הִלְכוֹת שַׁבָּת · פֶּרֶק כ״ו

כָּל כְּלֵי הָאוֹרֵג וַחֲבָלָיו וְקָנִים שֶׁלּוֹ

All utensils of the weaver, and his cords, and the reeds of his,

מֻתָּר לְטַלְטְלָן כִּכְלִי שֶׁמְּלַאכְתּוֹ לְאִסּוּר

it is permitted to move them like a utensil whose work is for prohibition, which may be moved for its own space or for its use,

חוּץ מִכֹּבֶד הָעֶלְיוֹן וְכֹבֶד הַתַּחְתּוֹן

except from the upper beam and the lower beam of the loom,

לְפִי שֶׁאֵין נִטָּלִין מִפְּנֵי שֶׁהֵן תְּקוּעִין.

because they are not moved, because they are fixed in place.

וְכֵן הָעַמּוּדִים שֶׁל אוֹרֵג אָסוּר לְטַלְטְלָן

And so, the pillars of a weaver, it is forbidden to move them,

שֶׁמָּא יְתַקֵּן הַגֻּמּוֹת שֶׁלָּהֶן.

lest he will repair the holes of theirs in the ground when replacing them.

וּשְׁאָר כְּלֵי הָאוֹרֵג מֻתָּרִין:

And the rest of the utensils of the weaver are permitted to be moved.

מִכְבָּדוֹת שֶׁל תְּמָרָה וְכַיּוֹצֵא בָּהֶן שֶׁמְּכַבְּדִין בָּהֶן אֶת הַקַּרְקַע

Brooms of date-palm and the like of them that they sweep with them — the ground,

הֲרֵי הֵן כִּכְלִי שֶׁמְּלַאכְתּוֹ לְהֶתֵּר

behold they are like a utensil whose work is for permission,

שֶׁהֲרֵי מֻתָּר לְכַבֵּד בְּשַׁבָּת.

since indeed it is permitted to sweep on Shabbos.

לְבֵנִים שֶׁנִּשְׁאֲרוּ מִן הַבִּנְיָן

Bricks that remained from the building,

הֲרֵי הֵן כִּכְלִי שֶׁמְּלַאכְתּוֹ לְהֶתֵּר

behold they are like a utensil whose work is for permission,

מִפְּנֵי שֶׁרְאוּיִין לְהָסֵב עֲלֵיהֶן

because they are fit to recline upon them,

שֶׁהֲרֵי שָׁפִין אוֹתָן וּמְתַקְּנִין אוֹתָן.

since people normally smooth them and adjust them for sitting.

וְאִם צָבַר אוֹתָן

And if he piled them up in a stack,

הֲרֵי הִקְצָם וְאָסוּר לְטַלְטְלָם:

behold he set them aside for building, and it is forbidden to move them.

חֶרֶס קְטַנָּה מֻתָּר לְטַלְטְלָהּ

A small shard of earthenware is permitted to be carried on Shabbos,

אֲפִלּוּ בִּרְשׁוּת הָרַבִּים

even in the public domain where carrying is generally restricted,

הוֹאִיל וּרְאוּיָה הִיא בְּחָצֵר

since it is fit for use in a courtyard

לְכַסּוֹת בָּהּ פִּי כְּלִי קָטָן.

to cover with it the opening of a small utensil, so it still retains the status of a useful vessel.

מְגוּפַת חָבִית שֶׁנִּתְכַּתְתָּה

Regarding the clay stopper of a barrel that was crushed and broken,

הִיא וּשְׁבָרֶיהָ מֻתָּר לְטַלְטְלָהּ

both it and its pieces are permitted to be carried because they are still usable to cover smaller vessels;

וְאִם זְרָקָהּ לָאַשְׁפָּה מִבְּעוֹד יוֹם

but if he threw it into the garbage dump while it was yet day, before Shabbos, thereby demonstrating that he has completely discarded it and considers it useless,

אָסוּר לְטַלְטְלָהּ.

it is forbidden to carry it on Shabbos because it has become muktzeh.

כְּלִי שֶׁנִּתְרוֹעֵעַ

With regard to a utensil that became shaky and is about to break,

לֹא יִתְלֹשׁ מִמֶּנּוּ חֶרֶס

one may not detach from it a shard on Shabbos

לְכַסּוֹת בּוֹ אוֹ לִסְמֹךְ בּוֹ:

to cover a vessel with it, or to support a vessel with it, because detaching it constitutes a violation of the melacha of finishing a vessel or tearing down.

מֻתָּר לְהַכְנִיס לְבֵית הַכִּסֵּא שָׁלֹשׁ אֲבָנִים מְקֻרְזָלוֹת לְקַנֵּחַ בָּהֶן

It is permitted to bring into the privy three rounded stones to clean with them on Shabbos, even though they are otherwise muktzeh, because of the great importance of kavod habriyos (human dignity).

וְכַמָּה שִׁעוּרָן כִּמְלֹא הַיָּד.

And how much is their measure? Up to like the fullness of the hand.

אֲבָל אֲדָמָה שֶׁהִיא קְרוֹבָה לְהִתְפָּרֵךְ אָסוּר לְטַלְטְלָהּ לְקַנֵּחַ בָּהּ.

But earth which is close to crumbling, since it might crumble into dust while wiping and violate the melacha of grinding, it is forbidden to carry it to clean with it.

וּמֻתָּר לְהַעֲלוֹת אֲבָנִים לַגַּג לְקַנֵּחַ בָּהֶן.

And it is permitted to bring up stones to the roof to clean with them if that is where the privy is located.

