Mishneh Torah — Sabbath (Shabbat) הלכות שבת, Chapter 18

הַמּוֹצִיא דָּבָר מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הרבִּים אוֹ מֵרְשׁוּת הָרַבִּים לִרְשׁוּת הַיָּחִיד אֵינוֹ חַיָּב עַד שֶׁיּוֹצִיא מִמֶּנּוּ שִׁעוּר שֶׁמּוֹעִיל כְּלוּם. וְאֵלּוּ הֵן שִׁעוּרֵי הַהוֹצָאָה. הַמּוֹצִיא אָכְלֵי אָדָם כִּגְרוֹגֶרֶת. וּמִצְטָרְפִין זֶה עִם זֶה. וְהוּא שֶׁיִּהְיֶה כִּגְרוֹגֶרֶת מִן הָאֹכֶל עַצְמוֹ חוּץ מִן הַקְּלִפִּים וְהַגַּרְעִינִין וְהָעֵקְצִין וְהַסֻּבִּין וְהַמֻּרְסָן:

A person who transfers an article from a private domain into the public domain, or from the public domain into the private domain is not liable, (a measure of food the size of an olive). Should one eat less than that amount (חצי שיעור), one is considered to have transgressed the Torah's commandment. Nevertheless, one is not liable for punishment. (See Hilchot Ma'achalot Asurot 3:6, 7:15.)The Mishneh LaMelech states that this same principle applies with regard to transferring objects on the Sabbath. Although one is liable only for transferring a beneficial amount, transferring any amount is forbidden by the Torah itself.Note, however, Totza'ot Chayim (8) and others, who explain that according to the Rambam, there is no concept of חצי שיע ור with regard to the prohibition against work on the Sabbath. On the Sabbath, a person is liable only for performing מלאכת מחשבת, "purposeful work." If an activity is not in itself beneficial, it does not serve a purpose. Therefore, it is not forbidden by the Torah on the Sabbath.Kinat Eliyahu notes that in Halachah 23, the Rambam states that "A person who transfers half of the prescribed measure [of a substance] is not liable." According to the principles the Rambam states in Chapter 1, Halachah 3, the use of the term "is not liable" (פטור) indicates that the prohibition was instituted by our Sages. Significantly, in Hilchot Ma'achalot Asurot, loc. cit., and in other places where the Rambam discusses this issue, he uses the term אסור, "forbidden." Thus the use of the term פטור in regard to the Sabbath laws clearly indicates a difference. See also S'dei Chemed, Klallim, Ma'areches Chatzi Shiur. unless he transfers an amount that will be beneficial [to accomplish a purpose]. The following are the minimum amounts for which one is liable for transferring:Human food, the size of a dried fig. This quantity may include a combination of [different types of foods], provided the amount of food itself is the size of a dried fig. The shells, the seeds, the stems, the chaff, and the bran are not included [in this measure].

יַיִן כְּדֵי רֹבַע רְבִיעִית וְאִם הָיָה קָרוּשׁ בִּכְזַיִת. חֲלֵב בְּהֵמָה טְהוֹרָה כְּדֵי גְּמִיעָה וַחֲלֵב טְמֵאָה כְּדֵי לִכְחל עַיִן אַחַת. חֲלֵב אִשָּׁה וְלֹבֶן בֵּיצָה כְּדֵי לִתֵּן בִּמְשִׁיפָה. שֶׁמֶן כְּדֵי לָסוּךְ אֶצְבַּע קְטַנָּה שֶׁל רֶגֶל קָטָן בֶּן יוֹמוֹ. טַל כְּדֵי לָשׁוּף אֶת הַקִּילוֹרִין. וְקִילוֹר כְּדֵי לָשׁוּף בַּמַּיִם. וּמַיִם כְּדֵי לִרְחֹץ פְּנֵי מְדוּכָה. דְּבַשׁ כְּדֵי לִתֵּן עַל רֹאשׁ הַכָּתִית. דָּם וּשְׁאָר כָּל הַמַּשְׁקִין וְכָל הַשּׁוֹפְכִין כְּדֵי רְבִיעִית:

[The minimum measure for which one is liable for transferring] wine is a quarter of a revi'it; 8:1 states "wine, enough to mix a cup." In his Commentary on the Mishnah, the Rambam explains that a cup refers to the cup over which the grace after meals was recited, which must contain a revi'it. The wines of the Talmudic period were stronger, and it was customary to mix three portions of water to every portion of wine. if it has congealed, a k'zayit. For the milk of a kosher animal, a gulp. 76b defines this as מלא לוגמיו, "a cheekful." The Maggid Mishneh, however, explains that a smaller measure is intended. For non-kosher milk, enough to apply to one eye. For a woman's milk and egg-white, enough to put in an ointment. For oil, enough to anoint the the small toe of a newborn infant.Dew, enough to serve as a base for an eye ointment.) mentions "river water" instead of "dew." Rav Kapach explains, however, that this is an erroneous translation of the Arabic, and there, too, the Rambam's intent is "dew." An eye ointment, enough to be mixed with water [and be applied to an eye]. Water, enough for washing the surface of a mortar. notes that the Rambam's source is in the Jerusalem Talmud (Shabbat 8:1), which he favors in this instance, because there is a difference of opinion on this matter in the Babylonian Talmud. Honey, 78a) that whenever an object has both an uncommon use and a common use, we follow the more lenient measure. For this reason, kosher milk, although just as beneficial as an eyewash as non-kosher milk, is considered to be a food. Accordingly, it is given a more lenient measure.If so, the fact that honey is considered to be a salve instead of food raises questions. The Talmud, however, explains that since honey is also very commonly used as a salve, there is no difficulty. enough to apply to a wound. 6:8), the Rambam interprets this is as sores that come from improper amputations. (Note Rav Kapach's translation, which differs slightly from the standard text.) Blood, all other liquids, and all sewage water, 78a). a revi'it.

תֶּבֶן תְּבוּאָה כִּמְלֹא פִּי פָּרָה. תֶּבֶן קִטְנִיּוֹת כִּמְלֹא פִּי גָּמָל. וְאִם הוֹצִיא תֶּבֶן קִטְנִיּוֹת לְהַאֲכִילוֹ לְפָרָה כִּמְלֹא פִּי פָּרָה. שֶׁהָאֲכִילָה עַל יְדֵי הַדְּחָק שְׁמָהּ אֲכִילָה. עָמִיר כִּמְלֹא פִּי טָלֶה. עֲשָׂבִים כִּמְלֹא פִּי גְּדִי. עֲלֵי שׁוּם וַעֲלֵי בְּצָלִים אִם הָיוּ לַחִים כִּגְרוֹגֶרֶת מִפְּנֵי שֶׁהֵן אָכְלֵי אָדָם. וִיבֵשִׁים כִּמְלֹא פִּי גְּדִי. וְאֵין מִצְטָרְפִין זֶה עִם זֶה לֶחָמוּר שֶׁבָּהֶן אֲבָל מִצְטָרְפִין לַקַּל שֶׁבָּהֶן. כֵּיצַד. הוֹצִיא תֶּבֶן תְּבוּאָה וְקִטְנִית. אִם יֵשׁ בִּשְׁנֵיהֶם כִּמְלֹא פִּי פָּרָה פָּטוּר. כִּמְלֹא פִּי גָּמָל חַיָּב. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה לְעִנְיַן הַשַּׁבָּת:

[The minimum measure for which one is liable for transferring] straw from grain is a cow's mouthful. Straw from beans, a camel's mouthful. If, however, one transfers bean straw with the expressed purpose of feeding it to a cow, one is liable for transferring a cow's mouthful. Eating that involves difficulty is still considered to be eating. Straws from the ears of grain, 7:4). Hence, it is suitable for smaller animals with smaller and less-powerful mouths. a lamb's mouthful. 76a). Grass, a kid's mouthful.Leaves of garlic and leaves of onion 7:4). when fresh are considered to be human food. Hence, their measure is the size of a dried fig. When they are dry, their measure is a kid's mouthful.[Should one take out a combination of these substances,] their amounts should not be combined to hold one liable according to the more stringent measure. They should, however, be combined to hold one liable according to the more lenient measure. What is implied? When a person takes out both straw from grain and straw from beans, if the amount he takes out is enough to fill a cow's mouth, he is not liable. If it is enough to fill a camel's mouth, he is liable. The same applies regarding all similar dimensions of the Sabbath laws.

הַמּוֹצִיא עֵצִים כְּדֵי לְבַשֵּׁל כִּגְרוֹגֶרֶת מִבֵּיצַת הַתַּרְנְגוֹלִים טְרוּפָה בְּשֶׁמֶן וּנְתוּנָה בְּאִלְפָּס. הַמּוֹצִיא קָנֶה כְּדֵי לַעֲשׂוֹת קֻלְמוֹס הַמַּגִּיעַ לְרָאשֵׁי אֶצְבְּעוֹתָיו. וְאִם הָיָה עָבֶה אוֹ מְרֻצָּץ שִׁעוּרוֹ כְּעֵצִים:

[The minimum measure for which one is liable for transferring] wood is the amount necessary to cook a portion of a chicken's egg 8:5). the size of a dried fig, when the egg is beaten and mixed with oil). and placed in a pot.), he mentions that the pot is already preheated, so that the wood must produce sufficient heat to cook the egg alone, and not to warm the pot as well.A person who transfers a reed is liable when it is large enough to make a pen that reaches to the top of his fingers. If, however, the reed is thick or crushed, [and thus is unfit for use as a pen,] the measure [for which one is liable] is the same as for wood.

הַמּוֹצִיא תַּבְלִין כְּדֵי לְתַבֵּל בֵּיצָה וּמִצְטָרְפִין זֶה עִם זֶה. פִּלְפֵּל כָּל שֶׁהוּא. עִטְרָן כָּל שֶׁהוּא. רֵיחַ טוֹב כָּל שֶׁהוּא. רֵיחַ רַע כָּל שֶׁהוּא. מִינֵי בְּשָׂמִים כָּל שֶׁהֵן. אַרְגָּמָן טוֹב כָּל שֶׁהוּא. בְּתוּלַת הַוֶּרֶד אַחַת. מִינֵי מַתָּכוֹת הַקָּשִׁים כְּגוֹן נְחשֶׁת וּבַרְזֶל כָּל שֶׁהֵן. מֵעֲפַר הַמִּזְבֵּחַ וּמֵאַבְנֵי הַמִּזְבֵּחַ וּמִמֶּקֶק סְפָרִים וּמִמֶּקֶק מִטְפָּחוֹת שֶׁלָּהֶן כָּל שֶׁהֵן. מִפְּנֵי שֶׁמַּצְנִיעִין אוֹתָם לִגְנִיזָה. גַּחֶלֶת כָּל שֶׁהוּא. וְהַמּוֹצִיא שַׁלְהֶבֶת פָּטוּר:

[The minimum measure for which one is liable for transferring] spices is the amount necessary to spice an egg. [Different] spices can be combined [to make up this measure]. 9:5).Pepper, 90a) explains that this does not refer to the species of pepper used as a spice (for if so, there is no reason to differentiate between it and other spices), but rather to a different species, which is used as a breath freshener. even the slightest amount. Pine sap, even the slightest amount. 90a) states that this was used as a remedy for headaches. Even the slightest amount was beneficial. A substance with a pleasant fragrance, even the slightest amount. A substance with an unpleasant fragrance, even the slightest amount. 90a) offers a different interpretation. Perfumes, even the slightest amount. Fine purpled dye, even the slightest amount. Rosebuds, one.Pieces from utensils made from hard metal 9:6), which notes that these metals are mentioned in connection with spices and explains that this refers to parts of a utensil used for crushing spices. Even a small portion of metal is beneficial, because it can be fashioned into a needle or pin. - e.g., bronze or iron - even the slightest amount. [Chips] from the stones of the altar, or from the earth of the altar, 1:15. [pieces] of decayed scrolls or their wrapping cloths, 10:3-4. even the slightest amount, for [these articles] are [required to be] entombed.A coal, even the slightest amount. A person who transfers a flame is not liable. 39a explains that a flame has no substance. Hence, one is not liable. This applies, however, only when the person carries only a flame and not the coal, or the piece of wood that is burning.

הַמּוֹצִיא זֵרְעוֹנֵי גִּנָּה שֶׁאֵינָן נֶאֱכָלִין לְאָדָם שִׁעוּרָן פָּחוֹת מִכִּגְרוֹגֶרֶת. מִזֶּרַע קִשּׁוּאִין שְׁנַיִם. וּמִזֶּרַע הַדְּלוּעִין שְׁנַיִם. מִזֶּרַע פּוֹל הַמִּצְרִי שְׁנַיִם. הַמּוֹצִיא סֻבִּין כְּדֵי לִתֵּן עַל פִּי כּוּר שֶׁל צוֹרְפֵי זָהָב. הַמּוֹצִיא מֻרְסָן אִם לַאֲכִילָה שִׁעוּרוֹ כִּגְרוֹגֶרֶת. לִבְהֵמָה שִׁעוּרוֹ כִּמְלֹא פִּי גְּדִי. לִצְבִיעָה כְּדֵי לִצְבֹּעַ בֶּגֶד קָטָן. לוּלְבֵי זְרָדִין וְהַחֲרוּבִין עַד שֶׁלֹּא יַמְתִּיקוּ כִּגְרוֹגֶרֶת. וּמִשֶּׁיַּמְתִּיקוּ כִּמְלֹא פִּי גְּדִי. אֲבָל הַלּוּף וְהַחַרְדָּל וְהַתֻּרְמוֹסִין וּשְׁאָר כָּל הַנִּכְבָּשִׁין בֵּין שֶׁיַּמְתִּיקוּ בֵּין עַד שֶׁלֹּא יַמְתִּיקוּ כִּגְרוֹגֶרֶת:

