Shabbat

hence he [Abaye] informs us [otherwise]. An objection is raised: What is an unwitting offence in respect of an 'oath of utterance' relating to the past?  Where one says, 'I know that this oath is forbidden,  but I do not know whether it entails a sacrifice or not,' he is culpable?  — This agrees with Monabaz. (Another version: Who is the authority for this? Shall we say, Monabaz? But then it is obvious! seeing that in the whole Torah, where it [liability to a sacrifice] is not an anomaly, Monabaz rules that unawareness of the sacrifice constitutes unawareness, how much more so here that it is an anomaly!  Hence it must surely be the Rabbis, and this refutation of Abaye is indeed a refutation.) Abaye also said: All agree in respect to terumah that one is not liable to [the addition of] a fifth unless he is unaware of its interdict.  'All agree': who is that? R. Johanan: But that is obvious: when did R. Johanan say [otherwise], where there is the penalty of kareth, but here that there is no penalty of kareth, he did not state [his ruling]? — You might argue: death stands in the place of kareth,  and therefore if one is ignorant of [this penalty of] death, he is culpable; hence he informs us [otherwise]. Raba said: Death stands in the place of kareth, and the fifth stands in the place of a sacrifice. R. Huna said: If one is travelling on a road or  in the wilderness and does not know when it is the Sabbath, he must count six days and observe one.  Hiyya b. Rab said: He must observe one  and count six [weekdays]. Wherein do they differ? One Master holds that it is as the world's Creation;  the other Master holds that it is like [the case of] Adam. An objection is raised: If one is travelling on a road and does not know when it is the Sabbath, he must observe one day for six. — Surely that means that he counts six days and observes one? No: he keeps one day and counts six. If so, [instead of] 'he must observe one day for six,' he should state, 'he must observe one day and count six'? Moreover, it was taught: If one is travelling on a road or in a wilderness and does not know when it is the Sabbath, he must count six and observe one day.' This refutation of Hiyya b. Rab is indeed a refutation. Raba said: Every day he does sufficient for his requirements [only],  except on that day. And on that day he is to die? — He prepared double his requirements on the previous day. But perhaps the previous day was the Sabbath? But every day he does sufficient for his requirements, and even on that day. Then wherein may that day be recognized? By kiddush and habdalah. Raba said: If he recognizes the relationship to the day of his departure,  he may do work the whole of that day.  But that is obvious? — You might say, Since he did not set out on the Sabbath, he did not set out on the eve of the Sabbath either;  hence this man, even if he set out on Thursday. it shall be permitted him to do work on two days. Hence he informs us that sometimes one may come across a company and chance to set out [on a Friday]. HE WHO KNOWS THE ESSENTIAL LAW OF THE SABBATH. How do we know it? — Said R. Nahman in the name of Rabbah b. Abbuha, Two texts are written: Wherefore the children of Israel shall keep the Sabbath;  and it is written, and ye shall keep my Sabbaths.  How is this to be explained?  'Wherefore the children of Israel shall keep the Sabbath' [implies] one observance for many Sabbaths;  [whereas] 'and ye shall keep my Sabbaths' [implies] one observance for each separate Sabbath.  R. Nahman b. Isaac demurred: On the contrary, the logic is the reverse: Wherefore the children of Israel shall keep the Sabbath [implies] one observance for each separate Sabbath; [whereas] 'and ye shall keep my Sabbaths' [implies] one observance for many Sabbaths. HE WHO KNOWS THAT IT IS THE SABBATH.