יָרְדוּ עֲלֵיהֶן גְּשָׁמִים וְנִשְׁתַּקְעוּ בְּטִיט אִם רִשּׁוּמָן נִכָּר מֻתָּר לְטַלְטֵל.

If rains descended upon them and they sank in mud, if their mark is still recognizable and they are not completely buried, it is permitted to carry them.

אֶבֶן שֶׁיֵּשׁ עָלֶיהָ טִנּוּף שֶׁוַּדַּאי לְקַנֵּחַ הִיא מֻתָּר לְטַלְטְלָהּ וַאֲפִלּוּ הִיא גְּדוֹלָה:

Regarding a stone that has upon it filth, since certainly it was designated to clean with, as its status is obvious, it is permitted to carry it, and even if it is large.

הָיָה לְפָנָיו צְרוֹר וְחֶרֶשׂ

If there was before him on Shabbos a pebble and a shard of earthenware to use for wiping himself,

מְקַנֵּחַ בַּצְּרוֹר

he should wipe with the pebble rather than the shard, because a shard is sharp and might injure him,

וְאִם הָיָה הַחֶרֶשׂ מֵאוֹגְנֵי כֵּלִים

and if the shard was from the rims of vessels, which are smooth and rounded and will not cause injury,

מְקַנֵּחַ בַּחֶרֶשׂ.

he may wipe with the shard because it cleans better than a pebble.

הָיוּ לְפָנָיו צְרוֹר וַעֲשָׂבִים

If there were before him a pebble and grasses,

אִם הָיוּ עֲשָׂבִים רַכִּים

if the grasses were soft

מְקַנֵּחַ בָּהֶן

he should wipe with them, as they clean better and do not cause pain,

וְאִם לָאו

and if not, if they are hard and dry,

מְקַנֵּחַ בַּצְּרוֹר:

he should wipe with the pebble.

שְׁיָרֵי מַחְצְלָאוֹת שֶׁבָּלוּ

The remnants of mats that became worn out,

הֲרֵי הֵן כִּכְלִי שֶׁמְּלַאכְתּוֹ לְהֶתֵּר

behold they are like a utensil whose work is for permission,

מִפְּנֵי שֶׁרְאוּיִין לְכַסּוֹת בָּהֶן הַטִּנּוּף.

because they are fit to cover with them filth.

אֲבָל שְׁיָרֵי בְּגָדִים שֶׁבָּלוּ

But the remnants of garments that became worn out,

שֶׁאֵין בָּהֶן שְׁלֹשָׁה עַל שְׁלֹשָׁה

which do not have in them three by three fingerbreadths,

אָסוּר לְטַלְטְלָן

it is forbidden to move them,

שֶׁאֵינָן רְאוּיִין לֹא לַעֲנִיִּים וְלֹא לַעֲשִׁירִים.

for they are not fit neither for the poor nor for the rich.

שִׁבְרֵי הַתַּנּוּר מֻתָּר לְטַלְטְלָן

The broken pieces of the oven, it is permitted to move them,

וַהֲרֵי הֵן כְּכָל הַכֵּלִים שֶׁמְּלַאכְתָּן לְהֶתֵּר.

and behold they are like all the utensils whose work is for permission.

כִּירָה שֶׁנִּשְׁמְטָה אַחַת מִיַּרְכוֹתֶיהָ

A stove that slipped out one of its legs,

אָסוּר לְטַלְטְלָהּ שֶׁמָּא יִתְקַע:

it is forbidden to move it lest he will fix it by wedging it back in tightly.

סֻלָּם שֶׁל עֲלִיָּה אָסוּר לְטַלְטְלוֹ

Regarding a ladder of a loft, it is forbidden to move it on Shabbos,

שֶׁאֵין עָלָיו תּוֹרַת כְּלִי.

since there is not upon it the status of a utensil because of its large size and permanent designation.

וְשֶׁל שׁוֹבָךְ מֻתָּר לְהַטּוֹתוֹ.

And regarding a ladder of a dovecote, it is permitted to tilt it from one side to another to access the birds.

אֲבָל לֹא יוֹלִיכוֹ מִשּׁוֹבָךְ לְשׁוֹבָךְ

But a person may not carry it from one dovecote to another dovecote,

שֶׁלֹּא יַעֲשֶׂה כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחל

so that he will not do like the way that he does on a weekday

וְיָבוֹא לָצוּד.

and he will come to snare the birds, which is a Torah prohibition.

קָנֶה שֶׁמּוֹסְקִין בּוֹ הַזֵּיתִים

Regarding a reed that they harvest with it the olives by beating them,

אִם יֵשׁ עָלָיו תּוֹרַת כְּלִי

if there is upon it the status of a utensil—meaning it was specially fashioned for this purpose—

הֲרֵי הוּא כִּכְלִי שֶׁמְּלַאכְתּוֹ לְאִסּוּר.

behold it is like a utensil whose work is for a forbidden purpose, which may only be moved to use its space or for its own body's use.

קָנֶה שֶׁהִתְקִינוֹ בַּעַל הַבַּיִת לִהְיוֹת פּוֹתֵחַ וְנוֹעֵל בּוֹ

Regarding a reed that prepared it the master of the house to be opening and locking with it a door,

אִם יֵשׁ תּוֹרַת כְּלִי עָלָיו

if there is the status of a utensil upon it because he made a node or handle on it,

הֲרֵי הוּא כִּכְלִי שֶׁמְּלַאכְתּוֹ לְהֶתֵּר:

behold it is like a utensil whose work is for a permitted purpose, which may be moved freely on Shabbos.

