## Shabbat Daf 69b

###### Shabbat 69b:1
[Shabbat 69b:1](https://torahapp.org/share/book/Shabbat/r/69b:1)

קָא מַשְׁמַע לַן. מֵיתִיבִי: אֵיזוֹהִי שִׁגְגַת שְׁבוּעַת בִּיטּוּי לְשֶׁעָבַר — שֶׁאִם אָמַר ״יוֹדֵעַ אֲנִי שֶׁשְּׁבוּעָה זוֹ אֲסוּרָה, אֲבָל אֵינִי יוֹדֵעַ אִם חַיָּיבִין עָלֶיהָ קׇרְבָּן אוֹ לֹא״ — חַיָּיב! הָא מַנִּי? — מוֹנְבַּז הִיא.

**William Davidson Edition - English:**
Therefore, Abaye **teaches us** that this is not so. The Gemara **raises an objection** from a *baraita*: **What is an unwitting** violation **of an oath on a statement** relating **to the past?** What is an example of one who unwittingly swore falsely with regard to an incident that occurred in the past? It cannot be a case where he forgot the incident, as in that case he is exempt from bringing an offering. It is a case **where if he said: I know that** taking **this** false **oath is prohibited, but I do not know whether or not one is liable to** bring **an offering for** swearing falsely, he is **liable** to bring an offering for an unwitting transgression. Apparently, with regard to an oath on a statement, unwitting with regard to the sacrifice renders the action unwitting. The Gemara rejects this: In accordance with **whose** opinion is **this** mishna? **It is** the opinion of **Munbaz.** In his opinion, one who commits a transgression while unaware whether or not one is liable to bring an offering if he performs that transgression unwittingly is considered to have performed the transgression unwittingly.


###### Shabbat 69b:2
[Shabbat 69b:2](https://torahapp.org/share/book/Shabbat/r/69b:2)

(לִישָּׁנָא אַחֲרִינָא: מַנִּי? אִילֵּימָא מוֹנְבַּז — פְּשִׁיטָא, הַשְׁתָּא בְּכׇל הַתּוֹרָה דְּלָאו חִידּוּשׁ הוּא אָמַר שִׁגְגַת קׇרְבָּן שְׁמָהּ שְׁגָגָה, הָכָא דְּחִידּוּשׁ הוּא — לֹא כׇּל שֶׁכֵּן?! אֶלָּא לָאו רַבָּנַן הִיא, וּתְיוּבְתָּא דְאַבָּיֵי! תְּיוּבְתָּא.)

**William Davidson Edition - English:**
There is **another version** of the discussion of Abaye’s statement where, after quoting the *halakha* with regard to an oath on a statement, the question was raised: In accordance with **whose** opinion is **this** mishna? **If you say** it is in accordance with the opinion of **Munbaz,** that is **obvious: Now,** if **throughout the entire Torah where there is no novelty** in the obligation to bring an offering, **he said** that **unwitting with regard to an offering is considered unwitting; here,** where **there is a novelty** and the offering in the case of an oath on a statement is more significant than other sin-offerings, **certainly** unwitting with regard to the offering should be considered unwitting. **Rather, is it not** the opinion of **the Rabbis, and** this is **a conclusive refutation** of the opinion of **Abaye?** The Gemara concludes: Indeed, it is **a conclusive refutation.**


###### Shabbat 69b:3
[Shabbat 69b:3](https://torahapp.org/share/book/Shabbat/r/69b:3)

וְאָמַר אַבָּיֵי: הַכֹּל מוֹדִים בִּתְרוּמָה שֶׁאֵין חַיָּיבִין עָלֶיהָ חוֹמֶשׁ עַד שֶׁיִּשְׁגּוֹג בְּלָאו שֶׁבָּהּ. ״הַכֹּל מוֹדִים״ מַאן? — רַבִּי יוֹחָנָן. פְּשִׁיטָא! כִּי אָמַר רַבִּי יוֹחָנָן הֵיכָא דְּאִיכָּא כָּרֵת, הֵיכָא דְּלֵיכָּא כָּרֵת לָא! מַהוּ דְּתֵימָא: מִיתָה בִּמְקוֹם כָּרֵת עוֹמֶדֶת, וְכִי שָׁגַג בְּמִיתָה נָמֵי לִיחַיַּיב — קָא מַשְׁמַע לַן. רָבָא אָמַר: מִיתָה בִּמְקוֹם כָּרֵת עוֹמֶדֶת וְחוֹמֶשׁ בִּמְקוֹם קׇרְבָּן קָאֵי.

