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64a
{Shabbat 149b continues}
"AND [PRIESTS] MAY CAST LOTS {CHALASHIM} ...":
What does BUT NOT FOR THE PORTIONS mean?
Rav Yaakov the son of the daughter of Yaakov said: But [one must not cast lots] for the portions of weekday [sacrifices] on Yom Tov.
{Shabbat 150a}
MISHNA:
A MAN MUST NOT HIRE LABORERS ON SHABBAT, NOR INSTRUCT HIS NEIGHBOUR TO HIRE LABORERS ON HIS BEHALF.
ONE MUST NOT GO TO THE TECHUM TO AWAIT NIGHTFALL IN ORDER TO HIRE LABORERS OR BRING IN PRODUCE; BUT ONE MAY DO SO IN ORDER TO WATCH [HIS FIELD]. AND [THEN] HE CAN BRING [HOME] PRODUCE WITH HIM.
ABBA SHAUL STATED A GENERAL PRINCIPLE: WHATEVER I HAVE A RIGHT TO INSTRUCT [THAT IT BE DONE], I AM PERMITTED TO GO TO AWAIT NIGHTFALL, FOR IT [AT THE TECHUM].
Gemara:
They learnt {in a brayta}: One must not say to his neighbour, 'Well, we shall see whether you join me in the evening'! {=after Shabbat} Rabbi Yehoshua ben Korcha says: One may say to his neighbour, 'Well, we shall see whether you join me in the evening'!
Rabba bar bar Chana cited Rabbi Yochanan: The halacha is like Rabbi Yehoshua ben Korcha, for the verse stated {Yeshaya 58:13}:
Rav ChisdaRav Hamnuna both say: Accounts in connection with mitzvah may be calculated [discussed] on Shabbat.
And Rabbi Eleazar said: One may determine charity [grants] to the poor on Shabbat.
And Rabbi Yaakov {our gemara: bar Idi} cited Rabbi Yochanan: One may supervise matters of life and death and matters of communal urgency on Shabbat.
And Rabbi Yaakov {our gemara: bar Idi} cited Rabbi Yochanan: One may go to the synagogues to attend to communal affairs on Shabbat.
And Rav Shmuel bar Nachmani cited Rabbi Yochanan: One may go to theatres and circuses to attend to communal affairs on Shabbat.
{Please note: these words (theaters and circuses) mean different things than their modern counterparts, so do not draw halachic conclusions from this statement.}
(And I, Shmuel, say that here {regarding theaters and circuses} we should not be gores "On Shabbat," for even during the week it needs to be permitted because of attendance to communal affairs, for if not for this attendance, it would be forbidden to go, as we say in masechet Avoda Zara, for it is written {Tehillim 1:1}:
| א אַשְׁרֵי הָאִישׁ-- אֲשֶׁר לֹא הָלַךְ, בַּעֲצַת רְשָׁעִים; וּבְדֶרֶךְ חַטָּאִים, לֹא עָמָד, וּבְמוֹשַׁב לֵצִים, לֹא יָשָׁב. | 1 Happy is the man that hath not walked in the counsel of the wicked, {N} nor stood in the way of sinners, nor sat in the seat of the scornful. |
The School of Menashe taught: One may make arrangements on the Sabbath for the betrothal of young girls and the elementary education of a child and to teach him a trade.
Rav Yehuda cited Shmuel: Unimportant accounts and past expenditure accounts may be calculated on Shabbat.
A brayta also said so: One may not calculate past or future accounts, [but accounts] of unimportance
{Shabbat 150b}
or of past expenditure may be calculated.
But the following contradicts it: One may reckon up accounts that are not required, but one may not reckon up on Shabbat accounts that are necessary. Howso? A man may say to his neighbour, 'I hired so many laborers for this field,' 'I expended so many {denarii} for this residence.' But he must not say to him, 'I have expended so much and am [yet] to expend so much'!
Then according to your reasoning, that [first brayta] itself presents a difficulty {for the first statement in the brayta was that past accounts could not be calculated, yet the second clause stated that past expenditure may be calculated}.
But in the one case he is [still] in possession of his employee's wages {and did not yet pay them out; in the other he is not in possession of his employee's wages.
If he is [still] in possession of his employee's wages, even past accounts are forbidden to be calculated, for he needs to know how much he needs to give to him, and they are thus necessary accounts, and forbidden. And if he is not in possession of his employee's wages {for he already paid his employee}, they are unneccessary accounts, and permitted.
The Sages learnt {in a brayta}: It once happened that a breach was made in the field of a pious man and he decided on Shabbat to fence it about, when he recalled that it was Shabbat, so he refrained and did not repair it; thereupon a miracle was performed for him, a caper bush grew up there, whence he and his household derived their livelihood.
Rav Yehuda cited Shmuel: One may say to his neighbour {on Shabbat}. 'I am going to that town to-morrow,' for if there are stations [on the road] {thus extending the techum} he may go even on Shabbat.
"BUT ONE MAY {GO TO THE TEHUM} TO AWAIT NIGHTFALL...":
And we ask: Though he did not recite havdala? But Rabbi Eliezer {our gemara: Eleazar} ben Antigonus cited Rabbi Eleazar son of Rabbi Yannai {our gemara: Rabbi Eliezer ben Yaakov}: One is forbidden to attend to his affairs before reciting havdala? And if you say that he recited havdala in Shemoneh Esrei {Ata Chonantanu}, but Rav Yehuda cited Shmuel: He who recites habdalah in Shemoneh Esrei must [also] recite it over a cup [of wine]? And if you say that he recited havdala over a cup, is a cup procurable in the fields?
Rav Natan bar Ami explained this before Rava: They learnt this of the season of wine pressing.
Rav Ada said to Rav Ashi: When we were in the West {=Eretz Yisrael; our gemara omits "when
we were" - this is probably an accidental duplication of the next statement regarding Rav Kahana}, they {our gemara: we} say, "He who makes a distinction between holy and profane," and then we attend to our affairs.
That is to say, he need not say
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