דֶּלֶת שֶׁהָיָה לָהּ צִיר

A door that had originally a hinge attached to it,

אַף עַל פִּי שֶׁאֵין לָהּ עַתָּה צִיר

even though there is not to it now a hinge,

שֶׁהֱכִינָהּ לִסְתֹּם בָּהּ מָקוֹם מֻקְצֶה

that he prepared it to close with it an opening in a set-aside place such as a storage area,

וְהִיא נִגְרֶרֶת שֶׁנּוֹטְלִין אוֹתָהּ וְסוֹתְמִין בָּהּ.

and it drags on the ground when they remove it and close with it.

וְכֵן חֲדָקִים שֶׁסּוֹתְמִין בָּהֶן הַפִּרְצָה.

And so too brambles of thorns that they close with them the breach in a fence.

וְכֵן מַחְצֶלֶת הַנִּגְרֶרֶת.

And so too a mat that drags on the ground when used to cover an opening.

בִּזְמַן שֶׁקְּשׁוּרִין וּתְלוּיִין בַּכֹּתֶל

At a time that they are tied and hanging on the wall,

סוֹתְמִין בָּהֶן וְנוֹעֲלִים בָּהֶם

they may close with them and they may lock with them on Shabbos, because they are clearly designated as doors.

וְאִם לָאו אֵין נוֹעֲלִין בָּהֶן.

And if not, if they are not tied and hanging, they may not lock with them, as it looks like building.

וְאִם הָיוּ גְּבוֹהִים מֵעַל הָאָרֶץ נוֹעֲלִין בָּהֶן:

And if they were high above the ground, meaning they do not drag on the ground at all, they may lock with them even if they are not tied and hanging.

דֶּלֶת שֶׁהָיָה לָהּ לוּחַ אֶחָד שֶׁשּׁוֹמְטִין אוֹתָהּ וְנוֹעֲלִין בָּהּ

Regarding a door that had only one board which they remove from its place and lock with it by leaning it against the opening,

אִם לֹא הָיָה לָהּ לְמַטָּה כֵּן כְּמוֹ אַסְקֻפָּה

if there was not for it below a base like a doorstep to receive the board,

שֶׁמּוֹכִיחַ עָלֶיהָ שֶׁהִיא כְּלִי מוּכָן לִנְעִילָה

which proves upon it that it is a utensil prepared for locking and not just a piece of wood,

אֵין נוֹעֲלִין בָּהּ.

we do not lock with it on Shabbos, because it looks like building.

וְאִם יֵשׁ לְמַטָּה אַסְקֻפָּה נוֹעֲלִים בָּהּ.

And if there is below a doorstep that serves as a base, we lock with it since it is clearly a designated door.

וְכֵן נֶגֶר שֶׁיֵּשׁ בְּרֹאשׁוֹ קְלֻסְטְרָא

And likewise, a bolt used to lock a door that has at its head a bulb or knob,

שֶׁמּוֹכַחַת עָלָיו שֶׁהוּא כְּלִי מוּכָן לִנְעִילָה

which proves upon it that it is a utensil prepared for locking

וְאֵינוֹ קוֹרָה כִּשְׁאָר כָּל הַקּוֹרוֹת

and is not just a plain beam like other all the beams,

נוֹעֲלִין בּוֹ בְּשַׁבָּת:

we lock with it on Shabbos even if it is not tied to the door.

נֶגֶר שֶׁאֵין בְּרֹאשׁוֹ קְלֻסְטְרָא

Regarding a bolt that there is not at its head a bulb, which would otherwise give it the status of a utensil on its own,

אִם הָיָה קָשׁוּר וְתָלוּי בַּדֶּלֶת

if it was tied and suspended from the door,

נוֹעֲלִין בּוֹ.

we may lock with it on Shabbos, since its connection to the door shows it is part of the building.

וְכֵן אִם הָיָה נִטָּל וְאֶגְדּוֹ עִמּוֹ.

And so is the law if it was removed entirely from the door, but its attachment, meaning the rope it is tied with, remains with it, as it is still clearly designated for this use.

אֲבָל אִם הָיָה אֶגְדּוֹ קָבוּעַ בַּדֶּלֶת

But if was its attachment fixed to the door,

וְהָיָה הַנֶּגֶר נִשְׁמָט כְּמוֹ קוֹרָה

and was the bolt slipping out of the loop, completely detached like a regular beam,

וּמַנִּיחִין אוֹתוֹ בַּזָּוִית

and they place it in the corner when the door is open,

וְחוֹזְרִין וְנוֹעֲלִין בּוֹ בְּעֵת שֶׁרוֹצִין

and return and lock with it at the time that they want,

הֲרֵי זֶה אָסוּר לִנְעל בּוֹ

behold this is forbidden to lock with it on Shabbos,

שֶׁאֵין עָלָיו תּוֹרַת כְּלִי

for there is not upon it the status of a utensil since it has no bulb at its head,

וְאֵינוֹ אָגוּד

and it is not bound to the door now,

וְאֵין בּוֹ אֶגֶד לְהוֹכִיחַ עָלָיו:

and there is not in it even a dangling attachment to prove upon it that it is designated for locking, making it look like one is building on Shabbos.

מְנוֹרָה שֶׁל חֻלְיוֹת

A candelabrum of sections that can be taken apart and reassembled,

בֵּין גְּדוֹלָה בֵּין קְטַנָּה

whether it is large or whether it is small,

אֵין מְטַלְטְלִין אוֹתָהּ

we do not move it on Shabbos,

שֶׁמָּא יַחֲזִירֶנָהּ בְּשַׁבָּת.

lest it fall apart and one will reassemble it on Shabbos, which violates the prohibition of building.

