Shabbat 94a — the Talmud in English

And we answer:

Rav Sheshet said: Here we are dealing with a case such as ![](pamud.bmp "

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where he was unwitting concerning

the removal of

the foodstuffs, and intentional concerning

the removal of

the vessel.

And what it teaches, “he is liable even for the vessel,” means that he is liable to death, while for the foodstuffs he is liable a sin-offering.

Rav Ashi attacked it: But it teaches, “even for the vessel,”

which implies two equal liabilities?

Rather, Rav Ashi said:

Here we are dealing with a case

such as where he was unwitting concerning this and concerning that, and it became known to him

afterward concerning one of them that he had sinned,

and it again became known to him

concerning the second that he had sinned; in that case he becomes liable for two sin-offerings, despite the fact that the two transgressions were performed during one lapse of awareness, because the knowledge in between divides them into two liabilities.

And Rav Sheshet did not answer in this manner because he holds that knowledge does not divide.

And

Rav Ashi and Rav Sheshet disagree

in the dispute of Rabbi Yohanan and Rabbi Shimon ben Lakish

who also disputed [above, 71a] whether knowledge divides or not.

We learned in the Mishna:

One who carries a living person on a bed is exempt even for the bed.

And we examined it:

Shall we say that our Mishna is Rabbi Natan’s, and not that of the Rabbis?

For it was taught: One who carries an animal, a living creature, or a bird into the public domain, whether alive or slaughtered, is liable.

Rabbi Natan says: For slaughtered ones he is liable, and for living ones he is exempt,

because

the living person carries himself.

It follows that the Rabbis do not hold that the living person carries himself, and if so, our Mishna is not in accordance with them?

And we answer:

Rava said: You may even say

that our Mishna is

the Rabbis.

The Rabbis disagreed with Rabbi Natan only concerning an animal, a living creature, and a bird, because they stretch themselves out

—they do not carry themselves; on the contrary, they make themselves heavier downward in order to slip from the hands of the one carrying them.

But concerning a living person, who carries himself, even the Rabbis agree

that one who carries him on Shabbat is exempt.

Rav Adda bar Ahava said to Rava: But we learned

in tractate Avoda Zara, concerning the sale of an animal to a gentile, that the Sages prohibited selling it, lest, from the fact that he sells it, he also come to rent it or lend it to a gentile, and the gentile perform work with the Israelite’s animal on Shabbat, while the Israelite is commanded concerning the resting of his animal.

Ben Beteira permits

selling

a horse.

And it was taught: Ben Beteira permits [selling] a horse, because he performs with it work for which one is not liable a sin-offering.

For it is not the way to carry loads upon a horse, but only to ride upon it.

And since we say, “the living person carries himself,” riding by the gentile does not constitute a work of Torah law with regard to the horse. For if a person were carrying the gentile, he would not be liable for it. Therefore, we do not decree to prohibit selling it to a gentile.

And Rabbi Yohanan said: Ben Beteira and Rabbi Natan said the same thing,

for both of them said that the living person carries himself.

And Rav Adda bar Ahava concludes his difficulty:

And if you say that the Rabbis disagreed with Rabbi Natan only concerning an animal, a living creature, and a bird because they stretch themselves out, why particularly

—why did Rabbi Yohanan say that

Ben Beteira and Rabbi Natan

said the same thing?

But you have said

that

even the Rabbis agree

concerning a person that the living person carries himself; yet Ben Beteira, too, is dealing with a person?

And we answer:

When Rabbi Yohanan said this, it was concerning a horse designated

for carrying

birds.

That is, Ben Beteira permits selling even such a horse, because he holds like Rabbi Natan, that even with the carrying of living creatures we assess that the living person carries himself.

But according to the Rabbis, it is forbidden to sell such a horse, for it performs work of the kind for which a person is liable on Shabbat. [And consequently, all horses are forbidden on account of the horse designated for birds, Tosafot, passage beginning “a horse”].

And we raise an objection:

But is there such a thing as a horse designated for birds?

And we answer:

Yes! There are the household of Vayyadan,

bird hunters who place birds, such as a hawk, upon the horse, in order to hunt other birds with them.

Rabbi Yohanan said: And Rabbi Natan concedes concerning one whose limbs are bound

that we do not say concerning him that the living person carries himself, for he certainly makes himself heavier in order to slip away and loosen his bonds.

[And he could also have stated that the Rabbis concede concerning a person whose limbs are bound, but he stated Rabbi Natan, because according to him there is also, among birds, a distinction between one whose limbs are bound and one whose limbs are not bound].

Rav Adda bar Matna said to Abaye: But these Persians—whose appearance is like that of those whose limbs are bound,

for they ride while wrapped in broad garments, something that limits their movement, and they themselves are also pampered and do not place their feet upon the ground—

and Rabbi Yohanan said: Ben Beteira and Rabbi Natan said the same thing.

For Ben Beteira permits [selling] a horse because the living person carries himself.

But Ben Beteira permits selling even to Persians, who are like those whose limbs are bound; and concerning them, Rabbi Natan concedes that we do not say that the living person carries himself?

And we answer:

There,

it is only

loftiness of spirit

—haughtiness—

that they hold

the Persians, who do not walk on their feet, and this is not considered like having one’s limbs bound.

For there was that pardashka

an official of the king

with whom the king became angry, and he ran

—ran—

three parsa on his feet

—with his feet. And it is demonstrated that when they wish, they are able to walk on the ground.

We learned in the Mishna:

One who carries the dead on a bed is liable, and likewise an olive-sized portion from the dead ...

And Rabbi Shimon exempts.

Rabba bar bar Hana said in the name of Rabbi Yohanan.

And

so

Rav Yosef said in the name of Rabbi Shimon ben Lakish: