Jerusalem Talmud Shabbat Chapter 11

הַזּוֹרֵק מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הָרַבִּים אוֹ מֵרְשׁוּת הָרַבִּים לִרְשׁוּת הַיָּחִיד חַיָיב. מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הַיָּחִיד וּרְשׁוּת הָרַבִּים בָּאֶמְצַע רִבִּי עֲקִיבָה מְחַיֵיב וַחֲכָמִים פּוֹטְרִין: הַזּוֹרֵק מֵרְשׁוּת הַיָּחִיד כול׳. זְרִיקָה תוֹלְדַת הוֹצָאָה הִיא. וְלֹא שַׁנְיָיא בֵין עַל דַּעְתֵּיהּ בֵּין עַל דַּעְתְּהוֹן דְּרַבָּנִן. וְהוּא שֶׁנָּחָה מֵרְשׁוּת הָרַבִּים לִרְשׁוּת הַיָּחִיד. עַל דַּעְתֵּיהּ דְּרִבִּי. אֲפִילוּ לֹא נָחָה. עַל דַּעְתְּהוֹן דְּרַבָּנִן. וְהוּא שֶׁנָּחָה. דְּאָמַר רִבִּי בָּא בַּר חוּנָה בְשֵׁם רַב. לֹא חִיֵיב רִבִּי אֶלָּא עַל יְדֵי רְשׁוּת הַיָּחִיד מְקוּרָה. מִילְּתֵיהּ דְּרִבִּי יוֹחָנָן אָמְרָה. אֲפִילוּ אֵינָהּ מְקוּרָה. דָּאָמַר רִבִּי אִימִּי בְשֵׁם רִבִּי יוֹחָנָן. וְהוּא שֶׁתֵּרֵד לָאֲוֵיר מְחִיצוֹת. רִבִּי אִימִּי בְעָא קוֹמֵי רִבִּי יוֹחָנָן. מַתְנִיתָא דְרִבִּי. דְּרִבִּי עֲבַד אֲוֵיר מְחִיצוֹת כְּמַמָּשָׁן. אָמַר לֵיהּ. דִּבְרֵי הַכֹּל הִיא. הָכָא בְגִיטִּין. וִיתִיבִינֵיהּ. רִבִּי אוֹמֵר. מְקוּרָה. וְאַתְּ אָמְרָת. אֵינוֹ מְקוּרָה. מַה בֵין גִּיטִּין מַה בֵין שַׁבָּת. אָמַר רִבִּי אִילָּא. בְּשַׁבָּת כָּתוּב לֹא תַעֲשֶׂה כָל מְלָאכָה. וְנַעֲשִׂית הִיא מֵאֵילֶיהָ. בְּרַם הָכָא הַתּוֹרָה אָמְרָה וְנָתַן בְּיָדָהּ. בִּרְשׁוּתָהּ. שְׁמוּאֵל אָמַר. לֹא שָׁנוּ אֶלָּא לְמַטָּה מֵעֲשָׂרָה. הָא לְמַעֲלָה מֵעֲשָׁרָה אָסוּר. מִילְּתֵיהּ דְּרִבִּי אֶלְעָזָר אָמְרָה. אֲפִילוּ לְמַעֲלָה מֵעֲשָׁרָה מוּתָּר. דְּאָמַר רִבִּי אִילָא בְשֵׁם רִבִּי אֶלְעָזָר. מֵעֲגָלוֹת לָמַד רִבִּי עֲקִיבָה. וָעֲגָלוֹת לָאו לְמַעֲלָה מֵעֲשָׁרָה אִינִּין. אִית תַּנָּיֵי תַנֵּי. כֵּיצַד. אִית דְלָא תַנֵּי. כֵּיצַד. עַל דַּעְתֵּיהּ דְּרִבִּי אֶלְעָזָר אִית כָּאן כֵּיצַד. עַל דַּעְתֵּיהּ דִּשְׁמוּאֵל לֵית כָּאן כֵּיצַד. רִבִּי יִצְחָק בֵּירִבִּי אֶלְעָזָר שָׁאַל. זָרַק מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הָרַבִּים וְנִזְכַּר עַד שֶׁהוּא בִּרְשׁוּת הָרַבִּים. עַל דַּעְתֵּיהּ דְּרִבִּי עֲקִיבָה יֵעָשֶׂה כְמִי שֶׁנָּחָה בִּרְשׁוּת הָרַבִּים וִיְהֵא חַיָיב שְׁתַּיִם. אָמַר רִבִּי חוּנָה. לֹא חִיֵיב רִבִּי עֲקִיבָה אֶלָּא עַל יְדֵי רְשׁוּת הַיָּחִיד הַשְּׁנִיָיה. רִבִּי אַבָּהוּ אוֹמֵר בְּשֵׁם רִבִּי אֶלְעָזָר בְּשֵׁם רִבִּי יוֹחָנָן. הָיָה עוֹמֵד בִּרְשׁוּת הָרַבִּים וְזָרַק לְמַעֲלָה מֵעֲשָׂרָה. רוֹאִין שֶׁאִם תִּפּוֹל אִם נָחָה בְתוֹךְ אַרְבַּע אַמּוֹת פָּטוּר. וְאִם לָאו חַיָיב. וְהָתַנֵּי שְׁמוּאֵל. מֵרְשׁוּת הָרַבִּים לִרְשׁוּת הָרַבִּים וּרְשׁוּת הַיָּחִיד בָּאֶמְצַע רוֹאִין שֶׁאִם תִּפּוֹל נָחָה בְתוֹךְ אַרְבַּע אַמּוֹת פָּטוּר. וְאִם לָאו חַיָיב. תַּמָּן אַתְּ אָמַר. אֵין רְשׁוּת הָרַבִּים מִצְטָרֶפֶת. וְהָכָא אַתְּ אָמַר. רְשׁוּת הָרַבִּים מִצְטָרֶפֶת. אָמַר רִבִּי חוּנָה. תַּמָּן שֶׁאִם תִּפּוֹל קַרְקָע שֶׁתַּחְתֶּיהָ רְשׁוּת הַיָּחִיד. בְּרַם הָכָא שֶׁאִם תִּפּוֹל קַרְקָע שֶׁתַּחְתֶּיהָ רְשׁוּת הָרַבִּים. תַּנֵּי בְשֵׁם רִבִּי יוּדָה. זָרַק אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים חַיָיב. רִבִּי יוּדָה עֲבַד אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים מְלָאכָה בִפְנֵי עַצְמָהּ. עַל דַּעְתֵּיהּ דְּרִבִּי יוּדָה אַרְבָּעִים מְלָאכוֹת אִינּוּן. וְנִיתְנִין. לָא אֲתִינָן מַתְנֵי אֶלָּא מִילִּין דְּכָל עַמָּא מוֹדוּיֵי בְהוֹן. רִבִּי זְעִירָא רִבִּי יֹאשִׁיָּה בְשֵׁם רִבִּי יוֹחָנָן. מִתּוֹפְרֵי יְרִיעוֹת לָמַד רִבִּי יְהוּדָה. שֶׁהָיוּ תוֹפְרֵי הַיְּרִיעוֹת מְזָרְקִין אֶת הַמְּחָטִין אֵילּוּ לָאֵילּוּ. וְלָאו כַּרְמְלִית הִיא. אָמַר רִבִּי חִינְנָא. מִן הַצַּד הָיוּ מְזָרְקִין.

