Rif Index

Brachot:

1a 2a-3a	1b 3a;8b	2a 8b; 8a; 9a; 4b	2a 9a; 4b;	3a 4b- 5a; Shevuot 15b; Berachot 5b-6a; 3a	3b 3a 6b; 8b	4a 7b; 6a 8a	4b 8a- 9b	5a 9b; 10b- 11a	5b 11a- 11b
6a 12a	6b 12a-b	7a 12b; 12a; 13b	7b 13b- 14	8a 14- 15a	8b 15ab; Pesachim 56a; Berachot 15b	9a 15b- 16a	9b 16a-b	10a Zevachim 100b; Pesachim 91b; Moed Katan 14b; Berachot 16b; 17b	10b 17b
11a 17b- 18a	11b 18a; 3b; 18a; 19b- 20b	12a 20b- 21a	12b 21a	13a 21ab	13b 21b; Shabbat 119b; Sotah 40a; Berachot 22ab	14a 22b; Megillah 27b; Berachot 23b; Makkot 16b	14b 23a-b; Bava Metzia 105b; Berachot 23b	15a 23b; Sanhedrin 47b; Berachot 24a	15b 24b
16a R"h 34b; Ber 24b- 25a; Yoma 30a; Ber 25a	16b 25a-b	17a 25b	17b 26a; Shab 10ab; Ber 26a	18a 26a-b	18b 26b- 27b	19a 27b- 28b	19b 28b- 29a	20a 29a- 30a	20b 30a-b
21a 30b San 41b- 42a; Ber 30b- 31a	21b 31a San 101a; Ber 31a	22a 31a	22b 31a; Yev 105b; Avoda 7a- 8a; Ber 34a	23a 34a;32a;4b; Sh 118b; R"h 38a; Ber 31a- 33a	23b 33a- 34a	24a 34ab Yoma 53b	24b Yoma 54b; Br 34b	25a 35a- 36a	25b 36a-b
26a 36b- 37a	26b 37b	27a 38a- 38b	27b 38b- 39a	28a 39b- 40a	28b 40a- 41b	29a 41b	29b 41b- 42a	30a 42a-b; Pes 103b	30b Pes 103b; Ber 42b
31a 42b- 43a	31b 43a- 44a	32a 44a- b	32b 44b- 45a	33a 45a- b	33b 45b- 46a	34a 46a- b	34b 46b- 47a	35a 47a- b	35b 47b- 48b
36a 48b- 49a	36b 49a- 50a	37a 50a- b	37b 50a- 51a	38a 51a- b	38b 51b- 52b	39a 52b- 53a	39b 53a-b; Pes 54a	40a Pes 54a; Ber 51b - 53b	40b 53b; Chul. 106a
41a Chul. 106a -b	41b Chul. 106b - 107a	42a Chul. 107a- b	42b Chul. 107b; Ber 54b	43a 54a- 58a	43b 58a- 59b; 54a	44a 54a; B Metz 42a; Ber 59b- 60b	44b 60b; 54a; 60b- 61b	45a 61b- 64a

Shabbat

1a 2a-5a	1b 5a; 3b-4a; 117b	2a 5b-7a	2b 7a-8a	3a 8a-9a	3b 9a- b	4a 9b- 10a	4b 10a- 11a; Ber 31b	5a Ber 31a; Y Taan; Ber 12a	5b 12b- 13a
6a 13a- 18a	6b 18a- 18b	7a 18b- 19a	7b 19a; Succah 25a; Succah 44b; Eruvin 45a; Sh 18a- 19a	8a 19a- 20a	8b 20a- 21a	9a 21a- b	9b 21b- 22b	10a 22b- 23b	10b 23b- 24a
11a 24a- 24b	11b 24b- 25b	12a 25b- 27b	12b 27b- 29b	13a 29b- 32a	13b 32a-b; Sota 42a; Erechin 14b	14a Erechin 14b-16a; Sh 34a; Gittin 6b	14b Gittin 6b; Sh 34a-b	15a 34b- 35b	15b 36b
16a 36b- 37b	16b 37b- 38a	17a 28a; Chullin 15b	17b Chullin 15b; Sh 38a-b	18a 38b- 39b	18b 39b- 40b	19a 40b- 41a	19b 41a- 42a	20a 42a-b	20b 42b-44a
21a 44a; 47a; 44b-45a	21b 47a- 49a	22a 47b- 48b	22b 49a- 50a	23a 50a- 51a	23b 51a- 51b	24a 51b- 52a	24b 52a- 53b	25a 53b- 54b	25b 54b- 57a
26a 57a- b	26b 58a; 57b;	27a 59b- 60a	27b 60a- 61a	28a 61a- 62a	28b 62a- b	29a 64a- 65a	29b 65a-b	30a 65b- 66b	30b 66b- 67a
31a 67b- 69b	31b 73a-b; 95a	32a 95a; 73b- 74b	32b 74b- 76a	33a 76a- 78b	33b 78b- 80b	34a 80b- 82a	34b 82a- 83b	35a 84b- 90b	35b 91b- 94b
36a 94b- 96a	36b 96a- 101b	37a 102a- 103a	37b 103a- 105a	38a 105b- 106b	38b 107a-b	39a 108b- 109a	39b Niddah 13a; Avodah Zara 28b	40a Avodah 28b-29a; Avodah 12b; Yoma 83a-85b; Sh 109a	40b 109a- 111a
41a 111a- 112a	41b 112a- 113a; Eruv 100b	42a 113a- b	42b 113a- 115a	43a 115a- 116a	43b 116b- 117b	44a 117b- 119a	44b 119a- 120a	45a 120a- 121a	45b 121ab
46a 121b- 122a	46b 122ab; Avoda 21b-22a	47a Avoda 22a; Sh 122b	47b 122b- 124a	48a 124ab	48b 124b- 125a	49a 125b	49b 126ab	50a 126b- 127a	50b 127a- 128a
51a 128ab	51b 128b- 129a	52a 129a- 130a; Eruv 91a; Y Sh 86a	52b Eruvin 91a; Y Sh 86a; Sh 132a- 133b	53a 133b- 134b	53b 134b; Eruvin 102b; Sh 135b	54a 135ab	54b 135b- 136a	55a 136a- 137a; Niddah 42b; Sh 137a	55b 137ab
56a Eruvin 67b-68a; Avoda 27b; Sh 137b- 138a	56b 138ab	57a 138b- 139b	57b 139b	58a 139b- 140b	58b 140b- 141b	59a 141b- 142b	59b 142b- 143a	60a 143a- 144b	60b 144b- 145a
61a 145a; Ket 60a; Sh 145ab	61b 145b- 146b	62a 146b- 147a	62b 147ab; San 101a; Sh 147b	63a 147b- 149a	63b 149ab	64a 149b- 150b	64b 150b- 151a	65a 151ab	65b 151b- 153a
66a 153ab	66b 153b- 154b	67a 154b- 156a	67b 156ab	68a 157ab

