Die Yetzioth [Handlungen der Ausführung von einer Domäne zur anderen] des Schabbats [dh in Bezug auf den Schabbat (Hachnasoth) — Handlungen des Einbringens —werden auch "yetzioth" genannt, da von einer Domäne zur anderen gewechselt wird). Der Grund, warum wir "yetzioth" (wörtlich "Ausgehen") anstelle von "hotzaoth" ("Ausgehen") haben, ist, dass die Sprache der Schrift befolgt wird, nämlich. (2. Mose 16, 29): "Lass einen Mann nicht von seinem Platz gehen", was als "Durchführen" bezeichnet wird, dh, Lass einen Mann nicht mit seinem Gefäß in der Hand von seinem Platz gehen, um das Manna zu sammeln .] (Die Yetzioth des Schabbats) sind zwei, [zwei, die von der Tora verboten sind—hotza'ah und hachnasah gegenüber dem ba'al habayith (dem hausbewohner), der im privaten bereich steht. Und für diese beiden haftet er: für unwissentliche Verletzung, ein Sündopfer; für witting Verletzung, Kareth ("Abschneiden"); und zur Vorwarnung, Steinigung, wie bei allen anderen verbotenen Sabbatarbeiten.], die vier im Inneren sind [Die Rabbiner fügten zwei als verboten von Anfang an hinzu, wenn die Arbeit von zwei ausgeführt wird, von denen einer aufhebt; der andere legte sich hin. Denn (gemäß der Tora-Verordnung) zwei, die (zusammen) eine Arbeit verrichten, haften nicht, wie geschrieben steht (3. Mose 4:27): "... dabei einer der Mizwoth des Herrn, der nicht getan werden darf"—alles zu tun und nicht Teil davon. Gleiches gilt für alle Sabbatarbeiten. Wir sagen: Wer es getan hat, haftet; zwei, die es getan haben, sind befreit.], und die sind vier außerhalb. [zwei, die von der Tora verboten sind—hotza'ah und hachnasah gegenüber dem Bettler, der draußen steht, gemeinfrei. Sie sind vier, die Rabbiner haben zwei hinzugefügt, um von Anfang an verboten zu werden, wenn einer aufnimmt und der andere niederlegt.] Wie? Der Bettler steht draußen und der Ba'al Habayith drinnen. Wenn der Bettler seine Hand [mit dem Korb für die Brote des Ba'al Habayith] nach innen streckte, [("hotza'ah" wird durch einen reichen und einen armen Mann dargestellt, um uns im Übrigen mitzuteilen, dass eine Mizwa durchkommt eine Übertretung ist verboten und es besteht eine Haftung dafür)] und legte sie in die Hand des ba'al habayith [in diesem Fall bewirkt er "Aufheben" (akirah) aus dem öffentlichen Bereich und "Ablegen" ( Hanachah) im privaten Bereich], oder wenn er (das Objekt) daraus nahm und (es) herausbrachte [und es im öffentlichen Bereich platzierte, was Akirah und Hanachah bewirkt], haftet der Bettler, [nachdem er eine vollständige Arbeit geleistet hat . Dies sind die beiden von der Tora verbotenen Arbeiten für diejenige, die draußen steht. Und obwohl wir Akira von einem Ort, der vier mal vier Handbreiten und Hanachah ist, auf einen Ort, der vier mal vier ist, benötigen, der hier nicht erhalten wird, ist die Hand des Bettlers und die des ba'alen Habayith nicht das groß, es wird in der gemara angegeben, dass die Hand eines Mannes als vier mal vier betrachtet wird, da selbst sehr große Gegenstände nicht darin platziert und daraus entnommen werden.], und der ba'al habayith ist befreit [befreit, und es ist absolut erlaubt, denn er hat nichts getan]. Wenn der Ba'al-Habayith seine Hand nach außen streckte und sie (das Objekt) in die Hand des Bettlers legte oder wenn er (das Objekt) daraus nahm und hineinbrachte, haftet der Ba'al-Habayith und der Bettler ist befreit. [Dies sind die zwei von der Tora verbotenen Arbeiten für diejenige, die drinnen steht.] Wenn der Bettler seine Hand nach innen streckte [Akirah aus dem öffentlichen Bereich bewirkte] und der Ba'al Habayith daraus nahm [und sie hineinlegte und Hanachah einführte die private Domain]; von wenn er (der ba'al habayith) (das Objekt) hineinlegte, [Akirah aus dem privaten Bereich bewirkend] und er [der Bettler] es herausnahm [und es öffentlich zugänglich machte], sind beide befreit, [denn keiner hat eine komplette Arbeit geleistet. Es ist ihnen jedoch verboten, dies zu tun, damit nicht jeder für sich am Sabbat eine vollständige Arbeit verrichtet. Dies sind zwei rabbinisch verbotene Arbeiten, eine für den Bettler außen und eine für den Ba'al Habayith innen. (Der Grund, dass nicht zwei Handlungen für jede erwähnt werden—Akira für den Bettler und Akira für den Ba'al Habayith; Hanachah für den Bettler und Hanachah für den Ba'al Habayith—ist, dass nur die Akiroth in dieser Hinsicht von Bedeutung sind, da sie der Beginn der Arbeit sind und zu befürchten ist, dass er sie vollenden könnte; aber Hanachoth, die das Ende der Arbeit sind, werden nicht gerechnet.)] Wenn der Ba'al Habayith seine Hand nach außen streckte und der Bettler davon nahm oder wenn er (der Bettler) (das Objekt) hineinlegte, und er (der ba'al habayith) brachte es herein, sie sind beide befreit.
Bartenura on Mishnah Shabbat
יציאות השבת – transferring an object from one domain to [another] domain (i.e., removing taking out of the house – see Talmud Shabbat 2b) that are mentioned concerning the Sabbath and carrying in are also called transferring since one takes out from one domain to another domain. And the fact that [the Mishnah] teaches יציאות /carrying (on the Sabbath) and it does not teach הוצאות /transferring, is because it uses the language of the Bible, as it is written (Exodus 16:29): “Let no one leave his place [on the seventh day],” and from it, we derive transferring, that a person should not leave with a utensil in his hand to collect the Manna.
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English Explanation of Mishnah Shabbat
Introduction
Tractate Shabbat begins with a formulaic teaching about the prohibition of carrying. The remainder of the chapter discusses preparations before Shabbat, but it seems that the Mishnah’s editors wanted to begin with a mishnah that contains the formula “two which are four”. This is the same way that tractate Shevuoth began, and it seems that this type of opening was often preferred by the Mishnah. Indeed, Abraham Goldberg (whose Hebrew critical commentary on Shabbat I will use from time to time published by the Jewish Theological Seminary of America) notes that about half of the tractates of the Mishnah begin with numbers or an issue related to numbers. Goldberg also believes that opening the tractate with a mishnah concerning carrying something from one domain to another was intended as a polemic against the Sadducees who did not agree with the Pharisees in all of the details of these laws.
The prohibition of carrying will be further discussed later on in chapter five and will continue to be discussed through chapter eleven.
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Bartenura on Mishnah Shabbat
שתים שהן ארבע – two from the Torah, transferring an object and carrying [it] in to the house owner who stands inside in the private domain, and on these two, a person is liable for a sin-offering for his inadvertent violation, and divine punishment by premature/sudden death for a willful violation, and stoning for his being warned, like in all the rest of the prohibited labors of Shabbat.
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English Explanation of Mishnah Shabbat
The mishnah lists eight slightly different scenarios in which an object is brought from outside in the public domain to inside the house, the private domain. These scenarios can be divided twice. In the first four examples a person has performed a complete action, taking something from one domain and bringing into another and is therefore liable. In two of these cases the object is brought in and in two it is taken out. In the second four cases, the two people share in bringing the object in or taking it out and hence they are both exempt (remember that this does not mean that this is permitted.) These cases can also be divided into two subcategories. The mishnah probably uses the example of a poor person standing outside and a householder inside because this is a realistic situation and it will be easier to remember.
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Bartenura on Mishnah Shabbat
שהן ארבע – from their words (i.e., the Rabbis), they added two, to prohibit ab initio a case where the work is done by two people – this one uprooting and this place setting it down, for two who did it are exempt, as it states (Leviticus 4:27): “by doing any of the things which by the LORD’s commandments ought not to be done, [and he realizes his guilt].” The one who does all of it, but not the one who does part of it, and similarly, in all the labors of Shabbat we say that an individual who did it is liable; two who did it are exempt.
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English Explanation of Mishnah Shabbat
The carryings out of Shabbat are two which are four from the inside, and two which are four from the outside. How is this so? The poor man stands outside and the householder stands inside: If the poor man reaches his hand inside and places [something] into the hand of the householder, The poor man is liable because he took something from the public domain and brought it in.
