Моед (Свята) — Мішна

Моед (Свята)

Моед (Свята) — Мішна на Бет га-Мідраш: текст на івриті та його український переклад, із Раші й великими коментаторами. Безкоштовно, онлайн.

יְצִיאוֹת הַשַּׁבָּת שְׁתַּיִם שֶׁהֵן אַרְבַּע בִּפְנִים, וּשְׁתַּיִם שֶׁהֵן אַרְבַּע בַּחוּץ. כֵּיצַד. הֶעָנִי עוֹמֵד בַּחוּץ וּבַעַל הַבַּיִת בִּפְנִים, פָּשַׁט הֶעָנִי אֶת יָדוֹ לִפְנִים וְנָתַן לְתוֹךְ יָדוֹ שֶׁל בַּעַל הַבַּיִת, אוֹ שֶׁנָּטַל מִתּוֹכָהּ וְהוֹצִיא, הֶעָנִי חַיָּב וּבַעַל הַבַּיִת פָּטוּר. פָּשַׁט בַּעַל הַבַּיִת אֶת יָדוֹ לַחוּץ וְנָתַן לְתוֹךְ יָדוֹ שֶׁל עָנִי, אוֹ שֶׁנָּטַל מִתּוֹכָהּ וְהִכְנִיס, בַּעַל הַבַּיִת חַיָּב וְהֶעָנִי פָּטוּר. פָּשַׁט הֶעָנִי אֶת יָדוֹ לִפְנִים וְנָטַל בַּעַל הַבַּיִת מִתּוֹכָהּ, אוֹ שֶׁנָּתַן לְתוֹכָהּ וְהוֹצִיא, שְׁנֵיהֶם פְּטוּרִין. פָּשַׁט בַּעַל הַבַּיִת אֶת יָדוֹ לַחוּץ וְנָטַל הֶעָנִי מִתּוֹכָהּ, אוֹ שֶׁנָּתַן לְתוֹכָהּ וְהִכְנִיס, שְׁנֵיהֶם פְּטוּרִין:The acts of carrying out from a public domain into a private domain or vice versa, which are prohibited on Shabbat, are primarily two basic actions that comprise four cases from the perspective of a person inside a private domain, and two basic actions that comprise four cases from the perspective of a person outside, in a public domain. The mishna elaborates: How do these eight cases take place? In order to answer that question, the mishna cites cases involving a poor person and a homeowner. The poor person stands outside, in the public domain, and the homeowner stands inside, in the private domain. The poor person lifted an object in the public domain, extended his hand into the private domain, and placed the object into the hand of the homeowner. In that case, the poor person performed the prohibited labor of carrying from the public domain into the private domain in its entirety. Or, the poor person reached his hand into the private domain, took an item from the hand of the homeowner, and carried it out into the public domain. In that case, the poor person performed the prohibited labor of carrying out from the private domain into the public domain in its entirety. In both of these cases, because the poor person performed the prohibited labor in its entirety, he is liable and the homeowner is exempt. The mishna cites two additional cases. In these, the prohibited labor is performed by the homeowner, who is in the private domain: The homeowner lifted an item in the private domain, extended his hand into the public domain, and placed the object into the hand of the poor person. In that case, the homeowner performed the labor of carrying out from the private domain into the public domain in its entirety. Or, the homeowner reached his hand into the public domain, took an object from the hand of the poor person, and carried it into the private domain. In that case, the homeowner performed the labor of carrying from the public domain into the private domain in its entirety. In both of those cases, because the homeowner performed the prohibited labor in its entirety, he is liable and the poor person is exempt. There are four additional cases where neither the homeowner nor the poor person performed the labor in its entirety, and therefore neither is liable: The poor person extended his hand into the private domain and either the homeowner took an object from his hand and placed it in the private domain or the homeowner placed an object into the hand of the poor person, and the poor person carried the object out into the public domain. In those cases and the two that follow, the act of transferring the object from one domain to another was performed jointly by two people, the poor person and the homeowner. Because each performed only part of the prohibited labor, both of them are exempt. So too, in a case where the homeowner extended his hand into the public domain and, either the poor person took an object from the homeowner’s hand and placed it in the public domain or the poor person placed an object into the homeowner’s hand and the homeowner carried the object into the private domain. Because each performed only part of the prohibited labor, both of them are exempt.

