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22 ‎[1] Although removing a loaf [of bread from the side of an oven] does not involve a [forbidden] labor, our Sages forbade doing so, lest one be prompted to bake.
If one stuck a loaf to [the side of] an oven before the commencement of the Sabbath, and afterwards the Sabbath began, one may remove enough for three meals. Similarly, one may tell others, "Come and take for yourselves." Although removing a loaf does not involve a [forbidden] labor, in this situation, when one removes a loaf, one should not do so with a baker's peel, but rather with a knife, in order to deviate from one's ordinary procedure. ‎[2] Why did the Sages forbid entering a bathhouse on the Sabbath? Because the attendants would heat up water on the Sabbath, and say that it has been heated before the commencement of the Sabbath. For this reason, our Sages decreed that one should not enter a bathhouse on the Sabbath, even to use [merely] as a steam bath.
Similarly, they decreed that a person should not rinse his entire body with hot water - even if the water was heated on Friday. One may, however, wash one's face, hands, and feet [with hot water that was heated before the commencement of the Sabbath]. When do the above [restrictions] apply? To water that is heated by fire. One may, however, rinse one's entire body in the hot springs of Tiberias and the like.
It is forbidden to bathe in hot springs located in caves, for the cave is filled with hot air, and one will sweat [as in a steam bath]. Thus, it resembles a bathhouse. ‎[3] A person may warm himself before a fire and then go out and rinse his entire body in cold water. He may not, however, rinse his entire body in cold water and then warm himself by a fire. By doing so, the water on his body will become lukewarm, and it would be as if he washed his entire body in warm water.
When a person causes a duct of cold water to pass through hot water, even water coming from the hot springs of Tiberias, the water is considered as if it was heated [by fire] on the Sabbath and one is forbidden to wash in it or drink it. ‎[4] A person may bring a cask of water and place it in front of a fire, not in order that it will be warmed, but to dispel its chill. Similarly, one may place a flask of oil in front of a fire so that it will become lukewarm, but not so that it will be heated.
A person may dip his hand in water or oil and warm it in front of a fire, provided the water [or oil] on his hand will not become so hot that it could burn an infant's belly. One may warm a cloth and place it on one's stomach on the Sabbath. ‎[5] We may not place cold water in a tub in a bathhouse that is filled with hot water, for [the cold water] will become very hot. Similarly, one may not place a flask of oil in such a tub, for it is considered as if one is cooking it. One may, however, place hot water in a tub of cold water. ‎[6] After hot water was removed from a cooking urn, it is permitted to pour in cold water so that it will become lukewarm. It is permitted to pour hot water into cold water or cold water into hot water, provided [the hot water] is not in a vessel that was cooked on a fire, since this will raise the temperature [of the cold water] greatly.
Similarly, when a pot is boiling, one should not place spices in it, even after one has removed it from the fire. One may, however, salt it, since salt cooks only on a very large flame. If one poured the food from a pot to a bowl, one may place spices on it, even if it is boiling, since a vessel into which food has been poured does not [possess sufficient heat to] cook. ‎[7] [On the Sabbath,] we may not place *chiltit* in hot water nor in cold water to soak. One may, however, soak it in vinegar. If one drank *chiltit* on Thursday and on Friday, one may soak it in cold water on the Sabbath, place it in the sun to warm, and drink it, lest ceasing to drink it cause one to become sick. ‎[8] When food has been cooked before the Sabbath or soaked in hot water before the Sabbath, one is permitted to soak it in hot water on the Sabbath even though it is presently cold.
Although food is cold, and it had never been placed in hot water previously, it may be rinsed in hot water on the Sabbath, if this rinsing does not complete its preparation. One may not, however, soak it for the first time on the Sabbath. ‎[9] Although it is forbidden to heat [food or water] using substances that derive their heat from the sun, it is permitted to heat [them] in the heat of the sun itself, for one will not err between the sun and fire. Therefore, it is permitted to place water in the sun to warm.
Similarly, we may place [a bottle of] pleasant water into [a pool of] stagnant water so that it cool. Similarly, we may place a [dish of] cooked food into a cistern to preserve it. ‎[10] A person may mix water, salt and oil, and dip his bread in the mixture or pour it onto cooked food. This is permitted provided one makes only a small amount. Making a large amount is forbidden, for it appears that one is performing one of the labors associated with cooking. Similarly, one may not make strong salt water - i.e., two thirds salt and one third water - for it would appear as if one is making fish-brine.
One may salt an egg, but not radishes and the like, because it would appear that one is pickling food on the Sabbath. Pickling is forbidden, because it is as though one is cooking. One may, however, dip radishes and the like into salt and eat them [directly afterwards]. ‎[11] One may mix wine, honey, and peppers together on the Sabbath to partake of them. Wine, water, and balsam oil are forbidden to be mixed, because this mixture is not fit to be eaten by healthy people. ‎[12] When mustard has been mixed on Friday, one may blend it [on the Sabbath] by hand or with a utensil and add honey to it. One may not stir it forcefully, however; [all that is permitted is to] mix it.
Oil, vinegar, and spices may be added [on the Sabbath] to cressthat was stirred on Friday. One may not stir the mixture] forcefully, however; [all that is permitted is to] mix in [these ingredients]. Garlic that was crushed on Friday may be placed into groats on the Sabbath. One may not grind [the mixture]; [all that is permitted is to] mix in [the garlic]. ‎[13] A person who removes hair from a person's body is liable for [performing a derivative of the forbidden labor of] shearing. Therefore, it is forbidden to wash one's hands with a substance that will without doubt remove hair - e.g., *ohaloh* and the like.
One may cleanse one's hands with frankincense powder, pepper powder, jasmine powder, and the like, without concern that one might remove the hair on one's hands, for this is not one's intent.
[The following rules apply when] one mixes a substance that will undoubtedly remove hair together with a substance that will not necessarily remove hair: If the majority [of the mixture] is composed of a substance that will undoubtedly remove hair, it is forbidden to clean one's hands with it. If not, it is permitted. ‎[14] One may not look at oneself in a mirror of [polished] metal on the Sabbath. [This is] a decree [enacted] lest one use it to remove loose hanging strands of hair. This applies even if the mirror is affixed to the wall. One may, by contrast, look at oneself in a mirror that is not made of metal, even if it is not affixed [to a wall]. ‎[15] A person who launders is liable for [performing a derivative of the forbidden labor of] whitening, and one who wrings out a garment is liable because he is [performing one of the activities involved in] laundering. Therefore, it is forbidden to press a piece of cloth, unprocessed fabric, or the like into the opening of a flask to plug it, lest one squeeze liquids from it.
One may not clean with a sponge unless it has a handle, lest one squeeze [water from it]. One may not cover a jug of water or the like with a cloth that is not set aside for this purpose. [This is] a decree [enacted] lest one squeeze [water from it]. ‎[16] When a cask [of liquids] breaks on the Sabbath, one may save what one needs for oneself and one's guests on the Sabbath, provided one does not sponge up wine with a sponge or scoop up oil with his hands. [These restrictions were instituted, because] were one allowed to follow one's ordinary weekday practice, there is the possibility that one would squeeze [the liquids from it].
How must he save [the liquid]? He should bring a container and place it under [the liquid]. He may not bring one container to catch [the liquid] in the air, and another into which to collect [the liquid]. This [restriction] is a decree, lest one carry a container through the public domain.
[An exception is made] if guests unexpectedly arrive. [In this instance,] he may bring one container to catch [the liquid] in the air, another into which to collect [the liquid], and then combine it with the first. He should not collect [the liquid] and then invite guests. Instead, he should invite guests and then collect [the liquid]. If one acts with guile in this matter, it is permitted. ‎[17] [A person who has] mud on his garments may rub the inner [surface of the garment so that the mud falls], but not the outer surface. [This is] a decree, [enacted] lest one launder it. One may, however, scrape it with one's nails, without concern that one might whiten it.
It is forbidden to rub clean a scarf, since this launders it. One may, however, rub a cloak, because one's intent is merely to soften it. ‎[18] It is permitted to use water to rub clean a shoe or a sandal that has become soiled with mud or excrement. It is, however, forbidden to wash them. We may not scrape new sandals or shoes, but we may apply oil to them. [Similarly,] we may clean old [sandals and shoes].
A pillow or a blanket [soiled] with mud or excrement may be cleaned with a rag. If it is made of leather, one may pour water over it until the stain is removed. ‎[19] A person whose hands have become soiled with mud may clean them with a horse's tail, a cow's tail, or a firm cloth used to hold thorns. [One may] not, [however, use a] cloth that is used to clean one's hands. [These restrictions were instituted] so that one will not follow one's weekday practice and come to launder the cloth. ‎[20] A person who washes himself in water may dry himself with a towel and carry it by hand; we do not suspect that he might wring [water from it].
Similarly, a person whose clothes become soaked with water may continue walking in them; we do not suspect that he might wring [water from them]. [When he removes them,] he may not, however, hang them out to dry even within his home, lest an observer suppose that he laundered his garment on the Sabbath and hung it out to dry. Whenever the Sages instituted a prohibition because of the impression it might create, the act is forbidden even in one's private chambers. ‎[21] When two *mikvaot* are located one on top of the other, one may remove the plug between them and connect them. Afterwards, one may return the plug to its place. There is no concern that one might squeeze out water [in the process of doing so], since one's intent is that the water should flow out.
One may plug a drain with clothes or with any article that can be carried so that water will not inundate food and utensils. We may not, however, plug a drain so that water will descend into a cistern. The plug is resting in water and the possibility exists that one may squeeze [water from the plug] when one presses it into place. ‎[22] It is forbidden to fix the sleeves of garments, adjusting them to form layers of cuffs as is one's ordinary practice during the week after washing clothes.
