## Shabbat Daf 92b

###### Shabbat 92b:1
[Shabbat 92b:1](https://torahapp.org/share/book/Shabbat/r/92b:1)

וְאִם תִּמְצָא לוֹמַר אַנְשֵׁי הוּצָל עוֹשִׂין כֵּן — בָּטְלָה דַּעְתָּן אֵצֶל כׇּל אָדָם.

**William Davidson Edition - English:**
**And if you say** that **the people of Hotzal do so** and therefore they should be liable, **their intention is** rendered **irrelevant by** the opinions of **all** other **people.**


###### Shabbat 92b:2
[Shabbat 92b:2](https://torahapp.org/share/book/Shabbat/r/92b:2)

**מַתְנִי׳** הַמִּתְכַּוֵּין לְהוֹצִיא לְפָנָיו, וּבָא לוֹ לְאַחֲרָיו — פָּטוּר. לְאַחֲרָיו וּבָא לוֹ לְפָנָיו — חַיָּיב. בֶּאֱמֶת אָמְרוּ: הָאִשָּׁה הַחוֹגֶרֶת בְּסִינָר, בֵּין מִלְּפָנֶיהָ וּבֵין מִלְּאַחֲרֶיהָ — חַיֶּיבֶת, שֶׁכֵּן רָאוּי לִהְיוֹת חוֹזֵר. רַבִּי יְהוּדָה אוֹמֵר: אַף מְקַבְּלֵי פִתְקִין.

**William Davidson Edition - English:**
**MISHNA:** **One who intends to carry out** an object with the object **before him, and** as he was walking the object **came** to be carried **behind him, is exempt.** However, if he intended to carry it out **behind him and it came** to be carried **before him, he is liable. In truth they said: A woman who girded herself in a** pants-like ***sinar*** worn beneath the outer garments, **whether** she placed an object **before her or behind her,** and it came to be carried on the other side, **she is liable, as it is common** for the *sinar* **to be reversed. Rabbi Yehuda says: Even those** royal couriers, **who receive notes [*pittakin*],** carry those notes in their belts, and are not particular where on their belt they carry the notes (Rav Hai Gaon), are liable for carrying out the notes whether they carried them before them or behind them.


###### Shabbat 92b:3
[Shabbat 92b:3](https://torahapp.org/share/book/Shabbat/r/92b:3)

**גְּמָ׳** מַאי שְׁנָא לְפָנָיו וּבָא לוֹ לְאַחֲרָיו דְּפָטוּר — דְּלָא אִתְעֲבִידָא מַחְשַׁבְתּוֹ, לְאַחֲרָיו וּבָא לוֹ לְפָנָיו נָמֵי, הָא לָא אִתְעֲבִידָא מַחְשַׁבְתּוֹ! אָמַר רַבִּי אֶלְעָזָר: תַּבְרַהּ, מִי שֶׁשָּׁנָה זוֹ לֹא שָׁנָה זוֹ. אָמַר רָבָא: וּמַאי קוּשְׁיָא? דִילְמָא: לְפָנָיו וּבָא לוֹ לְאַחֲרָיו הַיְינוּ טַעְמָא דְּפָטוּר — דְּנִתְכַּוֵּון לִשְׁמִירָה מְעוּלָּה וְעָלְתָה בְּיָדוֹ שְׁמִירָה פְּחוּתָה, לְאַחֲרָיו וּבָא לוֹ לְפָנָיו הַיְינוּ טַעְמָא דְּחַיָּיב — דְּנִתְכַּוֵּון לִשְׁמִירָה פְּחוּתָה וְעָלְתָה בְּיָדוֹ שְׁמִירָה מְעוּלָּה.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **What is different** about the case of one who intended to carry an object **before him and it came** to be carried **behind him** that he is **exempt?** The reason is that **his intention was not realized.** Since he did not perform the act that he intended to perform, he is exempt. If so, then even in the case of one who intended to carry an object **behind him, and it came** to be carried **before him,** he should **also** be exempt because **his intention was not realized. Rabbi Elazar said:** This mishna **is disjointed,** in the sense that it cites the opinions of two different Sages. **He who taught this** *halakha* **did not teach that** *halakha*. **Rava said: And what difficulty** is there here? **Perhaps** it can be explained as follows. With regard to one who intended to carry an object **before him, and it came** to be carried **behind him, this is the reason that he is exempt: He intended to** provide the object with **outstanding protection,** seeing it at all times, **and** ultimately **he managed** to provide the object with **reduced protection.** Since that was not his intention, it is not considered a prohibited labor and he is exempt. Whereas one who intended to carry an object **behind him, and it came** to be carried **before him, this is the reason he is liable: He intended to** provide the object with **reduced protection, and** ultimately **he managed** to provide the object with **outstanding protection.**


###### Shabbat 92b:4
[Shabbat 92b:4](https://torahapp.org/share/book/Shabbat/r/92b:4)

אֶלָּא מַאי קוּשְׁיָא — דִּיּוּקָא דְמַתְנִיתִין קַשְׁיָא: הַמִּתְכַּוֵּין לְהוֹצִיא לְפָנָיו וּבָא לוֹ לְאַחֲרָיו — פָּטוּר, הָא לְאַחֲרָיו וּבָא לוֹ לְאַחֲרָיו — חַיָּיב. אֵימָא סֵיפָא: לְאַחֲרָיו וּבָא לוֹ לְפָנָיו הוּא דְּחַיָּיב, הָא לְאַחֲרָיו וּבָא לוֹ לְאַחֲרָיו פָּטוּר! אָמַר רַבִּי אֶלְעָזָר: תַּבְרַהּ, מִי שֶׁשָּׁנָה זוֹ לֹא שָׁנָה זוֹ.

**William Davidson Edition - English:**
**Rather, what is the difficulty** here? It is the **inference** inferred from **the mishna** that is **difficult. One who intends to carry out** an object **before him, and** the object **came** to be carried **behind him, is exempt.** By inference: One who intends to carry out an object **behind him, and** indeed, the object **came** to be carried **behind him, is liable. Say** the **latter clause** of the mishna: One who intends to carry out an object **behind him, and it came** to be carried **before him, is** the case **where** he is **liable.** By inference: One who intends to carry out an object **behind him, and** indeed, the object **came** to be carried **behind him, is exempt.** The inference from the first clause contradicts the inference from the latter clause. **Rabbi Elazar said:** This mishna **is disjointed. He who taught this** *halakha* **did not teach that** *halakha*.


###### Shabbat 92b:5
[Shabbat 92b:5](https://torahapp.org/share/book/Shabbat/r/92b:5)

אָמַר רַב אָשֵׁי: מַאי קוּשְׁיָא? דִּילְמָא לָא מִיבַּעְיָא קָאָמַר: לָא מִיבַּעְיָא לְאַחֲרָיו וּבָא לוֹ לְאַחֲרָיו דְּחַיָּיב — דְּאִיתְעֲבִידָא מַחְשַׁבְתּוֹ, אֶלָּא אֲפִילּוּ לְאַחֲרָיו וּבָא לוֹ לְפָנָיו אִיצְטְרִיכָא לֵיהּ. סָלְקָא דַּעְתָּךְ אָמֵינָא, הוֹאִיל וְלָא אִיתְעֲבִידָא מַחְשַׁבְתּוֹ לָא לִיחַיַּיב — קָא מַשְׁמַע לַן דְּנִתְכַּוֵּון לִשְׁמִירָה פְּחוּתָה וְעָלְתָה בְּיָדוֹ שְׁמִירָה מְעוּלָּה דְּחַיָּיב.

**William Davidson Edition - English:**
**Rav Ashi said: What difficulty** is there here? **Perhaps** the mishna **is stating** the *halakha* utilizing the following didactic style: It was **not necessary,** and it should be understood as follows. **It was not necessary** to teach that a person who intended to carry the object **behind him, and it came** to be carried **behind him, is liable.** That is obvious **because his intention was realized. However, it was necessary for** the mishna to teach that **even** in a case where he intended to carry the object **behind him, and it came** to be carried **before him,** he is liable. **It would have entered your mind to say: Since his intention was not realized, he should not be liable.** Therefore, the mishna **teaches us:** Since **he intended to** provide the object with **reduced protection, and** ultimately **he managed** to provide the object with **outstanding protection,** he is **liable.**


