תּלמוד אויף שמות 35:1

Rebbi Yose in the name of Rebbi Joḥanan: The one who takes out is not liable until he put it down⁵¹As explained in Note 1, the Sabbath is desecrated only by a complete action, lifting up, transporting from one domain to another, and depositing. If the last act is missing, there was no punishable desecration.
The tradent R. Yose is the fifth generation Amora.. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: Unless he take up and put down. Rebbi Zeˋira required, unless he take it up with the intention to put it down⁵²This is a necessary clarification of the preceding statement. Not only must there be a complete action, but all three parts must be executed with the intent to perform the action. In Ex. 35, the prohibition of work on the Sabbath is repeated (vv. 1–3) as part of the commandment to build the Tabernacle (vv. 4–35). In 35:33, the construction of the Tabernacle is described as “thinking work”. It is concluded that only “thinking work” is punishable (criminally or by a sacrifice) as desecration of the Sabbath. In the special case of transporting, there is desecration only if the three parts are done with compatible intent, if the lifting up was intended to be followed by a putting down.. Not if he lifted it to eat and then changed his mind to put it down⁵³It is perfectly legitimate to take food to eat in the domain where it was at the start of the Sabbath. If the first stage of a transport was executed in a perfectly permitted way based on a true thought, it never can become the first leg in a criminal transport. While the change of intent and the following action were forbidden and sinful, there can be no criminal or sacrificial liability attached to them. (As statement of R. Joḥanan himself, Babli 5b, Eruvin 20b, Ketubot 31a).. What Rebbi Joḥanan said does not follow Rebbi Yose, as it was stated⁵⁴An anonymous baraita following the statement here attributed to R. Yose is Tosephta 9:11(ed. S. Liebermann); the first part Babli 80a.
Since in the public domain one is only permitted to move things by a distance of less than four cubits, things farther away are as in two different domains. If each transport was less that a minimal amount, the actions cannot be combined.: “If he took out half the volume of a dried fig and put it down, and then took out another volume of half a dried fig. If he put it down within four cubits of the first piece he is liable, otherwise he is not liable. Rebbi Yose³⁹The Tanna, ben Ḥalafta, the greatest authority of the fourth generation of Tannaim. said, if he transported it over it, he is liable, otherwise he is not liable.” Rebbi Yose considers the person walking as if he was putting down⁵⁶Later in the Halakhah and in the Babli (5b, 91b, Eruvin 98a, Ketubot 31b) this opinion is attributed to Ben Azzai, a generation before R. Yose. It is agreed by everybody that standing still while transporting an object is legally putting it down, not on the ground but on the static person. This is the same as depositing the object on a pillar. R. Yose holds that a slow motion such as walking is the equivalent of standing still for a negligible time at many places. An action which does not result in instant deposition is throwing.
According to R. Yose, if the second object ever was within 4 cubits of the place where the first was deposited, the two actions combine for liability, even if the second was ultimately deposited somewhere else.. Just as Rebbi Yose considers the person walking as if he was putting down for liability so he considers the person walking as if he was putting down for non-liability. When he took it out he is considered having put it down; then he should be free from liability⁵⁷If the object is considered deposited the moment it was taken out of a private domain by a walking person, then any subsequent motion is a new transport. Since R. Yose (Note 44) only considers combining transports if they originate and terminate in the same domains, the fact that later the second object was transported over the first should be irrelevant.. Explain it if it was put down within four cubits [of the door]⁵⁸Added from G and ג., as it was stated⁴¹Since transporting has three components, lifting in one domain, removing to another, and depositing in the other domain, for R. Yose they cannot be combined unless all three components are the same (within one period of oblivion.), “otherwise he is not liable.” Rebbi Abba the son of Rebbi Pappaeus said, explain it if the door was five cubits wide and he brought one out on this side, the other on the other side. Then the second was not taken out within four cubits of the first⁵⁹For the anonymous Tanna the final place of deposit determines liability; for R. Yose there is no liability if the two paths never were within 4 cubits of one another..