A person who transfers seeds of garden plants 9:7), the Rambam interprets this as referring to carrot seeds, turnip seeds, or onion seeds. (We have used Rav Kapach's translation which differs slightly from the standard text.) that are not fit for human consumption 90a) differs and explains that this law applies even to seeds that are fit for human consumption. Although these seeds are also fit to be eaten, a person usually takes them out with the intent of sowing them. is liable for [transferring] a measure that is almost the size of a dried fig.), where he interprets the Mishnaic phrase, פחות מכגרוגרת in this fashion. Note the Mayim Chayim, which interprets this as referring to a k'zayit. [A person is liable for transferring] two cucumber seeds, two gourd seeds, and five Egyptian bean seeds.[A person who] transfers coarse bran [is liable for transferring a quantity] fit to place on the opening of the crucible of a gold refiner. 8:4), the Rambam explains that bran is placed on the opening of the crucible during the smelting process. Rav Kapach explains (based on his experience as a jeweler) that the bran is intended to burn, and in that process to clear away impurities that cloud the smelter's vision. [The measure for which a person is liable for transferring] fine bran [depends on his intent]: If [he intends to use the bran as] food [for humans], the measure is the size of a dried fig. As food for animals, a kid's mouthful. For paint, enough to paint a small cloth.The buds of shrubs 7:5). and carobs that have not yet become sweet, the size of a dried fig. After they become sweet, a mouthful of a kid. In contrast, luf, 6:10), the Rambam defines luf as a sub-species of onion. mustard, turmos,and all other foods that are pickled, whether they have become sweet or not, [the measure for which one is liable is] the size of a dried fig. 9:8, they are problematic, for there is another Tosefta (Ma'aser Sheni 1:13) that appears to be a direct contradiction. The difficulty is intensified by the fact that the Rambam also quotes the latter Tosefta in Hilchot Ma'aser Sheni 7:8. It is possible, however, to explain the contradiction based on the possibility that in our halachah, the word ימתיקו, translated as "become sweet," is a euphemism and means "become bitter." See also Hilchot Tum'at Ochalin 1:14 and Hilchot Sh'vitat Asor 2:6, where the Rambam mentions similar subjects, and the Responsa of the Radbaz (Vol. V, Responsum 1425) and the Merkevet HaMishneh, who offer possible resolutions.

הַמּוֹצִיא גַּרְעִינִין. אִם לַאֲכִילָה חָמֵשׁ. וְאִם לְהַסָּקָה הֲרֵי הֵן כְּעֵצִים. וְאִם לְחֶשְׁבּוֹן שְׁתַּיִם. וְאִם לִזְרִיעָה שְׁתַּיִם. הַמּוֹצִיא אֵזוֹב לְאֳכָלִים כִּגְרוֹגֶרֶת. לִבְהֵמָה כִּמְלֹא פִּי גְּדִי. לְעֵצִים כְּשִׁעוּר הָעֵצִים. לַהֲזָיָה כְּשִׁעוּר הֲזָיָה:

[When a person] transfers seeds 90b quotes a similar, but slightly different passage from the Tosefta. We can assume that the Rambam's text of that passage differed from the one in our text of the Talmud. to eat, [he is liable for transferring] five. [If his intent] is to use them as fuel, they are considered to be wood. For counting, 90b) explains that when transactions were made, a seed was used as a symbol for a gold coin. two, for sowing, two.[Similarly, the measure for which a person is liable for transferring] hyssop [depends on his intent]. If [his intent] is for human consumption, he is liable for [an amount equal to] the size of a dried fig. For animal consumption, a kid's mouthful. For fuel, the measure of wood; for sprinkling, or a person who came into contact with a human corpse. (See Leviticus 14:6 and Numbers 19:18.) the measure acceptable for sprinkling.

הַמּוֹצִיא קְלִפֵּי אֱגוֹזִין וּקְלִפֵּי רִמּוֹנִים אִסְטִיס וּפוּאָה וּשְׁאָר הַצְּבָעִין כְּדֵי לִצְבֹּעַ בָּהֶן בֶּגֶד קָטָן כִּסְבָכָה שֶׁמַּנִּיחִין הַבָּנוֹת עַל רָאשֵׁיהֶן. וְכֵן הַמּוֹצִיא מֵי רַגְלַיִם בֶּן אַרְבָּעִים יוֹם אוֹ נֶתֶר אֲלֶכְּסַנְדְּרִיָּא אוֹ בֹּרִית קִימוֹנְיָא וְאַשְׁלָג וּשְׁאָר כָּל הַמְנַקִּין כְּדֵי לְכַבֵּס בָּהֶן בֶּגֶד קָטָן כִּסְבָכָה. הוֹצִיא סַמָּנִין שְׁרוּיִין כְּדֵי לִצְבֹּעַ בָּהֶן דֻּגְמָא לְאִירָא:

[A person who] transfers nut shells, pomegranate shells, isatis, pu'ah, and other dyes [is liable for transferring a quantity] that is sufficient to dye a small garment - e.g., 9:5 and that of other commentaries, including Rashi and Rav Ovadiah of Bertinoro. Instead of stating בגד קטן כסבכה, as in the Rambam's version of the Mishnah, the text quoted by the latter authorities states בגד קטן בסבכה, "a small cloth in the hairnet," referring not to the entire hairnet, but to one cloth within it. the hairnet young girls place on their heads.Similarly, one who transfers urine that is forty days old, 9:37, which states that aged urine is one of the cleansing agents used to determine whether a stain is blood or not. Alexandrian niter, soap, cimonia, ashlag, (loc. cit.). and all other cleansing agents [is liable for transferring] the amount necessary to wash a small garment - e.g., the hairnet young girls place on their heads.A person who transfers herbs that are soaking [is liable for transferring] an amount sufficient to dye a sample for a weaver.

הַמּוֹצִיא דְּיוֹ עַל הַקֻּלְמוֹס שִׁעוּרוֹ כְּדֵי לִכְתֹּב מִמֶּנּוּ שְׁתֵּי אוֹתִיּוֹת. אֲבָל אִם הוֹצִיא הַדְּיוֹ בִּפְנֵי עַצְמוֹ אוֹ בְּקֶסֶת צָרִיךְ שֶׁיִּהְיֶה בּוֹ יֶתֶר עַל זֶה כְּדֵי שֶׁיַּעֲלֶה מִמֶּנּוּ עַל הַקֻּלְמוֹס כְּדֵי לִכְתֹּב שְׁתֵּי אוֹתִיּוֹת. הָיָה בַּקֶּסֶת כְּדֵי אוֹת אַחַת וּבַקֻּלְמוֹס כְּדֵי אוֹת אַחַת אוֹ בַּדְּיוֹ לְבַדּוֹ כְּדֵי אוֹת אַחַת וּבַקֻּלְמוֹס כְּדֵי אוֹת אַחַת הֲרֵי זֶה סָפֵק. הוֹצִיא שְׁתֵּי אוֹתִיּוֹת וּכְתָבָן כְּשֶׁהוּא מְהַלֵּךְ חַיָּב. כְּתִיבָתָן זוֹ הִיא הַנָּחָתָן. הוֹצִיא אוֹת אַחַת וּכְתָבָהּ וְחָזַר וְהוֹצִיא אוֹת שְׁנִיָּה וּכְתָבָהּ פָּטוּר. שֶׁכְּבָר חָסְרָה הָאוֹת הָרִאשׁוֹנָה:

A person who transfers ink on a quill [is liable for transferring] a measure sufficient to write two letters. 8:3) states that one is liable for transferring an amount of ink sufficient to write two letters. The Jerusalem Talmud (loc. cit.) states that one is not liable unless one transfers this amount of ink while it is on the pen. Otherwise, there is a doubt (as reflected in the following clause), for it is difficult for all the ink that is in an inkwell to be picked up by a pen. If, however, a person removes [the dried concentrate used to make] ink or ink in an inkwell, a larger amount is necessary [for him to be liable], i.e., the amount necessary for a person to dip a pen in and write two letters.If [a person transfers] enough [ink] to write one letter in an inkwell and enough [ink] to write one letter on a quill or enough dry ink to write one letter and enough ink to write one letter on a quill, there is a doubt whether he is liable or not.[When a person takes out enough ink to write] two letters and writes them as he is walking, he is liable. Writing them is considered to be placing them down. without which one is not liable for transferring. [When a person takes out enough ink to write] one letter and writes and then takes out [enough ink to write] a second letter and writes it, he is not liable. For [the ink for] the first letter is lacking. 80a).

הַמּוֹצִיא כְּחל בֵּין לִרְפוּאָה בֵּין לְתַכְשִׁיט כְּדֵי לִכְחל עַיִן אַחַת. וּבְמָקוֹם שֶׁאֵין דַּרְכָּן לְהִתְקַשֵּׁט אֶלָּא בִּכְחִילַת שְׁתֵּי עֵינַיִם וְהוֹצִיאוֹ לְהִתְקַשֵּׁט עַד שֶׁיּוֹצִיא כְּדֵי לִכְחל שְׁתֵּי עֵינַיִם. זֶפֶת וְגָפְרִית כְּדֵי לַעֲשׂוֹת נֶקֶב. שַׁעֲוָה כְּדֵי לִתֵּן עַל פִּי נֶקֶב קָטָן. דֶּבֶק כְּדֵי לִתֵּן בְּרֹאשׁ הַשַּׁפְשָׁף. רְבָב כְּדֵי לִמְשֹׁחַ תַּחַת רָקִיק כְּסֶלַע:

[A person who transfers] eye paint, whether for medicinal or cosmetic purposes, [is liable for transferring an amount sufficient] to paint one eye. 80a, relates that modest women would veil their faces entirely, exposing only one eye to enable them to see. They would, however, paint this eye. In places where [a woman] would not apply eye paint to less than two eyes as a cosmetic practice,) interprets this as referring to small villages, where frivolity was not commonplace. Therefore, women would walk outside with their faces uncovered. Hence, if a woman painted her eyes for cosmetic purposes, she would paint both eyes. Note the Ra'avad, who offers a different interpretation of that Talmudic passage. a person who takes out eye paint for cosmetic purposes is not liable unless he takes out a quantity sufficient to paint two eyes.Tar or sulfur, enough to make a hole. 78a) interprets this as referring to a phial of mercury that is sealed closed with these substances. Afterwards, a hole is made in the sulfur or tar with a pin through which the mercury can be poured, but through which it will not spill excessively if the b ottle falls on its side. The Meiri interprets the Talmud as referring to making a seal for a jug of wine. Wax, enough to place on a small hole. interprets this as referring to stopping a hole in a wine barrel. Paste, enough to place on a board to catch birds. 8:4), the Rambam interprets this as referring to a board with paste taken into a dovecote on which the fledglings perch and are thus captured. Rashi (Shabbat 80a) interprets this as a board with paste used to catch wild fowl. Fat, enough to grease [a space] the size of a sela under a cake [in an oven].

הַמּוֹצִיא אֲדָמָה כְּדֵי לַעֲשׂוֹת חוֹתַם הָאִגֶּרֶת. טִיט כְּדֵי לַעֲשׂוֹת פִּי כּוּר. זֶבֶל אוֹ חוֹל דַּק כְּדֵי לְזַבֵּל כְּרִישָׁה. חוֹל גַּס כְּדֵי לְעָרֵב עִם מְלֹא כַּף שֶׁל סַיָּדִין. חַרְסִית כְּדֵי לַעֲשׂוֹת פִּי כּוּר שֶׁל צוֹרְפֵי זָהָב. שֵׂעַר כְּדֵי לְגַבֵּל טִיט לַעֲשׂוֹת פִּי כּוּר שֶׁל צוֹרְפֵי זָהָב. סִיד כְּדֵי לָסוּד אֶצְבַּע קְטַנָּה שֶׁבַּבָּנוֹת. עָפָר וָאֵפֶר כְּדֵי לְכַסּוֹת דַּם צִפּוֹר קְטַנָּה. צְרוֹר אֶבֶן כְּדֵי לִזְרֹק בִּבְהֵמָה וְתַרְגִּישׁ. וְהוּא מִשְׁקַל עֲשָׂרָה זוּזִים. חֶרֶס כְּדֵי לְקַבֵּל בּוֹ רְבִיעִית:

[A person who transfers] red clay 8:5), where he emphasizes that the Hebrew אדמה means both "earth" and "red." [is liable for transferring an amount] sufficient to make a seal for a letter.Clay, enough to make the opening of a crucible.Manure or fine sand, enough to fertilize a leek. Coarse sand, enough to mix with a full trowel of lime. 80b relates that plaster is mixed with sand in order to strengthen the structure. Firm clay, 8:4). Rashi (Shabbat 78b) interprets חרסית as "crushed brick." enough to make the opening of a goldsmith's crucible. Hair, enough to mix with clay to make the opening of a goldsmith's crucible. 80b states that hair was mixed with clay when a crucible was fashioned for smelting gold. Lime, enough to apply to a girl's smallest finger. 80b states that lime would be applied to the bodies of young girls, one limb at a time. Rashi states it would make their skin red. Tosafot maintains that it would whiten their skin. Dust or ash, enough to cover the blood of a small bird., Chapter 14.) A pebble, enough for an animal to feel if it was thrown at it 81a). - i.e., the weight of ten zuzim. A shard, enough to contain a revi'it.

הַמּוֹצִיא חֶבֶל כְּדֵי לַעֲשׂוֹת אֹזֶן לְקֻפָּה. גֶּמִי כְּדֵי לַעֲשׂוֹת תְּלַאי לְנָפָה וְלִכְבָרָה. הוּצִין כְּדֵי לַעֲשׂוֹת אֹזֶן לִכְפִיפָה מִצְרִית. סִיב כְּדֵי לִתֵּן עַל פִּי מַשְׁפֵּךְ קָטָן שֶׁל יַיִן. מוֹכִין כְּדֵי לַעֲשׂוֹת בּוֹ כַּדּוּר כֶּאֱגוֹז. עֶצֶם כְּדֵי לַעֲשׂוֹת תַּרְוָד. זְכוּכִית כְּדֵי לִגְרֹד בָּהּ רֹאשׁ הַכַּרְכָּר אוֹ עַד שֶׁיִּפְצַע שְׁתֵּי נִימִין כְּאַחַת:

[A person who transfers] rope [is liable for transferring an amount] sufficient to make a handle for a container. Reeds, 8:2), the Rambam gives a more specific definition, mentioning an Arabic term that Rav Kapach identifies as cypress. enough to make a hook to hang a sifter or a sieve. 78b). Palm leaves, enough to make a handle for an Egyptian basket. Palm bast, enough to use as a stopper for a small pitcher of wine.). Unprocessed wool, enough to make a ball the size of a nut.Bone, enough to make a spoon. Glass, to sharpen the point of a weaver's needle or to cut two threads at once. 8:6) mentions sharpening a needle. The Talmud (Shabbat 81a) mentions cutting threads. Apparently, the Rambam considers the two measures to be identical.

הַמּוֹצִיא שְׁתֵּי נִימִין מִזְּנַב הַסּוּס וּמִזְּנַב הַפָּרָה חַיָּב. הוֹצִיא אַחַת מִן הַקָּשֶׁה שֶׁבַּחֲזִיר חַיָּב. נִצְרֵי דֶּקֶל וְהֵן חוּטֵי הָעֵץ שְׁתַּיִם. חוֹרֵי דֶּקֶל וְהֵן קְלִפֵּי הַחֲרָיוֹת אַחַת. מִצֶּמֶר גֶּפֶן וּמִצֶּמֶר כָּלָךְ וְצֶמֶר גְּמַלִּים וְאַרְנָבִים וְחַיָּה שֶׁבַּיָּם וּשְׁאָר כָּל הַנִּטְוִין כְּדֵי לִטְווֹת חוּט אֹרֶךְ אַרְבָּעָה טְפָחִים. הַמּוֹצִיא מִן הַבֶּגֶד אוֹ מִן הַשַּׂק אוֹ מִן הָעוֹר כְּשִׁעוּרָן לְטֻמְאָה כָּךְ שִׁעוּרָן לְהוֹצָאָה. הַבֶּגֶד שְׁלֹשָׁה עַל שְׁלֹשָׁה. הַשַּׂק אַרְבָּעָה עַל אַרְבָּעָה. הָעוֹר חֲמִשָּׁה עַל חֲמִשָּׁה:

[A person] is liable for transferring two hairs from the tail of a horse or of a cow. 90b, states that these hairs were used by bird hunters. If he transfers one bristle from a pig's [back],) states these hairs are used in sewing leather. he is liable. Fibers from a date palm, two. The bark of the date branches, one. 90b was different from Rashi's interpretation of our version of that passage. (See the commentaries of the Meiri and Rabbenu Chanan'el on that passage.)From cotton, from silk, camel's wool, rabbit's wool, wool from an animal of the sea, or any other fibers that can be spun, enough to spin a thread four handbreadths long. 9:3 which states m'lo hasit kaful which, as mentioned in Chapter 9, Halachah 10, is equivalent to four handbreadths.When a person transfers cloth, sack, or leather, the same minimum measurements that apply with regard to the laws of ritual purity also apply with regard to transferring [on the Sabbath]: [The size of] a cloth for which one is liable for transferring] is three [fingerbreadths] by three [fingerbreadths]; 22:1.) sackcloth, four [handbreadths] by four [handbreadths]; leather, five [handbreadths] by five [handbreadths]. 23:3.

הַמּוֹצִיא עוֹר שֶׁלֹּא נִתְעַבֵּד כְּלָל אֶלָּא עֲדַיִן הוּא רַךְ שִׁעוּרוֹ כְּדֵי לָצוּר מִשְׁקלֶת קְטַנָּה שֶׁמִּשְׁקָלָהּ שֶׁקֶל. הָיָה מָלוּחַ וַעֲדַיִן לֹא נַעֲשָׂה בְּקֶמַח וְלֹא בְּעַפְּצָה שִׁעוּרוֹ כְּדֵי לַעֲשׂוֹת קָמֵעַ. הָיָה עָשׂוּי בְּקֶמַח וַעֲדַיִן לֹא נִתְעַבֵּד בְּעַפְּצָה שִׁעוּרוֹ כְּדֵי לִכְתֹּב עָלָיו אֶת הַגֵּט. נִגְמַר עִבּוּדוֹ שִׁעוּרוֹ חֲמִשָּׁה עַל חֲמִשָּׁה:

When a person transfers an animal hide that was not processed at all and is thus soft, the measure [for which he is liable] is enough to wrap a small weight the size of a shekel. When [it is in the first stages of being processed - i.e.,] salt has been applied to it, but not flour and gall-nut juice, the measure [for which one is liable] is enough to make an amulet. 8:3), the Rambam interprets this as referring to the wrapping in which the amulet was held, and not to the amulet itself. If flour has been applied to it, but not gall-nut juice, the measure is enough to write a bill of divorce upon it. If it has been processed entirely, its measure is five [handbreadths] by five [handbreadths].

הַמּוֹצִיא קְלָף מְעֻבָּד כְּדֵי לִכְתֹּב עָלָיו פָּרָשַׁת שְׁמַע עַד וּבִשְׁעָרֶיךָ. דּוּכְסוּסְטוּס כְּדֵי לִכְתֹּב עָלָיו מְזוּזָה. נְיָר כְּדֵי לִכְתֹּב עָלָיו שְׁתֵּי אוֹתִיּוֹת שֶׁל קֶשֶׁר מוֹכְסִין שֶׁהֵן גְּדוֹלוֹת מֵאוֹתִיּוֹת שֶׁלָּנוּ. הַמּוֹצִיא קֶשֶׁר מוֹכְסִין חַיָּב אַף עַל פִּי שֶׁכְּבָר הֶרְאָהוּ לַמּוֹכֵס וְנִפְטַר בּוֹ שֶׁהֲרֵי רְאָיָה הִיא לְעוֹלָם. הַמּוֹצִיא שְׁטָר פָּרוּעַ וּנְיָר מָחוּק כְּדֵי לִכְרֹךְ עַל פִּי צְלוֹחִית קְטַנָּה שֶׁל פְּלַיָּיטוֹן. וְאִם יֵשׁ בַּלֹּבֶן שֶׁלּוֹ כְּדֵי לִכְתֹּב שְׁתֵּי אוֹתִיּוֹת שֶׁל קֶשֶׁר מוֹכְסִין חַיָּב:

[A person who transfers] processed parchment is commonly translated as "parchment," the Rambam is referring to a more specific meaning. In Hilchot Tefillin 1:6-8, he differentiates between three types of parchment, stating:There are three types of parchment: g'vil, k'laf, and duchsustos.What is implied? The hide of a domesticated or wild animal is taken. F irst, the hair is removed from it. Afterwards, it is salted and then prepared with flour. Then resin and other substances that cause the skin to contract and become harder are applied to it. In this state, it is called g'vil.After the hair is removed, the hide may be taken and divided in half in the manner known to the parchment processors. Thus, there are two pieces of parchment: a thin one, which is on the side where the hair grew, and a thicker one, on the side of the flesh.After it has been processed using salt, then flour, and then resin and the like, the portion on the side where the hair grew is called k'laf and the portion on the side of the flesh is called duchsustos.It is a halachah transmitted to Moses on Mount Sinai that a Torah scroll should be written on g'vil on the side on which the hair had grown. When tefillin are written on k'laf, they should be written on the side of the flesh. When a mezuzah is written on duchsustos, it should be written on the side of the hair. [is liable for transferring a piece] sufficient for the passage from Shema to uvish'arecha. Duchsustos, enough to write a mezuzah on it.Paper, enough to write on it two letters for a customs officer's receipt. These two letters are larger than the letters we [usually write]. A person who transfers a customs officer's receipt is liable even though he has already shown it to the customs officer and has been exempted because of it, 8:2), "One who transfers a customs officer's receipt is liable." Since the Mishnah already stated that a person who transfers a piece of paper large enough to write such a receipt is liable, it goes without saying that a person who transfers an unused receipt is liable. When explicitly telling us that a person is liable for transferring such a receipt, the Mishnah is obviously referring to a receipt that has already been used. See Shabbat 78b. for it will serve forever as proof [of his having paid].A person who transfers a promissory note that has been paid 78b, 79a which discusses the propriety of maintaining possession of such a promissory note. or a paper that has been erased [is liable for transferring] enough to wrap around a small flask of perfume. If it has a portion of clean paper large enough to write two letters for a custom officer's receipt, he is liable.

