## Shabbat Daf 105a

###### Shabbat 105a:1
[Shabbat 105a:1](https://torahapp.org/share/book/Shabbat/r/105a:1)

וְעָלוּ בְּיָדוֹ שְׁתַּיִם — חַיָּיב. וְהָתְנַן פָּטוּר! לָא קַשְׁיָא: הָא דְּבָעֵי זַיּוֹנֵי, הָא דְּלָא בָּעֵי זַיּוֹנֵי.

**William Davidson Edition - English:**
**and managed** to write **two** letters, **he is liable.** The Gemara asks: **Didn’t we learn** in the mishna that one is **exempt** in that case? The Gemara answers: This is **not difficult: That** case where we learned that he is exempt is referring to a case **where** the letters **require crowns. This** is referring to a case **where they do not require crowns,** and he is liable. If the letters already had their requisite ornamentation and an individual separated them, it is as if he wrote two letters.


###### Shabbat 105a:2
[Shabbat 105a:2](https://torahapp.org/share/book/Shabbat/r/105a:2)

כָּתַב אוֹת אַחַת נוֹטָרִיקוֹן, רַבִּי יְהוֹשֻׁעַ בֶּן בְּתִירָה מְחַיֵּיב וַחֲכָמִים פּוֹטְרִין. אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי יוֹסֵי בֶּן זִימְרָא: מִנַּיִן לִלְשׁוֹן נוֹטָרִיקוֹן מִן הַתּוֹרָה, שֶׁנֶּאֱמַר: ״כִּי אַב הֲמוֹן גּוֹיִם נְתַתִּיךָ״ — אָב נְתַתִּיךָ לָאוּמּוֹת, בָּחוּר נְתַתִּיךָ בָּאוּמּוֹת, הֲמוֹן חָבִיב נְתַתִּיךָ בָּאוּמּוֹת, מֶלֶךְ נְתַתִּיךָ לָאוּמּוֹת, וָתִיק נְתַתִּיךָ בָּאוּמּוֹת, נֶאֱמָן נְתַתִּיךָ לָאוּמּוֹת.

**William Davidson Edition - English:**
We learned in the mishna If **one wrote one letter** as **an abbreviation [*notarikon*]** representing an entire word, **Rabbi Yehoshua ben Beteira deems** him **liable** to bring a sin-offering, **and the Rabbis deem** him **exempt. Rabbi Yoḥanan said in the name of Rabbi Yosei ben Zimra: From where** is it derived that the **language of abbreviation** is employed **in the Torah? As it is stated:** “Neither shall your name any more be called Abram, but your name shall be Abraham; **for the father of a multitude of nations [*av hamon goyim*] have I made you”** (Genesis 17:5). The verse itself contracts *av hamon* into Abraham [*Avraham*]. The words *av hamon* themselves are interpreted as an abbreviation: **I have made you a father [*av*] for the nations, I have made you chosen [*baḥur*] among the nations, I have made you beloved [*ḥaviv*] among the nations, I have made you king [*melekh*] for the nations, I have made you distinguished [*vatik*] for the nations, I have made you trusted [*ne’eman*] for the nations.**


###### Shabbat 105a:3
[Shabbat 105a:3](https://torahapp.org/share/book/Shabbat/r/105a:3)

רַבִּי יוֹחָנָן דִּידֵיהּ אָמַר: ״אָנֹכִי״, נוֹטָרִיקוֹן: אֲנָא נַפְשִׁי כְּתַבִית יְהַבִית. רַבָּנַן אָמְרִי: אֲמִירָה נְעִימָה כְּתִיבָה יְהִיבָה. אִיכָּא דְּאָמְרִי ״אָנֹכִי״ לְמַפְרֵעַ: יְהִיבָה כְּתִיבָה נֶאֱמָנִין אֲמָרֶיהָ.

