## Shabbat Daf 5b

###### Shabbat 5b:1
[Shabbat 5b:1](https://torahapp.org/share/book/Shabbat/r/5b:1)

הָיָה קוֹרֵא בַּסֵּפֶר עַל הָאִיסְקוּפָּה וְנִתְגַּלְגֵּל הַסֵּפֶר מִיָּדוֹ — גּוֹלְלוֹ אֶצְלוֹ. הָיָה קוֹרֵא בְּרֹאשׁ הַגָּג וְנִתְגַּלְגֵּל הַסֵּפֶר מִיָּדוֹ, עַד שֶׁלֹּא הִגִּיעַ לַעֲשָׂרָה טְפָחִים — גּוֹלְלוֹ אֶצְלוֹ. מִשֶּׁהִגִּיעַ לַעֲשָׂרָה טְפָחִים — הוֹפְכוֹ עַל הַכְּתָב. וְהָוֵינַן בַּהּ: אַמַּאי הוֹפְכוֹ עַל הַכְּתָב? הָא לָא נָח!

**William Davidson Edition - English:**
One who **was reading** a sacred **book** in scroll form on Shabbat **on** an elevated, wide **threshold and the book rolled from his hand** outside and into the public domain, **he** may **roll it** back **to himself,** since one of its ends is still in his hand. However, if **he was reading on top the roof,** which is a full-fledged private domain, **and the book rolled from his hand, as long as** the edge of the book **did not reach ten handbreadths** above the public domain, the book is still in its own area, and he may **roll it** back **to himself.** However, **once the book has reached** within **ten handbreadths** above the public domain, he is prohibited to roll it back to himself. In that case, **he** may only **turn it** over **onto the** side with **writing,** so that the writing of the book should face down and should not be exposed and degraded. **And we discussed this** *halakha*: **Why** must he **turn it** over **onto the** side with **writing,** and he is prohibited to bring the book back to himself? **Didn’t** the book **not** yet **come to rest** upon a defined area in the public domain? Even if he brought it back it would not constitute lifting.


###### Shabbat 5b:2
[Shabbat 5b:2](https://torahapp.org/share/book/Shabbat/r/5b:2)

וְאָמַר רָבָא: בְּכוֹתֶל מְשׁוּפָּע. אֵימוֹר דְּאָמַר רָבָא בְּסֵפֶר, דַּעֲבִיד דְּנָיַיח, מַיִם מִי עֲבִידִי דְּנָיְיחִי?!

**William Davidson Edition - English:**
**And Rava said:** It is referring to the case **of an inclined wall.** Because it is inclined, the scroll is resting upon it to some degree. However, that answer is not effective in explaining the case of gathering water. **Say** that **Rava said** that the legal status of the slanted wall is different, specifically **with regard to a book, as it is wont to** come to **rest** upon an inclined wall. In contrast, **is water wont to** come to **rest** upon an inclined wall? It continues flowing. Consequently, the question with regard to water remains.


###### Shabbat 5b:3
[Shabbat 5b:3](https://torahapp.org/share/book/Shabbat/r/5b:3)

אֶלָּא אָמַר רָבָא: כְּגוֹן שֶׁקָּלַט מֵעַל גַּבֵּי גּוּמָּא. גּוּמָּא פְּשִׁיטָא! מַהוּ דְּתֵימָא מַיִם עַל גַּבֵּי מַיִם לָאו הַנָּחָה הוּא, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
**Rather, Rava said:** Here, it is referring to **a case where he gathered** the rainwater **from on top of a hole** filled with water. The Gemara asks: If he gathered it from on top of **a hole, it is obvious** that it is considered like lifting from a significant place. The Gemara answers: **Lest you say** that since the water that comes down from the roof into the hole it is **water on top of water** and, perhaps, **it is not** considered **placing.** Therefore, **he taught us** that collecting water from on top of a hole filled with water is considered an act of lifting an object from its placement.


###### Shabbat 5b:4
[Shabbat 5b:4](https://torahapp.org/share/book/Shabbat/r/5b:4)

וְאָזְדָא רָבָא לְטַעְמֵיהּ, דְּאָמַר רָבָא: מַיִם עַל גַּבֵּי מַיִם — הַיְינוּ הַנָּחָתָן. אֱגוֹז עַל גַּבֵּי מַיִם — לָאו הַיְינוּ הַנָּחָתוֹ. בָּעֵי רָבָא: אֱגוֹז בִּכְלִי וּכְלִי צָף עַל גַּבֵּי מַיִם, בָּתַר אֱגוֹז אָזְלִינַן — וְהָא נָיַיח, אוֹ דִילְמָא בָּתַר כְּלִי אָזְלִינַן — וְהָא לָא נָיַיח, דְּנָיֵיד. תֵּיקוּ.

