משנה: שְׁלשָׁה דְבָרִים צָרִיךְ אָדָם לוֹמַר בְּתוֹךְ בֵּיתוֹ עֶרֶב שַׁבָּת עִם חֲשֵׁיכָה. עִשַּׁרְתֶּן עֵירַבְתֶּן הַדְלִיקוּ אֶת הַנֵּר. סָפֵק חֲשֵׁיכָה סָפֵק אֵינוֹ חֲשֵׁיכָה אֵין מְעַשְּׁרִין אֶת הַוַּדַּאי וְאֵין מַטְבִּילִין אֶת הַכֵּלִים וְאֵין מַדְלִיקִין אֶת הַנֵּרוֹת אֲבָל מְעַשְּרִין אֶת הַדְּמַאי וּמְעָֽרְבִין וְטוֹמְנִין אֶת הַחַמִּין׃ MISHNAH: Three things a person has to say in his house Friday afternoon before it gets dark: Did you give tithe23New produce grown by Jewish farmers in the Holy Land, once the harvest has been completed, may not be consumed unless heave and tithes were taken. Heave is a small amount and a sanctum; one may assume that the farmer took care of it before the produce came to market. But tithe is a full 10% and is essentially a civil obligation for the benefit of Levites; one may not assume that the farmer took care of this obligation. Since food consumed on the Sabbath has to be prepared beforehand (Ex. 16:23), it is impossible to take tithe on the Sabbath since this would transform non-edibles into edibles., did you make an eruv24The symbolic sharing of space, a courtyard or a dead-end street, by several families turning the space into their private domain with regard to the laws of the Sabbath; details are the subject of Tractate Eruvin. Sadducees considered pharisaic eruvim as Sabbath desecrations., kindle the light25The last action necessary in preparation of the Sabbath. The head of household has to determine that everything is ready for the Sabbath but he does not light himself; this is the obligation of the wife.! If there is a doubt whether it is dark or not dark one does not tithe what is certain26If there is knowledge that tithe had not been given, the food cannot be made ready for consumption after sundown., nor immerse vessels27Impure vessels which cannot be used in a Cohen’s household who eats heave or an Israel’s household who eats his profane food in ritual purity cannot be purified by immersion in a miqweh during twilight., not kindle lights, but one may tithe what is questionable28Produce where there is no certain knowledge, only a suspicion that tithe had not been given, the subject of Tractate Demay. Since such produce may be fed to the poor and strangers it cannot be classified as “unprepared”. Therefore the deficiency may be corrected during twilight hours when any Sabbath restrictions only apply rabbinically., and make an eruv, and store away hot food29Hot food to be kept warm for the Sabbath noon meal in insulating material as explained in Chapter 4..
הלכה: מתני׳. שְׁלשָׁה דְבָרִים צָרִיךְ אָדָם לוֹמַר בְּתוֹךְ בֵּיתוֹ כול׳. תַּנֵּי. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. הִילְכוֹת הַקּוֹדֶשׁ וְחַטָּאוֹת וְהֶכְשֵׁירוֹת הֵן הֵן גּוּפֵי הֲלָכוֹת. וּשְׁלָשְׁתָּן נִמְסְרוּ לְעַמֵּי הָאָרֶץ. הִילְכוֹת הַקּוֹדֶשׁ. דְּתַנִּינָן. אִם אָמַר. הִפְרַשְׁתִּי בְּתוֹכָהּ רְבִיעִית קוֹדֶשׁ. נֶאֱמָן. חַטָּאוֹת. דְּתַנִּינָן. הַכֹּל נֶאֱמָנִין עַל חַטָּאת. הֶכְשֵׁירוֹת. דְּתַנִּינָן. וְעַל כּוּלָּן עַם הָאָרֶץ נֶאֱמָנִין לוֹמַר טְהוֹרִין הֵן. לָא צוֹרְכָה דְלָאו. הַדְלִיקוּ אֶת הַנֵּר. עִישַּרְתֶּן וְעֵירַבְתֶּן הִדְלִיקוּ. אָמַר רִבִּי חִייָא בַּר אַבָּא. מְתּוֹךְ שֶׁאַתָּה מַחְמִיר עָלָיו בְּקַלָּה אַף הוּא מַחְמִיר עַל עַצְמוֹ בַחֲמוּרָה. אָמַר רִבִּי חַגַּיי. רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק הֲוָה מְפַקֵּד גַּו בֵּייתֵיהּ. עֵירַבְתֶּן הַדְלִיקוּ אֶת הַנֵּר. וְלָמָּה לֹא אָמַר. עִישַּרְתֶּן. אֶלָּא כָל מַה דַהֲוָה אֲכִיל. מִן שׁוּקָא הֲוָה אֲכִיל. HALAKHAH: Mishnah: “Three things a person has to say in his house,” etc. 218Babli 32a, Tosephta 2:10. It was stated: Rabban Simeon ben Gamliel says, the practices of sancta, and purifying waters, and preparations for impurity, are of the most