הָיוּ בָּהּ חֲדָקִים

If there were in it grooves and joints but it is actually made of one solid piece,

וְהִיא נִרְאֵית כְּבַעֲלַת חֻלְיוֹת.

and it appears like one of sections,

אִם הָיְתָה גְּדוֹלָה הַנִּטֶּלֶת בִּשְׁתֵּי יָדַיִם

if it was large, such that it is carried with two hands,

אָסוּר לְטַלְטְלָהּ מִפְּנֵי כָּבְדָהּ.

it is forbidden to move it because of its weight, as people might assume it is a real sectional candelabrum and was left unmoved because of its size.

הָיְתָה קְטַנָּה מִזּוֹ

But if it was smaller than this, so that it can be carried with one hand,

מֻתָּר לְטַלְטְלָהּ:

it is permitted to move it.

מִנְעָל שֶׁעַל גַּבֵּי הָאִמּוּם

Regarding a shoe that is on top of the shoemaker's block, which is used to shape the shoe during its manufacture,

שׁוֹמְטִין אוֹתוֹ בְּשַׁבָּת.

we may slip it off the block on Shabbos to wear it, as the shoe is already fit for use.

מַכְבֵּשׁ שֶׁל בַּעֲלֵי בָּתִּים

Regarding a press of home owners, which is a simple press used to flatten and smooth garments at home,

מַתִּירִין אֲבָל לֹא כּוֹבְשִׁין.

we may loosen it on Shabbos to take out the clothes, but we may not press garments with it, as this is a weekday activity.

וְשֶׁל כּוֹבְסִין לֹא יִגַּע בּוֹ

And regarding a professional press of launderers, one may not even touch it on Shabbos,

מִפְּנֵי שֶׁהוּא מֻקְצֶה מֵחֲמַת חֶסְרוֹן כִּיס.

because it is a delicate professional tool that is muktzah due to the risk of monetary loss, as the owner is careful not to use it for any other purpose.

וְכֵן גִּזֵּי צֶמֶר אֵין מְטַלְטְלִין אוֹתָן

And so, shears of wool, meaning raw shorn wool that is set aside for manufacturing, we do not carry them on Shabbos,

מִפְּנֵי שֶׁהוּא מַקְפִּיד עֲלֵיהֶן.

because the owner is particular about them and does not want them to get dirty, making them muktzah.

לְפִיכָךְ אִם יִחֲדָן לְתַשְׁמִישׁ מֻתָּרִין.

Therefore, if he designated them for a specific use, such as for sitting on them, they are permitted to be handled.

וְהַשְּׁלָחִין מֻתָּר לְטַלְטְלָן

And raw hides, it is permitted to carry them on Shabbos to sit on them,

בֵּין שֶׁהָיוּ שֶׁל בַּעַל הַבַּיִת אוֹ שֶׁל אֻמָּן

whether they were of a householder or of a craftsman,

מִפְּנֵי שֶׁאֵינוֹ מַקְפִּיד עֲלֵיהֶם:

because the owner is not particular about them, as sitting on them does not damage them.

כָּל דָּבָר מְטֻנָּף

Any filthy thing

כְּגוֹן רְעִי וְקִיא וְצוֹאָה וְכַיּוֹצֵא בָּהֶן

such as feces, and vomit, and excrement, and the like of them,

אִם הָיוּ בְּחָצֵר שֶׁיּוֹשְׁבִין בָּהּ

if they were in a courtyard that people dwell in,

מֻתָּר לְהוֹצִיאָן לְאַשְׁפָּה אוֹ לְבֵית הַכִּסֵּא

it is permitted to remove them to a dung heap or to a house of the chair (an outhouse),

וְזֶה הוּא הַנִּקְרָא גְּרָף שֶׁל רְעִי.

and this is that which is called a chamber pot of feces (a vessel of filth which may be moved because of human dignity).

וְאִם הָיוּ בְּחָצֵר אַחֶרֶת

And if they were in another courtyard where people do not sit,

כוֹפִין עֲלֵיהֶן כְּלִי

we overturn a utensil over them

כְּדֵי שֶׁלֹּא יֵצֵא הַקָּטָן וְיִתְלַכְלֵךְ בָּהֶן.

in order that the child will not go out and become soiled by them.

רֹק שֶׁעַל הַקַּרְקַע

Spittle that is on the ground,

דּוֹרְסוֹ לְפִי תֻּמּוֹ וְהוֹלֵךְ.

one may step on it according to his simplicity and go on without showing that he is intentionally wiping it away.

מְטַלְטְלִין כְּנוּנָא מִפְּנֵי אֶפְרוֹ

We may carry a warming pan because of its ash,

אַף עַל פִּי שֶׁיֵּשׁ עָלָיו שִׁבְרֵי עֵצִים

even though there are upon it splinters of wood which are muktzeh,

מִפְּנֵי שֶׁהוּא כִּגְרָף שֶׁל רְעִי.

because it is like a chamber pot of feces since it is in a place where it causes distress.

וְאֵין עוֹשִׂין גְּרָף שֶׁל רְעִי לְכַתְּחִלָּה בְּשַׁבָּת.

And we do not make a chamber pot of feces at the outset on Shabbos by intentionally bringing filth into one's presence just to have permission to remove it.

