משנה: מְקַפְּלִין אֶת הַכֵּלִים אֲפִילוּ אַרְבָּעָה וַחֲמִשָּׁה פְעָמִים וּמַצִּיעִין אֶת הַמִּיטּוֹת מִלֵּילֵי שַׁבָּת לַשַּׁבָּת אֲבָל לֹא מִשַּׁבָּת לְמוֹצָאֵי שַׁבָּת. רִבִּי יִשְׁמָעֵאל אוֹמֵר מְקַפְּלִין אֶת הַכֵּלִים וּמַצִּיעִין אֶת הַמִּיטּוֹת מִיּוֹם הַכִּפּוּרִים לַשַּׁבָּת. חֶלְבֵי שַׁבָּת קְרֵיבִין לְיוֹם הַכִּפּוּרִים אֲבָל לֹא שֶׁל יוֹם הַכִּפּוּרִים קְרֵיבִין בַּשַּׁבָּת. רִבִּי עֲקִיבָה אוֹמֵר לֹא שֶׁל שַׁבָּת קְרֵיבִין לְיוֹם הַכִּפּוּרִים וְלֹא שֶׁל יוֹם הַכִּפּוּרִים קְרֵיבִין לַשַּׁבָּת: MISHNAH: One may fold garments even four or five times9If he is not satisfied by the way his garments were folded, he may repeat the operation as many times as necessary. and make the beds from Friday Night to the Sabbath Day, but not from Sabbath for after the Sabbath. Rebbi Ismael says, one folds garments and makes beds from the day of Atonement to the Sabbath10Since the holiness of the Day of Atonement is less than that of the Sabbath. The statements presuppose that the Day of Atonement may fall on a Friday or a Sunday, which is avoided in today’s computed calendar.. The fats of the Sabbath11This refers to the Temple service. The left-over pieces of the sacrifices of one day have to be burned on the altar during the following night (Leviticus.6.2">Lev. 6:2,Leviticus.6.5">5). On the Sabbath, where burning is forbidden in general, only the sacrifice of the Sabbath (Numbers.28.9-10">Num. 28:9–10) is permitted. Therefore it is clear that remainders from a Friday service of any kind cannot be burned in the following night. The question is about the service in the night from the Sabbath to Sunday, in case burning also is forbidden on Sunday. R. Aqiba follows his Megillah 1:3:1" href="/Jerusalem_Talmud_Megillah.1.3.1">Mishnah (Megillah 1:5) that the only difference between Sabbath and the Day of Atonement is that violations of the Sabbath are criminal offenses while violations of the Day of Atonement are sins. are brought on the Day of Atonement but those of the Day of Atonement are not brought on the Sabbath. Rebbi Aqiba says, neither are those of the Sabbath brought on the Day of Atonement nor those of the Day of Atonement on the Sabbath.
הלכה: ג׳. דְּבֵית רִבִּי יַנַּאי אָֽמְרֵי. קִיפּוּל בִּשְׁנַיִם אָסוּר. רִבִּי חַגַּי בְשֵׁם רִבִּי שְׁמוּאֵל בַּר נַחְמָן. אֵין מְקַפְּלִין בָּשַּׁבָּת בִּשְׁנַיִם. וְהָהֵן דִּמְקַפֵּל עַל סִיפְסְלָה כְּמָאן דְּאִינּוּן תְּרֵין. רִבִּי חַגַּי בְשֵׁם רִבִּי שְׁמוּאֵל בַּר נַחְמָן. לֹא נִיתְנוּ שַׁבָּתוֹת וְיָמִים טוֹבִים אֶלָּא לָאֲכִילָה וְלִשְׁתִייָה. עַל יְדֵי שֶׁהַפֶּה זֶה (טְרִיח) [מֵרִיחַ] הִתִּירוּ לוֹ לַעֲסוֹק בָּהֶן בְּדִבְרֵי תוֹרָה. רִבִּי בְּרֶכְיָה בְשֵׁם רִבִּי חִייָא בַּר בָּא. לֹא נִיתְנוּ שַׁבָּתוֹת וְיָמִים טוֹבִים אֶלָּא לַעֲסוֹק בָּהֶן בְּדִבְרֵי תוֹרָה. מַתְנִיתַא מְסַייָעָה בֵּין לָדֵין בֵּין לָדֵין. כֵּיצַד הוּא עוֹשֶׂה. אוֹ יוֹשֵׁב וְאוֹכֵל אוֹ יוֹשֵׁב וְעוֹסֶק בְּדִבְרֵי תוֹרָה. כָּתוּב אֶחָד אוֹמֵר. שַׁבָּ֥ת הִוא֙ לַֽיי. וְכָתוּב אַחֵר אוֹמֵר. עֲצֶ֨רֶת֙ לַֽיי אֱלֹהֶ֔יךָ. הָא כֵיצַד. תֵּן חֶלֶק לְתַלְמוּד תּוֹרָה וְחֶלֶק לֶאֱכוֹל וְלִשְׁתוֹת. אָמַר רִבִּי אַבָּהוּ שַׁבָּ֖ת לַֽיי. שְׁבוֹת כַּיי. מַה הַקָּדוֹשׁ בָּרוּךְ הוּא שָׁבַת מִמַּאֲמַר. אַף אַתָּ שְׁבוֹת מִמַּאֲמַר. HALAKHAH: 3. In the House of Rebbi Yannai they said, folding by two persons is forbidden27Folding garments or bedsheets, as mentioned in Shabbat 15:1:2-3:6" href="/Jerusalem_Talmud_Shabbat.15.1.2-3.6">Mishnah 3. Two people folding a sheet is professional work. Shabbat.113a">Babli 113a (which has a list of further restrictons unknown to the Yerushalmi.). Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman: On the Sabbath, two together may not fold. If one folds on a footstool28Latin subsellium, -ii, n. it is as if two persons were folding29Since folding garments on a low bench is easier than folding when holding them in the air, the low bench has the status of a work tool which rabbinically cannot be used.. Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman: Sabbaths and holidays were given only for eating and drinking. Since this mouth [is bothersome]30As E proves, this word, which was written by the Leiden scribe, is the correct expression. It was changed by the corrector into a word, reproduced in the Venice edition, which makes no sense in this context. (is smelling), they permitted him to be occupied with words of the Torah. Rebbi Berekhiah in the name of Rebbi Ḥiyya bar Abba: Sabbaths and holidays were given only for being occupied with words of the Torah31Here E has an explanatory addition which is attested to in some Medieval sources [Sefer Haˋittim §198 p. 290; some mss. of Meїri ad 118b, ed. I. S. Lange p. 459, Or zarua Šabbat §89; it is missing in the quotes of the paragraph in Šibbole Halleqet (ed. S. Buber fol. 34a) and Sefer Hamanhig (ed I. Raphael p. 181)]: “on weekdays since he is occupied he has no free time to occupy himself with words of Torah; holidays and Sabbaths were given to him to occupy himself with words of Torah.”. A baraita supports either one of them: What does one do? Either he sits down and eats or he sits and studies words of the Torah. One verse says, it is a Sabbath for the Eternal32Leviticus.23.3">Lev. 23:3. This means totally to the Eternal., and another verse says, an assembly for the Eternal33Deuteronomy.16.8">Deut. 16:8. This means partially to the Eternal., your God. How is that? Give part of it to the study of Torah and part to eat and to drink. Rebbi Abbahu said, a Sabbath for the Eternal34Exodus.20.10">Ex. 20:10. E shows that probably the quote Leviticus.23.3">Lev. 23:3 is intended., rest like the Eternal. Since the Eternal rested from saying, you also should rest from saying34Exodus.20.10">Ex. 20:10. E shows that probably the quote Leviticus.23.3">Lev. 23:3 is intended..
מַעֲשֶׂה בְחָסִיד אֶחָד שֶׁיָּצָא לְטַייֵל בְּכַרְמוֹ בַשַּׁבָּת וְרָאָה שָׁם פִּירְצָה אַחַת וְחָשַׁב לְגַדְּרוֹ בְמוֹצָאֵי שַׁבָּת. אָמַר. הוֹאִיל וְחָשַׁבְתִּי לְגַדְּרָהּ אֵינִי גוֹדְרָהּ עוֹלָמִית. מַה פָעַל לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא. זִימֵּן לוֹ סוּכָּה אַחַת שֶׁל נַצְפָּה וְעָלַת לְתוֹכָהּ וּגְדַרְתָּהּ. מִמֶּנָּה הָיָה נִיזּוֹן וּמִמֶּנָּה הָיָה מִתְפַּרְנֵס כָּל־יָמָיו. 36This paragraph is not in the original text of the Yerushalmi; it was added by the corrector and is not in E. A Yerushalmi source of the story is Lev. rabba 34(15) at the end. A slightly different version is in the Shabbat.150b">Babli 150b. It is clear that the mention of a “tent” in this connection is a scribal error; maybe it should be שִׂיחַ “bush”. It happened that a pious person went to promenade in his vineyard on the Sabbath when he saw there a breach which he decided to repair after the Sabbath. He said, because I wanted to repair I shall never repair it. What did the Holy One, praise to Him, do for him? He prepared for him a tent of caper bush which grew there and mended it. From it he was fed and from there was his sustenance all his days.
