Talmud do Szewiit 5:9

מַשְׁאֶלֶת אִשָּׁה לַחֲבֶרְתָּהּ הַחֲשׁוּדָה עַל הַשְּׁבִיעִית נָפָה וּכְבָרָה וְרֵחַיִם וְתַנּוּר. אֲבָל לֹא תָבוֹר וְלֹא תִטְחַן עִמָּהּ. אֵשֶׁת חָבֵר מַשְׁאֶלֶת לְאֵשֶׁת עַם הָאָרֶץ נָפָה וּכְבָרָה, וּבוֹרֶרֶת וְטוֹחֶנֶת וּמַרְקֶדֶת עִמָּהּ. אֲבָל מִשֶּׁתַּטִּיל הַמַּיִם, לֹא תִגַּע אֶצְלָהּ, שֶׁאֵין מַחְזִיקִין יְדֵי עוֹבְרֵי עֲבֵרָה. וְכֻלָּן לֹא אָמְרוּ אֶלָּא מִפְּנֵי דַרְכֵי שָׁלוֹם. וּמַחֲזִיקִין יְדֵי נָכְרִים בַּשְּׁבִיעִית, אֲבָל לֹא יְדֵי יִשְׂרָאֵל. וְשׁוֹאֲלִין בִּשְׁלוֹמָן, מִפְּנֵי דַרְכֵי שָׁלוֹם:

Kobieta może pożyczyć podejrzanemu o rok szabatowy swojemu koledze sito, przesiewacz, kamienie młyńskie i piec. Ale nie może sortować ani mleć z nią. Żona Chavera [status oznaczający tych, którzy skrupulatnie przestrzegają dziesięciny i praw czystości] może pożyczyć żonie Am HaAretz [status oznaczający tych, którzy są niedbali w przestrzeganiu dziesięciny i praw czystości] sito i przesiewacz, i może sortować, zmielić i przesiać z nią. Ale kiedy zmoczy [mąkę], nie może jej dotykać, tak jak nie można pomagać przestępcom. A wszystko to zostało powiedziane tylko ze względu na pokój. I zachęcamy do pracy nie-Żydów w roku szabatowym, ale nie Żydów. A my pytamy o ich pomyślność [nie-Żydów] ze względu na pokój.

Jerusalem Talmud Avodah Zarah

MISHNAH: If a baker works in impurity one does not knead with him¹⁴⁴For kneading one must wet the flour; this prepares it for impurity and, in an impure bakery, makes the dough impure. nor form the bread with him¹⁴⁵The dough already is impure when it is formed; this prohibition falls under the general prohibition “to support sinners.”, but one may bring bread to the seller¹⁴⁶Greek πρατήρ (Buxtorf) or πωλητήρ (Krauss) “seller”. with him¹⁴⁷Since the bread is fully baked, transporting it is not “to support sinners.”.

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Jerusalem Talmud Gittin

MISHNAH: ²⁴⁴The entire Halakhah is from Ševiʻit 5:9, Notes 80–98. The variant ms. readings from there are noted ש. The last two paragraphs are also from Ševiʻit 4:3, Notes 50–57. A woman may lend to her neighbor, whom she suspects in matters of the Sabbatical, a coarse sieve⁸⁰This is also quoted as Rebbi’s opinion in the Babli, Ketubot 69a., a fine sieve, grindstones, or an oven⁸¹Mishnah Ketubot 4:6., but she should neither cull nor grind with her. The wife of a Fellow may lend to the wife of a vulgar⁸²In the Babli, Ketubot 51a, the question never arises since the claims of the widow and the daughters are accorded equal status; this rule is quoted in Yebamot 15:3 (14d 1.68), Ketubot 4:8 (29a 1.25). a coarse sieve and a fine sieve, she may cull, grind, and sift with her, but she may not touch hers once water has been put in⁸³The Text is from Ketubot 4:8, Notes 200–201. Variant readings are given there. because one does not support transgressors⁸⁴Mishnah Ševuʻot 6:1. The subject is the biblical oath imposed on a person who denies an obligation (Ex. 22:8). The rabbinic interpretation of the expression אֲשֶׁר יֹאמַר כִּי הוּא זֶה is “if he [the defendant] agrees that there is a case.” If the defendant in a civil suit, in which there are no witnesses and no documents, denies the entire claim, he does not have to swear a biblical oath (he may have to swear a rabbinical oath). But if he agrees to part of the claim, he has to swear a biblical oath to free himself from the remainder. Only if the claim is advanced as tentative, then any admission by the defendant is a gift to the claimant and by rabbinic rule no oath of any kind is due.. All this has only been said for communal peace. One⁸⁵The speaker is the claimant. encourages Gentiles in the Sabbatical year but not Jews. One greets them for communal peace.

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