MISHNAH: If one throws from a private domain to the public domain or from the public domain to a private domain, he is liable. From a private domain to another private domain when a public domain is between them, Rebbi Aqiba declares him liable but the Sages declare him not liable. HALAKHAH: “If one throws from a private domain,” etc. Throwing is a derivative of transporting. Is there no difference, whether according to his opinion or that of the rabbis, only if it came to rest from a public domain into a private domain? In Rebbi’s opinion, even if it did not come to rest 1 Note 107 , Babli 4a , 5a , Giṭṭin 79a ). In the Babli (4b ) it is stated that one who threw from a public domain to another over a private domain is not liable for the Sages but twice liable for Rebbi. Since the Yerushalmi does not quote this statement, it cannot be presupposed here. ; in the rabbis’ opinion, only if it came to rest. For Rebbi Abba bar Ḥuna said in the name of Rav: Rebbi declared liable only for a private domain which was roofed. The word of Rebbi Joḥanan implies, even if it was not roofed, 8:3 ( ט , Notes 54–57). The topic of divorce at the end is referred to as “here”. for Rebbi Immi said in the name of Rebbi Joḥanan: Only if it descended to within the partitions 8:3 . If the husband throws the bill of divorce from his roof to her courtyard, it is possible to say that the bill was delivered the moment it cleared the roof only if the walls of the wife’s courtyard are higher than the husband’s roof. Otherwise it would be legally delivered only if the bill fell below the level of the courtyard walls. (The same argument is quoted in Samuel’s name in the Babli, Giṭṭin 79a .) . Rebbi Immi asked before Rebbi Joḥanan: Does the Mishnah follow Rebbi, since Rebbi considers partitions as solidly filled up? He said to him, it is everybody’s opinion 79a , that the delivery of bills of divorce is governed by the rules of property rights, not those of the Sabbath. . Could one not object that Rebbi said, if it is roofed? And you say, it is not roofed? What is the difference between bills of divorce and the Sabbath? Rebbi Ila said, about the Sabbath it is written: You shall not do any work . 20:10 . ; it may make itself automatically 24:1 . . But here he shall deliver into her hand 24:1 . , into her domain. Samuel said, they taught this only about lower than ten [hand-breadths]. Therefore higher than ten [hand-breadths] it is forbidden. The statement of Rebbi Eleazar implied that even higher than ten [hand-breadths] it is permitted) reads: “The statement of Rebbi Eleazar implied even higher than ten [hand-breadths],” meaning that the dispute between the Sages and R. Aqiba is not dependent on the height on which the object passes over the public domain. He does not read “it is permitted”. But his (and a similar remark by Ritba ad 97a) cannot be taken as witness to the text since he is dependent on his teacher Nahmanides ( Novellae Sabbath , ed. M. Herschler, col. 337–338) who does not read “it is permitted” in the quote from the Yerushalmi. But since he finds it necessary in an appendix to his Commentary to justify his not reading the clause it is clear that he amended the text. It follows that the medieval authors confirm the text as given in the ms. This does not mean that Nahmanides’s emendation as adopted by Rashba not be justified; it is required by the text which follows. . For Rebbi Ila said in the name of Rebbi Eleazar, Rebbi Aqiba learned from the carts. 7:8 ) to carry the planks which formed the walls of the Tabernacle. When the latter was disassembled the carts were lined up on both of its sides and loaded there; therefore it could happen that a plank was transferred from a cart to one parallel to it (as mentioned in the next Mishnah) but never from a cart to one parallel to it when they were separated by the public domain. The loading docks of the carts were more than ten hand-breadths high and four-by-four hand-breadths wide; this qualifies them as private domains. Since the Tabernacle was disassembled during decamping and the curtains surrounding the Tabernacle removed, the area in which the carts were standing reverted to the status of public domain. (Explanation of Maimonides.) . 7:9 ). ; and were the carts not higher than ten [hand-breadths]? Some Tannaim state “how is this”; some do not state “how is this”. In Rebbi Eleazar’s opinion there is “how is this”, in Samuels’s opinion there is no “how is this”. Rebbi Isaac ben Rebbi Eleazar asked: If one threw from a private domain to the public domain and remembered when it was over the public domain, in Rebbi Aqiba’s opinion it should be considered as if it rested in the public domain and he should be liable twice. Rebbi Ḥuna said, Rebbi Aqiba made him liable only by means of the second private domain. Rebbi Abbahu says in the name of Rebbi Eleazar in the name of Rebbi Joḥanan: If one was standing in the public domain and threw higher than ten [hand-breadths]. One sees that if it fell down it would come to rest within four cubits he will not be liable, otherwise he will be liable. But did not Samuel state: From public domain to public domain with a private domain in the middle, one sees that if it fell it would come to rest within four cubits he will not be liable, otherwise he will be liable. There, you are saying that public domain is not joining, but here you are saying that public domain is joining? Rebbi Ḥuna said, there where if it falls down the ground under it is private domain but here where if it falls down the ground under it is public domain. It was stated in the name of Rebbi Jehudah: One who threw four cubits in the public domain is liable. Rebbi Jehudah considers four cubits in the public domain a separate category of work. In Rebbi Jehudah’s opinion there are 40 categories of work: should we not state this? We come to state only things about which everybody agrees. Rebbi Zeˋira, Rebbi Joshia in the name of Rebbi Joḥanan: Rebbi Jehudah learned this from those who were sewing the gobelins, for those sewing the gobelins were throwing the needles one to another. 26:1–6 . R. Jehudah must hold that throwing within 10 hand-breadths from the soil is transporting in the public domain. . Is that not karmelit . 2:1 ), in the period of construction of the Tabernacle they were dwelling in the desert; the space between the tents was karmelit . If the argument is correct then carrying in karmelit should be biblically prohibited and causing liability. This contradicts practice ( Chapter 1, Note 73 ). ? Rebbi Ḥinena said, they were throwing sideways.

