[There are] four domains for purposes of the Sabbath. A private domain and a public domain* (כרמלית), and an exempt domain (מקום פטור) (see GR"A): What is a private domain? A furrow that is ten [handbreadths] deep and four wide, and so too a fence that is ten high and four wide: that is a full-fledged private domain. What is a public domain? A highway and a large plaza, and alleyways that are open at both ends: that is a full-fledged public domain. They may not carry out from this private domain to that public domain, and they may not carry into this pubic domain from that private domain, and if one carried out or carried in unwittingly, he is liable for a sin-offering. Intentionally, he is punished with excision and is stoned. It is the same whether one carries out or carries in or extends [his hand holding an object] or throws [an object] -- he is liable.

But a sea and a valley and a carmelit and a colonnade and the threshold [of a door] are neither a private domain nor a public domain. They may not carry and place [an object] inside them, and if one carried and placed, he is exempt. They may not take out [an object] from inside them to a public domain, or from a public domain to inside them, and they may not bring [an object] from inside them to a private domain, or from a private domain to inside them, and if one took it out or brought it in, he is exempt. The courtyard of the masses and the alleyways that are not open on both ends: [If] they made an eruv [these actions] are permitted, [and if] they did not make an eruv, they are prohibited.

A man standing on the threshold may give [an object] to the homeowner, and the homeowner may give to him; he may give to a poor person [standing in the public domain] and the poor person may give to him; he may take from the homeowner and give to the poor person, [or take] from the poor person and give to the homeowner, and all three of them are exempt. Others say, a threshold services both domains. Whenever the entryway is open, it is like the inside [of the house], [and whenever] the entryway is shut, it is like the outside [of the house]. [If] its height was ten handbreadths and its width was four, behold, it is a domain in and of itself.

In the same way that they break off for the recitation of the Shema (see Shab. 1:2), so too they break off for the recitation of the Megillah, the recitation of Hallel, and the blowing of the shofar, and the shaking of the lulav, and every commandment stated in the Torah.

A tailor should not go out with his needle on Erev Shabbat* close to dusk, lest he forget and and go out [into the public domain]. Nor should a carpenter [go out] with the wood chip [used for measuring] that is around his neck, nor the dyer with his samples that are around his ear, nor the moneychanger with the dinar that is around his ear, nor the wool-comber with the cord [used for tying wool bundles] that is around his neck, but if they did go out, all of them are exempt, the words of Rabbi Meir. Rabbi Yehuda says, a craftsman [who carries an object] in the typical manner of his craft is liable, and all other people are exempt. A peddler should not go out with the clothing [that he is selling] folded and laid upon his shoulders into the public domain, and if he did go out [in this way], behold, he is liable. A person should not go out with money wrapped in his kerchief into the public domain, and if he did go out, behold, he is liable.

They may go out with tefillin at dusk and read from Holy Scriptures at dusk, but they may not read at nighttime on Shabbat by the light of a lamp, even one taller than himself, and even [if the lamp is shining] in another house, and even [if there are] ten houses, this one inside of that one. But he may gaze [at the reflection of a lamp] inside a plate and he need not be concerned. Rabban Shimon ben Gamaliel says, children may practice their parashot at nighttime on Erev Shabbat by the light of a lamp. Said Rabbi Yishmael, "One time I was reading by the light of a lamp, and I sought to tilt it (i.e., to better illuminate the page). I said, how great are the words of the Sages, who say, they may not read by the light of a lamp at nighttime on Shabbat." Rabbi Natan says, "He actually did tilt it, and he wrote in his notebook, 'Yishmael ben Elisha tilted the lamp on Shabbat. When the Holy Temple is rebuilt, he will bring a sin-offering.'"

Said Rabbi Shimon ben Elazar, come and see to what extent ritual purity was widespread [in Israel*], for the earlier [generations of Sages] did not institute a decree saying, "A pure man should not eat together with a menstruant," for the earlier ones would [certainly] not eat together with menstruants; rather, they [went further and] said, "A zav should not eat together with a zavah" (Shab. 1:3), in order not to accustom him to sin. Similarly, Beit Shammai say, "A zav who is a Pharisee should not eat together with a zav who is an am ha'aretz," but Beit Hillel allow it.*

These are among the halachot that were stated in the upper chamber of Chananiah ben Chizkiyahu ben Gurion when they went up to visit him. They took a vote, and Beit Shammai outnumbered Beit Hillel, and [the Sages] decreed eighteen matters on that very day. And that was as hard on them, on Israel, as the day on which the golden calf was made. Rabbi Eliezer says, that very day, they overfilled the measure [of laws]. Rabbi Yehoshua says, that very day, they abolished the measure, for whenever a measure is being filled, a person places [additional items] inside of it [in order to fill it], [and when it surpasses] the brim, he takes out that which is inside of it. That very day, they stated, "Any movable object conveys impurity if it is as thick as an ox goad" (Kel. 17:8), and they voted, and Beit Shammai outnumbered Beit Hillel. That very day, they stated, "One who forgets his vessels under a drainpipe on Erev Shabbat at dusk,"* and they voted, and Beit Shammai outnumbered Beit Hillel.

Said Beit Shammai to Beit Hillel, "Do you not concede that meat and eggs may not be roasted on Erev Shabbat at dusk unless there is enough [time] for them to be [completely] roasted [by nightfall]? [Thus,] even ink, herbs, and vetch, and the like [must be fully soaked in water before nightfall (see Shab. 1:5)]." Beit Hillel said to them, "Do you not concede that beams may be laid down in an olive press and rollers suspended in a wine press on Erev Shabbat at dusk? [Thus,] even ink, herbs, and vetch, and the like." These stood behind their response and those stood behind their response, except that Beit Shammai say (Ex. 20:9), "Six days you shall labor and do all your work" -- that all your work be completed from [before] Erev Shabbat. And Beit Hillel say (Ex. 23:12), "Six days shall you do your work" -- that you shall do it all six days (but once a process has begun, it may continue on its own during the Sabbath).

Beit Shammai say, [Jews] may not [stop to] sell to a Gentile, nor load [an animal] with him, nor lift [a burden] onto him (i.e., his shoulders), unless there is enough [time] for him to arrive to a near place [before Shabbat], but Beit Hillel permits it. What is a "near place"? Until he arrives at a house adjacent to the [city] wall.* Rabbi Akiva says, enough time for him to go out from the entrance [of his house] and sanctify the day upon it. Said Rabbi Elazar b'Rabbi Tzadok, those of the house of Rabban Gamaliel would carry white garments to a Gentile launderer three days before Shabbat, and colored [garments even] on Erev Shabbat. And incidentally we learned that white [garments] are more difficult to launder than colored ones.

They may conduct water [via a canal] into a garden on Erev Shabbat at dusk, and it may be continuously watered on Shabbat. They may place a compress on the eye and a plaster on a wound on Erev Shabbat at dusk, and these may continuously provide healing on Shabbat. They may place sulfur under [silver] vessels on Erev Shabbat [in order to color them], and they may be continuously sulfured on Shabbat. They may place incense on top of coals on Erev Shabbat at dusk, but they may only place wheat kernels in a water mill if there is enough [time] for them to be ground [before Shabbat].