## Shabbat Daf 96b

###### Shabbat 96b:1
[Shabbat 96b:1](https://torahapp.org/share/book/Shabbat/r/96b:1)

**גְּמָ׳** מִכְּדֵי זְרִיקָה תּוֹלָדָה דְהוֹצָאָה הִיא, הוֹצָאָה גּוּפַהּ הֵיכָא כְּתִיבָא? אָמַר רַבִּי יוֹחָנָן, דְּאָמַר קְרָא: ״וַיְצַו מֹשֶׁה וַיַּעֲבִירוּ קוֹל בַּמַּחֲנֶה״, מֹשֶׁה הֵיכָן הֲוָה יָתֵיב? — בְּמַחֲנֵה לְוִיָּה, וּמַחֲנֵה לְוִיָּה רְשׁוּת הָרַבִּים הֲוַאי, וְקָאֲמַר לְהוּ לְיִשְׂרָאֵל: לָא תַּפִּיקוּ וְתַיְתוֹ מֵרְשׁוּת הַיָּחִיד דִּידְכוּ לִרְשׁוּת הָרַבִּים.

**William Davidson Edition - English:**
**GEMARA:** With regard to the main issue**,** the Gemara asks: **After all, throwing is a subcategory** of **carrying out. Where is** the primary category of prohibited labor of **carrying out itself written** in the Torah? Isn’t it necessary to clarify the primary category before discussing the subcategory? **Rabbi Yoḥanan said: As the verse said: “And Moses commanded, and they passed a proclamation throughout the camp** saying: Neither man nor woman should perform any more work to contribute to the Sanctuary; and the people stopped bringing” (Exodus 36**:**6). According to Rabbi Yoḥanan, Moses commanded the people to cease bringing contributions in order to prevent them from bringing their contributions on Shabbat. He then explains**: Where was Moses sitting?** He was **in the camp of the Levites, and the Levites’ camp was the public domain. And he said to Israel: Do not carry out and bring** objects **from the private domain,** your camp, **to the public domain,** the camp of the Levites.


###### Shabbat 96b:2
[Shabbat 96b:2](https://torahapp.org/share/book/Shabbat/r/96b:2)

וּמִמַּאי דִּבְשַׁבָּת קָאֵי? דִּילְמָא בְּחוֹל קָאֵי, וּמִשּׁוּם דִּשְׁלִימָא לַהּ מְלָאכָה, כְּדִכְתִיב: ״וְהַמְּלָאכָה הָיְתָה דַיָּם וְגוֹ׳״?! — גָּמַר ״הַעֲבָרָה״ ״הַעֲבָרָה״ מִיּוֹם הַכִּפּוּרִים:

**William Davidson Edition - English:**
The Gemara asks: **And how do** you know that **he was standing** and commanding the people **on Shabbat? Perhaps he was standing during the week, and** Moses commanded the cessation of contributions **because the labor** of the Tabernacle **was completed,** since all the necessary material was already donated, **as it is written: “And the work was sufficient for them** for all of the work to perform it, and there was extra” (Exodus 36:7). Rather, **derive** this by means of a verbal analogy between **passing** mentioned in this context and **passing** mentioned with regard to **Yom Kippur.**


###### Shabbat 96b:3
[Shabbat 96b:3](https://torahapp.org/share/book/Shabbat/r/96b:3)

כְּתִיב הָכָא: ״וַיַּעֲבִירוּ קוֹל בַּמַּחֲנֶה״, וּכְתִיב הָתָם: ״וְהַעֲבַרְתָּ שׁוֹפַר תְּרוּעָה״, מַה לְּהַלָּן — בַּיּוֹם אָסוּר, אַף כָּאן — בַּיּוֹם אָסוּר.

**William Davidson Edition - English:**
**It is written here,** with regard to the Tabernacle: **“And they passed a proclamation throughout the camp,” and it is written there,** with regard to Yom Kippur: **“And you shall pass a blast of a *shofar*** on the tenth day of the seventh month, on Yom Kippur you shall sound a shofar throughout your land” (Leviticus 25:9). **Just as there,** with regard to the *shofar* of the Jubilee Year, passing is **on a day** on which it is **prohibited** to perform labor, **so too, here** passing is **on a day** on which it is **prohibited** to perform labor.


###### Shabbat 96b:4
[Shabbat 96b:4](https://torahapp.org/share/book/Shabbat/r/96b:4)

אַשְׁכְּחַן הוֹצָאָה, הַכְנָסָה מְנָלַן? סְבָרָא הִיא: מִכְּדֵי מֵרְשׁוּת לִרְשׁוּת הוּא, מָה לִי אַפּוֹקֵי וּמָה לִי עַיּוֹלֵי! מִיהוּ, הוֹצָאָה — אָב, הַכְנָסָה — תּוֹלָדָה.

**William Davidson Edition - English:**
The Gemara asks: **We found** a source prohibiting **carrying out** from a private domain into the camp of the Levites. **From where do we** derive that **carrying in** is also considered a prohibited labor? The Gemara answers: **It is a logical inference. After all,** carrying is **from one domain to another,** so **what** difference **is** there **to me** whether it is **carrying out or carrying in?** Carrying from one domain to another is prohibited; the direction in which the object is carried makes no difference. **However, carrying out** is a **primary category,** while **carrying in** is a **subcategory,** as it is not stated explicitly in the biblical text.


###### Shabbat 96b:5
[Shabbat 96b:5](https://torahapp.org/share/book/Shabbat/r/96b:5)

וּמִכְּדֵי אַהָא מִיחַיַּיב וְאַהָא מִיחַיַּיב, אַמַּאי קָרֵי לַהּ הַאי ״אָב״, וְאַמַּאי קָרֵי לַהּ הַאי ״תּוֹלָדָה״?

**William Davidson Edition - English:**
The Gemara now questions the distinction between primary categories and subcategories of labor. **After all, one is liable for this,** carrying out, **and one is liable for that,** carrying in. **Why** is **this called** a **primary category, and why** is **this called a subcategory?** What is the point of the distinction?


###### Shabbat 96b:6
[Shabbat 96b:6](https://torahapp.org/share/book/Shabbat/r/96b:6)

נָפְקָא מִינַּהּ דְּאִי עָבֵיד שְׁתֵּי אָבוֹת בַּהֲדֵי הֲדָדֵי, אִי נָמֵי שְׁתֵּי תוֹלָדוֹת בַּהֲדֵי הֲדָדֵי — מִיחַיַּיב תַּרְתֵּי, וְאִי עָבֵיד אָב וְתוֹלָדָה דִידֵיהּ — לָא מִיחַיַּיב אֶלָּא חֲדָא.

**William Davidson Edition - English:**
The Gemara answers: The practical **ramification is that if one performs two** different **primary categories together,** or **alternatively,** if one performs **two subcategories** of two different primary categories **together, he is liable** to bring **two** sin-offerings. **And if one performs a primary category** of labor together **with its own subcategory, he is liable** to bring **only one** sin-offering.


###### Shabbat 96b:7
[Shabbat 96b:7](https://torahapp.org/share/book/Shabbat/r/96b:7)

וּלְרַבִּי אֱלִיעֶזֶר דִּמְחַיֵּיב אַתּוֹלָדָה בִּמְקוֹם אָב — אַמַּאי קָרוּ לַהּ ״אָב״, וְאַמַּאי קָרוּ לַהּ ״תּוֹלָדָה״? הָךְ דַּהֲוַאי בְּמִשְׁכָּן חֲשִׁיבָא — קָרֵי לַהּ ״אָב״, הָךְ דְּלָא הֲוַאי בַּמִּשְׁכָּן חֲשִׁיבָא — לָא קָרֵי לַהּ ״אָב״. אִי נָמֵי: הָךְ דִּכְתִיבָא — קָרֵי ״אָב״, וְהָךְ דְּלָא כְּתִיבָא קָרֵי ״תּוֹלָדָה״.