Eruvin

1a 2a-5a	1b 5a-6a	2a 6a-8b	2b 8b- 11b	3a 11b- 12b	3b 12b- 14a	4a 14a- 15a	4b 15a- 16b	5a 16b- 17b	5b 17b- 18a
6a 18a- 21a	6b 21a- 23b	7a 23b- 26a	7b 26a- 30a	8a 31a- 34b	8b 34b; 32a;35a	9a 35a- 38a	9b 38a- 38b	10a 38b- 39b	10b 39b- 41b
11a 41b- 42b	11b 42b- 43b	12a 43b- 45a	12b 45a- 46b	13a 46b- 48a	13b 48a- 49b	14a 49b- 50b	14b 50b- 51b	15a 51b- 52b	15b 52b- 55a
16a 55a- 57a	16b 57a- 58a	17a 58b	17b 58b- 59b	18a 59b- 60b	18b 60b- 61b	19a 61b- 63b	19b 63b- 65b	20a 65b- 68a	20b 68a-b; 61a
21a 61b; 69b- 70a	21b 70a; 69b; 71a- 72b	22a 72a- b	22b 72b- 73a	23a 73a- 75a	23b 75a- b	24a 75b- 76b	24b 76b- 79a	25a 79a- b; 48a	25b 49a; Succah 3a; Eruv 80a-b
26a 80b- 81a	26b 81b- 82a	27a 82a-b	27b 82b- 83b	28a 84a- 86a	28b 86a- 87a	29a 87a- 88a	29b 88a- 89a	30a 89a- 92a	30b 92b- 94a
31a 94a- 95a	31b 95a-b; 97a; Beitza 14a; Eruv 95b	32a 95b; 97b- 98b	32b 98b- 99b	33a 99b- 101a	33b 100a- 101a	34a 101a- 102a	34b 102a- 102b	35a 102b- 104a	35b 104a- 104b

Pesachim

1a 2a- 3a	1b 3a- 4b	2a 2b- 5b	2b 5b- 6a	3a 6a- 7a	3b 7ab	4a 7b- 8a	4b 8a- 10b	5a 10b- 13a	5b 13a; 21a; 25a
6a 25ab	6b 25b; 26b;	7a 26b; 28a- 31b; 29a	7b 29a- 30a	8a 30ab	8b 30b; Avoda Zara 75b- 76b; Pes 30b	9a 30b- 31a	9b 31ab; 35a	10a 35a- 36b	10b 36a- 37a
11a 37a	11b 37a; 39ab	12a 39b- 40b	12b 40b- 42a	13a 42a- 43a	13b 43a; 45ab	14a 45b- 46a; 48ab;	14b 48b; 46b;	15a 46b; 48ab	15b 48b; 48a; 49a
16a 49a; Sanhedrin 52b; Pes 49ab; Chagiga 22a	16b Chagiga 22a; Pes 50a-b	17a 50b- 51a; Yerushalmi	17b 51a; 52a; 53a	18a 53a- 55b	18b blank	Perek 10 19a 99b	19b 99b- 101a	20a 101a; Ber 59b; Pes 101b	20b 101b- 103a
21a 103a- 104a	21b 104a; 105a; 107a	22a 107a; 106ab; 107a	22b 107a; Bava Batra 95b- 96a	23a Bava Batra 96a; Pesachim 107b- 108b	23b 109ab	24a 110a; Chullin 86b	24b Pesachim 114ab	25a 114b- 115b	25b 115b- 116b
26a 116b; 117b- 118a	26b 118a- 119b	27a 120a 119b 120ab	27b 120b - 121b; Menachot 65b- 66a	28a Menachot 66b; 68b

Yoma:

1a 73b; 76a	1b 76a; 74b; 76b- 77b	2a 77b- 78b	2b 78b; 81b; 81a; 78b; Shabbat 119b; Yoma 78b	3a 78b; 82a	3b 82a	4a 82a - 83a	4b 83a; 84ab	5a 84b; 85a	5b 85a; 86b; Taanit 16a; Yoma 86b; 85b
6a 85b; 87ab	6b 87b- 88a

Succah

1a	1b	2a	2b	3a	3b	4a	4b	5a	5b
6a	6b

Rif Yomi Weekly Edition
Eruvin:
23a-31b 31a-38a 38a-44b 44b-52a 52b-58b 58b-65b 65b-73a

Pesachim:

Yoma:

Rif Eruvin 1a {Eruvin 2a ... 5a}

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1a

{Eruvin 2a}
MISHNA:
If an alleyway {mavuy} be higher than twenty cubits, it should be made smaller {=lowered}.
Rabbi Yehudah said: "This is not necessary."

If it be wider than ten cubits, it should be made smaller {=narrower}, but if it have the appearance of a door {tzurat hapetach}, even though it be wider than ten cubits, it need not be made smaller {=narrower}.

Gemara:
How should he make it {the entranceway to the alleyway} smaller {=lower}?
He should put upon {and across} it a korah {=board} from twenty cubits and below, [such that the hollow space should be twenty cubits {or less}]¹.

For² we say {Eruvin 3a}: If a portion of the korah was within twenty {cubits} and a portion was higher than twenty; if a portion of the sechach {sukkah covering} was within twenty and a portion was higher than twenty: Rabba said: for an alleyway it is valid and for a sukkah it is invalid. And we conclude: Rava said: Both this and that are valid. The hollow of a sukkah we learnt {in the Mishna}; the hollow of an alleyway we learnt {in the Mishna} - that it must be twenty cubits.

{Eruvin 4b}
If it was higher than twenty cubits and he comes to reduce it{s height by placing a korah on the floor to raise the floor}, he may reduce it with a korah whose width is only a single handbreadth, and it is sufficient,

{Eruvin 5a}
for a korah functions as a heker³ and the heker from below is like the heker above {at the top of the alleyway}. And just as the one above is sufficient when a handbreadth {wide}, as we learn {tnan} -- It is sufficient for a korah to be a handbreadth wide -- so too the korah he uses to reduce below {by adding it to the floor} [it]⁴, it is sufficient that it is a handbreadth wide.

And if it {the korah, or the hollow} is less than ten handbreadths, he should carve out into the floor an area of 4 cubits X 4 cubits⁵, in order to complete it to be {a height of} ten handbreadths, like Abaye. And even though Rav Yosef, who is his {Abaye's} teacher, argues on him, says that he may carve into it {the floor} an area of 4 {handbreadths} x 4 {handbreadths}, since our sugya is like Abaye in that the {minimum} span {meshech} of an alleyway is 4 cubits, the halacha is like him⁶.

It was stated {by Amoraim}: An alleyway which was broken down by its side by its head:

| .
|_|

{The dot showing where the wall was broken down: at the corner of the alleyway, at its head}

---

Footnotes:
1: This text was placed in brackets on the suggestion of Bach - was not in old manuscripts of Rif. Without the text, all it means is that one should place a korah across the entranceway of the alleyway, and the board should not be higher off the ground than twenty cubits. This is also a valid interpretation if we introduce the text in brackets.

However, we seem to be dealing with an alleyway which previously had a korah across, except that the board was higher than twenty cubits, and we now wish to "lower it". The suggestion put forth in the text is problematic. Is he suggesting that one place another board lower, within twenty cubits? This is difficult, for we know from elsewhere that the korah must be placed across the top of the alleyway, and not resting on pegs stuck into the alleyway's walls. Perhaps resting on its own posts? Or perhaps the text is inexact, and we are discussing putting the first korah up. Or else, we are reducing the height of the alleyway from an infinite height, bound only by the clouds, to one bounded by a korah on top.

Another interpretation of the suggestion, which is in fact seems fleshed out later in the text of the Rif itself, and which I adopt, is that this second korah is being placed near the floor, thus raising the floor. This would then be the meaning of the explanatory bracketed text. By raising the floor with this threshold korah, the hollow between the new floor-korah and the original korah is reduced, such that the hollow is less than twenty cubits.

For a better explanation of the need for the word "hollow," see next footnote.

2: Here is a justification by the Rif of why he said specifically that the "hollow" must equal 20 cubits rather than that the korah must be twenty cubits off the ground. For the korah need not be twenty cubits off the ground. We are concerned with the intervening space, and the statement of Rabba is proof for this.

3: to notify people of its presence and thus the existence of the alleyway as distinct from other domains

4: removed by a gloss

5: 4 cubits X 4 cubits would be a respectable, halachically relevant space, such that it has validity. Here, when lowering the floor, we may not lower it is only one place, but must lower it for a respectable area. In this, it is distinct from the bottom korah used to raise the floor, in that the korah need but span across the floow, with a thickness of a handbreadth, since it operated on the level of heker. Carving into the floor requires that this adaptation of the hollow take place over a wider area.

Note that Bach emends and crosses out "by four cubits", such than it is specifying how far along by the entrance to the alleyway the floor must be carved. It must by for a length of 4 cubits in, for 4 cubits is the minimum length of an alleyway, as we shall see shortly. Thus, we must have a halachically minimum "alleyway" (of 4 cubits) at the entrace to our alleyway whose height from floor to korah is the minimum 10 handbreadths.

6: As this din is based on the minimum span of an alleyway being 4 cubits.

Rif Shabbat 68a {Shabbat 157a continues ... 157b}

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68a

{Shabbat 157a, Mishna, continues}
WITH A PITCHER AND TIED AN [EARTHENWARE] POT TO ASCERTAIN WHETHER THERE WAS THE OPENING OF A HANDBREADTH OR NOT IN THE BARREL.
AND FROM THEIR WORDS WE LEARN THAT WE MAY CLOSE [A SKYLIGHT] AND MEASURE AND TIE ON SHABBAT.

Gemara:
And it is a question for us: This that they learnt in the Mishna regarding annulment {by the husband} on Shabbat, is it {permitted} whether it is required for Shabbat, but if not required for Shabbat, no? - which proves that for the annulment of vows a period of twenty-four hours is given {and not until the end of whatever particular day it is}. Or perhaps when they learnt in the Mishna "necessary {for Shabbat}," this was only as regards absolution {of the vow by a Sage or court}, but as regards annulment {by the husband}, whether it {the annulment of the vow} is necessary or not necessary {for Shabbat}? - in which case the period for annulment of vows is all of that day and no more.

And they conclude that it is dependent upon a Tannaitic dispute. For they learnt {in a brayta}: [The period for] the annulling of vows is all day; Rabbi Yossi the son of Rabbi Yehuda and Rabbi Eleazar the son of Rabbi Shimon maintain: Twenty-four hours.

And the halacha is that [the period for] the annulling of vows is only all that day; and not like Rabbi Yossi the son of Rabbi Yehuda and Rabbi Eleazar the son of Rabbi Shimon.

For we learn in perek Naara MeOrasa Aviha UVa'ala Mefirin Nedareha {Nedarim 76b}: Rabbi Shimon ben Pazi cited Rabbi Yehoshua ben Levi: The halacha is not in accordance with that pair {Rabbi Yossi the son of Rabbi Yehuda and Rabbi Eleazar the son of Rabbi Shimon}.

And we derive from this that he {the husband} may annul vows on Shabbat, whether necessary or unneccessary {for Shabbat}.

And in the instance that she vows while not in the presence of her husband, and her husband annuls and she is unaware that he annulled, his annulment is a valid annulment, for they learnt in a brayta {Nazir 23a}: {Bemidbar 30:13}:

יג וְאִם-הָפֵר יָפֵר אֹתָם אִישָׁהּ, בְּיוֹם שָׁמְעוֹ--כָּל-מוֹצָא שְׂפָתֶיהָ לִנְדָרֶיהָ וּלְאִסַּר נַפְשָׁהּ, לֹא יָקוּם: אִישָׁהּ הֲפֵרָם, וַה' יִסְלַח-לָהּ.

13 But if her husband make them null and void in the day that he heareth them, then whatsoever proceeded out of her lips, whether it were her vows, or the bond of her soul, shall not stand: her husband hath made them void; and the LORD will forgive her.

What situation does the verse speak of? Of a woman who took a nazirite vow, and her husband heard and annulled for her, and she was unaware that he annulled for her, and drank wine or became impure from a corpse.
And when Rabbi Akiva reached this verse he would weep, saying:'For if one who intended to take swine's flesh and by chance takes lamb's flesh stands in need of atonement and forgiveness, how much more so does one who intended to take swine's flesh and actually took it, stand in need thereof'?
And we have this girsa at the end of the gemara Kiddushin.

{Shabbat 157a resumes}
"AND ABSOLUTION MAY BE GRANTED FOR VOWS":
It was a question to them: Is that only if one had no time {before the Sabbath to seek absolution}, or perhaps it holds good even if one had time?
Come and hear: For the Rabbis gave a hearing to Rav Zutra the son of Rabbi Zera and absolved him of his vow, though he did have time.

We learn in perek Naara haMeOrasa {Nedarim 77a}:
Rav Yosef thought to say that absolution may be granted on Shabbat only by a single ordained scholar, but not by three laymen, because it would look like a lawsuit.
Abaye said to him: Since we hold that [those who grant it] may stand, be relatives, and [absolve] even at night, it does not look like a lawsuit.
Rava cited Rav Nachman: The halacha is that absolution may be granted for vows while standing, alone, at night, by relatives, and on Shabbat even if he had the time to ask for absolution while it was yet day {on Friday}.

{Shabbat 157b}
"AND A MIKVEH MAY BE MEASURED":
{In our gemara, the cited words are: AND FROM THEIR WORDS WE LEARN THAT WE MAY STOP UP [A SKYLIGHT] AND MEASURE AND TIE ON SHABBAT}
Ulla visited the home of the Resh Galuta {Exilarch} and saw Rabba bar bar Chana {our gemara: bar Rav Huna} sitting in a bath-tub of water and measuring it.
He {Ulla} said to him: Say that the Rabbis spoke thus of measuring in connection with a mitzvah. Did they rule [thus] when it is not in connection with a precept?
He said to him {Ulla}: I was merely occupying myself {but had no intention of actually measuring}.

END PEREK TWENT-FOUR
END MASECHET SHABBAT

Rif Shabbat 67b {Shabbat 156a continues ... 156b}

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67b

{Shabbat 156a continues}
But that is only if one does it in an unusual manner.
How does one do it in an unusual manner? Hand by hand. To explain, little by little.

And from the fact that we answer according to the opinion of Rabbi Yossi beRabbi Yehuda, we may deduce from this that the halacha is like him.