כֵּיצַד שְׁנֵי גְזוּזְטְרָאוֹת זוֹ כְנֶגֶד זוֹ בִּרְשׁוּת הָרַבִּים הַמּוֹשִׁיט וְהַזּוֹרֵק מִזּוֹ לָזוֹ פָּטוּר. הָיוּ שְׁנֵיהֶן בִּדְיַיְטִי אַחַת הַמּוֹשִׁיט חַיָיב וְהַזּוֹרֵק פָּטוּר שֶׁכָּךְ הָיְתָה עֲבוֹדַת הַלְוִיִּם. שְׁתֵּי עֲגָלוֹת זוֹ אַחַר זוֹ בִּרְשׁוּת הָרַבִּים מוֹשִׁיטִין אֶת הַקְּרָשִׁין מִזּוֹ לָזוֹ אֲבָל לֹא זוֹרְקִין. חוּלְיַת הַבּוֹר וְהַסֶּלַע שֶׁהֵן גְּבוֹהִין עֲשָׂרָה וּרְחָבִין אַרְבָּעָה הַנּוֹטֵל מֵהֶן וְהַנּוֹתֵן עַל גַּבָּן חַיָיב פָּחוֹת מִיכֵּן פָּטוּר: ב׳. רַב אָמַר. לֵית כָּאן פָּטוּר אֶלָּא מוּתָּר. עַל דַּעְתֵּיהּ דְּרַב. לְמַעֲלָה מֵעֲשָׂרָה מוּתָּר. עַל דַּעְתֵּיהּ דִּשְׁמוּאֵל. לְמַעֲלָה מֵעֲשָׂרָה אָסוּר. רִבִּי אִילָא בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. וְהוּא שֶׁתְּהֵא רְשׁוּת הָרַבִּים מַקִּפָתוֹ מִכָּל צַד. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יוֹחָנָן. אֲפִילוּ מֵרוּחַ אַחַת. מִן אִילֵּין עֲגָלוֹת. וָעֲגָלוֹת לָאו לְמַעֲלָה מֵעֲשָׁרָה אִינּוּן. רִבִּי אָחָא בְשֵׁם רִבִּי מַיְישָׂא. בִּלְבַד עַל יְדֵי שְׁנַיִם. בְּכָל אָתָר אַתְּ אָמַר. שְׁנַיִם שֶׁעָשׂוּ פְטוּרִין. וְהָכָא אַתְּ אָמַר. שְׁנַיִם שֶׁעָשׂוּ חַיָיבִין. שַׁנְיָיא הִיא. שֶׁכָּךְ הָיְתָה עֲבוֹדַת הַלְּוִיִּם בְּאֹהֶל מוֹעֵד. מַה הָיְתָה עֲבוֹדַת הַלְּוִיִּם בְּאֹהֶל מוֹעֵד. שְׁתֵּי עֲגָלוֹת זוֹ אַחַר זוֹ בִּרְשׁוּת הָרַבִּים מוֹשִׁיטִין אֶת הַקְּרָשִׁים מִזּוֹ לְזוֹ אֲבָל לֹא זוֹרְקִין. תַּנֵּי בַר קַפָּרָא. שֶׁלֹּא לִנְהוֹג בַּקְּרָשִׁים בִּיזָּיוֹן. אָמַר רִבִּי יוֹחָנָן. הָעוֹמֵד וְהֶחָלָל מִצְטָרְפִין (לָעֲשָׂרָה) בָּאַרָבָּעָה. וְהוּא שֶׁיְּהֵא הָעוֹמֵד רָבָה עַל הֶחָלָל. רִבִּי זְעוּרָא בָעֵי. עַד שֶׁיְּהֵא עוֹמֵד שֶׁכָּאן וְעוֹמֵד שֶׁכָּאן רָבָה. אָמַר רִבִּי יוֹסֵה. פְּשִׁיטָא לְרִבִּי זְעוּרָא שֶׁאֵין עוֹמֵד מִצַּד אֶחָד מִצְטָרֵף. פְּשִׁיטָא לֵיהּ שֶׁאֵין עוֹמֵד מִצַּד אֶחָד רָבָה. לֹא צוֹרְכָה דְלֹא אֲפִילוּ עוֹמֵד הַשֵּׁינִי. חוּלְיַית הַבּוֹר וְהַסֶּלַע שֶׁהֵן גְּבוֹהִין עֲשָׂרָה וּרְחָבִין אַרְבָּעָה. מָה אֲנָן קַיָימִין. אִם בִּגְבוֹהִין עֲשָׂרָה (וְרָחְבָּן אַרְבָּעָה. רְשׁוּת בִּפְנֵי עַצְמָהּ הִיא. גְּבוֹהִין עֲשָׂרָה) וְאֵינָן רְחָבִין אַרְבָּעָה. הָדָא הִיא דְאָמַר רַב חִסְדָּא בְשֵׁם אִיסִּי. קָנֶה נָעוּץ בִּרְשׁוּת הָרַבִּים גָּבוֹהַּ עֲשָׂרָה טְפָחִים מוּתָּר לְכָאן וּמוּתָּר לְכָאן בִּלְבַד שֶׁלֹּא יַחֲלִיף. אֶלָּא כֵן אֲנָן קַיָימִין. בְּשֶׁאֵינָן לֹא רְחָבִים אַרְבָּעָה וְלֹא גְבוֹהִין עֲשָׂרָה. לֹא כֵן אָמַר חִיָיה בְרֵיהּ דְּרַב. כָּל הַמְעַכֵּב דְּרִיסָה בִרְשׁוּת הָרַבִּים נִקְרָא כַרְמְלִית. אָמַר רִבִּי יוּדָן. מַה דְאָמַר חִיָיה בְרֵיהּ דְּרַב. בָּאֶמְצַע. אֲבָל מִן הַצַּד רְשׁוּת הָרַבִּים מְבַטְּלָתָהּ. אָמַר רִבִּי יוֹחָנָן. לֵית כָּאן פָּטוּר אֶלָּא מוּתָּר. תַּמָּן תַנִּינָן. הַמֵּיפִיס מוּרְסָא בַּשַּׁבָּת. אִם לַעֲשֹוֹת לָהּ פֶּה חַיָיב. אִם לְהוֹצִיא מִמֶּנָּה הַלֵּיחָה פָּטוּר. אָמַר רִבִּי יוֹחָנָן. לֵית כָּאן פָּטוּר אֶלָּא מוּתָּר. תַּמָּן תַנִּינָן. הַצָּד נָחָשׁ בַּשַּׁבָּת. אִם בְּמִתְעַסֵּק שֶׁלֹּא יִשְּׁכֶנּוּ פָּטוּר. אִם לִרְפוּאָה חַיָיב. אָמַר רִבִּי יוֹחָנָן. לֵית כָּאן פָּטוּר אֶלָּא מוּתָּר. תַּמָּן תַנִּינָן. וְעַל לֹפַּסִים עִירֹנִיּוֹת [אִרוֹנִיּוֹת] שֶׁהֵן טְהוֹרוֹת בְּאֹהֶל הַמֵּת וּטְמֵאוֹת בְּמַשָּׂא הַזָּב. אָמַר רִבִּי זְעוּרָא. וְיֵאוּת. אִם לְצוֹרֶךְ. הָדָא דְתַנִּינָן. אִם לִרְפוּאָה חַיָיב. הֲוֵי. לֵית כָּאן פָּטוּר אֶלָּא מוּתָּר.

MISHNAH: How is this? Two balconies. These are at least ten hand-breadths high and four-by-four hand-breadths wide on top, to constitute separate private domains. one vis-a-vis the other in the public domain: one who hands over or throws from one to the other is not liable. 7:8 ) to carry the planks which formed the walls of the Tabernacle. When the latter was disassembled the carts were lined up on both of its sides and loaded there; therefore it could happen that a plank was transferred from a cart to one parallel to it (as mentioned in the next Mishnah) but never from a cart to one parallel to it when they were separated by the public domain. The loading docks of the carts were more than ten hand-breadths high and four-by-four hand-breadths wide; this qualifies them as private domains. Since the Tabernacle was disassembled during decamping and the curtains surrounding the Tabernacle removed, the area in which the carts were standing reverted to the status of public domain. (Explanation of Maimonides.) . If they both were on the same floor, the one who hands over is liable but the one who throws is not liable, for this was the service of the Levites. Two carts, one parallel to the other in the public domain: they used to hand over from one to the other but did not throw. The enclosure of a cistern or a rock high ten [hand-breadths] and wide four [hand-breadths]: one who takes from them or puts on them is liable, less than this he is not liable; if the surface area is insufficient the place is either karmelit or exempt space ( Chapter 1, Note 109 ), depending on the height. . HALAKHAH: 2. Rav said, here there is no “not liable” but “permitted”. In Rav’s opinion, higher than ten [hand-breadths] is permitted. In Samuel’s opinion, higher than ten [hand-breadths] is forbidden. Rebbi Ila in the name of Rebbi Simeon ben Laqish: on condition that the public domain surround it from all sides. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan, even from one side. From these carts. Were the carts not higher than ten [hand-breadths]? Rebbi Aḥa in the name of Rebbi Maisha: only by two persons. Everywhere you are saying, two persons acting together are not liable, but here you are saying, two persons acting together are liable. There is a difference, because this was the office of the Levites in the Tent of Meeting. What was the office of the Levites in the Tent of Meeting? Two carts one parallel to the other in the public domain. They were handing the planks from one to the other but not throwing. Bar Qappara stated, not to treat the planks” for קרשים “planks”. with contempt. 8 (Note 57 , ז ). The statement of R. Joḥanan also is quoted there in Chapter 1, Notes 178, 255, Chapter 7, Mote 44. Cf. Babli 99a . Rebbi Joḥanan said, what is standing and the hollow combine together (to ten) to four, but only if what is standing is more than the hollow. In this case it would seem that there be no occasion to mention “ten” since a wall cannot be built partially suspended without support. But the wall may be built partially solid and partially on thin pillars; this is the case considered frequently in Eruvin (e. g. Mishnah 1:9) and Sukkah (e. g. Mishnah 1:9). Therefore it is reasonable that the full text be quoted for the full statement but only the relevant statement about surface area when height is not considered a problem. Cf. Babli Eruvin 16a . The Yerushalmi clearly requires the solid part to be larger than the hollow. . Rebbi Zeˋira asked, only if what is standing on each side is more? Rebbi Yose said, it is obvious for Rebbi Zeˋira that what is standing on one side only does not combine; it is obvious for him that (not) text; the text here is a scribal error induced by the parallel preceding sentence. one side must be more. He only questions even the second standing part. “The enclosure of a cistern or a rock high ten [hand-breadths] and wide four [hand-breadths].” Where do we hold less than 4” or “less than 10 and less than 4”. ? If ten high (and four wide, it is a domain by itself. Ten high) but not four wide, that is what Rav Ḥisda said in the name of Issi: If a stick stuck in the public domain ten hand-breadths high, it is permitted both ways; on condition that he not exchange. But we must deal with the case that it is neither four wide nor ten high. But did not Ḥiyya, the son of Rav, say, anything which hinders access in the public domain is called karmelit ? Rebbi Yudan said, what Ḥiyya, the son of Rav, said refers to the middle, but remains part of the domain. Cf. Babli Eruvin 94a . , but on the side the public domain invalidates it, but remains part of the domain. Cf. Babli Eruvin 94a . . Rebbi Joḥanan said, there is here no “not liable” but “permitted.” There 2:5. The Mishnah lists three items about which R. Ismael said neither “permitted” nor “forbidden” and R. Matthew ben Ḥarash explained that each one has an aspect which is permitted and one which is forbidden. , we have stated: “He who opens a boil on the Sabbath, if to make an opening he is liable, if to remove fluid he is not liable.” Rebbi Joḥanan said, there is here no “not liable” but “permitted.” There, we have stated: “One who catches a snake on the Sabbath, if he is active that it should not bite him he is not liable, if for medicine he is liable.” Rebbi Joḥanan said, there is here no “not liable” but “permitted.” There, we have stated: “About rural dishes 4:3 , and in the Mishnah mss. the spelling is as indicated here by the scribe himself in the margin אִרוֹנִיּוֹת; in Babli Beṣah 32a חרניות “Hauran type vessels”. It may not be derived from Mishnaic Hebrew עִיר “village” but Greek ἀρουραῖος, -α. -ον, “from the country, rustic” (E.G.). that they are pure in a tent with a corpse but impure if carried by a sufferer from gonorrhea. 32a , rural dishes are totally flat earthenware; according to Maimonides such a dish is formed as hollow ovaloid and after firing is sawed apart to produce two dishes. As long as it is not sawed apart it cannot become impure by the impurity of the dead which is inactive on tightly closed vessels or those which enclose no volume ( Num . 19:15 ). Nevertheless it may become impure by being moved by a person whose impurity is caused by his own body. ” Rebbi Zeˋira said, this is correct. If for a need, that is what we have stated, “if for medicine he is liable.” This implies that there is here no “not liable” but “permitted.”