אָמַר רִבִּי חֲנִינָא. מִדּוֹחַק הִתִּירוּ לִשְׁאוֹל שָׁלוֹם בַּשַּׁבָּת. אָמַר רִבִּי חִייָא בַּר בָּא. רִבִּי שִׁמְעוֹן בֶּן יוֹחַי כַּד הֲוָה חֲמֵי לְאִימֵּיהּ מִשְׁתַּעְיָא סַגִּין הֲוָה אֲמַר לָהּ. אִימָּא. שׁוּבְתָא הִיא. תַּנֵּי. אָסוּר לִתבוֹעַ צְרָכָיו בַּשַּׁבָּת. רִבִּי זְעוּרָה שְׁאַל לְרִבִּי חִייָה בַּר בָּא. מָהוּ מֵימַר. רְעֵינוּ פַּרְנְסֵינוּ. אֲמַר לֵיהּ. טוּפּוֹס בְרָכוֹת כָּךְ הֵן. Rebbi Ḥanina said, with difficulty they permitted greeting on the Sabbath37This is continuation of the statement that talking on the Sabbath is frowned upon. In the Shabbat.12b">Babli, 12b, this is applied only to visits to the sick and mourners.. Rebbi Ḥiyya bar Abba said, when Rebbi Simeon ben Yoḥai saw that his mother enjoyed talking much, he said to her, mama, today is Sabbath. It was stated: It is forbidden to pray for his needs on the Sabbath. Rebbi Zeˋira asked Rebbi Ḥiyya bar Abba, may one say, “shepherd us, provide for us”38Expressions in the third benediction of Grace. (Cf. the author’s The Scholar’s Haggadah, p. 353.) The passage also is quoted in Lev. rabba 34 (Note 36).? He answered him, these are formulas39One may cleanse dishes from one meal for the next; one is not required to have new dishes for every repast. Shabbat.118a">Babli 118a. of benediction.
תַּנֵּי. מַדִּיחִין כּוֹסוֹת וּקְעָרוֹת וְתַמְחוּייִן מִלֵּילֵי שַׁבָּת לְשַׁחֲרִית מִשַּׁחֲרִית לַחֲצוֹת וּמֵחֲצוֹת לְמִנְחָה. מִן הַמִּנְחָה וּלְמַעֲלַה אָסוּר. וּבְכוֹסוֹת מוּתָּר. שֶׁאֵין קֶבַע לִשְׁתִייָה. רִבִּי יִרְמְיָה רִבִּי זְעוּרָה בְשֵׁם רַב חִייָה בַּר אַשִּׁי. אִשָּׁה פִיקַּחַת מַדִּיחָה כוּס כָּאן קָעָרָה כָאן תַּמְחוּי כָאן. נִמְצֵאת מַרְבֶּצֶת בֵּיתָהּ בַּשַּׁבָּת. It was stated: One rinses cups, pots, and plates from Friday Night to the morning, from morning to noon, from noon to afternoon39One may cleanse dishes from one meal for the next; one is not required to have new dishes for every repast. Shabbat.118a">Babli 118a.. After afternoon it is forbidden, only for cups it is permitted since drinking has no fixed times. Rebbi Jeremiah, Rebbi Zeˋira in the name of Rav Ḥiyya bar Ashi: An intelligent woman rinses a cup here, a pot there, a plate there; the result is that she waters down her house on the Sabbath40If she has a one story house with a dirt floor, she washes different pieces at different places and so sprinkles all places..
רִבִּי זְעוּרָה בְשֵׁם רַב חִסְדָּא. יוֹם הַכִּפּוּרִים שֶׁחָל לִהְיוֹת בַּשַּׁבָּת אֵין תוֹקְעִין. לְאַחַר שַׁבָּת אֵין מַבְדִּילִין. מַה. כְּרִבִּי עֲקִיבָה. בְּרַם כְּרִבִּי יִשְׁמַעֵאל מַבְדִּיל. שֶׁכֵּן חֶלְבֵי שַׁבָּת קְרֵיבִין בְּיוֹם הַכִּיפּוּרִים. אָמַר רִבִּי עֶזְרָא קוֹמֵי רִבִּי מָנָא. אֲפִילוּ כְּרִבִּי יִשְׁמַעֵאל לֹא יַבְדִּיל. כְּלוּם הוּא מַבְדִּיל אֶלָּא לְהַתִּיר לוֹ דָבָר שֶׁהוּא אָסוּר לוֹ. אִילּוּ הִקְטִיר חֶלְבֵי שַׁבַּת בַּשַּׁבָּת שֶׁמָּא אֵינוֹ מוּתָּר. אָמַר רִבִּי שְׁמוּאֵל אֲחוֹי דְרִבִּי בְּרֶכְיָה. וְיַבְדִּיל. שֶׁכָּךְ הוּא מַתִּיר לְהַדִּיחַ כְּבָשִׁים וּשְׁלָקוֹת. אָמַר רִבִּי יוֹסֵה. כְּלוּם הוּא מוּתָּר לְהַדִּיחַ כְּבָשִׁים וּשְׁלָקוֹת לֹא מִן הַמִּנְחָה וּלְמַעֲלָן. וְיַבְדִּיל מִן הַמִּנְחָה וּלְמַעֲלָן. מַה נַפְשָׁךְ. כּוֹס אֵין כָּאן. נֵר אֵין כָּאן. בַּמֶּה הוּא מַבְדִּיל. אָמַר רִבִּי אָבוּן. בִּתְפִילָּה. Rebbi Zeˋira in the name of Rav Ḥisda, if the Day of Atonement falls to be on the Sabbath41It seems that this means that the Day of Atonement falls on Friday, as in the parallel in the Shabbat.114b">Babli 114b. one does not blow42A public blowing of a ram’s horn on Friday afternoon towards evening at a fixed time before sundown to alert everybody to the coming of the Sabbath. The details of this Galilean procedure are found only in the Shabbat.35b">Babli, 35b. If Friday is the Day of Atonement, nobody is working and the sounding of the horn is unnecessary and therefore rabbinically forbidden., if after the Sabbath one does not make havdalah43The required declaration of a “difference between Sabbath (or holiday) and weekday” after the end of the Sabbath or the holiday. Rabbinically, no work may be performed before some form of havdalah. But since everything forbidden on the Sabbath also is forbidden on the Day of Atonement (Megillah 1:3:1" href="/Jerusalem_Talmud_Megillah.1.3.1">Mishnah Megillah 1:5), havdalah in this situation would make no sense. A special form of havdalah is required if Sunday is any other holiday since many things forbidden on the Sabbath are permitted on a holiday.. Why? Following Rebbi Aqiba. But following Rebbi Ismael he makes havdalah since the fats of the Sabbath11This refers to the Temple service. The left-over pieces of the sacrifices of one day have to be burned on the altar during the following night (Leviticus.6.2">Lev. 6:2,Leviticus.6.5">5). On the Sabbath, where burning is forbidden in general, only the sacrifice of the Sabbath (Numbers.28.9-10">Num. 28:9–10) is permitted. Therefore it is clear that remainders from a Friday service of any kind cannot be burned in the following night. The question is about the service in the night from the Sabbath to Sunday, in case burning also is forbidden on Sunday. R. Aqiba follows his Megillah 1:3:1" href="/Jerusalem_Talmud_Megillah.1.3.1">Mishnah (Megillah 1:5) that the only difference between Sabbath and the Day of Atonement is that violations of the Sabbath are criminal offenses while violations of the Day of Atonement are sins. are brought on the Day of Atonement44It is implicit in his position as reported in Shabbat 15:1:2-3:6" href="/Jerusalem_Talmud_Shabbat.15.1.2-3.6">Mishnah 3 that he considers the holiness of the Day of Atonement to be inferior to that of the Sabbath.. Rebbi Ezra said before Rebbi Mana, even according to Rebbi Ismael he should not make havdalah, since one only makes havdalah to permit things which were forbidden to him. If he would burn the fats of the Sabbath on the Sabbath, would that not be permitted? Rebbi Samuel the brother of Rebbi Berekhiah said, he should make havdalah since by it he permits to rinse pickled and parboiled [food]45One is permitted to start preparing food for breaking the fast some time before the end of the day of Atonement even though in general one is prohibited to do anything on a Sabbath or holiday to prepare for the following weekday. (This exception holds true even if the day of Atonement is a Sabbath proper.). Rebbi Yose said, he only is permitted to rinse pickled and parboiled [food] from the time of afternoon prayers or later. Could he make havdalah from the time of afternoon prayers or later? As you take it, there is no cup, there is no light46The standard havdalah uses a cup of wine, a torch, and spices (the latter is not needed for holidays and the day of Atonement). Berakhot 5:2:2-16" href="/Jerusalem_Talmud_Berakhot.5.2.2-16">Berakhot 5:2. On the Day of Atonement proper, neither a cup of wine nor fire is available., how can he make havdalah? Rebbi Abun said, in prayer47The original form of havdalah, cf. Berakhot 5:2:9" href="/Jerusalem_Talmud_Berakhot.5.2.9">Berakhot 5:2 Note 88..