Yet they are in accord that shatit {a drink prepared of flour and honey} may be stirred round on Shabbat, and Egyptian beer may be drunk {even though it is sometimes drunk for medicinal purposes}. And specifically if it is soft {a loose mass, like shatit}, but if it is thick {like dough}, no. And soft, also, they only said if he does it in an unusual manner.

How does one do it in an unusual manner?
Rav Yosef said: During the week the vinegar is [first] poured in and then the shatit, whereas on Shabbat the shatit is [first] poured in and then the vinegar.

Levi the son of Rav Huna bar Hiyya found {on Shabbat} the mixer of his father's household {whose job it was to mix fodder for cattle} mashing [up bran] and feeding the oxen - to explain, he was mashing up the coarse grain - Thereupon he rebuked him.
Then his father came and found him [there].
He {his father} said to him: Thus did your maternal grandfather, say in Rav's name - and who is he {the maternal grandfather}? - Rabbi Yirmiya bar Abba: One may mash [bran] but not force it [on the animal]; and if it [the animal] cannot take it [the fodder] up with its tongue one may feed it; provided, however, that it is done in an unusual manner.
How is it done in an unusual manner?
Rav Yemar bar Shelemia cited Abaye: [By stirring it] crosswise {instead of round and round}.
But he cannot mix it well [then]?
Rav Yehuda said: He shakes it into another vessel. {kli acher. our gemara omits acher, implying: he shakes up the vessel itself}
That is to say, he moves the spoon crossways, but does not stir with his hand, nor move the spoon round and round. And if it does not mix well, then he shakes it in another vessel.

It was recorded in Ze'iri's notebook: I said before Rebbi - and who is he {Rebbe}? - Rabbi Chanina: What about kneading {or mashing - bran}? and he told me: it is forbidden. What about emptying {from one vessel into another}? and he told me: It is permitted.

Rav Menashia said: : It is well [to place] one [measure of food] for one animal, and two for two; but [to place] three [measures] for two [animals] is forbidden.
Rav Yosef {our gemara: Yossi} said: even two kavs [may be set].
Ulla said: A kor and even two kor.

And the halacha is like Ulla.

{Shabbat 156b}
MISHNA:
GOURDS MAY BE CUT UP FOR CATTLE, AND A CARCASS FOR DOGS.
R. JUDAH SAID: IF IT WAS NOT NEBELAH FROM EREV SHABBAT IT IS FORBIDDEN, BECAUSE IT IS NOT MUKHAN

Gemara:
Ulla said: The halacha is like Rabbi Yehuda. And Rav also holds that the halacha is like Rabbi Yehuda. [This follows] from ship mattings, which Rav forbids and Shmuel permits.
And Shmuel said the halacha is like Rabbi Shimon {who permits many types of muktzeh}. And Ze'iri also holds that the halacha is like Rabbi Shimon. And Rabbi Yochanan also holds that the halacha is like Rabbi Shimon.

And the halacha is like Rabbi Shimon, for we say {Shabbat 157a}:

Rav Acha and Ravina differ therein: One maintains: In all [discussions on] about Shabbat, the halacha is as Rabbi Shimon, save in muktzeh on account of repulsiveness: and what is that? An old lamp. While the other maintains: In respect of muktzeh on account of repulsiveness too the halacha is as Rabbi Shimon, the exception being mukzeh on account of an interdict {issur}, and what is that? A lamp wherein a light had been lit on that self-same Shabbat. But in the case of muktzeh on account of monetary loss even Rabbi Shimon agrees, for we learnt {tnan}: All utensils may be handled on Shabbat, except a large saw and the pin of a plough.

And we have established that in any dispute between Rav Acha and Ravina, the halacha is like the words of the more lenient one.

MISHNA:
VOWS CAN BE ANNULLED {BY A HUSBAND} ON SHABBAT, AND ABSOLUTION MAY BE GRANTED {by a Sage or a court of three} FOR VOWS WHEN THESE ARE NECESSARY FOR SHABBAT.

A SKYLIGHT MAY BE CLOSED UP, AND A RAG MAY BE MEASURED, AND A MIKVEH MAY BE MEASURED.

IT ONCE HAPPENED IN THE DAYS OF R. ZADOK'S FATHER AND THE DAYS OF ABBA SAUL THE SON OF BOTNITH THAT THEY CLOSED UP THE WINDOW

Rif Shabbat 67a {Shabbat 154b continues ... 156a}

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67a
{Shabbat 154b continues}
Abaye found Rava {our gemara: Rabba} letting his son glide down the back of an ass.
He {Abaye} said to him: You {Mar} are making use of dumb creatures {on Shabbat}.
He {Rava} said to him: It is but on the sides [of the animal] and in that case the Rabbis did not impose an interdict.

And we conclude that the halacha is that the sides [of the animal] are forbidden; the sides of the sides are permitted.

{Shabbat 155a}
MISHNA:
BUNDLES [PEKI'IN] OF SHEAVES MAY BE UNTIED FOR CATTLE AND BUNCHES [KIPPIN] MAY BE SPREAD OUT, BUT NOT SMALL BUNDLES [ZIRIN].

NEITHER FODDER NOR CAROBS MAY BE CHOPPED UP FOR CATTLE, WHETHER SMALL OR LARGE CATTLE;
R. JUDAH PERMITS IN THE CASE OF CAROBS FOR SMALL CATTLE.

Gemara:
Rav Yehuda said: Peki'in and zirin are identical, [save that] peki'in are two [bunches tied together], whilst Zirin are three; kippin are young cedar shoots. And his is what he teaches: BUNDLES [PEKI'IN] OF SHEAVES MAYBE UNTIED FOR CATTLE, but not spread out, but as for KIPPIN, [THEY] MAY [INDEED] BE SPREAD OUT; BUT NOT ZIRIN, [which it is not permitted] to spread out but [merely] to untie.
What is the reason of Rav Yehuda?
Rabba {our gemara: Rava} said: He holds that we may indeed turn something into fodder, but may not take trouble over fodder.
{That is, when the bundles are tied they are not fit for fodder, therefore they may be untied; but it is superfluous indulgence to spread them out, and that is forbidden. Bunches of young shoots, however, are unfit for fodder unless they are spread out; hence it is permitted.}

{Shabbat 155b}
MISHNA:
ONE MUST NOT STUFF A CAMEL [WITH FOOD] NOR CRAM [IT]. BUT ONE MAY PUT FOOD INTO ITS MOUTH;
AND ONE MUST NOT FATTEN CALVES, BUT ONE MAY PUT FOOD INTO THEIR MOUTH.
AND FOWLS MAY BE MADE TO TAKE UP FOOD.
WATER MAY BE POURED INTO BRAN, BUT WE MAY NOT MIX IT [INTO A MASS].
AND WATER MAY NOT BE PLACED FOR BEES OR FOR DOVES IN A DOVE-COTE, BUT IT MAY BE PLACED BEFORE GEESE, FOWLS AND HARDISIAN DOVES.

Gemara:
What does ONE MUST NOT STUFF [OVSIN] mean?
Rav Yehuda said: One must not make a manger [evus] in its stomach.

