## Shabbat Daf 6b

###### Shabbat 6b:1
[Shabbat 6b:1](https://torahapp.org/share/book/Shabbat/r/6b:1)

לֶחִי מִכָּאן, וְלֶחִי מִכָּאן, אוֹ קוֹרָה מִכָּאן וְקוֹרָה מִכָּאן, וְנוֹשֵׂא וְנוֹתֵן בָּאֶמְצַע. אָמְרוּ לוֹ: אֵין מְעָרְבִין רְשׁוּת הָרַבִּים בְּכָךְ!

**William Davidson Edition - English:**
**a** ten-handbreadth high **post from here,** perpendicular to the public domain. This creates a symbolic wall which, in the *halakhot* of alleyways, has the legal status of a wall. **And,** he may place **an** additional **post from here,** on the other side, and that has the same legal status as if he closed the public domain on all of its sides. **Or,** he can implement a different solution appropriate for alleyways by placing **a beam** extending **from here,** from one end of one house, to the end of the house opposite it. This creates a symbolic partition across the width of the street. **And,** he may place **a beam** extending **from here,** from the other side of the house. According to Rabbi Yehuda, in that way, one is permitted to **carry** objects **and place** them **in** the area **between** the symbolic partitions, as he would in a private domain. The Rabbis **said to him: One may not place an *eiruv* in the public domain in that** way. One who seeks to transform a public domain into a private domain must erect actual partitions.


###### Shabbat 6b:2
[Shabbat 6b:2](https://torahapp.org/share/book/Shabbat/r/6b:2)

וְאַמַּאי קָרוּ לֵיהּ ״גְּמוּרָה״? מַהוּ דְתֵימָא: כִּי פְּלִיגִי רַבָּנַן עֲלֵיהּ דְּרַבִּי יְהוּדָה דְּלָא הָוֵי רְשׁוּת הַיָּחִיד, הָנֵי מִילֵּי לְטַלְטֵל, אֲבָל לִזְרוֹק מוֹדוּ לֵיהּ — קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara questions the language of the *Tosefta*: This is a full-fledged private domain. **And why did they call it full-fledged?** The Gemara answers: **Lest you say: When do the Rabbis disagree with Rabbi Yehuda** and say **that it is not the private domain? This applies only** with regard to the prohibition **to carry** there on Shabbat. By means of these partitions, it was not rendered a full-fledged private domain to the point that one is permitted to carry there. **However,** conceivably, with regard to the prohibition **of throwing** from the public domain to this place, the Rabbis **agree with** Rabbi Yehuda that the area between the partitions would be considered a private domain by Torah law and it would be prohibited. **Therefore,** the *tanna* **taught us** that according to the Rabbis it is not a private domain at all.


###### Shabbat 6b:3
[Shabbat 6b:3](https://torahapp.org/share/book/Shabbat/r/6b:3)

אָמַר מָר: ״זוֹ הִיא רְשׁוּת הָרַבִּים״. לְמַעוֹטֵי מַאי? לְמַעוֹטֵי אִידַּךְ דְּרַבִּי יְהוּדָה. דִּתְנַן, רַבִּי יְהוּדָה אוֹמֵר: אִם הָיְתָה דֶּרֶךְ רְשׁוּת הָרַבִּים מַפְסַקְתָּן — יְסַלְּקֶנָּה לִצְדָדִין. וַחֲכָמִים אוֹמְרִים: אֵינוֹ צָרִיךְ.

**William Davidson Edition - English:**
It was also taught in the *Tosefta* with regard to the definition of a public domain that **the Master said,** with added emphasis: **This is the public domain.** The Gemara asks: **What** was this emphasis added **to exclude?** The Gemara answers: Here, the *Tosefta* came **to exclude another** *halakha* of **Rabbi Yehuda. As we learned** in a mishna: The Sages permitted those ascending to Jerusalem on the Festival pilgrimage to place posts serving as symbolic boundaries around the wells, in order to render the wells and their surroundings a private domain. That way, the pilgrims could draw water from the wells even on Shabbat, as they became private domains. **Rabbi Yehuda says: If the path of the public domain** passes through the area of the wells and the posts and **obstructs them, he** must **divert it to the sides,** so that the passersby will not pass through there. In his opinion, many people passing through that area negates the private domain formed merely by means of symbolic boundaries. **And the Rabbis say: He need not** divert the path of the public domain. The emphasis in the *Tosefta*: This is the public domain, teaches that only the specific areas listed there fall into the category of a public domain; however, a well around which partitions were established is no longer in the realm of public domain, even if the multitudes continue to walk through that area.


###### Shabbat 6b:4
[Shabbat 6b:4](https://torahapp.org/share/book/Shabbat/r/6b:4)

וְאַמַּאי קָרוּ לֵיהּ ״גְּמוּרָה״? אַיְּידֵי דִּתְנָא רֵישָׁא ״גְּמוּרָה״, תְּנָא נָמֵי סֵיפָא ״גְּמוּרָה״.

**William Davidson Edition - English:**
The Gemara asks: **And why do they call it full-fledged?** The Gemara answers: This emphasis was unnecessary. But, **since he taught the first clause** of the *Tosefta* employing the term **full-fledged, he also taught the latter section** employing the term **full-fledged** in the interest of uniformity.


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

וְלַחֲשׁוֹב נָמֵי מִדְבָּר, דְּהָא תַּנְיָא: אֵיזוֹ הִיא רְשׁוּת הָרַבִּים? — סְרַטְיָא וּפְלַטְיָא גְּדוֹלָה, וּמְבוֹאוֹת הַמְפוּלָּשִׁין, וְהַמִּדְבָּר! אָמַר אַבָּיֵי: לָא קַשְׁיָא, כָּאן בִּזְמַן שֶׁיִּשְׂרָאֵל שְׁרוּיִין בַּמִּדְבָּר. כָּאן בִּזְמַן הַזֶּה.

**William Davidson Edition - English:**
With regard to the places characterized as the public domain, the Gemara asks: **And include** the **desert** among the places considered a public domain? **Wasn’t it taught** in a different *baraita*: **What is the public domain? A main street, and a large plaza, and open alleyways, and the desert? Abaye said:** This is **not difficult,** as **here,** where it enumerated the desert among the public domains, it refers to **the time when Israel was dwelling in the desert,** and it was an area frequented by the multitudes. And **here,** where the desert was not enumerated among the public domains, refers to **this time,** when multitudes do not congregate there.


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

אָמַר מָר: אִם הוֹצִיא וְהִכְנִיס בְּשׁוֹגֵג — חַיָּיב חַטָּאת, בְּמֵזִיד — עָנוּשׁ כָּרֵת, וְנִסְקָל. בְּשׁוֹגֵג חַיָּיב חַטָּאת, פְּשִׁיטָא! בְּמֵזִיד עָנוּשׁ כָּרֵת וְנִסְקָל אִצְטְרִיכָא לֵיהּ.

**William Davidson Edition - English:**
It was also taught in the *Tosefta* that **the Master said: If he carried out** an object on Shabbat from the private domain to the public domain or vice versa, if **he carried in,** if he did so **unwittingly, he is liable to** bring **a sin-offering.** If he did so **intentionally** and there were no witnesses to his act and he was not forewarned, **he is punishable** from the hand of Heaven with the punishment of ***karet*.** If he was forewarned and there were witnesses to his transgression, he is punished by the court **and stoned.** The Gemara asks: **Unwittingly, he is liable** to bring **a sin-offering;** it **is obvious** that one who violates the serious transgression of desecrating the Shabbat unwittingly is liable to bring a sin-offering. The Gemara answers: **It was necessary for** the *tanna* to teach that if he did so **intentionally** he **is punishable with *karet* and stoned.** Since he needed to cite those cases because they involve a novel element, he also cited the case where he performed the transgression unwittingly, in order to complete the picture.


###### Shabbat 6b:7
[Shabbat 6b:7](https://torahapp.org/share/book/Shabbat/r/6b:7)

הָא נָמֵי פְּשִׁיטָא! הָא קָא מַשְׁמַע לַן כִּדְרַב, דְּאָמַר רַב: מָצָאתִי מְגִלַּת סְתָרִים בֵּי רַבִּי חִיָּיא וְכָתוּב בָּהּ: אִיסִי בֶּן יְהוּדָה אוֹמֵר: אֲבוֹת מְלָאכוֹת אַרְבָּעִים חָסֵר אַחַת, וְאֵינוֹ חַיָּיב אֶלָּא אַחַת.

**William Davidson Edition - English:**
The Gemara asks: **That is also obvious,** as the Torah states explicitly that one who desecrates Shabbat intentionally without witnesses and forewarning is punishable by *karet*, and that when there are witnesses and forewarning he is executed by stoning. The Gemara answers: **This** came **to teach us in accordance with** the statement of **Rav, as Rav said: I found a hidden scroll in the house of Rabbi Ḥiyya** in which matters of Oral Torah were briefly summarized, **and in it was written: Isi ben Yehuda says: The primary categories of prohibited labor** on Shabbat **are forty-less-one, and he is liable only for one.** This expression is unclear, and it would seem that it means that one who performs all of the prohibited labors is only liable to bring one sin-offering.


###### Shabbat 6b:8
[Shabbat 6b:8](https://torahapp.org/share/book/Shabbat/r/6b:8)

אִינִי?! וְהָתְנַן: אֲבוֹת מְלָאכוֹת אַרְבָּעִים חָסֵר אַחַת. וְהָוֵינַן בַּהּ: מִנְיָנָא לְמָה לִי? וְאָמַר רַבִּי יוֹחָנָן: שֶׁאִם עֲשָׂאָן כּוּלָּן בְּהֶעְלֵם אַחַת — חַיָּיב עַל כׇּל אַחַת וְאַחַת.

**William Davidson Edition - English:**
The Gemara asks: **Is that so? Didn’t we learn** in the mishna: **The primary categories of prohibited labor are forty-less-one?** The mishna proceeded to enumerate those labors. **And we discussed it: Why do I need this tally** of forty-less-one? It would have been sufficient for the mishna to merely list the prohibited labors. **And Rabbi Yoḥanan said:** The number is also significant, in order to teach us **that if he performed all of** the prohibited labors **within one lapse of awareness,** during which he remained unaware of the prohibition involved, **he is liable** to bring a sin-offering **for each and every one** of the prohibited labors separately. Consequently, the statement of Isi ben Yehuda cannot be understood as suggested above.


###### Shabbat 6b:9
[Shabbat 6b:9](https://torahapp.org/share/book/Shabbat/r/6b:9)

אֶלָּא אֵימָא: אֵינוֹ חַיָּיב עַל אַחַת מֵהֶן. וְהָא קָא מַשְׁמַע לַן: הָא מֵהָנָךְ דְּלָא מְסַפְּקָן.

**William Davidson Edition - English:**
**Rather, say** as follows: There are forty prohibited labors less one, and **he is not liable for one of them.** Among those labors, there is one unspecified exception for which one is not liable to be executed by stoning and merely violates a negative prohibition. **That** which the *Tosefta* mentioned with regard to one carrying out on Shabbat being liable for *karet* and stoning, **teaches us: This** labor of carrying out from domain to domain, **is among those** prohibited labors with regard to **which there is no uncertainty** and it is clear that one is liable for *karet* and stoning for its violation.


###### Shabbat 6b:10
[Shabbat 6b:10](https://torahapp.org/share/book/Shabbat/r/6b:10)

אָמַר מָר: אֲבָל יָם וּבִקְעָה וְהָאִיסְטְווֹנִית וְהַכַּרְמְלִית אֵינָן לֹא כִּרְשׁוּת הַיָּחִיד וְלֹא כִּרְשׁוּת הָרַבִּים. וּבִקְעָה אֵינוֹ לֹא כִּרְשׁוּת הַיָּחִיד וְלֹא כִּרְשׁוּת הָרַבִּים? וְהָא תְּנַן הַבִּקְעָה בִּימוֹת הַחַמָּה, רְשׁוּת הַיָּחִיד לַשַּׁבָּת וּרְשׁוּת הָרַבִּים לַטּוּמְאָה. בִּימוֹת הַגְּשָׁמִים, רְשׁוּת הַיָּחִיד לְכָאן וּלְכָאן!

**William Davidson Edition - English:**
It was also taught in the *Tosefta* that **the Master said: However, a sea, and a valley, and the colonnade, and the *karmelit*** all enter into the general category of *karmelit*, which **is neither like the public domain nor like the private domain.** The Gemara asks: **And is a valley neither like the private domain nor like the public domain? Didn’t we learn** in a mishna in tractate *Teharot*: **The valley, in the days of summer,** which is a time when the multitudes frequent it, nevertheless, it **is** considered **the private domain** with regard **to** the *halakhot* of **Shabbat,** as according to the parameters of domains of Shabbat it remains in the realm of a private domain. **And,** still, it is considered like **the public domain** with regard **to** the *halakhot* of **ritual impurity,** where there is a distinction between a place frequented by the multitudes and a place that the multitudes do not frequent. While **in the rainy season,** the winter, when multitudes do not frequent the fields, the valley is considered like **the private domain for this,** Shabbat, **and for that,** ritual purity. A valley is a private domain and not a *karmelit*.


###### Shabbat 6b:11
[Shabbat 6b:11](https://torahapp.org/share/book/Shabbat/r/6b:11)

אָמַר עוּלָּא: לְעוֹלָם כַּרְמְלִית הָוְיָא, וְאַמַּאי קָרֵי לַהּ רְשׁוּת הַיָּחִיד — לְפִי שֶׁאֵינָהּ רְשׁוּת הָרַבִּים.

**William Davidson Edition - English:**
**Ulla said: Actually,** the valley **is a *karmelit*; and why does** the mishna **call it the private domain? In order** to emphasize that **it is not the public domain,** as the mishna in tractate *Teharot* did not enter into the details of the *halakhot* of Shabbat. It merely underscored the distinction between the *halakhot* of Shabbat and the *halakhot* of ritual purity.


###### Shabbat 6b:12
[Shabbat 6b:12](https://torahapp.org/share/book/Shabbat/r/6b:12)

רַב אָשֵׁי אָמַר:

**William Davidson Edition - English:**
Rav Ashi said: