעֲקָרוֹ מִן הַיָּם, לִבְרֵכָה שֶׁל מַיִם, אוֹ שֶׁרָדַף אַחַר צְבִי עַד שֶׁנִּכְנַס לִטְרַקְלִין רָחֵב, וְנָעַל עָלָיו - הֲרֵי זֶה פָּטוּר, שֶׁאֵין זוֹ צִידָה גְּמוּרָה; שֶׁאִם יָבוֹא לְקַחְתּוֹ, צָרִיךְ לִרְדֹּף אַחֲרָיו, וְלָצוּד אוֹתוֹ מִשָּׁם.
Therefore, a person who traps a lion is exempt until he causes it to enter the pen in which it will be enclosed. לְפִיכָךְ הַצָּד אֲרִי, אֵינוֹ חַיָּב עַד שֶׁיַּכְנִיסֶנּוּ לַכִּיפָה שֶׁלּוֹ שֶׁהוּא נֶאֱסָר בָּהּ.
20The following—a place in which if a person ran, he could reach the animal in a single movement,81 and a place so narrow that the shadow of both walls would merge in the middle—are considered to be small places. If one chased a deer or the like into such a place, he is liable. If a place is larger than this, a person who chases an animal or a fowl into it is exempt. ככָּל מָקוֹם שֶׁאִם יָרוּץ בּוֹ, יַגִּיעַ לַחַיָּה בִּשְׁחִיָּה אַחַת, אוֹ שֶׁהָיוּ הַכּוֹתָלִים קְרוֹבִין זֶה לְזֶה, עַד שֶׁיִּפֹּל צֵל שְׁנֵיהֶם לָאֶמְצָע כְּאֶחָד - הֲרֵי זֶה מָקוֹם קָטָן; וְאִם הִבְרִיחַ הַצְּבִי וְכַיּוֹצֵא בּוֹ לְתוֹכוֹ, חַיָּב. וּמָקוֹם שֶׁהוּא גָּדוֹל מִזֶּה - הַמַּבְרִיחַ חַיָּה לְתוֹכוֹ, פָּטוּר.
21The following principle applies regarding the eight creeping animals mentioned in the Torah82 and similarly, other creeping animals and crawling things:83 When a species is usually trapped, a person who traps any one of them—whether for a purpose, or without a purpose, even merely for the sake of sport—is liable, since he intended to trap and actually did so.84 A person is liable for performing a forbidden labor even if he has no need for the actual labor he performed.85כאאֶחָד שְׁמוֹנָה שְׁרָצִים הָאֲמוּרִין בַּתּוֹרָה, וְאֶחָד שְׁאָר שְׁקָצִים וּרְמָשִׂים שֶׁיֵּשׁ לְמִינוֹ צִידָה - הַצָּד אֶחָד מִכֻּלָּן, בֵּין לְצֹרֶךְ בֵּין שֶׁלֹּא לְצֹרֶךְ אֶלָא לְשַׂחֵק בָּהֶן - חַיָּב, הוֹאִיל וְנִתְכַּוֵּן לָצוּד וְצָד; שֶׁמְּלָאכָה שְֶׁאֵינָהּ צְרִיכָה לְגוּפָהּ, חַיָּב עָלֶיהָ.
A person who traps an animal that is sleeping or a blind animal is liable.86 הַצָּד אֶת הַיָּשֵׁן, וְאֶת הַסּוּמָא - חַיָּב.
22When a person sends out dogs to trap deer, rabbits, and the like, the deer flees because of the dog,87 and the person chases after the deer or stands before it and as such, frightens it so that the dog can catch it,88 he is liable for performing a derivative of the forbidden labor of trapping.89 כבהַמְּשַׁלֵּחַ כְּלָבִים כְּדֵי שֶׁיָּצוּדוּ צְבָאִים וְאַרְנָבִים וְכַיּוֹצֵא בָּהֶן, וּבָרַח הַצְּבִי מִפְּנֵי הַכֶּלֶב, וְהָיָה הוּא רוֹדֵף אַחַר הַצְּבִי אוֹ שֶׁעָמַד בְּפָנָיו וְהִבְהִילוֹ, עַד שֶׁהִגִּיעַ הַכֶּלֶב וְתָפַס - הֲרֵי זֶה תּוֹלֶדֶת הַצָּד, וְחַיָּב.
The same applies with regard to trapping fowl. וְכֵן הָעוֹשֶׂה כַּדֶּרֶךְ הַזּוֹ, בְּעוֹפוֹת.
23When a deer enters a room and one person closes90 it in, the person is liable.91כגצְבִי שֶׁנִּכְנַס לַבַּיִת, וְנָעַל אֶחָד בְּפָנָיו - חַיָּב.