**William Davidson Edition - English:**
The Gemara further asks: **And according to** the opinion of **Rabbi Eliezer,** who **renders one liable for** the performance of **a subcategory** of prohibited labor when performed **together with a primary category, why** is **this called** a **primary category, and why** is **this called a subcategory?** The Gemara answers: According to him, **that which was a significant labor in the Tabernacle is called a primary category; that which was not a significant labor in the Tabernacle is not called a primary category. Alternatively,** perhaps **that which is written** explicitly in the Torah **is called a primary category, and that which is not written** explicitly in the Torah **is called a subcategory.**


###### Shabbat 96b:8
[Shabbat 96b:8](https://torahapp.org/share/book/Shabbat/r/96b:8)

וְהָא דִּתְנַן: הַזּוֹרֵק אַרְבַּע אַמּוֹת בַּכּוֹתֶל, לְמַעְלָה מֵעֲשָׂרָה טְפָחִים — כְּזוֹרֵק בָּאֲוִיר. לְמַטָּה מֵעֲשָׂרָה טְפָחִים — כְּזוֹרֵק בָּאָרֶץ, וְהַזּוֹרֵק בָּאָרֶץ אַרְבַּע אַמּוֹת — חַיָּיב.

**William Davidson Edition - English:**
**And** as for the *halakha* **that we learned** in a mishna: With regard to **one who throws** an object on Shabbat a distance of **four cubits** in the public domain and it lands **on a wall,** if the wall was **higher than ten handbreadths,** it is **as if he threw it into the air,** and he is exempt. If the wall was **lower than ten handbreadths,** it is **as if he threw it onto the ground, and one who throws an object** a distance of **four cubits onto the ground** in the public domain **is liable.**


###### Shabbat 96b:9
[Shabbat 96b:9](https://torahapp.org/share/book/Shabbat/r/96b:9)

זָרַק אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים, מְנָלַן דְּמִיחַיַּיב? אָמַר רַבִּי יֹאשִׁיָּה: שֶׁכֵּן אוֹרְגֵי יְרִיעוֹת זוֹרְקִין מַחֲטֵיהֶן זֶה לָזֶה. אוֹרְגִין, מְחָטִין לְמָה לְהוּ? אֶלָּא, שֶׁכֵּן תּוֹפְרֵי יְרִיעוֹת זוֹרְקִין מַחֲטֵיהֶן זֶה לָזֶה.

**William Davidson Edition - English:**
The Gemara asks: If **one threw** an object **four cubits in the public domain,** and it did not go from one domain to another, **from where do we** derive **that he is liable?** The Gemara answers: **Rabbi Yoshiya said: Because the weavers of** the **tapestries** in the Tabernacle **throw their needles to each other** when they need to borrow the other’s needle. Throwing was a labor performed in the Tabernacle; therefore, one is liable for performing it. The Gemara wonders: **Why do weavers** need **needles? Rather,** emend the statement to say: **Because those who sewed** the **tapestries throw their needles to each other.**


###### Shabbat 96b:10
[Shabbat 96b:10](https://torahapp.org/share/book/Shabbat/r/96b:10)

וְדִילְמָא גַּבֵּי הֲדָדֵי הֲווֹ יָתְבִי?! מָטוּ הֲדָדֵי בְּמַחְטִין. דִּילְמָא בְּתוֹךְ אַרְבַּע הֲווֹ יָתְבִי?

**William Davidson Edition - English:**
The Gemara asks: Is it clear that they had to throw needles to each other? **Perhaps they sat next to each other.** The Gemara answers: It is clear that they kept their distance from each other. If they sat too close, **they would reach each other** and hurt one another **with** their **needles.** The Gemara asks: **Perhaps,** even though they kept their distance, they **sat within four cubits** of each other, and they would not throw the needles farther than that. In the absence of proof of their sitting arrangement, this *halakha* cannot be derived from those who sewed the tapestries.