לֹא יֵשֵׁב אָדָם לִפְנֵי הַסַּפָּר סָמוּךְ לַמִּנְחָה, עַד שֶׁיִּתְפַּלֵּל. לֹא יִכָּנֵס אָדָם לַמֶּרְחָץ וְלֹא לַבֻּרְסְקִי וְלֹא לֶאֱכֹל וְלֹא לָדִין. וְאִם הִתְחִילוּ, אֵין מַפְסִיקִין. מַפְסִיקִים לִקְרוֹת קְרִיאַת שְׁמַע, וְאֵין מַפְסִיקִים לַתְּפִלָּה:After having dealt with the limited and defined topic of the halakhot of carrying out on Shabbat, the mishna begins to deal with the halakhot of Shabbat chronologically, beginning with activities that one may not perform prior to the onset of Shabbat. With regard to one’s daily conduct, the mishna says: A person may not sit before the barber adjacent to the time of minḥa until he recites the afternoon prayer. And a person may not enter the bathhouse and may not enter to work in a tannery [burseki]. And he may neither begin to eat a meal nor to sit in judgment until he prays. And however, if they already began engaging in those activities, they need not stop and recite the Amida prayer. The tanna articulated a principle: One stops engaging in all of these activities to recite Shema and one does not stop to recite the Amida prayer.

לֹא יֵצֵא הַחַיָּט בְּמַחְטוֹ סָמוּךְ לַחֲשֵׁכָה, שֶׁמָּא יִשְׁכַּח וְיֵצֵא. וְלֹא הַלַּבְלָר בְּקֻלְמוֹסוֹ. וְלֹא יְפַלֶּה אֶת כֵּלָיו, וְלֹא יִקְרָא לְאוֹר הַנֵּר. בֶּאֱמֶת אָמְרוּ, הַחַזָּן רוֹאֶה הֵיכָן תִּינוֹקוֹת קוֹרְאִים, אֲבָל הוּא לֹא יִקְרָא. כַּיּוֹצֵא בוֹ, לֹא יֹאכַל הַזָּב עִם הַזָּבָה, מִפְּנֵי הֶרְגֵּל עֲבֵרָה:This mishna deals with various decrees, especially with regard to the halakhot of Shabbat, which were issued in order to distance a person from transgressions that he is liable to commit through habit and routine. The mishna said: The tailor may not go out with his needle adjacent to nightfall on Shabbat eve, lest he forget that he is carrying the needle and go out with it to the public domain even after Shabbat begins. And, similarly, the scribe [lavlar] may not go out with his quill[kulmos] for the same reason. And one may not shake his clothes on Shabbat to rid them of lice; and one may not read a book by candlelight, so that he will not come to adjust the wick of the lamp. However, in truth they said an established halakha: The attendant sees where in the book the children under his supervision are reading in the Torah, even by candlelight on Shabbat. However, he himself may not read. Similarly, the Sages issued a similar decree with regard to other halakhot, as they said: The zav may not eat even with his wife the zava, despite the fact that they are both ritually impure, because, by eating together, they will come to excessive intimacy and become accustomed to sin.

וְאֵלּוּ מִן הַהֲלָכוֹת שֶׁאָמְרוּ בַעֲלִיַּת חֲנַנְיָה בֶן חִזְקִיָּה בֶן גֻּרְיוֹן כְּשֶׁעָלוּ לְבַקְּרוֹ. נִמְנוּ וְרַבּוּ בֵּית שַׁמַּאי עַל בֵּית הִלֵּל, וּשְׁמֹנָה עָשָׂר דְּבָרִים גָּזְרוּ בוֹ בַיּוֹם:And these are among the halakhot that the Sages, who went up to visit him, said in the upper story of Ḥananya ben Ḥizkiya ben Garon. The precise nature of these halakhot will be explained in the Gemara. These halakhot are considered one unit because they share a distinctive element. Since many Sages were there, among them most of the generation’s Torah scholars in Eretz Yisrael, they engaged in discussion of various halakhot of the Torah. It turned out that when the people expressing opinions were counted, the students of Beit Shammai outnumbered the students of Beit Hillel, and they issued decrees with regard to eighteen matters on that day in accordance with the opinion of Beit Shammai.

בֵּית שַׁמַּאי אוֹמְרִים, אֵין שׁוֹרִין דְּיוֹ וְסַמְמָנִים וְכַרְשִׁינִים, אֶלָּא כְּדֵי שֶׁיִּשּׁוֹרוּ מִבְּעוֹד יוֹם. וּבֵית הִלֵּל מַתִּירִין:In this mishna there is a fundamental dispute between Beit Hillel and Beit Shammai: Must one begin refraining from actions prohibited on Shabbat on Shabbat eve? Or, may one initiate an action prior to Shabbat, even if he knows that it will continue on its own on Shabbat itself? These are the details of that dispute: Beit Shammai say: One may only soak dry ink in water and dry plants, which produce dyes, in water and vetch for animal food to soften them in water on Shabbat eve, adjacent to Shabbat,if there is clearly sufficient time for them to soak for their designated purpose while it is still day, before Shabbat begins, and their continued soaking on Shabbat will have no effect. And Beit Hillel permit doing so.

Mishnah Shabbat.1