important practices and all three have been handed over to the vulgar. The practices of sancta, as we have stated219Mishnah Ḥagigah 3:4. A vulgar person is a person who is not careful to keep the laws of purity in his daily life and to be punctilious in observing the laws of tithes (cf. Introduction to Tractate Demay, pp. 349–350). The Mishnah states that if a vulgar gives heave from his wine making (which everybody is assumed to do) the Cohen who is a Fellow, punctilious in all these rules, may accept the heave as pure only at grape-pressing time. But if the vulgar tells him that part of the juice is dedicated as libation offering in the Temple, the Cohen may accept it all year long since the vulgar will strictly follow all rules of purity connected with the Temple.: “If he said, I separated into it a quartarius of sanctum, he must be believed.” Purifying waters, as we have stated220Mishnah Parah 5:1. Water used for the purification rite with the ashes of the Red Cow (Num. 19) must be treated following very strict rules. Nevertheless any vulgar can be trusted in this matter since the purification rite is needed before a visit to the Temple.: “Everybody is trustworthy about purifying water.” Preparations for impurity, as we have stated221Food can become impure only if it is “prepared” for impurity by intentional contact with water (cf. Demay 2:3 Note 141, Terumot 1:1 Notes 7,9, Niddah 2:6 Notes 98–100). Since the vulgar person is impure, if he asserts that something of his is pure it means that it is impervious to impurity.: “About all these the vulgar is trustworthy to say that they are pure.”It should have been necessary222Making a fire on the Sabbath is a biblical Sabbath violation; giving tithe and making an eruv at twilight are only rabbinical violations. It should have been necessary to first make sure that no biblical violation occurs; cf. the next paragraph.: Kindle the light, did you give tithe, did you make an eruv, kindle223This last word should be deleted with G.? Rebbi Ḥiyya bar Abba224In G: R. Ḥiyya bar Ada. It is impossible to decide which reading is correct. said, since you are strict with him for the easier rules he will be strict with himself with the weighty one. Rebbi Ḥaggai said, Rebbi Samuel bar Rav Isaac commanded his house, did you make an eruv, did you kindle the light? Why did he not say, did you give tithe? Because all he ate, he ate from the market225He was of Babylonian origin and never acquired land in Galilee. Since he bought his food only from trustworthy suppliers he never had to tithe anything (Demay2:2 Note 126)..
מתני׳. סָפֵק חֲשֵׁיכָה סָפֵק אֵינוֹ חֲשֵׁיכָה כול׳. מַעֲשֶׂה בֶירִבִּי לִיעֶזֶר שֶׁהָיָה גוֹסֵס עֶרֶב שַׁבָּת עִם חֲשֵׁיכָה. וְנִכְנַס הוֹרְקְנוֹס בְּנוֹ לַחֲלוֹץ אֶת תְּפִילָּיו. אָמַר לוֹ. בְּנִי. הִינַּחְתָּ מִצְוַת הַנֵּר שֶׁהִיא שְׁבוּת וְחַייָבִין עָלֶיהָ כָּרֵת. וּבָאתָה לַחֲלוֹץ תְּפִילִּין שֶׁאֵינָן אֶלָּא רְשׁוּת וְאֵינָן אֶלָּא מִצְוָה. יָצָא לוֹ וְהָיָה צוֹעֵק וְאָמַר. אוֹי לִי שֶׁנִּטְרְפָה דַעְתּוֹ שֶׁלְּאַבָּא. אָמַר לוֹ. דַּעְתָּךְ הִיא שֶׁנִּטְרְפָה. דַּעְתִּי הִיא לֹא נִטְרְפָה. כֵּיוָן שֶׁרָאוּ תַלְמִידָיו שֶׁהֵשִׁיבוֹ דָבָר שֶׁלְּחָכְמָה נִכְנְסוּ אֶצְלוֹ וְהָיוּ שׁוֹאֲלִין אוֹתוֹ. וְהָיָה אוֹמֵר לָהֶן עַל הַטָּמֵא טָמֵא וְעַל הַטָּהוֹר טָהוֹר. וּבָאַחֲרוֹנָה אָמַר טָהוֹר. וְנִסְתַּלְּקָה נִשְׁמָתוֹ. אָֽמְרִין. נִיכָּר רִבִּי שֶׁהוּא טָהוֹר. אָמַר רִבִּי מָנָא. וְעַד כְּדוֹן נִיכָּר. נִכְנַס רִבִּי יְהוֹשֻׁעַ וְחָלַץ אֶת תְּפִילָּיו וְהָיָה מְגַפְּפוֹ וּמְנַשְׁקוֹ וּבוֹכֶה וְאוֹמֵר. רִבִּי רִבִּי. הוּתָּר הַנֵּדֶר. רִבִּי. רֶ֤כֶב יִשְׂרָאֵל֙ וּפָ֣רָשָׁ֔יו. Mishnah: “If there is a doubt whether it is dark or not dark,” etc. 226A different version is in the Babli, Sanhedrin 68a, and Avot dR. Natan A, Chapter 25. It