## Shabbat Daf 153b

###### Shabbat 153b:1
[Shabbat 153b:1](https://torahapp.org/share/book/Shabbat/r/153b:1)

לֹא תֵּצֵא לְחוּלִּין, מִפְּנֵי שֶׁהוּא סָפֵק.

**William Davidson Edition - English:**
**does not vacate** its sanctified status and assume **non-sacred** status **because his** status with regard to halakhic intelligence **is uncertain.** According to Rabbi Eliezer, a deaf-mute apparently has a degree of halakhic intelligence, and therefore has a greater obligation in mitzvot than a minor.


###### Shabbat 153b:2
[Shabbat 153b:2](https://torahapp.org/share/book/Shabbat/r/153b:2)

כִּי תִּיבְּעֵי לָךְ אַלִּיבָּא דְּרַבָּנַן, דִּתְנַן: חֲמִשָּׁה לֹא יִתְרוֹמוּ, וְאִם תָּרְמוּ אֵין תְּרוּמָתָן תְּרוּמָה, אֵלּוּ הֵן: חֵרֵשׁ שׁוֹטֶה וְקָטָן, וְהַתּוֹרֵם אֶת שֶׁאֵינוֹ שֶׁלּוֹ, וְגוֹי שֶׁתָּרַם אֶת שֶׁל יִשְׂרָאֵל אֲפִילּוּ בִּרְשׁוּתוֹ אֵין תְּרוּמָתוֹ תְּרוּמָה.

**William Davidson Edition - English:**
**When you raise this dilemma,** the issue **is in accordance with** the opinion of **the Rabbis, as we learned** in a mishna: There are **five** categories of people who **may not separate *teruma*** *ab initio*, **and if they separated *teruma*, their *teruma* is not** considered ***teruma*. They are: A deaf-mute, an imbecile, and a minor, and one who separates *teruma*** from produce **that is not his; and a gentile who separated *teruma*** from the produce **of a Jew, even with his permission, his *teruma* is not** considered ***teruma*** because a gentile cannot be appointed as an agent to separate *teruma*, and all the more so he cannot separate *teruma* on his own. The deaf-mute and the minor have the same legal status according to the Rabbis; therefore, a dilemma arises as to which of them should receive the pouch on Shabbat.


###### Shabbat 153b:3
[Shabbat 153b:3](https://torahapp.org/share/book/Shabbat/r/153b:3)

מַאי? לְחֵרֵשׁ יָהֵיב לֵיהּ, דְּקָטָן אָתֵי לִכְלַל דַּעַת, אוֹ דִילְמָא לְקָטָן יָהֵיב לֵיהּ, דְּחֵרֵשׁ אָתֵי לְאִחַלּוֹפֵי בְּגָדוֹל פִּיקֵּחַ. אִיכָּא דְאָמְרִי לְחֵרֵשׁ יָהֵיב לֵיהּ, אִיכָּא דְאָמְרִי לְקָטָן יָהֵיב לֵיהּ.

**William Davidson Edition - English:**
**What** should one do? Should **he give it to the deaf-mute** because **the minor** will eventually **reach the stage of** halakhic **intelligence,** when he will be obligated to observe the mitzvot, and it is preferable that he not become accustomed to desecrating Shabbat? **Or perhaps he** should **give it to the minor,** because if he is allowed to give it to the **deaf-mute,** onlookers **will mistake him for an adult with** halakhic **intelligence** and conclude that it is permitted to give his pouch to an adult? In that case it would be preferable to give the pouch to a minor, as it is clear that he is not obligated in mitzvot. Regarding this *halakha*, **some say** that **he gives it to the deaf-mute** and **some say** that **he gives it to the minor,** and no definitive conclusion was reached.


###### Shabbat 153b:4
[Shabbat 153b:4](https://torahapp.org/share/book/Shabbat/r/153b:4)

אֵין שָׁם לֹא גּוֹי וְלֹא חֲמוֹר וְלֹא חֵרֵשׁ וְלֹא שׁוֹטֶה וְלֹא קָטָן, מַאי? אָמַר רַבִּי יִצְחָק: עוֹד אַחֶרֶת הָיְתָה, וְלֹא רָצוּ חֲכָמִים לְגַלּוֹתָהּ. מַאי ״עוֹד אַחֶרֶת הָיְתָה״? מוֹלִיכוֹ פָּחוֹת פָּחוֹת מֵאַרְבַּע אַמּוֹת. אַמַּאי לֹא רָצוּ חֲכָמִים לְגַלּוֹתָהּ? — מִשּׁוּם ״כְּבוֹד אֱלֹהִים הַסְתֵּר דָּבָר וּכְבוֹד מְלָכִים חֲקוֹר דָּבָר״. וְהָכָא, מַאי ״כְּבוֹד אֱלֹהִים״ אִיכָּא? דִּילְמָא אָתֵי לְאֵתוֹיֵי אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים.

**William Davidson Edition - English:**
The Gemara asks: If **there is neither a gentile nor a donkey nor a deaf-mute nor an imbecile nor a minor there, what** should one do? **Rabbi Yitzḥak said: There was another manner** of dealing with this situation, **and the Sages did not want to reveal it.** The Gemara asks: To **what** was Rabbi Yitzḥak referring when he said: **There was another manner?** The Gemara answers: The alternative is to **move** the pouch in increments, **each less than four cubits,** and thereby carry the object in the public domain without violating a Torah prohibition. The Gemara asks: **Why didn’t the Sages want to reveal this** alternative? The Gemara answers that it is **due to** the verse: **“It is the glory of God to conceal a thing; but the glory of kings is to search out a matter”** (Proverbs 25:2). **And here, what glory of God is there** in concealing this option? The Gemara answers: If one were to move the pouch in this manner, there is concern **lest** he **come to carry** the object **four cubits in the public domain.**


###### Shabbat 153b:5
[Shabbat 153b:5](https://torahapp.org/share/book/Shabbat/r/153b:5)

תַּנְיָא, רַבִּי אֱלִיעֶזֶר אוֹמֵר: בּוֹ בַּיּוֹם גָּדְשׁוּ סְאָה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר: בּוֹ בַּיּוֹם מָחֲקוּ סְאָה.

**William Davidson Edition - English:**
The ruling that one should give his pouch to a gentile rather than carry in increments each less than four cubits was among the eighteen decrees issued in accordance with the position of Beit Shammai, enumerated in the first chapter of tractate *Shabbat*. Sages of later generations disagreed with regard to these eighteen decrees: **It was taught** in a *baraita* that **Rabbi Eliezer says: On that day they** measured with **a large *se’a*** measurement, i.e., they did well to issue these decrees, which construct a fence around the Torah to prevent its violation. **Rabbi Yehoshua said: On that very day they** measured with **a minimal *se’a*,** i.e., because these decrees are difficult to observe, they not only will lead people to violate the decrees, but to violate Torah prohibitions as well.


###### Shabbat 153b:6
[Shabbat 153b:6](https://torahapp.org/share/book/Shabbat/r/153b:6)

תַּנְיָא: מָשָׁל דְּרַבִּי אֱלִיעֶזֶר, לְמָה הַדָּבָר דּוֹמֶה — לַקּוּפָּה מְלֵאָה קִישּׁוּאִין וְדִילּוּעִין, אָדָם נוֹתֵן לְתוֹכָהּ חַרְדָּל — וְהִיא מַחְזֶקֶת. מָשָׁל דְּרַבִּי יְהוֹשֻׁעַ, לְמָה הַדָּבָר דּוֹמֶה — לַעֲרֵיבָה מְלֵאָה דְּבַשׁ, נוֹתֵן לְתוֹכָהּ רִימּוֹנִים וֶאֱגוֹזִים — וְהִיא מְקִיאָה.

**William Davidson Edition - English:**
**It was taught** in another *baraita*: The Sages articulated **a parable** to illustrate the opinion of **Rabbi Eliezer. To what is** this **matter similar?** It is similar **to a basket full of squash and gourds into which a person places mustard seeds.** Just as the basket also **holds** the mustard, the decree will also endure. They also articulated **a parable** to illustrate the opinion of **Rabbi Yehoshua: To what is** this **matter similar?** It is similar **to a large bowl full of honey into which** one **places pomegranates and walnuts.** Just as the bowl **expels** the honey from inside it, so too, the decree will cause Torah prohibitions to be violated.


###### Shabbat 153b:7
[Shabbat 153b:7](https://torahapp.org/share/book/Shabbat/r/153b:7)

אָמַר מָר אֵין עִמּוֹ גּוֹי מַנִּיחוֹ עַל הַחֲמוֹר. וַהֲלֹא מְחַמֵּר, וְרַחֲמָנָא אָמַר ״לֹא תַעֲשֶׂה כׇל מְלָאכָה״!

**William Davidson Edition - English:**
We learned in the mishna that **the Master said:** When **there is no gentile with him, one places** the pouch **on the donkey.** The Gemara asks: **Isn’t he** thereby **driving a** laden **animal? And the Torah stated:** “And the seventh day is Shabbat for the Lord your God, **you shall not perform any manner of labor,** neither you, nor your son, nor your daughter, nor your slave, nor your maidservant, nor your animal, nor your stranger that is within your gates” (Exodus 20:10). He is causing the prohibited labors of carrying from domain to domain and of carrying in the public domain by placing the pouch on his donkey on Shabbat.


###### Shabbat 153b:8
[Shabbat 153b:8](https://torahapp.org/share/book/Shabbat/r/153b:8)

אָמַר רַב אַדָּא בַּר אַהֲבָה: מַנִּיחוֹ עָלֶיהָ כְּשֶׁהִיא מְהַלֶּכֶת. וְהָא אִי אֶפְשָׁר דְּלָא קָיְימָא לְהַשְׁתִּין מַיִם וּלְהַטִּיל גְּלָלִים, וְאִיכָּא עֲקִירָה וְהַנָּחָה! כְּשֶׁהִיא מְהַלֶּכֶת — מַנִּיחוֹ עָלֶיהָ, כְּשֶׁהִיא עוֹמֶדֶת — נוֹטְלוֹ הֵימֶנָּה. אִי הָכִי, אֲפִילּוּ חֲבֵרוֹ נָמֵי!

**William Davidson Edition - English:**
**Rav Adda bar Ahava said: One places** the pouch **on** the donkey **as it is walking,** because in doing so he does not commit a full-fledged violation of the Torah prohibition against carrying out from domain to domain on Shabbat. A full-fledged violation consists of lifting and placing the object. Because the animal was already walking when the pouch was placed on it, the animal performed no lifting. The Gemara asks: **Isn’t it impossible** that the animal **will not stand** in its place at some point after it begins walking, either in order **to urinate or to defecate, and** when it begins walking again **there is** both an act of **lifting and** an act of **placing** performed by the donkey. The Gemara answers: There is a solution to that problem. **When** the donkey **is walking, one places** the pouch **on it,** and **when it stands, he removes it.** The Gemara asks: **If so,** one could **even** place the pouch **on another** Jew **as well,** as there would be neither lifting nor placing.


###### Shabbat 153b:9
[Shabbat 153b:9](https://torahapp.org/share/book/Shabbat/r/153b:9)

אָמַר רַב פָּפָּא: כׇּל שֶׁבְּגוּפוֹ חַיָּיב חַטָּאת — בַּחֲבֵרוֹ פָּטוּר אֲבָל אָסוּר, כׇּל שֶׁחֲבֵרוֹ פָּטוּר אֲבָל אָסוּר — בַּחֲמוֹרוֹ מוּתָּר לְכַתְּחִלָּה.

**William Davidson Edition - English:**
**Rav Pappa said: Any** action **that** if one performs it **by himself, he is liable** to bring **a sin-offering** for it, if he performed it **by means of another,** he is **exempt but** it is still **prohibited** for him to do so. And **any** action **that** if performed by means of **another,** he is **exempt** from bringing a sin-offering **but** it is still **prohibited** for him to do so, performing the action **by means of his donkey is permitted *ab initio*.**


###### Shabbat 153b:10
[Shabbat 153b:10](https://torahapp.org/share/book/Shabbat/r/153b:10)

אָמַר רַב אַדָּא בַּר אַהֲבָה: הָיְתָה חֲבִילָתוֹ מוּנַּחַת לוֹ עַל כְּתֵיפוֹ — רָץ תַּחְתֶּיהָ עַד שֶׁמַּגִּיעַ לְבֵיתוֹ. דַּוְקָא רָץ, אֲבָל קַלִּי קַלִּי — לָא.