**William Davidson Edition - English:**
The Gemara comments: **And Rava follows his** standard line of **reasoning,** as **Rava** already **said:** It is obvious to me that **water on top of water, that is its placement,** and lifting the water from there is an act of lifting in every sense. It is also obvious that if **a nut** is floating **on top of water, that is not** considered **its placement,** and therefore lifting it from there is not considered an act of lifting. However, **Rava raised a dilemma:** In a case where **a nut** is **in a vessel, and** that **vessel is floating on top of water,** and one lifted the nut from the vessel, is that considered an act of lifting? The sides of the dilemma are: Do **we go according to the nut** and the *halakha* is decided exclusively based on its status, **and it is at rest** in the vessel? **Or perhaps, we go according to the vessel and it is not at rest, as it is moving** from place to place on the surface of the water. This dilemma remained unresolved, and therefore **let it stand.**


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

שֶׁמֶן שֶׁצָּף עַל גַּבֵּי יַיִן, מַחֲלוֹקֶת רַבִּי יוֹחָנָן בֶּן נוּרִי וְרַבָּנַן. דִּתְנַן: שֶׁמֶן שֶׁצָּף עַל גַּבֵּי יַיִן וְנָגַע טְבוּל יוֹם בַּשֶּׁמֶן — לֹא פָּסַל אֶלָּא שֶׁמֶן בִּלְבַד. רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר: שְׁנֵיהֶם מְחוּבָּרִים זֶה לָזֶה.

**William Davidson Edition - English:**
A similar dilemma was raised with regard to **oil that was floating on top of wine.** Oil does not mix with wine. Rather, it floats on top of it in a separate layer. Resolution of this dilemma is dependent on **a dispute between Rabbi Yoḥanan ben Nuri and the Rabbis.** Is oil considered a discrete entity placed on the wine? Or, perhaps it is considered to be connected to the wine? **As we learned** in a mishna: **Oil that was floating on top of wine and one who immersed himself during the day touched the oil, he disqualified only the oil alone** and not the wine, as he only touched the oil and the oil does not render the wine impure. **And Rabbi Yoḥanan ben Nuri says: They both are** considered **connected to each other,** and therefore they are both rendered impure through the same contact. The consideration of whether the oil and the wine are considered connected is the determining factor with regard to the laws of Shabbat as well.


###### Shabbat 5b:6
[Shabbat 5b:6](https://torahapp.org/share/book/Shabbat/r/5b:6)

אָמַר רַבִּי אָבִין אָמַר רַבִּי אִילְעַאי אָמַר רַבִּי יוֹחָנָן: הָיָה טָעוּן אוֹכְלִים וּמַשְׁקִין, וְנִכְנָס וְיוֹצֵא כׇּל הַיּוֹם כּוּלּוֹ — אֵינוֹ חַיָּיב עַד שֶׁיַּעֲמוֹד.

**William Davidson Edition - English:**
**Rabbi Avin said** that **Rabbi Elai said** that **Rabbi Yoḥanan said:** One who **was** standing in the private domain or the public domain **laden with food and drinks** on Shabbat, and his intention was to carry them to another corner of the same domain, if once he began walking he changed his mind and exited that domain, **and he enters and exits** from domain to domain, even if he does so **all day long, he is exempt** by Torah law for carrying out on Shabbat **until he stands** still. Moving the object is not considered carrying out, since he did not intend from the outset to move himself in order to carry out. Therefore, only after he stands still can it be considered a bona fide placement, and only when he subsequently moves and walks would he incur liability.


###### Shabbat 5b:7
[Shabbat 5b:7](https://torahapp.org/share/book/Shabbat/r/5b:7)

אָמַר אַבָּיֵי: וְהוּא שֶׁעָמַד לָפוּשׁ. מִמַּאי — מִדְּאָמַר מָר תּוֹךְ אַרְבַּע אַמּוֹת עָמַד לָפוּשׁ — פָּטוּר, לְכַתֵּף — חַיָּיב. חוּץ לְאַרְבַּע אַמּוֹת, עָמַד לָפוּשׁ — חַיָּיב. לְכַתֵּף — פָּטוּר.

**William Davidson Edition - English:**
**Abaye** added and **said: And that is** specifically **if he stopped to rest;** then it is considered placement. However, if he stopped to adjust his burden, it is not considered placement. The Gemara comments: **From where** did Abaye arrive at this conclusion? **From** that which **the Master said** with regard to the laws of carrying in the public domain: Although, by Torah law, one who transfers an object four cubits in the public domain is liable, if while transferring the object **he stopped to rest within four cubits, he is exempt.** By stopping to rest, he performed an act of placement in the middle of the transfer. As a result, he did not carry the object four complete cubits. However, if he stopped **to** adjust the burden on his **shoulders, he is liable,** as stopping in order to adjust his burden is not considered an act of placement. It is considered an action required to facilitate the continued carrying of that burden. On the other hand, after he walked **beyond four cubits,** if **he stopped to rest,** he thereby performed an act of placement and completed the prohibited labor, and **he is liable;** if he stopped **to** adjust the burden on his **shoulders, he is exempt.** From this *halakha*, Abaye learned that only when one stops to rest is it considered an act of placement in terms of the prohibited labor of carrying on Shabbat.