**William Davidson Edition - English:**
**Rabbi Yoḥanan himself said** that the word ***anokhi*** that begins the Ten Commandments is an **abbreviation** for: **I myself wrote** and **gave [*ana nafshi ketivat yehavit*]. The Rabbis said** it is an abbreviation for: **A pleasant statement was written** and **given [*amira ne’ima ketiva yehiva*]. Some say** the word ***anokhi*** can be interpreted **backwards: It was written, it was given, its statements are faithful [*yehiva ketiva ne’emanim amareha*].**


###### Shabbat 105a:4
[Shabbat 105a:4](https://torahapp.org/share/book/Shabbat/r/105a:4)

דְּבֵי רַבִּי נָתָן אָמְרִי: ״כִּי יָרַט הַדֶּרֶךְ לְנֶגְדִּי״ — יָרְאָה, רָאֲתָה, נָטְתָה. דְּבֵי רַבִּי יִשְׁמָעֵאל תָּנָא: ״כַּרְמֶל״ — כַּר מָלֵא. רַב אַחָא בַּר יַעֲקֹב אָמַר: ״וְהוּא קִלְלַנִי קְלָלָה נִמְרֶצֶת״, נוֹטָרִיקוֹן: נוֹאֵף הוּא, מוֹאָבִי הוּא, רוֹצֵחַ הוּא, צוֹרֵר הוּא, תּוֹעֵבָה הוּא.

**William Davidson Edition - English:**
**The school of Rabbi Natan said** that there is another abbreviation in the Torah. In the verse: “And the angel of the Lord said to him: Why did you hit your donkey these three times? Behold I have come out as an adversary **because your way is contrary [*yarat*] against me”** (Numbers 22:32). *Yarat* is an abbreviation for: The donkey **feared [*yare’a*], it saw [*ra’ata*],** and **it turned aside [*nateta*]. The school of Rabbi Yishmael taught:** The word ***karmel*** in the verse: “And bread, and toasted grain flour, and toasted grain [*karmel*]” (Leviticus 23:14) means: **A full kernel [*kar maleh*],** i.e., the seed fills the stalk. **Rav Aḥa bar Ya’akov said** in King David’s words: “And behold, with you is Shimi ben Gera from Benjamin, of Bahurim, **who cursed me with a grievous [*nimretzet*] curse** on the day that I went to Mahanaim” (I Kings 2:8). The word *nimretzet* is an **abbreviation** for: **He is an adulterer [*noef*], he is a Moabite [*Moavi*], he is a murderer [*rotze’aḥ*], he is an oppressor [*tzorer*], he is an abomination [*to’eva*].**


###### Shabbat 105a:5
[Shabbat 105a:5](https://torahapp.org/share/book/Shabbat/r/105a:5)

רַב נַחְמָן בַּר יִצְחָק אָמַר: ״מַה נְּדַבֵּר וּמַה נִּצְטַדָּק״ — נְכוֹנִים אֲנַחְנוּ, צַדִּיקִים אֲנַחְנוּ, טְהוֹרִים אֲנַחְנוּ, דַּכִּים אֲנַחְנוּ, קְדוֹשִׁים אֲנַחְנוּ.

**William Davidson Edition - English:**
**Rav Naḥman bar Yitzḥak said** that there is another abbreviation in the Bible: “And Judah said: What can we say to my master, **what can we speak, and how can we justify [*nitztadak*]”** (Genesis 44:16), which stands for: **We are honest [*nekhonim*], we are righteous [*tzaddikim*], we are pure [*tehorim*], we are innocent [*dakkim*], we are holy [*kedoshim*].**


###### Shabbat 105a:6
[Shabbat 105a:6](https://torahapp.org/share/book/Shabbat/r/105a:6)

**מַתְנִי׳** הַכּוֹתֵב שְׁתֵּי אוֹתִיּוֹת בִּשְׁתֵּי הֶעְלֵמוֹת, אַחַת שַׁחֲרִית וְאַחַת בֵּין הָעַרְבַּיִם, רַבָּן גַּמְלִיאֵל מְחַיֵּיב וַחֲכָמִים פּוֹטְרִין.

**William Davidson Edition - English:**
**MISHNA:** With regard to **one who writes two letters** on Shabbat **in two** separate **lapses of awareness** separated by a period of awareness that the day was Shabbat, writing **one** letter in **the morning and one** letter **in the afternoon, Rabban Gamliel deems** him **liable** to bring a sin-offering like someone who has unintentionally performed a full-fledged prohibited labor, **and the Rabbis deem** him **exempt.**


###### Shabbat 105a:7
[Shabbat 105a:7](https://torahapp.org/share/book/Shabbat/r/105a:7)

**גְּמָ׳** בְּמַאי קָמִיפַּלְגִי? רַבָּן גַּמְלִיאֵל סָבַר אֵין יְדִיעָה לַחֲצִי שִׁיעוּר, וְרַבָּנַן סָבְרִי יֵשׁ יְדִיעָה לַחֲצִי שִׁיעוּר.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: With regard to **what do they disagree? Rabban Gamliel holds: There is no awareness for half a measure.** One is not liable to bring a sacrifice for half a measure; therefore, the fact that he became aware between performance of the two halves of the prohibited labor is of no significance. His awareness does not demarcate between one act of writing a letter and the second act of writing a letter with regard to liability to bring a sin-offering. **And the Rabbis hold: There is awareness for half a measure.** If an individual became aware of his transgression between the two parts of the prohibited labor, each individual part is independent of the other, and the two halves of the prohibited labor do not join together to create liability.


###### Shabbat 105a:8
[Shabbat 105a:8](https://torahapp.org/share/book/Shabbat/r/105a:8)

**הדרן עלך הבונה**


###### Shabbat 105a:9
[Shabbat 105a:9](https://torahapp.org/share/book/Shabbat/r/105a:9)

מַתְנִי׳ רַבִּי אֱלִיעֶזֶר אוֹמֵר: **הָאוֹרֵג** שְׁלֹשָׁה חוּטִין בַּתְּחִילָּה וְאַחַת עַל הָאָרִיג — חַיָּיב. וַחֲכָמִים אוֹמְרִים: בֵּין בַּתְּחִילָּה בֵּין בַּסּוֹף — שִׁיעוּרוֹ שְׁנֵי חוּטִין. הָעוֹשֶׂה שְׁתֵּי בָתֵּי נִירִין בַּנִּירַיִם, בַּקֵּירוֹס, בַּנָּפָה, בַּכְּבָרָה וּבַסַּל — חַיָּיב. וְהַתּוֹפֵר שְׁתֵּי תְפִירוֹת, וְהַקּוֹרֵעַ עַל מְנָת לִתְפּוֹר שְׁתֵּי תְפִירוֹת.

**William Davidson Edition - English:**
**MISHNA:** **Rabbi Eliezer says: One who weaves** on Shabbat is **liable** to bring a sin-offering if he wove **three threads at the beginning** of something new, **or** if he adds **one** thread **to a** preexisting **woven fabric. And the Rabbis say: Both at the beginning and at the end, its measure** for liability is **two threads. One who makes two meshes,** i.e., ties the threads of the warp, attaching them **to** either **the *nirin*** or **the *keiros*,** which will be explained in the Gemara, **in a winnow, sieve, or basket, is liable** for making meshes. **And one who sews** is liable if he sews **two stitches. And one who tears** is liable if he tears enough fabric **in order to sew two stitches** to repair it.


###### Shabbat 105a:10
[Shabbat 105a:10](https://torahapp.org/share/book/Shabbat/r/105a:10)

**גְּמָ׳** כִּי אֲתָא רַבִּי יִצְחָק תָּנֵי: ״שְׁתַּיִם״. וְהָאֲנַן תְּנַן: ״שָׁלֹשׁ״! לָא קַשְׁיָא: הָא בְּאַלִּימֵי, הָא בְּקַטִּינֵי. אָמְרִי לַהּ לְהַאי גִּיסָא, וְאָמְרִי לַהּ לְהַאי גִּיסָא. אָמְרִי לַהּ לְהַאי גִּיסָא: אַלִּימֵי — תְּלָתָא לָא סָתְרִי, תְּרֵי סָתְרִי. קַטִּינֵי — תְּרֵי נָמֵי לָא סָתְרִי. וְאָמְרִי לַהּ לְהַאי גִּיסָא: קַטִּינֵי — תְּלָתָא יְדִיעִי, תְּרֵי לָא יְדִיעִי. אַלִּימֵי — תְּרֵי נָמֵי יְדִיעִי.

**William Davidson Edition - English:**
**GEMARA:** **When Rabbi Yitzḥak came** from Eretz Yisrael to Babylonia, **he taught** that Rabbi Eliezer said: **Two** threads is the measure that determines liability for beginning a weave. The Gemara asks: **Didn’t we learn three** in the mishna? The Gemara answers: This is **not difficult,** because **this** source is referring **to thick** threads and **that source** is referring **to thin** threads. **Some say it this way,** that one is liable when weaving two thick threads, **and some say it that way,** that one is liable when weaving two thin threads. The Gemara elaborates: **Some say it this way:** One who weaves **thick** threads, **three** threads **will not unravel,** but **two will unravel.** With regard to **thin** threads, **two will also not unravel. And some say it this way:** One who weaves **thin** threads, **three** threads **are conspicuous, two are not conspicuous.** With regard to **thick** threads, **two are also conspicuous.**


###### Shabbat 105a:11
[Shabbat 105a:11](https://torahapp.org/share/book/Shabbat/r/105a:11)

תַּנְיָא: הָאוֹרֵג שְׁלֹשָׁה חוּטִין בַּתְּחִילָּה וְאֶחָד עַל הָאָרִיג — חַיָּיב. וַחֲכָמִים אוֹמְרִים: בֵּין בַּתְּחִילָּה בֵּין בַּסּוֹף — שִׁיעוּרָן שְׁנֵי חוּטִין. וּבַשָּׂפָה — שְׁנֵי חוּטִין בְּרוֹחַב שְׁלֹשָׁה בָּתֵּי נִירִין. הָא לְמָה זֶה דּוֹמֶה? לְאוֹרֵג צִלְצוֹל קָטָן, שְׁנֵי חוּטִין בְּרוֹחַב שְׁלֹשָׁה בָּתֵּי נִירִין. וְהָאוֹרֵג שְׁלֹשָׁה חוּטִין בַּתְּחִילָּה וְאֶחָד עַל הָאָרִיג חַיָּיב, סְתָמָא כְּרַבִּי אֱלִיעֶזֶר.

**William Davidson Edition - English:**
**It was taught** in a *baraita*: **One who weaves three threads at the beginning or one** thread **onto a** preexisting **woven fabric is liable. And the Rabbis say: Both at the beginning and at the end, its measure** for liability is **two threads. And** if one weaves **a hem** with a thread or color different from the original garment, he is liable for weaving **two threads across a width of three meshes,** i.e., three threads of the warp. Why is one liable in that case? **To what is this similar?** It is similar **to weaving a small belt** in which one weaves **two threads across a width of three meshes,** the width of the belt. **And** when it is taught in the *baraita*: **One who weaves three threads at the beginning or one** thread **onto a** preexisting **woven fabric is liable,** that **unattributed** *baraita* is in accordance with the opinion of **Rabbi Eliezer.**


###### Shabbat 105a:12
[Shabbat 105a:12](https://torahapp.org/share/book/Shabbat/r/105a:12)

תַּנְיָא אִידַּךְ: הָאוֹרֵג שְׁנֵי חוּטִין עַל הַגַּס? וְעַל הָאִימְרָא — חַיָּיב. רַבִּי אֱלִיעֶזֶר אוֹמֵר: אֲפִילּוּ אֶחָד. וּבַשָּׂפָה, שְׁנֵי חוּטִין בְּרוֹחַב שְׁלֹשָׁה בָתֵּי נִירִין — חַיָּיב. הָא לְמָה זֶה דּוֹמֶה — לְאוֹרֵג צִלְצוֹל קָטָן שְׁנֵי חוּטִין עַל רוֹחַב שְׁלֹשָׁה בָּתֵּי נִירִין: וְהָאוֹרֵג שְׁנֵי חוּטִין עַל הַגַּס וְעַל הָאִימְרָא חַיָּיב — סְתָמָא כְּרַבָּנַן.