happened that Rebbi Eliezer was dying on a Friday when it got dark. His son Hyrcanus entered to remove his phylacteries227Which are worn neither during nighttime nor on the Sabbath.. He told him, my son, you neglected the commandment of the light which is for the Sabbath and for which one incurs extirpation and you came to remove phylacteries which is only rabbinical and is only a [positive] commandment228The translation of the technical terms which in the Babli are read as רְשׁוּת “voluntary act”, שְׁבוּת “rabbinic Sabbath prohibition”, and מִצְוָה “commandment” follows S. Lieberman in Tarbiz 5 (1934) pp. 97–99.. He left crying and said, woe to me that my father has lost his mind. He told him, your mind is lost, my mind is not lost. When his students saw that he answered him wisely they entered to him and started asking him. He answered on the impure impure and the pure pure; at the end he said “pure” and his soul vanished. They said, it is clear that our teacher is pure. Rebbi Mana said, it still is clear. Rebbi Joshua entered, removed his phylacteries, was embracing him, and kissing him, and crying, and said, my teacher, my teacher, the vow has been dissolved229The ban imposed on R. Eliezer for his refusal to accept a majority decision was at variance with his traditions.; my teacher, chariot of Israel and its riders2302K. 2:12..
מתני׳. וְאֵין מַטְבִּילִין אֶת הַכֵּלִים. מַתְנִיתָא בְכֵלִים גְּדוֹלִים. אֲבָל בְּכֵלִים קְטַנִּים מַעֲרִים עֲלֵיהֶן וּמַטְבִּילָן. תַּנֵּי רִבִּי הוֹשַׁעְיָה. מְמַלֵּא הוּא אָדָם בְּכֵלִי טָמֵא מִן הַבּוֹר וּמַעֲרִים עָלָיו וּמַטְבִּילוֹ. תַּנֵּי. נָפַל דְּלָיוֹ לְתוֹךְ הַבּוֹר. נָֽפְלוּ כֵלָיו לְתוֹךְ הַבּוֹר. מַעֲרִים עֲלֵיהֶן וּמַטְבִּילָן. תְּרֵין אֲמוֹרִין. חַד אָמַר. בְּכֵלִים שֶׁנִּיטְמְאוּ בְאַב הַטּוּמָאָה. וְחוֹרָנָה אָמַר. בְּכֵלִים שֶׁנִּיטְמְאוּ בִּוְלָד הַטּוּמָאָה. וְחוֹרָנָה אָמַר. מָתִיב מָאן דָּמַר בְּאַב הַטּוּמָאָה לְמָאן דָּמַר בִּוְלָד הַטּוּמָאָה. אֲפִילוּ בְחוֹל יְהֵא טָעוּן הַעֲרֵב שֶׁמֶשׁ. אָמַר לֵיהּ. בְּרוֹצֶה לִשְׁתַּמֵּשׁ בָּהֶן חוּלִין בְּטָהֳרָה. Mishnah: “nor immerse vessels27Impure vessels which cannot be used in a Cohen’s household who eats heave or an Israel’s household who eats his profane food in ritual purity cannot be purified by immersion in a miqweh during twilight..” 231A parallel to this paragraph is Beṣah2:2 (י). Babli Beṣah 18a. Our Mishnah is about large vessels but for small vessels one may be cunning about them and immerse them. Rebbi Hoshaia stated, a person may fill an impure vessels from a cistern, be cunning about it232The cistern serves as a miqweh; the vessel by falling in certainly was completely immersed. But a miqweh purifies only with corresponding intent (cf. Note 68); therefore the owner has to be cunning, i. e., remove the vessel from the cistern with the intent that it should be pure. and immerse it. It was stated: If his pail fell into a cistern, or his vessels fell into a cistern, he may be cunning about them and immerse them. Two Amoraim, one said, about vessels impure in original impurity233Which is biblical.; the other said, about vessels impure in derivative impurity. He who said in (original)234Clearly one has to switch “original” and “derivative” with the Beṣah text. impurity objected to the one who said in (derivative)234Clearly one has to switch “original” and “derivative” with the Beṣah text. impurity, even on a weekday it would require sundown235An impure vessel which becomes pure by immersion in a miqweh can be used for sanctified food only after the next sundown (Lev. 11:32). For a vessel immersed at twilight this is only after almost 24 hours.? He answered him, if he wants to use them to eat profane food in purity236The vessel is pure and the food is not sanctified..
