Shabbat

MISHNAH. IF ONE THROWS [AN ARTICLE] AND RECALLS [THAT IT IS THE SABBATH] AFTER IT LEAVES HIS HAND, AND ANOTHER CATCHES IT,  OR A DOG CATCHES IT. OR IT IS BURNT, HE IS NOT LIABLE.  IF ONE THROWS [AN ARTICLE] IN ORDER TO INFLICT A WOUND. WHETHER IN MAN OR IN BEAST, AND HE RECALLS [THAT IT IS THE SABBATH] BEFORE THE WOUND IS INFLICTED. HE IS NOT LIABLE THIS IS THE GENERAL PRINCIPLE: ALL WHO ARE LIABLE TO SIN-OFFERINGS ARE LIABLE ONLY IF THE BEGINNING AND THE END [OF THE FORBIDDEN ACTION] ARE UNWITTING. IF THEIR BEGINNING IS UNWITTING WHILE THEIR END IS WILFUL, IF THEIR BEGINNING IS WILFUL WHILE THEIR END IS UNWITTING. THEY ARE NOT LIABLE, UNLESS THEIR BEGINNING AND END ARE UNWITTING. GEMARA. Hence if it alighted, he is liable:  But surely he did not remind himself, and we learnt, ALL WHO ARE LIABLE TO SIN-OFFERINGS ARE LIABLE ONLY IF THE BEGINNING AND THE END [OF THE FORBIDDEN ACTION] ARE UNWITTING? Said R. Kahana: The last clause is applicable to a bolt and a cord.  [You say.] 'A bolt and a cord'! But is not its tie in his hand? — It means, e.g., that he intended to inflict a wound. But this too we learnt:  IF ONE THROWS [AN ARTICLE] IN ORDER TO INFLICT A WOUND, WHETHER IN MAN OR IN BEAST, AND HE RECALLS [THAT IT IS THE SABBATH] BEFORE THE WOUND IS INFLICTED, HE IS NOT LIABLE? — Rather said Raba: It refers to one who carries.  But the statement, THIS IS THE GENERAL PRINCIPLE, is stated with reference to throwing? Rather said Raba: Two [contingencies] are taught. [Thus:] IF ONE THROWS [AN ARTICLE] AND RECALLS [that it is the Sabbath] after it leaves his hand, or even if he does not recall [it], but ANOTHER CATCHES IT, OR A DOG CATCHES IT, OR IT IS BURNT, HE IS NOT LIABLE' — R. Ashi said: It [the Mishnah] is defective, and teaches this: 'IF ONE THROWS [AN ARTICLE] AND RECALLS [THAT IT IS THE SABBATH] AFTER IT LEAVES HIS HAND, AND ANOTHER CATCHES IT, OR A DOG CATCHES IT, OR IT IS BURNT, HE IS NOT LIABLE.  But if it alights, he is liable. That, however, is said only if he forgot again;  but if he did not forget again, he is not liable, because ALL WHO ARE LIABLE TO SIN-OFFERINGS ARE LIABLE ONLY IF THE BEGINNING AND THE END [OF THE FORBIDDEN ACTION] ARE UNWITTING'. THIS IS THE GENERAL PRINCIPLE: ALL WHO ARE LIABLE TO SIN-OFFERINGS. etc. It was stated: [If the object travels] two cubits unwittingly, two cubits deliberately, and two cubits unwittingly.  — Rabbah ruled, He [the thrower] is not liable; Raba said: He is liable. 'Rabbah ruled, He is not liable': even according to R. Gamaliel. who maintained. Knowledge in respect of half the standard is of no consequence,  that is [only] there, because when he completes the standard, he completes it unwittingly, but here that [he completes it] wilfully, it is not so. But to what [does this refer]? If to one who throws, [surely] he is an unwitting offender? — Rather it must refer to one who carries. 'Raba said, He is liable': even according to the Rabbis, who maintained, Knowledge in respect of half the standard is of consequence: that is [only] there, because it is in his power,  but here that it is not in his power, it is not so. But to what [does this refer]? If to one who carries, surely it is in his power? Rather it must refer to one who throws. Raba said: If one throws [an article] and it falls into the mouth of a dog or a furnace, he is culpable. But we learnt, AND ANOTHER CATCHES IT, OR A DOG CATCHES IT, OR IT IS BURNT, HE IS NOT LIABLE? — There that is not his intention; here this is his intention. R. Bibi b. Abaye said, We too have learnt [thus]: A person may eat once, and be liable to four sin-offerings and one guilt-offering on account thereof, [viz.:] All unclean person who eats heleb, which is nothar  of sacred food [sacrifices] on the Day of Atonement.  R. Meir said: If in addition it is the Sabbath, and he carries it out in his mouth, he is liable.  Said they to him, That does not fall under this designation.  Yet why so? Surely this is not the normal way of carrying out?  But [what you must say is.] since he intends it this, his design renders it [his mouth) the [right] place;  so here too, since he intends [it this].  his design renders it [the mouth of the dog or of the furnace] a place [for depositing]