1Although removing a loaf of bread from the side of an oven does not involve a forbidden labor, our Sages forbade doing so on the Sabbath, lest one be prompted to bake. If one stuck a loaf to the side of an oven before the commencement of the Sabbath, and afterwards the Sabbath began, one may remove enough for three meals. Similarly, one may tell others, ‘‘Come and take for yourselves.’’ארְדִיַּת הַפַּת, אַף עַל פִּי שֶׁאֵינָהּ מְלָאכָה - אָסְרוּ אוֹתָהּ חֲכָמִים, שֶׁמָּא יָבוֹא לֶאֱפוֹת. הַמַּדְבִּיק פַּת בַּתַּנּוּר מִבְּעוֹד יוֹם, וְקָדַשׁ עָלָיו הַיּוֹם - מַצִּיל מִמֶּנּוּ מְזוֹן שָׁלוֹשׁ סְעוֹדוֹת, וְאוֹמֵר לַאֲחֵרִים 'בּוֹאוּ וְהַצִּילוּ לָכֶם'.
Although removing a loaf does not involve a forbidden labor, in this situation, when one removes a loaf, one should not do so with a baker’s peel, but rather with a knife, in order to deviate from one’s ordinary procedure.וְאַף עַל פִּי שֶׁהָרְדִיָּה אֵינָהּ מְלָאכָה, כְּשֶׁהוּא מַצִּיל, לֹא יִרְדֶּה בַּמִּרְדֶּה אֶלָא בַּסַּכִּין, כְּדֵי לְשַׁנּוֹת.
2Why did the Sages forbid entering a bathhouse on the Sabbath? Because the attendants would heat up water on the Sabbath, and say that it has been heated before the commencement of the Sabbath. For this reason, our Sages decreed that one should not enter a bathhouse on the Sabbath, even to use merely as a steam bath.במִפְּנֵי מַה אָסְרוּ חֲכָמִים לְהִכָּנֵס לַמֶרְחָץ בְּשַּׁבָּת? מִפְּנֵי הַבַּלָּנִין שֶׁהָיוּ מְחַמִּין חַמִּין בְּשַּׁבָּת, וְאוֹמְרִין מֵעֶרֶב שַׁבָּת הוּחַמּוּ. לְפִיכָךְ גָּזְרוּ שֶׁלֹּא יִכָּנֵס אָדָם לַמֶרְחָץ בְּשַּׁבָּת, אֲפִלּוּ לְהָזִיעַ.
Similarly, they decreed that a person should not rinse his entire body with hot water—even if the water was heated on Friday. One may, however, wash one’s face, hands, and feet with hot water that was heated before the commencement of the Sabbath.וְגָזְרוּ שֶׁלֹּא יִשְׁתַּטֵּף כָּל גּוּפוֹ בְּחַמִּין, וַאֲפִלּוּ בְּחַמִּין שֶׁהוּחַמּוּ מֵעֶרֶב שַׁבָּת; אֲבָל פָּנָיו יָדָיו וְרַגְלָיו, מֻתָּר.
When do the previously mentioned restrictions apply? To water that is heated by fire. One may, however, rinse one’s entire body in the hot springs of Tiberias and the like. It is forbidden to bathe in hot springs located in caves, for the cave is filled with hot air, and one will sweat as in a steam bath. Thus, it resembles a bathhouse.בַּמֶּה דְּבָרִים אֲמוּרִים? בְּחַמֵּי הָאוּר - גְּזֵרָה מִשּׁוּם מֶרְחָץ; אֲבָל בְּחַמֵּי טְבֶרְיָא וְכַיּוֹצֵא בָּהֶן - מֻתָּר לְהִשְׁתַּטֵּף בָּהֶן כָּל גּוּפוֹ. וְאָסוּר לִרְחֹץ בְּמַיִם חַמִּין שֶׁבַּמְּעָרוֹת, מִפְּנֵי שֶׁהַמְּעָרָה יֵשׁ בָּהּ הֶבֶל וְיָבוֹא לִידֵי זֵיעָה, וְנִמְצֵאת כַּמֶרְחָץ.
3A person may warm himself before a fire and then go out and rinse his entire body in cold water. He may not, however, rinse his entire body in cold water and then warm himself by a fire. By doing so, the water on his body will become lukewarm, and it would be as if he washed his entire body in warm water.גמִתְחַמֵּם אָדָם כְּנֶגֶד הַמְּדוּרָה, וְיוֹצֵא וּמִשְׁתַּטֵּף כָּל גּוּפוֹ בְּצוֹנֵן. אֲבָל אֵינוֹ מִשְׁתַּטֵּף כָּל גּוּפוֹ בְּצוֹנֵן וּבָא וּמִתְחַמֵּם כְּנֶגֶד הַמְּדוּרָה, מִפְּנֵי שֶׁמַּפְשִׁיר מַיִם שֶׁעָלָיו, וְנִמְצָא כְּרוֹחֵץ כָּל גּוּפוֹ בְּחַמִּין.
When a person causes a duct of cold water to pass through hot water, even water coming from the hot springs of Tiberias, the water is considered as if it was heated by fire on the Sabbath and one is forbidden to wash in it or drink it.הַמֵּבִיא סִילוֹן שֶׁל צוֹנֵן בְּתוֹךְ מַיִם חַמִּין, אֲפִלּוּ בְּתוֹךְ חַמֵּי טְבֶרְיָא - הֲרֵי אֵלּוּ כְּחַמִּין שֶׁהוּחַמּוּ בְּשַּׁבָּת, וַאֲסוּרִין בִּרְחִיצָה וּבִשְׁתִיָּה.