"ONE MUST NOT FATTEN, [MA'AMIRIN], BUT ONE MAY PUT FOOD INTO ITS MOUTH [MAL'ITIN]":
What is hamra'ah and what is hal'atah?
Hamra'ah: one makes it [the animal] lie down, opens the mouth wide, and forces it to swallow vetches and water simultaneously; hal'atah: he feeds it standing and waters it standing, and puts vetches separately and water separately [into its mouth].

The Sages learnt {in a brayta}: We may mehalkitin fowls -- to explain: he may feed it by hand, and it swallows of its own accord, but he may not place {force} it into its mouth until the place that it cannot return -- and, one need not say, that we may malkitin them -- to explain, that he places it {the food} before it {the fowl} and it gathers of its own accord. But we may not malkitin the doves of the dove-cote or of the loft, and it is superfluous to state that we may not mehalkitin them.
What is the reason? Fowl {tarnoglin} and geese, you are responsible for their food. The doves of the dove-cote and the doves of the the loft, you are not responsible for their food.
Similarly, food may be placed before a dog but not before a swine.
And what is the difference between them? You are responsible for the food of the one, but you are not responsible for the food of the other.

The Sages learnt {in a brayta}: Parched grain may not be mixed {with water and oil to make of it a beverage}, but others maintain, It may be mixed.

Who are the 'others'?
Rav Chisda said:

{Shabbat 156a}
It is Rabbi Yossi beRabbi Yehuda.

Rif Shabbat 66b {Shabbat 153b continues ... 154b}

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{Shabbat 153b continues}

{Shemot 20:9}

ט וְיוֹם, הַשְּׁבִיעִי--שַׁבָּת, לַה אֱלֹקֶיךָ: לֹא-תַעֲשֶׂה כָל-מְלָאכָה אַתָּה וּבִנְךָ וּבִתֶּךָ, עַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ, וְגֵרְךָ, אֲשֶׁר בִּשְׁעָרֶיךָ.

9 but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates;

{So how could we tell him to place the purse on his donkey}?
Rav Ada bar Ahava said: He places it upon her while she is walking. {If one places a burden on a man while he is walking he is not culpable, because there is no 'removal' in a technical sense; Hence it does not constitute labor.}
But it is impossible that she shall not stop in order to urinate or defacate,and so there is removing and depositing {involved in regard to the purse}?
Rather when she is walking he places it upon her, and when she stops he removes it from her.

Rav Ada bar Ahava said: If one's bundle is lying on his shoulder, he must run with it until he arrives home. He may only run, but not walk leisurely. What is the reason? — Since he has nothing to mark a distinction, he will come to perform removing and depositing. Yet after all, when he arrives at the house it is impossible that he shall not stop for a moment, and so he carries it from public to private ground? — He throws it in a 'back-handed manner.'

{Shabbat 154b}
"WHEN HE REACHES THE OUTERMOST COURTYARD...":
Rav Huna said: If his animal is laden with glassware {which would break if they fell} -- such as surgeon's horns {used for letting blood}, which are forbidden to handle because they are not fit for him -- he brings mattresses and pillows, places [them] under it, unties the cords, and the sacks fall off. And this is specifically small bags {pillows and mattresses} such that if he wishes to remove the mattresses he may {without breaking the glassware, which now has a short distance to fall and thus will not break} and thus he does not nullify a utensil {the pillow and mattress} from its readiness {for use, which would be forbidden}.

From this we deduce that the halacha is not like Rabbi Yitzchak who said in perek Kira {Shabbat 43a} that a vessel may be handled only for the sake of that which itself may be handled on Shabbat. For here we are dealing with a surgeon's horns, which are not fit {for him} and we say that he should bring a pillow or a mattress and place it under them.

They learnt {in a brayta}: Rabbi Shimon ben Yochai says: If the animal is laden with a bag of grain {of tevel} one places his head under it and moves it to the other side, so that it falls off automatically.

Rif Shabbat 66a {Shabbat 153a continues ... 153b}

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{Shabbat 153a continues}
Why did the Rabbis permit him to entrust his purse to a Gentile? {Though that is tantamount to instructing the Gentile to carry it for him, which is forbidden.}
It was established to the Rabbis {=they knew for certain} that no man will restrain himself where his money is concerned; if you do not permit it to him, he will come to carry it four cubits in public ground.

Rava said: His purse only, but not something found {a metzia}.

"IF THERE IS NO GENTILE WITH HIM HE PLACES IT ON THE ASS":
The reason is that there is no Gentile with him, but if there is a Gentile with him he must give it to him.
What is the reason?
As for an ass, you are under an obligation that it should rest {since there is a Biblical command that your animals should rest as well}; but as for a Gentile, you are under no obligation [to ensure] that he should rest.

[If there is] an ass, and a{n Israelite} deaf-mute, imbecile, or minor: he must place it on the ass and not give it to the deaf-mute, imbecile or minor. What is the reason? The latter are human beings {who would otherwise be keeping the Shabbat} whereas the former is not.

[In the case of] a deaf-mute and an imbecile: [he must give it] to the imbecile; [in the case of] an imbecile and a minor — to the imbecile.

It was a question to them: What of a deaf-mute and a minor?

{Shabbat 153b}
There are those that say he must give it to the deaf-mute; others say he must entrust it to the minor.

And since we do not explicitly, he who does like this one has done {well}, and he who does like this one has done {well}.

What if neither a Gentile, a deaf-mute, an imbecile, a minor, nor an ass is there?
Rav Yitzchak said: There was yet another [expedient], but the Sages did not wish to reveal it.
What was the other [expedient]? — One may carry it in stretches of less than four cubits at a time.

The Master said {in the Mishna}: 'If there is no Gentile with him, he places it on his ass'.
But he [thereby] leads a [laden] ass, whereas Scripture says:

Rif Shabbat 65b {Shabbat 151b continues ... 153a}

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{Shabbat 151b continues}
Gemara:
The Sages learnt {in a brayta}: Cooling vessels and metal vessels may be brought and placed on his [the corpse's] stomach, in order that he should not swell, and his apertures may be stopped up, in order that the air should not enter. And [thus] said Shlomo too in his wisdom {Kohelet 12:6:

ו עַד אֲשֶׁר לֹא-ירחק (יֵרָתֵק) חֶבֶל הַכֶּסֶף, וְתָרוּץ גֻּלַּת הַזָּהָב; וְתִשָּׁבֶר כַּד עַל-הַמַּבּוּעַ, וְנָרֹץ הַגַּלְגַּל אֶל-הַבּוֹר.

6 Before the silver cord is snapped asunder, and the golden bowl is shattered, and the pitcher is broken at the fountain, and the wheel falleth shattered, into the pit;

}

עַד אֲשֶׁר לֹא-ירחק (יֵרָתֵק) חֶבֶל הַכֶּסֶף - "Before the silver cord is snapped asunder" - this refers to the spinal cord.

וְתָרוּץ גֻּלַּת הַזָּהָב - "and the golden bowl is shattered" - this alludes to the membrum.

וְתִשָּׁבֶר כַּד עַל-הַמַּבּוּעַ - "and the pitcher is broken at the fountain" - that means the stomach.

וְנָרֹץ הַגַּלְגַּל אֶל-הַבּוֹר - "and the wheel falleth shattered, into the pit" - this refers to the excrements.

And thus it is is said {Malachi 2:3}:

ג הִנְנִי גֹעֵר לָכֶם, אֶת-הַזֶּרַע, וְזֵרִיתִי פֶרֶשׁ עַל-פְּנֵיכֶם, פֶּרֶשׁ חַגֵּיכֶם; וְנָשָׂא אֶתְכֶם, אֵלָיו.

3 Behold, I will rebuke the seed for your hurt, and will spread dung upon your faces, even the dung of your sacrifices; and ye shall be taken away unto it.

Rav Huna said: This refers to people who abandon words {=study} of Torah and make all their days chaggim {feasts}.

Rabbi Levi cited Rabbi Yehoshua deSichni {our gemara: Rabbi Levi cited Rabbi Pappi who cited Rabbi Yehoshua}: After three days [from death] the stomach bursts and it [its contents] lies cast out before his face and exclaims, 'Take what you have put in me.'

MISHNA:
ONE MAY NOT CLOSE [THE EYES OF] A CORPSE ON SHABBAT, NOR ON WEEKDAYS WHEN HE IS ABOUT TO DIE, AND HE WHO CLOSES THE EYES [OF A DYING PERSON] AT THE POINT OF DEATH IS A MURDERER {because he hastens the death}.

Gemara:
The Sages learnt {in a brayta}: He who closes [the eyes of a dying man] at the point of death is a murderer. This may be compared to a lamp that is going out: If a man places his finger upon it, it is immediately extinguished.

They learnt {in a brayta}: Rabbi Shimon ben Eleazar {our gemara: Gamliel} says: If one desires that a dead man's eyes should close, let him blow wine into his nostrils and apply oil between his two eyelids and hold his two big toes; then they close of their own accord.

They learnt {in a brayta}: Rabbi Shimon ben Eleazar {our gemara: Gamliel} says: For a day-old infant Shabbat is desecrated -- the Torah ordered, Desecrate one Shabbat on his account so that he may keep many Shabbatot; for David, King of Israel, dead, Shabbat must not be desecrated -- for it is written {Tehillim 88:6}:

ו בַּמֵּתִים, חָפְשִׁי: כְּמוֹ חֲלָלִים, שֹׁכְבֵי קֶבֶר-- אֲשֶׁר לֹא זְכַרְתָּם עוֹד; וְהֵמָּה, מִיָּדְךָ נִגְזָרוּ.

6 Set apart {/free} among the dead, {N} like the slain that lie in the grave, whom Thou rememberest no more; {N} and they are cut off from Thy hand.

Once a man dies he is free of the commandments.

They learnt {in a brayta}: Rabbi Shimon ben Eleazar says: A day-old infant, alive, need not be guarded from weasels or mice, but Og, king of Bashan, dead, needs guarding from weasels and mice, as it is said {Bereishit 9:2}:

ב וּמוֹרַאֲכֶם וְחִתְּכֶם, יִהְיֶה, עַל כָּל-חַיַּת הָאָרֶץ, וְעַל כָּל-עוֹף הַשָּׁמָיִם; בְּכֹל אֲשֶׁר תִּרְמֹשׂ הָאֲדָמָה וּבְכָל-דְּגֵי הַיָּם, בְּיֶדְכֶם נִתָּנוּ.

2 And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, and upon all wherewith the ground teemeth, and upon all the fishes of the sea: into your hand are they delivered.

As long as a man is alive, his fear lies upon dumb creatures; once he dies his fear ceases.

Rav Papa said: We hold [as tradition] that a lion does not attack two persons [together].
But we see that it does? — That is [explained] as Rav Ami bar Abba, who said: A beast has no power over man until he {the man} appears to it as an animal, for it is said {Tehillim 49:13, 21}:

כא אָדָם בִּיקָר, וְלֹא יָבִין; נִמְשַׁל כַּבְּהֵמוֹת נִדְמוּ.

21 Man that is in honour understandeth not; he is like the beasts that perish.

Rabbi Yochanan {our gemara: Chanina} said: One may not sleep in a house alone at night {our gemara omits "at night" - balayla, and whoever sleeps in a house alone at night is seized by Lilith. {an alliteration. Lilith= the night demon}

They learnt {in a brayta}: Rabbi Shimon ben Eleazar says: Perform [righteousness and charity] while you can find [an object for thy charity], have the opportunity, and it is yet in your power, and Shlomo in his wisdom too said {Kohelet 12:1:

א וּזְכֹר, אֶת-בּוֹרְאֶיךָ, בִּימֵי, בְּחוּרֹתֶיךָ: עַד אֲשֶׁר לֹא-יָבֹאוּ, יְמֵי הָרָעָה, וְהִגִּיעוּ שָׁנִים, אֲשֶׁר תֹּאמַר אֵין-לִי בָהֶם חֵפֶץ.

1 Remember then thy Creator in the days of thy youth, before the evil days come, and the years draw nigh, when thou shalt say: 'I have no pleasure in them';

}

וּזְכֹר, אֶת-בּוֹרְאֶיךָ, בִּימֵי, בְּחוּרֹתֶיךָ: עַד אֲשֶׁר לֹא-יָבֹאוּ, יְמֵי הָרָעָה - "Remember then thy Creator in the days of thy youth, before the evil days come" - this refers to the days of old age.

וְהִגִּיעוּ שָׁנִים, אֲשֶׁר תֹּאמַר אֵין-לִי בָהֶם חֵפֶץ - "and the years draw nigh, when thou shalt say: 'I have no pleasure in them'" - this refers to the Messianic era, wherein there is neither merit nor guilt.

Now he disagrees with Samuel, who said: The only difference between this world and the Messianic era is in respect of servitude to [foreign] powers, for it is said {Devarim 15:11}:

יא כִּי לֹא-יֶחְדַּל אֶבְיוֹן, מִקֶּרֶב הָאָרֶץ; עַל-כֵּן אָנֹכִי מְצַוְּךָ, לֵאמֹר, פָּתֹחַ תִּפְתַּח אֶת-יָדְךָ לְאָחִיךָ לַעֲנִיֶּךָ וּלְאֶבְיֹנְךָ, בְּאַרְצֶךָ

11 For the poor shall never cease out of the land; therefore I command thee, saying: 'Thou shalt surely open thy hand unto thy poor and needy brother, in thy land.'

They learnt {in a brayta}: Rabbi Eleazar haKappar says: Let one always pray to be spared this fate -- that is, the fate of poverty -- for if he does not descend [to poverty] his son will, and if not his son, his grandson, for it is said {previous pasuk}:

י נָתוֹן תִּתֵּן לוֹ, וְלֹא-יֵרַע לְבָבְךָ בְּתִתְּךָ לוֹ: כִּי בִּגְלַל הַדָּבָר הַזֶּה, יְבָרֶכְךָ ה אֱלֹקֶיךָ, בְּכָל-מַעֲשֶׂךָ, וּבְכֹל מִשְׁלַח יָדֶךָ

10 Thou shalt surely give him, and thy heart shall not be grieved when thou givest unto him; because that for this thing the LORD thy God will bless thee in all thy work, and in all that thou puttest thy hand unto.

{emphasis on the word בִּגְלַל} and the academy of Rabbi Yishmael taught: It is a wheel {galgal} that revolves in the world.

Rav Yosef said: We hold [as tradition] that a Rabbinical student will not suffer poverty. But we see that he does suffer poverty? Even if he suffers poverty, he [nevertheless] does not engage in begging {lit. 'going about the doors' (of houses)}

Rav Acha {our gemara: Rabbi Chiyya} said to his wife: When a poor man comes, be quick to offer him bread, so that others may be quick to offer it to your children.
She said {exclaimed} to him: You curse them {the children}!
He said to her: The verse {10, above} stated: כִּי בִּגְלַל הַדָּבָר הַזֶּה, and the academy of Rabbi Yishmael taught: It is a wheel {galgal} that revolves in the world.

They learnt {in a brayta}: Rabban Shimon ben Gamliel {our gemara: R Gamliel son of Rabbi} says: {Devarim 13:18}:

יח וְלֹא-יִדְבַּק בְּיָדְךָ מְאוּמָה, מִן-הַחֵרֶם--לְמַעַן יָשׁוּב ה מֵחֲרוֹן אַפּוֹ, וְנָתַן-לְךָ רַחֲמִים וְרִחַמְךָ וְהִרְבֶּךָ, כַּאֲשֶׁר נִשְׁבַּע, לַאֲבֹתֶיךָ.

18 And there shall cleave nought of the devoted thing to thy hand, that the LORD may turn from the fierceness of His anger, and show thee mercy, and have compassion upon thee, and multiply thee, as He hath sworn unto thy fathers;

{derasha presumably based on וְרִחַמְךָ and its juxtaposition} - He who is merciful to others, mercy is shown to him by Heaven, while he who is not merciful to others, mercy is not shown to him by Heaven.

{Shabbat 153a}
Rav Yehuda bar Shmuel bar Shelat {our gemara: Shela} cited Rav: From the funeral eulogy pronounced over a man it may be known whether the future world is his or not.
Is this indeed so?
But Rav said to Rav Shmuel bar Shelat: Be fervent in my funeral eulogy. for I will be standing there.' {and what need would there have been for this exhortation?}
There is no difficulty: in the one case a fervent lament is pronounced and one is deeply moved,in the other a fervent lament is pronounced and one is not moved.

Abaye said to Rabba: You, for instance, whom the whole of the Pumbeditheans hate {Rashi: because of his outspokenness}, who will arouse lamentation for you?
He said: You and Rava bar Rav Chanin will need suffice.

Rabbi Eleazar asked Rav: Which man has earned [enjoyment of] the future world?
He said to him: {Yeshaya 30:21}:

כא וְאָזְנֶיךָ תִּשְׁמַעְנָה דָבָר, מֵאַחֲרֶיךָ לֵאמֹר: זֶה הַדֶּרֶךְ לְכוּ בוֹ, כִּי תַאֲמִינוּ וְכִי תַשְׂמְאִילוּ.

21 And thine ears shall hear a word behind thee, saying: 'This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.'

Rabbi Chanina says: He with whom his teachers are pleased.

Some say {have the girsa}: Rabbi Eleazar asked Rav, and Rav asked Rabbi Chanina: Which man has earned [enjoyment of] the future world?
He said to him: He with whom his teachers are pleased.

We learnt {tnan} there: Rabbi Eliezer says: Repent one day before your death.
His disciples asked Rabbi Eliezer: Does then one know on what day he will die?
He said to them: Then all the more reason that he repent to-day, lest he die to-morrow, and thus his whole life is spent in repentance. And Shlomo too said in his wisdom: {Kohelet 9:8}:

ח בְּכָל-עֵת, יִהְיוּ בְגָדֶיךָ לְבָנִים; וְשֶׁמֶן, עַל-רֹאשְׁךָ אַל-יֶחְסָר.

8 Let thy garments be always white; and let thy head lack no oil.

END PEREK TWENTY-THREE

BEGIN PEREK TWENTY-FOUR

MISHNA:
IF DARKNESS FALLS UPON A PERSON ON A ROAD {and so it is now Shabbat}, HE ENTRUSTS HIS PURSE TO A GENTILE;
BUT IF THERE IS NO GENTILE WITH HIM, HE PLACES IT ON THE ASS.

WHEN HE REACHES THE OUTERMOST COURTYARD HE REMOVES THE OBJECTS WHICH MAY BE HANDLED ON SHABBAT, WHILST AS FOR THOSE WHICH MAY NOT BE HANDLED ON SHABBAT , HE UNTIES THE CORDS AND THE SACKS FALL OFF {AUTOMATICALLY}.

Rif Shabbat 65a {Shabbat 151a continues ... 151b}

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{Shabbat 151a continues}
that it entered {the city} in the morning, we do not say that if it had not come from a close place, it would not have entered in the morning, but rather we say that this came from a far place, and this that it entered in the morning - {well,} at night it came until the wall, and his house there, and it is entering now. {this according to Shmuel}

And what is meant by UNLESS THEY CAME FROM A NEAR PLACE {in the Mishna}? This is what it means to say? One should not bewail an Israelite on them until he waits enough time {after Shabbat} to bring it from a from a close place.

And the halacha is like Shmuel, for we analyze the Mishna like him, for we learn in masechet Machshirin {Mishna 2:5, this citation occurs on our daf, however}: If a city inhabited by Israelites and Gentiles contains baths where there is bathing on Shabbat, if the majority are Gentiles, one [an Israelite] may bathe therein immediately; if the majority are Israelites, one must wait until hot water could be heated. Half and half, one must wait until hot water could be heated. Rabbi Yehuda says, in a small tub, if there is a רשות there, he may bathe therein immediately. What is a רשות? Rav Yitzchak the son of Rav Yehuda said: such as an important person, who possesses ten slaves who heat ten kettles [of water] for him simultaneously, then if it is a small bath he [the Israelite] may bathe therein immediately {since they could have heated the water in this way immediately after Shabbat}.

{Eruvin 38b}
The Sages learnt {in a brayta}: A man should not tour his field {on Shabbat; our gemara: to the end of his field} to see what it needs. Similarly, a man should not walk about the gate of a province in order that when it becomes dark {on Saturday night} he can enter the bathhouse immediately.

{Shabbat 151a resumes}
MISHNA:
ALL THE REQUIREMENTS OF THE DEAD MAY BE DONE {on Shabbat};
HE MAY BE ANOINTED WITH OIL AND WASHED, PROVIDED THAT NO LIMB OF HIS IS MOVED.
THE PILLOW MAY BE REMOVED FROM UNDER HIM,
AND HE MAY BE PLACED ON SAND, IN ORDER THAT

{Shabbat 151b}
HE MAY BE ABLE TO KEEP {until the funeral without putrefying}.
THE JAW MAY BE TIED UP, NOT IN ORDER THAT IT SHOULD CLOSE BUT THAT IT SHOULD NOT GO FURTHER [OPEN].
AND LIKEWISE, IF A BEAM IS BROKEN, IT MAY BE SUPPORTED BY A BENCH OR BED STAVES, NOT IN ORDER THAT IT [THE BREAK] SHOULD CLOSE UP, BUT THAT IT SHOULD GO NO FURTHER.

Note: A response to the comment below is now posted on parshablog.

Rif Shabbat 64b {Shabbat 150b continues ... 151a}

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{Shabbat 150b continues}
between light and dark, and all of it, but rather only Baruch Ata Hashem Elokeinu Melech HaOlam HaMavdil Bein Kodesh LeChol.

Rav Ashi said: When I was at Rav Kahana's academy we {our gemara: he} used to recite, 'Who makest a distinction between holy and profane,' and then we chopped up logs.

{Shabbat 151a}
"ABBA SAUL STATED A GENERAL PRINCIPLE...":
Rav Yehuda cited Shmuel: One may say to his neighbour, Watch for me over the fruit in your techum, and I will watch for you over the fruit in my techum.
For we learn {in the Mishna} WHATEVER I HAVE A RIGHT TO INSTRUCT [THAT IT BE DONE]. I AM PERMITTED TO AWAIT NIGHTFALL FOR IT. Once night falls, I may also watch it.

The Sages learnt {in a brayta}: One may not go to the techum to await nightfall in order to bring an animal. If it is standing outside the techum, one may call it and it comes. And one may go to await nightfall in order to attend to the affairs of a bride - to bring her a hadaa, or to the affairs of a corpse, to bring a coffin and shrouds for him. And one may give instructions to another, 'Go to such and such a place, and if you cannot obtain them from there, bring them from elsewhere; if you cannot obtain them for a maneh, obtain them for two manehs.' Rabbi Yossi says: Provided that he does not mention the exact price to him.

One who hires a laborer {poel - according to Rav, this, as opposed to the sachir, may quit his job in the middle of the day} to watch a cow or to watch a baby {Bach's gloss adds: or to watch the plantings, one does not pay him wages of Shabbat; therefore, he has no responsibility {if damages occur} for Shabbat. If he was a hired laboror {sachir} for the year, a hired laborer {sachir} for the week, or a hired laborer {sachir} for the Shabbat {Chavot Yair emends: for the month}, one gives him wages for Shabbat - therefore, he bears responsibility for Shabbat. And he should not say "Give me my wages for Shabbat," but rather "give me my wages for ten days" {Shabbat being included among those ten days}.

MISHNA:
YOU MAY GO TO THE TECHUM AGAINST NIGHTFALL IN ORDER TO ATTEND TO THE AFFAIRS OF A BRIDE OR OF A CORPSE, TO BRING A COFFIN AND SHROUDS FOR HIM.

IF A GENTILE BRINGS REED-PIPES ON SHABBAT ONE MUST NOT BEWAIL AN ISRAELITE ON THEM, UNLESS THEY CAME FROM A NEAR PLACE.

IF HE [A GENTILE] MADE A COFFIN FOR HIMSELF OR DUG A GRAVE FOR HIMSELF, AN ISRAELITE MAY BE BURIED THEREIN. BUT IF [HE MADE IT] FOR THE SAKE OF AN ISRAELITE, HE {the Israelite} MAY NEVER BE BURIED THEREIN.

Gemara:
What does FROM A NEAR PLACE mean?
Rav said: Literally from a near place.
And Shmuel said: We conjecture that they [the reed-pipes] were [just] outside the [city] wall {yet within the techum} during the night.

That is to say, even though we see

Rif Shabbat 64a {Shabbat 149b continues ... 150b}

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{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}:

יג אִם-תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ, עֲשׂוֹת חֲפָצֶךָ בְּיוֹם קָדְשִׁי; וְקָרָאתָ לַשַּׁבָּת עֹנֶג, לִקְדוֹשׁ ה מְכֻבָּד, וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ, מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר.

13 If thou turn away thy foot because of the sabbath, from pursuing thy business on My holy day; and call the sabbath a delight, and the holy of the LORD honourable; and shalt honour it, not doing thy wonted ways, nor pursuing thy business, nor speaking thereof;

{Explicit} speaking is forbidden, but thought is permitted. And these words are as regards voluntary speech {reshut} that it is forbidden, but speech for a mitzvah is permitted, for the verse stated מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר, "nor pursuing thy business, nor speaking thereof" -- your business is forbidden, but the business of Heaven is permitted.

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

Rif Shabbat 63b {Shabbat 149a continues ... 149b}

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{Shabbat 149a continues}
according to him who says, Lest he erase, we do not fear; but according to him who says, Lest he read [secular documents], we do fear.

And the halacha is not like Rav Bibi {who said "lest he erase"} for he is in diagreement with Rabba, who said "One may not read by the light of a lamp {on Shabbat, lest he come to tilt the lamp} even if it is as high as twice a man's stature, even if it is as high as [the measurement of] two ox-goads, or even as ten houses on top of each other," and we establish the halacha like him {Rabba in this matter}.

And this that we learnt {in a brayta} - A man may count his guests - how many shall be within {=how many at the priveleged circle at the head of the table} and how many without and how many portions he is to set before them, from writing on a wall, but not from writing on a tablet or a board. And we establish this {brayta} as referring to a case in which it was engraved {on the wall, so that he cannot erase, and as for coming to read secular documents, we do not fear} for he will not come to switch from walls to documents. But if it was written {rather than engraved, on the wall} it is forbidden, whether high or low {on the wall}.

The learnt {in a brayta}: One must not look in a mirror on Shabbat. And Rabbi {our gemara: Meir; girsa difference perhaps a result of the following word matir} permits [one to look] in a mirror that is fixed to the wall.
And we conclude that we are dealing here with a metal mirror, and like the dictum of Rav Nachman citing Rabba bar Avuah, who said: Why was it ruled that a metal mirror is forbidden? Because a person {adam} usually removes straggling hairs with it, for it{s edge} is sharpened like a scalpel. {The tanna kamma making no distinction between affixed and non-affixed amongst metal mirrors}.
We thus deduce that a mirror not of metal is permitted, whether it is fixed to the wall or not fixed to the wall, and of metal, it is forbidden, like the Tanna Kamma, and even if it is fixed to the wall.

The Sages learnt {in a brayta}: The writing under a painting or an image {=the written legend beneath a picture} may not be read on Shabbat. And as for the image itself, one must not look at it even on weekdays, because it is said {Vayikra 19:4}:

ד אַל-תִּפְנוּ, אֶל-הָאֱלִילִם, וֵאלֹהֵי מַסֵּכָה, לֹא תַעֲשׂוּ לָכֶם: אֲנִי, ה אֱלֹקֵיכֶם.

4 Turn ye not unto the idols, nor make to yourselves molten gods: I am the LORD your God.

And what does it teach? Rav {our gemara: Rav Chanin} said: Turn not unto that conceived in your own minds.

{Note: Tosafot: the interdict is only against images made for idolatrous purposes, but others are permitted.}

"A MAN MAY CAST LOTS WITH HIS SONS...": {in order to see who gets what portion}
With his sons and household, yes, but with others {=strangers}, no.
What is the reason?
As Rav Yehuda cited Shmuel, for Rav Yehuda cited Shmuel: The members of a company who are particular with each other {in that each has his own food and if one takes from another, he keeps track} transgress [the prohibitions of] measure, weight, number, borrowing and repaying on Yom Tov,

{Shabbat 149b}
and according to Bet Hillel, also that of taking interest.