אֲבָל אִם נַעֲשָׂה מֵאֵלָיו

But if it was made by itself,

אוֹ שֶׁעָבַר וְעָשָׂהוּ

or if he transgressed and made it,

מוֹצִיאִין אוֹתוֹ:

we may remove it because of human dignity.

שֶׁמֶן שֶׁיּוֹצֵא מִתַּחַת הַקּוֹרָה שֶׁל בֵּית הַבַּד בְּשַׁבָּת

Oil that goes out from under the beam of the house of the press on Shabbos, which was squeezed out by the heavy beam on its own,

וְכֵן תְּמָרִים וּשְׁקֵדִים הַמּוּכָנִים לִסְחוֹרָה

and likewise dates and almonds that are prepared for merchandise, even though they were set aside for sale and not for eating,

מֻתָּר לְאָכְלָם בְּשַׁבָּת.

it is permitted to eat them on Shabbos, and they are not considered muktzeh.

וַאֲפִלּוּ אוֹצָר שֶׁל תְּבוּאָה אוֹ תְּבוּאָה צְבוּרָה

And even a storehouse of grain or grain piled up that was set aside,

מַתְחִיל לְהִסְתַּפֵּק מִמֶּנָּה בְּשַׁבָּת

one may begin to take from it on Shabbos for his needs,

שֶׁאֵין שׁוּם אֹכֶל שֶׁהוּא מֻקְצֶה בְּשַׁבָּת כְּלָל

for there is not any food that is muktzeh on Shabbos at all,

אֶלָּא הַכּל מוּכָן הוּא.

rather everything is considered prepared for Shabbos, and a person does not truly remove his mind from eating it,

חוּץ מִגְּרוֹגָרוֹת וְצִמּוּקִין שֶׁבַּמֻּקְצֶה

except from dried figs and raisins that are in the drying place,

בִּזְמַן שֶׁמְּיַבְּשִׁים אוֹתָם

at the time that they dry them,

הוֹאִיל וּמַסְרִיחוֹת בֵּינְתַיִם וְאֵינָם רְאוּיִין לַאֲכִילָה

since they become repulsive in the meantime and they are not fit for eating during the drying process,

הֲרֵי הֵן אֲסוּרִין בְּשַׁבָּת מִשּׁוּם מֻקְצֶה.

behold they are forbidden on Shabbos because of muktzeh, as he completely removed his mind from them.

חָבִית שֶׁנִּתְגַּלְּתָה וַאֲבַטִּיחַ שֶׁנִּשְׁבְּרָה

A barrel of wine that became uncovered, which we fear might contain snake venom, and a watermelon that broke and became ruined,

אַף עַל פִּי שֶׁאֵינָן רְאוּיִין לַאֲכִילָה

even though they are not fit for eating due to the danger or spoilage,

נוֹטְלָן וּמַנִּיחָן בְּמָקוֹם הַמֻּצְנָע.

one may take them and place them in a place hidden so that others or animals do not get hurt by them.

כַּיּוֹצֵא בּוֹ קָמֵעַ שֶׁאֵינוֹ מֻמְחֶה

Similar to it, an amulet that is not proven to be effective,

אַף עַל פִּי שֶׁאֵין יוֹצְאִין בּוֹ

even though we do not go out with it into the public domain on Shabbos,

מְטַלְטְלִין אוֹתוֹ.

we may move it within the house, as it is still considered a vessel.

מוֹתַר הַשֶּׁמֶן שֶׁבַּנֵּר וְשֶׁבַּקְּעָרָה

The remainder of the oil that is in the lamp and that is in the bowl

שֶׁהִדְלִיקוּ בָּהֶן בְּאוֹתָהּ שַׁבָּת

that they kindled with them on that Shabbos,

אָסוּר לְהִסְתַּפֵּק מִמֶּנּוּ בְּאוֹתָהּ שַׁבָּת

it is forbidden to take from it on that Shabbos even after the flame went out,

מִפְּנֵי שֶׁהוּא מֻקְצֶה מֵחֲמַת אִסּוּר:

because it is muktzeh due to prohibition, since it was set aside for the mitzvah of the Shabbos light at twilight.

אוֹצָר שֶׁל תְּבוּאָה אוֹ שֶׁל כַּדֵּי יַיִן

Regarding a storehouse of grain or of jugs of wine,

אַף עַל פִּי שֶׁמֻּתָּר לְהִסְתַּפֵּק מִמֶּנּוּ

even though it is permitted to take from it for Shabbos needs,

אָסוּר לְהַתְחִיל בּוֹ לְפַנּוֹתוֹ

it is forbidden to begin on it to empty it out entirely, because of the unnecessary exertion on Shabbos,

אֶלָּא לִדְבַר מִצְוָה

unless for a matter of a mitzvah,

כְּגוֹן שֶׁפִּנָּהוּ לְהַכְנָסַת אוֹרְחִין

such as that he emptied it for bringing in guests who need a place to sit,

אוֹ לִקְבֹּעַ בּוֹ בֵּית הַמִּדְרָשׁ

or to establish in it a house of study for learning Torah.

וְכֵיצַד מְפַנִּין אוֹתוֹ.

And how do they empty it so that it is not done in a weekday manner?

כָּל אֶחָד וְאֶחָד מְמַלֵּא אַרְבַּע אוֹ חָמֵשׁ קֻפּוֹת

Every one and one of the people helping fills four or five baskets,

עַד שֶׁגּוֹמְרִין.

and they may repeat this until they finish the needed clearing.