###### Shabbat 96b:11
[Shabbat 96b:11](https://torahapp.org/share/book/Shabbat/r/96b:11)

אֶלָּא אָמַר רַב חִסְדָּא: שֶׁכֵּן אוֹרְגֵי יְרִיעוֹת זוֹרְקִין בּוּכְיָאר בַּיְּרִיעָה. וַהֲלֹא אוֹגְדּוֹ בְּיָדוֹ! — בְּנִיסְכָּא בָּתְרָא.

**William Davidson Edition - English:**
**Rather, Rav Ḥisda said:** Throwing an object four cubits in the public domain is prohibited **because the weavers of** the **tapestries** in the Tabernacle **threw the shuttle,** to which the thread of the warp was tied **on the tapestry.** Weaving entails throwing the thread of the warp through the threads of the woof. The Gemara asks: That is not actually throwing, **as didn’t** the weaver **hold** the end of the thread **in his hand?** One is not liable for throwing an object when part of it remains in his hand. Rather, this must be referring to **the final throw,** when the weaving was finished and the weaver released the thread from his hand.


###### Shabbat 96b:12
[Shabbat 96b:12](https://torahapp.org/share/book/Shabbat/r/96b:12)

וְהָא בִּמְקוֹם פְּטוּר קָאָזְלָא! — אֶלָּא, שֶׁכֵּן אוֹרְגֵי יְרִיעוֹת זוֹרְקִין בּוּכְיָאר לְשׁוֹאֲלֵיהֶן. וְדִילְמָא גַּבֵּי הֲדָדֵי הֲווֹ יָתְבִי?! מָטוּ הֲדָדֵי בְּחֵפֶת.

**William Davidson Edition - English:**
The Gemara asks: **Doesn’t** the shuttle **go in an exempt domain?** The tapestry was less than four handbreadths wide, rendering it an exempt domain even though it is four cubits long. One who throws in an exempt domain is exempt. **Rather, it is because the weavers of tapestries throw the shuttle to those who** seek to **borrow** it from them. The Gemara asks: **But perhaps they sat next to each other?** The Gemara answers: That is impossible because **they would reach one another** and disturb one another when tightening the thread at **the end** of the tapestry.


###### Shabbat 96b:13
[Shabbat 96b:13](https://torahapp.org/share/book/Shabbat/r/96b:13)

וְדִילְמָא שַׁלְחוֹפֵי הֲווֹ מְשַׁלְחֲפִי?! וְתוּ, מִי שָׁאיְלִי מֵהֲדָדֵי? וְהָתָנֵי לוּדָּא: ״אִישׁ אִישׁ מִמְּלַאכְתּוֹ אֲשֶׁר הֵמָּה עֹשִׂים״ — מִמְּלַאכְתּוֹ הוּא עוֹשֶׂה וְאֵינוֹ עוֹשֶׂה מִמְּלֶאכֶת חֲבֵירוֹ!

**William Davidson Edition - English:**
The Gemara asks: **And perhaps they were** not in a straight line but **staggered.** That would enable the weavers to sit adjacent to each other without disturbing each other’s work. **And furthermore, did they borrow from each another? Wasn’t** the following **taught** in a *baraita* of the Sage **Luda?** The verse states: “And all the wise men who performed all of the work of the Sanctuary came, **each one from the work he was doing”** (Exodus 36:4). From that verse it is derived: Each **performed** the labor **from his own work, and they would not perform** the labor **from their friends’ work.** Each person had his own tools and did not need to borrow from others.


###### Shabbat 96b:14
[Shabbat 96b:14](https://torahapp.org/share/book/Shabbat/r/96b:14)

וְתוּ: מַעֲבִיר אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים מְנָלַן דְּמִחַיַּיב? אֶלָּא: כׇּל אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים גְּמָרָא גְּמִירִי לַהּ.

