TALMUD-MOED-SHABAT-12

8/17/2019 TALMUD-MOED-SHABAT-12

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Babylonian Talmud:

Tractate ShabbathFolio 102a

MISHNAH . IF ONE THROWS [AN ARTICLE] AND

RECALLS [THAT IT IS THE SABBATH] AFTER IT LEAVES

HIS HAND, AND ANOTHER CATCHES IT,1 OR A DOG

CATCHES IT. OR IT IS BURNT, HE IS NOT LIABLE.2 IF ONE

THROWS [AN ARTICLE] IN ORDER TO INFLICT A WOUND.

WHETHER IN MAN OR IN BEAST, AND HE RECALLS

[THAT IT IS THE SABBATH] BEFORE THE WOUND IS

INFLICTED. HE IS NOT LIABLE THIS IS THE GENERAL

PRINCIPLE: ALL WHO ARE LIABLE TO SIN-OFFERINGS

ARE LIABLE ONLY IF THE BEGINNING AND THE END [OF

THE FORBIDDEN ACTION] ARE UNWITTING. IF THEIR

BEGINNING IS UNWITTING WHILE THEIR END IS

WILFUL, IF THEIR BEGINNING IS WILFUL WHILE THEIR

END IS UNWITTING. THEY ARE NOT LIABLE, UNLESS

THEIR BEGINNING AND END ARE UNWITTING.

GEMARA. Hence if it alighted, he is liable:3 But surely he

did not remind himself, and we learnt, ALL WHO ARE

LIABLE TO SIN-OFFERINGS ARE LIABLE ONLY IF THE

BEGINNING AND THE END [OF THE FORBIDDEN ACTION]

ARE UNWITTING? Said R. Kahana: The last clause is

applicable to a bolt and a cord.

4

[You say.] ’A bolt and acord’! But is not its tie in his hand?5 — It means, e.g., that

he intended to inflict a wound. But this too we learnt:6 IF

ONE THROWS [AN ARTICLE] IN ORDER TO INFLICT A

WOUND, WHETHER IN MAN OR IN BEAST, AND HE

RECALLS [THAT IT IS THE SABBATH] BEFORE THE

WOUND IS INFLICTED, HE IS NOT LIABLE? — Rather said

Raba: It refers to one who carries.7 But the statement, THIS

IS THE GENERAL PRINCIPLE, is stated with reference to

throwing? Rather said Raba: Two [contingencies] are

taught. [Thus:] IF ONE THROWS [AN ARTICLE] AND

RECALLS [that it is the Sabbath] after it leaves his hand, or

ylonian Talmud: Shabbath 102 http://halakhah.com/shabbath/shabbath_102.html#chapter_xii

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and he carries it out in his mouth, he is liable.17 Said they

to him, That does not fall under this designation.18 Yet why

so? Surely this is not the normal way of carrying out?19

But [what you must say is.] since he intends it this, his

design renders it [his mouth) the [right] place;20 so here

too, since he intends [it this].21 his design renders it [the

mouth of the dog or of the furnace] a place [for depositing]

To Part b

Original footnotes renumbered.

Before it falls to the ground.1.

The exact meaning is discussed infra.2.

This assumes that the Mishnah means, AND RECALLS, and,

ANOTHER CATCHES, etc.

3.

Tied together. I.e., the second clause can refer only to one who

throws a bolt whilst retaining the cord in his hand. If he

recollects before it reaches the ground, he can pull it back;

hence if he does not pull it back the end (sc. its alighting) is

deliberate. But if the article has left his hand entirely and he

cannot prevent its falling, the end too is regarded as unwitting.

whether he recollects or not.

4.

That is not throwing at all.5.

Rashi reads: But we learnt this explicitly why then intimate it in

the general principle?

6.

Sc. the last clause: if he recollects, he can stop before he has

traversed four cubits.

7.

This is all one, not as Raba interprets it.8.

Before it alighted.9.

The thrower or carrier (v. infra to which this actually refers) was

unaware of the Sabbath (or that throwing is prohibited) during

the first two cubits of its passage, recollected for the next two,

and forgot again for the last two. — Of course, this is a most

unlikely hypothesis almost impossible in fact. Many similar

unlikely contingencies are discussed in the Talmud, and their purpose is to establish the principles by which they are

governed and which may then be applied to normal possibilities.