**William Davidson Edition - English:**
**And Abaye said: Everyone agrees** with regard to ***teruma* that one is only liable** to add **a** payment of **one-fifth** the value of the *teruma* **for** eating **it** unwittingly **if he is unwitting with regard to its prohibition.** The Gemara asks: To **whose** opinion is Abaye referring in the phrase: **Everyone agrees?** Certainly, it is the opinion of **Rabbi Yoḥanan.** Even though, in general, he holds that unwitting with regard to *karet* is sufficient to render the action unwitting, the case of *teruma* is different. The Gemara asks: In the case of *teruma*, **it is obvious** that he would agree. **When Rabbi Yoḥanan says** that one need not be unwitting with regard to the prohibition, it is in a case **where there is** a prohibition punishable by ***karet*;** however, here, **where there is no** punishment of ***karet*,** Rabbi Yoḥanan would **not** say so. The Gemara answers that nonetheless Abaye introduced a novel element: **Lest you say** that since one who intentionally eats *teruma* is subject to death at the hand of Heaven, perhaps **death stands in place of *karet*. And where he was unwitting with regard to** the punishment of **death** for this sin, **he should also be liable** to pay the added fifth as one who performed the transgression unwittingly because his case is analogous to one who is considered unwitting due to lack of awareness of *karet*. Therefore, **Abaye teaches us** that it is not so. **Rava said:** Indeed, **death stands in place of *karet* and the** added **one-fifth stands in place of a sacrifice.** One who is unwitting with regard to death at the hand of Heaven and the added fifth has the same legal status as one who is unwitting with regard to *karet* and an offering.


###### Shabbat 69b:4
[Shabbat 69b:4](https://torahapp.org/share/book/Shabbat/r/69b:4)

אָמַר רַב הוּנָא: הָיָה מְהַלֵּךְ בַּדֶּרֶךְ אוֹ בַּמִּדְבָּר וְאֵינוֹ יוֹדֵעַ אֵימָתַי שַׁבָּת, מוֹנֶה שִׁשָּׁה יָמִים וּמְשַׁמֵּר יוֹם אֶחָד. חִיָּיא בַּר רַב אוֹמֵר: מְשַׁמֵּר יוֹם אֶחָד, וּמוֹנֶה שִׁשָּׁה. בְּמַאי קָמִיפַּלְגִי — מָר סָבַר כִּבְרִיָּיתוֹ שֶׁל עוֹלָם, וּמָר סָבַר כְּאָדָם הָרִאשׁוֹן. מֵיתִיבִי: הָיָה מְהַלֵּךְ בַּדֶּרֶךְ וְאֵינוֹ יוֹדֵעַ אֵימָתַי שַׁבָּת מְשַׁמֵּר יוֹם אֶחָד לְשִׁשָּׁה. מַאי לָאו, מוֹנֶה שִׁשָּׁה וּמְשַׁמֵּר יוֹם אֶחָד?! לָא, מְשַׁמֵּר יוֹם אֶחָד וּמוֹנֶה שִׁשָּׁה.

**William Davidson Edition - English:**
**Rav Huna said: One who was walking along the way or in the desert, and he does not know when Shabbat** occurs, **he counts six days** from the day that he realized that he lost track of Shabbat **and** then **observes one day** as Shabbat. **Ḥiyya bar Rav says: He** first **observes one day** as Shabbat and then **he counts six** weekdays. The Gemara explains: **With regard to what do they disagree?** One **Sage,** Rav Huna, **held:** It is **like the creation of the world,** weekdays followed by Shabbat. **And** one **Sage,** Ḥiyya bar Rav, **held:** It is **like Adam, the first** man, who was created on the sixth day. He observed Shabbat followed by the six days of the week. The Gemara **raises an objection** to the opinion of Ḥiyya bar Rav from a *baraita*: If a person **was walking along the way and does not know when Shabbat** occurs, **he observes one day for** every **six. What, does** this **not** mean that **he counts six and** then **observes one day** in accordance with the opinion of Rav Huna? The Gemara rejects this: **No,** it could also mean that **he observes one day and** then **counts six.**


###### Shabbat 69b:5
[Shabbat 69b:5](https://torahapp.org/share/book/Shabbat/r/69b:5)

אִי הָכִי ״מְשַׁמֵּר יוֹם אֶחָד לְשִׁשָּׁה״ — ״מְשַׁמֵּר יוֹם אֶחָד וּמוֹנֶה שִׁשָּׁה״ מִיבְּעֵי לֵיהּ. וְעוֹד, תַּנְיָא: הָיָה מְהַלֵּךְ בַּדֶּרֶךְ אוֹ בַּמִּדְבָּר וְאֵינוֹ יוֹדֵעַ אֵימָתַי שַׁבָּת, מוֹנֶה שִׁשָּׁה וּמְשַׁמֵּר יוֹם אֶחָד, תְּיוּבְתָּא דְּרַבִּי חִיָּיא בַּר רַב! תְּיוּבְתָּא.

**William Davidson Edition - English:**
The Gemara asks: **If so,** if that is what the *baraita* meant, why employ the phrase: **He observes one day for six? It should have** stated: **He observes one day and counts six. And furthermore, it was taught** in a *baraita*: If one **was walking along the way or** was **in the desert, and he does not know when Shabbat** occurs, **he counts six** days **and observes one day.** That is **a conclusive refutation** of the opinion **of Rabbi Ḥiyya bar Rav.** The Gemara concludes: Indeed, it is **a conclusive refutation** of the opinion of Ḥiyya bar Rav.


###### Shabbat 69b:6
[Shabbat 69b:6](https://torahapp.org/share/book/Shabbat/r/69b:6)

אָמַר רָבָא: בְּכָל יוֹם וָיוֹם עוֹשֶׂה לוֹ כְּדֵי פַרְנָסָתוֹ [בַּר מֵהָהוּא יוֹמָא]. וְהָהוּא יוֹמָא לֵימוּת?! דְּעָבֵיד מֵאֶתְמוֹל שְׁתֵּי פַרְנָסוֹת. וְדִילְמָא מֵאֶתְמוֹל שַׁבָּת הֲוַאי! אֶלָּא כָּל יוֹם וָיוֹם עוֹשֶׂה לוֹ פַּרְנָסָתוֹ, אֲפִילּוּ הָהוּא יוֹמָא. וְהָהוּא יוֹמָא בְּמַאי מִינְּכַר לֵיהּ? בְּקִידּוּשָׁא וְאַבְדָּלְתָּא.

**William Davidson Edition - English:**
**Rava said:** The person who lost track of Shabbat and treats one day a week as Shabbat, **each day he makes** enough food **to sustain himself, except for that day** which he designated as Shabbat. The Gemara asks: **And on that day let him die?** Rather, it means **that the day before he makes twice** the amount of food that he prepared on the other days **to sustain** him for that day and the following day. The Gemara asks: **And perhaps the day before was** actually **Shabbat?** In that case, not only did he perform labor on Shabbat, but he also performed labor on Shabbat in preparation for a weekday. Rather, on **each and every day he makes** enough food **to sustain himself** for that day, **including** on **that day** that he designated as Shabbat. And if you ask: **And how is that day** which he designated as Shabbat **distinguishable** from the rest? It is distinguishable **by** means of **the *kiddush* and the *havdala*** that he recites on that day.


###### Shabbat 69b:7
[Shabbat 69b:7](https://torahapp.org/share/book/Shabbat/r/69b:7)

אָמַר רָבָא: אִם הָיָה מַכִּיר מִקְצָת הַיּוֹם שֶׁיָּצָא בּוֹ, עוֹשֶׂה מְלָאכָה כׇּל הַיּוֹם כּוּלּוֹ. פְּשִׁיטָא! מַהוּ דְתֵימָא: כֵּיוָן דְּשַׁבָּת לָא נָפֵיק, בְּמַעֲלֵי שַׁבְּתָא [נָמֵי] לָא נָפֵיק. וְהַאי, אִי נָמֵי בְּחַמְשָׁה בְּשַׁבְּתָא נָפֵיק — לִישְׁתְּרֵי לֵיהּ לְמֶיעְבַּד מְלָאכָה תְּרֵי יוֹמֵי — קָא מַשְׁמַע לַן זִימְנִין דְּמַשְׁכַּח שְׁיָּירְתָּא וּמִקְּרֵי וְנָפֵיק.