###### Shabbat 5b:8
[Shabbat 5b:8](https://torahapp.org/share/book/Shabbat/r/5b:8)

מַאי קָא מַשְׁמַע לַן? — שֶׁלֹּא הָיְתָה עֲקִירָה מִשָּׁעָה רִאשׁוֹנָה לְכָךְ? הָא אַמְרַהּ רַבִּי יוֹחָנָן חֲדָא זִימְנָא! דְּאָמַר רַב סָפְרָא אָמַר רַבִּי אַמֵּי אָמַר רַבִּי יוֹחָנָן: הַמַּעֲבִיר חֲפָצִים מִזָּוִית לְזָוִית, וְנִמְלַךְ עֲלֵיהֶן וְהוֹצִיאָן — פָּטוּר, שֶׁלֹּא הָיְתָה עֲקִירָה מִשָּׁעָה רִאשׁוֹנָה לְכָךְ. אָמוֹרָאֵי נִינְהוּ, מָר אָמַר לַהּ בְּהַאי לִישָּׁנָא, וּמָר אָמַר לַהּ בְּהַאי לִישָּׁנָא.

**William Davidson Edition - English:**
With regard to the essence of Rabbi Yoḥanan’s *halakha* about entering and exiting all day long, the Gemara asks: **What** principle **is he teaching us** with this *halakha*? Is it to teach that one is exempt from bringing a sin-offering for performing the prohibited labor of carrying out on Shabbat when **the lifting of the object** from its place **from the first moment was not for that** purpose of carrying out, but for another purpose? **Didn’t Rabbi Yoḥanan** already **say it once? As Rav Safra said** that **Rabbi Ami said** that **Rabbi Yoḥanan said: One who transfers objects from corner to corner** in a private domain, **and,** while carrying them, **he changed his mind about them** and **took them out** to the public domain, **he is exempt because the lifting at the first moment was not for that** purpose of carrying out to another domain. Why, then, was it necessary to repeat the same *halakha*? The Gemara answers: **They are** different ***amora’im*** who transmitted this matter. One **Sage said it in this language and** one **Sage said it in that language.** They chose different *halakhot* to relate the principle that Rabbi Yoḥanan stated a single time.


###### Shabbat 5b:9
[Shabbat 5b:9](https://torahapp.org/share/book/Shabbat/r/5b:9)

תָּנוּ רַבָּנַן: הַמּוֹצִיא מֵחֲנוּת לִפְלַטְיָא דֶּרֶךְ סְטָיו — חַיָּיב. וּבֶן עַזַּאי פּוֹטֵר.

**William Davidson Edition - English:**
Since the issue of interruptions in the performance of the prohibited labor of carrying out was mentioned above, the Gemara proceeds to discuss a more complex related issue. **The Sages taught** in a *baraita*: **One who carries** an object **out from a store,** which is a private domain, **to a plaza [*pelatia*],** which is a public domain, **by way of a colonnade [*setav*],** which is situated between the store and the public domain and whose legal status is that of a *karmelit*, **is liable,** as he carried out from the private domain to the public domain. **And ben Azzai deems** him **exempt.**


###### Shabbat 5b:10
[Shabbat 5b:10](https://torahapp.org/share/book/Shabbat/r/5b:10)

בִּשְׁלָמָא בֶּן עַזַּאי, קָסָבַר מְהַלֵּךְ כְּעוֹמֵד דָּמֵי. אֶלָּא רַבָּנַן, נְהִי נָמֵי דְּקָסָבְרִי מְהַלֵּךְ לָאו כְּעוֹמֵד דָּמֵי, הֵיכָא אַשְׁכַּחְנָא כְּהַאי גַּוְונָא דְּחַיָּיב?

**William Davidson Edition - English:**
The Gemara clarifies the opinions. **Granted,** the opinion of **ben Azzai** makes sense, as **he holds** that **walking is considered like standing.** In other words, with each step, he is considered as if he came to a complete stop. Therefore, as he walked through the colonnade, which is neither a public domain nor a private domain, he came to rest there. Consequently, he did not carry from a private domain to a public domain; he carried into and out of a *karmelit*. **However, the Rabbis, although they hold** that **walking is not considered like standing,** their opinion is difficult. **Where do we find a comparable case** where **one is liable?** There is no direct transfer from domain to domain. The transfer is via a domain where there is no Torah prohibition. Where do we find that the Torah deemed one who carried out in that manner liable?


###### Shabbat 5b:11
[Shabbat 5b:11](https://torahapp.org/share/book/Shabbat/r/5b:11)

אָמַר רַב סָפְרָא אָמַר רַבִּי אַמֵּי אָמַר רַבִּי יוֹחָנָן:

**William Davidson Edition - English:**
**Rav Safra said** that **Rabbi Ami said** that **Rabbi Yoḥanan said:** That is not an exceptional case,