4A person may bring a cask of water and place it in front of a fire, not in order that it will be warmed, but to dispel its chill. Similarly, one may place a flask of oil in front of a fire so that it will become lukewarm, but not so that it will be heated. A person may dip his hand in water or oil and warm it in front of a fire, provided the water or oil on his hand will not become so hot that it could burn an infant’s belly. One may warm a cloth and place it on one’s stomach on the Sabbath.דמֵבִיא אָדָם קִתּוֹן שֶׁל מַיִם וּמַנִּיחוֹ כְּנֶגֶד הַמְּדוּרָה - לֹא בִּשְׁבִיל שֶׁיֵּחַמּוּ, אֶלָא כְּדֵי שֶׁתָּפוּג צִנָּתָן. וְכֵן מַנִּיחַ פַּךְ שֶׁל שֶׁמֶן כְּנֶגֶד הַמְּדוּרָה - כְּדֵי שֶׁיִּפְשַׁר, לֹא שֶׁיֵּחַם. וְסָךְ אָדָם יָדוֹ בַּמַּיִם אוֹ בְּשֶׁמֶן, וּמְחַמֵּם כְּנֶגֶד הַמְּדוּרָה - וְהוּא שֶׁלֹּא יֵחַמּוּ הַמַּיִם שֶׁעַל יָדוֹ, עַד שֶׁתְּהֵא כְּרֵסוֹ שֶׁל תִּינוֹק נִכְוֵית בָּהֶן. וּמְחַמֵּם בֶּגֶד וּמַנִּיחוֹ עַל גַּבֵּי מֵעָיו בְּשַּׁבָּת.
5We may not place cold water in a tub in a bathhouse that is filled with hot water, for the cold water will become very hot. Similarly, one may not place a flask of oil in such a tub, for it is considered as if one is cooking it. One may, however, place hot water in a tub of cold water.האַמְבָּטִי שֶׁל מֶרְחָץ שֶׁהִיא מְלֵאָה מַיִם חַמִּים - אֵין נוֹתְנִין לָהּ מַיִם צוֹנֵן, שֶׁהֲרֵי מְחַמְּמָן הַרְבֵּה. וְכֵן לֹא יִתֵּן לְתוֹכָהּ פַּךְ שֶׁל שֶׁמֶן, מִפְּנֵי שֶׁהוּא כִּמְבַשְּׁלוֹ. אֲבָל נוֹתֵן הוּא מַיִם חַמִּין לְתוֹךְ אַמְבָּטִי שֶׁל צוֹנֵן.
6After hot water was removed from a cooking urn, it is permitted to pour in cold water so that it will become lukewarm.1 It is permitted to pour hot water into cold water or cold water into hot water, provided the hot water is not in a vessel that was cooked on a fire, since this will raise the temperature of the cold water greatly.ומֵחָם שֶׁפִּנָּה מִמֶּנּוּ מַיִם - מֻתָּר לִתֵּן לְתוֹכוֹ מַיִם צוֹנֵן כְּדֵי לְהַפְשִׁירָן; וּמֻתָּר לִצֹּק מַיִם חַמִּין לְתוֹךְ מַיִם צוֹנֵן אוֹ צוֹנֵן לְתוֹךְ הַחַמִּין - וְהוּא שֶׁלֹּא יִהְיוּ בִּכְלִי רִאשׁוֹן, מִפְּנֵי שֶׁהוּא מְחַמְּמָן הַרְבֵּה.
Similarly, when a pot is boiling, one should not place spices in it, even after one has removed it from the fire. One may, however, salt it, since salt cooks only on a very large flame. If one poured the food from a pot to a bowl, one may place spices on it, even if it is boiling, since a vessel into which food has been poured does not possess sufficient heat to cook.וְכֵן קְדֵרָה רוֹתַחַת, אַף עַל פִּי שֶׁהוֹרִידָהּ מֵעַל הָאֵשׁ, לֹא יִתֵּן לְתוֹכָהּ תַּבְלִין; אֲבָל נוֹתֵן לְתוֹכָהּ מֶלַח, שֶׁהַמֶּלַח אֵינוֹ מִתְבַּשֵּׁל אֶלָא עַל גַּבֵּי אֵשׁ גְּדוֹלָה. וְאִם צָק הַתַּבְשִׁיל מִקְּדֵרָה לִקְעָרָה, אַף עַל פִּי שֶׁהוּא רוֹתֵחַ בַּקְּעָרָה - מֻתָּר לוֹ לִתֵּן לְתוֹךְ הַקְּעָרָה תַּבְלִין; שֶׁכְּלִי שֵׁנִי אֵינוֹ מְבַשֵּׁל.
7On the Sabbath, we may not place chiltit in hot water nor in cold water to soak. One may, however, soak it in vinegar. If one drank chiltit on Thursday and on Friday, one may soak it in cold water on the Sabbath, place it in the sun to warm, and drink it, lest ceasing to drink it cause one to become sick.זאֵין שׁוֹרִין אֶת הַחִלְתִּית, בֵּין בְּפוֹשְׁרִין בֵּין בְּצוֹנֵן; אֲבָל שׁוֹרֶה אוֹתוֹ, בְּתוֹךְ הַחֹמֶץ. וְאִם שָׁתָה יוֹם חֲמִישִׁי וְשִׁשִּׁי, הֲרֵי זֶה שׁוֹרֶה בְּשַּׁבָּת בְּצוֹנֵן, וּמַנִּיחוֹ בַּחַמָּה עַד שֶׁיֵּחַם, וְשׁוֹתֶה; כְּדֵי שֶׁלֹּא יֶחֱלֶה אִם פָּסַק מִלִּשְׁתּוֹת.
8When food has been cooked before the Sabbath or soaked in hot water before the Sabbath, one is permitted to soak it in hot water on the Sabbath even though it is presently cold.2חדָּבָר שֶׁנִּתְבַּשֵּׁל קֹדֶם הַשַּׁבָּת אוֹ נִשְׁרָה בְּחַמִּין מִלִּפְנֵי הַשַּׁבָּת, אַף עַל פִּי שֶׁהוּא עַכְשָׁו צוֹנֵן- מֻתָּר לִשְׁרוֹתוֹ בְּחַמִּין בְּשַּׁבָּת.
Although food is cold and it had never been placed in hot water previously, it may be rinsed in hot water on the Sabbath, if this rinsing does not complete its preparation. One may not, however, soak it for the first time on the Sabbath.וְדָבָר שֶׁהוּא צוֹנֵן מֵעִיקָרוֹ, וְלֹא בָא בְּחַמִּין מֵעוֹלָם - מְדִיחִין אוֹתוֹ בְּחַמִּין בְּשַּׁבָּת, אִם לֹא הָיְתָה הֲדָחָתוֹ גְּמָר מְלַאכְתּוֹ; אֲבָל אֵין שׁוֹרִין אוֹתוֹ בְּחַמִּין.
9Although it is forbidden to heat food or water using substances that derive their heat from the sun, it is permitted to heat them in the heat of the sun itself, for one will not err between the sun and fire. Therefore, it is permitted to place water in the sun to warm.טמֻתָּר לְהָחֵם בַּחַמָּה, אַף עַל פִּי שֶׁאָסוּר לְהָחֵם בְּתוֹלְדוֹת הָחַמָּה; שֶׁאֵינוֹ בָּא לִטְעוֹת מֵחַמָּה לָאֵשׁ. לְפִיכָךְ מֻתָּר לִתֵּן מַיִם צוֹנֵן בַּשֶּׁמֶשׁ כְּדֵי שֶׁיֵּחַמּוּ.
Similarly, we may place a bottle of pleasant water into a pool of stagnant water so that it cool. Similarly, we may place a dish of cooked food into a cistern to preserve it.וְכֵן נוֹתְנִין מַיִם יָפִים לְתוֹךְ מַיִם רָעִים בִּשְׁבִיל שֶׁיִּצּוֹנוּ. וְנוֹתְנִין תַּבְשִׁיל לְתוֹךְ הַבּוֹר בִּשְׁבִיל שֶׁיְהֵא שָׁמוּר.
10A person may mix water, salt and oil, and dip his bread in the mixture or pour it onto cooked food. This is permitted provided one makes only a small amount. Making a large amount is forbidden, for it appears that one is performing one of the labors associated with cooking. Similarly, one may not make strong salt water—i.e., two thirds salt and one third water—for it would appear as if one is making fish-brine.3 One may salt an egg, but not radishes and the like, because it would appear that one is pickling food on the Sabbath. Pickling is forbidden, because it is as though one is cooking. One may, however, dip radishes and the like into salt and eat them directly afterwards.ימְעָרֵב אָדָם מַיִם וּמֶלַח וְשֶׁמֶן וְטוֹבֵל בּוֹ פִּתּוֹ, אוֹ נוֹתְנוֹ לְתוֹךְ הַתַּבְשִׁיל. וְהוּא, שֶׁיַּעֲשֶׂה מְעַט; אֲבָל הַרְבֵּה - אָסוּר, מִפְּנֵי שֶׁנִּרְאֶה כְּעוֹשֶׂה מְלָאכָה מִמְּלֶאכֶת הַתַּבְשִׁיל. וְכֵן לֹא יַעֲשֶׂה מֵי מֶלַח עַזִּין, וְהֵן שְׁנֵי שְׁלִישִׁי מֶלַח וּשְׁלִישׁ מַיִם, מִפְּנֵי שֶׁנִּרְאֶה כְּעוֹשֶׂה מֻרְיָס. וּמֻתָּר לִמְלֹחַ בֵּיצָה; אֲבָל צְנוֹן וְכַיּוֹצֵא בּוֹ - אָסוּר; מִפְּנֵי שֶׁנִּרְאֶה כְּכוֹבֵשׁ כְּבָשִׁים בְּשַּׁבָּת. וְהַכּוֹבֵשׁ אָסוּר, מִפְּנֵי שֶׁהוּא כִּמְבַשֵּׁל. וּמֻתָּר לִטְבֹּל צְנוֹן וְכַיּוֹצֵא בּוֹ בְּמֶלַח, וְאוֹכֵל.
11One may mix wine, honey, and peppers together on the Sabbath to partake of them. Wine, water, and balsam oil are forbidden to be mixed, because this mixture is not fit to be eaten by healthy people.יאמֻתָּר לְעָרֵב יַיִן וּדְבַשׁ וּפִלְפְּלִין בְּשַּׁבָּת לְאָכְלָן; אֲבָל יַיִן וּמַיִם וְשֶׁמֶן אֲפַרְסְמוֹן - אָסוּר, שֶׁאֵין זֶה רָאוּי לַאֲכִילַת בְּרִיאִים. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה.
12When mustard has been mixed on Friday, one may blend4 it on the Sabbath by hand or with a utensil and add honey to it. One may not stir it forcefully,5 however; all that is permitted is to mix it. Oil, vinegar, and spices may be added on the Sabbath to cress6 that was stirred on Friday. One may not stir the mixture forcefully, however; all that is permitted is to mix in these ingredients. Garlic that was crushed on Friday may be placed into groats on the Sabbath. One may not grind the mixture; all that is permitted is to mix in the garlic.יבחַרְדָּל שֶׁלָּשׁוֹ מֵעֶרֶב שַׁבָּת - לְמָחָר מְמַחוֹ בֵּין בַּיָּד בֵּין בִּכְלִי, וְנוֹתֵן לְתוֹכוֹ דְּבַשׁ; וְלֹא יִטְרֹף, אֶלָא מְעָרֵב. שַׁחַלַיִם שֶׁטְּרָפָן מֵעֶרֶב שַׁבָּת, לְמָחָר נוֹתֵן לְתוֹכָן שֶׁמֶן וְחֹמֶץ וּתְּבָלִין; וְלֹא יִטְרֹף, אֶלָא מְעָרֵב. שׁוּם שֶׁרִסְּקוֹ מֵעֶרֶב שַׁבָּת, לְמָחָר נוֹתְנוֹ לְתוֹךְ הַגָּרִיסִין; וְלֹא יִשְׁחֹק, אֶלָא מְעָרֵב.
13A person who removes hair growing on a person’s body is liable for performing a derivative of the forbidden labor of shearing.יגהַנּוֹטֵל שֵׂעָר מִגּוּף הָאָדָם, חַיָּב מִשּׁוּם גּוֹזֵז.
Therefore, it is forbidden to wash one’s hands with a substance that will without doubt remove hair—e.g., ohaloh7 and the like. One may cleanse one’s hands with frankincense powder, pepper powder, jasmine powder, and the like, without concern that one might remove the hair on one’s hands, for this is not one’s intent.8 The following rules apply when one mixes a substance that will undoubtedly remove hair together with a substance that will not necessarily remove hair: If the majority of the mixture is composed of a substance that will undoubtedly remove hair, it is forbidden to clean one’s hands with it. If not, it is permitted.לְפִיכָךְ אָסוּר לִרְחֹץ אֶת הַיָּדַיִם בְּדָבָר שֶׁמַּשִּׁיר אֶת הַשֵּׂעָר וַדַּאי, כְּגוֹן אַהֲלָה וְכַיּוֹצֵא בּוֹ. וּמֻתָּר לָחֹף אֶת הַיָּדַיִם בַּעֲפַר לְבוֹנָה, וְעֲפַר פִּלְפְּלִין, וַעֲפַר יַסְמִין, וְכַיּוֹצֵא בָּהֶן; וְאֵינוֹ חוֹשֵׁשׁ שֶׁמָּא יַשִּׁיר שֵׂעָר שֶׁעַל יָדוֹ, שֶׁהֲרֵי אֵינוֹ מִתְכַּוֵּן. עֵרַב דָּבָר שֶׁמַּשִּׁיר אֶת הַשֵּׂעָר וַדַּאי עִם דָּבָר שֶׁאֵינוֹ מַשִּׁיר וַדַּאי: אִם הָיָה הָרֹב מִדָּבָר הַמֵשִּׁיר, אָסוּר לָחֹף בּוֹ; וְאִם לָאו, מֻתָּר.
14One may not look at oneself in a mirror of polished metal on the Sabbath. This is a decree, enacted lest one use it to remove loose hanging strands of hair.9 This applies even if the mirror is affixed to the wall. One may, by contrast, look at oneself in a mirror that is not made of metal, even if it is not affixed to a wall.ידאָסוּר לִרְאוֹת בְּמַרְאָה שֶׁל מַתֶּכֶת בְּשַּׁבָּת, גְּזֵרָה שֶׁמָּא יַשִּׁיר בָּהּ נִימִין הַמְּדֻלְדָּלִין מִן הַשֵּׂעָר, וַאֲפִלּוּ קְבוּעָה בַּכּוֹתֶל; אֲבָל מַרְאָה שְֶׁאֵינָהּ שֶׁל מַתֶּכֶת - מֻתָּר לִרְאוֹת בָּהּ, אֲפִלּוּ אֵינָהּ קְבוּעָה.
15A person who launders is liable for performing a derivative of the forbidden labor of whitening and one who wrings out a garment is liable because he is performing one of the activities involved in laundering. Therefore, it is forbidden to press a piece of cloth, unprocessed fabric, or the like into the opening of a flask to plug it, lest one squeeze liquids from it. One may not clean with a sponge unless it has a handle, lest one squeeze water from it.10 One may not cover a jug of water or the like with a cloth that is not set aside for this purpose. This is a decree enacted lest one squeeze water from it.טוהַמְּכַבֵּס, חַיָּב מִשּׁוּם מְלַבֵּן. וְהַסּוֹחֵט כְּסוּת, חַיָּב מִפְּנֵי שֶׁהוּא מְכַבֵּס. לְפִיכָךְ אָסוּר לִדְחֹק מַטְלִית אוֹ מוֹךְ וְכַיּוֹצֵא בָּהֶן בִּפְנֵי הָאֲשִׁישָׁה וְכַיּוֹצֵא בָּהּ, כְּדֵי לְסָתְמָהּ - שֶׁמָּא יָבוֹא לִידֵי סְחִיטָה. וְאֵין מְקַנְּחִין בִּסְפוֹג, אֶלָא אִם כֵּן יֵשׁ לוֹ בֵּית אֲחִיזָה - שֶׁלֹּא יִסְחֹט. וְאֵין מְכַסִּין חָבִית שֶׁל מַיִם וְכַיּוֹצֵא בָּהּ בְּבֶגֶד שֶׁאֵינוֹ מוּכָן לָהּ - גְּזֵרָה שֶׁמָּא יִסְחֹט.
16When a cask of liquids breaks on the Sabbath, one may save what one needs for oneself and one’s guests on the Sabbath, provided one does not sponge up wine with a sponge or scoop up oil with his hands.11 These restrictions were instituted, because were one allowed to follow his ordinary weekday practice, there is the possibility that he would squeeze the liquids from it.טזנִשְׁבְּרָה לוֹ חָבִית בְּשַּׁבָּת, מַצִּיל מִמֶּנָּה מַה שֶׁהוּא צָרִיךְ לַשַּׁבָּת לוֹ וּלְאוֹרְחָיו. וּבִלְבָד שֶׁלֹּא יִסְפֹּג בַּיַּיִן, אוֹ יְטַפַּח בַּשֶּׁמֶן; שֶׁאִם יַעֲשֶׂה כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחֹל, שֶׁמָּא יָבוֹא לִידֵי סְחִיטָה.
How must he save the liquid? He should bring a container and place it under the liquid. He may not bring one container to catch the liquid in the air, and another into which to collect the liquid. This restriction is a decree, lest one carry a container through the public domain. An exception is made if guests unexpectedly arrive. In this instance, he may bring one container to catch the liquid in the air, another into which to collect the liquid, and then combine it with the first. He should not collect the liquid and then invite guests. Instead, he should invite guests and then collect the liquid. If one acts with guile in this matter,12 it is permitted.וְכֵיצַד מַצִּיל מִמֶּנָּה? מֵבִיא כְּלִי וּמַנִּיחַ תַּחְתֶּיהָ. וְלֹא יָבִיא כְּלִי אַחֵר וְיִקְלֹט, כְּלִי אַחֵר וִיצָרֵף, גְּזֵרָה שֶׁמָּא יָבִיא כְּלִי דֶּרֶךְ רְשׁוּת הָרַבִּים. נִזְדַּמְּנוּ לוֹ אוֹרְחִים - מֵבִיא מִבֵּיתוֹ כְּלִי אַחֵר וְקוֹלֵט, כְּלִי אַחֵר וּמְצָרְפוֹ לָרִאשׁוֹן. וְלֹא יִקְלֹט וְאַחַר כָּךְ יַזְמִין, אֶלָא יַזְמִין וְאַחַר כָּךְ יִקְלֹט; וְאִם הֶעְרִים בְּדָבָר זֶה, מֻתָּר.
17A person who has mud on his garments may rub the inner surface of the garment so that the mud falls, but not the outer surface. This is a decree, enacted lest one launder it. One may, however, scrape it with one’s nails, without concern that one might whiten it. It is forbidden to rub clean a scarf, since this launders it. One may, however, rub a cloak, because one’s intent is merely to soften it.יזטִיט שֶׁעַל בִּגְדוֹ, מְכַסְכְּסוֹ מִבִּפְנִים; וְאֵינוֹ מְכַסְכְּסוֹ מִבַּחוּץ - גְּזֵרָה שֶׁמָּא יְכַבֵּס. וּמֻתָּר לְגָרְדוֹ בַּצִּפֹּרֶן, וְאֵינוֹ חוֹשֵׁשׁ שֶׁמָּא יְלַבְּנוֹ. הַמְּכַסְכֵּס אֶת הַסּוּדָר - אָסוּר, מִפְּנֵי שֶׁהוּא מְלַבְּנוֹ; אֲבָל הַחֲלוּק - מֻתָּר, מִפְּנֵי שֶׁאֵין כַּוָּנָתוֹ אֶלָא לְרַכְּכוֹ.
18It is permitted to use water to rub clean a shoe or a sandal that has become soiled with mud or excrement. It is, however, forbidden to wash them. We may not scrape new sandals or shoes, but we may apply oil to them. Similarly, we may clean old sandals and shoes.יחמַנְעָל אוֹ סַנְדָּל שֶׁנִּתְלַכְלֵךְ בְּטִיט וּבְצוֹאָה מֻתָּר לְשַׁכְשְׁכוֹ בַּמַּיִם, אֲבָל לְכַבְּסוֹ אָסוּר. וְאֵין מְגָרְדִין לֹא מַנְעָלִים וְלֹא סַנְדָּלִים חַדָשִׁים, אֲבָל סָכִין וּמְקַנְּחִין אֶת הַיְּשָׁנִים.
A pillow or a blanket soiled with mud or excrement may be cleaned with a rag. If it is made of leather, one may pour water over it until the stain is removed.כַּר אוֹ כֶּסֶת שֶׁהָיָה עֲלֵיהֵן צוֹאָה אוֹ טִנּוּף, מְקַנְּחוֹ בִּסְמַרְטוּט; וְאִם הָיְתָה עַל שֶׁל עוֹר, נוֹתְנִין עָלֶיהָ מַיִם עַד שֶׁתִּכְלֶה.
19A person whose hands have become soiled with mud may clean them with a horse’s tail, a cow’s tail, or a firm cloth used to hold thorns. One may not, however, use a cloth that is used to clean one’s hands. These restrictions were instituted so that one will not follow one’s weekday practice and come to launder the cloth.יטמִי שֶׁנִּתְלַכְלְכָה יָדוֹ בְּטִיט - מְקַנְּחָהּ בִּזְנַב הַסּוּס, וּבִזְנַב הַפָּרָה, וּבְמַפָּה הַקָּשָׁה הָעֲשׂוּיָה לֶאֱחֹז בָּהּ הַקּוֹצִים. אֲבָל לֹא בְּמַפָּה שֶׁמְּקַנְּחִין בָּהּ אֶת הַיָּדַיִם - שֶׁלֹּא יַעֲשֶׂה כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחֹל, וְיָבוֹא לְכַבֵּס אֶת הַמַּפָּה.
20A person who washes himself in water may dry himself with a towel and carry it by hand; we do not suspect that he might wring water from it. Similarly, a person whose clothes become soaked with water may continue walking in them; we do not suspect that he might wring water from them. When he removes them, he may not, however, hang them out to dry even within his home, lest an observer suppose that he laundered his garment on the Sabbath and hung it out to dry. Whenever the Sages instituted a prohibition because of the impression it might create, the act is forbidden even in one’s private chambers.כמִי שֶׁרָחַץ בַּמַּיִם - מִסְתַּפֵּג בְּאַלֻנְטִיתוֹ וּמְבִיאָהּ בְּיָדוֹ, וְאֵין חוֹשְׁשִׁין שֶׁמָּא יִסְחֹט. וְכֵן מִי שֶׁנָּשְׁרוּ כֵּלָיו בַּדֶּרֶךְ - מְהַלֵּךְ בָּהֶן, וְאֵין חוֹשְׁשִׁין שֶׁמָּא יִסְחֹט. וְאָסוּר לוֹ לְשָׁטְחָן, וַאֲפִלּוּ בְּתוֹךְ בֵּיתוֹ; גְּזֵרָה שֶׁמָּא יֹאמַר הָרוֹאֶה, הֲרֵי זֶה כִּבֵּס כְּסוּתוֹ בְּשַּׁבָּת וּשְׁטָחָהּ לְיַבְּשָׁהּ. וְכָל מָקוֹם שֶׁאָסְרוּ חֲכָמִים מִפְּנֵי מַרְאִית הָעַיִן, אֲפִלּוּ בְּחַדְרֵי חֲדָרִים אָסוּר.