**William Davidson Edition - English:**
**Rav Adda bar Ahava said:** One who was traveling on Shabbat eve and **his package was resting on his shoulder** as night fell, **he runs beneath it,** i.e., with his package on his shoulder, **until he reaches his home.** The Gemara infers: **Specifically,** one **runs** until he reaches home; **however,** walking **a little bit** at a time, **no,** he may not do so.


###### Shabbat 153b:11
[Shabbat 153b:11](https://torahapp.org/share/book/Shabbat/r/153b:11)

מַאי טַעְמָא? — כֵּיוָן דְּלֵית לֵיהּ הֶיכֵּירָא, אָתֵי לְמִיעְבַּד עֲקִירָה וְהַנָּחָה. סוֹף סוֹף, כִּי מָטֵי לְבֵיתֵיהּ אִי אֶפְשָׁר דְּלָא קָאֵי פּוּרְתָּא, וְקָמְעַיֵּיל מֵרְשׁוּת הָרַבִּים לִרְשׁוּת הַיָּחִיד! דְּזָרֵיק לֵיהּ כִּלְאַחַר יָד.

**William Davidson Edition - English:**
The Gemara asks: **What is the reason** for this? **Since,** when walking in the usual manner, **he has no conspicuous** reminder that it is Shabbat, there is concern lest **he come to** perform the acts of **lifting and placing** by stopping to rest on his way home. The Gemara asks: **Ultimately, when he reaches his home, it is impossible that** he will **not** stop and **stand a bit, and** at that point, **he** will have performed the prohibited labor of **carrying** the package **from the public domain into the private domain** of his house. The Gemara answers: This is referring to a case in which he does not place the package in the typical manner when he reaches his home. Rather, **he throws it** down **in an unusual manner.** Since he did not perform the action in the typical manner, it is not prohibited by Torah law.


###### Shabbat 153b:12
[Shabbat 153b:12](https://torahapp.org/share/book/Shabbat/r/153b:12)

אָמַר רָמֵי בַּר חָמָא: הַמְחַמֵּר אַחֵר בְּהֶמְתּוֹ בְּשַׁבָּת, בְּשׁוֹגֵג — חַיָּיב חַטָּאת, בְּמֵזִיד — חַיָּיב סְקִילָה. מַאי טַעְמָא? אָמַר רָבָא: דְּאָמַר קְרָא: ״לֹא תַעֲשֶׂה כׇל מְלָאכָה אַתָּה וּבְהֶמְתֶּךָ״ — בְּהֶמְתּוֹ דּוּמְיָא דִידֵיהּ: מָה הוּא — בְּשׁוֹגֵג חַיָּיב חַטָּאת, בְּמֵזִיד חַיָּיב סְקִילָה. אַף בְּהֶמְתּוֹ נָמֵי — בְּשׁוֹגֵג חַיָּיב חַטָּאת, בְּמֵזִיד חַיָּיב סְקִילָה.

**William Davidson Edition - English:**
With regard to the topic of driving a donkey on Shabbat, the Gemara cites that which **Rami bar Ḥama said:** With regard to **one who drives his** laden **animal on Shabbat,** if he does so **unwittingly, he is liable** to bring a **sin-offering,** and if he does so **intentionally, he is liable** to be executed by **stoning.** The Gemara asks: **What is the reason** for this ruling? **Rava said that the verse states: “You shall not perform any manner of labor, neither you…nor your animal”** (Exodus 20:10). From this he derived: **His animal** is **similar to himself; just as he,** if he performed a prohibited labor on Shabbat **unwittingly, he is liable** to bring a **sin-offering,** and if he did so **intentionally, he is liable** to be executed by **stoning, so too,** if he performed a prohibited labor by means of **his animal,** if he did so **unwittingly, he is liable** to bring a **sin-offering,** and if he did so **intentionally, he is liable** to be executed by **stoning.**


