Shabbat 35b — the Talmud in English

Rather

with regard to

eating teruma

by the priests who immersed before daytime, Rabbi Yohanan said that the halakha is in accordance with Rabbi Yosei, to say: they are not permitted to eat teruma when Rabbi Yehuda’s twilight ends.

For the priests do not eat teruma—

until it ends

also

the twilight of Rabbi Yosei.

Rav Yehuda said in the name of Shmuel:

when only

one star

is visible in the sky, it is still

day.

When

two

stars are visible in it, that is the time of

twilight.

And when

three

stars are visible, that is

night.

It was also taught so: One star—

day; two—

twilight; three—

night.

Rabbi Yosei said:

the three stars that they said are a sign of the beginning of night,

not

those of

large stars visible during the day

did they mean,

and not

those of

small stars that are visible only

late

at night, but rather

stars that are

medium-sized,

which are visible at the beginning of the night.

Rabbi Yosei bar Rabbi Zevida said: One who performs

unintentionally

work during the two twilights

of the onset of Shabbat and the departure of Shabbat—

is liable for a sin-offering

certainly [and not a provisional guilt-offering],

by whichever possibility:

and this is when he engaged in the work throughout the entire period of twilight. For if twilight is day, he is liable for the work that he performed during the twilight after the day of Shabbat, and if it is night, he is liable for the work that he performed during the twilight of the onset of Shabbat.

Rava said to his attendant: You

—you

who are not expert

in the measure

of the Sages

that they gave for distinguishing when it is the time of twilight,

when the sun

is

at the tops of the palm trees,

at the tops of the palm trees—

light the lamp

then, the Shabbat lamp.

And

on a cloudy day, what

sign will you have?

In the city,

in the city,

look at the chickens,

when they settle on the beams while it is still daytime.

In the field,

in the field outside the city, look at the

ravens,

when they disappear from the field.

Alternatively,

in the field look at the

adani,

the type of grass called “ani,” which during the day turns in a circular motion toward the sun, and in the evening bends greatly toward the west.

The Sages taught: Six blasts are sounded on the eve of Shabbat [and included in the count of six blasts are also teru'a blasts, as will be explained below, that the order is: a tekia, a teru'a, and a tekia, and again a tekia, a teru'a, and a tekia]:

[and the count of six blasts includes blasts and terua sounds, as will be explained below: the order is a long blast, a terua, and a long blast, and then again a long blast, a terua, and a long blast]:

The first

was designated—

to cause the people to cease from work in the fields,

so that they would have time to enter the city.

The second—

in order

to cause

the people of the

city

to cease from work

and

the people of the

shops

from buying and selling.

The third—

in order

to light the lamp.

The words of Rabbi Natan.

Rabbi Yehuda HaNasi says: The third

was designated only to remind them—

to remove the tefillin,

which may not be put on on Shabbat. But there is still no obligation to light the lamp until the fourth blast.

And he waits,

the one sounding the blast—that is, there is still time before the onset of Shabbat, for the duration

required for roasting a small fish, or required for placing bread in the oven

until its surface crusts.

Because they advanced the blasts in order to add from the weekday onto the holy .

And

only after he waits the period of time appropriate for roasting a small fish or for the surface of the bread in the oven to crust, he

sounds a tekia, sounds a teru'a, and sounds a tekia.

And

then he

ceases

immediately—that is, Shabbat immediately takes effect upon him.

Rabban Shimon ben Gamliel said: What shall we do with the Babylonians,

with the people of Babylonia, who do not practice ceasing through a blast as we do, but their practice is

that

they [sound a tekia, sound a teru'a, and sound a tekia. And again they]

sound a tekia and sound a teru'a, and cease through

their

sounding

a teru'a?

And we raise a difficulty: If in the second series of blasts they

sound a tekia and sound a teru'a,

then

they have five

blasts, and they are lacking the sixth blast?!

Rather,

this was their practice:

that they sound a tekia, and return and sound a tekia, and sound a teru'a, and cease through sounding a teru'a—

because

the practice of their fathers is in their hands.

Rav Yehuda taught it to Rav Yitzhak his son:

The

second

blast is for

lighting the lamp.

And we considered it:

In accordance with whom?

Not in accordance with Rabbi Natan,

who said that the third blast is for lighting the lamp.

And not in accordance with Rabbi Yehuda HaNasi,

who said that the fourth blast is for lighting the lamp.

Rather,

this is what Rav Yehuda taught Yitzhak his son:

The third—

for lighting the lamp! In accordance with whom—

in accordance with Rabbi Natan.

The tanna of the school of Rabbi Yishmael taught: Six blasts are sounded on the eve of Shabbat:

When he began to sound the first blast—

those standing in the field refrained from digging

ditches,

and from plowing, and from doing all work in the fields. And

the men

who were near

the city

were not permitted to enter

it immediately, but they had to wait

until the

the people

distant ones

from the city

would come, and they would all enter together,

so that the people of the city, when seeing the distant ones entering, would not say that they arrived last because they continued working even after hearing the sound of the shofar. Therefore they instituted that they should all enter together.

And the shops were still open, and the shutters

the doors of the shops

were placed

before the shops, with the merchandise spread upon them.

When he began to sound the second blast—

the shutters were removed and the shops were locked, and still

water

hot,

intended for diluting the wine,

was placed on a stove, and pots

with a stew for Shabbat

were placed on a stove.

When he began to sound the third blast—

he removed

from above the fire

the one removing

the pots intended for the night meal.

And the one insulating insulated

the pots intended for the day meal,

and the one lighting lit

the Shabbat lamps.

And he waits

the one sounding the blast

the time required for roasting a small fish, or required for placing bread in the oven.

And

then he

sounds a tekia and sounds a teru'a and sounds a tekia, and ceases.

Rabbi Yosei bar Rabbi Hanina said: I heard that if he came

the one sounding the blast

to light

a Shabbat lamp

after six blasts—

he may light.

For the Sages gave the synagogue attendant a measure of time,

who is the servant of the community,

to carry his shofar to his house

from the place designated for sounding, which was a high place, and it is established that even after the completion of the blasts there is still time until the onset of Shabbat.

He said to him [it is possible that one should read “They said to him”]:

[it is possible that the reading should be “They said to him”]:

If so,

that he can carry the shofar to his house—

you have made your words dependent on measures!

For sometimes his house is distant and sometimes it is near.

Rather: The synagogue attendant has a secluded place at the top of his roof,

where he sounded the blast,

where he places his shofar, because neither the shofar nor the trumpets may be moved,

even in a place where there is no prohibition of moving objects, in a private domain, because the shofar and the trumpets are muktze on Shabbat.

And we raise a difficulty: Is a shofar indeed muktze?

But it was taught: A shofar

whose head is bent and with which it is possible to draw water and water a baby is not muktze, and it

may be moved

on Shabbat,

whereas trumpets

that are not fit for any use on Shabbat are muktze and

may not be moved!?

Rav Yosef said: It is not difficult.

Here—

with

a shofar belonging to a

private individual,

it is not muktze.

Here—

with

a shofar belonging to the

community,

it is muktze.

Abaye said to him: And with regard to a private individual

that you said is not muktze—

what is it fit for?

Since it is fit for sipping water from it

exact page placement")

for a baby.