21When two mikvaot are located one on top of the other, one may remove the plug between them and connect them. Afterwards, one may return the plug to its place. There is no concern that one might squeeze out water in the process of doing so, since one’s intent is that the water should flow out.13כאשְׁתֵּי מְטַהֲרוֹת זוֹ עַל גַּבֵּי זוֹ - נוֹטֵל אֶת הַפְּקָק מִבֵּנְתַּיִם וּמַשִּׁיקָן, וּמַחְזִיר אֶת הַפְּקָק לִמְקוֹמוֹ, מִפְּנֵי שֶׁאֵינוֹ בָּא לִידֵי סְחִיטָה, שֶׁהֲרֵי דַּעְתּוֹ שֶׁיֵּצְאוּ הַמַּיִם.
One may plug a drain with clothes or with any article that can be carried so that water will not inundate food and utensils. We may not, however, plug a drain so that water will descend into a cistern. The plug is resting in water and the possibility exists that one may squeeze water from the plug when one presses it into place.וּפוֹקְקִין אֶת הַבִּיב בְּסוּדָרִין וּבְכָל דָּבָר הַמִּטַּלְטֵל, כְּדֵי שֶׁלֹּא יָצוּפוּ הַמַּיִם עַל הָאֹכָלִים וְעַל הַכֵּלִים. אֲבָל אֵין פּוֹקְקִין אֶת הַבִּיב כְּדֵי שֶׁיֵּרְדוּ הַמַּיִם לַבּוֹר - שֶׁמָּא יִסְחֹט בְּעֵת שֶׁדּוֹחֵק, שֶׁהֲרֵי הַפְּקָק שָׁרוּי בַּמַּיִם.
22It is forbidden to fix the sleeves of garments, adjusting them to form layers of cuffs as is one’s ordinary practice during the week after washing clothes. Similarly, we may not fold clothes on the Sabbath in the same way as we fold clothes during the week after laundering them. If one does not possess a change of clothes, one may fold a garment,14 stretch it out, and wear it so that one will be dressed attractively on the Sabbath. The above restrictions apply only to a new white garment that may become wrinkled and soiled immediately. Only one person may fold a garment; folding it by two people together is forbidden.15כבאָסוּר לְתַקֵּן בֵּית יָד שֶׁל בְּגָדִים וּלְשָׁבְרָם שְׁבָרִים שְׁבָרִים, כְּדֶרֶךְ שֶׁמְּתַקְּנִין בְּחֹל הַבְּגָדִים כְּשֶׁמְּכַבְּסִין אוֹתָן. וְכֵן אֵין מְקַפְּלִים אֶת הַכֵּלִים בְּשַּׁבָּת, כְּדֶרֶךְ שֶׁעוֹשִׂין בְּחֹל בַּבְּגָדִים כְּשֶׁיְּכַבְּסוּ אוֹתָן. וְאִם לֹא הָיָה לוֹ כְּלִי אַחֵר לְהַחְלִיפוֹ, מֻתָּר לְקַפְּלוֹ וּלְפַשְּׁטוֹ וּלְהִתְכַּסּוֹת בּוֹ, כְּדֵי שֶׁיִּתְנָאֶה בּוֹ בְּשַּׁבָּת. וְהוּא שֶׁיִּהְיֶה בֶּגֶד חָדָשׁ לָבָן, שֶׁהֲרֵי הוּא מִתְמַעֵךְ וּמִתְלַכְלֵךְ מִיָּד. וּכְשֶׁיְּקַפֵּל, לֹא יְקַפֵּל אֶלָא אִישׁ אֶחָד; אֲבָל לְקַפֵּל בִּשְׁנַיִם, אָסוּר.
23Dyeing is one of the categories of forbidden labor. Accordingly, it is forbidden for a woman to apply rouge to her face, because this resembles dyeing.כגהַצּוֹבֵעַ, מֵאֲבוֹת מְלָאכוֹת. לְפִיכָךְ אָסוּר לָאִשָּׁה לְהַעֲבִיר סָרָק עַל פָּנֶיהָ, מִפְּנֵי שֶׁהִיא כְּצוֹבַעַת.
Sewing is one of the categories of forbidden labor. Accordingly, it is forbidden to fill a new pillow or blanket with unprocessed fabric, lest one sew it closed. On the Sabbath one may, however, return fabric that has fallen out from a pillow or blanket.וְהַתּוֹפֵר, מֵאֲבוֹת מְלָאכוֹת. לְפִיכָךְ אָסוּר לְמַלֹּאות הַכַּר וְהַכֶּסֶת הַחֲדָשִׁים בְּמוֹכִין - גְּזֵרָה שֶׁמָּא יִתְפֹּר; אֲבָל מוֹכִין שֶׁנָּשְׁרוּ מִן הַכַּר אוֹ מִן הַכֶּסֶת, מַחְזִירִין אוֹתָן בְּשַּׁבָּת.
24Tearing is one of the categories of forbidden labor. Accordingly, a person whose garments catch onto thorns should separate them carefully and patiently, so that they do not tear. If they tear, he is not liable, for this is not his intent. It is permitted to wear new clothes; if they tear, it is of no consequence. We may crack open a nut in a piece of cloth without concern that the cloth might tear.כדהַקּוֹרֵעַ, מֵאֲבוֹת מְלָאכוֹת. לְפִיכָךְ מִי שֶׁנִּסְתַּבְּכוּ בְּגָדָיו בְּקוֹצִים - מַפְרִישָׁן בְּצִנְעָה, וּמִתְמַהְמֵהַּ כְּדֵי שֶׁלֹּא יִקָּרַע. וְאִם נִקְרְעוּ - אֵינוֹ חַיָּב כְּלוּם, שֶׁהֲרֵי לֹא נִתְכַּוֵּן. וּמֻתָּר לִלְבֹּשׁ כֵּלִים חֲדָשִׁים, וְאִם נִקְרְעוּ - נִקְרְעוּ. פּוֹצְעִין אֶת הָאֱגוֹז בְּמַטְלִית, וְאֵין חוֹשְׁשִׁין שֶׁמָּא תִּקָּרֵעַ.
25A person who attaches building materials to each other is liable for performing a derivative of the forbidden labor of building.כההַתּוֹקֵעַ, חַיָּב מִשּׁוּם בּוֹנֶה.