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Bartenura on Mishnah Shabbat
שתים שהן ארבע בחוץ – two from the Torah, taking out and carrying in for the poor person who stands outside in the public domain.
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English Explanation of Mishnah Shabbat
or if he takes [something] from it and carries it out, the poor man is liable, and the householder is exempt. The poor man is liable because he took something out. In both cases the householder has not done anything and hence he is exempt.
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Bartenura on Mishnah Shabbat
שהן ארבע – from their words (i.e., the Rabbis), they added two to prohibit ab initio, as this person uproots it and the other person sets it down.
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English Explanation of Mishnah Shabbat
If the householder reaches his hand outside and places [an object] in the poor man's hand, The householder has brought something out and is liable.
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Bartenura on Mishnah Shabbat
פשט העני את ידו – and in it is a box or a basket that he receives in it loaves of bread from the owner of the house, and for this reason, [the Mishnah] took hold of the language of הוצאה /removal in the language of the poor person and the rich person, for it incidentally comes to teach us that a commandment that comes through a transgression is prohibited and they are liable upon it.
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English Explanation of Mishnah Shabbat
or takes [something] and carries it in, the master is liable, while the poor man is exempt. The householder brought something in.
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Bartenura on Mishnah Shabbat
ונתן לתוך ידו של בעל הבית – that he performs uprooting from the public domain and placement in the private domain.
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English Explanation of Mishnah Shabbat
If the poor man reaches his hand inside and the master takes [an object] from it, The poor man brought something in, but is not liable because he didn’t put it down in the private domain. Rather the householder took it out of his hands. Both are exempt even though together they have performed a forbidden act of work. We now learn that in order to be liable the person must uproot something from one domain and put it down in another domain. One is not liable for half of an activity.
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Bartenura on Mishnah Shabbat
או שנטל מתוכה והוציא – the object, and placed it in the public domain, and performed uprooting and placing down.
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Bartenura on Mishnah Shabbat
העני חייב – as he did complete work, for it is two from the Torah for the person standing outside, and even though we require uprooting from the place where he will be four handbreadths by four handbreadths and setting down in a place where he will be four-by-four [handbreadths] and there isn’t found there [that amount] for the hand of the poor person and the owner of the house, there isn’t there a place where there will be four-by-four [handbreadths] , we say in the Gemara (Talmud Shabbat 5a) that the hand of a person is considered as four-by-four [handbreadths], since it is made to place it down and to take from it objects and even many large ones.
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English Explanation of Mishnah Shabbat
or places [an object] in it and he carries it out, both are exempt; The poor man didn’t pick the object up so he’s not liable and the householder didn’t bring it out so he’s not liable. Both are exempt.
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English Explanation of Mishnah Shabbat
If the householder stretches his hand outside and the poor man takes [an object] from it, The householder picks up an object and brings his hand out of the house but the poor man takes the object out of his hand. Both have performed half of a forbidden labor and both are exempt.
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Bartenura on Mishnah Shabbat
ובעל הבית פטור – he (i.e., the owner of the house) is exempt and it is completely permitted, for he had not done anything.
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English Explanation of Mishnah Shabbat
or places [an article] in it and he carries it inside, both are exempt. Finally, the poor man puts the object in the householder’s hand and the householder brings it inside, so again both have performed half of a forbidden labor and again both are exempt.
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Bartenura on Mishnah Shabbat
פשט בעל הבית כו' בעל הבית חייב – for this is two from the Torah for the person who stands inside.
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Bartenura on Mishnah Shabbat
פשט העני כו' – for the poor person made an uprooting from the public domain.
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Bartenura on Mishnah Shabbat
ונטל בעל הבית מתוכה – and placed it inside, for the owner of the house did a placing down [of the object] in the private domain.
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Bartenura on Mishnah Shabbat
והוציא – the poor person [removed it] and placed it down in the public domain.
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Bartenura on Mishnah Shabbat
שניהם פטורים – for neither of them had done a complete [cycle] of work/labor. But it is prohibited to do this lest everyone come on his own to do a complete [cycle of] work on the Sabbath day. There are two [forms of work] “from their words” (i.e., from the Rabbis), one for the poor person outside and one for the owner of the house inside. But it is not considered two for each one of them, uprooting for the poor person and uprooting for owner of the house, placing down for the poor person and placing down for the owner of the house, because it is not considered other than uprooting [of things] which are the beginning of the work and there is a fear lest he complete it, but placing down, which is the end of the work, is not considered.
