132 Beitzah 4/7 & 5/1-3

(ז) אין מוציאין את האור לא מן העצים ולא מן האבנים ולא מן העפר ולא מן המים, ואין מלבנין את הרעפים לצלות בהן. ועוד אמר רבי אליעזר: עומד אדם על המקצה ערב שבת בשביעית, ואומר: מכאן אני אוכל למחר. וחכמים אומרים: עד שירשום ויאמר מכאן ועד כאן.

(7) One may not produce fire from wood, nor from stones, nor from dust, nor from water [reflecting sunlight]. And one may not heat flints to be white-hot in order to roast on them. Additionally, Rabbi Eliezer said: One may stand beside a set aside pile on the eve of the Sabbat in the sabbatical year and say, “I will eat from here tomorrow,” [and his words are sufficient to permit accessing the set aside items on Shabbat]. And the Sages say: [it is not sufficient] until he marks it and says, “[I will eat] from here to here.”

(א) משילין פרות דרך ארבה ביום טוב, אבל לא בשבת, ומכסים פרות בכלים מפני הדלף, וכן כדי יין וכדי שמן. ונותנין כלי תחת הדלף בשבת.

(ב) כל שחיבין עליו משום שבות, משום רשות, משום מצוה בשבת, חיבין עליו ביום טוב. ואלו הן משום שבות: לא עולין באילן, ולא רוכבין על גבי בהמה, ולא שטין על פני המים, ולא מטפחין, ולא מספקין, ולא מרקדין. ואלו הן משום רשות: לא דנין, ולא מקדשין, ולא חולצין, ולא מיבמין. ואלו הן משום מצוה: לא מקדישין, ולא מעריכין, ולא מחרימין, ולא מגביהין תרומות ומעשרות. כל אלו ביום טוב אמרו, קל וחמר בשבת. אין בין יום טוב לשבת אלא אכל נפש בלבד.

(ג) הבהמה והכלים כרגלי הבעלים. המוסר בהמתו לבנו או לרועה, הרי אלו כרגלי הבעלים. כלים המיחדין לאחד מן האחין שבבית, הרי אלו כרגליו. ושאין מיחדין, הרי אלו כמקום שהולכין.

(1) One may lower produce down through a chimney on a holiday, but not on Shabbat. And one may cover produce with vessels on account of dripping waters, and likewise jars of wine and jars of oil. And one may place a vessel beneath dripping waters on Shabbat.

(2) Any [act] for which one is liable on Shabbat as a matter of shevut [restrictions established by the Sages regarding Shabbat to prevent violation of Torah-level Shabbat prohibitions, and to increase its sanctity], or as an optional matter [i.e. something not fully a mitzvah], or as a mitzvah, one is also liable [for such an act] on a holiday. And these are [the acts for which one is liable] as a matter of shevut: one may not climb a tree, and one may not ride atop an animal, and one may not swim in water, and one may not clap, nor slap [thighs], nor dance. And these are [the acts for which one is liable] as an optional matter: one may not judge [a court case], and one may not betroth, nor perform chalitzah [the ceremony performed to release a widow of a childless man from the obligation of levirite marriage], nor perform yibum [the enactment of a levirite marriage of the widow of a childless man]. And these are [the acts for which one is liable] as a mitzvah: one may not consecrate [anything to the Temple], nor vow a personal valuation, nor make something cherem [proscribed from personal use, possibly due to being dedicated to the Temple], nor raise terumah or tithes out [from one's produce]. All of these were said [to be forbidden] regarding holidays so, a fortiori, [they must also be forbidden] on Shabbat. There is no difference between [the laws of] holidays and Shabbat except only for okhel nefesh [certain types of food preparation which, though forbidden on Shabbat, are permitted on festivals].

(3) An animal and vessels are [restricted, on Shabbat, from being moved beyond limits] equivalent to [those of] the feet of the owners [i.e. the owners techum, the area around a person or community within which it is permissible to travel on Shabbat]. One who transmits his animal to [the keeping of] his son or a shepherd [on Shabbat], they [the animals] are thereby [restricted to limits] equivalent to [those of] the feet of the owner. Vessels which are designated to one of the brothers in a house are thereby [restricted to limits] equivalent to [those of] his feet. And those that were not designated [to any one brother, are restricted] to the area in which they [all] may go.