Therefore, all doors that are attached to the ground should not be removed, nor should they be returned to their place, lest one attach them. The doors of a cabinet, chest, or closet, or the doors of other utensils may be removed, but they may not be returned to their place. If their bottom hinge slips partially out of place, it may be pushed back into place. In the Temple, it may be returned to its place. If, however, the upper hinge slips out of place, it is forbidden to return it. This is a decree applying in all places, enacted lest one attach it.16לְפִיכָךְ כָּל הַדְּלָתוֹת הַמְּחֻבָּרוֹת לַקַרְקַע, לֹא נוֹטְלִין אוֹתָן וְלֹא מַחְזִירִין - גְּזֵרָה שֶׁמָּא יִתְקַע. אֲבָל דֶּלֶת שִׁדָּה תֵּבָה וּמִגְדָּל, וּשְׁאָר דַּלְתוֹת הַכֵּלִים - נוֹטְלִין וְלֹא מַחְזִירִין. וְאִם נִשְׁמַט צִיר הַתַּחְתּוֹן שֶׁלָּהֶן - דּוֹחֲקִין אוֹתוֹ לִמְקוֹמוֹ, וּבַמִּקְדָּשׁ מַחְזִירִין אוֹתוֹ. אֲבָל צִיר הָעֶלְיוֹן שֶׁנִּשְׁמַט - אָסוּר לְהַחְזִירוֹ בְּכָל מָקוֹם; גְּזֵרָה שֶׁמָּא יִתְקַע.
26One may not braid one’s hair, or set one’s hair around one’s forehead, for this would appear to resemble building. A candelabrum made up of separate pieces may not be reassembled on the Sabbath, nor may a chair or a table made up of pieces be reconstructed, for this resembles building. If, however, one does reassemble these objects, one is not liable, since the forbidden labors of building and demolishing do not apply regarding utensils. If the parts of such a utensil remain loosely put together, one may complete its assembly. We may not adjust the vertebra in a child’s backbone so that they are aligned one above the other, since this resembles building.כואֵין גּוֹדְלִין אֶת שְׂעַר הָרֹאשׁ, וְאֵין פּוֹקְסִין אוֹתוֹ, מִפְּנֵי שֶׁנִּרְאֶה כְּבוֹנֶה. וְאֵין מַחְזִירִין מְנוֹרָה שֶׁל חֻלְיוֹת וְלֹא כִּסֵּא הַמְּפֻצָּל וְלֹא שֻׁלְחָן הַמְּפֻצָּל וְכַיּוֹצֵא בָּהֶן - מִפְּנֵי שֶׁנִּרְאֶה כְּבוֹנֶה. וְאִם הֱחְזִיר - פָּטוּר; שֶׁאֵין בִּנְיָן בְּכֵלִים, וְאֵין סְתִּירָה בְּכֵלִים. וְאִם הָיָה רָפוּי, מֻתָּר לְהַחְזִירוֹ. וְאֵין מְתַקְּנִין חֻלְיוֹת שֶׁל שִׁדְרָה שֶׁל קָטָן זוֹ בְּצַד זוֹ, מִפְּנֵי שֶׁנִּרְאֶה כְּבוֹנֶה.
27A person who erects a permanent tent is liable for performing a derivative of the forbidden labor of building. Accordingly, at the outset, it is forbidden to erect or demolish a temporary17 tent, lest one erect or demolish a permanent tent. If, however, one erects or demolishes a temporary tent, he is not liable.כזהָעוֹשֶׂה אֹהֶל קָבוּעַ, חַיָּב מִשּׁוּם בּוֹנֶה. לְפִיכָךְ אֵין עוֹשִׂין אֹהֶל עֲרַאי לְכַתְּחִלָּה, וְלֹא סוֹתְרִין אֹהֶל עֲרַאי - גְּזֵרָה שֶׁמָּא יַעֲשֶׂה אוֹ יִסְתֹּר אֹהֶל קָבוּעַ. וְאִם עָשָׂה אוֹ סָתַר אֹהֶל עֲרַאי, פָּטוּר.
One may add to a temporary tent on the Sabbath. What is implied? If a cloth was spread over pillars or over walls and was rolled up before the Sabbath, the following rule applies: If there was a portion the size of a handbreadth extended before the Sabbath, one may extend it until its full width on the Sabbath, causing it to become a large tent. The same applies in other similar situations.וּמֻתָּר לְהוֹסִיף אֹהֶל עֲרַאי בְּשַּׁבָּת. כֵּיצַד? טַלִית שֶׁהָיְתָה פְּרוּסָה עַל הָעַמּוּדִים אוֹ עַל הַכְּתָלִים, וְהָיְתָה כְּרוּכָה קֹדֶם הַשַּׁבָּת, אִם נִשְׁאָר מִמֶּנָּה גַּג טֶפַח מָתוּחַ - הֲרֵי זֶה מוֹתֵחַ אֶת כֻּלָּהּ בְּשַּׁבָּת, עַד שֶׁיֵּעָשֶׂה אֹהֶל גָּדוֹל. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה.
28One may not hang a canopy over a bed, because a temporary tent is created beneath it. It is, by contrast, permissible to set down a bed, a chair, and a table even though a tent is created below them, since this is not the way either a permanent or temporary tent is fashioned.כחאֵין תּוֹלִין אֶת הַכִּילָה, שֶׁהֲרֵי נַעֲשֵׂית תַּחְתֶּיהָ אֹהֶל עֲרַאי. וּמֻתָּר לְהַנִּיחַ מִטָּה וְכִסֵּא וּטְרַסְקָל, וְאַף עַל פִּי שֶׁיֵּעָשֶׂה תַּחְתֵּיהֵן אֹהֶל - שֶׁאֵין זֶה דֶּרֶךְ עֲשִׂיַּת אֹהֶל, לֹא קֶבַע וְלֹא עֲרַאי.
29Any tent with a slanted roof whose roof is not a handbreadth wide,18 nor is the span three handbreadths below its roof a handbreadth wide, is considered to be a temporary tent. A person who erects it for the first time on the Sabbath is not liable.כטכָּל אֹהֶל מְשֻׁפָּע שֶׁאֵין בְּגַגּוֹ טֶפַח, וְלֹא בְּפָחוֹת מִשְּׁלוֹשָׁה סָמוּךְ לְגַגּוֹ רֹחַב טֶפַח - הֲרֵי זֶה אֹהֶל עֲרַאי; וְהָעוֹשֶׂה אוֹתוֹ לְכַתְּחִלָּה בְּשַּׁבָּת, פָּטוּר.
A cloth that is hanging19 doubled over on Friday with cords from which its ends are suspended may be spread out and rolled up20 on the Sabbath. The same rules apply to a curtain.21טַלִית כְּפוּלָה שֶׁהָיוּ עָלֶיהָ חוּטִין שֶׁהִיא תְּלוּיָה בָּהֶן מֵעֶרֶב שַׁבָּת, מֻתָּר לִנְטוֹתָהּ. וְכֵן הַפָּרֹכֶת - מֻתָּר לִנְטוֹתָהּ וּמֻתָּר לְפָרְקָהּ.
30The following rules apply to a bed over which is hung a bridal canopy whose roof is not a handbreadth wide, nor is the span three handbreadths below its roof a handbreadth wide:22 Since it was prepared to serve this purpose before the commencement of the Sabbath, it may be spread out and rolled up on the Sabbath.23לכִּילַת חֲתָנִים שֶׁאֵין בְּגַגָּהּ טֶפַח, וְאֵין בְּפָחוֹת מִשְּׁלוֹשָׁה סָמוּךְ לְגַגָּהּ רֹחַב טֶפַח, הוֹאִיל וְהִיא מְתֻקֶּנֶת לְכָּךְ - מֻתָּר לִנְטוֹתָהּ וּמֻתָּר לְפָרְקָהּ.
This leniency is granted, provided it does not hang more than a handbreadth above the bed.24וְהוּא, שֶׁלֹּא תְהֵא מְשֻׁלְשֶׁלֶת מֵעַל הַמִּטָּה טֶפַח.
A curtain25 used to close a window26 may be employed for that purpose even though it was not attached to the window or hanging from it, because it was prepared to be used for this intent.פְּקַק הַחַלּוֹן, בִּזְמַן שֶׁהוּא מְתֻקָּן לְכָּךְ, אַף עַל פִּי שֶׁאֵינוֹ קָשׁוּר וְאֵינוֹ תָּלוּי - מֻתָּר לִפְקֹק בּוֹ הַחַלּוֹן.
31It is permitted to wear a hat with a brim that provides shade for the person wearing27 it.28 If, however, one extends the clothes one is wearing above one’s head or in front of one’s face like a tent and: a) the clothes are tightly fitted around one’s head, and b) the brim that one extends is very firm like a roof,29 this is forbidden, because one is making a temporary tent.לאכּוֹבַע שֶׁעוֹשִׂין עַל הָרֹאשׁ, וְיֵשׁ לוֹ שָׂפָה מֻקֶּפֶת שֶׁהִיא עוֹשָׂה צֵל כְּמוֹ אֹהֶל עַל לוֹבְשׁוֹ - מֻתָּר לְלָבְשׁוֹ. וְאִם הוֹצִיא מִן הַבְּגָדִים סָבִיב לְרֹאשׁוֹ אוֹ כְּנֶגֶד פָּנָיו כְּמוֹ אֹהֶל, וְהָיָה מְהֻדָּק עַל הָרֹאשׁ, וְהָיְתָה הַשָּׂפָה שֶׁהוֹצִיאָהּ קָשָׁה בְּיוֹתֵר כְּמוֹ גַּג - אָסוּר, מִפְּנֵי שֶׁהוּא עוֹשֶׂה אֹהֶל עֲרַאי.
32A person who hangs a curtain or the like should take care not to create a tent while he is doing so.30 Therefore, a large curtain should be hung by two individuals and is forbidden to be hung by a single person. Moreover, a canopy with a roof31 may not be extended even if ten people help in doing so. For it is impossible that it will not be lifted up slightly above the ground in the process and thus form a temporary tent.לבהַנּוֹטֶה פָּרֹכֶת וְכַיּוֹצֵא בָּהּ, צָרִיךְ לְהִזָּהֵר כְּדֵי שֶׁלֹּא יַעֲשֶׂה אֹהֶל בְּשָׁעָה שֶׁנּוֹטֶה. לְפִיכָךְ אִם הָיְתָה פָּרֹכֶת גְּדוֹלָה - תּוֹלִין אוֹתָהּ שְׁנַיִם, אֲבָל אֶחָד אָסוּר. וְאִם הָיְתָה כִּילָה שֶׁיֵּשׁ לָהּ גַּג - אֵין מוֹתְחִין אוֹתָהּ, וַאֲפִלּוּ עֲשָׂרָה; שֶׁאִי אֶפְשָׁר שֶׁלֹּא תִגְבַּהּ מְעַט מֵעַל הָאָרֶץ, וְתֵעָשֶׂה אֹהֶל עֲרַאי.
33A person who covers a jug with a cloth should not cover it entirely, for this is considered to be making32 a tent.33 Instead, he should cover merely a portion of its opening. A person who filters using an Egyptian basket34 should not lift the bottom of the basket a handbreadth above the utensil on the Sabbath, so that he will not be creating a temporary tent.35לגבֶּגֶד שֶׁמְּכַסֶּה בּוֹ פִּי הֶחָבִית - לֹא יְכַסֶּה בּוֹ אֶת כֻּלָּהּ, מִפְּנֵי שֶׁנַּעֲשֶׂה אֹהֶל; אֲבָל מְכַסֶּה הוּא, מִקְצַת פִּיהָ. הַמְּסַנֵּן בִּכְפִיפָה מִצְרִית - לֹא יַגְבִּיהַּ קַרְקָעִית הַכְּפִיפָה מִן הַכְּלִי טֶפַח, כְּדֵי שֶׁלֹּא יַעֲשֶׂה אֹהֶל עֲרַאי.
