Le yetzioth [actes d'exécution d'un domaine à un autre] de Shabbath [c'est-à-dire, déclaré en ce qui concerne Shabbath (Hachnasoth — actes d'amener —sont également appelés «yetzioth», en ce sens qu'il y a des sorties d'un domaine à un autre). La raison pour laquelle nous avons «yetzioth» (lit., «sorties») plutôt que «hotzaoth» («exécutions»), est que le langage de l'Écriture est suivi, à savoir. (Exode 16:29): "Qu'un homme ne sorte pas de sa place", ce qui est expliqué comme se référant à "effectuer", c'est-à-dire que l'homme ne sort pas de sa place avec son récipient en main pour recueillir la manne .] (Les yetzioth de Shabbath) sont deux, [deux qui sont interdits par la Torah—hotza'ah et hachnasah vis-à-vis du ba'al habayith (l'occupant de la maison), qui se tient à l'intérieur, dans le domaine privé. Et pour ces deux, il est responsable: pour violation involontaire, une offrande pour le péché; pour avoir commis une violation, kareth ("coupure"); et pour prévenir, lapider, comme pour tous les autres travaux interdits du sabbat.], qui sont quatre à l'intérieur [Les rabbins en ont ajouté deux comme étant interdit ab initio lorsque le travail est effectué par deux, un ramassant; l'autre, posant. Car (par ordonnance de la Torah) deux qui accomplissent un travail (ensemble) ne sont pas responsables, il est écrit (Lévitique 4:27): "… en le faisant, une des mitsvoth du L rd qui ne peut être faite"—en faisant tout cela, et non en faisant partie. La même chose s'applique à tous les travaux du sabbat. Nous disons: celui qui l'a fait est responsable; deux qui l'ont fait sont exemptés.], et qui sont quatre à l'extérieur. [deux interdits par la Torah—hotza'ah et hachnasah vis-à-vis du mendiant, qui se tient dehors, dans le domaine public. Ils sont quatre, les rabbins en ayant ajouté deux, à interdire ab initio, quand l'un décroche et l'autre dépose.] Comment? Le mendiant se tient à l'extérieur et le ba'al habayith, à l'intérieur. Si le mendiant tendait la main [avec le panier pour les pains du ba'al habayith] à l'intérieur, [("hotza'ah" étant représenté par un homme riche et un homme pauvre pour nous informer, incidemment, qu'une mitsva passe par une transgression est interdite, et qu'il y a une responsabilité pour cela)], et l'a placée entre les mains du ba'al habayith [auquel cas il opère "ramasser" (akirah) du domaine public et "abattre" ( hanachah) dans le domaine privé], ou s'il a pris (l'objet) de lui et l'a fait sortir [et l'a placé dans le domaine public, effectuant akirah et hanachah], le mendiant est responsable, [ayant effectué un travail complet . Ce sont les deux travaux interdits par la Torah pour celui qui se tient dehors. Et même si nous demandons akirah d'un endroit qui est quatre par quatre largeurs de main et hanachah sur un endroit qui est quatre par quatre, qui n'obtient pas ici, la main du mendiant et celle du ba'al habayith n'étant pas que grand, il est indiqué dans la gemara que la main d'un homme est considérée comme quatre par quatre en ce que même de très grands objets y sont habituellement placés et enlevés.], et le ba'al habayith est exempté [exempt, et il est absolument permis, car il n'a rien fait]. Si le ba'al habayith a étendu sa main à l'extérieur et l'a placé (l'objet) dans la main du mendiant, ou s'il a pris (l'objet) de lui et l'a apporté, le ba'al habayith est responsable et le mendiant est exempté. [Ce sont les deux travaux interdits par la Torah pour celui qui se tient à l'intérieur.] Si le mendiant étendait sa main à l'intérieur [effectuant une akirah du domaine public] et le ba'al habayith en prit [et le déposa à l'intérieur, effectuant hanachah en le domaine privé]; s'il (le ba'al habayith) y a placé (l'objet), [effectuant une akirah du domaine privé] et qu'il [le mendiant] l'a retiré [et l'a placé dans le domaine public], ils sont tous deux exonérés, [car ni l'un ni l'autre n'a effectué un travail complet. Mais il leur est interdit de faire cela de peur que chacun en soi ne vienne faire un travail complet le jour du sabbat. Ce sont deux travaux rabbiniquement interdits, l'un pour le mendiant à l'extérieur et l'autre pour le ba'al habayith à l'intérieur. (La raison pour laquelle deux actes ne sont pas mentionnés pour chaque—akirah pour le mendiant et akirah pour le ba'al habayith; hanachah pour le mendiant et hanachah pour le ba'al habayith—est que seuls les akiroth ont une signification à cet égard, en ce qu'ils sont le début du travail et il est à craindre qu'il ne l'achève; mais les hanachoth, qui sont la fin du travail, ne sont pas pris en compte.)] Si le ba'al habayith étendit la main à l'extérieur, et le mendiant en retira, ou s'il (le mendiant) y plaça (l'objet), et il (le ba'al habayith) l'a apporté, ils sont tous les deux exempts.
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.