רִבִּי יִרְמְיָה וְרִבִּי זְעִירָה בְשֵׁם רִבִּי חִייָא בַּר אַשִּׁי. אִשָּׁה פִיקַּחַת מַדִּיחָה כוֹס כָּאן קְעָרָה כָאן תַּמְחוּי כָאן וְנִמְצֵאת מַרְבֶּצֶת אֶת בֵּיתָהּ בַּשַּׁבָּת. Rebbi Jeremiah, Rebbi Zeˋira in the name of Rebbi Ḥiyya bar Ashi. A quick woman will rinse a cup here237Washing the dishes after Sabbath meals. The house has a dirt floor and only one story. Babli 95a., a pot there, a plate there and end up watering down her house on the Sabbath.
מתני׳. אֲבָל מְעַשְּרִין אֶת הַדְּמַאי. רִבִּי יוֹסֵה בְשֵׁם רִבִּי אַבָּהוּ רִבִּי חִזְקִיָּה בְשֵׁם רִבִּי יוּדָה בֶּן פָּזִי. דְּמַיי דְּמִיתְקָן דְּמַאי לֹא תִקֵּן. Mishnah: “But one may tithe what is questionable28Produce where there is no certain knowledge, only a suspicion that tithe had not been given, the subject of Tractate Demay. Since such produce may be fed to the poor and strangers it cannot be classified as “unprepared”. Therefore the deficiency may be corrected during twilight hours when any Sabbath restrictions only apply rabbinically..” Rebbi Yose in the name of Rebbi Abbahu, Rebbi Ḥizqiah in the name of Rebbi Jehudah bar Pazi: “maybe it was put in order, maybe it was not put in order.238This explains the meaning of the word “demay”. The correct text is in Maˋaser Šeni 5:9, Note 193.”
וּמְעָֽרְבִין וְטוֹמְנִין אֶת הַחַמִּין׃ אָמַר רִבִּי חִייָא בַּר אַשִּׁי. הָדָא דְתֵימַר בְּעֵירוּבֵי חֲצֵירוֹת. אֲבָל בְּעֵירוּבֵי תְחוּמִין דְּבַר תּוֹרָה הֵן. “And make an eruv, and store away hot food29Hot food to be kept warm for the Sabbath noon meal in insulating material as explained in Chapter 4..” Rebbi Ḥiyya bar Ashi said, this is about eruv of courtyards24The symbolic sharing of space, a courtyard or a dead-end street, by several families turning the space into their private domain with regard to the laws of the Sabbath; details are the subject of Tractate Eruvin. Sadducees considered pharisaic eruvim as Sabbath desecrations.. But eruvim of domains are a matter of biblical law239Since adjacent courtyards and dead-end streets are not thoroughfares, there is no biblical prohibition involved in declaring common ground as common private domain. The Sabbath domain belonging to a town is a rectangle oriented North-South and East-West containing the entire town and another 2000 cubits outside town in each of the cardinal directions, inspired by the description of Levitic cities in Num. 35:1–8. An Eruv Teḥumin is a personal action in which a person renounces his right to go outside town in one direction and in compensation may go 4000 cubits in the other direction. If another town would be reached in this space, that town also becomes part of his Sabbath domain. This action clearly involves public domain by biblical standards (even though the restriction to 2000 cubits may be purely rabbinical) and therefore must be completed before sundown..