**William Davidson Edition - English:**
**And furthermore,** the Gemara asks: **Even** if the *halakha* of throwing was derived from here, **from where do we** derive that **one who carries** an object **four cubits in the public domain is liable?** Rather, apparently, this *halakha* is not derived from the labor performed in the construction of the Tabernacle. **Rather, all** the *halakhot* related to carrying **four cubits in the public domain are learned through tradition** and not derived from the text.


###### Shabbat 96b:15
[Shabbat 96b:15](https://torahapp.org/share/book/Shabbat/r/96b:15)

אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: מְקוֹשֵׁשׁ, מַעֲבִיר אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים הֲוָה. בְּמַתְנִיתָא תָּנָא: תּוֹלֵשׁ הֲוָה. רַב אַחָא בְּרַבִּי יַעֲקֹב אָמַר: מְעַמֵּר הֲוָה.

**William Davidson Edition - English:**
**Rav Yehuda said** that **Shmuel said: The wood gatherer** who was sentenced to death for desecrating Shabbat (see Numbers 15:33–36) **was one who carried four cubits in the public domain.** He was stoned for performing the prohibited labor of carrying. **It was taught in a *baraita*: He was one who detached** still-growing branches. He was stoned for performing the prohibited labor of detaching. **Rav Aḥa, son of Rabbi Ya’akov, said: He was one who gathered** sticks together into a pile.


###### Shabbat 96b:16
[Shabbat 96b:16](https://torahapp.org/share/book/Shabbat/r/96b:16)

לְמַאי נָפְקָא מִינַּהּ? לְכִדְרַב, דְּאָמַר רַב: מָצָאתִי מְגִלַּת סְתָרִים בֵּי רַבִּי חִיָּיא וְכָתוּב בָּהּ, אִיסִי בֶּן יְהוּדָה אוֹמֵר: אֲבוֹת מְלָאכוֹת אַרְבָּעִים חָסֵר אַחַת וְאִם עֲשָׂאָן כּוּלָּן בְּהֶעְלֵם אַחַת וְאֵינוֹ חַיָּיב אֶלָּא אַחַת. אַחַת וְתוּ לָא? וְהָתְנַן: אֲבוֹת מְלָאכוֹת אַרְבָּעִים חָסֵר אַחַת, וְהָוֵינַן בַּהּ: מִנְיָינָא לְמָה לִי? וְאָמַר רַבִּי יוֹחָנָן: שֶׁאִם עֲשָׂאָן כּוּלָּם בְּהֶעְלֵם אַחַת — חַיָּיב עַל כׇּל אַחַת וְאַחַת.

**William Davidson Edition - English:**
The Gemara asks: **What is the** practical **ramification** of determining precisely which prohibited labor the wood gatherer performed? The Gemara answers: The ramification is **with regard to** the statement of **Rav, as Rav said: I found a hidden scroll in the house of Rabbi Ḥiyya. And in it, it is written** that **Isi ben Yehuda says:** The number of **primary categories of labor** prohibited on Shabbat is **forty-less-one. And if one performed all** of them **in** the course of **one lapse of awareness, he is liable** to bring **only one** sin-offering. The Gemara asks: **One and no more? We learned** in a mishna: The number of **primary categories of prohibited labors** on Shabbat is **forty-less-one,** which the mishna proceeds to list. **And we discussed** this mishna: **Why do I need** this **tally** of forty-less-one? **And Rabbi Yoḥanan said:** The tally was included to teach **that if one performed all** the prohibited labors **in** the course of **one lapse of awareness,** during which he was unaware of the prohibition involved, **he is liable for each and every one.**


###### Shabbat 96b:17
[Shabbat 96b:17](https://torahapp.org/share/book/Shabbat/r/96b:17)

אֵימָא: אֵינוֹ חַיָּיב עַל אַחַת מֵהֶם.

**William Davidson Edition - English:**
This citation from the hidden scroll cannot be accurate. Rather, emend this statement in the hidden scroll and **say** that **one is not liable for one** of them. There is a primary category of labor among the thirty-nine primary categories of prohibited labor whose violation does not incur the death penalty. The identity of this category that is not punishable by death was not specified.