וְלֹא יְכַבְּדוּ קַרְקָעִיתוֹ שֶׁל אוֹצָר כְּמוֹ שֶׁבֵּאַרְנוּ

And they may not sweep its floor of the storehouse, as we explained that sweeping an unpaved floor is forbidden mid'Rabbanan,

אֶלָּא נִכְנָס וְיוֹצֵא בּוֹ

but he enters and exits it normally,

וְעוֹשֶׂה שְׁבִיל בְּרַגְלָיו בִּכְנִיסָתוֹ וּבִיצִיאָתוֹ:

and makes a path with his feet in his entering and in his exiting by treading down the debris.

כָּל שֶׁהוּא רָאוּי לְמַאֲכַל בְּהֵמָה וְחַיָּה וְעוֹף הַמְּצוּיִין

Any item that is fit for food of a domestic animal, or a wild beast, or a bird that are common in that area,

מְטַלְטְלִין אוֹתוֹ בְּשַׁבָּת.

we may carry it on Shabbos because it is not muktzeh.

כֵּיצַד.

How so?

מְטַלְטְלִין אֶת הַתֻּרְמוֹס הַיָּבֵשׁ

We may carry the dry lupine

מִפְּנֵי שֶׁהוּא מַאֲכָל לְעִזִּים

because that it is food for goats,

אֲבָל לֹא אֶת הַלַּח.

but not the moist lupine, which is too bitter for them to eat.

אֶת הֶחָצָב

We may carry the squill

מִפְּנֵי שֶׁהוּא מַאֲכָל לִצְבָאִים.

because that it is food for deer, which wealthy people would raise in their gardens.

אֶת הַחַרְדָּל

We may carry the mustard stalks

מִפְּנֵי שֶׁהוּא מַאֲכָל לְיוֹנִים.

because that it is food for doves.

אֶת הָעֲצָמוֹת

We may carry the bones

מִפְּנֵי שֶׁהֵן מַאֲכָל לִכְלָבִים.

because that they are food for dogs.

וְכֵן כָּל הַקְּלִפִּין וְהַגַּרְעִינִין הָרְאוּיִין לְמַאֲכַל בְּהֵמָה

And so, all the shells and the seeds that are fit for food of an animal,

מְטַלְטְלִין אוֹתָן.

we may carry them.

וְשֶׁאֵינָן רְאוּיִין

And those that are not fit for animal food,

אוֹכֵל אֶת הָאֹכֶל וְזוֹרְקָן לְאַחֲרָיו

one eats the food and throws them behind him as he eats,

וְאָסוּר לְטַלְטְלָן.

and it is forbidden to carry them on their own.

מְטַלְטְלִין בָּשָׂר תָּפוּחַ

We may carry spoiled meat

מִפְּנֵי שֶׁהוּא מַאֲכָל לְחַיָּה.

because that it is food for a carnivorous wild beast.

וּמְטַלְטְלִין בָּשָׂר חַי

And we may carry raw meat,

בֵּין תָּפֵל בֵּין מָלִיחַ

whether unsalted, whether salted,

מִפְּנֵי שֶׁרָאוּי לְאָדָם.

because that it is fit for a human to eat raw.

וְכֵן דָּג מָלִיחַ.

And so too, we may carry salted fish.

אֲבָל הַתָּפֵל אָסוּר לְטַלְטְלוֹ:

But the unsalted raw fish is forbidden to carry it because it is not fit to be eaten raw by humans, nor is it fed to animals.

אֵין מְטַלְטְלִין שִׁבְרֵי זְכוּכִית

We do not carry shards of glass on Shabbos, as they are muktzeh,

אַף עַל פִּי שֶׁהֵן מַאֲכָל לְנַעֲמִיּוֹת.

even though they are food for ostriches.

וְלֹא חֲבִילֵי זְמוֹרוֹת

And we may not carry bundles of vine-shoots,

אַף עַל פִּי שֶׁהֵן מַאֲכָל לְפִילִים.

even though they are food for elephants.

וְלֹא אֶת הַלּוּף

And we may not carry the luf-plant (a raw, inedible plant),

אַף עַל פִּי שֶׁהֵן מַאֲכָל לְעוֹרְבִים.

even though they are food for ravens.

מִפְּנֵי שֶׁאֵין אֵלּוּ וְכַיּוֹצֵא בָּהֶן

This is because these and similar to them are not

מְצוּיִין אֵצֶל רֹב בְּנֵי אָדָם:

commonly found among most people, so they cannot be considered designated for animal food.

חֲבִילֵי קַשׁ וַחֲבִילֵי זְרָדִין

Bundles of straw and bundles of twigs,

אִם הִתְקִינָן לְמַאֲכַל בְּהֵמָה

if he prepared them for food of an animal before Shabbos,

מְטַלְטְלִין אוֹתָן

one may carry them on Shabbos, as they are fit for use;

וְאִם לָאו

and if not, if they were not designated for animal food but left for fuel,

אֵין מְטַלְטְלִין אוֹתָן.

one may not carry them because they are muktzeh.

חֲבִילֵי סֵיאָה פּוּאָה וְאֵזוֹב וְקוֹרָנִית.

Regarding bundles of savory, madder, and hyssop, and thyme:

הִכְנִיסָן לְעֵצִים

if he brought them in for wood to burn,

אֵין מִסְתַּפֵּק מֵהֶם בְּשַׁבָּת.

one may not use from them on Shabbos for animal food, as they are muktzeh.

לְמַאֲכַל בְּהֵמָה

But if he brought them in for food of an animal,

מִסְתַּפֵּק מֵהֶן.

one may use from them on Shabbos.