###### Shabbat 153b:13
[Shabbat 153b:13](https://torahapp.org/share/book/Shabbat/r/153b:13)

אָמַר רָבָא, שְׁתֵּי תְּשׁוּבוֹת בְּדָבָר: חֲדָא, דִּכְתִיב: ״תּוֹרָה אַחַת יִהְיֶה לָכֶם לָעוֹשֶׂה בִּשְׁגָגָה וְהַנֶּפֶשׁ אֲשֶׁר תַּעֲשֶׂה בְּיָד רָמָה״ — הוּקְּשָׁה כָּל הַתּוֹרָה כּוּלָּהּ לַעֲבוֹדָה זָרָה: מָה עֲבוֹדָה זָרָה דְּעָבֵיד מַעֲשֶׂה בְּגוּפֵיהּ, הָכָא נָמֵי עַד דְּעָבֵיד מַעֲשֶׂה בְּגוּפֵיהּ.

**William Davidson Edition - English:**
**Rava said:** There are **two** possible **responses** with which this **statement** can be rejected. **One** is, **as it is written: “You shall have one law [*Torah*] for him that does unwittingly…**and for the proselyte who resides among them. **But the soul that does with a high hand,** whether he be home-born or a stranger, he blasphemes the Lord; and that soul shall be cut off from among his people” (Numbers 15:29–30). This verse is referring to one who worships idolatry unwittingly. **The entire Torah is juxtaposed to idolatry,** and from that juxtaposition it is derived: **Just as** in the case of **idolatry** one is liable only **when he performs an action with his body,** i.e., himself, **here too,** in the case of Shabbat, he is liable **only if he performs an action with his body,** i.e., himself. He is not liable for an action performed by his animal.


###### Shabbat 153b:14
[Shabbat 153b:14](https://torahapp.org/share/book/Shabbat/r/153b:14)

וְעוֹד, תְּנַן: הַמְחַלֵּל אֶת הַשַּׁבָּת בְּדָבָר שֶׁחַיָּיבִין עַל שִׁגְגָתוֹ חַטָּאת וְעַל זְדוֹנוֹ סְקִילָה. מִכְּלָל דְּאִיכָּא מִידֵּי דְּאֵין חַיָּיבִין עַל שִׁגְגָתוֹ חַטָּאת וְלֹא עַל זְדוֹנוֹ סְקִילָה,

**William Davidson Edition - English:**
**And furthermore,** with regard to the statement that if he drove the laden donkey he is liable to be executed by stoning, **we learned** in a mishna that enumerates those who are executed by stoning: **One who desecrates Shabbat by** performing **a matter that for its unwitting** performance one is **liable** to bring **a sin-offering, and for its intentional** performance one is **liable** to be executed by **stoning. By inference, there is** another **matter,** another prohibition, **that for which its unwitting** performance one is **not liable** to bring **a sin-offering, and for which its intentional** performance one is **not liable to be executed by stoning.**


###### Shabbat 153b:15
[Shabbat 153b:15](https://torahapp.org/share/book/Shabbat/r/153b:15)

וּמַאי נִיהוּ, ״לָאו״ דִּמְחַמֵּר? לָא, תְּחוּמִין וְאַלִּיבָּא דְּרַבִּי עֲקִיבָא, וְהַבְעָרָה אַלִּיבָּא דְּרַבִּי יוֹסֵי.

**William Davidson Edition - English:**
**And what is that** Torah prohibition? Is it not the **prohibition** of **driving a** laden **animal?** Apparently, driving a laden animal and other labors performed by means of animals on Shabbat are not punishable by stoning, even though they are prohibited by Torah law. The Gemara rejects this second proof. **No,** this is not necessarily so. It is possible that the mishna is referring to the prohibition of Shabbat **limits, and** it is **in accordance with** the opinion **of Rabbi Akiva,** who holds that it is a Torah prohibition but that one is neither liable to bring a sin-offering for violating it unwittingly, nor is he liable to be executed by stoning for violating it intentionally. **And** likewise, it may refer to the prohibition of **kindling** a fire on Shabbat **in accordance with** the opinion of **Rabbi Yosei,** who holds that it is not punishable by stoning but by lashes, like other prohibitions.