If two people close it, they are exempt. If the door cannot be closed by a single person and they both close it, they are both liable.92נְעָלוּהוּ שְׁנַיִם, פְּטוּרִין; אִם אֵין אֶחָד יָכוֹל לִנְעֹל, וּנְעָלוּהוּ שְׁנַיִם - חַיָּבִין.
When one person sat in the entrance and did not block it, and a second person sat down and blocked it, the second person is liable.93יָשַׁב אֶחָד עַל הַפֶּתַח וְלֹא מִלְּאָהוּ, וְיָשַׁב הַשֵּׁנִי וּמִלְּאָהוּ - הַשֵּׁנִי חַיָּב.
When the one person blocks the entrance when he sits down, and a second person sits down next to him in a manner that also obstructs the entrance, the first person alone is liable.94 This applies even if he later rises and leaves, and the second person remains blocking the entrance,95 for the second person has not done anything. He is permitted to remain seated in the doorway until the evening and then take the deer.96יָשַׁב הָרִאשׁוֹן וּמִלְּאָהוּ, וּבָא הַשֵּׁנִי וְיָשַׁב בְּצִדּוֹ, אַף עַל פִּי שֶׁעָמַד הָרִאשׁוֹן וְהָלַךְ לוֹ - הָרִאשׁוֹן חַיָּב; וְהַשֵּׁנִי לֹא עָשָׂה כְּלוּם, וּמֻתָּר לוֹ לֵישֵׁב בִּמְקוֹמוֹ עַד הָעֶרֶב וְלִקַּח הַצְּבִי.
To what could this be compared? To one who locks his house to protect it and finds a trapped deer inside.97לְמָה זֶה דּוֹמֶה? לְנוֹעֵל בֵּיתוֹ לְשָׁמְרוֹ וְנִמְצָא צְבִי שָׁמוּר בְּתוֹכוֹ, שֶׁלֹּא עָשָׂה כְּלוּם.
If a fowl enters under the edge of a person’s clothes, he may continue sitting and watch it until nightfall.98 It is then permitted to take it. נִכְנְסָה לוֹ צִפּוֹר תַּחַת כְּנָפָיו - יוֹשֵׁב וּמְשַׁמְּרָהּ עַד שֶׁתֶּחְשַׁךְ, וּמֻתָּר.
24A person who traps a deer that is old, limping, sick, or small is exempt.99כדהַצָּד צְבִי זָקֵן, אוֹ חִגֵּר, אוֹ חוֹלֶה, אוֹ קָטָן - פָּטוּר.
A person who releases an animal, a beast, or a fowl from a trap is exempt.100הַמְּפָרֵק בְּהֵמָה חַיָּה וָעוֹף מִן הַמְּצוּדָה - פָּטוּר.
A person who traps a beast or a fowl that is in his domain—e.g., ducks, chickens, or doves from a cote—is exempt.101הַצָּד חַיָּה וָעוֹף שֶׁבִּרְשׁוּתוֹ, כְּגוֹן אַוָזִין וְתַרְנְגוֹלִין וְיוֹנֵי עֲלִיָּה - פָּטוּר.
A person who traps a living being whose species is not usually trapped—e.g., locusts,102 wild bees, hornets, mosquitoes, fleas, and the like—is exempt.103 הַצָּד דָּבָר שֶׁאֵין בְּמִינוֹ צִידָה, כְּגוֹן חֲגָבִים חֲזִיזִין צִרְעִין וִיתוּשִׁין וּפַרְעוֹשִׁין וְכַיּוֹצֵא בְּאֵלּוּ - הֲרֵי זֶה פָּטוּר.
25Crawling beasts that are dangerous—e.g., snakes, scorpions and the like—may be trapped104 on the Sabbath. This leniency is granted even when they are not deadly, but merely bite, provided one’s intent is to prevent someone from being bitten.105כהרְמָשִׂים הַמַּזִּיקִין, כְּגוֹן נְחָשִׁים וְעַקְרַבִים וְכַיּוֹצֵא בָּהֶן, אַף עַל פִּי שֶׁאֵינָן מְמִיתִין, הוֹאִיל וְנוֹשְׁכִין - מֻתָּר לָצוּד אוֹתָם בַּשַּׁבָּת. וְהוּא, שֶׁיִתְכַּוֵּן לְהִנָּצֵל מִנְּשִׁיכָתָן.
What should one do? Place a utensil over them, cover them with something, or tie them so they cannot cause damage.כֵּיצַד הוּא עוֹשֶׂה? כּוֹפֶה כְּלִי עֲלֵיהֶן, אוֹ מַקִּיף עֲלֵיהֶן, אוֹ קוֹשְׁרָן - כְּדֵי שֶׁלֹּא יַזִּיקוּ.