10.

Cf. p. 341. n. 8. Here too’ two cubits is half the standard.11.

Even if he recollects, since it has left his hand and he cannot

bring it back.

12.

Not to complete the action.13.

Thus there is no controversy, each referring to a different case.14.

For heleb and nothar v, Glos.15.

He is liable to separate sin-offering because he has violated the

interdicts of heleb, nothar, eating on the Day of Atonement, and

the prohibition against an unclean person’s consumption of

sacred food. Again. since the heleb of a sacrifice belongs to the

altar, he is liable to a guilt-offering for trespass.

16.


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hole in his dwelling closes it up. Similarly in connection

with the Tabernacle, [such a labour was performed]

because when a board was attacked by wood-worms, one

dropped molten lead into it and closed it.7

Samuel said: He who arranges a building stone8 is

culpable.9 An objection is raised: If one places the stoneand another the mortar, he who places the mortar is

culpable?10 — But according to your view, consider the

second clause: R. Jose said:11 Even if one lifts up [the

stone] and sets [it] on the row of stones, he is liable? Rather

[the fact is that] there are three modes of building, [viz., in

connection with] the lower, the middle, and the upper

[rows]. The lower requires arranging in place and [filling]

earth [around it];12

the middle13

requires mortar too;whilst the top merely [requires] placing.14

AND HE WHO CHISELS. On what score is a chiseller

culpable? — Rab said: On the score of building: while

Samuel said: On the score of beating with a hammer.15 If

one makes a hole in a hencoop,16 — Rab said: [He is

culpable] on account of building; while Samuel said: On

account of beating with a hammer. If one inserts a pin

through the eyelet of a spade,17 — Rab said: [He is liable]on account of building; while Samuel said: On account of

beating with a hammer. Now, these are [all] necessary. For

if we were informed of the first, [I would argue]: in that

case Rab rules [so], because such is a mode of building;18

but if one makes a hole in a hen-coop, seeing that this is not

a mode of building, I would maintain that he agrees with

Samuel. And if we were informed of this [latter one only],

— here does Rab rule [thus], because it is similar to a building, since it is made for ventilation; but [as for

inserting] a pin through the eyelet of a spade, which is not a

mode of building, I would say that he agrees with Samuel.

And if we were told of this [latter one], only here does

Samuel rule [thus], but in the former two I would maintain

that he agrees with Samuel:19 [hence] they are necessary.

R. Nathan b. Oshaia asked R. Johanan: On what grounds is

a chiseller culpable? He intimated to him with his hand, Onaccount of beating with a hammer. But we learnt, HE WHO

CHISELS AND HE WHO BEATS WITH A HAMMER? — Say,


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’HE WHO CHISELS, WHO BEATS WITH A HAMMER’.20

Come and hear:

- To Next Folio -

Original footnotes renumbered.

’However little’ applies to all the foregoing labours.1.I.e., it is not necessary to add thereto, which on occasion may be

complete in itself

2.

This is explained in the Gemara.3.

Perutah. pl. perutoth, a very small coin. Thus we find an

instance of very little building, and therefore this sets the

standard. Money was hidden in the earth. Cf. B.M. 42a: ’Money

can only be guarded by placing it in the earth’; Josephus. Wars,

V. 7. 2: ’which the owners have treasured up underground

against the uncertain fortunes of war’.

4.

The labors performed there being the basis for the principalSabbath labours, v. supra 73a.

5.

This would never be necessary there, for everything was

prepared in large quantities.

6.

All these are instances of building.7.

Shifting the stone about on the ground until it is in the right

spot.

8.

For building, even if no mortar is used.9.

But not the former, which contradicts Samuel.10.

Tosaf. omits ’R. Jose said’, and Wilna Gaon makes a somewhatsimilar emendation.11.

But no mortar, and Samuel refers to this.12.

This means all the rows between the bottom and the top rows.13.

Without the meticulous care needed for the bottom row, since

nothing was to go upon it.

14.

This being the completion of the work, v. supra 75b.15.

For ventilation, etc.16.

Rashi: the pin passed through the handle and made it fast to the

blade.

17.

Chiselling a stone to smooth it is an essential part of building.18.By reversing the former argument.19.

The latter being explanatory of the former.20.

Tractate List


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