הַמּוֹצִיא בְּהֵמָה חַיָּה וְעוֹף אַף עַל פִּי שֶׁהֵן חַיִּים חַיָּב. אֲבָל אָדָם חַי אֵינוֹ מַשּׂאוֹי. וְאִם הָיָה כָּפוּת אוֹ חוֹלֶה הַמּוֹצִיא אוֹתוֹ חַיָּב. וְהָאִשָּׁה מְדַדָּה אֶת בְּנָהּ בִּזְמַן שֶׁנּוֹטֵל אַחַת וּמַנִּיחַ אַחַת:

A person who transfers an animal, a wild beast, or a fowl is liable even if it is alive. A living person, by contrast, is not considered to be a burden. 94a quotes Rabbi Natan as stating, "A living creature carries itself." Although the Sages differ with him, their objections concern animals only, for the latter resist being carried and struggle to free themselves. In contrast, a human being assists in being carried. This is obvious from the fact that it is far easier to carry a living person than the same amount of "dead weight."It must be emphasized that although there is no prohibition from the Torah against carrying a living person, our Sages forbade this. (See Mishnah Berurah 308:153,154.) Nevertheless, if he is bound or sick, a person who transfers him is liable.A woman may walk her son if he can pick up one foot and place down the other. 308:41). Note the Mishnah Berurah 308:154, which states that the principle, "A living being carries itself," does not apply to a child unless he is old enough to take steps by himself.

הַמּוֹצִיא תִּינוֹק חַי וְכִיס תָּלוּי בְּצַוָּארוֹ חַיָּב מִשּׁוּם הַכִּיס שֶׁאֵין הַכִּיס טְפֵלָה לַתִּינוֹק. אֲבָל אִם הוֹצִיא אֶת הַגָּדוֹל אַף עַל פִּי שֶׁהוּא מְלֻבָּשׁ בְּכֵלָיו וְטַבְּעוֹתָיו בְּיָדוֹ פָּטוּר שֶׁהַכּל טְפֵלָה לוֹ. הָיוּ כֵּלָיו מְקֻפָּלִין עַל כְּתֵפוֹ הַנּוֹשֵׂא אוֹתוֹ חַיָּב:

A person who transfers a living child with a purse hanging around his neck is liable, because of the purse, for the purse is not considered to be subsidiary to the child. If, however, one transfers an adult who is wearing clothes and rings on his hands, one is not liable, for everything is considered to be subsidiary to him. If, by contrast, his garments were folded [and held] on his shoulder, a person who carries him is liable.

הַמּוֹצִיא חָגָב חַי כָּל שֶׁהוּא. וּמֵת כִּגְרוֹגֶרֶת. צִפֹּרֶת כְּרָמִים בֵּין חַיָּה בֵּין מֵתָה כָּל שֶׁהוּא מִפְּנֵי שֶׁמַּצְנִיעִין אוֹתָהּ לִרְפוּאָה. וְכֵן כָּל כַּיּוֹצֵא בָּהּ. הַמֵּת וְהַנְּבֵלָה וְהַשֶּׁרֶץ כְּשִׁעוּר טֻמְאָתָן כָּךְ שִׁעוּר הוֹצָאָתָן. מֵת וּנְבֵלָה כְּזַיִת וְשֶׁרֶץ כַּעֲדָשָׁה:

[A person who transfers] a live locust of the smallest size [is liable]. 90b states that locusts are often used as playthings for children. Hence, regardless of the locust's size, one is liable.The Rambam's ruling is quoted from the Mishnah (Shabbat 9:7), which also mentions two opinions: One that maintains that this applies only to a kosher locust, and that of Rabbi Yehudah, which states that it applies to all locusts, whether kosher or nonkosher. In his Commentary on the Mishnah, the Rambam states that the halachah does not follow Rabbi Yehudah's opinion.From the fact that the Rambam does not mention whether the locust must be kosher or not in this halachah, the Merkevet HaMishneh concludes that he has reversed his opinion and accepts Rav Yehudah's view. Others differ and maintain that this is clarified by the second clause, which mentions "[an amount] the size of a dried fig" - i.e., the measure applying to food. Just as the second clause applies only to kosher locusts, so too, does the first clause. If it is dead, [he is liable for transferring an amount] the size of a dried fig. [For transferring] "a bird of the vineyards," 1:21 the Rambam (as does Rabbenu Chanan'el and the Aruch) defines this as a species of kosher locusts. Others define it as a bird. [one is liable for transferring] even the smallest amount, regardless of whether it is alive or dead, since it is preserved for medicinal 10:1 states that one is liable for transferring even the slightest amount of any substance that is retained for its medicinal purposes. purposes. 90b, partaking of such a creature enhances one's intellectual capacities. The same applies in all similar cases.The minimum measure for which one is liable for transferring [flesh from] a human corpse, [flesh from] the carcass of an animal, or [flesh from] a dead crawling animal 93b-94a states that Rabbi Shimon exempts a person from liability in this instance, for in contrast to other situations, the person is not removing the impure object because he desires it itself, but because he desires the place to be free of impurity. Hence, this is a מלאכה שאינה צריכה לגופה, a labor that is not performed for the same purpose for which the labor was performed in the construction of the Sanctuary. In the construction of the Sanctuary, articles were transfered because they were, themselves, desired. In contrast, in this instance, the person's intent is to remove impurity. Nevertheless, as the Rambam rules in Chapter 1, Halachah 7, one is liable for performing a מלאכה שאינה צריכה לגופה. is the same as the minimum amount of these substances capable of imparting ritual impurity: From a human corpse 2:1-2. and from an animal carcass, 1:1. the size of an olive. From a crawling animal, 4:2.) the size of a lentil.

הָיָה שָׁם כְּזַיִת מְצֻמְצָם וְהוֹצִיא מִמֶּנּוּ כַּחֲצִי זַיִת חַיָּב שֶׁהֲרֵי הוֹעִיל בְּמַעֲשָׂיו שֶׁנִּתְמַעֵט הַשִּׁעוּר מִלְּטַמֵּא. אֲבָל אִם הוֹצִיא כַּחֲצִי זַיִת מִכְּזַיִת וּמֶחֱצָה פָּטוּר. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה בִּשְׁאָר הַטֻּמְאוֹת:

If there is exactly an olive-sized portion [of an animal carcass in one place] and a person removes a portion half the size of an olive from it, he is liable. [This decision is rendered,] because his actions are effective in reducing [the amount of impure substance to the extent] that the minimum amount that can convey impurity is no longer present.If, however, he removes a quantity aproximately half the size of an olive from a quantity that is one and a half times the size of an olive, he is not liable. The same principles apply with regard to other sources of impurity.

בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁאֵינוֹ חַיָּב אֶלָּא עַל הַהוֹצָאָה כַּשִּׁעוּר, כְּשֶׁהוֹצִיא סְּתָם. אֲבָל הַמּוֹצִיא לְזֶרַע אוֹ לִרְפוּאָה אוֹ לְהַרְאוֹת מִמֶּנּוּ דֻּגְמָא וּלְכָל כַּיּוֹצֵא בָּזֶה חַיָּב בְּכָל שֶׁהוּא:

When does [the abovementioned rule,] that a person is liable only when he transfers the minimum of a standard measure of a substance, apply? When the person transfers the substance without any specific intent. If, however, a person transfers a [seed] to sow,). or a substance for medicinal purposes, to show as an example, or the like, who states that with this statement the Rambam does not intend to negate totally the measures he mentioned previously. For example, if a person transfers food, he is not liable unless it is the size of a dried fig. Even if a particular person desires to eat a smaller amount, that intent is not considered significant, since most people would not appreciate such an amount. In this halachah, the Rambam is stating that in certain instances, as in the examples he mentions, there is a particular intent which requires merely a tiny amount of a substance to be accomplished. In such an instance, the person is liable for transferring an object of this small size. he is liable for the slightest amount.

הַמַּצְנִיעַ דָּבָר לִזְרִיעָה אוֹ לִרְפוּאָה אוֹ לְדֻגְמָא וְשָׁכַח לָמָּה הִצְנִיעוֹ וְהוֹצִיאוֹ סְתָם חַיָּב עָלָיו בְּכָל שֶׁהוּא שֶׁעַל דַּעַת מַחֲשָׁבָה רִאשׁוֹנָה הוֹצִיא. וּשְׁאָר הָאָדָם אֵין חַיָּבִין עָלָיו אֶלָּא כְּשִׁעוּרוֹ. זָרַק זֶה שֶׁהוֹצִיא כְּבָר לְתוֹךְ הָאוֹצָר אַף עַל פִּי שֶׁמְּקוֹמוֹ נִכָּר כְּבָר בָּטְלָה מַחֲשַׁבְתּוֹ הָרִאשׁוֹנָה. לְפִיכָךְ אִם חָזַר וְהִכְנִיסוֹ אֵינוֹ חַיָּב עַד שֶׁיַּכְנִיס כַּשִּׁעוּר:

Should a person who stores a substance to use as seed, or to use for medicinal purposes, or a substance to be shown as a sample, [afterwards,] forget the reason for which he stored the substance, 10:1). and remove it). without any specific intent, he is liable regardless of its size. 90b, 91a). Another person, by contrast, is not liable [if he transfers this article] unless it is of the prescribed measure. others.If after transferring the article [for the intent he originally had], the person throws it into a storeroom, even if it is [set aside] in a distinct place, his original intent is considered to have been nullified. Therefore, if he brings in the article afterwards, he is not liable unless it is of the prescribed measure.

דָּבָר שֶׁאֵין דֶּרֶךְ בְּנֵי אָדָם לְהַצְנִיעוֹ וְאֵינוֹ רָאוּי לְהַצְנִיעַ כְּגוֹן דַּם הַנִּדָּה אִם הִצְנִיעוֹ אֶחָד וְהוֹצִיאוֹ חַיָּב. וּשְׁאָר הָאָדָם פְּטוּרִין עָלָיו. שֶׁאֵין חַיָּבִין אֶלָּא עַל הוֹצָאַת דָּבָר הַכָּשֵׁר לְהַצְנִיעַ וּמַצְנִיעִין כָּמוֹהוּ:

When an entity is not usually stored away, 7:3), the Rambam interprets this phrase as excluding an article that is commonplace and easily obtainable. Therefore, it is not stored away. [Note Rav Ovadiah of Bertinoro and Rashi (Shabbat 75b), who interpret this as excluding an amount of a substance smaller than the prescribed measure.] nor is it fit to be stored away), the Rambam explains that this excludes objects that will spoil if stored. - e.g., a woman's menstrual discharge - a person who stores it and then transfers it is liable. Other people, by contrast, are exempt for [transferring] such an article, for [in general] one is not liable unless one transfers an article that is fit to be stored and that people generally store.

הַמּוֹצִיא חֲצִי שִׁעוּר פָּטוּר. וְכֵן כָּל הָעוֹשֶׂה מְלָאכָה מִן הַמְּלָאכוֹת חֲצִי שִׁעוּר פָּטוּר. הוֹצִיא חֲצִי שִׁעוּר וְהִנִּיחוֹ וְחָזַר וְהוֹצִיא הַחֵצִי הָאַחֵר חַיָּב. וְאִם קָדַם וְהִגְבִּיהַּ הַחֵצִי הָרִאשׁוֹן קֹדֶם הַנָּחַת הַחֵצִי הַשֵּׁנִי נַעֲשָׂה כְּמִי שֶׁנִּשְׂרַף וּפָטוּר. הוֹצִיא חֲצִי שִׁעוּר וְהִנִּיחוֹ וְחָזַר וְהוֹצִיא חֵצִי אַחֵר וְהֶעֱבִירוֹ עַל הָרִאשׁוֹן בְּתוֹךְ שְׁלֹשָׁה חַיָּב. שֶׁהַמַּעֲבִיר כְּמִי שֶׁהִנִּיחַ עַל גַּבֵּי מַשֶּׁהוּ. אֲבָל אִם זְרָקוֹ אֵינוֹ חַיָּב עַד שֶׁיָּנוּחַ שָׁם עַל גַּבֵּי מַשֶּׁהוּ:

A person who transfers half of the prescribed measure [of a substance] is not liable. Similarly, a person who performs half the measure of any of the other [forbidden] labors is not liable.If a person transfers half of the prescribed measure [of a substance], places it down, and then returns and transfers the second half, he is liable. mentions, it is clear from the following halachah that this refers to actions performed in a single period of unawareness. If, however, he picks up the first half before he places down the second half, it is as if [the first half] were burned, and he is not liable.When a person transfers half of the prescribed measure [of a substance], places it down, and then returns and transfers the second half, passing it over the first [half without placing it on the ground], he is liable [if the second half] is [held] within three handbreadths of the first half., an article held within three handbreadths of a second article is considered as having been placed down on that article, as implied by Chapter 13, Halachah 6. Therefore, the two half-measures of the substance in question are considered to have been placed down in the same place. Hence, the person who placed them down is liable. See the commentary of Rabbenu Chananel to Shabbat 80a. [The rationale is] that transferring is considered equivalent to placing the object down on a substance.If, by contrast, he throws the second half, he is not liable unless it comes to rest on a substance [within the domain where the first half was placed].

הוֹצִיא חֲצִי שִׁעוּר וְחָזַר וְהוֹצִיא חֲצִי שִׁעוּר בְּהֵעָלֵם אַחַת לִרְשׁוּת אַחַת חַיָּב. לִשְׁתֵּי רְשׁוּיוֹת אִם יֵשׁ בֵּינֵיהֶן רְשׁוּת שֶׁחַיָּבִין עָלֶיהָ פָּטוּר. הָיְתָה בֵּינֵיהֶן כַּרְמְלִית הֲרֵי הֵן כִּרְשׁוּת אַחַת וְחַיָּב חַטָּאת:

[When a person] transfers half the prescribed measure [of a substance], and afterwards transfers another half of the prescribed measure [of that substance] to the same domain in a single period of unawareness, he is liable. 6:8.)[Different rules apply if] he transfers [the two half-measures] to two different domains. If there is a domain into which one would be liable [for transferring an article interposed] between [the two domains], one is not liable [for transferring these two halves]. If there is a carmelit between them, they are considered to be a single domain, is considered to be a makom patur. (See the notes on Chapter 14, Halachah 1). Hence, it is not considered to be an interruption between the two domains. and [the person who transfers the two half-measures] is liable to bring a sin offering. 1:11. (See the gloss of the Lechem Mishneh on that halachah.)