###### Shabbat 96b:18
[Shabbat 96b:18](https://torahapp.org/share/book/Shabbat/r/96b:18)

רַב יְהוּדָה פְּשִׁיטָא לֵיהּ דְּהַמַּעֲבִיר חַיָּיב, וּמַתְנִיתִין פְּשִׁיטָא לֵיהּ דְּתוֹלֵשׁ חַיָּיב, וְרַב אַחָא בַּר יַעֲקֹב פְּשִׁיטָא לֵיהּ דִּמְעַמֵּר חַיָּיב. מָר סָבַר הָא מִיהַת לָא מְסַפְּקָא, וּמָר סָבַר הָא מִיהַת לָא מְסַפְּקָא.

**William Davidson Edition - English:**
**It is obvious to Rav Yehuda** that **one who carries** four cubits in the public domain **is liable** to receive the death penalty. **And it is obvious to** the ***baraita*** that **one who detaches is liable** to receive the death penalty. **And it is obvious to Rav Aḥa bar Ya’akov** that **one who gathers is liable** to receive the death penalty. In other words, this **Master maintains:** With regard to **this** labor, **in any case, there is no uncertainty. And this Master maintains:** With regard to **that** labor, **in any case, there is no uncertainty.** Each Sage maintains that the prohibited labor that he attributed to the wood gatherer incurs the death penalty and is certainly not the labor referred to in the hidden scroll.


###### Shabbat 96b:19
[Shabbat 96b:19](https://torahapp.org/share/book/Shabbat/r/96b:19)

תָּנוּ רַבָּנַן: מְקוֹשֵׁשׁ זֶה צְלָפְחָד, וְכֵן הוּא אוֹמֵר: ״וַיִּהְיוּ בְנֵי יִשְׂרָאֵל בַּמִּדְבָּר וַיִּמְצְאוּ אִישׁ וְגוֹ׳״, וּלְהַלָּן הוּא אוֹמֵר: ״אָבִינוּ מֵת בַּמִּדְבָּר״, מַה לְּהַלָּן צְלָפְחָד, אַף כָּאן צְלָפְחָד — דִּבְרֵי רַבִּי עֲקִיבָא.

**William Davidson Edition - English:**
On the topic of the wood gatherer, the Gemara cites that which **the Sages taught** in a *baraita*: **The wood gatherer** mentioned in the Torah was **Zelophehad, and it says: “And the children of Israel were in the desert and they found a man** gathering wood on the day of Shabbat” (Numbers 15:32), **and below,** in the appeal of the daughters of Zelophehad, **it is stated: “Our father died in the desert** and he was not among the company of them that gathered themselves together against the Lord in the company of Korah, but he died in his own sin, and he had no sons” (Numbers 27:3). **Just as below** the man in the desert is **Zelophehad, so too, here,** in the case of the wood gatherer, the unnamed man in the desert is **Zelophehad;** this is **the statement of Rabbi Akiva.**


###### Shabbat 96b:20
[Shabbat 96b:20](https://torahapp.org/share/book/Shabbat/r/96b:20)

אָמַר לוֹ רַבִּי יְהוּדָה בֶּן בְּתִירָא: עֲקִיבָא, בֵּין כָּךְ וּבֵין כָּךְ אַתָּה עָתִיד לִיתֵּן אֶת הַדִּין: אִם כִּדְבָרֶיךָ — הַתּוֹרָה כִּיסַּתּוּ, וְאַתָּה מְגַלֶּה אוֹתוֹ?! וְאִם לָאו — אַתָּה מוֹצִיא לַעַז עַל אוֹתוֹ צַדִּיק.

**William Davidson Edition - English:**
**Rabbi Yehuda ben Beteira said to him: Akiva, in either case you will be judged in the future** for this teaching. **If** the truth is **in accordance with your statement** that the wood gatherer was Zelophehad, **the Torah concealed** his identity, **and you reveal it. And if** it the truth is not in accordance with your statement, **you are** unjustly **slandering that righteous man.**