וְכֵן בַּאֲמִינְתָּא

And so too with mint,

וְכֵן בְּפֵיגָם

and so too with rue,

וְכֵן בִּשְׁאָר מִינֵי תַּבְלִין:

and so too with other kinds of spices—their status depends entirely on what they were designated for before Shabbos.

אֵין גּוֹרְפִין מַאֲכָל מִלִּפְנֵי הַפְּטָם

We do not rake leftover food from before the fattened ox, which is fed abundantly and leaves over food,

בֵּין בְּאֵבוּס שֶׁל כְּלִי בֵּין בְּאֵבוּס שֶׁל קַרְקַע.

whether in a trough of a utensil, which is a vessel, or in a trough of ground.

וְאֵין מְסַלְּקִין לַצְּדָדִין מִפְּנֵי הָרְעִי

And we do not move the food to the sides because of the dung that is there,

גְּזֵרָה שֶׁמָּא יַשְׁוֶה גֻּמּוֹת.

as a Rabbinic decree lest he will level grooves in the ground while clearing it.

נוֹטְלִין מִלִּפְנֵי הַחֲמוֹר וְנוֹתְנִין לִפְנֵי הַשּׁוֹר.

We may take leftover food from before the donkey and place it before the ox, because an ox will eat it.

אֲבָל אֵין נוֹטְלִין מִלִּפְנֵי הַשּׁוֹר וְנוֹתְנִין לִפְנֵי הַחֲמוֹר

But we do not take food from before the ox and place it before the donkey,

מִפְּנֵי שֶׁהַמַּאֲכָל שֶׁלִּפְנֵי הַשּׁוֹר מְטֻנָּף בְּרִירוֹ

because the food that is before the ox is soiled with its spittle,

וְאֵין רָאוּי לְמַאֲכַל בְּהֵמָה אַחֶרֶת.

and therefore is not fit for food of another animal, making it muktzeh.

וְכֵן עָלִים שֶׁרֵיחָם רַע וּמְאוּסִין

And so leaves whose smell is bad and are repulsive,

וְאֵין הַבְּהֵמָה אוֹכַלְתָּן אָסוּר לְטַלְטְלָן.

and the animal does not eat them, it is forbidden to carry them on Shabbos.

לְפִיכָךְ תְּלַאי שֶׁל דָּגִים אָסוּר לְטַלְטְלוֹ

Therefore, a hanger of fish, which smells bad and is repulsive, is forbidden to carry it,

וְשֶׁל בָּשָׂר מֻתָּר.

but a hanger of meat is permitted to be carried.

וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:

And so is the law for all similar to this.

אַף עַל פִּי שֶׁאָסוּר לְטַלְטֵל אֶת הַמֵּת בְּשַׁבָּת

Even though it is forbidden to carry or move the corpse on Shabbos because of the laws of muktzeh,

סָכִין אוֹתוֹ וּמְדִיחִין אוֹתוֹ

we may anoint him with oil and we may wash him with water to honor the deceased,

וּבִלְבַד שֶׁלֹּא יָזִיזוּ בּוֹ אֵיבָר.

provided that they do not move a limb in him while doing so, as moving a limb of a corpse is forbidden.

וְשׁוֹמְטִין אֶת הַכַּר מִתַּחְתָּיו

And we may slip out the pillow from underneath him

כְּדֵי שֶׁיִּהְיֶה מֻטָּל עַל הַחוֹל

in order that he will be lying on the cold sand or ground,

בִּשְׁבִיל שֶׁיַּמְתִּין וְלֹא יַסְרִיחַ.

for the sake that he will endure and not decompose and smell before the funeral.

וּמְבִיאִין כְּלֵי מֵיקֵר וּכְלֵי מַתָּכוֹת

And we may bring a cooling utensil or a metal utensil

וּמַנִּיחִין לוֹ עַל כְּרֵסוֹ כְּדֵי שֶׁלֹּא יִתְפַּח.

and we may place it on his belly in order that he will not swell from the heat.

וּפוֹקְקִין אֶת נְקָבָיו שֶׁלֹּא יִכָּנֵס בָּהֶן הָרוּחַ.

And we may stop up his orifices so that the air will not enter into them and cause bloating.

וְקוֹשְׁרִין אֶת הַלֶּחִי

And we may tie the jaw of the deceased,

לֹא שֶׁיַּעֲלֶה אֶלָּא שֶׁלֹּא יוֹסִיף.

not so that it will rise and close if it is already open, but so that it will not open further than it already is.

וְאֵין מְעַמְּצִין אֶת עֵינָיו בְּשַׁבָּת:

But we may not close his eyes on Shabbos, as this is a preparation for the weekday that is forbidden on Shabbos.

מֵת הַמֻּטָּל בַּחַמָּה

Regarding a corpse that is lying in the sun, which is a disgrace to the deceased and may cause it to decompose,

מַנִּיחַ עָלָיו כִּכָּר אוֹ תִּינוֹק וּמְטַלְטְלוֹ.

one places upon it a loaf of bread or a baby and moves it to a shaded area, so that he is moving the muktzeh corpse only backhandedly as a secondary item to the permitted bread or baby.

וְכֵן אִם נָפְלָה דְּלֵקָה בְּחָצֵר שֶׁיֵּשׁ בָּהּ מֵת

And likewise, if a fire fell out in a courtyard that has in it a corpse,

מַנִּיחַ עָלָיו כִּכָּר אוֹ תִּינוֹק וּמְטַלְטְלוֹ.

one places upon it a loaf of bread or a baby and moves it out of the path of the fire.