Similarly, we may not fold clothes on the Sabbath in the same way as we fold clothes during the week after laundering them. If one does not possess a change of clothes, one may fold a garment, stretch it out, and wear it so that one will [be dressed] attractively on the Sabbath. The above [restrictions] apply only to a new white garment that may become wrinkled and soiled immediately.
Only one person may fold [a garment]; folding it by two people [together] is forbidden. ‎[23] Dyeing is one of the categories of [forbidden] labor.Accordingly, it is forbidden for a woman to apply rouge to her face, because this resembles dyeing.
Sewing is one of the categories of [forbidden] labor.Accordingly, it is forbidden to fill a new pillow or blanket with unprocessed fabric, lest one sew it closed. On the Sabbath one may, however, return fabric that has fallen out from a pillow or blanket. ‎[24] Tearing is one of the categories of [forbidden] labor.Accordingly, a person whose garments catch onto thorns should separate them carefully and patiently, so that they do not tear. If they tear, he is not liable, for this is not his intent.
It is permitted to wear new clothes; if they tear, it is of no consequence. We may crack open a nut in a piece of cloth without concern that [the cloth] might tear. ‎[25] A person who attaches [building materials to each other] is liable for performing a derivative [of the forbidden labor] of building. Therefore, all doors that are attached to the ground should not be removed, nor should they be returned to their place, lest one attach them.
The doors of a cabinet, chest, or closet, or the doors of other utensils may be removed, but they may not be returned to their place. If their bottom hinge slips [partially out of place], it may be pushed back into place. In the Temple, it may be returned to its place. If, however, the upper hinge slips [out of place], it is forbidden to return it. [This is] a decree [applying] in all places, [enacted] lest one attach it. ‎[26] One may not braid one's hair, or set one's hair around one's forehead, for this would appear to resemble building.
A candelabrum made up of separate pieces may not be reassembled on the Sabbath, nor may a chair or a table made up of pieces be reconstructed, for this resembles building. If, however, one does reassemble these objects, one is not liable, since [the forbidden labors] of building and demolishing do not apply regarding utensils. If [the parts of such a utensil] remain loosely put together, one may [complete] its assembly.
We may not adjust the vertebra in a child's backbone [so that they are aligned] one above the other, since this resembles building. ‎[27] A person who erects a permanent tent is liable for performing a derivative [of the forbidden labor] of building. Accordingly, at the outset, it is forbidden to erect or demolish a temporary tent, lest one erect or demolish a permanent tent. If, however, one erects or demolishes a temporary tent, he is not liable.
One may add to a temporary tent on the Sabbath. What is implied? If a cloth was spread over pillars or over walls and was rolled up before the Sabbath, [the following rule applies]: If there was a portion the size of a handbreadth extended before the Sabbath, one may extend it until its full width on the Sabbath, causing it to become a large tent. The same applies in other similar situations. ‎[28] One may not hang a canopy over a bed, because a temporary tent is created beneath it. It is, by contrast, permissible to set down a bed, a chair, and a table even though a tent is created below them, since this is not the way either a permanent or temporary tent is fashioned. ‎[29] Any tent with a slanted roof whose roof is not a handbreadth wide, nor is the span three handbreadths below its roof a handbreadth wide, is considered to be a temporary tent. A person who erects it for the first time on the Sabbath is not liable.
A cloth that is hanging doubled over on Friday with cords from which its ends are suspended may be spread out and rolled up [on the Sabbath]. The same [rules] apply to a curtain. ‎[30] [The following rules apply to a bed over which is hung] a bridal canopy whose roof is not a handbreadth wide, nor is the span three handbreadths below its roof a handbreadth wide: Since it was prepared to serve this purpose [before the commencement of the Sabbath], it may be spread out and rolled up [on the Sabbath]. [This leniency is granted,] provided it does not hang more than a handbreadth above the bed.
A curtain used to close a window may be employed for that purpose even though it was not attached [to the window] or hanging [from it, because] it was prepared to be used for this intent. ‎[31] It is permitted to wear a hat with a brim that provides shade for the person wearing it. If, however, one extends the clothes one is wearing above one's head or in front of one's face like a tent and: a) [the clothes] are tightly fitted around one's head, and b) the brim that one extends is very firm like a roof, this is forbidden, because one is making a temporary tent. ‎[32] A person who hangs a curtain or the like should take care not to create a tent while he is doing so. Therefore, a large curtain should be hung by two individuals and is forbidden to be hung by a single person.
[Moreover,] a canopy with a roof may not be extended even if ten people help in doing so. For it is impossible that it will not be lifted up slightly above the ground [in the process] and thus form a temporary tent. ‎[33] [A person] who covers a jug with a cloth should not cover it entirely, for this is considered to be making a tent. Instead, he should cover [merely] a portion of its opening.
A person who filters using an Egyptian basket should not lift the bottom of the basket above the utensil on the Sabbath so that he will not be creating a temporary tent.
Version: Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007
Source: https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI
License: CC-BY-NC