**William Davidson Edition - English:**
**Rava said: If he had partial knowledge of the day on which he left,** i.e., he does not recall what day of the week it was but he does recall the number of days that passed since he left, every week **he can perform labor throughout the day** of his departure, since he certainly did not leave his house on Shabbat. The Gemara asks: That is **obvious,** and what novel element was introduced here? The Gemara answers: **Lest you say, since he did not leave** on **Shabbat, he also did not leave on Friday, and this** person, **even if he left on Thursday, should be permitted to perform labor** for **two days,** the eighth day and the ninth day from his departure, the same day of the week that he left and the following day. Therefore, Rava **teaches us** that **at times one finds a convoy and happens to leave** on a journey even on Friday. Therefore, he is not permitted to perform labor on the day of the week following the day of his departure.


###### Shabbat 69b:8
[Shabbat 69b:8](https://torahapp.org/share/book/Shabbat/r/69b:8)

הַיּוֹדֵעַ עִיקַּר שַׁבָּת: מְנָהָנֵי מִילֵּי? אָמַר רַב נַחְמָן אָמַר רַבָּה בַּר אֲבוּהּ: תְּרֵי קְרָאֵי כְּתִיבִי: ״וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת״, וּכְתִיב: ״וְאֶת שַׁבְּתֹתַי תִּשְׁמֹרוּ״. הָא כֵּיצַד? ״וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת״ — שְׁמִירָה אַחַת לְשַׁבָּתוֹת הַרְבֵּה. ״וְאֶת שַׁבְּתֹתַי תִּשְׁמֹרוּ״ — שְׁמִירָה אַחַת לְכׇל שַׁבָּת וְשַׁבָּת.

**William Davidson Edition - English:**
We learned in the mishna that there is a difference in *halakha* between **one who knows the essence of Shabbat** and one who does not know it. The Gemara asks: **From where** in the Torah **are these matters** derived? **Rav Naḥman said** that **Rabba bar Avuh said: Two verses are written.** One states: **“And the children of Israel observed the Shabbat,** to perform the Shabbat through their generations, an everlasting covenant” (Exodus 31:16). **And it is written: “And you shall observe My *Shabbatot*** and you shall revere My Sanctuary, I am God” (Leviticus 26:2). **How** is it that Shabbat is in the singular in one verse, while in the other it is in the plural [*Shabbatot*]? It should be understood as follows: **“And the children of Israel observed the Shabbat”: One observance for multiple *Shabbatot*.** If one commits several transgressions, in certain cases he is only liable to bring one sacrifice. **“And you shall observe My *Shabbatot*”: One observance for each and every Shabbat.** In certain cases, one is liable to bring a sin-offering for each time that he unwittingly desecrated Shabbat.


###### Shabbat 69b:9
[Shabbat 69b:9](https://torahapp.org/share/book/Shabbat/r/69b:9)

מַתְקִיף לַהּ רַב נַחְמָן בַּר יִצְחָק: אַדְּרַבָּה, אִיפְּכָא מִסְתַּבְּרָא: ״וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת״ — שְׁמִירָה אַחַת לְכׇל שַׁבָּת וְשַׁבָּת. ״וְאֶת שַׁבְּתֹתַי תִּשְׁמֹרוּ״ — שְׁמִירָה אַחַת לְשַׁבָּתוֹת הַרְבֵּה.

**William Davidson Edition - English:**
**Rav Naḥman bar Yitzḥak strongly objects: On the contrary, the opposite is reasonable. “And the children of Israel observed the Shabbat”: One observance for each and every Shabbat. “And you shall observe My *Shabbatot*”: One observance for multiple *Shabbatot*.** In any case, Rav Naḥman bar Yitzḥak also holds that the *halakha* of our mishna is derived from comparing and contrasting these two verses.


###### Shabbat 69b:10
[Shabbat 69b:10](https://torahapp.org/share/book/Shabbat/r/69b:10)

הַיּוֹדֵעַ שֶׁהוּא שַׁבָּת.

**William Davidson Edition - English:**
We learned in the mishna that there is a difference between **one who is aware that** the day **is Shabbat** and performs labor and one who forgets the essence of Shabbat and performs prohibited labors.