וְאִם אֵין שָׁם כִּכָּר וְלֹא תִּינוֹק

And if there is not there a loaf of bread and not a baby to use for this purpose,

מַצִּילִין אוֹתוֹ מִן הַדְּלֵקָה מִכָּל מָקוֹם

we rescue it from the fire in any case, even by moving the corpse directly,

שֶׁמָּא יָבֹא לְכַבּוֹת

lest he will come to extinguish the fire on Shabbos, which is a Torah prohibition,

מִפְּנֵי שֶׁהוּא בָּהוּל עַל מֵתוֹ שֶׁלֹּא יִשָּׂרֵף.

because he is distraught over his dead relative, anxious that it should not be burned, and if we do not permit him to move the body, his distress will drive him to put out the fire.

וְלֹא הִתִּירוּ לְטַלְטֵל בְּכִכָּר אוֹ תִּינוֹק

However, they did not permit to move a muktzeh item with a loaf of bread or a baby

אֶלָּא לְמֵת בִּלְבַד

except for a corpse alone,

מִפְּנֵי שֶׁאָדָם בָּהוּל עַל מֵתוֹ:

because a person is distraught over his dead, and the Sages had to make this special allowance to prevent him from violating worse prohibitions.

הָיָה מֻטָּל בַּחַמָּה

If the corpse was lying in the sun on Shabbos, and there is a concern that it will become bloated or ruined,

וְאֵין לָהֶם מָקוֹם לְטַלְטְלוֹ

and there is not for them a place to move him to the shade,

אוֹ שֶׁלֹּא רָצוּ לַהֲזִיזוֹ מִמְּקוֹמוֹ

or that they did not want to move him from his place because of some other difficulty,

בָּאִין שְׁנֵי בְּנֵי אָדָם וְיוֹשְׁבִים מִשְּׁנֵי צְדָדָיו.

two people come and they sit from two of his sides to shade him with their bodies.

חַם לָהֶם מִלְּמַטָּה

If it is hot for them from below because of the burning ground,

זֶה מֵבִיא מִטָּתוֹ וְיוֹשֵׁב עָלֶיהָ

this one brings his bed and sits on it

וְזֶה מֵבִיא מִטָּתוֹ וְיוֹשֵׁב עָלֶיהָ.

and this one brings his bed and sits on it, which is permitted because they are doing so for their own comfort.

חַם לָהֶם מִלְּמַעְלָה

If it is hot for them from above because of the beating sun,

זֶה מֵבִיא מַחְצֶלֶת וּפוֹרֵשׁ עַל גַּבָּיו.

this one brings a mat and spreads it over his own back

וְזֶה מֵבִיא מַחְצֶלֶת וּפוֹרֵשׁ עַל גַּבָּיו.

and this one brings a mat and spreads it over his own back to shade himself.

זֶה זוֹקֵף מִטָּתוֹ וְנִשְׁמָט וְהוֹלֵךְ לוֹ

Then, this one uprights his bed and slips away and goes for himself

וְזֶה זוֹקֵף מִטָּתוֹ וְנִשְׁמָט וְהוֹלֵךְ לוֹ

and this one uprights his bed and slips away and goes for himself, leaving the mats behind,

וְנִמְצָא מְחִצָּה עֲשׂוּיָה מֵאֵלֶיהָ.

and it is found that a partition is made on its own, which is permitted on Shabbos since they did not intend to build a tent.

שֶׁהֲרֵי מַחְצֶלֶת זֶה וּמַחְצֶלֶת זֶה גַּגֵּיהֶן סְמוּכוֹת זוֹ לָזוֹ

For behold, the mat of this one and the mat of this one, their tops are close, this one to this one, forming a roof over the corpse,

וּשְׁנֵי קְצוֹתֵיהֶם עַל הַקַּרְקַע מִשְׁנִי צִדֵּי הַמֵּת:

and the two of their edges are on the ground from two sides of the corpse, thereby shading it from the sun.

מֵת שֶׁהִסְרִיחַ בְּבַיִת

Regarding a corpse that became smelly in a house on Shabbos,

וְנִמְצָא מִתְבַּזֶּה בֵּין הַחַיִּים

and it is found to be disgraced among the living by being left there,

וְהֵם מִתְבַּזִּים מִמֶּנּוּ

and they, the living, are disgraced from it because of the terrible odor,

מֻתָּר לְהוֹצִיאוֹ לְכַרְמְלִית.

it is permitted to carry it out to a carmelit, even though carrying into a carmelit is normally forbidden mid'Rabbanan.

גָּדוֹל כְּבוֹד הַבְּרִיּוֹת

For great is the honor of the creatures,

שֶׁדּוֹחֶה אֶת לֹא תַּעֲשֶׂה שֶׁבַּתּוֹרָה

that it pushes aside even a negative commandment that is in the Torah,

שֶׁהוּא דברים יז יא "לֹא תָסוּר מִן הַדָּבָר אֲשֶׁר יַגִּידוּ לְךָ יָמִין וּשְׂמֹאל".

which is the prohibition in Devarim 17:11, "do not deviate from the word which they tell you right and left", which is the Torah source empowering the Sages to make decrees; thus, human dignity overrides this Rabbinic prohibition.

וְאִם הָיָה לָהֶן מָקוֹם אַחֵר לָצֵאת בּוֹ

And if there was for them, the residents, another place to go out to and avoid the smell,

אֵין מוֹצִיאִין אוֹתוֹ

we do not carry out it,

אֶלָּא מְנִיחִין אוֹתוֹ בִּמְקוֹמוֹ

rather we leave it in its place

וְיוֹצְאִין הֵם:

and go out they to the other place.