Rebbi Yose asked, if there were a very high chest standing in a house, would it not be permitted to move anything from in it into the house or from the house into it⁵²In Mishnaic times, the building cubit was a standard 6, the vessel cubit 5 hand-breadths. If the Ark was built to vessel standards, it cannot be used to define domains. Whether the vessel standard was used in the Temple is a matter of controversy in the Babli, Menaḥot98a.? But we are dealing with the case when it was indicating to them the geographic directions⁵³In Ex. 31:12–18 and 35:1–3 the observation of the Sabbath is emphasized in the instructions for the building of the Tabernacle. One concludes that the work forbidden on the Sabbath is exactly work needed in building or transporting the Tabernacle. The wagons mentioned here are the 6 wagons donated by the tribal chiefs for the transport of the Sanctuary (Num. 7:3).. This is understandable for him who said, a cubit of six {hand-breadths}⁵⁴Nine hand-breadths of the Ark and one of the cover.. But for him who said, a cubit of five hand-breadths? Would the Ark not be seven and one half hand-breadths? Rebbi Jacob bar Aḥa said, the House of Rebbi Yannai and Rebbi Simeon ben Yoṣadaq. One learns it from the Ark, but the other learns it from the wagons. [We do not know who learned it from the Ark and who learned in from the wagons.]⁵⁵Corrector’s addition from Šabbat. It is reasonable that the House of Rebbi Yannai learned it from the Ark since the House of Rebbi Yannai said, [the ark was nine and]⁵⁶Corrector’s addition. the cover was one hand-breadth. Rebbi Simeon ben Yoṣadaq learns if from the Wagons. Rebbi Ze`ira asked, from where that the Wagons were ten {hand-breadths} high⁵⁷There are no biblical indications about the height of the wagons’ platforms above ground.? Rebbi Yose said, and even if you said that they were ten high, did not Rebbi Neḥemiah state that the Freight Wagons were like a cupola⁵⁸Greek καμάρα, Latin camara, -ae, f. (also camera) “arched or vaulted roof or ceiling, distinct from an outer roof”.
The wagons are called עֶגְלֹ֥ת צָב֙. Now צָב means “turtle”; from this comes the usual translation “covered wagon”, using the image of the domed back of the turtle. The expression really is a technical term “freight-wagon”, Accadic ṣubbum, ṣūbum.? If there was a hole in the public domain ten deep and four wide, would it no be forbidden to move anything from in it into the public domain or from the public domain into it⁵⁹This is a side remark. A hole in the public domain 10 hand-breadths deep and 4 by 4 wide creates a new domain for the rules of the Sabbath and is considered a private domain from which nothing may be transported to the public domain. This cannot be derived by comparison either to the Ark or to the wagons.? But when they were transferring the planks from one to the other they were straight⁶⁰Whether the wagons were covered with a convex covering or not is irrelevant since at the moment of loading the planks and the gobelins of the Sanctuary they were uncovered and certainly had flat loading areas. For the meaning of “straight” for תְּרוּטוֹת cf. Mishnah Middot2:5..

MISHNAH: There are 39 categories of work. He who ploughs, who sows, who harvests, who binds into sheaves, who threshes, and who winnows, who selects, who grinds, and who sifts, who makes dough, and who bakes⁴As noted earlier, since the Sabbath prohibition is repeated at the start of the rules of building the Tabernacle, Ex. 35:1–3, one concludes that the prohibited actions are those needed for building the Tabernacle and the Service performed in it. The first series (11 categories) describes actions needed to prepare cereal offerings and the shew-bread. The second series (13 categories) catalogues the making of the priestly garments.. He who shears wool, who bleaches it, who cards it, who dyes it, who spins it, who prepares the loom, who ties two threads as warp, who weaves two rows, who hits two threads, who ties, and who unties. Also who sews two stitches, who tears in order to sew two stitches.
He who catches a deer, who slaughters it, who skins it, who salts it, who rubs it clean⁵To remove both hair outside and remainders of flesh inside to prepare for the tanning process which turns hide into leather., who tans it, who cuts it, who writes two letters, and who erases in order to write two letters⁶This series of 9 categories describes both sacrifices and the production of writing material which in pre-Mishnaic times was mostly leather..
He who builds, and who tears down, who extinguishes fire, and who lights fire, and who hits with a hammer⁷A name for the formal end of any production process., and who transports from one domain to another⁸This is mentioned last because in most cases it is a weak prohibition since “public domain” into which one may not transport by biblical standards is exists mostly outside a built-up area.; these are the 39 categories of work.