הַזּוֹרֵק אַרְבַּץ אַמּוֹת בַּכּוֹתֶל לְמַעְלָה מֵעֲשָׂרָה טְפָחִים כְּזוֹרֵק בָּאֲוִיר לְמַטָּה מֵעֲשָׂרָה טְפָחִים כְּזוֹרֵק בָּאָרֶץ וְהַזּוֹרֵק בָּאָרֶץ אַרְבַּע אַמּוֹת חַיָיב. זָרַק לְתוֹךְ אַרְבַּע אַמּוֹת וְנִתְגַּלְגֵּל חוּץ לְאַרְבַּע אַמּוֹת פָּטוּר. חוּץ לְאַרְבַּע אַמּוֹת וְנִתְגַּלְגֵּל לְתוֹךְ אַרְבַּע אַמּוֹת חַיָיב: ג׳. מַתְנִיתִין בְּשֶׁאֵין שָׁם חוֹר. אֲבָל אִם יֵשׁ שָׁם חוֹר מַחְלוֹקֶת רִבִּי מֵאִיר וַחֲכָמִים. עַל דַּעְתֵּיהּ דְּרִבִּי מֵאִיר. בֵּין שֶׁיֵּשׁ בּוֹ אַרְבָּעָה עַל אַרְבָּעָה בֵּין שֶׁאֵין בּוֹ אַרְבָּעָה עַל אַרְבָּעָה אַתְּ רוֹאֶה אֶת הַכּוֹתֶל כְּגָמוּם. עַל דַּעְתּוֹן דְּרַבָּנִן. אִם יֵשׁ בּוֹ אַרְבָּעָה עַל אַרְבָּעָה אַתְּ רוֹאֶה אֶת הַכּוֹתֶל כְּגָמוּם. וְאִם לָאו אֵין אַתְּ רוֹאֶה אֶת הַכּוֹתֶל כְּגָמוּם אֶלָּא כְסָתוּם. רַב חִסְדָּא אָמַר. בְּמוֹדֵד לוֹכְסָן. וְאֵין סוֹפָהּ לֵירֵד. רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. תִּיפְתָּר שֶׁהָיְתָה דְבֵילָה שְׁמֵינָה וְהִיא נִיטּוֹחָה. רִבִּי חַגַּי בְעָא קוֹמֵי רִבִּי יוֹסֵה. לֵית הָדָא אָמְרָה שִׁיפּוּעַ מַדְרֵיגָה כִלְמַטָּן. אָמַר לֵיהּ. תַּמָּן זְרָעִים נֶהֱנִין מִן הַמַּדְרֵיגָה. בְּרַם הָכָא דֶרֶךְ בְּנֵי אָדָם לִהְיוֹת שָׁפִין בָהּ וְהִיא נוֹפֶלֶת. אִילּוּ אָמַר. כְּשֶׁהָיָה שָׁם חוֹר וְהִיא נֶהֱנִית מִן הַחוֹר כְּשֵׁם שֶׁהַזְּרָעִים נֶהֱנִין מִן הַמַּדְרֵיגָה. יְאוּת. רִבִּי יוֹסֵה רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. בְּשֶׁהָיָה הַמָּקוֹם מוֹנְדְּרָן. כְּהָדָא דְתַנִּינָן. זָרַק חוּץ לְאַרְבַּע אַמּוֹת וְנִתְגַּלְגֵּל חוּץ לְאַרְבַּע אַמּוֹת חַיָיב. אָתָא רִבִּי חִזְקִיָּה רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. וְהִיא שֶׁנָּחָה.

MISHNAH: One who throws four cubits to a wall higher than ten hand-breadths is like one who throws in the air, lower than ten hand-breadths is like one who throws on the ground and one who throws four cubits on the ground is liable. One who threw less than four cubits and it rolled further than four cubits is not liable; one who threw more than four cubits and it rolled back within four cubits is liable. HALAKHAH: 3. Our Mishnah applies if there is no hole there, but if there is a hole, there is the disagreement between Rebbi Meïr and the rabbis. In the opinion of Rebbi Meïr, whether it is four by four or it is not four by four one considers the wall as carved out. In the rabbis’ opinion, if it is four by four one considers the wall as carved out, otherwise one does not consider the wall as carved out but as closed. 6:2, Notes 32–34 , כ . Rav Ḥisda said, if it extends 5b, the material there being sheets of paper or parchment. Since the word is spelled identically both times, the likelihood of a scribal error is very small; the emendation of מודד to מורד proposed by the classical commentators and accepted by the editor of the ms. should be rejected. slanting., “slanting, crosswise”. . But will it not finally descend? Rebbi Ḥiyya in the name of Rebbi Joḥanan, explain it that it was a soft fig cake and it stuck 7b, 100 a. . Rebbi Ḥaggai asked before Rebbi Yose, does this not imply that the declivity of a terrace belongs to the level below 6:2 where different crops on terraces one on top of the other are permitted only if the step between terraces is at least 10 hand-breadths. He assumes that the reason one insists on a separation of 10 hand-breadths is the same for the rules of the Sabbath and of kilaim . In that case, the Mishnah in Kilaim seems to extend the reach of any “bottom” upwards to 10 hand- breadths. He is answered that plants may grow on a slanted wall but anything sticking to the lower part of any wall bordering the public domain will be rubbed off; the fig cake cannot be considered to be at rest at such a place. The Babli ( Sabbat 100a ) disagrees with R. Yose and points out that even if a Tannaitic statement such as suggested by him did exist, it would not prove anything since R. Meïr [here and Yerushalmi Eruvin 10 (Note 122 ); Babli Šabbat 7b , 100a , Eruvin 11b , 33b , 101b , Yoma 11b ] considers any depression a separate domain excluded from exempt space. ? He said to him, there the vegetables profit from the terrace but here people rub it and it falls down. If it would say, if there is a hole [in the wall] and it profits from the hole just as vegetables profit from the terrace, you would be justified. Rebbi Yose, Rebbi Abbahu in the name of Rebbi Joḥanan: If the place was inclined, as we have stated, “one who threw more than four cubits and it rolled beyond four cubits is liable.” There came Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan, only if it came to rest. Babli 100a . .

הַזּוֹרֵק בַּיָּם אַרְבַּץ אַמּוֹת פָּטוּר. אִם הָיָה רְקָק מַיִם וּרְשׁוּת הָרַבִּים מְהַלֶּכֶת בּוֹ הַזּוֹרֵק בְּתוֹכוֹ אַרְבַּץ אַמּוֹת חַיָיב. וְכַמָּה הוּא רְקָק מַיִם פָּחוֹת מֵעֲשָׂרָה טְפָחִים. רְקָק מַיִם וּרְשׁוּת הָרַבִּים מְהַלֶּכֶת בּוֹ הַזּוֹרֵק בְּתוֹכוֹ אַרְבַּע אַמּוֹת חַיָיב: ד׳. לֹא סוֹף דָּבָר אַרְבַּע אַמּוֹת בַּיָּם. אֶלָּא אֲפִילוּ זָרַק בְּכָל הַיָּם פָּטוּר. שֶׁכָּל הַיָּם נִקְרָא כַרְמְלִית. וְלָמָּה תְנִינָתָהּ תְּרֵין זִימְנִין. רִבִּי חֲנַנְיָה בְשֵׁם רִבִּי פִינְחָס. בְּשֶׁהָיוּ שְׁנֵי רְקָקִים. אֶחָד הָרַבִּים מְהַלְּכִין בּוֹ וְאֶחָד אֵין הָרַבִּים מְהַלְּכִין בּוֹ אֶלָּא כְשֶׁהֵן נִדְחָקִין. שֶׁלֹּא תֹאמַר. הוֹאִיל וְאֵין הָרַבִּים מְהַלְּכִין בּוֹ אֶלָּא כְשֶׁהֵן נִדְחָקִין אֵינוֹ רְשׁוּת הָרַבִּים אֶלָּא רְשׁוּת הַיָּחִיד. לְפוּם כֵן צָרַךְ מֵימַר. רְשׁוּת הָרַבִּים הוּא.

MISHNAH: One who throws four cubits in the ocean is not liable ( Chapter 1, Note 151 ). . If there was a shallow spot in the water and a public thoroughfare passed through it, one who throws four cubits into it is liable. What is a shallow spot in the water? Less than ten hand-breadths. Shallow water and a public thoroughfare passed through it: one who throws four cubits in it is liable. HALAKHAH: 4. Not only four cubits in the sea, but even if he threw across the entire sea he is not liable, since any sea is called karmelit . And why was it stated twice? Rebbi Ḥananiah in the name of Rebbi Phineas, if there were two shallows, one which was used as a thoroughfare and one used by the public only in case of emergency. That you should not say, since the public are using it only in case of emergency it is not public domain but private domain”. , therefore it was necessary to say that it is public domain.

הַזּוֹרֵק מִן הַיָּם לַיַּבָּשָׁה וּמִן הַיִּבָּשָׁה לַיָּם וּמִן הַיָּם לַסְּפִינָה וּמִן הַסְּפִינָה לַיָּם וּמִן הַסְּפִינָה לַחֲבֶירְתָּהּ פָּטוּר. סְפִינוֹת קְשׁוּרוֹת זוֹ בָזוֹ מְטַלְטְלִין מִזּוֹ לָזוֹ אִם אֵינָן קְשׁוּרוֹת אַף עַל פִּי שֶׁמּוּקָּפוֹת אֵין מְטַלְטְלִין מִזּוֹ לָזוֹ: ה׳. אַבָּא בַּר רַב חוּנָא אָמַר. בִּקְשׁוּרוֹת בְּגָמֵי. רִבִּי יוֹסֵי בֵירִבִּי בּוּן אָמַר. וְהֵן שֶׁעֵירִיבוּ. רִבִּי חִיָיה רִבִּי אִימִּי תְּרֵיהוֹן בְּשֵׁם רִבִּי לָעְזָר. חַד אָמַר. בְּשֶׁאֵין בֵּינֵיהֶן רוֹחַב אַרְבַּע. וְחוֹרָנָה אָמַר. אֲפִילוּ יֵשׁ בֵּינֵיהֶן רוֹחַב אַרְבַּע. וְלָא יָדְעִין מָאן אֲמַר דָא וּמָאן אֲמַר דָא. מִן מַה דְאָמַר רִבִּי יוּסֵה רִבִּי יַעֲקֹב בַּר זַבְדִּי רִבִּי חִיָיה בְשֵׁם רִבִּי אֶלְעָזָר. אֲפִילוּ אֵינָן גְבוֹהוֹת עֲשָׂרָה. הֲוֵוי דוּ אָמַר. בְּשֶׁאֵין בֵּינֵיהֶן רוֹחַב אַרְבָּעָה. הֲווֹן בָּעֵיי מֵימַר. מָאן דְּאָמַר. בְּשֶׁאֵין בֵּינֵיהֶן רוֹחַב אַרְבָּעָה אֲפִילוּ אֵינָן גְבוֹהוֹת עֲשָׂרָה. מָאן דְּאָמַר. גְּבוֹהוֹת עֲשָׂרָה אֲפִילוּ יֵשׁ בֵּינֵיהֶן רוֹחַב אַרְבַּע. אָמַר רִבִּי חֲנַנְיָה בְרֵיהּ דְּרִבִּי הִילֵּל. וְהוּא שֶׁיְּהֵא כָל אֲוֵיר כַּרְמְלִית בְּתוֹךְ עֲשָׂרָה. סְפִינָה שֶׁבַּיָּם גְּבוֹהָה עֲשָׂרָה טְפָחִים אֵין מְטַלְטְלִין מִתּוֹכָהּ לַיָּם וְלֹא מִן הַיָּם לְתוֹכָהּ. רִבִּי יְהוּדָה אוֹמֵר. אִם הָיְתָה עֲמוּקָה מִן הַמַּיִם עֲשָׂרָה טְפָחִים וְאֵינָהּ גְּבוֹהָה מִן הַמַּיִם עֲשָׂרָה טְפָחִים מְטַלְטְלִין מִתּוֹכָהּ לַיָּם. אֲבָל לֹא מִן הַיָּם לְתוֹכָהּ. רִבִּי אַבָּהוּ אָמַר. רִבִּי יוֹחָנָן בָעֵי. וְלָמָּה מִתּוֹכָהּ לַיָּם מוּתָּר. מִפְּנֵי שֶׁאֵינָהּ גְּבוֹהָה עֲשָׂרָה. אִין כֵּינִי. אֲפִילוּ מִן הַיָּם לְתוֹכָהּ. וְלָמָּה מִן הַיַּם לְתוֹכָהּ אָסוּר. מִפְּנֵי שֶׁהִיא עֲמוּקָה עֲשָׂרָה. אִין כֵּינִי. אֲפִילוּ מִתּוֹכָהּ לַיָּם. אָמַר רִבִּי אָבוּן. וְלָמָּה מִתּוֹכָהּ לַיָּם מוּתָּר. מִפְּנֵי סַכָּנָה. סֶלַע שֶׁבַּיָּם גָּבוֹהַּ עֲשָׂרָה טְפָחִים אֵין מְטַלְטְלִין מִתּוֹכָהּ לַיָּם וְלֹא מִן הַיָּם לְתוֹכָהּ. פָּחוּת מִיכֵּן מוּתָּר. מַה בֵין סֶלַע וּמַה בֵין סְפִינָה. סְפִינָה עוֹלָה וְיוֹרֶדֶת. סֶלַע בִּמְקוֹמָהּ הִיא. וְלֹא כַרְמְלִית הִיא. כְּלוּם הוּא מוּתָּר לְטַלְטֵל בְּכַרְמְלִית אֶלָּא בְאָרְבַּע אַמּוֹת. אָמַר רִבִּי אִילָא. עַל רֹאשָׁהּ. סֶלַע שֶׁבַּיָּם גָּבוֹהַּ עֲשָׂרָה טְפָחִים אֵין מְטַלְטְלִין מִתּוֹכָהּ לַיָּם וְלֹא מִן הַיָּם לְתוֹכָהּ. יוֹתֵר מִיכֵּן נַעֲשִׂית כִּמְחִיצָה שֶׁהוּקְּפָה זְרָעִים שֶׁאֵין מוּתָּר לְטַלְטֵל בָּהּ אֶלָּא בְאַרְבַּע אַמּוֹת. פָּחוּת מִיכֵּן מְטַלְטְלִין מִתּוֹכָהּ לַיָּם וּמִן הַיָּם לְתוֹכָהּ וּמְטַלְטְלִין בָּהּ עַד בֵּית סְאָתַיִם. רִבִּי בּוּן בַּר חִיָיה בָעֵי. מֵעַתָּה שְׁתֵּי כַרְמְלִיּוֹת סְמוּכוֹת זוֹ לְזוֹ מְטַלְטְלִין מִזּוֹ לְזוֹ. אָמַר רִבִּי חֲנַנְיָה בְרֵיהּ דְּרִבִּי הִילֵּל. מִכֵּיוָן שֶׁהַיָּם מַקִּיפָהּ מִכָּל צַד כְּמִי שֶׁכּוּלָּה כַּרְמְלִית אַחַת. רַב הַמְנוּנָא אָמַר. נֶסֶר שֶׁהוּא חוּץ לַסְּפִינָה וְאֵין בּוֹ רוֹחַב אַרְבַּע מוּתָּר לֵישֵׁב בּוֹ וְלַעֲשׂוֹת צְרָכָיו בַּשַּׁבָּת. אָמַר רִבִּי מָנָא. אִילּוּ אָמַר. תֵּיבָה פְּחוּתָה. יֵאוּת. אָמַר רִבִּי אָבוּן. מָאן דְּבָעֵי מֵיעֲבֲד תַּקָּנָה לְאִילְפָא. מוֹצִיא נֶסֶר חוּץ לִשְׁלֹשָׁה שֶׁאֵין בּוֹ רוֹחַב אַרְבָּעָה וְאַתְּ רוֹאֶה אֶת הַמְחִיצוֹת כְּאִילּוּ עוֹלוֹת. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רַב הַמְנוּנָא. שֶׁכָּל שֶׁלֹשָׁה וּשְׁלֹשָׁה שֶׁהֵן סְמוּכִין לִמְחִיצָה כִּמְחִיצָה הֵן. רִבִּי יִצְחָק בֵּירִבִּי אֶלְעָזָר מְפַקֵּד לְרִבִּי הוֹשַׁעְיָה בֵּירִבִּי שַׁמַּי דַהֲוָה פָרִישׂ. מֵיעֲבִיד לֵיהּ סַל פָּחוּת.

MISHNAH: He who throws from the sea to dry land, or from dry land to the sea, of from the sea to a ship, or from a ship to the sea. , or from one ship to another, not public domain. Therefore even Rebbi Aqiba must agree that no Sabbath violation can occur in this case. is not liable. If ships are tied to one another one carries from one to the other; if they are not tied to one another, even though they be surrounded, one does not carry from one to the other sea. Even though carrying in or through karmelit cannot be sanctioned it still is rabbinically forbidden. . HALAKHAH: 5. Abba bar Rav Ḥuna said, it they are tied together with bast. Rebbi Yose ben Rebbi Abun said, only if they made an eruv applying if different dwellers share an apartment building or a courtyard common to several single family houses, as explained in Tractate Eruvin. Ships tied together are considered the equivalent of apartments occupied by different people in the same house. . Rebbi Ḥiyya, Rebbi Immi, both in the name of Rebbi Eleazar. One said, if the distance between them is less than four; but the other said, even if the distance between them is four. We did not know who said what. Since Rebbi Yose, Rebbi Jacob bar Zavdi, Rebbi Ḥiyya said in the name of Rebbi Eleazar, even if they are not ten [hand-breadths] high, it is he who said, if the distance between them is less than four [hand-breadths]. . They wanted to say, he who said, if the distance between them is less than four [hand-breadths], even if they are not ten [hand-breadths] high. He who said, if they are ten [hand-breadths] high, even if the distance between them is four as derivative of the public domain also extends only up to 10 hand-breadths above the ground. . Rebbi Ḥananiah the son of Rebbi Hillel said, only if the airspace of karmelit be within ten [hand-breadths]. “From a ship in the sea higher than ten hand-breadths one moves neither from it to the sea nor from the sea into it. Rebbi Jehudah says, if its draught was more than ten hand-breadths but it does not extend higher than ten hand-breadths above the water one moves from it to the sea but not from the sea into it.” Rebbi Abbahu said that Rebbi Joḥanan asked, why from it to the sea? Because it is not ten high. If it is so, even from the sea into it! Why from the sea into it is forbidden? Because it is ten deep. If it is so, even from it to the sea! Rebbi Abun said, why is it permitted from it to the sea? Because of danger, the prohibitions are rabbinical and therefore it is reasonable to permit all transport from ship to sea. . From a rock in the sea higher than ten hand-breadths one transports neither from it to the sea nor from the sea onto it. If it was less than this it is permitted. What is the difference between a rock and a ship? A ship rises and falls; a rock stays in its place. But is it not karmelit ? Is it permitted to move on karmelit only four cubits? Rebbi Ila said, it refers to the beginning: “from a rock in the sea higher than ten hand-breadths one moves neither from it to the sea nor from the sea onto it. than ten hand-breadths above the sea one may carry without restriction only if its surface area does not extend over more than two bet se’ah . A private domain either is for human dwelling when its size is not limited, or it is a corral for animals which is treated as private domain only up to the area for which two se ’ah of seed grain are needed, standardized as 5’000 square cubits (cf. Kilaim Chapter 1, Note 195 ), the size of the enclosed area of the Tabernacle. ” If it was higher it becomes like a fence made for agriculture where inside one is permitted to transport only four cubits. If it was lower one transports from it to the sea and from the sea onto it, and one transports up to two bet se’ah 67b . . Rebbi Abun bar Ḥiyya asked, two adjacent karmeliot , may one transport from one to the other and so is the rock which is less than ten hand-breadths high, does this prove that transporting between two distinct karmelit domains is not rabbinically restricted? ? Rebbi Ḥananiah the son of Rebbi Hillel said, since the sea surrounds it from all sides it is considered as a single karmelit domains is prohibited. While this is not found in the Babli, it is asserted by R. Ḥananel ad 100b, also quoted in Raviah §233 (p. 323, n. 24; cf. the sources quoted there). . Rav Hamnuna said, on a board outside the ship which is not four wide one may sit and provide for his needs on the Sabbath. Rebbi Mana said, if he had said an open box it would have been correct. Rebbi Abun said, one who wants to provide for a boat makes outside of three [hand-breadths] a plank which is not four [hand-breadths] wide and one considers it as if partitions rose. 100b) this is part of the preceding: “for R. Jacob bar Aḥa said in the name of Rav Hamnuna.” Rebbi Jacob bar Aḥa in the name of Rav Hamnuna: Because any three [hand-breadths] which are close to a partition are as if of the partition must have walls. It is completely acceptable that the walls be planks fixed to poles; between the planks and between the highest plank and the roof there may be spaces of up to three hand-breadths width. R. Abun recommends making an outhouse outside the ship but close enough so that it be counted as part of the private domain defined by the deck. . Rebbi Isaac ben Rebbi Eleazar commanded Rebbi Hoshaia ben Rebbi Shammai, who was a mariner, to make for himself a deficient container Ha ˋ ittim p. 53 switches the adjectives פְּתוּתה, פְּחוּתָה between box and container. The reading of the ms. is confirmed by Naḥmanides and Rashba. .

