Shabbat

Measure out [tribute] and bring it [to us]; others interpret: that demanded, Bring ever more and more, without measure. And excellent greatness was added to me:  Rab Judah said in R. Jeremiah b. Abba's name: This teaches that he rode upon a male lion to whose head he had tied a snake [for reins]. in fulfilment of what is said, and the beasts of the field also have I given him to serve him. MISHNAH. A MAN MUST NOT HIRE LABOURERS ON THE SABBATH, NOR INSTRUCT HIS NEIGHBOUR TO HIRE LABOURERS ON HIS BEHALF. ONE MUST NOT GO TO THE TEHUM TO AWAIT NIGHTFALL  IN ORDER TO HIRE LABOURERS OR BRING IN PRODUCE; BUT ONE MAY DO SO IN ORDER TO WATCH [HIS FIELD]. AND [THEN] HE CAN BRING [HOME] PRODUCE WITH HIM.  ABBA SAUL STATED A GENERAL PRINCIPLE: WHATEVER I HAVE A RIGHT TO INSTRUCT [THAT IT BE DONE], I AM PERMITTED TO GO TO AWAIT NIGHTFALL, FOR IT [AT THE TEHUM]. GEMARA. Wherein does he differ from his neighbour?  — Said R. Papa: A Gentile neighbour [is meant]. R. Ashi demurred: [Surely] an order to a Gentile is [forbidden as] a shebuth?  Rather said R. Ashi: One may even say [that] an Israelite neighbour [is meant]. [Yet] he [the Tanna] informs us this: One may not say to his neighbour, 'Hire labourers for me,' but one may say to his neighbour, 'Well, we shall see  whether you join me  in the evening!'  And with whom does our Mishnah agree? With R. Joshua b. Karhah. For it was taught: One must not say to his neighbour, 'Well, we shall see whether you join me in the evening'! R. Joshua b. Karhah said: One may say to his neighbour, 'Well, we shall see whether you join me in the evening'! Rabbah b. Bar Hanah said in R. Johanan's name: The halachah is as R. Joshua b. Karhah. Rabbah b. Bar Hanah also said in R. Johanan s name: What is R. Judah b. Karhah's reason? Because it is written, nor finding thine own pleasure nor speaking thine own words:  [explicit] speech is forbidden, but thought is permitted. R. Aha son of R. Huna pointed out a contradiction to Raba. Did R. Johanan say: Speech is forbidden, thought is permitted, which shows that thought is not the same as speech? But surely Rabbah b. Bar Hanah said in R. Johanan's name: One may meditate [on learning] everywhere, except at the baths or in a privy? There it is different, because [the fulfilment of] and thy camp shall be holy  is required, which is absent.  But it is also written, that he see no indecent speech [dabar] in thee?  — That is required for Rab Judah['s dictum]. For Rab Judah said: One may not recite the shema'  in the presence of a naked heathen. Why particularly a heathen: even an Israelite too? — He proceeds to a climax:  it is superfluous to state that it is forbidden [in the presence of a naked] Israelite; but as for a heathen, Since it is written of him, whose flesh is the flesh of asses,  I might say that it is permitted therefore he tells us [otherwise]. Yet perhaps that indeed is so? Scripture saith, and they saw not their father's nakedness. Now, is speech forbidden? Surely R. Hisda and R: Hamnuna both said: Accounts in connection with religion may be calculated [discussed] on the Sabbath. And R. Eleazar said: One may determine charity [grants] to the poor on the Sabbath. Again, R. Jacob b. Idi said in R. Johanan's name: One may supervise matters of life and death and matters of communal urgency on the Sabbath, and one may go to the synagogues to attend to communal affairs on the Sabbath. Also, R. Samuel b. Nahmani said in R. Johanan's name: One may go to theatres and circuses and basilicas to attend to communal affairs on the Sabbath. Further, the School of Manasseh taught: One may make arrangements on the Sabbath for the betrothal of young girls and the elementary education  of a child and to teach him a trade!  — Scripture saith, nor finding thine own affairs nor speaking thine own words: thine affairs are forbidden, the affairs of Heaven [religious matters] are permitted. Rab Judah said in Samuel's name: Unimportant accounts  and past expenditure accounts  may be calculated on the Sabbath. It was taught likewise: One may not calculate past or future accounts,  [but accounts] of unimportance