Il Yetzioth [atti di esecuzione da un dominio all'altro] di Shabbath [vale a dire, dichiarato rispetto a Shabbath (Hachnasoth — atti di avvicinamento —sono anche chiamati "Yetzioth", in quanto si sta eliminando da un dominio all'altro). La ragione per cui abbiamo "Yetzioth" (lett. "Uscite") piuttosto che "hotzaoth" ("uscite"), è che il linguaggio della Scrittura viene seguito, vale a dire. (Esodo 16:29): "Non lasciare che un uomo esca dal suo posto", che viene spiegato facendo riferimento a "realizzazione", cioè che un uomo non esca dal suo posto con il suo ricettacolo in mano per raccogliere la manna .] (Il Yetzioth di Shabbath) sono due, [due interdetti dalla Torah—hotza'ah e hachnasah di fronte al ba'al habayith (l'occupante della casa), che si trova all'interno, nel dominio privato. E per questi due è responsabile: per inconsapevole violazione, un'offerta per il peccato; per aver commesso una violazione, kareth ("interruzione"); e per avvisare, lapidare, come con tutte le altre fatiche proibite del Sabbath.], che sono quattro all'interno [I rabbini ne aggiunsero due come ab initio proibito quando il lavoro viene eseguito da due, uno che raccoglie; l'altro, posando. Perché (secondo l'ordinanza della Torah) due che svolgono un lavoro (insieme) non sono responsabili, essendo scritto (Levitico 4:27): "... nel farlo, uno dei mitzvoth della L che non può essere fatto"—nel fare tutto ciò, e non parte di esso. Lo stesso vale per tutte le fatiche del sabato. Diciamo: chi lo ha fatto è responsabile; due che lo hanno fatto sono esenti.] e quattro sono fuori. [due interdetti dalla Torah—hotza'ah e hachnasah di fronte al mendicante, che sta fuori, di dominio pubblico. Sono quattro, i rabbini ne hanno aggiunti due, da vietare ab initio, quando uno raccoglie e l'altro mette giù.] Come mai? Il mendicante sta fuori e il ba'al habayith, dentro. Se il mendicante stendesse la mano [con il cestino per i pani dei ba'al habayith] all'interno, [("hotza'ah" raffigurato per mezzo del ricco e del povero per informarci, per inciso, che una mitzvah stava attraversando una trasgressione è vietata, e che esiste una sua responsabilità)], e l'ha messa in mano al ba'al habayith [nel qual caso egli fa "raccogliere" (akirah) dal dominio pubblico e "mettere giù" ( hanachah) nel dominio privato], o se ha preso (l'oggetto) da esso e lo ha portato fuori [e lo ha messo di dominio pubblico, effettuando akirah e hanachah], il mendicante è responsabile, [dopo aver compiuto un lavoro completo . Questi sono i due lavori interdetti dalla Torah per quello che sta fuori. E anche se abbiamo bisogno di akirah da un posto che è di quattro a quattro larghezze di mano e di hanachah su un posto di quattro a quattro, che non si ottiene qui, la mano del mendicante e quella del ba'al habayith non essendo quella grande, nella gemara si afferma che la mano di un uomo è considerata come quattro per quattro in quanto anche oggetti molto grandi non devono essere collocati al suo interno e presi da essa.], e l'habayith ba'al è esente [esente, ed è assolutamente permesso, perché non ha fatto nulla]. Se il ba'al habayith estende la sua mano all'esterno e lo mette (l'oggetto) nella mano del mendicante, o se ne prende (l'oggetto) e lo introduce, il ba'al habayith è responsabile e il il mendicante è esente. [Questi sono i due lavori interdetti dalla Torah per quello che sta dentro.] Se il mendicante allungava la mano dentro [effettuando akirah di dominio pubblico] e il ba'al habayith ne prendeva [e lo posava dentro, effettuando hanachah in il dominio privato]; di se lui (il ba'al habayith) vi ha inserito (l'oggetto), [effettuando akirah dal dominio privato] e [il mendicante] lo ha rimosso [e lo ha reso di dominio pubblico], sono entrambi esenti, [per nessuno dei due ha eseguito un lavoro completo. Ma è vietato farlo per timore che ciascuno in se stesso venga a compiere un completo lavoro di sabato. Questi sono due lavori rabbinicamente interdetti, uno per il mendicante all'esterno e uno per il ba'al habayith all'interno. (Il motivo per cui due atti non sono menzionati per ciascuno—akirah per il mendicante e akirah per il ba'al habayith; hanachah per il mendicante e hanachah per il ba'al habayith—è che solo gli akiroth sono significativi in questo senso, in quanto sono l'inizio del lavoro e bisogna temere che possa completarlo; ma l'hanachoth, che è la fine del travaglio, non viene preso in considerazione.)] Se il ba'al habayith stendesse la mano fuori e il mendicante prendesse da essa, o se lui (il mendicante) vi mettesse (l'oggetto), e lui (il ba'al habayith) l'ha introdotto, sono entrambi esenti.
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.
