json/Talmud/Yerushalmi/Seder Moed/Jerusalem Talmud Shabbat/English/Sefaria Community Translation.json

{
    "language": "en",
    "title": "Jerusalem Talmud Shabbat",
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    "versionTitle": "Sefaria Community Translation",
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    "heTitle": "תלמוד ירושלמי שבת",
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        "Yerushalmi",
        "Seder Moed"
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                "Mishnah [M. Shabbat 1:1]: The prohibitions on bringing out [objects] on Shabbat consist of two [possible acts] which are four inside, and of two [possible acts] which are four outside. In what manner? [This is illustrated by] a poor man standing outside and a rich man [standing] inside: [If] the poor man reaches his hand inside and puts [something] into the hand of the rich man, or takes [something] from [the hand of the rich man] and brings it outside, the poor man is held punishable and the rich man is exempt. [If] the rich man reaches his hand outside and puts [something] into the hand of the poor man, or takes [something] from [the hand of the poor man] and brings it inside, the rich man is held punishable and the poor man is exempt. [But if] the poor man reaches his hand inside and the rich man takes [something] from it, or puts [something] into it, and [the poor person] brings it outside, they are both exempt. [Likewise, if] the rich man reaches his hand outside and the poor man takes [something] from it, or puts [something] into it, and [the rich man] brings it inside, they are both exempt.Talmud: What is meant by \"two [acts] which are four\"? Two [acts] that are punishable, and two that are exempt [from punishment]? Or is it four [acts] that are punishable, and four that are exempt [from punishment]? Let us hear it from this (M. Shevuot 1:1): \"Oaths are two that are four.\" Said Rabbi Ba: \"There [in Mishnah Shevuot] they are all punishable [acts]. However, here [in Mishnah Shabbat] surely we would teach punishable and exempt [acts].\" This means two [acts] that are punishable, and two that are exempt [from punishment].",
                "Said Rabbi Yose: \"The Mishnah already says so [explicitly in M. Shevuot 1:1]! 'Oaths are two which are four.' Must not they [all] be punishable [since all these acts are called 'oaths']!\" But this is akin to : \"The prohibitions on bringing out [objects] on Shabbat consist of two [possible acts] which are four\"-- [meaning they must also all be] punishable [acts, since this part of M. Shabbat 1:1 also appears in M. Shevuot 1:1, but without repetition]! But have we not taught [in a paraphrase of M. Middot 4:1]: \"The doors of the Sanctum were two that were four\"? You must say [in the case of M. Middot that such language implies] neither a punishable nor an exempt [act]. [Alternate version from Seridei Yerushalmi: \"You must say either punishable or exempt.\"] Let the Tanna [of M. Shabbat 1:1] teach that there are twelve [acts] for [which one receives] punishment! [i.e., (2*4) acts that are punishable+(2*4), and then subtracting the 4 acts that are exempt from punishment.] Surely, we would only teach an exempt [act] that corresponds to a punishable [act]. [So M. Shabbat 1:1 must only refer to eight acts: four that lead to punishment, and four which do not. Two acts of each group relocate outdoor objects to the indoors, while the other two do the opposite. In other words: \"Two which are four outside, and two which are four inside.\"]  Said Rabbi Hiyya bar Abba, \"What is meant by our teaching 'exempt' here?  [That such acts are] permitted.\" Said Rabbi Yose, \"[You must grant that the rules for] the poor man and the rich man are the same, but the Sages have counted them as two [different cases for purposes of illustration]. [So to, the rules for] bringing in and taking out [on Shabbat] are the same, but the Sages have counted them as two [different cases for purposes of illustration. Thus it has been demonstrated that in reality there are only two cases which are four].\"  [Back to M. Shabbat 1:1:] \"The prohibitions on bringing out [objects] on Shabbat...\"-- \"Bringing in\" is not included. \"One who takes [an object] out from one domain to another...\" [M. Shabbat 7:2] -- \"One who takes an object in\" is not included. We may deduce [the solution] from this [statement] that Rabbi Yesa said in the name of Rabbi Yohanan: \"One who brings in half a fig's-bulk, or takes out half a fig's-bulk is held punishable.\"  From where is it [in Scripture that we may derive] that taking [an object] out is called labor? Rabbi Shemuel bar Nahman in the name of Rabbi Yonatan : \"They got the implication from this [verse: Exod. 36:6]: 'And Moses gave commandment, and they caused it to be passed throughout the camp, saying: Let neither man nor woman make any more labor for the offering of the sanctuary. So the people stopped bringing.'-- the people abstained from taking [objects] out from their houses to give to the treasurers.\" Rabbi Hezikiah in the name of Rabbi Elah: \"You could even derive bringing in from it! Just as the people abstained from taking [objects] out from their houses to give to the treasurers, the treasurers abstained from accepting [objects] from their hands and bringing [them] into the treasury.\" Rabbi Hezikiah in the name of Rabbi Aha: \"Derive them all from this verse [Jeremiah 17:22]: Do not bring a load out of your houses on the Sabbath day.\"  [Back to Rabbi Yohanan's statement:] \"One who brings in half a fig's-bulk, or takes out half a fig's-bulk is held punishable.\""
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                "Rabi Yonah and Rabi Yoseh went to visit Rabi Acha, who was sick. They said to each other - let's go to the place where the bat kol is heard. They heard a female voice that spoke to another: 'the light is dimming' and the other responded 'the light of Israel will never dim or extinguish'.",
                "Rabbi Yochanan went to the marketplace. He saw a man selling dyes from resin. He asked: you make a living from these? The man answered: yes. [The rabbi] took leave and went his own way, and came back after an hour. [The man said] 'Please rabbi, pray for me because in the past hour I sold nothing.' [Rabbi Yochanan] said to him: change your location, since sometimes changing one's name is effective, sometimes changing the place is effective.",
                "Two students of Rabbi Haninah were going out to chop wood. A certain astrologer saw them and said, “These two will go out and not return.” When they went out, an elderly man said to them, “Do good for me, for I have had three days without tasting a thing.” They had one loaf with them; they cut half and gave it to him. He ate and prayed for them. He said to them, “May your souls be sustained this day as you have sustained my soul this day.” They went out in peace and returned in peace. There were people among them who heard [the astrologer’s] announcement. They said to him, “Did you not say, ‘These two will go out and not return?’” He [the astrologer himself] said, “In that case, he is a liar because his astrology is false.” Even so, they went out and searched and found a big snake — half [of the snake] in this bundle [of wood], and half in that bundle. They said [to the students], “What was the quality of your activities on that day?” They told them the story. [The astrologer] said, “And what could I do, when the God of the Jews is appeased by half a loaf?”  [...]"
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