Shabbat 300

ושל מה בכך מותר לחושבן

or of past expenditure may be calculated. But the following contradicts it: One may reckon up accounts that are not required, but one may not reckon up on the Sabbath accounts that are necessary. E.g., a man may say to his neighbour, 'I hired so many labourers for this field,' 'I expended so many <i>denarii</i> for this residence.' But he must not say to him, 'I have expended so much and am [yet] to expend so much'! — Then according to your reasoning, that [Baraitha] itself presents a difficulty.<span class="x" onmousemove="('comment',' The first Baraitha states in its first clause that one must not calculate past accounts, while the second clause states that past expenditure accounts are permitted. ');">¹</span>

ורמינהו חושבין חשבונות שאינן צריכין ואין מחשבין חשבונות שצריכין בשבת כיצד אומר אדם לחבירו כך וכך פועלים הוצאתי על שדה זו כך וכך דינרין הוצאתי על דירה זו אבל לא יאמר לו כך וכך הוצאתי וכך וכך אני עתיד להוציא

But in the one case he is [still] in possession of his employee's wages;<span class="x" onmousemove="('comment',' Then it is forbidden, for though incurred in the past, it has still to be paid. ');">²</span>

ולטעמיך קשיא לך היא גופא אלא הא דאיכא אגרא דאגירא גביה הא דליכא אגרא דאגירא גביה:

in the other he is not in possession of his employee's wages.

אין מחשיכין: תנו רבנן מעשה בחסיד אחד שנפרצה לו פרץ בתוך שדהו ונמלך עליה לגודרה ונזכר ששבת הוא ונמנע אותו חסיד ולא גדרה ונעשה לו נס ועלתה בו צלף וממנה היתה פרנסתו ופרנסת אנשי ביתו

ONE MUST NOT GO TO THE TEHUM TO AWAIT NIGHTFALL. Our Rabbis taught: It once happened that a breach was made in the field of a pious man and he decided to fence it about, when he recalled that it was the Sabbath, so he refrained and did not repair it; thereupon a miracle was performed for him, a caper bush grew up there, whence he and his household derived their livelihood.

א"ר יהודה אמר שמואל מותר לאדם לומר לחבירו לכרך פלוני אני הולך למחר שאם יש בורגנין הולך

Rab Judah said in Samuel's name: One may say to his neighbour [on the Sabbath]. 'I am going to that town to-morrow,' for if there are stations [on the road] he may go [on the Sabbath itself].<span class="x" onmousemove="('comment',' Burgin, pl. burganim, is an isolated residence on a road, often used as a station for travellers (Jast.). If the road to the town were dotted with these stations at intervals of less than seventy cubits the journey might be made even on the Sabbath. It is therefore permitted to mention it even in the absence of such stations. ');">³</span>

תנן אין מחשיכין על התחום לשכור פועלים ולהביא פירות בשלמא לשכור פועלים דבשבת לא מצי אגר אלא להביא פירות לימא שאם יש שם מחיצות מביא משכחת לה בפירות המחוברים

We learnt: ONE MUST NOT GO TO THE TEHUM TO AWAIT NIGHTFALL IN ORDER TO HIRE LABOURERS OR BRING IN PRODUCE. As for hiring, labourers, it is well, since one may not hire them on the Sabbath; but to fetch produce. let us say [that it is permitted], for if there were walls [partitions] there he might bring [it even on the Sabbath]?<span class="x" onmousemove="('comment',' I.e., if the road lay between walls it might technically be a private domain wherein carrying is permitted. ');">⁴</span>

והתני ר' אושעיא אין מחשיכין על התחום להביא תבן וקש בשלמא קש משכחת לה במחובר אלא תבן היכי משכחת לה בתיבנא סריא

— This [ruling of our Mishnah] can refer to produce attached [to the soil].<span class="x" onmousemove="('comment',' Which may not be detached under any circumstances. ');">⁵</span>

ת"ש מחשיכין על התחום לפקח על עסקי כלה ועל עסקי המת על עסקי כלה ומת אין על עסקי אחר לא

But R. Oshaia taught: One must not go to the tehum to await nightfall in order to bring straw or stubble. As for stubble, it is well: this can refer to attached; but to what can straw refer?<span class="x" onmousemove="('comment',' Which straw can be meant which shall not be permitted by Rab Judah's logic? ');">⁶</span>

בשלמא אחר דומיא דכלה משכחת לה למיגזא ליה אסא אלא מת מאי ניהו להביא לו ארון ותכריכין וקתני מת אין אבל אחר לא

— Offensive smelling straw.<span class="x" onmousemove="('comment',' Which may not be handled in any case, as it is mukzeh on account of its repulsiveness (v. supra 46a). ');">⁷</span>

ואמאי לימא שאם יש שם מחיצו' מביא מת נמי משכחת לה למיגזא ליה גלימא:

Come and hear: One may go to the tehum to await nightfall to attend to the affairs of a bride and the business of a corpse.<span class="x" onmousemove="('comment',' E.g. to arrange for the funeral. ');">⁸</span>

אבל מחשיכין: ואע"ג דלא אבדיל והאמר רבי אלעזר בן אנטיגנוס משום רבי אליעזר בן יעקב אסור לו לאדם שיעשה חפציו קודם שיבדיל וכי תימא דאבדיל בתפלה והאמר רב יהודה אמר שמואל המבדיל בתפלה צריך שיבדיל על הכוס וכי תימא דאבדיל על הכוס כוס בשדה מי איכא תרגמא רבי נתן בר אמי קמיה דרבא בין הגיתות שנו

Thus, only for the affairs of a bride or a corpse, but not for the business of any other. As for another [with a purpose] analogous to [that of] a bride, it is well:<span class="x" onmousemove="('comment',' For the implication must be that for the same purpose where it is permitted in connection with a bride or a corpse it is forbidden in connection with another. ');">⁹</span>

א"ל ר' אבא לרב אשי במערבא אמרינן הכי המבדיל בין קודש לחול ועבדינן צורכין אמר רב אשי כי הוינא בי רב כהנא הוה אמר המבדיל בין קודש לחול ומסלתינן סילתי:

this is conceivable where one desires to cut a myrtle for him.<span class="x" onmousemove="('comment',' An overhead awning of myrtles was erected for a bride. Thus it is permitted for a bride, but not for another, since the myrtles are attached to the soil and may not be cut on the Sabbath. ');">¹⁰</span>

כלל אמר אבא שאול כל שאני וכו': (איבעיא להו) אבא שאול אהייא אילימא ארישא קאי אין מחשיכין על התחום לשכור פועלים להביא פירות

But what can the purpose in connection with a corpse be? [Presumably] in order to bring a coffin and shrouds; yet he [the Tanna] specifies a corpse. but not another;<span class="x" onmousemove="('comment',' Though bringing a coffin and shrouds is just the same as bringing any other article. ');">¹¹</span> yet why so: let us argue that [it is permissible for another too], for if there were walls there he might bring [articles even on the Sabbath]? — In the case of a corpse too, it is conceivable where the purpose is to cut out shrouds for him.<span class="x" onmousemove="('comment',' By analogy, another might desire to go to the tehum in order to be ready to cut out a suit, and this is forbidden. ');">¹²</span> BUT ONE MAY GO TO THE TEHUM TO AWAIT NIGHTFALL, etc. Though he did not recite habdalah?<span class="x" onmousemove="('comment',' V. Glos.. and p. 333, n. 2. The difficulty is the last clause: surely he may not cut down produce before reciting habdalah? ');">¹³</span> Surely R. Eleazar b. Antigonus said on R. Eliezer b. Jacob's authority: One is forbidden to attend to his affairs before reciting habdalah. And should you answer that he recites habdalah in the Prayer,<span class="x" onmousemove="('comment',' The 'Prayer' always refers to the 'Eighteen Benedictions', in the fourth of which a habdalah passage is inserted; v. P.B. p. 94d; Elbogen, Der Judische Gottesdienst, pp. 46f; 120f. ');">¹⁴</span> surely Rab Judah said in Samuel's name: He who recites habdalah in the Prayer must [also] recite it over a cup [of wine]?<span class="x" onmousemove="('comment',' Habdalah originally was not a statutory addition to the Sabbath evening Prayer; op. cit. ');">¹⁵</span> And should you answer that he does recite habdalah over a cup. — [it may be asked] is a cup procurable in the fields? — R. Nathan b. Ammi explained this before Raba: They learnt this of the season of wine pressing.<span class="x" onmousemove="('comment',' A cup of wine is then obtainable in the fields. ');">¹⁶</span> R. Abba said to R. Ashi: In the West [Palestine] we say thus: 'He who makes a distinction between holy and profane', and then we attend to our affairs. R. Ashi related: 'When I was at R. Kahana's academy he used to recite, 'Who makest a distinction between holy and profane,' and then we chopped up logs. ABBA SAUL STATED A GENERAL PRINCIPLE: WHATEVER I HAVE, etc. To what does Abba Saul refer? Shall we say that he refers to the first clause, [viz.,] ONE MUST NOT GO TO THE TEHUM TO AWAIT NIGHTFALL, IN ORDER TO HIRE LABOURERS OR BRING IN PRODUCE, —