הַמּוֹצִיא פָּחוֹת מִכַּשִּׁעוּר וְקֹדֶם שֶׁיַּנִּיחוֹ נִתְפַּח וְחָזַר כַּשִּׁעוּר. וְכֵן הַמּוֹצִיא כַּשִּׁעוּר וְקֹדֶם שֶׁיַּנִּיחַ צָמַק וְחָזַר פָּחוֹת מִכַּשִּׁעוּר פָּטוּר:

When a person transfers less than the prescribed measure [of a substance], but before he places it down, [the substance] swells in size and reaches the prescribed measure [he is not liable]. Similarly, one is not liable if one transfers more than the prescribed measure [of a substance], but before he places it down [the substance] diminishes in size and becomes less than the prescribed measure.

הַמּוֹצִיא כִּגְרוֹגֶרֶת לַאֲכִילָה וְצָמְקָה קֹדֶם הַנָּחָה וְחָשַׁב עָלֶיהָ לִזְרִיעָה אוֹ לִרְפוּאָה שֶׁאֵינוֹ צָרִיךְ שִׁעוּר הֲרֵי זֶה חַיָּב כְּמַחֲשַׁבְתּוֹ שֶׁל עֵת הַנָּחָה. הוֹצִיא פָּחוֹת מִכִּגְרוֹגֶרֶת לִזְרִיעָה וְקֹדֶם הַנָּחָה חָזַר וְחָשַׁב עָלֶיהָ לַאֲכִילָה פָּטוּר. וְאִם תָּפְחָה קֹדֶם הַנָּחָה וְנַעֲשֵׂית כִּגְרוֹגֶרֶת קֹדֶם שֶׁיִּמָּלֵךְ עָלֶיהָ לַאֲכִילָה חַיָּב. שֶׁאֲפִלּוּ לֹא חִשֵּׁב הָיָה מִתְחַיֵּב עַל מַחְשֶׁבֶת הַהוֹצָאָה:

[The following rule applies when] a person transfers a portion [of a food] the size of a dried fig with the intent of eating it, (removal) of the article is performed when the article is of sufficient size to incur liability (Halachah 1). but before he places it down it diminishes in size: If he [reconsiders and] decides to use it to sow, or for medicinal purposes, he is liable, because of the intent he had at the time he placed it down.) of the substance, its size was sufficient to incur liability according to the intent which the person had in mind, he is liable. The fact that he experienced a change of mind in the interim is not of consequence.If a person transfers [a quantity of seeds] smaller than the size of a dried fig with the intent of sowing them, but before he places them down, changes his mind and decides to eat them, he is not liable. If [the seeds] swell in size before they are placed down and reach the size of a dried fig before he changes his mind [and decides to] eat them, he is liable. Even if he had not change his mind, he would still have been liable because of his original intent.

הוֹצִיא כִּגְרוֹגֶרֶת לַאֲכִילָה וְצָמְקָה וְחָזְרָה וְתָפְחָה קֹדֶם הַנָּחָה הֲרֵי זֶה סָפֵק אִם נִדְחָה אוֹ לֹא נִדְחָה. זָרַק כְּזַיִת אֳכָלִין לְבַיִת טָמֵא וְהִשְׁלִים כְּזַיִת זֶה לָאֳכָלִים שֶׁהָיוּ שָׁם וְנַעֲשָׂה הַכּל כְּבֵיצָה הֲרֵי זֶה סָפֵק אִם נִתְחַיֵּב עַל כְּזַיִת מִפְּנֵי שֶׁהִשְׁלִים הַשִּׁעוּר לְעִנְיַן טֻמְאָה אוֹ לֹא נִתְחַיֵּב:

When a person transfers a portion [of a food] the size of a dried fig with the intent of eating it, it diminishes in size, and then it swells [to the size of a dried fig] again before it is placed down, there is a question [whether he is liable or not]: [Does the fact that in the interim, it was not of sufficient size for its transfer to incur liability cause that liability] to be deferred [forever] or not? 91b) is whether the fact that the object was too small for its transfer to incur liability in the time between its akirah and its hanachah causes these actions to be considered as unconnected or not.Note the gloss of the Kessef Mishneh on Hilchot Sh'ar Avot HaTum'ah 4:13, which quotes the distinction made by Rav Yitzchak Korcus between that halachah and the present one.When a person throws a portion of the food the size of an olive into a house that is impure. and by doing so, complements the quantity of food questions why the Rambam changes the wording used in the source for this teaching (Shabbat, loc. cit.), which mentions food that is terumah and applies this concept to all foods. The Mishneh LaMelech, however, resolves this difficulty, explaining that according to the Rambam's conception of the laws of ritual impurity (see Hilchot Tum'at Ochalin 4:1), there is no difference between terumah and other foods. that was already in the house, causing there to be an amount [of food] the size of an egg [in the impure house], there is a question [whether he is liable or not]: Is he liable for transferring [the portion of] food that is equivalent to the size of an olive, because he completed the measure of food that is significant with regard to the laws of ritual impurity, or is he not liable?) asks whether the fact that the transfer of the food is significant with regard to the laws of ritual impurity is of consequence with regard to the Sabbath laws.

הַמּוֹצִיא פָּחוֹת מִכַּשִּׁעוּר אַף עַל פִּי שֶׁהוֹצִיאוֹ בִּכְלִי פָּטוּר. שֶׁהַכְּלִי טְפֵלָה לוֹ וְאֵין כַּוָּנָתוֹ לְהוֹצָאַת הַכְּלִי אֶלָּא לְהוֹצָאַת מַה שֶּׁבְּתוֹכוֹ וַהֲרֵי אֵין בּוֹ כַּשִּׁעוּר. לְפִיכָךְ אִם הוֹצִיא אָדָם חַי שֶׁאֵינוֹ כָּפוּת בְּמִטָּה פָּטוּר אַף עַל הַמִּטָּה שֶׁהַמִּטָּה טְפֵלָה לוֹ. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה. הַמּוֹצִיא קֻפַּת הָרוֹכְלִים אַף עַל פִּי שֶׁיֵּשׁ בָּהּ מִינִין הַרְבֵּה וַאֲפִלּוּ הוֹצִיאָן בְּתוֹךְ כַּפּוֹ אֵינוֹ חַיָּב אֶלָּא אַחַת. שֵׁם הוֹצָאָה אַחַת הִיא:

A person who transfers less than the standard measure [of a substance] is not liable even though he transfers it in a container. [The rationale is that] the container is subsidiary [to its contents]; [when the person transfers it,] he is concerned not with the container, but with its contents. 93b.)Likkutei Sichot (Vol. XVII, p. 48, Vol. XIX, p. 193) focuses on the homiletic dimensions of this halachah, interpreting it as an indication of how an object's spiritual qualities are of such primacy that they eclipse totally its material dimensions.Accordingly, if a person transfers a man who is alive and who is not bound on a bed, he is not liable, for the bed is considered to be subsidiary to the man. These principles apply in all similar situations.A person who transfers a perfumer's box is liable for only a single [sin offering], although it contains many different types [of scents]. [Similarly,] even if he transfers [several items] in his hand, he is liable for only a single sin offering, for [he has performed] a single act of transfer.