הַזּוֹרֵק וְנִזְכַּר עַד שֶׁלֹּא תֵצֵא מִיָּדוֹ קְלָטָהּ אַחֵר קְלָטָהּ כֶּלֶב אוֹ שֶׁנִּשְׂרְפָה פָּטוּר. זָרַק לַעֲשׂוֹת חַבּוּרָה בֵּין בָּאָדָם בֵּין בַּבְּהֵמָה וְנִזְכַּר עַד שֶׁלֹּא נַעֲשֵׂית חַבּוּרָה פָּטוּר. זֶה הַכְּלָל כָּל חַיָיבֵי חַטָּאוֹת אֵינָן חַיָיבִין עַד שֶׁתְּהֵא תְחִלָּתָן וְסוֹפָן שְׁגָגָה. תְּחִילָּתָן שְׁגָגָה וְסוֹפָן זָדוֹן תְּחִלָּתָן זָדוֹן וְסוֹפָן שְׁגָגָה פְּטוּרִין עַד שֶׁתְּהֵא תְחִילָּתָן וְסוֹפָן שְׁגָגָה: ו׳. כֵּינִי מַתְנִיתָא. וְהֵזִיד. וְקַשְׁיָא. אִילּוּ יָרָה חֵץ לַהֲרוֹג בּוֹ אֶת הַנֶּפֶשׁ וְהִתְרוּ בוֹ וְחָזַר בּוֹ. שֶׁמָּא כְלוּם הוּא. הֲוֵי סוֹפָךְ מֵימַר. וְהֵזִיד. רִבִּי יוֹסֵי בֶּן חֲנִינָה אָמַר. בְּשׁוֹגֵג בְּלֹא תַעֲשֶׂה. וּבְמֵזִיד בְּלֹא תַעֲשֶׂה. רִבִּי יְהוֹשֻׁע בֶּן לֵוִי אָמַר. בְּשׁוֹגֵג בְּהִיכָּרֵת. וּבְמֵזִיד בְּהִיכָּרֵת. תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי מְסַיֵיעַ לְרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. אֶת יְי הוּא מְגַדֵּף וְנִכְרְתָה. הַגַּע עַצְמָךְ. אֲפִילוּ מֵזִיד בְּהִיכָּרֵת מַתְרִין בּוֹ וְלוֹקֶה וּמֵבִיא קָרְבָּן. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. הַשּׁוֹגֵג בְּחֵלֶב וּמֵזִיד בַּחַטָּאת מַתְרִין בּוֹ וְלוֹקֶה וּמֵבִיא קָרְבָּן. תַּנֵּי. אֵין מִתְעַסְּקִין לֹא בַחֲלָבִים וְלֹא בָעֲרָיוֹת. הַמִּתְעַסֵּק בַּשַּׁבָּת פָטוּר. בַּחֲלָבִים וּבָעֲרָיוֹת חַיָיב. הֵיךְ עֲבִידָא. אָמַר. הֲרֵי אֲנִי קוֹצֵר חֲצִי גְּרוֹגֶרֶת. וְקָצַר כִּגְרוֹגֶרֶת פָּטוּר. הֲרֵי אֲנִי אוֹכֵל חֲצִי זַיִת. וְאָכַל כְּזַיִת חַיָיב. הֲרֵי אֲנִי מִתְחַמֵּם בָּהּ. וְהֶעֱרָה בָהּ חַיָיב.

MISHNAH: One who throws and remembers before it leaves his hand, if another person caught it, or a dog caught it, or it was burned, he is not liable. If one threw with the intention of causing an injury whether on a human or an animal and he remembered before it caused an injury, he is not liable. This is the principle: All who are liable for a purification sacrifice are liable only if beginning and end were in error. If the beginning was unintentional but the end criminal or the beginning criminal and the end unintentional they are not liable unless beginning and end be unintentional. HALAKHAH: 6 So is the Mishnah: “he acted intentionally.” This is difficult. If somebody shot an arrow intending to kill a person, he was warned, and changed his intention; is that anything? Finally you have to say that it was intentional. Rebbi Yose ben Ḥanina said, unintentionally a prohibition, intentionally a prohibition. Rebbi Joshua ben Levi said, unintentionally extirpation, intentionally extirpation 9a , Horaiot 8a , Ševuot 32b). . Rebbi Simeon ben Yoḥai stated, a support of Rebbi Joshua ben Levi: He blasphemes the Eternal and will be extirpated . 15:31 ; the basic text which bars the intentional sinner from offering a purification sacrifice. The quote clearly is elliptic; in Sifry Num . 112 the restriction to sins punishable at least with extirpation is stated in the name of R. Aqiba. . Think of it; even if he was intentional in a matter of extirpation and he was warned and is being flogged, may he bring a sacrifice 3:17 ), should he still be liable for a sacrifice for the simple prohibition involved? This we never heard; therefore the position of R. Yose ben Ḥanina is untenable. ? Rebbi Abbahu in the name of Rebbi Joḥanan: If he was unintentional about fat but intentional about the purification sacrifice one warns him and he is flogged about fat but unintentional about the purification sacrifice one warns him and he is flogged ( Terumot 6:1, Notes 5,6; Bava qamma 7:3, Note 29 , Ševuot 3:1, Note 9). . It was stated: One experiments neither with fat nor with incest or adultery. One who experiments on the Sabbath is not liable, with fat or with incest or adultery is liable. How is this? If he said, “am going to harvest the volume half of a dried fig” and then he harvested the volume of a dried fig, he is not liable. “I am going to eat half the volume of an olive” and ate the volume of an olive; he is liable. “I am going to arouse myself by her” and then touched her 4:2 Note 59, 6:1 Note 11 ). ; he is liable.