**William Davidson Edition - English:**
**It was taught** in **another** *baraita*: **One who weaves two threads onto a large** fabric **or onto the border** of a fabric alongside the woof on Shabbat **is liable. Rabbi Eliezer says:** One is liable **even** if he weaves **one** thread. **And along the edge** of the warp, one who weaves **two threads across a width of three meshes is liable. To what is this similar?** It is similar **to weaving a small belt** in which one weaves **two threads across a width of three meshes.** The Gemara comments: When it was taught in the *baraita*: **One who weaves two threads onto a large** fabric **or onto the border is liable,** that **unattributed** *baraita* is in accordance with the opinion of **the Rabbis.**


###### Shabbat 105a:13
[Shabbat 105a:13](https://torahapp.org/share/book/Shabbat/r/105a:13)

הָעוֹשֶׂה שְׁנֵי בָתֵּי נִירִין כּוּ׳. מַאי בַּנִּירַיִם? אָמַר אַבָּיֵי: תַּרְתֵּי בְּבַת נִירָא וַחֲדָא בְּנִירָא. בְּקֵירוֹס. מַאי בְּקֵירוֹס? אָמַר רַב: מְצוֹבִיתָא.

**William Davidson Edition - English:**
We learned in the mishna that **one who makes two meshes,** attaching them **to** either **the *nirin*** or the keiros, is liable. The Gemara asks: **What** is the meaning of **to the *nirin*? Abaye said:** One ties **two to the meshes,** the thread of the warp, **and** ties **one to the crosspiece,** the thread that extends from the weaving rod. We learned in the mishna that one is liable for attaching the meshes **to the *keiros*,** and the Gemara asks: **What is** a ***keiros*? Rav said:** It refers to **the slips,** the parts that go up and down on a stationary loom and are parallel to the pole.


###### Shabbat 105a:14
[Shabbat 105a:14](https://torahapp.org/share/book/Shabbat/r/105a:14)

וְהַתּוֹפֵר שְׁתֵּי תְפִירוֹת. הָא תְּנֵינָא בַּאֲבוֹת מְלָאכוֹת: וְהַתּוֹפֵר שְׁתֵּי תְפִירוֹת! מִשּׁוּם דְּקָבָעֵי לְמִיתְנָא סֵיפָא: ״וְהַקּוֹרֵעַ עַל מְנָת לִתְפּוֹר שְׁתֵּי תְפִירוֹת״, קָתָנֵי נָמֵי הַתּוֹפֵר. וְהַקּוֹרֵעַ. הָא נָמֵי תְּנֵינָא בַּאֲבוֹת מְלָאכוֹת! אֶלָּא מִשּׁוּם דְּקָבָעֵי לְמִיתְנֵי סֵיפָא, הַקּוֹרֵעַ בַּחֲמָתוֹ וְעַל מֵתוֹ, מִשּׁוּם הָכִי קָתָנֵי [הַתּוֹפֵר שְׁתֵּי תְפִירוֹת].

**William Davidson Edition - English:**
**And** we also learned in the mishna that **one who sews** on Shabbat is liable if he sews **two stitches.** The Gemara asks: **We** already **learned that on** the list of **primary categories of prohibited labor: And one who sews two stitches** is liable. The Gemara answers: **Since** the mishna **wanted to teach in the latter clause: And one who tears in order to sew two stitches,** it **also taught** the *halakha* of **one who sews. And one who tears,** did **we** not **also learn** this in the mishna enumerating the list of **primary categories of prohibited labor? Since** the mishna **wanted to teach** a new *halakha* **in the latter clause,** namely: **One who tears in his anger or for his dead relative, therefore,** it also **taught** the *halakha* of **one who sews two stitches.**


###### Shabbat 105a:15
[Shabbat 105a:15](https://torahapp.org/share/book/Shabbat/r/105a:15)

וְהַקּוֹרֵעַ עַל מְנָת לִתְפּוֹר שְׁתֵּי תְפִירוֹת. הֵיכִי מַשְׁכַּחַתְּ לַהּ?

**William Davidson Edition - English:**
With regard to what we learned in the mishna: **And one who tears in order to sew two stitches,** the Gemara asks: **Where do you find that** case where it is necessary to tear a garment in order to sew it?