###### Shabbat 92b:6
[Shabbat 92b:6](https://torahapp.org/share/book/Shabbat/r/92b:6)

וּלְאַחֲרָיו וּבָא לוֹ לְאַחֲרָיו תַּנָּאֵי הִיא. דְּתַנְיָא: הַמּוֹצִיא מָעוֹת בְּפוּנְדָּתוֹ וּפִיהָ לְמַעְלָה — חַיָּיב. פִּיהָ לְמַטָּה — רַבִּי יְהוּדָה מְחַיֵּיב, וַחֲכָמִים פּוֹטְרִין. אָמַר לָהֶן רַבִּי יְהוּדָה: אִי אַתֶּם מוֹדִים בִּלְאַחֲרָיו וּבָא לוֹ לְאַחֲרָיו שֶׁהוּא חַיָּיב? וְאָמְרוּ לוֹ: וְאִי אַתָּה מוֹדֶה כִּלְאַחַר יָדוֹ וְרַגְלוֹ שֶׁהוּא פָּטוּר?

**William Davidson Edition - English:**
**And** the case where one intended to carry out the object **behind him, and it came** to be carried **behind him, is** the subject of a dispute between the ***tanna’im*, as it was taught** in a *baraita*: **One who carried out coins in his money belt, and its opening was** facing **up, is liable** because this is the typical method of carrying coins. However, if one carried it out with **its opening** facing **down, Rabbi Yehuda deems** him **liable, and the Rabbis deem** him **exempt. Rabbi Yehuda said to** the Rabbis: **Do you not agree** that in a case where one intends to carry the object **behind him, and it came** to be carried **behind him, that he is liable?** Apparently, one who intended to provide his object with reduced protection and realized that intention is liable. **And they said to him: And do you not agree** that **one** who carries out an object **in a backhanded manner or with his foot is exempt?** Apparently, carrying out an object in an atypical manner is not considered carrying.


###### Shabbat 92b:7
[Shabbat 92b:7](https://torahapp.org/share/book/Shabbat/r/92b:7)

אָמַר רַבִּי יְהוּדָה: אֲנִי אָמַרְתִּי דָּבָר אֶחָד וְהֵן אָמְרוּ דָּבָר אֶחָד. אֲנִי לֹא מָצָאתִי תְּשׁוּבָה לְדִבְרֵיהֶם וְהֵן לֹא מָצְאוּ תְּשׁוּבָה לִדְבָרַי. מִדְּקָאֲמַר לְהוּ ״אִי אַתֶּם מוֹדִין״ — לָאו מִכְּלָל דְּפָטְרִי רַבָּנַן? וְלִיטַעְמָיךְ, דְּקָאָמְרִי לֵיהּ ״אִי אַתָּה מוֹדֶה״ — מִכְּלָל דִּמְחַיֵּיב רַבִּי יְהוּדָה? וְהָתַנְיָא: לְאַחַר יָדוֹ וְרַגְלוֹ דִּבְרֵי הַכֹּל פָּטוּר!

**William Davidson Edition - English:**
**Rabbi Yehuda said: I said one thing** to the Rabbis in support of my opinion, **and they said one thing** to me. **I did not find a response to their statement, and they did not find a response to my statement. From** the fact **that he said to them: Do you not agree** that in a case where one intends to carry the object behind him, and it came to be carried behind him, he is liable? **Can it not be inferred that the Sages deem** one **exempt** in that case? Apparently, Rabbi Yehuda and the Rabbis dispute this matter. The Gemara asks: **And according to your reasoning,** from the fact **that** the Rabbis **said to** Rabbi Yehuda: **Do you not agree** that one who carries out an object in a backhanded manner is exempt, can it not **be inferred** that **Rabbi Yehuda deems** one **liable,** even for carrying out in a backhanded manner? **Wasn’t it taught** explicitly in a *baraita*: With regard to one who carries an object out **in a backhanded manner** or with **his foot, everyone agrees** that he is **exempt?**


###### Shabbat 92b:8
[Shabbat 92b:8](https://torahapp.org/share/book/Shabbat/r/92b:8)

אֶלָּא: לְאַחֲרָיו וּבָא לוֹ לְאַחֲרָיו, דִּבְרֵי הַכֹּל חַיָּיב. לְאַחַר יָדוֹ וְרַגְלוֹ, דִּבְרֵי הַכֹּל פָּטוּר. כִּי פְּלִיגִי, בְּפוּנְדָּתוֹ וּפִיהָ לְמַטָּה: מָר מְדַמֵּי לֵיהּ לְאַחֲרָיו וּבָא לוֹ לְאַחֲרָיו, וּמָר מְדַמֵּי לֵיהּ לְאַחַר יָדוֹ וְרַגְלוֹ.

**William Davidson Edition - English:**
**Rather,** the *baraita* should be understood as follows. With regard to one who intended to carry an object **behind him, and** the object **came** to be carried out **behind him, everyone agrees** that he is **liable.** With regard to one who carried out an object **in a backhanded manner** or with **his foot, everyone agrees** that he is **exempt. Where they disagree** is in a case where one carried coins **in his money belt with its opening** facing **down.** This **Master,** Rabbi Yehuda, **likens it to** the case of one who intended to carry an object **behind him and** the object **came** to be carried out **behind him,** and deems him liable; **and** this **Master,** the Rabbis, **liken it** to the case of one who carried out an object **in a backhanded manner** or with **his foot,** and deems him exempt.


###### Shabbat 92b:9
[Shabbat 92b:9](https://torahapp.org/share/book/Shabbat/r/92b:9)

בֶּאֱמֶת אָמְרוּ הָאִשָּׁה כּוּ׳. [תָּנָא כׇּל ״בֶּאֱמֶת״ — הֲלָכָה הִיא. רַבִּי יְהוּדָה אוֹמֵר אַף מְקַבְּלֵי פִתְקִין.] תָּנָא: שֶׁכֵּן לַבְלָרֵי מַלְכוּת עוֹשִׂין כֵּן.

**William Davidson Edition - English:**
We learned in the mishna: **In truth they said: A woman who** girded herself in a pants-like *sinar*, whether she placed an object before her or behind her, and it came to be carried on the other side, she is liable. **It was taught** in the *Tosefta*: In **every** instance that the mishna employs the phrase: **In truth, that is the** undisputed ***halakha*.** And we learned in the mishna: **Rabbi Yehuda says** that **even those who receive notes,** i.e., royal couriers who transmit messages, place notes in their belts, and are not particular about which side the note is on (Rav Hai Gaon), are liable for carrying out notes, whether they carry the notes out in front of them or behind them. **We learned** a different explanation: **Because the royal scribes do this,** they place their notes on all sides of their belts.


###### Shabbat 92b:10
[Shabbat 92b:10](https://torahapp.org/share/book/Shabbat/r/92b:10)

**מַתְנִי׳** הַמּוֹצִיא כִּכָּר לִרְשׁוּת הָרַבִּים — חַיָּיב. הוֹצִיאוּהוּ שְׁנַיִם — פְּטוּרִין. לֹא יָכוֹל אֶחָד לְהוֹצִיאוֹ וְהוֹצִיאוּהוּ שְׁנַיִם — חַיָּיבִין. וְרַבִּי שִׁמְעוֹן פּוֹטֵר.

**William Davidson Edition - English:**
**MISHNA:** **One who carries a** large **mass out to the public domain** on Shabbat **is liable.** If **two carried it out** together, **they are exempt** because neither performed a complete prohibited labor. However, if **one** person **is unable to carry it out** alone, **and** therefore **two** people **carried it out, they are liable. And Rabbi Shimon deems** them **exempt** even in that case.


###### Shabbat 92b:11
[Shabbat 92b:11](https://torahapp.org/share/book/Shabbat/r/92b:11)

**גְּמָ׳** אָמַר רַב יְהוּדָה אָמַר רַב, וְאָמְרִי לַהּ אָמַר אַבָּיֵי, וְאָמְרִי לַהּ בְּמַתְנִיתָא תָּנָא: זֶה יָכוֹל וְזֶה יָכוֹל — רַבִּי מֵאִיר מְחַיֵּיב, וְרַבִּי יְהוּדָה וְרַבִּי שִׁמְעוֹן פּוֹטְרִים. זֶה אֵינוֹ יָכוֹל וְזֶה אֵינוֹ יָכוֹל — רַבִּי יְהוּדָה וְרַבִּי מֵאִיר מְחַיְּיבִים וְרַבִּי שִׁמְעוֹן פּוֹטֵר. זֶה יָכוֹל וְזֶה אֵינוֹ יָכוֹל — דִּבְרֵי הַכֹּל חַיָּיב.

**William Davidson Edition - English:**
**GEMARA:** **Rav Yehuda said** that **Rav said, and some say** that **Abaye said** this, **and some say** that **it was taught in a *baraita*:** With regard to an action performed by two people, when **this** person **is capable** of performing it alone, **and that** person **is capable** of performing it alone, **Rabbi Meir deems** them **liable, and Rabbi Yehuda and Rabbi Shimon deem** them **exempt.** If both **this** person **is incapable and that** person **is incapable** of performing the action alone, and therefore they performed it together, **Rabbi Yehuda and Rabbi Meir deem** them **liable, and Rabbi Shimon deems** them **exempt.** If **this** person **is capable,** and **that** person **is incapable,** and they performed it together, **everyone agrees** that he is **liable.**


###### Shabbat 92b:12
[Shabbat 92b:12](https://torahapp.org/share/book/Shabbat/r/92b:12)

תַּנְיָא נָמֵי הָכִי: הַמּוֹצִיא כִּכָּר לִרְשׁוּת הָרַבִּים — חַיָּיב. הוֹצִיאוּהוּ שְׁנַיִם — רַבִּי מֵאִיר מְחַיֵּיב, וְרַבִּי יְהוּדָה אוֹמֵר: אִם לֹא יָכוֹל אֶחָד לְהוֹצִיאוֹ וְהוֹצִיאוּהוּ שְׁנַיִם — חַיָּיבִין, וְאִם לָאו — פְּטוּרִים, וְרַבִּי שִׁמְעוֹן פּוֹטֵר. מְנָא הָנֵי מִילֵּי? דְּתָנוּ רַבָּנַן: ״בַּעֲשֹׂתָהּ״ — הָעוֹשֶׂה אֶת כּוּלָּהּ וְלֹא הָעוֹשֶׂה אֶת מִקְצָתָהּ, כֵּיצַד? שְׁנַיִם שֶׁהָיוּ אוֹחֲזִין בְּמַלְגֵּז וְלוֹגְזִין, בְּכַרְכֵּר וְשׁוֹבְטִין, בְּקוּלְמוֹס וְכוֹתְבִין, בְּקָנֶה וְהוֹצִיאוּהוּ לִרְשׁוּת הָרַבִּים, יָכוֹל יְהוּ חַיָּיבִין — תַּלְמוּד לוֹמַר: ״בַּעֲשֹׂתָהּ״ — הָעוֹשֶׂה אֶת כּוּלָּהּ וְלֹא הָעוֹשֶׂה מִקְצָתָהּ.

**William Davidson Edition - English:**
**That was also taught** in a *baraita*: **One who carries a** large **mass out to the public domain** on Shabbat **is liable.** If **two carried it out** together, **Rabbi Meir deems** them **liable, and Rabbi Yehuda says: If one is incapable of carrying it out, and two carried it out, they are liable. And if not,** if each person is capable of carrying it out himself, and nevertheless they carried it out together, **they are exempt. And Rabbi Shimon deems** them **exempt** even if neither was capable of performing the action alone. The Gemara asks: **From where are these matters** derived? What is the biblical source of these *halakhot*? The Gemara answers that the source is **as our Sages taught** in *Torat Kohanim*, the halakhic midrash on Leviticus. It is written: “And if one person among the common people sins unwittingly **by performing it,** any one of God’s commandments not to be done, and be guilty” (Leviticus 4:27). The Gemara interpreted: “By performing it,” means that **one who performs** a transgression **in its entirety** is liable, **and not one who performs part of it. How so?** If **two** people **were holding a pitchfork and gathering** the stalks, or holding **a shuttle and weaving** the threads of the warp, or holding **a quill and writing,** or holding **a reed and carrying it out to the public domain,** I **might** have thought **they are liable,** therefore **the verse states: “By performing it.” One who performs** a transgression **in its entirety** is liable, **and not one who performs** only **part of it.**